Saturday, 6 March 2010

Milad-un-Nabi (صلى الله عليه وآله وسلم)

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]

The Blessed Birth Place of  The Holy Prophet (صلى الله عليه وآله وسلم

The Sky (Havens) Celebrated
The Birth (Mawlid) of
The Holy Prophet صلى الله عليه وآله وسلم
with cressets of stars shining brightly!

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 un Nabi (Wahhabi/Deobandi) say: “Some people are spreading the following narration to justify flag waving on the streets due to Mawlid celebrations in the month of Rabiul Awwal”

Sayyiduna Aamina (RA) states:
ورأيت ثلاثة أعلام مضروبات علما في المشرق وعلما في المغرب وعلما على ظهر الكعبة فأخذني المخاض فولدت محمدا صلى الله عليه وسلم
I saw that three flags are sited, One in East, 
One in West and the third on Roof of Ka’bah  and 
Prophet’s (صلى الله عليه وسلم) birth took place.”
(Khasais ul Kubra, Vol1, Pg 82, 
Published from Darul Kutub Ilmia – Berut)
[Al Khasais Ul Kubra By Imam Jalaluddin Suyuti الخصائص الکبری اردو

[Urdu Read Here: Volume 1  -   Volume 2 ]

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."

(Pages 54, 72, 91; 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 says: "Whats 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 orginal 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!


"Were it not for him, 
He would have neither created a Throne, 
nor a Footstool, nor a heaven, earth, sun or moon."
[Fatawa al-Kubra (11:95-97)]

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)


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.”
1. Kitaab al-Wafa, Page 35, Vol. 1
2. Khasais al-Kubra, Page 97, Vol. 1
3. Insaan al-Uyoon page 96, Vol. 1
4. Seerat an-Nauwiya, Page 37
5. Jawahir al-Bihaar, Page 40
6. Anwaar al-Muhammadiyah, Page 62-84
7. Hujjatulahi Ala al-Alameen, Page 222
8. Muwahib al-Laduniyah, Page 23
9. Al Isti’aab Mustadrik, Page 327, Vol. 3
10. al-Bidaya wa an-Nihaya, Page 258, Vol. 2
11. Kitaab al Mallal wan Nahal, Page 240, Vol. 2
12. Majma'i Zawahid, Page 217, Vol. 8
13. Talkhees al-Mustadrik, Page 327, Vol. 3
14. Subl al Huda war-Rishaad, Vol. 5, Page 469
15. Ibn-e-Kathir’s Mawlad al-Mustafa, Page 29-30, Published in Lahore 1958.

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 states:
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).

As for the hollow argument that Mawlid celebrations should be banned because of some unlawful activities that take place in some of them, then one should similarly forbid weddings celebrations, ‘Eid al-Fitr celebrations, ‘Eid al-Adha celebrations, and other similar ones because people perform unlawful activities in these as well.

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.
319 Ibn Sayyid al-Nas narrated it with his isnad through 
Tabarani and Bazzar in Minah al-Madh (p. 192-193). 
Ibn Kathir in al-Sira al-Nabawiyya (4:51) and 
Ali al-Qari in his Sharh al-Shifa` (1:364) say it is narrated by 
Abu Bakr al-Shafi`i and Tabarani, and cited by 
Ibn `Abd al-Barr in al-Isti`ab and Ibn al-Qayyim in Zad al-Ma`ad.
320 Recorded by Ibn Majah (#3940 Sahih – Suyuti’s Jami’ Saghir #2221), 
Tirmidhi (K Fitan #2093), 
Abu Dawud (#3711), 
Nasa’i (Sunan Kubra, #3483), 
Bayhaqi in Asma’ wa Sifat (p. 322 Sahih) and 
Shu’ab al-Iman (6:67 #7517), 
Abu Nu’aym (Hilya, 3:37, 9:238),
Hakim (1:115-16, 4:556 Sahih), ‘
Abd ibn Humayd (Musnad, #1218), 
Ahmad (Musnad, #25966), 
Darimi (#54, Da’if), 
Diya’ al-Maqdisi (7:129), 
Quda’i (1:167 #239), 
Daraqutni in his Sunan (4:245), 
Ibn Abi Shayba (8:604, 672, 683), 
Tabarani in his Mu’jam al-Kabir (1:153, 1:186, 3:209, 12:447, and 17:239-40, 
Sahih – Haythami in his Majma’ 5:218-19) and Mu’jam al-Awsat (5:122, 6:277, 7:193), Ibn Abi ‘Asim in his Kitab as-Sunna (p. 39-41 #80-85, p. 44 #92), and others. 

And it is well-known and authentic.

It was narrated that Abu Sa'eed Al-Khudri said: "Mu'awiyah, (may Allah be pleased with him,) said:
Messenger of Allah [S] "WENT OUT TO A CIRCLE" meaning, of his Companions - and said:
'What are you doing?' They said: 'We have come together to pray to Allah and praise Him for guiding us to His religion, "AND BLESSING US WITH YOU." He said: 'I ask you, by Allah, is that the only reason?' They said: 'By Allah, 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 Jibril came to me and told me that Allah, the Mighty and Sublime, "IS BOASTING OF YOU TO THE ANGELS" [Sunnan Nasai Book 49, Book of etiquettes and Judges. Hadith #5489. Dar us Salam Salafi version declared it "SAHIH"]
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


Some early mentions of the celebration of Mawlid:
The oldest source that mentions a public commemoration of the Mawlid
*A book written on Mawlid by the renowned
MuhaddisImam Abdur Rahman Bin Umar Auza'e
 (156 AH)
is said to be the first book on Mawlid (Milad-un-Nabi)


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)]
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 Medinathe 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]

The Shaykh of Shaykhs

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 shaykhSirajud 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 SahihHafidh 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. ]
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)
 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 قالفضل 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 اللهالعلم، ورحمتهمحمد 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 lightgiving 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 EgyptYemen 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).
The Mufti of Mecca on Mawlid
According to the Mufti of Mecca Ahmad ibn Zayni Dahlan, in his book al-Sira al-nabawiyya wa al-athar al-muhammadiyya, page 51: "To celebrate the Mawlid and to remember the Prophet (s) is accepted by all the Ulama of the Muslims."

The Historian of Mecca

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

We don't have a problem with Wahhabis/Deobandis...etc, for NOT Celebrating Mawlid un Nabi
The Problem only arises when they say 
its Bidah/Shirk to Celebrate Mawlid of The Best of Creation and compare it to Hindu/Christian Celebrations but then forget... when they Celebrate their 
Own Fathers Day!

Quote: “Why we do not celebrate jashan e Eid Milad Un Nabi S.A.W”
(Mufti Taqi Usmani Sahib D.B)

Need to Remember that their Own Father "akabir"
Khalil Ahmed Sahranpuri
broke all barriers when he said:
"What are we, not even a single Muslim can consider Dhikr of birth of Prophet (s), rather dhikr of his shoes, RATHER DHIKR OF URINE OF HIS DONKEY TO BE BIDAH OR HARAM" 
[Al Muhannad, Page No. 60, Question No. 21]

Note: ^This was written (Q&A) to show/please to prove to the Sunni Arab Scholars that they the  Deobandi scholars are not Wahhabi or influenced by them... 

Now Read the Following scans:

Does it make sense to You!

Now for those Wahhabis of Indo/Pak sub-continent also those including the ones that are hiding in the West who call them selves "Ahle Hadith"...hmmm, do you know this man:

Nawab Saddiq Hassan Khan Bhopali
"What is wrong in it if we cannot do dhikr of Prophet (salallaho alaihi wasalam)’s Seerah, his Hidaya, his Birth and his death everyday, then we should do it every month and the days of Rabi Ul Awwal should not be left empty" He writes further: "A Person who does not get happy upon incidents of Mawlid and does not thank Allah for such a great blessing then SUCH A PERSON IS NOT MUSLIM" 
[Ash Shamama tul Anbarah min Mawlid al Khayr ul Barah, Page No. 12]

Haters of Celebration
Mawlid un Nabi

South Africa 1970/80s

Moulood Observing the Prophet’s birthday (moulood) was celebrated annually by most Muslims until the 1970s.
In Durban, the occasion was marked by a procession (julus) through the main streets of the city. Leading ulema participated in the festival and usually delivered the main address outside the Jumuah Masjid.

Tabligh doctrine proscribed celebration of the Prophet’s birthday.

