Salafi Aqeeda - THE FLAMING FALCON SWOOPING DOWN ON THE DISSENTERS OF THE HANBALI MADHHAB

Post Originally Published:05/12/2017

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1. Ĥāfiž Ábd ar-Raĥmān ibn Ismāýīl Abū Shāmah Madh’hab Shāfiýī – Ashárī

Period 599–665 AH / 1202–1266 CE

Scholarly Life Approximately 56 years [passed away aged 66] Prominent Students Imām Nawawī

Brief Biography: He memorised the Qur’ān around age ten; studied under Ĥāfiž Álamuddīn al- Sakhāwī (student of Imām Shāţibī,) Ízzuddīn Ibn Ábd al-Salām and Muwaffaquddīn Ibn Qudāmah; headed the Dār al-Ĥadīth of Ashrafiyyah in Damascus.

Notable Works: Kitāb ar-Rawđatayn, Dhayl al-Rawđatayn, Murshid al-Wajīz, Tārīkh Dimashq Kabīr (15 vols), Tārīkh Dimashq Saghīr (5 vols), Ibrāz al-Máānī, Mufradāt al- Qurrā’a, Mukhtaşar Tārīkh Ibn Ásākīr (5 vols), Al-Bāýith álā Inkār al-Bidaýi wa’l Ĥawādith.

Opinion on Mawlid: “Among the beautiful innovations of our times is that which is done in Arbil – may Allāh táālā strengthen it – every year on the anniversary of the day of the Prophet’s birth [Mawlidi’n Nabiy] when they spend in charity and good deeds. They exhibit decorations and express happiness and generously give to the poor folk. All of this is done in the love, reverence and esteem of the Prophet established in the heart of those who commemorate the Mawlid, and they thank Allāh táālā for the favour of sending His Messenger  – the mercy for the universe and for all other prophets. The person who first started this practice was Shaykh Úmar ibn Muĥammad who was a righteous man and well known for his piety. The ruler of Arbil and others followed his example.” [Bāýith]

2. Ĥāfiž Ímāduddīn Abu’l Fidā’a Ismāýīl Ibn Kathīr Madh’hab Shāfiýī – Ashárī

Period 701–774 AH / 1301–1372 CE

Scholarly Life Approximately 60 years [passed away aged 73] Prominent Students Imām Jazarī, Ĥāfiž al-Írāqī

Brief Biography: He memorised the Qur’ān at a young age, along with a number of texts including Tanbīh. His teachers include Ibn Shaĥnah, Ibn Ásākir, Ibn al- Shīrāzī, Al-Āmidi, Ĥāfiž Al-Mizzi (whose daughter Ibn Kathīr married), Dabbūsī, Ibn Taymiyyah and Dhahabī. He was a great admirer of Ibn Taymiyyah. He was the chief shaykh at Dār al-Ĥadīth, Ashrafiyyah, Damascus.

Notable Works: Tafsīr Ibn Kathīr, Bidāyah wa’n Nihāyah (21 vols), Bāýith al-Hathīth, Qaşaş al-Anbiyā’a, Shamāyil ar-Rasūl, Ţabaqāt al-Shāfiýīyyah, Takmīl, Jāmiý al- Masānīd wa’s Sunan (37 vols) in which he attempted to consolidate all known ĥadīth arranged in the alphabetic order of companions, which he estimated to reach 100,000 ĥadīth; he had compiled 80,000 at the time of his death, and completed by his grandson.

Opinion on Mawlid: He wrote favourably about Muzaffaruddīn Kūkūbūrī and that he initiated the practice of Mawlid; he mentioned details of Mawlids held in that period without a word of criticism. Indeed, he wrote admiringly: “Shaykh Abu’l Khaţţāb ibn Diĥyah wrote a book on Mawlid of the Prophet  named At- Tanwīr fī Mawlidi’l Bashīr an-Nadhīr upon which he was given a present of a thousand gold coins”. He also wrote a book on Mawlid which is known as Mawlid an-Nabiy.

3. Ĥāfiž Zaynuddīn Abu’l Fađl Ábd ar-Raĥīm al-Írāqī Madh’hab Shāfiýī – Ashárī

Period 725–806 AH / 1325–1403 CE

Scholarly Life Approximately 73 years [passed away aged 81] Prominent Students Ibn Ĥajar al-Ásqalānī, Nūruddīn al-Haythamī

Brief Biography: He memorised the Qur’ān around age eight; studied under Taqiyuddīn Abu’l Ĥasan al-Subki and Ibn Daqīq al-Ýīd; he travelled to many places to obtain authorisations with elevated chains. Ibn Ĥajar said: “We have not seen anyone as proficient as him in Ĥadīth.” Suyūţī considered him the Mujaddid of the the 8th century along with Bulqīnī. Ibn Ĥajar also said that almost everyone in his time took ĥadīth from him; Ibn Ĥajar himself studied with Al-Írāqī for ten years. He was the Qāđī of Madīnah for three years.

