وَرَفَعۡنَا
لَكَ ذِكۡرَكَ
Warafana
Laka Zikrak
Did
We not Exalt You in Your Fame.
(94:4)
Did We not exalt your mention?
For you are
mentioned where I [God] am mentioned in the call announcing [the time
for] prayer (adhān), in the [second] call to perform the prayer
(iqāma), in the witnessing [‘there is no god but God, Muhammad is
His Messenger’] (tashahhud), in the Friday sermon and in other
instances.
[Tafsir al-jalalayn]
There
were many scholars amongst Jews
They deduced from their books that the Messenger of God صلى الله عليه وآله وسلم would come.
They were expert in making conclusions from the movements of stars.
At the night the Prophet صلى الله عليه وآله وسلم was born, a star shone in the sky and Jewish scholars understood that the last Prophet صلى الله عليه وآله وسلم was born.
Famous poet of the Prophet صلى الله عليه وآله وسلم , Hassan bin Thabit(ra) describes it as follows: “I was about eight years old. One morning a Jewish man was running crying out ‘Hey Jews!’ Jews gathered around the man saying ‘What is it? Why are you shouting?’ The man was crying out: ‘Let me give this news to you, Ahmad’s star was born tonight. Ahmad was born tonight.” (Qastalani, Mawahibu’l-Ladunniya, v. 1, p. 22.)
---
The following is narrated by Ibn al-Sa’d regarding the issue: “There was a Jewish man living in Mecca. In the morning after the night the Messenger of God صلى الله عليه وآله وسلم was born, he went and stood in front of the people of Quraish and asked: “Was a baby boy born tonight in your tribe?”
People of Quraish answered: We do not know. Upon this answer, he continued his speech: “Go, search and seek; the prophet of this community was born tonight. He has got a sign on his back.” People of Quraish went and made a search. They came to the Jewish man and gave the news: “Abdullah had a son tonight; he has got a sign on his back.” The Jewish man went and saw the seal of Prophethood. And he cried out as if he had lost his mind: “ Prophethood is not with Israelites anymore. The people of Quraish will be bestowed with such a great fame that it will be heard everywhere from east to west.” (Ibn Sa’d, Tabaqat, v. 1, p. 162-163.)
Haters of Mawlid said: “Some people are spreading the following narration to justify flag waving on the streets due to Mawlid celebrations in the month of Rabiul Awwal”
One in West and the third on Roof of Ka’bah and
Prophet’s (صلى الله عليه وسلم) birth took place.”
Sheikh-ud-Dalaa'il Mawlana Sheikh Abd al-Haqq Muhaddith Allahabaadi (rahmat allahi 'alaih) has written a researched book called: Ad Durrul Munazzam Fi Bayaanil Hukmil Mawlidin Nabi-yil-A'zam (sallallahu 'alaihi wasallam).
This book has been authenticated by Hajee Imdadullah Muhaajir Makki (rahmat allahi 'alaih) the mentor of many of the Deobandis.
The Scholars of Deoband like Muhammad Rahmatullah Muhaajir Makki, Sayyid Hamzah, Abdullah Ansari (son in law of Qasim Nanotwi) and Muhammad Jameel-ur-Rahmaan Khan have also authenticated this book as is evident from the laudatory notes included in the book.
In the fourth chapter of this book the author has recorded in detail incidents which manifested themselves at the time when the Holy Prophet (sallallahu 'alaihi wasallam) was born.
These include, "a cluster of stars concentrated over the roof of his house at the time of the birth of the Holy Prophet (sallallahu 'alaihi wasallam); Angels hoisted flags on holy Baitul Laah and in the east and in the west; the whole atmosphere was filled with the voices of Angels and houries reciting Salutations to him in the STANDING POSITION and congratulating each other and rejoicing with abandon; animals also congratulated each other at the birth of the holy Prophet (sallallahu 'alaihi wasallam), the Ka'batul Laah bowed in a manner of saluting, and the falsehood vanished and the light of truth spread light in all directions." [Ad Durrul Munazzam Fi Bayaanil Hukmil Mawlidin Nabi-yil-A'zam,Pages: 54, 72, 91]
Also: (Mawaahib-e-Ladunniyah by Imam Qasatalani Page 57; Mauladul Uroos by Imam Ibn Jawzi Pages 3, 7, 26; Shawaahidun Nubuwwah Page 55; As-Seeratul Halbiyah by Allamah Ali Bin Burhaan Page 94; Khasaa'is-e-Kubra by Imam Suyuti Volume 1, Page 45; Zurqaani Volume 1 , Page 112,116)
Wahhabi said: What's with the Flags?
Beloved Prophet (SallAllahu Alayhi wa Sallam) and His Companions entered Madinah Munawwarah carrying flags:
While migrating to Madinah, when the Beloved and Blessed Prophet (SallAllahu Alayhi wa Sallam) reached a place near Madinah, known as Mauda-e-Ghamim, Buraydah Aslami along with seventy horsemen from the tribe of Bani Sahm chased the caravan with the intention of capturing the Holy Prophet (SallAllahu Alayhi wa Sallam) but he himself got captivated in the love of the Holy Prophet (SallAllahu Alayhi wa Sallam) and embraced Islam. He said, Ya RasoolAllah! We will welcome you in Madinah with flags. Therefore, the horsemen took off their turbans, placed them on the top of their spears and moved to Madinah. [Wafa al-Wafa, Vol. 1, Page 243, Published by Dar Ihya at-Turath al-Arabi, Beirut – Lebanon]
The Holy Prophet صلى الله عليه وآله وسلم
Himself Celebrated His Milad!
In a Hadith narrated by Hadrat Anas (rad) contained in the Sunan of Imam Bayhaqi, (v.9 p.300 no. 43), (also mentioned by Imam Tabrani, Imam Zahbi, Imam Asqalani in ‘fath ul bari’, and Imam Haythimi) states that the Holy Prophet (صلى الله عليه وآله وسلم) sacrificed some animals and did an aqia for himself after the announcement of his Prophethood.
Imam Suyuti, commenting on this Hadith states that this was not an aqia done in the traditional sense since his grandfather Abdul Muttalib had already done the aqia of the Holy Prophet ( صلى الله عليه وآله وسلم) seven days after his birth.
Since it is not possible to repeat an act of Shariah once it is already done, ie one cannot repeat their prayers once they have already been performed, Imam Suyuti states that the reason for the sacrifice of the animals was an act of thankfulness and a celebration done by the Holy Prophet ( صلى الله عليه وآله وسلم) for his birth. The Holy Prophet ( صلى الله عليه وآله وسلم) was thanking Allah for his status as rahmta li lalimeen.
Imam Suyuti finally concludes it is mustahab (advisable) for us to celebrate the mawlid in ijtima (collectively) since the Holy Prophet ( صلى الله عليه وآله وسلم) sacrificed animals and distributed the food and thus we too should have a gathering and distribute food and rejoice in a good manner (‘Husn Maqsid fî `Amal-il mawlid by Imâm Jalâl ad-Dîn Suyûtî, pp. 64-6).
Some critics may argue that since the Holy Prophet’s original aiqa was done in the period of jahliyyah he wanted to repeat the aqia to ensure its proper performance.
However this is not a valid argument since if acts those acts of shariah performed in the time of jahliyyah needed to be repeated then many why were other similar acts not repeated by the Holy Prophet ( صلى الله عليه وآله وسلم)?
Why for example did he not repeat his nikah to Hadrat Khadija (rad) which was originally done 15 years prior to Prophethood?
The nikah had been read by his unlce Abu Talib and the mahr was paid by him too!