Bhai Padia, head (amir) of the Tabligh Jamaat,explained that moulood was not observed during Muhammad’s Prophethood or reign of the four Caliphs, and traced its origins to a Persian pagan festival, passed on to India, where the ‘poorer Muslims observe it mainly because of lack of education’. Padia condemned ‘sinful’ practices such as the mixing of men and women, music, singing(qawwali), consumption of intoxicants like hemp and neglect of prayer which had become integral to festivities. [Daily News, 16 August 1985.]

Sunnis, on the other hand, strongly defended moulood.(Mawlid un Nabi)

Mawlana Hamidi countered that moulood comprised of recital of poems (naat) in praise in the Prophet, which ‘filled the hearts of Muslims with love for the Prophet’; lectures on the character and life of the Prophet for Muslims to emulate; and feeding large crowds with wholesome food prepared with halaal (legal) income. ‘What is wrong with this?’ he asked rhetorically. [ Abdun Nabi Hamidi, Meelad Celebration is Commendable, Johannesburg: Silsilah SarwariahQadriah, 1999, p. 22.]
Mohammed Makki, editor of Muslim Digest, argued that moulood sacralized public space and demonstrated allegiance to Islam to a wider, non-Muslims population, thus playing a positive role by promoting da’wah (invitation to Islam) among non-Muslims in the new South Africa. [ Muslim Digest, Vol. 44, Nos 7, 8, 1994, pp. 258–259.]


A moulood (Mawlid un Nabi) celebration being held by Ahle Sunnah Wal Jama’ah at the Civic Centrein Azaadville, Transvaal, on 7 March 1987, was disrupted by the Tablighis, led by Mawlana Eshaq. In the weeks preceding the occasion Tablighis declared the cele-bration bida’ (innovation) and shirk (idolatory), and urged Muslims to boycott it.
 A petition containing 1500 signatures, calling on the local city council to ban the ceremony, was turned down.
While the moulood (Mawlid un Nabi) was in progress, several hundred Tablighis entered the hall and disrupted the function. During the altercation 55-year-old Sheik Mohideen Saib was killed and six others badly injured, while food was thrown onto the floor.[ Sunday Times, 8 March 1987.]
A protest meeting in Durban by the Ahle Sunnat Wa Jamaat drew 3000 supporters. Following condemnation of the violence, the Sunnat Jamaat sent a telex to Law and Order Minister Adrian Vlok, bearing 7000 signatures, asking for a judicial inquiry into the incident. [Daily News, 11 March 1987.]
[(PDF) Contesting ‘Orthodoxy’: The Tablighi–Sunni conflict among South African Muslims in the 1970s and 1980s. by Goolam Vahed University of KwaZulu-Natal South Africa (Page: 329)]Here



Hundreds of Libyans packed the narrow streets of Tripoli’s old city Tuesday for a celebration of Mawlid, the Prophet Mohammed’s birthday, braving security threats from hardline Salafists opposed to the ancient Sufi tradition.
Dressed in traditional finery, with drums and cymbals accompanying joyous hymns and chants, Libyans took to the streets of Tripoli’s old, walled city to celebrate Mawlid, the Prophet Mohammed’s birthday.
After a break of at least four years, Mawlid was celebrated in the Libyan capital this year. The festivities are an important event, dating back centuries, for Sufis in this North African nation. But rising tensions between Sufis and Salafists, whose numbers have grown over the past few years, have seen a cancellation of such festivities across Libya.
Tripoli is home to many historic Zaouias or Sufi mosques, and this year, Abdallah Banoon, leader of the Great Sufi Zaouia, told FRANCE 24 he has happy to participate in the public festivities.
"We have not been able to celebrate this holiday these past few years. Not because I was afraid to be shot myself, but because I was afraid that a crazy person might blow himself up amongst the people assembled here,"  said Banoon.

For many Tripoli residents, it was a joy to welcome back a beloved tradition. "It's extraordinary, this traditional celebration had disappeared for four years, it was heartbreaking,” said one resident. It was a sentiment echoed by a female resident. "I feel reassured to see our traditions return," she explained. [Here]

The Haters
Wahhabi/Deobandi say:
"Mawlid is Bidah/Shirk"
 ^Wahhabi/Deobandi say:
Q: Mawlid was not practised or arranged by any of the Sahaba, nor is there any proof of it being done by Tabiyeen, these are the Islaaf whom we follow and choosing their way is the safest path.
Ans: There are many things which were not practised by Sahaba and Tabiyeen, but later Ulama derived rulings on them looking at the principles, If anything does not contradict the principles of Shariah then It has always been allowed, for example the knowledge of Jirah wa Tadil in hadith, the knowledge of Asma Wa Rijaal, the Nizaam in Islamic higher studies etc… the point is their Asal is found in Shariah, similarly the Asal for rejoicing on Mawlid is found in Quran itself.

Q. Mawlid is Bidat al Dhalalah, Prophet (saw) said in rigorously authentic ahadith that All bidahs are misguidance and all misguidance are in the fire.
Ans: This hadith is not general but rather specific as classical scholars explained, such terminology is used in Shariah many times if we generally apply such rulings without checking new matters in light of Principles laid down by shariah then this would be mocking at it, for example Quran states:
"Verily you and what you worship apart from Allah are the fuel of hell"
(Qur'an 21:98)

We all know that Jesus is worshipped by Christians, now if we make this ayah general then Naudhobillah (Jesus shall become fuel of hell fire too?)
(Audhobillah Min Dhalik), therefore we have to understand the reality behind words of Prophet (S), the Bidahs which Prophet(S) forbade were all new innovations which contradicted Shariah, the dalil for this could be found in Sahih Bukhari:

Volume 3, Book 49, Number 861


Sunan Ibn Majah Chapter No: 1, The Book of the Sunnah
Hadith no: 203  Narrated: Mundhir bin Jarir that his father said: “the Messenger of Allah (s) said: ‘whoever introduces a good practice that is followed, he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in the slightest. And whoever introduces a bad practice that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.’” (Sahih)


Sunan Ibn Majah Chapter No: 1, The Book of the Sunnah
Hadith no: 205 , Narrated: Anas bin Malik that the Messenger of Allah (s) said:
 Every caller who invites people to misguidance and is followed, will have a burden of sin equal to that of those who follow him, without that detracting from their burden in the slightest. And every caller who invites people to true guidance and is followed, will have a reward equal to that of those who follow him, without that detracting from their reward in the slightest.’” (Hasan)

Narrated Aisha(ra): 
Allah's Apostle said,
"If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."

Also we know from many ahadith that Prophet (S) allowed new matters in deen, like few sahaba recited Fatiha on bite of snake, they had no knowledge of it from Prophet (S), but on coming to Prophet (S) it was approved, some people still argue that it was allowed in presence of Prophet (S), whatever he allows and forbids we have to follow, the answer to this is that Prophet (S) could never contradict in his sayings, If he has laid down a principle that all innovations are evil in mutlaqqan terms then there is no Jawaz of him accepting some himself, hence It is necessary to check everything according to principles of Shariah.
One more answer to this is that Umar (ra) called combining sahaba behind ONE Qari as Na’imul Bidah (i.e. Excellent Bidah), this is proof from Nass that every bidah is not bad, on this some people also argue that Umar (ra) was referring to Lughwi Bidah not Shari’I, they are asked to bring proof from hadith itself that Umar (ra) differentiated bidah between Lughwi and Shari’i, above all Usman (ra) started the second Adhaan for Jumma, Salafis reply to this as: They were Khulafa ar rashideen and we are bound to follow them as hadith states so, the answer to this is same i.e. had every bidah been evil then our pious predecessors would not have contradicted themselves.

