--
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 birth date 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!
--
And similarly what some people innovate by analogy with the Christians who celebrate the birth of Jesus, or out of love for the Prophet and to exalt him, and Allah may reward them for this love and effort, not on the fact that it is an innovation... To celebrate and to honor the birth of the Prophet 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.
Ibn Taymiyya, says in Majma
Fatawa Vol. 23, page, 163 and his Iqtida'
al-sirat al-mustaqim, p. 294-295,
Section entitled:
Section entitled:
"The
innovated festivities of time and place"
(ma uhditha min al-a`yad al-zamaniyya
wa al-makaniyya):
And similarly what some people innovate by analogy with the Christians who celebrate the birth of Jesus, or out of love for the Prophet and to exalt him, and Allah may reward them for this love and effort, not on the fact that it is an innovation... To celebrate and to honor the birth of the Prophet 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.
--
--
This is what "Salafis" cannot Stomach, for all their Love of Ibn
Taymiyya, and they cannot seem to Forgive him for saying
this!
--
One
"Salafi" editor of the Iqtida', Muhammad Hamid al-Fiqqi, has a two-page footnote here in which he exclaims:
"Kayfa yakunu lahum thawabun `ala hadha??
... Ayyu ijtihadun fi hadha??"
"How can they possibly obtain a reward for this??
... What effort is in this??"
and
the contemporary "Salafi" scholars
are all without exception cut from the same cloth of intemperance and
deviation regarding Mawlid, substituting their ruling to that of Ibn Taymiyya although
the latter should be sufficient for them.
Thus
we see another "Salafi" author, Mashhur Al Salman,
exploding in similar terms in his recent edition of Abu
Shama's al-Baith ala inkar al-bida (Assault on all
innovations), because when it comes to Mawlid, Abu Shama instead
of censoring it declares:
"Truly
it is a praiseworthy innovation and a blessed one"!
Abu
Shamah al-Maqdisi (d.665AH), the Shaykh of Imam
al-Nawawi (d.676AH), said in
his book on innovations entitled: al-Ba`ith `ala inkar al-bida`
wa al-hawadith:
The best
innovation in our day is the remembrance of the Prophet's birthday. On
that day, people give much donations, make much worship, show much love to
the Prophet, and give much thanks to Allah Almighty for sending them His
Messenger to keep them on the Sunna and Shari`a of Islam.
-
Imam
Abu Shama said:
ومن احسن ما ابتدع في زماننا ما يفعل كل عام في اليوم الموافق لمولده صلى الله عليه وآله وسلم من الصدقات، والمعروف، وإظهار الزينة والسرور, فإن ذلك مشعر بمحبته صلى الله عليه
وآله وسلم وتعظيمه في قلب فاعل ذلك وشكرا لله تعالى على ما من به من إيجاد رسوله
الذي أرسله رحمة للعالمين
[Al-Bâ`ith
`alâ Al-Bid`ah wal-Hawâdith, page 23]
--
al-Imam
al-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 Shamah al-Maqdisi
wrote a treatise dealing specifically with innovation under the
title al-Baith fi al-Bida wa al-Hawadith. Therein, pg. 29-31, he
discussed Mawlid as a good innovation [bidah hasanah].
---
Imam
Nawawi (d.676AH) said in Sahih Muslim (6-21)
"The Prophet's saying every innovation is a general-particular and it is a reference to most innovations. The linguists say, "Innovation is any act done without a previous pattern, and it is of five different kinds.'"
"The Prophet's saying every innovation is a general-particular and it is a reference to most innovations. The linguists say, "Innovation is any act done without a previous pattern, and it is of five different kinds.'"
Imam
Nawawi also said in Tahzeeb al Asma' wal Sifaat, "Innovation in religious law is to originate anything which did
not exist during the time of the Prophet, and it
is divided into good and bad."