---
Nobel Quran: "In the bounty of God. And in His Mercy, in that "LET THEM REJOICE" : that is better than the (wealth) they hoard (Surah Yunus, 10:58)
Nobel Quran: “We have not sent you but as a “Mercy to the worlds” (Surah al-Anbiya, 21:107)
Ibn al-Jawzi explains 10:58 in his Tafsir: ad-Dhahak narrated from Ibn Abbas (ra) that Bounty mentioned in this verse means Knowledge (i.e of Qur'an and Tawhid) whereas Mercy means Muhammad (Salallaho alaihi wasalam) [Ibn Jawzi Z'ad al Maseer fi Ilm at Tafsir, (4/40)]
He would have neither created a Throne,
nor a Footstool, nor a heaven, earth, sun or moon."
Medina-HD-Journey+to+Mecca+-+Mawlid-al-Nabi.png)
Did the Sahaba Commemorate
The Birthday of the
Holy Prophet (صلى الله عليه و آله وسلم)?
Yes, it is a well recorded fact that they did commemorate his birthday by fasting on Monday, like the Prophet himself did when he told them he fasted on Mondays because it was the day he was born (thereby commemorating his own day of birth), and also by composing and reciting poetry in praise of the Prophet (for example: Ka’b ibn Zubayr, Abdullah ibn Rawaha, Hassan ibn Thabit,
Qurra ibn Hubayr, and many others), and through other expressions of joy, due to which he (صلى الله عليه و آله وسلم) would reward them greatly (as narrated by the compilers of Sira, such as Ibn Sayyid an-Nas in his Minah al-Madh, who listed the names of over 180 companions who composed praise-poetry for him صلى الله عليه و آله وسلم ).
Anyone who claims otherwise, that the Sahaba did not commemorate his day of birth but rather ignored it, will have to answer before them on the Day of Judgment for his claims. (Also see: ad-Durr ul Munazzam fe Mawlude an Nabi al-Azam)
30,000
Companions!
When the Noble Messenger (SallAllahu Alayhi wa Sallam) returned from the expedition of Tabuk in Madinah, his uncle Sayyiduna Abbas (Radi Allahu Anhu) sought permission to recite some lines of poetry in his praise.
The Holy Prophet(s) replied saying: “Recite, may your mouth remain fresh”.
Thereafter Sayyiduna Abbas (RA) began to recite his poetry, inside the Masjid, before the Beloved Messenger (SallAllahu Alayhi wa Sallam) and the gathering of approximate 30,000 companions (Radi Allahu Anhum Ajma'een) in which he mentioned the transition of our Prophet Muhammad (SallAllahu Alayhi wa Sallam) in the loins of the previous Prophets and how he blessed them all, thereafter he said: “…The day you [the Prophet(s)] were born the sun rose over the earth and the horizon was illumined with your noor (Light); So we – in that radiance and that light and paths of guidance – can pierce through.” [Khasais al-Kubra, Vol. 1, Page 97]
Sayyiduna al-`Abbas ibn `Abd al-Muttalib said: "… Before you came to this world, you were excellent in the shadows and in the repository (i.e. loins) in the time when they (Adam and Eve) covered themselves with leaves. Then you descended through the ages…When you were born, the earth shone and your light illuminated the horizon. We travel in that illumination and in the light and in the paths of right guidance.”
References:
Mullah Ali al-Qari in his ‘Sharh al-Shifa’ (1:364) says: it is related by Abu Bakr al-Shafi`i and Tabarani, and cited by Ibn `Abd al-Barr and Ibn al-Qayyim respectively in ‘al-Isti`ab’ and ‘Huda Nabiyy Allah (SallAllaho Alaihi wa Aalihi wa Sallam).
1) The uncle of the Prophet (صلى الله عليه و آله وسلم), al-‘Abbas ibn ‘Abd al-Muttalib (RA) said: “And then, when you were born, a light rose over the earth until it illuminated the horizon with its radiance. We are in that illumination and that original light and those paths of guidance and thanks to them we pierce through.” 319
The light mentioned by al-‘Abbas is confirmed by the Prophet (salla allahu alayhi wa sallam) himself in the famous narration describing his own birth.
‘Irbad ibn Sariya and Abu Umama - Allah be well-pleased with both of them - said that the Prophet said: “The night I was delivered my mother saw a light that lit the castles of Damascus so that she could see them.”
2) Ibn Hisham, in the last lines of his Sira, related that the poet of the Prophet (salla allahu alayhi wa sallam) Hassan ibn Thabit (RA) said: “By Allah, no woman has conceived and given birth to one like the Messenger, the Prophet and guide of his people. Nor has Allah created among his creatures one more faithful to his sojourner or his promise than he who was the source of our light.”
This is clearly commemoration of his birth set in poetry.
3) Finally, part of the funeral eulogy Hassan ibn Thabit recited for the Prophet
“I say, and none can find fault with me/But one lost to all sense and kept far/My love shall never cease to praise him/It may be for so doing I shall be forever in Paradise/With the Chosen One for whose support in that I hope/And to attain to that day I devote all my efforts” (Sira Ibn Hisham).
Who, then, can forbid the commemoration of his birth (in the Mawlid Sharif) after:
1) Allah commanding us to rejoice in His bounties and mercies, and he (صلى الله عليه و آله وسلم) is the greatest mercy from Allah to us;
2) The Prophet (صلى الله عليه و آله وسلم) himself commemorating his own day of birth by fasting on every Monday, and his companions also fasting on Monday for the same reason;
3) His companions composing poetry specifically for the occasion of his birth and in praise of him;
4) The scholars of the Ahlus-Sunna supporting the Mawlid and participating in it and composing books about it, finding nothing reprehensible about it (save for illicit practices later introduced to it, like free mixing and immoral dancing).
We should now clearly understand why the commemoration of the birthday of the Prophet (salla allahu alayhi wa sallam) is supported by the Qur’an, by the Sunna, and by the majority consensus of the scholars of Ahl us-Sunna.
The Prophet (صلى الله عليه و آله وسلم) has told us that “this Ummah will never come together (as a consensus) upon misguidance, and the Support of Allah is with the gathering.” 320
Therefore, the commemoration of the birthday of the Prophet (صلى الله عليه و آله وسلم) is not only allowed but recommended in Islam.
And it is well-known and authentic.
---
Sahih Muslim:
Abu Sa'id Khudri reported that Mu'awiya went to a circle in the mosque and said: What makes you sit here? They said: We are sitting here in order to re- member Allah. He said: I adjure you by Allah (to tell me whether you are sitting here for this very purpose)? They said: By Allah, we are sitting here for this very purpose. Thereupon, he said: I have not demanded you to take an oath, because of any allegation against you and none of my rank in the eye of Allah's Messenger (Peace be upon him) is the narrator of so few ahadith as I am. The fact is that Allah's Messenger (Peace be upon him) went out to the circle of his Companions and said: What makes you sit? They said: We are sitting here in order to remember Allah and to praise Him for He guided us to the path of Islam and He conferred favours upon us. Thereupon he adjured by Allah and asked if that only was the purpose of their sitting there. They said: By Allah, we are not sitting here but for this very purpose, whereupon he (the Messenger) said: I am not asking you to take an oath because of any allegation against you but for the fact that Gabriel came to me and he informed me that Allah, the Exalted and Glorious, was talking to the angels about your magnificence.
Muslim 2701
[Sahih Muslim Vol. 6, Book 35, Hadith 6521, Book of Remembrance of Allah, Supplication, Repentance and Seeking Forgiveness.] Classification: Sahih
“It was narrated that Sayyidunā Abū Sa’īd Al-Khudrī (RA) said, “Mu’āwiyah (RA) said: ‘The Messenger صلى الله عليه وسلم of Allāh (SWT) went out to a Halaqah (circle) – meaning, (gathering) of his Companions – and said: ‘What are you doing?’
They said:
(1)’We gathered together to pray to Allāh
(2) and praise Him for guiding us to His religion,
(3) and (for) blessing us with you.‘
He said: ‘I ask you, by Allāh, is that the only reason?’