Q. The day of Prophet (saw) ‘s birth is not confirmed to be 12th of Rabi Ul Awwal, rather his day of death is confirmed to be 12th Rabi Ul Awwal, hence to rejoice on a sad day is a wrong thing

Ans: First of all those who prove Mawlid always believe that Mawlid is not restricted to 1 date only, you can rejoice on any day, secondly the early most Seerah books like Seerat Ibn Ishaq (rah), Seerat Ibn Hisham (rah), confirm the date of birth to be 12th Rabi ul Awwal, so does Imam Ibn Kathir (rah) in his book Sirat ar Rasul where he calls it mainstream opinion and calls other opinions as weak, Imam Qastallani (rah) also discusses on this issue in his magnificent Al-Muwahib where he said: You were born on 12th Rabi ul Awwal and People of Makkah follow it,on this same day they visit (your place of birth).. It is famous that you were born on 12th Rabi ul Awwal, the day was of Monday, Ibn Ishaq (rah) and others have narrated this too [Al Muwahib al Laduniya, Volume 1, Page No. 88] The reason why we should rejoice rather than getting sad has been explained above through explanation of Imam Jalal ud din Suyuti (rah)


Ibn Taymiyya’s

opinion about Mawlid from: the Collected Fatwas,”

Majma’ Fatawi Ibn Taymiyya,Vol. 23, p. 163:
fa-t’adheem al-Mawlid wat-tikhaadhuhu mawsiman qad yaf’alahu ba’ad an-naasi wa yakunu lahu feehi ajra `adheem lihusni qasdihi t’adheemihi li-Rasulillahi, salla-Allahu `alayhi wa sallam”
”To celebrate and to honor the birth of the Prophet(may Allahs blessings be upon him) and to take it as an honored season, as some of the people are doing, is good and in it there is a great reward, because of their good intentions in honoring the Prophet(may Allahs blessings be upon him).”
Ibn Taymiyya said in his book Iqtida' Al Sirat Al Mustaqeem (Cairo, al-Fiqqi 1950 edition, pages 294 and 297):
"What some people innovated, either to emulate the Christians who celebrate the birth of `Isa (as) or out of love for the Prophet(s)and in order to exalt him:
Allah MAY reward them for such love and effort but not for the innovations [...]. So one MAY magnify the birthdate of the Prophet(s)upon him blessings and peace, AND treat it as a festival, perhaps obtaining IMMENSE REWARD for it because of his good intentions in honoring the Messenger of Allah."

(ma yuhdithuhu ba`du al-naasi immaa mudaahaatan lil-nasaara fi meelaadi `Isaa `alayhi as-Salam wa'imma mahabbatan lil- Nabiyyi SallAllahu `alayhi wa Sallam wata`zeeman lahu, wAllaahu qad yutheebuhum `ala haadhihi al-mahabbati wal- ijtihaadi laa `ala al-bida`i [...]. Fata`zeemu al-mawlidi wattikhaadhuhu mawsiman qad yaf`aluhu ba`du al-naasi wayakunu lahu feehi ajrun `azeemun lihusni qasdihi wata`zeemihi lirasulillaah).

This text is found in the 2nd edition (1369/1950) of Muhammad Hamid al-Fiqqi at Cairo's Matba`at al-Sunnat al-Muhammadiyya.

This is a saying of someone who set fanaticism aside and sought to please Allah and his Prophet(s). As far as we are concerned, we commemorate the Mawlid for no other reason but what Ibn Taymiya said, "Out of love and veneration of the Prophet." May Allah reward us according to this love and effort. 
Ibn Qayyim al Jawziyyah, the best and most reknowned student of Ibn Taymiyya, writes, on page 498 of “Madarij as-Salikin,”
”Listening to a good voice celebrating the birthday of the Prophet (s) or celebrating any of the holy days in our history gives peace to the heart, and gives the listener light from the Prophet (s) to his heart, and he will drink more from the Muhammadan spring (`ayn al-Muhammadiyya).”

The following quote represents the views of Ibn Taymiyya's birthday as described in his book, al-Fataawa: 26
"Likewise, what's invent diada by some people with menganalogikan on the Christians who celebrate the birth of Jesus, or for love to the Prophet and to adore him, Allah will reward them for the love and effort, not for the fact that it a heresy ... Celebrating and honoring the birth of the Prophet and make it as a moment of respect, as done by some people, is good, and it is a great reward, because of their good intentions in honoring the Prophet."

Because of their allegiance to Ibn Taymiyya, 
Salafis seem unable to forgive him for this speech.

A magazine editor Salafis, Iqtidhâ ', Muhammad al-Fiqqî, writing two pages of footnotes to the text

In it he called out loudly, "Kayfa yakûnu lahum tsawâb 'ala Hadza? ... Ayyu ijtihad fi Hadza? (How come they can get rewarded for it? ... Ijtihad What kind?)

The contemporary Salafi scholars and deviate too much can be said about this birthday commemoration. They replaced it with the attitude of Ibn Taymiyya their own legal provisions, whereas the attitude of Ibn Taymiyya is appropriate enough for them.
Another Salafi Author, Mansur Salman, also doing that in explaining al-Bâ'its 'ala al-Bida Inkâr' by Abu Shama, because Abu Shama instead of criticizing the birthday anniversary, but instead stated, "It was a heresy that is laudable and blessed.”

In the text mentioned above, Ibn Taymiyya also mentions a fatwa by Ahmad ibn Hanbal, Ibn Taymiyya priests Islamic school of thought, when the people told Imam Ahmad about a prince who spent 1000 dinars to make decorative Koran, he said: 
"That place best for him to use the gold. "
 Ibn Taymiyya is promoting heresy when he allowed a warning birthday "as done by some people"? 
No!He not only allows them to be, but he also stated that they do birthday commemoration was "good and reward him there."

 Was Imam Ahmad heretic, allowing (Bidah/Evil Innovation)
When he allowed the Quran adorn with Gold

YES or NO?
[ Ibn Taymiyya, Majmû 'Fatawa Ibn Taymiyya, 22:523, 
edition of the King Khalid ibn' Abd al-'Aziz.]




Ibn Taymiyyah was not against Mawlid Milad-un Nabi, otherwise Ibn Kathir would never have written one himself:

"Dhikra Mawlid Rasulullah"

Ibn Kathir says in this book, on page 19:
 "The Night of the Prophet's (s) birth is a magnificent, noble, blessed and holy night, a night of bliss for the Believers, pure, radiant with lights and of immeasurable price."

^( Madressa (seminary) of Ibn Kathir)
more info: Here

Wahhabis/Salafis have not even spared their own people in Takfir, the above fatwa is an open takfir upon all Salafis who make sad faces on Mawlid and try to refute it

Note: Its has been mentioned in the beginning that Shaytan cried loudly on birth of the Holy Prophet(S)

And Indeed everyone rejoices except for Shaytan and his counterparts, because:
أن إبليس رن أربع رنات حين لعن وحين أهبط وحين ولد رسول الله صلى الله عليه وسلم وحين أنزلت الفاتحة
Iblis cried loudly four times, first when Allah declared him as cursed, second when he was thrown out, Third When Prophet (salallaho alaihi wasalam) was born and fourth when Surah Fatiha was revealed

[Ibn Kathir in Al Bidayah wan Nihayah, Volume 2, Page No. 166]