Notable Works: Takhrīj of ĥadīth in Iĥyā’a, Minhāj of Bayđāwī, Arbaýīn of Nawawī; Takmilah Sharĥ al-Muhadh’dhab, Dhayl Mīzaān al-Iýtidāl, Tarĥ al-Tathrīb, Alfiyah on ĥadīth terminology and its commentaries, Fat’ĥ al-Mughīth and Sharĥ al- Kabīr, At-Taqyīd al-Yīđāĥ, Mughni án Ĥaml al-Asfār, Akhbār al-Aĥyā’a bi Akhbār al-Iĥyā’a, Al-Kashf al-Mubīn, Taqrīb al-Masānīd

Opinion on Mawlid: He has written a book on Mawlid, Al-Mawrid al-Hanīy fī Mawlidi’s Sanīy.

4. Ĥāfiž Shamsuddīn Abu’l Khayr Muĥammad ibn al-Jazarī Madh’hab Shāfiýī – Ashárī

Period 751–833 AH / 1350–1429 CE

Scholarly Life Approximately 69 years [passed away aged 82]

Brief Biography: Memorised the Qur’ān at 13; and studied under many ĥadīth scholars; Ibn Kathīr, Điyāuddīn and Bulqīnī gave him authorisations. He is the highest authority on Qur’ān recitations and readings from his time onward.

Notable Works: Muqaddimah, An-Nashr fi’l Qirā’āt al-Áshr, Ţayyibatu’n Nashr, Durratu’l Muđiyyah, Ghāyatu’l Maharah, Hidayah ilā Ulūm al-Riwāyah, Dhātu’sh Shifā, Taqrīb al-Nashr, Taĥbīr al-Taysīr, Nihāyatu’d Dirāyāt, Tamhīd, Munjid al-Muqriyīn, Ĥişn al-Ĥaşīn.

Opinion on Mawlid: He has written two books on Mawlid: Al-Tárīf bi’l Mawlid al-Sharīf and Árf al-Tárīf bi’l Mawlid al-Sharīf . “When a kāfir like Abū Lahab, who is condemned in the Qur’ān and who is guaranteed a place in hell, can get a reprieve because of being pleased with the birth of the Prophet , then what about a monotheist Muslim in the ummah of RasūlAllāh , who expresses joy and jubilation in remembrance of the birth of the Prophet , and expends everything possible in his love for the Prophet ? Indeed, such a person deserves a reward and that Allāh táālā will make him enter paradise by His immense favour [for expressing joy upon the birth of the Prophet ]”.

5. Shaykh al-Islām Abu’l Fađl Aĥmad ibn Ĥajar al-Ásqalānī Madh’hab Shāfiýī – Ashárī

Period 773–852 AH / 1371–1448 CE

Scholarly Life Approximately 69 years [passed away aged 79]

Brief Biography: Memorised the Qur’ān at a young age; and studied under many ĥadīth scholars, Ĥāfiž al-Írāqī being the most prominent. He is universally acknowledged as Amīr al-Mu’minīn fi’l Ĥadīth.

Notable Works: Fat’ĥ al-Bāri (17 vols), Taghlīq al-Tálīq (5 vols), Tahdhību’t Tahdhīb (12 vols), It’hāf al-Maharah (19 vols, 25,500 hadith), Al-Işābah (9 vols), Al-Maţālib alÁāliyyah (19 vols), Lisān al-Mīzān (10 vols), Durar al-Kāminah, Nukhbatu’l Fikar, Nukat álā Kitāb ibn Şalāĥ, Talkhīş al-Ĥabīr (4 vols), Iţrāf al-Musnid al- Mútalīy (10 vols) are among his most famous works. Sakhāwī said that if he did not write any other book, he would still be remembered for his Fat’ĥ al- Bārī alone.