They said: ‘By Allāh, we have not come together for any other reason.’
He said: ‘I am not asking you to swear to an oath because of any suspicion; rather Jibrīl came to me and told me that Allāh, the Mighty and Sublime, is boasting of you to the angels.”
Prior to their gathering, there was no injunction to advocate such an assembly, otherwise the Prophet صلى الله عليه وسلم would not have questioned such a gathering in the first place.
Suffice to say that if there was indeed someone who understood the laws of Islām best, it was undoubtedly the Messenger صلى الله عليه وسلم , yet he did not jump to conclusions and follow to judge them by stating that their gathering was unsanctioned by him and the Qur’ān, therefore impermissible.
Instead, the Messenger صلى الله عليه وسلم followed to firstly inquire if the gathering had indeed any ‘basis’ to it at all. The companions responded by stating 3 reasons.
They gathered,
in supplication to Allāh (SWT),
in remembering the (gift of) guidance to Islām,
in acknowledgement of Allāh’s (SWT) blessing upon them by the sending of the Messengerصلى الله عليه وسلم .
We are aware that other variants of the above narration exist in other books, but this particular narration is one which explicitly states that the companions gathered without any sanction for such a gathering in the Qur’ān or Sunnah, and one of the reasons stated was, in their understanding, an acknowledgement of the great gift of Allāh (SWT) in the form of His sending the Messengerصلى الله عليه وسلم This is supported by a verse of the Qur’ān which will be presented further in the article to confirm this point.
In all 3 of the stated reasons, there is indeed basis. In the same light, those who gather today do so in acknowledgement of that very favour which Allāh (SWT) has declared with clarity for the believers.
Note!
Some early mentions of the celebration of Mawlid:
The uncle of the Prophet (s) al-`Abbas ibn `Abd al-Muttalib (RA) said:
And then, WHEN YOU WERE BORN, a light rose over the earth until it illuminated the horizon with its radiance. We are in that illumination and that original light and those paths of guidance and thanks to them we pierce through.
[Ibn Sayyid al-Nas narrated it with his isnad through al-Tabarani and al-Bazzar in Minah al-Madh (p. 192-193), also Ibn Kathir in al-Sira al-Nabawiyya (ed. Mustafa `Abd al-Wahid 4:51), and `Ali al-Qari in his Sharh al-Shifa` (1:364) says it is narrated by Abu Bakr al-Shafi`i and al-Tabarani, and cited by Ibn `Abd al-Barr in al-Isti`ab and Ibn al-Qayyim in Zad al-Ma`ad.]
The poet of the Prophet (s) Hassan ibn Thabit (RA) said:
By Allah, no woman has conceived and GIVEN BIRTH To one like the Messenger, the Prophet and guide of his people. Nor has Allah created among his creatures One more faithful to his sojourner or his promise Than he who was the source of our light.
[Narrated by Ibn Hisham in the last lines of his Sirat Rasul Allah.]
Abu Qatada Ansari (Allah be pleased with him) reported that Allah's Massenger (may peace be upon him) was asked about fasting on Monday, whereupon he said: It is (the day) when I was born and revelation was sent down to me.
This Hadith is also reported in by Imam al-Bahayqi in his “Sunnan ul Kubra” (Vol. 4, pg. 300 Hadith no 8182, 8259), in the “Sunan” of Imam Nisai and the “Musnad” of Imam Ahmad bin Hanbal.
It is clear from this Hadith that the Holy Prophet (Peace be upon him) was very happy about the day of his birth and so fasted out of gratitude. Fasting is a form of worship, so one can celebrate this day by any form of ibada. One can fast or hold gatherings or provide food to the poor, all being acts of worship. [Sahih Muslim: Book, 6, Number: 2606 ]
Hadrat Anas bin Malik (RA) narrates that Prophet (Peace be upon him) while mentioning his journey of Miraaj explains: Jibreel (a.s) asked me to get off from Buraak at Bethlehem and told me to say the prayer there, after which he said: Do you know where you have prayed (O Messenger of Allah)? You prayed at Bethlehem where Isa (AS) "was born".
[Sunnan an Nasai’i: Volume 1, Page No. 241, Hadith: 448]
Imam al-Bayhaqi (rah) narrated this hadith with a different route too from another Sahabi called "Shaddad bin Aws (RA). After narrating it he said:
هذا إسناد صحيح
[This Sanad is "SAHIH" [al-Bayhaqi in Dalayl un Nubuwah (2/355-356)]
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Narrated Hazrat Aisha: .... When the Muslims of Medina heard the news of the departure of Allah's Apostle from Mecca (towards Medina), they started going to the Harra every morning . They would wait for him till the heat of the noon forced them to return. One day, after waiting for a long while, they returned home, and when they went into their houses, a Jew climbed up the roof of one of the forts of his people to look for some thing, and he saw Allah's Apostle and his companions dressed in white clothes, emerging out of the desert mirage. The Jew could not help shouting at the top of his voice, "O you 'Arabs! Here is your great man whom you have been waiting for!" So all the Muslims rushed to their arms and received Allah's Apostle on the summit of Harra. The Prophet turned with them to the right and alighted at the quarters of Bani 'Amr bin 'Auf, and this was on Monday in the month of Rabi-ul-Awal.....(Part of a longer hadith)
[Sahih Bukhari, Volume 5, Book 58, Number 245]
Narrated Syeduna Anas ibn Malik: When the Apostle of Allah (sallallahu alaihi wasallam) came to Medina, the Abyssinians played for his coming due to joy; they played with spears.
[Sunan Abu Dawud, Book 41, Number 4905]
Narrated Syeduna Anas ibn Malik: ....The news that Allah's Prophet had come circulated in Medina. The people came out and were eagerly looking and saying "Allah's Prophet has come! Allah's Prophet has come! So the Prophet went on till he alighted near the house of Abu Ayub-al-Ansari....(Part of a longer hadith)
[Sahih Bukhari, Volume 5, Book 58, Number 250]
Narrated Syedna Al-Bara bin Azib: The first people who came to us (in Medina) were Mus`ab bin `Umar and Ibn Um Maktum who were teaching Qur'an to the people. Then their came Bilal. Sa`d and `Ammar bin Yasir. After that `Umar bin Al-Khattab came along with twenty other companions of the Prophet. Later on the Prophet himself (to Medina) and I had never seen the people of Medina so joyful as they were on the arrival of Allah's Apostle, for even the slave girls were saying, "Allah's Apostle has arrived!" And before his arrival I had read the Sura starting with:-- "Glorify the Name of your Lord, the Most High" (87.1) together with other Surahs of Al-Mufassal.
[Sahih Bukhari, Volume 5, Book 58, Number 262]
al-Imam an-Nawawi’s shaykh, head of the famous Syrian school, Dar al-Hadith al-Ashrafiyyah, the great Shafi`i jurist and traditionist, Abdur Rahman ibn Ismail, well-known as Abu Shamah states in his Risalah:
“And among the best innovated actions in these times are those actions that take place every year coinciding with the birth of the Prophet (sallAllahu alayhi wasallam) such as charity, good deeds, personal beautification, joy, and so forth, as they speak of love and reverence for the beloved Prophet (sallAllahu alayhi wasallm)…”
Imam Abu Shama (Imam Nawawi’s shaykh) in his book Al ba’ith ala Inkar Al bida` wal hawadith (page, 23) said:
“One of the best innovations in our time is what is being done every year on the Prophets birthday, such as giving charity, doing good deeds, displaying ornaments, and expressing joy, for that expresses the feelings of love and veneration for him in the hearts of those who are celebrating, and also, shows thankfulness to Allah for His bounty by sending His Messenger, the one who has been sent as a Mercy to the worlds.”