The Majority of Ummah Celebrate

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).
Imam Qutb al-Din al-Hanafi, al-I`lam bi a`lam bayt Allah al-haram
Imam Muhammad ibn Jar Allah ibn Zahira, al-Jami` al-latif
`Abd al-Haqq Muhaddith Dihlawi, Ma thabata min al-sunna
Shah `Abd al-Rahim Dihlawi, al-Durr al-thamin
Shah Wali Allah Dihlawi, Fuyud al-haramayn
Mufti `Inayat Allah Kakurawi, Tarikh Habib Allah
Mufti Muhammad Mazhar Allah Dihlawi, Fatawa mazhari
Mulla `Ali al-Qari, al-Mawrid al-rawi fi Mawlid al-nabi.
Haji Imdad Allah Muhajir Makki, Shama’im imdadiyya
Muhaddith `Abd al-Hayy al-Lucknawi, Fatawa `Abd al-Hayy
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).
Hafiz Ibn Dihya al-Kalbi, al-Tanwir fi mawlid al-bashir al-nadhir
Imam al-Turtushi, Kitab al-hawadith wa al-bida` (indirectly)
Imam al-Faqih Abu al-Tayyib Muhammad ibn Ibrahim al-Sabti (d. 695), as quoted by al-Adfawi in Suyuti’s Husn al-maqsid Abu `Abd Allah Sayyidi Muhammad ibn `Abbad al-Nafzi, al-Rasa’il al-kubra
Shaykh Jalal al-Din al-Kattani, Rawdat al-Jannat fi Mawlid khatim al-risalat, also quoted in Sakhawi’s Subul al-huda
Shaykh Nasir al-Din ibn al-Tabbakh, quoted in Sakhawi’s Subul al-huda
Shaykh Muhammad ibn `Alawi al-Makki, al-Ihtifal bi dhikra al-mawlid
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.)
Hafiz Abu Shama, al-Ba`ith `ala inkar al-bida` wa al-hawadith
Hafiz Shams al-Din al-Jazari, `Urf al-ta`rif bi al-mawlid ash-Sharif.
Hafiz Shams al-Din ibn Nasir al-Din al-Dimashqi, al-Mawrid al-sadi fi mawlid al-hadi; Jami` al-athar fi mawlid al-nabi al-mukhtar; al-lafz al-ra’iq fi mawlid khayr al-khala’iq
Hafiz Zayn al-Din al-`Iraqi, al-Mawrid al-hani fi al-mawlid al-sani
Hafiz al-Dhahabi, Siyar a`lam al-nubala’ (indirectly)
Hafiz Ibn Kathir, Kitab Mawlid an-Nabi, and al-Bidaya p. 272-273.
Hafiz Ibn Hajar al-`Asqalani, as quoted by Suyuti in al-Hawi.
Qastallani, al-Mawahib al-laduniyya
Hafiz al-Sakhawi, Subul al-huda, also quoted in Qari, al-Mawrid al-rawi
Imam Ibn Hajar al-Haytami, Fatawa hadithiyya; al-Ni`mat al-kubra `ala al-`alam fi mawlid sayyid waladi Adam; Tahrir al-kalam fi al-qiyam `inda dhikr mawlid sayyid al-anam; Tuhfat al-akhyar fi mawlid al-mukhtar
Hafiz Wajih al-Din `Abd al-Rahman al-Zabidi al-Dayba` (d. 944), Kitab al-mawlid.
Zahir al-Din Ja`far al-Misri, quoted in Sakhawi’s Subul al-huda
Muhammad ibn Yusuf al-Salihi ash-Shami, quoted in Sakhawi’s Subul al-huda
Kamal al-Din al-Adfawi, al-Tali` al-sa`id
Hafiz al-Suyuti, Husn al-Maqsid fi `amal al-Mawlid in his al-Hawi li al-fatawi al-Zarqani, Sharh al-mawahib
Abu Zur`a al-`Iraqi, as quoted in Muhammad ibn Siddiq al-Ghumari’s Tashnif al-adhan.
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).
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."

Sheikh Adil Al-Kalabani is the former
Imam of Haram Mekkah
Attend Mawlid Majlis at Makkah

Here he is seen in a Mawlid gathering at the house of a prominent Meccan Scholar Sheikh Syed Abdullah Al-Fadeq As-Shaf'i.

Sheikh Adil Al-Kalabani is the former black Imam of Haram Mekkah and is often dubbed as Saudis Obama. 
He wrote an interesting piece last year where he questioned the reasoning of Salafi establishment for prohibiting the Mawlid celebrations. 
His article in a leading national daily raised alarm bells in the Wahhabi establishment.
In brief he said that it is mere impossible for connecting with the life of the Prophet alaihis salatu wa salam without connecting with the events of his life
He inquired when will it be a better time to speak about the lineage, blessed birth and childhood other than in Rabi-ul-Awwal and on the days of his birth? 

He thundered that Satan has not just deceived those who do bad things in the commemoration of Mawlid but also those who oppose it in utter madness

Around The World
Yemen 2016



 الصين مولد النبي-Mawlid in China-Urumqi



Now for those

Indian/Pakistani sub-continent!
Ask your beloved Mothers ?
Why your Fathers! 
NEVER Mentioned that
Hadrat Shah Abd al-Haq Muhaddith Dehlvi (d.1642CE) (may Allah have mercy on him), in his book "Ma Sabata min as-Sunnahreferring to the night of the blessed birth, of the Holy Prophet (SallAllahu Alaihi wa Aalihi wa Sallam) says:
"We would rather say that the night when the holy Prophet (SallAllahu Alaihi wa Aalihi wa Sallam) was born is definitely superior to Lailat al-Qadr. This is so because the night of the birth is the night when he was manifested and Lailat al Qadr was bestowed on him (SallAllahu Alaihi wa Aalihi wa Sallam), and a thing which became blessed on account of him upon whom it was bestowed is more blessed than that which became blessed because of it being conferred upon him (SallAllahu Alaihi wa Aalihi wa Sallam) and because Lailat al-Qadr is blessed because on this night Angels descend.
And the night of the birth of the holy Prophet (SallAllahu Alaihi wa Aalihi wa Sallam) is blessed because of himself (SallAllahu Alaihi wa Aalihi wa Sallam), and because Lailat al-Qadr is a blessing only for the Ummah of Muhammad (SallAllahu Alaihi wa Aalihi wa Sallam) and the night of his blessed birth is a blessing for all beings. Thus the Prophet (SallAllahu Alaihi wa Aalihi wa Sallam) is he who Allah Ta'Aala sent down as a mercy to all the worlds and it is through him that Allah completed His blessings on all His creations in all heavens and in all earth." 
[Ma Sabata Min as-Sunnah, Page 82, Published by Qaiyyumi Press, Kanpur, August 1923]
Hadrat Shaykh Abd al-Haq Muhaddith Dehlvi used to pray:
“O Lord! I do not have such deeds that I can present in your mighty court. Wrongdoer influences all of my deeds. But there is an act of this Humbler just because of your mercy to present you and that is my Salutations on your Beloved Prophet Peace Be Upon Him that I use to offer with honesty and integrity standing in the blessed gatherings of Mawlid Sharif.”  [Akhbar al-Akhyaar, Page 644]
Hadhrat Shaikh 'Abdul Haq Muhaddith Dehlawi (rahmat allahi 'alaih) writes, "A great number of eminent Ulema have taken this Hadith as proof in support of Qiyaam in Meelad." (Ash atul Lama'aat) [For an opinion on the authenticity of Hadhrat Shaikh 'Abd al-Haqq Muhaddith (rahmat allahi 'alaih) we refer to Moulvi Ashraf 'Ali Thanwi who says, "Shah 'Abd al-Haqq Sahib used to have the blessed vision of the Holy Prophet (sallallahu 'alaihi wasallam) daily" and " ...  Shaikh ('Abd al-Haqq) has a vast knowledge of Hadith"]
Shah Waliullah Dehlvi (d.1762CE) says:
"Following the ancient practice, I recite the Holy Qur'an and distribute food etc. Of the Niyaaz (Faatihah) of the Prophet (SallAllahu Alaihi wa Aalihi wa Sallam) and made a public display of his blessed hair (Moo'e Muboarak). While reciting (the Holy Qur'aan), Mala'i A'la (Angels nearest to Allah) came to attend the Mahfil-e-Milad and the blessed soul of the Prophet (SallAllahu Alaihi wa Aalihi wa Sallam) showed much kindness to me (Shah Waliullah) and my friends. I, thus, saw that Mala'i A 'la (Angels nearest to Allah) and, with them, the whole group of Muslims, were ascending to high heaven (on account of the blessings of the Prophet) and this blessed condition was reflected (in the Mahfil-e-Milad)."  [al-Qaul al-Jalee, Page 74]