Opinion on Mawlid: “Celebration of the Mawlid is an innovation – it has not been reported from any of our pious elders from the first three centuries. In spite of this, it has both good and bad aspects. When it is celebrated free from all bad aspects and comprising of only good actions, it is a praiseworthy innovation, bidáh ĥasanah – otherwise it is not permissible. Thanking Allāh táālā can be in various forms – prostration, fasting, charity, recitation of the Qur’ān etc. Which favour can be greater than the advent of this [honourable] Prophet , the prophet of mercy who arrived on this blessed day?”

6. Ĥāfiž Muĥammad Abū Bakr ibn Nāşiruddīn al-Dimashqī Madh’hab Shāfiýī

Period 777–842 AH / 1375–1438 CE

Learning/Teaching Approximately 55 years [passed away aged 65]

Brief Biography: Memorised the Qur’ān at a young age and studied under many ĥadīth scholars. Ibn Ĥajar praised him and Sakhāwī said: “Nobody from the Levant after him, ever reached his grade”.

Notable Works: It’hāfu’s Salik bi Ruwwāti’l Muwaţţa’ án Mālik, It’ĥāf, Ahādīth al-Sittah, Asānīd al-Kutub al-Sittah, Al-Iýlām bimā waqá fī Mushtabih al-Dhahabi mina’l Awhām, Iftitāĥ al-Qārī li Şaĥīĥ al-Bukhārī, Bardu’l Akbād, Badīátu’l Bayān, Imlā’a al-Anfas, Bawāýith al-Fikrah, Tarjīĥ li ĥadīth Şalāt al-Tasbīĥ, Radd al-Wāfir, Raf’a al-Malām, Úqūd al-Durar fī Úlūm al-Athar,

Opinion on Mawlid: He has written three books on Mawlid: Al-Mawrid al-Sādī fī Mawlid al- Hādī, Jāmiý al-Aāthār fī Mawlid al-Mukhtār, Al-Lafž ar-Rāyiq fī Mawlidi Khayr al-Khalāyiq. “It is narrated from authentic narrators that Abū Lahab gets a reprieve from hellfire on Mondays, because he set free Thuwaybah, in joy and happiness at the birth of RasūlAllāh .” He wrote verses which essentially mean: if a kāfir who is deplored in the Qur’ān gets reprieve from torment for the reason that he was happy at the Prophet’s  birth, a Muslim who believes in tawĥīd will certainly not be deprived when he celebrates the birth of the Prophet ”.

7. Ĥāfiž Muĥammad ibn Ábd ar-Raĥmān al-Sakhāwī Madh’hab Shāfiýī – Ashárī

Period 831–902 AH / 1427–1496 CE

Scholarly Life Approximately 61 years [passed away aged 71]

Brief Biography: Memorised the Qur’ān, Úmdatu’l Aĥkām, Minhāj and Alfiyatu ibn Mālik and many other books before the age of twenty. The scholars with whom he studied and took ĥadīth are close to four hundred, and Ĥāfiž Ibn Ĥajar alÁsqalānī and Bulqīnī are the most prominent among them. Ibn Ĥajar himself praised him saying: “He is my most diligent student”. He has narrated the ĥadīth awwaliyah from 120 shaykhs and so also authorisations of Bukhārī from 120 shaykhs.

Notable Works: He mentioned 150 works in the autobiographical note in his own Đaw al- Lāmiý; Al-Kittānī says in Fahras al-Fahāris that his books put together are well over 400 folios. The following are most famous: Maqāşid al-Ĥasanah, various Arbaýīn, Aqrabu’l Wasāyil, Fat’ĥ al-Mughīth, Tuĥfatu’l Munīfah fī Aĥādīthi Abī Ĥanīfah, Takmilah Sharĥ al-Tirmidhī li’l Írāqī, Jāmiý al- Ummahāt wa’l Masānīd which he did not complete and if it were complete, it would reach 100 volumes, Miatu ĥadīth án Miatu Shaykh.

Opinion on Mawlid: He has written a book on Mawlid named Al-Fakhr al-Álawī fi’l Mawlid an- Nabawī and he has advised to recite reliable books written by ĥadīth imams such as Ĥāfiž al-Írāqī’s Mawrid al-Haniy during Mawlid celebrations.

8. Ĥāfiž Jalāluddīn Ábd ar-Raĥmān al-Suyūţī Madh’hab Shāfiýī – Ashárī

Period 849–911 AH / 1445–1505 CE

Scholarly Life Approximately 53 years [passed away aged 62]

Brief Biography: Memorised the Qur’ān in his 9th year as well as Minhāj, Alfiyatu Ibn Mālik and Úmdah before coming of age. Khātimatu’l Ĥuffāž, the greatest ĥadīth scholar from his time onward, he has himself said that he had memorised 200,000 ĥadīth. He narrates from 600 shaykhs. He was a master of many disciplines and wrote books in almost all Islamic subjects.