He
also said, "Al-muhdathat (pl. for muhdatha) is to originate something that
has no roots in religious law. In the tradition of religious law it is called innovation, and if it has
an origin within the religious law, then it is not innovation.
Innovation in religious law is disagreeable, unlike
in the language where everything that
has been originated without a previous pattern is called innovation regardless of whether it is good or bad."
-
Abu
Na'eem narrated
from Ibrahim Al Junaid said, "I heard Ash-Shafi'i saying,
"Innovation is of two types; praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy.'"
"Innovation is of two types; praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy.'"
-
Imam Al
Bayhaqi narrated
in Manaqib Ash-Shafi'i that Ash-Shafi'i said,
"Innovations are of two types: that which contradicts the Qu'ran, the Sunnah, or unanimous agreement of the Muslims is a innovation of deception, while a good innovation does not contradict any of these things."
"Innovations are of two types: that which contradicts the Qu'ran, the Sunnah, or unanimous agreement of the Muslims is a innovation of deception, while a good innovation does not contradict any of these things."
-
Imam Al
`Izz bin Abdussalam said, at the end of his book, Al
Qawa'id,
"Innovation is divided into obligatory, forbidden, recommended, disagreeable and permissible, and the way to know which is which is to match it against the religious law."
"Innovation is divided into obligatory, forbidden, recommended, disagreeable and permissible, and the way to know which is which is to match it against the religious law."
-
Imam
al-Iraqi said," This
practice of making food and providing it, is not known from salaf, even though
Providing food is desirable act at any time, but what if adding joy and
happiness on the appearance of light of Prophet Hood in this month. This
was not done by the predecessors but that does not
mean this innovation (Bidah) is disliked because many innovations (Bidah’s) are
not only desirable rather wajib. [Quoted by Tahir ul Qadri in his
book Meelad un Nabi page no: 344 and attributed it to [ تشنيف الآذان :136 ]
---
Further on in the same text Ibn Taymiyya mentions a fatwa given by Imam Ahmad ibn Hanbal:
“…when
the people told Imam Ahmad about a prince who spent 1000 dinars on the
decoration of Qur'an he said: "That is the best place for him to use
gold."
Bida'h by Imam Ahmad?
--
Shaykh ul Islam Imam Ibn Hajar al-`Asqalani, in his book al-Durar al-kamina fi `ayn al-Mi'at al-thamina,
mentions that Ibn Kathir, a muhaddith from among the followers of Ibn Taymiyya,
" in the
last days of his life wrote a book entitled Mawlid
Rasul Allah which was spread far and wide. That
book mentioned the permissibility and recommendability of celebrating the
Mawlid."
Ibn Kathir's book was edited and published in 1961.
In it he says, Page,19: "The
Night of the Prophet'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."
--
Imam Jalal al-Din al-Suyuti said in his Hawi li al-fatawa:
--
Imam Jalal al-Din al-Suyuti said in his Hawi li al-fatawa:
The
Sheikh of Islam and hadith master of his age, Ahmad ibn Hajar (Asqalani)
was asked about the practice of commemorating the birth of the Prophet, and
gave the following written reply:
" As
for the origin of the practice of commemorating the Prophet's birth, it is an
innovation 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 praiseworthy 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 praise worthy
innovation, while if ones does not, it is not.
An
authentic primary textual basis from which its legal validity is inferable has
occured to me, namely the rigorously authenticated (sahih) hadith
in the collections of Bukhari and Muslim that the Prophet 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...
THEN WHAT BLESSING IS GREATER THAN THE BIRTH OF THE PROPHET, THE PROPHET OF
MERCY, ON THIS DAY ?