Hafiz ibn Hajar al-Asqalani’s shaykh, Sirajud Din Umar ibn Raslan ash-Shafi`i
In al-Mawaz wal Iitibar:
“ Al-Miqrizi mentioned that Shaykh al-Bulqini, his sons, and the judges of the four madhahib of his time, would all attend the Mawlid of the Prophet (sallAllahu alayhi wasallam).”
The renowned commentator of al-Imam al-Bukhari’s Sahih, Hafidh al-Dunya, Allamah Ibn Hajar al-Asqalani. In addition to the above, his student al-Imam as-Suyuti related that “ he opined that if the Mawlid only consists of good actions, then it will be considered a good innovation.”
Imam Jalal al-Din al-Suyuti said [in his Alhawi lil-Fatawi]:
“Someone asked Ibn Hajar al-`Asqalani about commemorating the Mawlid.
Ibn Hajar answered:
“As for the origin of the practice of commemorating the Prophet’s birth(may Allahs blessings be upon him), it is an innovation ( bida’a ) that has not been conveyed to us from any of the pious early muslims of the first three centuries, despite which it has included both features that are praisweorthy and features that are not. If one takes care to include in such a commemoration only things that are praiseworthy and avoids those that are otherwise, it is a praiseworthy innovation, while if ones occured to me, namely the rigourously authenticated ( sahih ) hadith in the collections of Bukhari and Muslim that ‘ the Prophet(may Allahs blessings be upon him) came to Medina and found the Jews fasting on the tenth of Muharram ( ‘Ashura ‘ ), so he asked them about it and they replied ‘It is the day on which Allah drowned Pharaoh and rescued Moses, so we fast in it to thanks to Allah Most high’,which indicates the validity of giving thanks to Allah for the blessings He has bestowed on a particular day in providing a benefit, or averting an affliction, repeating one’s thanks on the anniversary of that day every year, giving thanks to Allah taking any various forms of worship such as prostration, fasting, giving charity or reciting the Koran.”
Al-Suyuti then further writes:
“Then what blessing is greater than the birth of the Prophet (may Allahs blessings be upon him), the Prophet of Mercy, on this day?”
Source: [al Hawi li al fatawi al fiqh was ulum al tafsir was al hadith wa al usul wa al nahw wa al i wa sa’ir al funun. 2 vols. 1352/1933 – 34 Reprint Beirut : Dar al Kutub al Ilmiyya, 1403/1983. ]
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Al-Imam as-Suyuti authored an entire treatise on The Recommendation of the Mawlid Celebration. Jalal al-Din al-Suyuti's "Husn al-Maqasid fi 'amal al-Mawlid"
Imam Suyuti in his book Husn al-maqsid fi `amal al-mawlid, p. 54 and 62, says:
“The reason for gathering for tarawih prayers is Sunna and qurba (to seek nearness to Allah )… and similarly we say that the reason for gathering to celebrate mawlid is mandub (recommended) and qurba (an act of drawing near).. and the intention to celebrate mawlid is mustahsana (excellent) without a doubt.”
“… I have derived the permissibility of Mawlid from another source of the Sunna [besides Ibn Hajar’s deduction from the hadith of `Ashura’], namely, the hadith found in Bayhaqi, narrated by Anas, that “The Prophet slaughtered an `aqiqa [sacrifice for newborns] for himself after he received the prophecy,” although it has been mentioned that his grandfather `Abd al-Muttalib did that on the seventh day after he was born, and the `aqiqa cannot be repeated. Thus the reason for the Prophet’s action is to give thanks to Allah for sending him as a mercy to the worlds, and to give honor to his Umma, in the same way that he used to pray on himself. It is recommended for us, therefore, that we also show thanks for his birth by meeting with our brothers, by feeding people, and other such good works and rejoicing.” (Husn al-maqsid fi `amal al-mawlid 64-65)
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Imam Jalal uddin Suyuti says:
Abu Sheikh (rah) narrated from Ibn Abbas (RA) That Bounty of Allah means Knowledge, whereas Mercy means Muhammad (Salallaho alaihi wasalam) Allah Ta'ala said: We have sent thee not but as Mercy to Worlds (Al Anbiya: 107) [As-Suyuti in Dur al Manthur (4/330)]
وأخرج أبو الشيخ عن ابن عباس رضي الله عنهما في الآية قال: فضل الله العلم، ورحمته محمد صلى الله عليه وسلم، قال الله تعالى
{ وما أرسلناك إلا رحمة للعالمين }
[الأنبياء:
107].
------------------
Imam
Ibn Hajr al
Haytami writes:
The
gatherings of Mawlid and Adhkaar which take place during our time,
they are mostly confined to good deeds, for example in them Sadaqat
are given, Dhikr is done, Darud and Salam is sent upon the Prophet
(salallaho alaihi wasalam) and he is praised. [Imam al Haythami (rah)
in Fatawa al Hadithiyyah, Page No. 202]
Imam Ibn Hajar al-Haytami, who’s views represent the opinion from which fatwa is given in the Shafi`i school, approves of the Mawlid in his al-Fatawa al-Fiqhiyyah al-Kubra.
Hafiz Ibn Hajar al-Haytami said , "As Jews celebrated the day of `Ashura by fasting to thank Allah, we also have to celebrate the day of Mawlid," and he quoted the aforementioned hadith, "When the Prophet came to Madina..." Ibn Hajar continues, "One gives thanks to Allah for the favor that He gave on a particular day either through a great good, or through the averting of a disaster. That day is celebrated every year thereafter. Thanksgiving entails various forms of worship like prostration, fast, charity, and recitation of Qur'an, and what greater good is there than the advent of that Prophet, the Prophet of Mercy (s), on the day of Mawlid?"
--
Imam Subki said: “When we were celebrating the Prophet’s birthday, a great uns (familiarity) comes to our hearts, and we feel something special.”
(Husn al-maqsid fi amal al-mawlid (”Excellence of purpose in celebrating mawlid”) is one of his books.)
--
Imam
Al Shihab Al Qastalani (Al Bukhari's commentator) in his
book Al mawahib Al Ladunniya (1-148) said, "May Allah have mercy
on the one who turns the nights of the month of the Prophets birth
into festivities in order to decrease the suffering of those whose
hearts are filled with disease and sickness."
--
Al-Imam
al-Qastalani asks Allah in
his al-Mawahib al-Laduniyyah to
shower His mercy upon the people who celebrate the birth of the
Prophet (sallAllahu alayhi wasallam).
--
Imam Ibn al-Jawzi explains 10:58 in his Tafsir:
أن فضل الله: العلم، ورحمته: محمد صلى الله عليه وسلم، رواه الضحاك عن ابن عباس.
Translation: ad-Dhahak narrated from Ibn Abbas (ra) that Bounty mentioned in this verse means Knowledge (i.e of Qur'an and Tawhid) whereas Mercy means Muhammad (Salallaho alaihi wasalam) [Ibn Jawzi Z'ad al Maseer fi Ilm at Tafsir, (4/40)]
Imam
Abu Hayyan al Andalusi (Rahimuhullah) also
says:الفضل العلم والرحمة محمد صلى الله عليه وسلم
Translation: Bounty
refers to Knowledge whereas Mercy refers to Muhammad (salallaho
alaihi wasalam)[Tafsir Al-Bahr al Muheet, (5/171)]
--
Ibn al-Jawzi wrote a booklet of poems and sira to be read at mawlid celebrations. It is entitled Mawlid al-`arus and begins with the words:
al-hamdu lillah al-ladhi abraza min ghurrati `arusi al-hadrati subhan mustanira
”Praise be to Allah Who has manifested from the radiance of the bridegroom of His presence a light giving daybreak..”
--
Ibn al-Jawzī in Talbīs Iblīs:
“Certain innovated matters ( muhdathāt) have taken place which do not oppose the Sacred Law nor contradict it, so they [the Salaf] saw no harm in practicing them, such as the convening of the people by ‘Umar for the night prayer in Ramadān, after which he saw them and said: ‘What a fine bid’ah this is!’”