Those calling themselves followers of Shah Waliullah's family should also note the following statement of Shah Waliullah Dehlvi.
In his book, "Ad-Durr as-Sameen", he says:
"My dear fatherHadrat Shah Abdur Raheem Dehlvi (may ALLAH have mercy on him) informed me that he used to get food cooked on Milad days as a mark of rejoicing for him (SallAllahu Alaihi wa Aalihi wa Sallam). One year it so happened that he could not afford anything except roasted grams, so he distributed those among the people, with the result that he had a vision of the holy Prophet (SallAllahu Alaihi wa Aalihi wa Sallam) in his dream and saw that those roasted grams were lying before him (SallAllahu Alaihi wa Sallam) and he (SallAllahu Alaihi wa Aalihi wa Sallam) looked pleased".  [Ad-Durr as-Sameen, Page 3]
Hadrat Shah Ahmed Saeed Mujaddidi (d.1860CE) said:
“As Beloved Prophet used to say Salutations upon himself we too must celebrate Mawlid an-Nabi SallAllahu Alaihi Wasllam, Cook food and do other adulations and praise to Almighty Allah by other ways of delight.”  Athbāt al-Mawlid wal-Qiyām (اثبات المولد والقيام), Arabic, about Mawlid, written in refutation of a book written by Molvi Mahboob Ali Ja’fri [Isbaat al-Mawlid wa al-Qayam, Page 24]
Haji Imdadullah Muhajir Makki (1899CE) (may ALLAH have mercy on him) said:
"The practice of this faqeer has been that I participate in Milad Sharif functions. In view of the fact that doing so brings blessings, I myself hold Milad every year, and find great solace and joy in Qiyaam (reciting salutations in a standing position)"
1. Faislah Haft Mas'alah, page 5, published by Matba' Majeedi, Kanpur, December, 1921
2. Faislah Haft Mas'alah Ma’a Taleeqat, page 111, published in Lahore.
3. Faislah Haft Mas'alah, page 5, published in Lahore 1986]
Haji Imdaadullah Muhaajir Makki (rahmat allahi 'alaih), a great scholar and spiritual guide of the scholars of Deoband, (namely, Moulvi Ashraf 'Ali Thanwi, Moulvi Rasheed Ahmad Gangohi and Moulvi Qaasim Nanotwi) stated the following as recorded by Moulvi Ashraf 'Ali Thanwi himself, "To reject such a practice is to be denied a great deal of good. If one stands for respect when the sacred name of the Holy Prophet (sallallahu 'alaihi wasallam) is mentioned in a Mawlid Shareef, what harm is there ? When someone (an ordinary person) appears we stand up for him, so if we stand up for our Master to show respect, what wrong is there ?" (Imdaadul Mushtaaq, Page 88 [Imdaadul Mushtaaq was authored by Ashraf 'Ali Thanwi, the ideologue of the scholars of Deoband. It is a biography of his spiritual guide, Haji Imdaadullah Muhaajir Makki (rahmat allahi 'alaih)])
Haji Imdaadullah (rahmat allahi 'alaih) further states,"The way of this servant (himself) is this: I present myself in the gathering of Meelad regarding it as a means of blessing I even commemorate it and I gain great pleasure and peace by STANDING."(Faisla Haft Mas'ala, Page 5)

+100 Sahaba
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."
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.”
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.
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]


Shah Waliullah (RA) writes in ( Anfas al Arifeen , page 65):
“ Sometimes Khawja Khurd (RA) used to celeberate “Urs” of Khawja Baqi Billah (RA). My Father narrates that he has seen many times that people use to offer help to Shah Khurd (RA). Some one used to say “I will take the responsibility to provide rice (for Urs). Other used to say” I will take the responsibility to provide meat ( for Urs) and someone else used to say “ I WILL TAKE THE RESPONSIBILITY OF ARRANGING QAWWAL” ( for the urs)”
Khwaja Khurd (RA) is the son and khalifah of Khawja Baqi Billah(RA)
Khawja Baqi Billah is the Shaykh ( peer ) of Imam Rabbani (RA).

This is sufficient proof to show that Urs was celeberated before any division ocured in the subcontinent. There are many other authentic narrations present in books showing celeberation of Urs even before this.

Please note an important point that people used to arrange Qawwal for urs. Those people who perform ( read) sam’a ( audition) in urs gathering are called Qawwal. This shows that sam’a was also a part of this Urs. Imam Rabbani Mujaddid al fathani (rd) also did not object to sam’a and Insha Allah this will be scanned later from his maktoob.
Also Data Ganj Hujweri (Rd) has written in Kashf Al Mahjoob an incidence about Jaunaid Baghdadi (rd) listening to sam’a.

Shah Waliullah (RA) writes ( Anfas al Arifeen , page 82):
“ My father used to tell that he has seen one of the khalifah of Khawja Berang ( RA) who was very old , but he had grace/ light on his face. This Khalifa was famous by the name “ Shaykhi”. He used to celeberate Urs ( annual gathering) and l ( that is , Shah Waliullah ) also participated in these urs when I was about six- seven years old.

Imamal-Rabbani Sheikh Ahmadal-Sirhindi (971AH-1034CE)
Often misquoted, research shows was that he was not against the Mawlid at all, but only certain mawlids with specific actions incorporated into them.  As for the rather puzzling citation of the Imam’s views on bidah hasanah, it is sufficient to note that he does believe in bidah hasanah (though he may not call it such).  If not where in the corpus of hadith is the specific mention and instruction of the dhikr of the lataif, nafi wal-ithbat, muraqabah etc which he taught his students? 
He said in in his ‘Maktubat’ (Daftar Sawm, letter: 72):
What harm is there in the recitation of the Quran, poems and euologies with a beautiful voice?  What is forbidden is the corrupting and altering of the letters of the Quran, and modulating the voice with singing tunes and clapping which are also forbidden with poetry.  If the Mawlid is recited such that the Quranic words are not corrupted, and poetry is recited in which the aforementioned (impermissible) matters are not present, then which matter makes it forbidden?

Hadrat Shaykh Yousuf bin Ismail an-Nabhani said,
“Only Pagans and Non-Believers are against celebrating Mawlid an-Nabi SallAllahu Alaihi Wasallam.”  [Jawahir al-Bihar]

Why are You?

Sheikh Abd al-Haq al-Dehlawi (958-1052AH) Sh Abd al-Haq al-Dehlawi was a contemporary of Imam al-Rabbani and is counted as one of the major scholars of the subcontinent. In his ‘Ma Thabata Min al-Sunnah Fi Ayyam al-Sanah’ (p.60) he said:
The people of Islam still continue to celebrate the month of his (Allah bless him and give him peace) birth and organise feasts, giving charity during its nights with different types of charities and express happiness.  They increase in acts of piety and pay attention to reciting the events of his noble birth…That which has been experienced from its special qualities is that it is a means of safety for that year, and gladtidings for the prompt fulfilling of aims and desires.  May Allah have mercy on a person who takes the night of the month of his birth as an Eid…
Shah Abd al-Rahim al-Dehlawi (1054-1131AH)
It was mentioned regarding the father of the illustrious Shah Waliullah in  his ‘Dur al-Thamin fi Mubashirat Nabi al-Amin’ (p.40) that his father said:
I would prepare food during the days of Mawlid of the Prophet (Allah bless him and give him peace), however one year I was unable to prepare anything.  I was only able to find fried chickpeas, which I distributed amongst people.  I saw the Prophet Allah bless him and give him peace (in a dream) with these chickpea’s infront of him, and he was happy and smiling.
Shah Waliullah al-Dehlawi (1114-1174AH)
A scholar which all of the hanafi’s of the subcontinent ascribe themselves to, describing his stay in Makkah, he said in ‘Fuyud al-Haramain’ (p.80,81):
Before this I was in Makkah al-Muazzamah during the Mawlid al-Nabi (Allah bless him and give him peace) on the day of his birth.  The people were sending blessings upon the Prophet (Allah bless him and give him peace) and mentioning the miraculous events which took place during his birth, and that which was witnessed before his being sent.  I then saw lights suddenly emanating.
I do not say I witnessed them with bodily sight, nor do I say I witnessed them with the sight of the soul only, Allah knows best which of the two it was.  I examined these lights and I found them to be from the angels who are made responsible for these events and gatherings.  And I saw that light of the angels was accompanied by the the lights of mercy aswell.
Shah Wali Ullah Muhadith Dhelvi (Rahimuhullah)

Mentions one of his all time wonderful experiences as:

"I took part in a gathering of Mawlid inside Makkah where people were sending Darood and Slaam upon Prophet (Peace be upon him) and mentioning the incidents which took place during the time of your birth (before and after) and those which were witnessed before you were appointed as a Nabi (such as Nur eliminating from Bibi Amina RA, she seeing Nur, woman proposing to Abdullah RA on sight of Nur on his forhead etc…]

Suddeny I saw Nur to have enveloped one group of people, I don’t claim that I saw this with my bodlily eyes, nor do I claim that it was spiritual and Allah knows the best regarding these two, however upon concentration on these Anwaar a reality opened upon me that these Anwaar are of those Angels who take part in such gatherings, I also saw Mercy to be decending along with Anwaar of Angels" [Fayudh al Haramayn, Pages 80-81]
Shah Abd al-Aziz al-Dehlawi (1159-1239AH)
The illustrious son of Shah Waliullah, he said in his ‘Fatawa’ (1/163):
The blessing of Rabi al-Awwal is due to the birth of the Prophet (Allah bless him and give him peace) in it.  And by the spreading of his (Allah bless him and give him peace) blessings upon his community in accordance to what reaches him from the gifts of sending blessings (upon him) and also feeding.
Shah Abdul Aziz Muhadith Dhelvi (Rahimuhullah) said:

"The Barakah of Rabi ul Awwal is due to birth of Prophet (salallaho alaihi wasalam) in this month, the more this Ummah sends Darud and Salaam and arrange for (sadaqa for the poor), more will they be blessed" [ Fatawa al Azizi 1:123]
Mawlana Abd al-Hayy al-Luknawi (1264-1304AH)
He said in his ‘Majmua Fatawa’ (2/282):
When a disbleliever such as Abu Lahab because of expressing happiness at his (Allah bless him and give him peace) birth has his punishment  lightened, then any of his followers (ummati) if expressing happiness at his (Allah bless him and give him peace) birth and according to his ability spending due to love of him (Allah bless him and give him peace) why should he not reach a higher level, as has been mentioned by Ibn Jawzi and Sheikh Abd al-Haq Muhaddith Dehlawi.
He also said in his ‘Majmua Fatawa’ (2/283):
The people of the Haramain, Basrah, Shaam, Yemen and other countries on seeing the moon of Rabi al-Awwal express happiness and hold gatherings of Mawlid and perform righteous acts, and take care in the recitation and hearing of the birth (milad).  In these countries apart from Rabi al-Awwal in other months there are gatherings of Mawlid.  There should not be the belief that the noble Mawlid should only be in the month of Rabi al-Awwal, if so there will be reward, otherwise not.
Haji Imdadullah Muhajir Makki  (1233-1317AH) .The famous guide of numerous notable and influential scholars, his students and successors include: Mawlana Qasim Nanotwi, Mawlana Rashid Ahmad Gangohi, Mawlana Ashraf Ali Thanawi, Mawlana Mahmud al-Hasan, Pir Mehr Ali Shah Golrawi and the founder of Jami Nizamia Mawlana Anwarullah Faruqi.
He said in his ‘Shamaim Imdadiyyah’ (p.47):
The blessed Mawlid is practised by all of the people of the Haramain, this is a sufficient proof for us.  How can the rememberance of the Messenger [Hazrat Risalat Panah] Allah bless him and give him peace be censured?!  However the excesses of people which they have invented should be avoided.  As for the standing (qiyam) I do not say anything, yes, I experience a state in the standing (qiyam).
He also said in ‘Faisla Haft Masala’ (p.7):
The approach/view (mashrab) of the needy one (faqir) is that I participate in it, rather I hold it to be a means of blessings and organise it each year and experience a pleasure in the standing (qiyam).

Imam u'l Bayhaqi in Dalaail u'n Nubuwwa

(Proofs of Prophethood), when our blessed Prophet Sayyidina Muhammad Mustafa Sallallahu 'alayhi wa Sallam entered Madina, he was greeted with the following memorable eulogy which since then has been engraved in the hearts and minds of Muslims and is recited with love and devotion all over the world, especially in majalis (spiritual gatherings) of mawlid to celebrate his birth.

Tala'al Badru 'alaynaa Min Thaniyyaati'l Wadaa'i

Wajaba-sh-shukru 'alaynaa Maa da'a Lillahi Daa'i

The full moon rises on us , From Thaniyyatil Wadaa'

And it is compulsory on us to express thanks , Whenever called upon by a summoner for the sake of Allah


Hadrat Sayyeduna Hasan Basri (RA) said,

قال حسن البصري رضي الله تعالی عنه وددت لو کان لی مثل جبل احد ذھبا فانفقته علی قراءة مولد النبي صلی الله علیه وسلم
"I would like have gold equivalent to the Mountain of Uhud so that I should be able to spend it on the Milad Shareef of the Holy Prophet (SallAllaho Alaihi Wa Sallam)."
[Ne'matul Kubra Page 6, Published Istanbul - Turkey]





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?


They do it to honour him

صلى الله عليه وسلم

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 الله 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.’
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 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 ...' 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 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.]

Wahabi/Deobandi ask:

"If the Holy Prophet passed away on 12 Rabi' al-Awwal, 
why do you celebrate Milad?
Ashraf Ali Thanvi Sahab,
said in his famous book:
"Nashr ut-Tib"
That demise date:
Wahabi/Salafi say:
“Sahabah (r.a.) did not celebrate 12th Rabi' al-awwal?”
The claim of  wahabi/Salafis that Sahaba did not celebrate on Mawlid has no proof to it. Remember there needs to be a more explicit Nafi (rejection) on something otherwise even if there is silence on the matter it becomes Mubah (allowed) as this following hadith proves:

عن أَبي الدرداءِ قالَ: قالَ رسولُ الله صلى الله عليه وسلّم: «ما أَحلَّ الله في كتابهِ فهوَ حَلالٌ، وما حَرَّمَ فهوَ حَرامٌ، وما سَكَتَ عنهُ فهوَ عَفْوٌ، فاقْبَلوا مِنَ الله عافِيَتَهُ، فِانَّ الله لم يَكُنْ ليَنْسَى شَيْئاً، ثمَّ تلا:وَمَا كَانَ رَبُّكَ نَسِيًّا
رواه البزار والطبراني في الكبير، وإِسناده حسن ورجاله موثقون.
Abu Darda (RA) narrates that the Prophet (Peace be upon him) said: Whatever Allaah has permitted in His Book is halaal, whatever He has forbidden is haraam, and anything over which there is silence is pardoned, so accept the pardon of Allaah, for Allaah cannot be forgetful. Then he recited this verse: ‘and your Lord is never forgetful’ [Maryam 19:64].[Imam al-Haythami in Majma Az Zawaid 1:171, Hadith No. 794]
Imam al-Haythami (rah) said: It is narrated by Al-Bazzar and Tabarani in his Kabir with "Hassan chain having reliable narrators"
Hence wahabi/Salafis should be asked a counter question to prove whether the Sahaba forbade celebrating Mawlid directly in any explicit athar?
Remember non-mentioning of something does not mean It becomes haram, rather for Nafi a direct and explicit proof is required.
Having said that we have Asal for Mawlid directly from Qur'an and Sunnah for example Allah azza Wajjal taking the day of Prophet Yahyha (a.s)'s birth as "day of peace" (Read Surah Marium Verse 15) or the Prophet (Peace be upon him) celebrating by fasting "ON HIS BIRTH (PROVEN FROM SAHIH MUSLIM)"
Here is another proof of Mawlid being a "Hassan deed":
فما رأى المسلمون حسناً فهو عند الله حسن وما رأوا سيئاً فهو عند الله سيىء
Hadrat Abdullah ibn Masud (RA) said: Anything which is considered good by momineen then it is also good in sight of Allah and anything which Momineen consider bad is also bad in sight of Allah
[Musnad Ahmed bin Hanbal, Volume 1, Page No. 370, Hadith No.3600, Hakim in his Mustadrak ala Sahihayn, Hadith No. 4465, Haytami in his Majma az Zawaid where he declared all its narrators to be reliable Volume 1, Page No.428]
This hadith refers to all times, hence momineen like Imam Jalal ud-din Suyuti (rah), Imam Ibn Kathir (rah), Imam Qastallani the Sharih of Bukhari (rah) and many others along with majority of Muslim countries (except Saudi Arabia which due to wahabi influence) celebrate Mawlid and even have a public holiday on 12th Rabi ul Awwal.
Abu Qatadah reported, that the Messenger of Allah was asked about fasting on Mondays.
He said, "That is the day on which I was born and the day on which I received Revelation.''

Q: “Is there any basis for the Mawlid within the Prophetic Sunna?”