IN
LIGHT OF WHICH, ONE SHOULD TAKE CARE TO COMMEMORATE IT ON THE DAY ITSELF IN
ORDER TO CONFORM TO THE ABOVE STORY OF MOSES AND THE TENTH OF MUHARRAM,
[but] THOSE WHO DO NOT VIEW THE MATTER THUS DO NOT MIND COMMEMORATING
IT ON ANY DAY OF THE MONTH, WHILE SOME HAVE EXPANDED ITS TIME TO ANY OF DAY THE
YEAR, WHATEVER EXCEPTION MAY BE TAKEN AT SUCH A VIEW."
--
Hafiz ibn Hajar al-Asqalani’s shaykh, Sirajud Din
Umar ibn Raslan ash-Shafi`i
In al-Mawaz wal Iitibar:
“ Al-Miqrizi mentioned that Shaykh al-Bulqini, his sons, and the
judges of the four madhahib of his time, would all attend the Mawlid of the
Prophet (sallAllahu alayhi wasallam).”
--
Shaykh
Abdul Qadir Jilani (d.561AH) used to host
gatherings and give gifts in joy of this occasion on the 11th of every month,
which is now known as Giyarwi Sharif. This practice is still performed to this
day. It is written in Abu Muhammad Siyal Naqshbandi’s famous Tazkirah
Ghause Azam that the Sultanul
Awliya Shaykh Abdul Qadir Jilani (ra) celebrated the 11th day of every
lunar month because inevitably it would go into the 12th doing a Mawlid every
month.
--
Jamal al-Din Ibn al-Ma’mun (d.587 AH)
He wrote about the Mawlid celebrations of the year 517 A.H.
This is what he wrote:
“Next, the month of Rabī’ al-Awwal arrived, and we shall begin
[the events of this month] by mentioning the thing for which it has become
famous, namely, the birthday of the Master of the first and last, Muhammad, on
the thirteen [sic.] day. And by way of charity, the Caliph presented 6000
dirhams from the fund of najāwa [an Ismailite tithe], and from the dar al-fitra
he presented 40 dishes of pastry, and from the chambers of the trustees and
caretakers of the mausoleums that lie between the Hill and Qarafa, where the
Ahl al-Bayt lie, he gave sugar, almonds, honey, and sesame oil [as a gift] to
each mausoleum. And [his Vizier] took charge of distributing 400 pounds (ratl)
of sweets, and 1000 pounds of bread.”
--
Imam Ibn al-Jawzi (d. 597AH) wrote a booklet of poems and
sira to be read at mawlid celebrations. It is entitled Mawlid
al-`arus and begins with the words: al-hamdu lillah al-ladhi abraza
min ghurrati `arusi al-hadrati subhan mustanira: "Praise be to
Allah Who has manifested from the radiance of the bridegroom of His presence
a light giving daybreak..." [Mawlid
al-`arus]
Also Ibn al-Jawzi in his book on Mawlid, says:
In Haramayn (i.e. Makkah Mukarrama and Madina Munawwarah), in
Egypt, Yemen rather all people of Arab world have been celebrating Mawlid for
long. Upon sight of the moon in Rabi ul Awwal their happiness touches the
limits and hence they make specific gatherings for Dhikr of Mawlid due to which
they earn immense Ajr and Success. [Bayan al-Mawlid an-Nabwi, Page
58]
--
Imad al-Dīn al-Iṣfahānī (d. 597 AH) In his
book, entitled, al-Barq al-Shāmī, he mentions how a
certain Umar al-Mulla was responsible for a Zawiya in Mosul
(in Iraq) and wrote about him:
“…every year, during the days of the mawlid of the Prophet,
salla Allahu alayhi wa sallam, he would invite the governor of Mosul, along
with the poets, who would come and sing their poems, and be rewarded [by the
governor] for this.” (Also see Ibn Kathir, al-Bidāyah wa-l-Nihāyah, Vol:12,
page, 782)
--
Ibn Jubayr (d.614 AH) writes in his Rihal (“Travels”), wherein he
describes his observation of Mawlid in Makkah Al-Mukarramah:
“This blessed place [the house of the Prophet sal Allahu alayhi wa
sallam] is opened, and all enter to derive blessing from it (mutabarrikeen
bihi), on every Monday of the month of Rabi’ al-Awwal, for on that day and
in that month was born the Prophet sal Allahu alayhi wa sallam.”