Imam Ibn al Jawzi also said about Mawlid:
“It is security throughout the year, and glad tidings that all wishes and desires will be fulfilled.”
--
Imam
Ibn Jawzi the most strict
scholar in al-Jarh wa't Tadeel, even he wrote a complete book
on Mawlid where
he said:
In Haramayn (i.e. Makkah and Madina),
in Egypt, Yemen rather all people of Arab world have
been celebrating Mawlid for long. Upon sight of the moon in Rabi ul
Awwal their happiness touches the limits and hence they make specific
gatherings for Dhikr of Mawlid due to which they earn immense Ajr and
Success. [Biyan al Milaad an
Nabwi, Page No. 58]
--
Imam Aloosi (Alusi) explains that even Fadhl (i.e. bounty) refers to Prophet Muhammad (salallaho alaihi wassalam)
وأخرج الخطيب وابن عساكر عنه تفسير الفضل بالنبـي عليه الصلاة والسلام
Narrated by Al Khatib (rah) and Ibn Asakir (rah) that Bounty refers to An-Nabi (Alaih Salatu Wassalam)[Al-Alusi in Ruh al Ma’ani (11/141)]
--
Imam Shamsu Din bin Nasir al Dimashqi
He wrote Mawlid al sa`ada fi mawlid al hadi. He is the one who said about the Prophet’s(alayhi salat wa salam) estranged uncle, Abu Lahab, “This unbeliever who has been disparaged, ‘perish his hands’, will stay in Hell forever. Yet, every Monday his torment is being reduced because of his joy at the birth of the Prophet r. How much mercy can a servant expect who spends all his life joyous about the Prophet (alayhi salat wa salam) and dies believing in the Oneness of Allah (subhanahu wa ta’ala)?”
---
-Imam Mohammed bin Abu Bakr Abdullah al Qaisi al Dimashqi.
He wrote Jami` al athar fi mawlid, Al nabiy al mukhtar, Al lafz al ra’iq fi mawlid khayr al khala’iq, and Mawlid al sa`ada fi mawlid al hadi.
-Imam Al `Iraqi.
He wrote Al Mawlid al heni fi al mawlid al sani.
-Mulla `Ali Al Qari.
He wrote Al mawlid al rawi fil mawlid al nabawi.
-Imam Ibn Dahiya.
He wrote Al Tanweer fi mawlid al basheer al nadheer.
-Imam Shamsu Din Ibn Al Jazri.
He wrote Al nashr fil qira’at al `ashr, `urf al ta’reef bil mawlid al shareef.
---
Imam Al-Hafiz as-Sakhawi ( d.902 AH/1497CE) In his Fatawa, mentions that “even though the Mawlid was not practiced by our pious predecessors, it still holds great virtue.” As-Sakhawi also authored a Mawlid.
--
Imam Shawkani(d.1250AH/1834CE) in his book al-Badr at-tali`, said:
“It is permissible to celebrate the Prophet’s birthday.” He mentioned that Mullah `Ali Qari held the same opinion in a book entitled al-Mawrid ar-Rawi fi al-Mawlid al-Nabawi, written specifically to support the celebration of the Prophet’s birthday.”
He also said:
“The
Mawlid was begun three centuries after the Prophet(may Allahs
blessings and peace be upon him), and all Muslim nations celebrated
it, and all `ulama accepted it, by worshipping Allah alone, by
giving donations and by reading the Prophet’s
Sira.”
Al-Shawkānī concluded
in Nayl al-Awtār that the foundational division of innovations into
“good” and “bad” is the soundest and most correct position. (
Al-Shawkānī, Nayl al-Awtār (4:60).
In The Book
ad-Durr ul Munazzam fe Mawlude an Nabi al-Azam
which is authored by Haji Imadullah Muhajir Makki (ra) the book narrates:
“celebration of Melad-un-Nabi by more than 100 Sahaba.”
[Haji Imadullah Muhajir Makki, (ad-Durr ul Munazzam fe Mawlude an Nabi al-Azam).]
Shah
`Abdul Haq Ilahabadi Muhajir Madani (d.1333AH/1914 C.E.), a
dear friend of Haji Imdadullah who resided in the Two Holy
Sanctuaries, authored:
‘Al-Durr al-Munazzam fi Mawlid al-Nabiy
al-A`zam’ in support of ‘Al-Anwar al-Sati`ah’ on the
desirability of celebrating Mawlid gatherings and performing
Qiyam.
The following scholars endorsed Al-Durr
al-Munazzam:
Mawlana Haji Rahmatullah Keerwani the Mureed of
Haji Imdadullah Muhajir Makki.
Sayyid Hamza Naqawi Dihalwi, who
studied under Rasheed Ahmad Gongohi for some time.
Mawlana `Abd
al-Samee`Khalifa of Haji Imdadullah Makki and author of Al-Anwar
al-Sat`iah.
Mawlawi Abdullah, Qasim Natotwi’s son in law.
In
the fourth chapter of his book "Ad Durr al-Munazzam"
Mawlana
Shaykh Abd al-Haq Muhaddith Allahabaadi has
recorded in detail incidents which manifested themselves at the time
when the holy Prophet (SallAllahu Alaihi wa Aalihi wa Sallam) was
born.
These include:
"A cluster of stars concentrated
over the roof of his house at the time of the birth of the holy
Prophet (SallAllahu Alaihi wa Aalihi wa Sallam); Angels hoisted flags
on holy Baitullah and in the east and in the west; the whole
atmosphere was filled with the voices of Angels and houres reciting
salutations to him in the standing position and congratulating each
other and rejoicing with abandon; animals also congratulated each
other at the birth of the holy Prophet (SallAllahu Alaihi wa Aalihi
wa Sallam), the Ka'batullah bowed in a manner of saluting, and the
falsehood vanished and the light of truth spread light in all
directions."
References:
1. Page 54, 72, 91; Mawaahib
al-Ladunniyah by Imaam Qastalaani
2. Page 57; Mawlid al-Uroos by
Imam Ibne Jauzi
3. Page 3, 7, 26, Shawahid an-Nubawwah by
Mawlana Jaami
4. Page 55; Seerat al-Halbiyah by Allamah Ali Bin
Burhaan
5. Khasaa'is al-Kubra by Imaam Suyooti Vol. l, Page 45,
94
6. Zarqaani ala al-Mawahib by Allamah Zurqaani Vol. 1, Page
112, 116.
---
After
relating Abu Lahab’s relief on setting Thuwaibha FREE
Hadrat
Maulana Shah Abdul Haq Dehlvi (b.1551CE-
d.1642CE)
in his famous book Madarij an-Nabuwwah says,
"This
event provides a clear proof to those who celebrate Milad Sharif by
rejoicing and alms giving on the night of the birth of the holy
Prophet (SallAllahu Alaihi wa Aalihi wa Sallam), People of Makkah
gather on 12th Rabi al-Awwal to is it the house in which the Prophet
(SallAllahu Alaihi wa Aalihi wa Sallam) was born. Only because he was
his nephew, he has been receiving, in spite of this being an
idolater, the benefits of thus rejoicing in his grave every Monday,
then how much more blessing will fall to the lot of him who
acknowledges the Prophet (SallAllahu Alaihi wa Aalihi wa Sallam) as
the beloved of ALLAH and His true Prophet, and celebrates Milad
Sharif repeatedly.”
[Madarij an-Nabuwwah, Vol. 2, Page 34,
Publisher: Zia al-Quran Publication]
---
Due
to the rejoicing he made at the birth of the Holy Prophet (صلى
الله عليه وآله وسلم)
Imaam
Qastalaani (d.923AH/1517CE)
says:
"How would anyone of the Ummah the holy Prophet (صلى
الله عليه وآله وسلم)
fare, who is a Muslim and is steadfast in his belief in the unity of
Allah and rejoices at his (صلى
الله عليه وآله وسلم)
birth and who spends whatever he can afford for the love of him (صلى
الله عليه وآله وسلم)?