The foremost Shafi’i jurist of this age and scion of the Prophetic household in Madinah, Al-Habib Al-‘Allamah Zayn b. Sumayt al-Shafi’i al-Husayni (may Allah protect him and keep him well) said:
Yes. The Imām and Hadīth master, Ahmad Ibn Hajar al-‘Asqalānī derived a sound basis for it from the Sunna. It is the Hadīth found in the two rigorously authentic collections [of al-Bukhārī and Muslim].
It states that the Prophet (Allah bless him and give him peace) entered Madinah and found that the Jews were fasting on the day of ‘Āshūrā’.
He asked them regarding this and they replied: “It was the day in which Allah drowned Pharaoh and saved Mūsā (peace be upon him), so we fast on this day out of thanks for Allah, the Exalted.” 
So, the Prophet (Allah bless him and give him peace) started to fast on that day and ordered the Muslims to fast it as well. 
He [Ibn Hajar] said:
This [Hadīth] indicates observing thanks to Allah for His bounties that He gifted, when He repelled harm on a particular day. Thanks to Allah is obtained from various types of worship, such as prostration, fasting, and charity. What bounty is greater than the appearance of this Prophet of mercy (Allah bless him and give him peace? [summarized from Al-Hāwī of Al-Suyūtī]
From this, it is known that gathering for the sake of hearing the story of his birth (Allah bless him and give him peace) is from the greatest of acts that draw one near [to Allah], for it is a means of showing gratitude to Allah for the appearance of the possessor of miracles, as well as the opportunity to feed others, pray, and send many prayers and salutations and other good deeds. The notable scholars have explicitly stated that performing a Mawlid [in a locality] will ensure security for that year and glad tidings in this world in obtaining one’s wants and needs...
Imam Shihab ud-Din Abu Shamma al-Shafi’i
Who was one of the main teachers of Imam Nawawiwrote in his book:
The impetus to reject the innovations and invented matters the following (p. 13):
“Among the best of what has been newly introduced in our era is what occurs every year during the time of his birth (صلى الله عليه وسلم), such as charity, show of happiness and joy, and other good deeds. For this – which includes beneficence towards the needy – is a manifestation of love of him (صلى الله عليه وسلم) and veneration of him in the heart of the one who commemorates that event, and an act of gratitude to Allah for the great bounty He blessed us with in creating His Messenger (صلى الله عليه وسلم), whom He sent as a mercy to all the people…”
How then can someone declare the belief of the vast majority of Muslims a bid’a?

What does it mean to follow:  “Ahlus-Sunna wa’l JAMA’A”?
The Mawlid is classified as a good innovation because it complies with the Qur'an, the Hadith, the Ijma^, and the sayings of the Companions.
Ibn Mas’ud: “Whatever the (majority of) Muslims see as right, then it is good to Allah, and whatever is seen by the (majority of) Muslims as evil, it is evil to Allah.”
[Recorded by Imam Ahmad (#3418), Hakim (3:78-79 Sahih), Tayalisi (#243), Tabarani (M. Kabir 9:118 and Awsat 4:58 #3602), Bazzar (Zawa’id, 1:81 #130), Abu Nu’aym (1:135), Baghawi (#105), and Imam Bayhaqi in his Kitab al-I’tiqad (p. 208 = p. 251). See also: Sakhawi (Maqasid, #959) and ‘Ajluni (Kashf al-Khafa’, #2214). It is Sahih according to Haythami (Majma’ 1:177-78 #832) and Dhahabi.]

In Defence of The Mawlid
Shaykh Gilles Sadek
Watch Video: Here

وَرَفَعْنَا لَكَ ذِكْرَكَ

How Wahabis have shown their immense hatred for Sayyidna Muhammad
(Peace be upon him) while translating Tafsir Ibn Kathir into English.
I ask all people to pick up 10th Volume of Tafsir Ibn Kathir under Chapter 94 Surah Alam Nashrah and read this following verse:

Quran states:

{وَرَفَعْنَا لَكَ ذِكْرَكَ}

Translation: And (I ALLAH) raised your remembrance High (O Muhammad - Peace be upon you)
[Al-Qur'an 94:4]

This is a very short but still a comprehensive verse of Glorious Qur'an which gives lofty/exalted praise to Prophet Muhammad (Peace be upon him).
However while going through the Dar us Salam version of Tafsir Ibn Kathir I was shocked to see that they have "REMOVED WHOLE COMMENTARY UNDER THIS VERSE IN THE ENGLISH TRANSLATION"
The wahabis usually give excuse of abridgement when they are caught forging Tafsir Ibn Kathir but the excuse of abridgement does not apply here at all. The Swines (I deliberately use this word for Wahabis now) have removed the complete Tafsir.

Now Let us see what Hafidh Ibn Kathir (rah) actually narrates in Arabic:

وَرَفَعْنَا لَكَ ذِكْرَكَ} قال مجاهد: لا أذكر إلا ذكرت معي أشهد أن لا إلـه إلا اللـه وأشهد أن محمداً رسول اللـه، وقال قتادة: رفع اللـه ذكره في الدنيا والآخرة فليس خطيب ولا متشهد ولا صاحب صلاة إلا ينادي بها أشهد أن لا إلـه إلا اللـه وأن محمداً رسول اللـه. وقال ابن جرير: حدثني يونس، أخبرنا ابن وهب، أخبرنا عمرو بن الحارث عن دراج، عن أبي الـهيثم عن أبي سعيد عن رسول اللـه صلى اللـه عليه وسلّم أنه قال: «أتاني جبريل فقال: إن ربي وربك يقول كيف رفعت ذكرك ؟ قال: اللـه أعلم، قال: إذا ذكرت ذكرت معي» وكذا رواه ابن أبي حاتم عن يونس عن عبد الأعلى به. ورواه أبو يعلى من طريق ابن لـهيعة عن دراج. وقال ابن أبي حاتم: حدثنا أبو زرعة، حدثنا أبو عمر الحوضي، حدثنا حماد بن زيد، حدثنا عطاء بن السائب عن سعيد بن جبير عن ابن عباس قال: قال رسول اللـه صلى اللـه عليه وسلّم: «سألت ربي مسألة وددت أني لم أسألـه، قلت قد كان قبلي أنبياء منهم من سخرت لـه الريح ومنهم من يحيي الموتى، قال: يامحمد ألم أجدك يتيماً فآويتك ؟ قلت: بلى يارب، قال: ألم أجدك ضالاً فهديتك ؟ قلت: بلى يارب، قال: ألم أجدك عائلاً فأغنيتك ؟ قلت: بلى يارب، قال ألم أشرح لك صدرك ؟ ألم أرفع لك ذكرك ؟ قلت: بلى يارب» وقال أبو نعيم في دلائل النبوة: حدثنا أبو أحمد الغطريفي، حدثنا موسى بن سهل الجوني، حدثنا أحمد بن القاسم بن بهزان الـهيتي: حدثنا نصر بن حماد عن عثمان بن عطاء عن الزهري عن أنس قال: قال رسول اللـه صلى اللـه عليه وسلّم: «لما فرغت مما أمرني اللـه به من أمر السماوات والأرض قلت يارب إنه لم يكن نبي قبلي إلا وقد كرمته جعلت إبراهيم خليلاً وموسى كليماً، وسخرت لداود الجبال، ولسليمان الريح والشياطين، وأحييت لعيسى الموتى فما جعلت لي ؟ قال أو ليس قد أعطيت أفضل من ذلك كلـه أني لا أذكر إلا ذكرت معي وجعلت صدور أمتك أناجيل يقرؤون القرآن ظاهراً ولم أعطها أمة، وأعطيتك كنزاً من كنوز عرشي لا حول ولا قوة إلا باللـه العلي العظيم» وحكى البغوي عن ابن عباس ومجاهد أن المراد بذلك الأذان يعني ذكره فيه وأورد من شعر حسان بن ثابت:

أغر عليه للنبوة خاتم

من الله من نور يلوح ويشهد

وضم الإله اسم النبي إلى اسمه

إذا قال في الخمس المؤذن أشهد

وشق له من اسمه ليجله

فذو العرش محمود وهذا محمد

وقال آخرون: رفع الله ذكره في الأولين والآخرين ونوه به حين أخذ الميثاق على جميع النبيين أن يؤمنوا به، وأن يأمروا أممهم بالإيمان به، ثم شهد ذكره في أمته فلا يذكر الله إلا ذكر معه، وما أحسن ما قال الصرصري رحمه الله:

لا يصح الأذان في الفرض إلا

باسمه العذب في الفم المرضي

وقال أيضاً:

ألم تر أنا لا يصح أذاننا

ولا فرضنا إن لم نكرره فيهما

Translation: Imam Mujahid (rah) said: Wherever I am remembered then You (O Muhammad - Peace be upon you) shall be remembered too, because (Muadhin says) Ashadun La ILAHA IL ALLAH (I bear witness that there is No God but ALLAH) Wa Ash hadu Ana Muhammad ur Rasul Ullah (I bear witness that Muhammad is the Messenger of Allah).

Qatada (rah) said: Allah has raised high the remembrance of Prophet both in this world and hereafter. Every Khateeb (lecturer in mosque) and one testifying to oneness of God in prayer also proclaims (in prayer and elsewhere): Ashadun La ILAHA IL ALLAH (I bear witness that there is No God but ALLAH) "Wa Ash hadu Ana Muhammad ur Rasul Ullah (And I bear witness that Muhammad is the Messenger of Allah).