--
Dhaheer Ad-Deen Ja'far At-Tizmanti as-Shafii (d.682 AH)
عمل
المولد لم يقع في الصدر الأول من السلف الصالح مع تعظيمهم وحبهم له -أي النبي-
إعظاماً ومحبة لا يبلغ جمعنا الواحد منهم ولا ذرة منه هذه بدعة حسنة إذا قصد
فاعلها جمع الصالحين والصلاة علي النبي صلي الله عليه وسلم وإطعام الطعام للفقراء
والمساكين وهذا القدر يثاب عليه بهذا الشرط فى كل وقت .
This action (of celebrating the Mawlid) did not occur
during the early times of the pious predecessors out of their exaltation and
love for him (SalAllahu 'alayhi wa sallam), yet all of
us together could not match even a single one of them in their love and
exaltation of him (SalAllahu'alayhi wa sallam).
This is a good innovation (bidah
hasana) If the intention of performer is to gather the righteous and send
salat on Prophet peace be upon him and to feed the poor and needy with these
conditions this much will be rewarded all the times. [Subul
Al-Hudaa War-Rashaad fi Seerati Khayril 'Ibaad" 1/442]
--
Ibn Qayyim al Jawziyyah (d.751 AH), the best
and most renowned 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)."
--
Ibn Rajab al-Hanbali(d.795AH)
Question:
Is it permissible to gather during the month of Rabi` al-Awwal to remember the birth of the noble Prophet (s)Allah bless him and give him peace)?
Is it permissible to gather during the month of Rabi` al-Awwal to remember the birth of the noble Prophet (s)Allah bless him and give him peace)?
Answer:
In his Lata'if al-Ma`arif, a book on what Muslims should do for each month and season of the years, the great hadith master Ibn Rajab al-Hanbali held three lessons.
In his Lata'if al-Ma`arif, a book on what Muslims should do for each month and season of the years, the great hadith master Ibn Rajab al-Hanbali held three lessons.
The first two lessons concerned the birth of the Prophet and the
third and final lessons concerning his death.
Allah bless him and his family and give them peace. As a bare
minimum, this shows that Ibn Rajab considered teaching about
the life of the Prophet (s) Allah bless him and give him peace) during the
month of Rabi` al-Awwal to be something not only permissible, but of such
importance that it should be done in public. While virtually no Muslims
denies the permissibility of studying the biography of the Prophet
(s) Allah bless him and give him peace), a vocal
minority claims that this is a [blameworthy] innovation.
Mentioning the birth and death of the Prophet (s) Allah bless
him and give him peace as things that Muslims should do during the month of
Rabi` al-Awwal is a clear indication from Ibn Rajab that it is permissible:
1. to learn about the birth and death of the Prophet (s) Allah bless
him and give him peace)
2. to gather in public to do so
3. to emphasis doing it during Rabi` al-Awwal is permissible
While specific modalities of education about, reminding of, and
commemoration of these things may take different rulings, they cannot be
declared categorically impermissible.
[See: Ibn Rajab al-Hanbali, Lata'if al-Ma`arif. Damascus: Dar Ibn
Kathir. 1999/1420 AH. pp158-216]
--
In "Fuyudh al-Haramain", Shah Waliullah (India) (d.1762 CE) has
pointed out,
“The birth of the Prophet (s) was celebrated by the people of
Makkah who received blessings on account of it.”