Notable Works: He has mentioned more than 250 works in the autobiographical note in his historical work Ĥusn al-Muĥāđarah. Other well-known works are Tafsīr Jalālayn, Tafsīr Durr al-Manthūr, Jam’ al-Jawāmiy (consolidation of 100 books and 50,000 ĥadīth,) Itqān, Tadrīb ar-Rāwī, Khaşayīş al-Kubrā.

Opinion on Mawlid: He has written a book on the validity of the Mawlid named Ĥusn al-Maqşid fī Ámal al-Mawlid and was a vocal supporter of Mawlid. “Mawlid is essentially, a gathering of people in which there is recitation of the Qur’ān, narration of events surrounding the birth [and proclamation] of the Prophet  and [miraculous] signs that appeared during his blessed birth. A banquet is held and the assembly disperses thereafter without doing anything further. This is a praiseworthy innovation and the person doing it will be rewarded, because of the reverence of the Prophet  and expression of happiness and gratulation upon the blessed birth of the Messenger ”.

9. Ĥāfiž Shihābuddīn Aĥmed ibn Muĥammad al-Qasţallānī Madh’hab Shāfiýī – Ashárī

Period 851–923 AH / 1505–1517 CE

Scholarly Life Approximately 60 years [passed away aged 72]

Brief Biography: He memorised the Qur’ān and many texts such as Shāţibiyyah, Jazariyyah, Wardiyyah, at a young age and learned all the seven recitations. He read the whole of Bukhārī in five sittings under Shāwī. His teachers include Shaykh Khālid al-Az’harī, Ájlūnī and Imām Sakhāwī. His annotations on Shāţibiyyah have insights and annotations that are not found even in Jazari’s commentaries.

Notable Works: He has written a number of works on ĥadīth and sīrah: Irshād al-Sārī (10 vols) a commentary on Bukhārī, which in Kattānī’s opinion is a better than Fat’ĥ al-Bārī or others as a text in teaching. Minhāju’l Ibtihāj commentary on Muslim (in eight volumes and left incomplete at the time of his death), Sharĥ al-Shamāyīl, Isáād, Fat’ĥ al-Dānī, Laţāyif al-Ishārāt, Mawāhib al-Ladunniyyah.

Opinion on Mawlid: “If Friday is considered special because of the birth of Sayyidunā Ādam  such that Muslims are exhorted to seek blessings on this day; then why not the day on which the leader of all prophets  was born? “[After mentioning Jazarī’s opinion on Mawlid] Muslims have been celebrating in the month of his  blessed birth ever since [this practice was innovated] and hold banquets, give in charity in the nights of Rabīý and express joy and jubilation and increase good deeds; they recite the Mawlid and recount the blessings Allāh táālā gives us for the sake of His Messenger ”.

10. Ĥāfiž Shihābuddīn Aĥmed ibn Ĥajar al-Haytamī Madh’hab Shāfiýī – Ashárī

Period 899–974 AH / 1493–1566 CE

Scholarly Life Approximately 65 years [passed away aged 75]

Brief Biography: Memorised the Qur’ān when he was very young and entered Al-Az’har at 24. His teachers include Shaykh al-Islām Qāđī Zakariyyah, Sanbāţī, Shams al- Mash’hadī, Samhūdī, Ţablāwī, Shihabuddīn Ramlī, Abu’l Ĥasan Bakrī. He is considered as an authority in the Shāfiýī madh’hab.

Notable Works: He has written a number of works on ĥadīth and fiqh: Sharĥ al-Mishkāt, Tuĥafatu’l Muĥtāj bi Sharĥ al-Minhāj, two commentaries on Irshād, Şawāyiq al-Muĥriqah, Sharĥ al-Arbaýīn, Al-Zawājir án Iqtirāf al-Kabāyir, Al-Iýlām li Qawātiý al-Islām, Fatāwā al-Kubrā and Fatāwā al-Ĥadīthiyyah.