I swear by my life, that Allah, out of His Grace, will not reward
such a person but by entering him into the Gardens of Bliss.”
Imaam
Qastalaani further
states:
"May ALLAH bless a person who celebrates ‘Eid’
on the nights of the blessed month of the holy birth of the Prophet
(SallAllahu Alaihi wa Aalihi wa Sallam), so that it hurts them the
most who have a serious disease in their hearts and who suffer from
an incurable ailment on account of the blessed birth".
Oppositions
would have now found the required word "Eid" in such an
authentic book. If they do not agree with the writings of Imaam
Qastalaani, then they should condemn their own leaders and scholars
who have called this book the best and of great virtue.
Imaam
Qastalaani further
says that How blessed is the month in which the Prophet of ALLAH
(SallAllahu Alaihi wa Aalihi wa Sallam) was born!
How very
superior and sacred! How very respected the nights (of the month) as
though they are pearls shining bright throughout the ages! How full
of light and pure the face of the one born! How blessed the Being
(ALLAH) who made the birth of the holy Prophet (SallAllahu Alaihi wa
Aalihi wa Sallam) a springtime for the hearts and his (SallAllahu
Alaihi wa Aalihi wa Sallam) face a manifestation of splendor!
يقول
لنا لسان الحال عنه
The
tongue of the Prophet of ALLAH (SallAllahu Alaihi wa Aalihi wa
Sallam) Speaks the truth. And the thing is that the voice of truth
appears to be sweet to the listener
وقول
الحق يعذب السميع
And,
O questioner! If you want to know about my attributes and my affairs,
I would say this:
فوجهي
والزمان وشهر وضعي
My
face and my age and the month of my birth is springtime in the month
of Rabi al-Awwal.
ربيع
في ربيع في ربيع
He
(صلى
الله عليه وآله وسلم)
has likened his blessed face to springtime in respect of blessed
beauty and splendor and that his face blossomed in springtime in the
month of Rabi al-Awwal.
Reference: [Mawaahib al-Ladunniyah by
Imam Qastalani, Vol. 1, Page 73, Published in Egypt]
--
Ibne
Jauzi (d.597AH)
has devoted a whole book to Milad, which is called "Mawlid
al-Uroos". Allamah Ibne Jauzi says:
"And whosoever
rejoices at the birth of our beloved Mustafa (SallAllahu Alaihi wa
Aalihi wa Sallam), this rejoicing by him will turn the Fire away, and
whosoever spends even a dirham on the occasion of the Milad of the
Prophet of ALLAH, He (SallAllahu Alaihi wa Aalihi wa Sallam) will
intercede on his behalf and his intercession will be accepted".
Ibne
Jauzi has
also written:
"O Milad of the Prophet (SallAllahu Alaihi wa
Aalihi wa Sallam)! You are mightily praised, and the praise is such
that it is the loftiest and the remembrance is such that it is the
most excellent; how I wish the remembrance of the holy Prophet
(SallAllahu Alaihi wa Aalihi wa Sallam) shall be with me for a long
time! How I wish his (SallAllahu Alaihi wa Aalihi wa Sallam) Milad
shall be with me for a long time!” [Mawlid al-Uroos, Page
28]
--
Imam
Sharf al-Din al-Busairi (d.694AH/1294CE),
in chapter 4 of his Qasida Burda Sharif speaks of the birth of
Rasoolullah SallAllahu Alaihi wa Sallam.
The blessed day on
which Rasoolullah SallAllahu Alaihi wa Sallam, was born is a praise
worthy event. The birth of Rasoolullah SallAllahu Alaihi wa Sallam,
illuminated the entire universe. Some miracles and incidents, which
took place at the time of birth, are mentioned in this chapter. These
were signs of the greatness of Rasoolullah SallAllahu Alaihi wa
Sallam.
أبان
مولده عن طيب عنصره
His
birth distinctly showed his pure, good origin,
ياطيب
مبتدإ منه ومختتم
Oh,
the excellence, of his beginning and his end!
والجن
تهتف والأنوار ساطعهٌ
And
the jinn hailed and the lights shone,
والحق
يظهر من معني ومن كلم
And
the truth appeared from the meaning and its word.
Reference:
Qasida Burda Sharif, Chapter 4 - Concerning the birth of Rasulullah
SallAllahuAlayhi Wasallam, Couplet 1/7
---
Imam
Abul Hussain Muahammad Bin Ahmad known
as Ibn-e-Jabeer Andalusi writes,
“Place of Birth of Prophet
Peace Be with Him is one of the Holy Places in Makkah Mukarramah. The
soil of this place have an honor that it kissed the blessed body of
Allah’s Beloved Peace Be with Him very first and this is the place
where the Birth of Prophet Peace Be Upon Him took place who is the
blessing for whole universe. In the Month of Rabi al-Awwal especially
on the occasion of his Birth Day this place is open for all and
sundry and people incessantly visits this place to attain Allah’s
Mercy and blessing.” [Rehlah Ibn-e-Jabeer, Page 60]
--
Ibn
Kathir (d.774
AH / 1373 CE) has stated:
“Iblis cried loudly four times,
first when Allah declared him as cursed, second when he was thrown
out, Third when Prophet (SalAllaho Alaihi wa Sallam) was born and
fourth when Surah Fatiha was revealed.”
References:
1.
al-Bidayah wa al-Nihaayah, Vol. 2, Page 166
2. Shawaahid
an-Nubuwwah by Mawlana Jaami, Page 51
--
Ibn
Kathir says
regarding Shah
Malikal-Muzzafar regarding
whom Salafis spread deception by forging words of Ibn Kathir i.e. he
was actually a Fasiq, cruel and Bidati ruler but in reality Ibn
Kathir said:
"He was a generous, mighty master, and
glorious ruler, whose works were very good. He built Jamiya al
Muzaffari near Qasiyun … During Rabi al-Awwal he used to celebrate
Mawlid Sharif with great celebration, Moreover, he was benevolent,
brave, wise, a scholar, and just person. Shaykh Abul Khattab wrote a
book on Mawlid an-Nabwi for him and named it At-Tanwir fi Mawlid al
Bashir al Nazeer, for which he gave him 1000 dinars. His rule stayed
till the Rule of Salahiya and he captured Aka and he remained a man
worthy of respect."
Al-Sabt mentions that a person
attending the gathering of Mawlid held by Muzzafar said: "He
used to fill the table with 5000 well cooked goats, 10,000 chickens,
100-thousand bowls (of milk) and 30,000 trays of sweets."
[Tarikh Ibn Kathir, al Bidayah wa an-Nihaya, Vol. 13, Page 174]
Imam
Shahab al-Din Abul Abbas al-Qastalani said:
When
it is said that Prophet (SallAllaho Alaihi wa Sallam) was born at
night time then the question arises which of the two nights is
greater i.e. Night of Decree or Night of Prophet (SallAllaho Alaihi
wa Sallam)'s birth?
The
Night of Prophet SallAllaho Alaihi wa Sallam birth is superior due to
3 reasons:
First:
He (SallAllaho Alaihi wa Sallam) arrived (in this world) on the Night
of Mawlid whereas Night of decree was granted to him (afterwards),
therefore the arrival of Prophet SallAllaho Alaihi wa Sallam is
greater than what has been granted to him, hence night of Mawlid is
higher in virtue.
Second: If Night of decree is vitreous night
because Angels descend in it, then Night of Mawlid has the virtue of
Prophet (SallAllaho Alaihi wa Sallam) being sent to world. The
Prophet SallAllaho Alaihi wa Sallam is superior to Angels, therefore
night of Mawlid becomes superior.