--
al-Shawkani (d.1250AH-1839 CE) 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. [al-Badr at-tali`]
--
Ibn Muhammad bin Abdul Wahab Najdi’s book: Mukhtassar
Sirat-ur-Rasool, Milaad-un-Nabi:
Thuwaiba, who was the freed slave of Abu Lahab fed Rasolallah
Sallalalhu ?alaihi wa sallam milk. Abu Lahab freed Suwaiba at the time when she
informed him that a son has been born at your brother?s house. After the death
of Abu Lahab he was seen in a dream, in which he said ?I am in severe
punishment but this is lessened on Mondays, he showed his forefinger, and said
that he would suck from it. This is so because it was with this finger that I
freed Suwaiba when she informed of the birth of the Prophet, and she also fed
the Prophet Sallalalhu ?alaihi wa sallam .. Ibn Jawzi states: Abu Lahab is that
kaafir who has been specially referred to, in the Qur?an. If such a person can
be rewarded for celebrating the Milaad of the Prophet Sallalalhu ?alaihi wa
Sallam, then imagine how great the reward would be for a Muslim when he
celebrates it.”
--
Nawab Saddiq Hassan Khan Bhopali (d.1307 AH/1890 CE)
said:
What is wrong in it if we cannot do dhikr of Prophet (salallaho alaihi wasalam)’s Seerah, his Hidaya, his Birth and his death evreyday, then we should do it every month and in days of Rabi Ul Awwal and they 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]
What is wrong in it if we cannot do dhikr of Prophet (salallaho alaihi wasalam)’s Seerah, his Hidaya, his Birth and his death evreyday, then we should do it every month and in days of Rabi Ul Awwal and they 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]
He also said: The birth
(of the Prophet (s) happened in Mecca at the time of Fajar on Monday
12th Rabi-ul-Awal in Aam-ul-Feel. Majority of
scholars holds this opinion. Ibn Jawzi has narrated a consensus (of scholars)
on it. [Ash-Shumama-tul-Anbariya Fi Mowlid
Khair-al-Bariya, Page 7]
--
The Al-Qibla Newspaper of Makkah al-Mukarrama witnesses (1917 CE):
On the eve of Mawlid an-Nabi SallAllaho Alaihi wa Sallam
celebrations are observed in Makkah and dwellers of Makkah name this day as
Youm al-Eid Mawlid ar-Rasoolullah SallAllaho Alaihi wa Sallam. People use to
cook food. Ameer of Makkah and Commander of Hijaz with their army use to visit
birthplace of Prophet Peace be Upon Him and recites Qasida there. Rows of
shining candles are positioned from Haram al-Makki to Birthplace and Shops and
Houses on the way are also decorated. People use to recite Qasaid whole day at
Birthplace. On the night of 11th Rabi al-Awwal after Isha, Mawlid Gathering is
organized. From Maghrib prayer of 11th Rabi al Awwal to Asar Prayer of 12th
Rabi al Awwal, after every prayer Salutations of 21 tanks is presented.
References:
1. Al-Qibla Paper – Makkah Mukarramah
2. Monthly Tariqat – Lahore, January 1917, Page 2/3
References:
1. Al-Qibla Paper – Makkah Mukarramah
2. Monthly Tariqat – Lahore, January 1917, Page 2/3
--
Khalil Ahmed Sahranpuri (d.1927 CE) in Al-Muhannad broke
all barriers when he said: “What are we, not even a single Muslim can
consider Dhikr of birth of Prophet (saw), 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]
--
Ibn Abbad al-Maliki (d.795AH) on Mawlid
Ibn Abbad in his “ar-Rasa’il al-kubra” writes:
As
for the mawlid, it seems to me that it is
one of the holidays and festivals of the Muslims, and everything that is done
on it out of joy and pleasure in that blessed birth,
including the lighting of lamps, the gratification (imta‘) of the sight and the
hearing, adornment with fancy clothes and the riding of swift steeds, is a
permissible thing for which no one should be censured (layunkaru ‘ala ahad),
based on the analogy with other times of rejoicing (qiyasan ‘ala ghayrihi min
awqat al-farah).