Opinion on Mawlid: He has written a book on Mawlid named Itmāmu’n Ni ýmati álā al-Áālam fi Mawlidi Sayyidi Waladi Ādam, and Imām Ibrāhīm Bayjūrī has written a commentary on this work. A manuscript of another commentary Bahjatu’l Fikar álā Mawlid al-Imām Ibn Ĥajar by Shaykh Maĥallī can be found online on the King Saud University portal. “As for Mawlid celebrations and litanies that are held in our lands are mostly good deeds like charity, dhikr, prayers and salutations upon RasūlAllāh  and reciting eulogies in his  praise. Concerning evil things like intermingling of men and women – then it remains ĥarām even if it is done outside a Mawlid.” [Fatāwā Ĥadīthiyyah]

11. Mullā Nūruddīn Álī ibn Sulţān al-Qārī Madh’hab Ĥanafī – Māturīdī

Period d.1014 AH / d. 1605 CE

Scholarly Life At least 62 years [Year of birth not known, but after initial education he entered Makkah around 952 and stayed there forever.]

Brief Biography: Memorised the Qur’ān at an early age and mastered Qur’ān recitations. His teachers include Imām Ibn Ĥajar al-Haytamī, Imām Álī al-Muttaqī al-Hindī.

Notable Works: Sharĥ Fiqh al-Akbar, Đaw al-Máālī, Takhrīj Aĥādīth al-Áqāýid an- Nasafiyyah, Táliqāt al-Qārī álā Thulāthiyāt al-Bukhārī, Jamālayn álā Jalalayn, Jam’ al-Wasāyil fī Sharĥ al-Shamāyil, Ĥirž al-Thamīn álā Ĥişn alĤaşīn, Sharĥ Nukhbatu’l Fikar, Sharĥ Shifā, Sharĥ Şaĥīĥ Muslim, Sharĥ Musnad Imām Abī Ĥanīfah, Sharĥ al-Hidāyah of Marghīnānī, Sharĥ al- Wiqāyah, Fat’ĥ Bāb al-Ínāyah Sharĥ Nuqāyah, Mirqāt al-Mafātīĥ bi Sharĥi Mishkāt al-Maşābīĥ, Al-Maşnūú fī Márifati’l Mawđūú, Minaĥ al-Fikriyyah, and a number of monographs.

Opinion on Mawlid: He has written a book on Mawlid, Al-Mawlid ar-Rawī fi’l Mawlid an-Nabawī.

12. Shaykh Ábd al-Ĥaqq Muĥaddith Bukhārī Dihlawī Madh’hab Ĥanafī – Māturīdī

Period 958–1052 AH / 1551–1642 CE

Scholarly Life Approximately 80 years [passed away aged 94]

Brief Biography: He was instructed by his father from the age of four and he completed his studies by the time he was fourteen. He then memorised the Qur’ān and spent eight years learning from the scholars of Transoxiana. He visited Hijaz in 996 and took ĥadīth from scholars and upon his return to India revived the interest in ĥadīth sciences.

Notable Works: Lamáāt al-Tanqīĥ, Arabic commentary on Mishkat, Ashiátu’l Lamáāt, a Persian commentary on Mishkāt, Madāriju’n Nubuwwah, Sharĥ Sifru’s Sáādah, Akhbār al-Akhyār, Jadhb al-Qulūb, Jāmiý al-Barakāt, Maraj al- Baĥrayn, Zubdatu’l Aāthār, Zād al-Muttaqīn, Fat’ĥ al-Mannān fī Manāqib an-Númān, Taĥşīl al-Táarruf fī Márifati’l Fiqhi wa’t Taşawwuf, Sharĥ Futūĥ al-Ghayb, Takmīl al-Īmān, Mā Thabata bi’s Sunnah.

Opinion on Mawlid: “[Quoting Al-Jazarī] By my life! His reward will be that Allāh táālā will bestow His favours upon him and make him enter paradise. Muslims have been celebrating the Mawlid in the month of his  birth – they hold banquets, give in charity and celebrate and do good deeds, and recite the Mawlid... “...it has been observed that the special favour upon celebrating Mawlid it results in safety and peace for the remaing part of the year. “...may Allāh táālā have mercy on that soul who spends the night of the blessed Mawlid in jubilation and joy, celebrating this as Eid...”

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How many of you and your teachers or any scholar in the previous two hundred years can claim ĥadīth scholarship at the level of:

Ĥāfiž Ibn Kathīr [d.774]
Ibn al-Jazariyy [d.833]
Ĥāfiž Zaynuddīn al-Írāqī [d.806]
Ibn Ĥajar al-Ásqalānī [d.852]
Ibn Nāşiruddīn al-Dimashqī [d.842]
Jalāluddīn Suyūţī [d.911]
Ĥāfiž Qasţallānī [d.923]
Ibn Ĥajar al-Haytamī [d.974]
Mullā Álī al-Qārī [d.1014]
Shāh Ábd al-Ĥaqq Dihlawī [d.1052]

How many of you or your teachers have memorised Bukhārī and Muslim – complete ĥadīth including the text and narrators?
How many of you have read the books Bukhārī or Muslim in full or have an authorisation shorter than any of these scholars?
Give four reasons why we should follow you or your teachers instead of the aforementioned imāms?
Until the last century (1300 AH,) what is the ratio of scholars who have supported and praised Mawlid to those who have categorically rejected and condemned celebrating the Mawlid?