Third: Due to night of decree,
the Ummah of Muhammad (SallAllaho Alaihi wa Sallam) was given
imminence, whereas due to Night of Mawlid all creations were given
Fadhilah (Superiority), as Prophet (SallAllaho Alaihi wa Sallam) is
sent as Mercy to worlds/creations (Quran 21:107), hence the blessing
was made general for all creations.
References:
1. Imam
Qastalani in al-Muwahib al-Laduniya, Vol. 1, Page 145
2. Imam
Zarqani in his Sharah of Al-Muwahib, Vol. 1, Page 255/256
Shah
Abd al-Aziz Muhadith Dhelvi said:
The
Barakah of Rabi ul Awwal is due to birth of Prophet (SallAllaho
Alaihi wa Sallam) in this month, the more this Ummah sends Durood and
Salaam and arrange for (sadaqa for the poor), more will they be
blessed. [Fatawa al-Azizi, Vol. 1, Page 123]
The great
Mufasir and Sufi, Hadrat Ismail al-Hiqqi said:
To celebrate
Mawlid is amongst the great tributes to Prophet (SalAllaho Alaihi wa
Sallam), but the condition is that it should be clear of evil things.
Imam Suyuti has said: It is Mustahab for us to be happy on birth of
Prophet (SalAllaho Alaihi wa Sallam).
[Tafsir Ruh al-Bayan, Vol.
9, Page 52]
Shaykh
Muhammad Bin Alawi al-Maliki (d.2004CE)
said:
“Holy Prophet Peace Be With Him due to importance of his
Birthday use to avow it a great incident and use to pray to Allah
Almighty as it was a great blessing for him also Sarkar have
supremacy on everything in this universe because everything in this
universe through HIS foundation got providential.” [Houl
al-Ihtifaal bil Mawid an-Nabawi Ash-Sharif, Pg 8-9]
---
A
scholar stated that he was blessed with the vision of Holy Prophet
Peace Be Upon Him. He asked, “Ya Rasool Allah SallAllahu Alaihi wa
Aalihi wa Sallam, Are you pleased about Muslims; who celebrate your
birthday?” He replied “Those who love me; I love them
too”
[Tazkirat al-Wa’izeen, Page 200, Published from Maktaba
Habibia – Quetta]
Saiyyid Sulaimaan Nadvi, in his monumental work "Seerat Nabi", Vol. 3, also says that Meelaad Shareef was celebrated in the 3rd or 4th century Hijra.
al-Azraqi (3rd century) mentioned the mawlid in the sense of the house where the Prophet was born, and he said that salat in that house was declared by the scholars as desirable (mustahabb) for the reason of seeking special blessing (tabarruk). See Akhbar Mekka (2:160)
The mufassir al-Naqqash (266 AH- 351 AH) said in his Shifa' al-gharam (1:199) that the birthplace of the Prophet (mawlid al-nabi) is a place where du`a on mondays is answered.
Ibn Jubayr (540AH-640AH) in his Kitab ar-Rihal (p. 114-115) mentions the Mawlid as a public commemoration taking place in Mecca in the House of the Prophet: "every Monday of the month of Rabi` al-awwal."
The 7th-century historians Abul `Abbas al-`Azafi and his son Abul Qasim al-`Azafi wrote in their unpublished Kitab ad-durr al-munazzam:
“Pious pilgrims and prominent travellers testified that, on the day of the mawlid in Mecca, no activities are undertaken, and nothing is sold or bought, except by the people who are busy visiting his noble birthplace, and rush to it. On this day the Ka`ba is opened and visited.”
From the 7th-century, the account of ibn Battuta
The
famous 8th-century historian Ibn
Battuta relates in
his Rihla, Vol.
1, p. 309 and 347,
that on
every Friday, after the salah, and on the birthday of the Prophet,
the door of Ka`ba is opened by the head of the Banu Shayba, the
doorkeepers of the Ka`ba, and that on the Mawlid, the Shafi`i qadi
(head judge) of Mecca, Najmuddin Muhammad Ibn al-Imam Muhyiddin
al-Tabari, distributes food to the shurafa’ (descendants of the
Prophet and to all the other people of Mecca.
From the 10th- century
The following description consolidates eyewitness accounts by three 10th-century authorities: the historian Ibn huhayra from his al-Jami` al-latif fi fasl Makka wa ahliha, p. 326; the hafiz Ibn Hajar al-Haytami from his Kitab al-Mawlid ash-Sharif al-Mu`azzam, and the historian al-Nahrawali from al-I`lam bi-a`lam Bayt Allah al-haram, p. 205.
Each year on the 12th of Rabi` al-Awwal, after the salat al-Maghrib, the four qadis of Mecca (representing the Four Schools) and large groups of people including the fuqaha’ (scholars) and fudala’ (notables) of Mecca, shaykhs, zawiya teachers and their students, ru’asa’ (magistrates), and muta`ammamin (scholars) leave the mosque and set out collectively for a visit to the birthplace of the Prophet, shouting out dhikr and tahlil (LA ILAHA ILLALLAH).
The houses on the route are illuminated with numerous lanterns and large candles, and a great many people are out and about. They all wear special clothes and they take their children with them. Having reachethe birthplace, inside a special sermon for the occasion of the birthday of the Prophet is delivered, mentioning the miracles (karamat) that took place on that occasion. Hereafter the du`a’ for the Sultan (i.e. the Caliph), the Emir of Mecca, and the Shafi`i qadi is performed and all pray humbly. Shortly before the salat al-`Isha’, the whole party returns from the birthplace of the Prophet to the Great Mosque, which is almost overcrowded, and all sit down in rows at the foot of the Maqam Ibrahim.
In the mosque, a preacher first mentions the tahmid (AL HAMDULILLAH) and the tahlil, and once again the du`a’ for the Sultan, the Emir, and the Shafi`i qadi is performed. After this the call for the Salat al-`Isha’ is made. After the salat, the crowd breaks up. A similar description is given by al-Diyarbakri (d. 960) in his Ta’rikh al-Khamis.
more info and comments: Here
Hanafis:
Among the Hanafīs on the fivefold Classification, those who accepted this division: al-Kirmānī, Ibn ‘ābidīn, al-Turkmānī, al-’Aynī, and al-Tahānawī. ( Al-Kirmānī, al-Kawākib al-Darārī Sharh Sahīh al-Bukhārī (9:54), Ibn ‘Ābidīn, Hāshiya (1:376, 1:560); al-Turkmānī, al-Luma’ fīl-Hawādith wal-Bida’ (Stuttgart, 1986, 1:37); al-Tahānawī, Kashshāf Istilāhat al-Funūn (Beirut, 1966, 1:133-135); al-`Aynī, ‘Umdat al-Qārī in al-Himyarī, al-bid’aht al-Hasana (p. 152-153).
Malikis:
Among the Hanafīs on the fivefold Classification, those who accepted this division: al-Turtūshī, Ibn al-Hājj, al-Qarāfī, and al-Zurqānī, while al-Shātibī attempts a refutation and claims that the fivefold classification is “an invented matter without proof in the Law”. ( Al-Turtūshī, Kitāb al-Hawādith wa al-Bida’ (p. 15, p. 158-159); Ibn al-Hajj, Madkhal al-Shar’ al-Sharīf (Cairo, 1336/1918 2:115); al-Qarāfī, al-Furūq (4:219) cf. al-Shātibī, al-I’tisām (1:188-191); al-Zurqānī, Sharh al-Muwatta’ (1:238). Al-Shātibī’s I’tisām was recirculated by two Wahhābīs: Rashīd Ridā then Salīm Hilālī. A third Wahhābī, Muhammad ‘Abd al-Salām Khadir al-Shuqayrī – Ridā’s student – authored al-Sunan wal-Mubtada’āt al-Muta’alliqa bil-Adhkār wal-Salawāt which he filled with unverifiable tales which he proceeds to denounce with much ado).