To
judge that these things are an innovation at
this time when the secret of existence appeared, the banner of witnessing was
raised, and the darkness of unbelief and denial was dispersed, to claim that this
time is not one of the legitimate festivals of the people of the faith, and to compare it
with [the Iranian festivals of] Nawruz and Mihrajan, is a distasteful thing from which sound hearts
recoil, and which sound opinions reject.
Once
in the past I had gone out on the mawlid to the riverbank, and I happened to
find there Sayyidi al-Hajj ibn ‘Ashir (1) and a group
of his companions; some of them had brought out different foods to eat them
there. When they were ready to eat they wanted me to share their food. I was
fasting at the time, and I told them, “I’m
fasting.”
Sayyidi al-Hajj looked at me disapprovingly and said something to
the effect that “today is a day of joy and delight (farah wa-surur), on the
likes of which it is not considered appropriate to fast, equivalent to an ‘id.”
I
considered what he said and found it true; it was as if I had been sleeping and
he woke me. (2)
In another letter Ibn ‘Abbad responds to his followers, who have
forbidden the boys in the Qur’anic schools from participating in mawlid
festivities.
He advises them to allow the boys to engage in “permissible
entertainment or play” (lahw mubah aw la‘b) on the occasion of the mawlid.
He cites the narration that a woman once came to the
Messenger of God (صلى
الله عليه وسلم) on his return from one of his
military expeditions and said to him, “I had vowed that if God returned you safely,
I would beat a drum before you.”
The Prophet (صلى الله عليه وسلم) replied that she
should fulfill her vow. (3)
He writes:
There
is no doubt that her beating the drum is a kind of entertainment (lahw). The
Prophet (صلى الله عليه وسلم) directed her to fulfill her vow to do so because its cause
was joy (farah) at his safety, at which it was obligatory for her to rejoice
(allati tajib ‘alayha al-farah biha). He did not equate that to vowing
something that is [merely] permissible (mubah) or sinful, in that it is not
obligatory to fulfill [such vows]. The same applies to someone who introduces
(ahdatha) a permissible entertainment on the occasion of his rejoicing at the
time of [the Prophet’s] birth, [even] without a commitment (iltizam) or vow. (4)
-
(1) Abu’l Abbas Ahmad ibn Muhammad ibn ‘Umar ibn Ashir
al-Andalusi who died in 764 or 765H.
(2) Ibn ‘Abbad, al-Rasa’il al-kubra, p. 180.
(3) Recorded by Abu Dawud (3:237 #2880), Tirmidhi (#3623), Imam
Ahmad (5:353 #21911, 5:356 #21933), Ibn Hibban (#4386), Bayhaqi (Sunan,
#20681), and Tabarani (M. Awsat , 4:191)
(4) Ibn ‘Abbad, al-Rasa’il al-kubra., pp. 218–9
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Imam Muhammad bin Yusuf al-Salihi al-Shami(d.942 AH)
“He saw a dream where Prophet (peace be upon him) hit him so that
people may not leave Sunnah and Mawlid, then he said:
قال
يوسف : فعملته منذ عشرين سنة إلي الآن.
“I am practicing Mawlid from past twenty years till today” [Subul
Al-Hudaa War-Rashaad fi Seerati Khayril 'Ibaad" 1/443]
--
According to Imam Abu Hanifah and Imam Al-Shafa’i there is an established
rule,
“The essence of all (everything) is permissibility unless prohibited”
(1) Imam Al-Tirmizi (d.279AH) titled a Chapter in his Jami
al Tirmizi as 'Bab Maja fi Milad al Nabi'. Imam Al- Tirmizi was a student
of Imam Bukhari(d.256AH) and as mentioned before he has recorded a whole chapter on the
birth of the Prophet (صلى
الله عليه واله وسلم).
(2) 'Kitab fil Mawlid' by Imam Muhammad bin Ayaz al Qurashi (d. 233 AH),
the author of 'Al Maghazi'.