It is related from Abu Sa'ed al Khudri (Companion of Prophet) that the Prophet (Peace be upon him) said: Gabriel (alaih salam) came to me and said: The Lord of me and You says: Do you know (O Muhammad - Peace be upon you) how I raised your remembrance? I said: Allah knows the best. Gabriel said that Allah says: "WHEREVER I AM MENTIONED YOU SHALL BE MENTIONED ALONG"

Ibn Abbas (Another companion of Prophet) narrates that the Prophet (Peace be upon him) said: I asked such a question from Lord Almighty that had I not asked it then it would have been better. I asked: O Lord Almighty the Prophets whom you sent before me, for some you made Air under their control (Solomon - Alaih salam), some gave life to the dead (Jesus i.e. Isa ibn Marym alaih salam). Allah the Exalted said: O Muhammad! Did I not find you as an orphan and then I gave you space in my Mercy? I said Indeed my Lord. Allah then said: Did I not find you wandering in your (own love) and then I made you guided. I said: Indeed my Lord. Then Allah said: Did I not find you in need and I made you rich (with bounties, mercies and miracles). I said: Indeed My Lord! Allah said: Did I not expand your breast (with knowledge, Irfan) and Did I not "RAISE YOUR REMEMBRANCE FOR YOUR SAKE" I said: Indeed My Lord!
Anas bin Malik (another companion of Prophet - now the chains have become multiple) narrates that the Prophet (Peace be upon him) said: When I became free from all the works regarding Heavens and earth for which Allah had ordered me, I said to my Lord: O Lord! You have given virtue and greatness to every Prophet before me. You made Abrahim (alaih salam) your friend. You made Moses (alaih salam) as someone who "TALKED DIRECTLY WITH YOU" You made the mountains subservient to Dawud (alaih salam) and Jinns (ghosts) subservient to Solomon (alaih salam). And for Isa (Jesus) you made the dead to come Alive. O Lord what have you done for me? Lord Almighty replied: "DID I NOT GIVE YOU SOMETHING GREATER THAN ALL THESE?! WHICH IS THAT WHEREVER I AM MENTIONED THEN YOU WILL MENTIONED ALONG" I have expanded the breasts of your nation in such a fashion that "THEY STORE COMPLETE QUR'AN IN THEIR BREASTS" and "I HAVE NOT GRANTED THIS TO ANY OTHER NATION" and I granted you a treasure from the trasures of Throne i.e. "THERE IS NO MIGHT OR POWER BUT THAT OF LORD ALMIGHTY"

Ibn Abbas (ra) and Mujahid (rah) said: This also means that in the Adhaan (proclamation to prayer) the mention of Prophet is kept along with mention of Allah.


Some have said that Allah has raised your remembrance in the al-Awaleen (first most) and al-Akhireen (last most) and Allah took a covenant from All prophets that they should believe in you (i.e. your existance and Prophet-hood) and Allah also told them to teach their nations about believing in Prophet Muhmmad (which is why he is mentioned in their scriptures) and then finally He made your remembrance famous in your own nation and "WITH THE REMEMBRANCE OF ALLAH YOU ARE ALSO REMEMBERED"


[End of Passage from Tafsir Ibn Kathir under 94:4]

May Allah accept this effort from me that I translated this passage just before Maghrib prayer. Guidance is from Allah and mistakes are from myself. If you find any mistakes or want to correct the translation then do let me know. May Allah make this a source of guidance to Muslims and non-Muslims who are researching on biography of Prophet Muhammad (Peace be upon him).

May Allah safeguard the Ummah from Fitna-tul-Wahabiyyah which is Fitnah tul-Adheem (greatest strife). I ask the Muslims to boycott and strongly oppose centers of Dar us Salam which are located anywhere in the world. 
Go to their shops and ask them to repent or close their forgery filled shops, If they do not shut down then you can also use force because love for Prophet (Peace be upon him) supersedes love for our families rather whole of this world.

By Aamir Ibrahim

 It's worth a thousand words!

(Edited by ADHM)



Let's not forget!

 Mawlid un Saud

Quote: It is not prescribed to celebrate the birthday of anyone, whether Prophets or anyone else, because that is not narrated in sharee’ah. Rather it is something that has been taken from non-Muslims, such as the Jews, Christians and others.” 
[Fatwa No:117651]


Wahhabi/Salafi Fatwa said:
“It is not prescribed to celebrate the birthday of anyone, whether Prophets or anyone else, because that is not narrated in sharee’ah. Rather it is something that has been taken from non-Muslims, such as the Jews, Christians and others.” 
Saudi Janadriya "Mawlid"
Quote: “Ruling on a woman marrying someone who attends Mawlid celebrations and practices some innovations” Fatwa No:13808
^watch more: here

Everyone take a WEEK OFF!

Shaikh Ibn Uthaimeen

“ The shaikh was asked: What is the difference between what is called "The week of shaikh Muhammad bin Abdel Wahhab" -Rahimahullah, and  the celebration of the Prophetic Mawlid, as the second is condemned, while the first isn't?

So he answered:
"The difference between them -according to our knowledge- is from two sides:
The first is: the week of shaikh Muhammad bin Abdel Wahhab -Rahimahullah Ta'ala- was not done as a means to get closer to Allah -Azza wa Jal-, it is only meant for removing doubts that are in the hearts of some people towards this man, and to show what Allah has blessed the Muslims through this man.
The second is: the week of shaikh Muhammad bin Abdel Wahhab -Rahimahullah- does not reoccur and return (every year) as is the case with 'Eids; it is something that has been clarified to the people, things were written in it, and the truth regarding this man, that was not known before, was shown to many people, then it ended."
[ Majmu' Fatawa wa Rasael Shaikh Muhammad Saleh al-Uthaimeen, volume 16 - Prayer of the two Eids.]
Ibn Taymiyah says:
Quote: “As for celebrating an occasion that is not one of those that are prescribed in Islam, such as one of the nights of the month of Rabee’ al-Awwal which is said to be the night of the Mawlid (Prophet's birthday), or one of the nights of Rajab, or the eighteenth of Dhu’l-Hijjah, or the first Friday in Rajab, or the eighth of Shawwaal, which the ignorant call ‘Eid al-Abraar, these are innovations which the salaf disapproved of and did not do.” Majmoo’ Fataawa Ibn Taymiyah (25/298).


Whosoever imitates a nation is amongst them.”
 (Sunan Abu Dawud)

In observance of the 82nd Saudi National Day

The Saudi National Day celebration was under the patronage of His Royal Highness Prince Sultan bin Salman bin Abdulaziz
Ibn Taymiyah said in al-Siraat al-Mustaqeem: Imaam Ahmad and others quoted this hadeeth as evidence. This hadeeth at the very least implies that it is haraam to imitate them, as Allaah says (interpretation of the meaning):  “... And if any amongst you takes them [Jews and Christians] as Awliyaa’ [friends, helpers]), then surely, he is one of them… [al-Maa’idah 5:51] 
Kingdom makes world’s largest cake for Saudi National Day
Commemorating the 83rd National Day of the kingdom, Saudi Arabia showcased the world’s largest cake in Jeddah on Monday.
The cake that was made in the shape of the kingdom was displayed at the King Abdul Aziz International Airport in Jeddah. The cake was decorated with a huge Saudi emblem and a photo-print of the first monarch of Saudi, King Abdulaziz.
According to Akbhaar24, the cake has entered the Guinness Book of Records as the world’s largest cake. It took over four days for 35 chefs to make this recording-winning cake. The cake adorned in Saudi ‘s trademark  green and white colors can feed about 9,500 people. It weighs more than 3 tons and measured around 12 meters in length and 9 meters in width.
The 85th Saudi Arabian National Day at Bay Path University
The Saudi National Day (Al-Yaoum Al-Watany,اليوم الوطني) is celebrated in Saudi Arabia on every 23 September. Saudi National Day follows the day where the King Abdulaziz announced the country as a kingdom on 23 September 1932.

It was narrated that Ibn ‘Umar said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever imitates a people is one of them.’” (Narrated by Abu Dawood, al-Libaas, 3512. Al-Albaani said in Saheeh Abi Dawood, (it is) hasan saheeh. No. 3401).