Shafi`is:
Among the Hanafīs on the fivefold Classification: Consensus among the Shāfi’īs. ( Abū Shāma, al-Bā’ith ‘alā Inkār al-Bida’ wa al-Hawādith (Riyad: Dār al-Raya, 1990 p. 93, Cairo ed. p. 12-13) as well as those already mentioned. Note: “consensus” ( ijmā’) is more inclusive than “agreement” ( ittifāq), and binding.)
Hanbalis:
Among the hanbalis on the fivefold Classification: Reluctant acceptance among later Hanbalīs, who altered Al-Shāfi’ī and Ibn ‘Abd al-Salām’s terminology to read “lexical innovation” ( bid’a lughawiyya) and “legal innovation” ( bid’a shar’iyya), respectively – although inaccurately – matching al-Shāfi`ī’s “approved” and “abominable. ( Ibn Rajab, al-Jāmi’ fīl-’Ulūm wal-Hikam (2:50-53), and Ibn Taymiyya’s section on bid’ah in his Iqtidā’ al-Sirāt al-Mustaqīm Mukhālafat Ashāb al-Jahīm. This is also the position of Ibn Kathīr: see his commentary of the verse: ( The Originator of the heavens and the earth! ) [2:117] in his Tafsīr. He followed in this his teacher Ibn Taymiyya).
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This means that Allah accepts it, according to the saying of Ibn Mas`ud related in Imam Ahmad's Musnad with a sound chain: "Whatever the majority of Muslims see as right, then this is good to Allah, and whatever is seen by the majority of Muslims as wrong, it is wrong to Allah."
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see YouTube:
STANDING
Shaykh Salih al-Asmari al-Hanbali
What do the Sufis intend when they stand at the mention of the Prophet’s birth during the night of the Mawlid?
ANSWER:
They do it to honour him
صلى الله عليه وسلم
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Abu Zakariya Yahya as-Sarsari al-Hanbali(d.656 H) Cited in Tabaqat al-Shaf iiyya the script of the finest calligrapher in gold ink on silver:
Is not praise enough for al-Mustafa صلى ال له عليه وسلم
Nor for nobles to rise when they hear his name, Standing in rows upright on their mounts. As for Allah, He glorified him by inscribing his name صلى الله عليه وسلم On His Throne; Alas, what a rank, beyond all other ranks!
The Noble Sufis only Stand
At the specific moment when his mother Amina’s delivering of him is mentioned, and that is because all the goodness which followed his coming was dependent on his birth; therefore, to stand at that point makes up for not doing so at the mention of all other events.
The proof for this is the analogy drawn between standing upon the mention of his birth, and the way one would stand for him upon actually seeing him; this was mentioned by the author of Nihayah al-Irshad bi Layla Ihtifal al-Milad, and others.
It is established that the Companions stood for him صلى الله عليه وسلم one example being the Hadith of our master: Abu Hurayra (RA) who said: “The Prophet(صلى الله عليه وسلم ) would talk with us, and if he stood, we also stood and remained standing until we saw that he had entered the house of one of his wives.”
This was reported by Abu Dawud (4:247.) Al-Nawawi (may Allah have mercy on him) said in Al-Tarakhus Ii al-Ikram bi al-Qiyam (p.44): “The chain of this Hadith is an authentic (Sahih) chain,”and he graded it as good (Hasan).
Note: Books have been written on this particular issue, such as Istihbab al-Qiyam Inda Dhikr Wiladatihi, صلى الله عليه وسلم Mahmud al-Attar al-Dimashqi (AH 1382), may Allah have mercy on him, and the book Tahqiq al-Kalam fi Wujub al-Qiyam by Muhammad al-Qasimi.
Imam Mujadad Alif Thani (rah) writes:
نفس قرآں خواندن بصوتِ حسن و در قصائد نعت و منقبت خواندن چہ مضائقہ است؟ ممنوع تحریف و تغییر حروفِ قرآن است، والتزام رعایۃ مقامات نغمہ و تردید صوت بآں، بہ طریق الحان با تصفیق مناسب آن کہ در شعر نیز غیر مباح است. اگر بہ نہجے خوانند کہ تحریفِ کلمات قرآنی نشود. . . چہ مانع است؟-
What could be objectionable in reciting Quran with beautiful voice, to say Qasaid and Manqibat?
The prohibition would apply if wording of Quran is changed, to sing in melody (of kufaar) and to clap hands. However if (gathering of) Mawlid is held with proper recitation, reading Qasaid etc.. then What out of it could be forbidden? [Mujaddad Alf Thani in his Maktubat, Letter No. 72]
Hazrat
Ka’ab Ahbar RadiyAllahu
Anhu, before entering into the folds of Islam, was a Jew and
a renowned scholar of the Torah which was revealed upon Hazrat Moosa
Alaihis Salaam.
The
companions used to approach him and ask him to recite the verses from
the Torah which highlighted the blessed qualities of the Final
Prophet Sallallahu
Alaihi wa Sallam.
Hazrat Ka’ab would take them home and recite the verses with much love and enthusiasm and the companions would then praise Allah Almighty for bestowing them with such a bounty.
Once the Holy Prophet Sallallahu Alaihi wa Sallam emerged from his house and found the companions sat in a gathering. He asked, ‘What are you doing?’ They replied, ‘We are praising our Lord, who only by His favour blessed us with Islam and His Beloved Prophet SallallahuAlaihi wa Sallam.’ Upon this RasoolAllah Sallallahu Alaihi wa Sallam said, ‘Allah Almighty is expressing Pride upon His angels about you.’
Hazrat Abdullah bin Abbas RadiyAllahu Anhuma reports, ‘Some companions were sat talking about the different Prophets of Allah Almighty. One of them said, ‘Ibrahim Alaihis Salaam is the Khaleel of Allah (Friend of Allah)’, the other said, ‘Moosa Alaihis Salaam is the Kaleem of Allah (Spoke to Allah)’, the third one said, ‘Isa Alaihis Salaam is Kalimatullah’, the fourth one said, ‘Adam Alaihis alaam is Safiullah’.
Just then the Holy Prophet Sallallahu Alaihi wa Sallam arrived and said, ‘I have heard your conversation and indeed you all have spoken the truth, but listen, I am the Beloved of Allah, and I don’t say this out of pride.’
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Sayyid Muhammad ibn 'Alawi said that his grandfather, Sayyid 'Abbas once went to Hebron and he participated in a mawlid there.
He saw an elderly and weak 80 year old man who strangely stood throughout the entire mawlid so Sayyid's grandfather asked him about it and he said,
'I use to abuse and mock those who participated in mawlids especially those who stood in mawlids to praise him. One day, I went and I mocked them and called them people of Bid'ah and evil. I fell asleep that night and I saw Rasūlullāh ﷺ enter a gathering of mawlid. Everyone stood for him out of adab but he came to me and said, 'You sit down!' When I woke up I was completely paralysed.
I tried every doctor for a long period but nothing worked until I met the great Palestinian Wali, Shaykh Khalil al-Khalidi who said, 'You've upset Rasūlullāh ﷺ...' So I made promise that I'll never speak against those who participate in the mawlid and secondly that I'll stand throughout the mawlid myself.'
The old man said, 'The day I sincerely made the promise, I went to sleep and saw the exact same dream with the exact same people. This time, Rasūlullāh ﷺ walked in, came to me and said, 'You can stand for me!' so I stood. By Allāh, I woke up standing and completely cured.'
[Sayyid Muhammad narrated this from his father Sayyid 'Alawi, who narrated this from his father - Sayyid 'Abbas. This was during the time of Sharif Husayn. He was sent to overlook the renovation of the Dome of the Rock and then they went to Hebron to visit Prophet Ibrahim (Peace be upon him) This event took place during that visit.]