(3) 'Kitab fil Mawlid' by Imam Abu Bakr Ahmad bin Umar al Nabil
bin Abi Asim al Shaybani (d. 287 AH)
(4) 'Al Mawlid al Nabvi' by Imam Abdul Karim bin Hawazin al
Qushayri (d. 465 AH), the famous author of the Tasuwwuf Manual - Al Risala al
Qushayriya.
(5) 'Al-Tanwir fi Mawlid al Siraj al Munir' by the grand Muhaddith
Imam Abul Khattab Umar bin Hasan bin Ali bin Muhammad bin Dihya al Kalabi al
Bisti (d.633 AH), famously known as Imam Ibn Dihya al Kalabi.
The above book is referred to as an important work on 'Mawlid
al-Nabi' by Ibn Kathir in his famous book Al-Bidaya wal Nihaya.
(6) 'Al Mawlid al Jismani wal Ruhani' by Shaikh al Akbar Mohiuddin Ibn Arabi (d.638 AH)
(7) "Al A'laam fima Yajub alal Anaam min Ma'rifati Mawlid
al Mustafa alaihis Salam" by Imam Muhammad bin Ahmad al-Qurtubi (d .671 A.H)
(8) 'Al Radd ala min Ankar al Qiyam inda Wiladatihi sal Allahu
alayhi wa sallam' by Imam Alauddin Mughaltai bin Qulayj bin Abdullah al Hanafi
al Turki al Misri (d.762 AH)
The above book is refutation of those who oppose Qiyam (Standing)
while mentioning the Blessed Birth of Prophet ( صلى الله عليه و آله وسلم )
out of Respect and Reverence.
(9) 'Mawlid al Nabi' by Imam Abdul Aziz bin Muhammad bin Jama'ah
(d.767 AH)
(10) There are many books written by hundreds of Islamic Scholars
on Milad-un-Nabi ( صلى الله عليه و آله وسلم ).
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It was narrated that Abu Sa'eed Al-Khudri said:
أَخْبَرَنَا سَوَّارُ بْنُ عَبْدِ اللَّهِ، قَالَ حَدَّثَنَا مَرْحُومُ بْنُ عَبْدِ الْعَزِيزِ، عَنْ أَبِي نَعَامَةَ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ قَالَ مُعَاوِيَةُ رَضِيَ اللَّهُ عَنْهُ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم خَرَجَ عَلَى حَلْقَةٍ - يَعْنِي مِنْ أَصْحَابِهِ - فَقَالَ " مَا أَجْلَسَكُمْ " . قَالُوا جَلَسْنَا نَدْعُو اللَّهَ وَنَحْمَدُهُ عَلَى مَا هَدَانَا لِدِينِهِ وَمَنَّ عَلَيْنَا بِكَ . قَالَ " آللَّهِ مَا أَجْلَسَكُمْ إِلاَّ ذَلِكَ " . قَالُوا آللَّهِ مَا أَجْلَسَنَا إِلاَّ ذَلِكَ . قَالَ " أَمَا إِنِّي لَمْ أَسْتَحْلِفْكُمْ تُهَمَةً لَكُمْ وَإِنَّمَا أَتَانِي جِبْرِيلُ عَلَيْهِ السَّلاَمُ فَأَخْبَرَنِي أَنَّ اللَّهَ عَزَّ وَجَلَّ يُبَاهِي بِكُمُ الْمَلاَئِكَةَ " .
"Mu'awiyah, (may Allah be pleased with him,) said: 'The 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(s) 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(s) 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.'"
"Mu'awiyah, (may Allah be pleased with him,) said: 'The 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(s) 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(s) 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.'"
Classification: Sahih
References: al-Nasaa’i Book of the Etiquette of Judges #5428
al-Nasaa’i 5426, Sunan an-Nasaa’i Vol. 6, Book 49, Hadith
5428
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( Edited by ADHM)