If Mawlid is a bidáh (Evil Innovation), then why do you not condemn the aforementioned scholars as innovators?

If celebrating Mawlid is a bidáh (Evil Innovation), do you accuse these scholars of :

a. being ignorant of ĥadīth or its meaning
b. being ignorant of principles of fiqh – and bidáh itself
c. being heedless of sunnah
d. actively promoting bidáh
e. being unconcerned about the state of the ummah?

If not, why do you revile those who celebrate Mawlid in our times and spare these scholars?

Mawlid was being celebrated in Ibn Taymiyyah’s time and he mentions it in Iqtiđā’a; why did he not write a detailed refutation of this practice and condemn it?

Instead, he wrote: “Commemorating mawlid and considering it a [joyous] season: which some people celebrate; there shall be a great reward for the beautiful intention [of celebrating mawlids] and for the reverence of the Prophet  as I have previously mentioned – where some people consider it praiseworthy, a strict believer may consider it ugly. Someone complained to Imām Aĥmed about a rich man who spent about a thousand dīnar on a copy of the Qur’ān and he replied: “Leave him. He has put his gold to good use.” Even though he considered decoration of muş-ĥaf as makrūh.

Some [Ĥanbalī] scholars have tried to reconcile with his opinion and said: “the rich man was only renewing the paper and writing.” But this was not [Imām] Aĥmed’s intention, rather what he meant was: this action is done for a reason [expecting a favourable outcome] even though there is an inherently corrupt component in it.

Does it mean that we agree to everything these scholars of ĥadīth have said or written in their books? Of course not.

For example, we Ĥanafīs do not agree with fiqh opinions of Imam Ibn Ĥajar that are not according to our madh’hab. Similarly, Ibn Kathīr and Ibn Nāşir al-Dimashqi praised Ibn Taymiyyah – even if they did not follow his deviant opinions themselves.

Imām Aĥmed Zarrūq al-Mālikī explained this issue well: What is the answer to the objection that Taqīyuddīn Ibn Taymiyyah has rejected these litanies [like Ĥizb al-Baĥr] and has refuted them in a vituperative manner?

We reply: Ibn Taymiyyah is a Muslim who is known for his proficiency in ĥadīth [and islamic sciences] but is criticised in [certain] beliefs he held. He is accused of having a defective intellect, what would he know of gnosis? The shaykh, the Imām Taqīyuddīn Subkī was asked about him and he replied: “He was a man whose knowledge was greater than his intellect.” The important thing is that he is reliable in what he narrates, not in his inferences or opinions. Allāh táālā knows best. [Shaykh Zarrūq in Preface of Sharĥ Ĥizb al-Baĥr, vide Nab’hānī in Shawāhidu’l Ĥaqq.]

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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 ʿIsa (as) or out of love for the Prophet ﷺ 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 ﷺ 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 baʿdu al-naasi immaa mudaahaatan lil-nasaara fi meelaadi ʿIsaa ʿalayhi as-Salam wa'imma mahabbatan lil- Nabiyyi SallAllahu ʿalayhi wa Sallam wataʿzeeman lahu, wAllaahu qad yutheebuhum ʿala haadhihi al-mahabbati wal- ijtihaadi laa ʿala al-bidaʿi [...]. Fataʿzeemu al-mawlidi wattikhaadhuhu mawsiman qad yafʿaluhu baʿdu al-naasi wayakunu lahu feehi ajrun ʿazeemun lihusni qasdihi wataʿzeemihi lirasulillaah).

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

This is a saying of someone who set fanaticism aside and sought to please Allah and his Prophet ﷺ. 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.

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Scholars from different schools who permitted the commemoration of the Mawlid al Nabi:

Abu'l-Faraj ibn al-Jawzi al-Hanbali (597 AH)
Ibn Dihyah Abu al-Khattab Umar bin Hasan (633 AH)
Abu Shamah al-Maqdisi al-Shafi’i (Teacher of Imam al-Nawawi) (665 AH)
Al-Hafiz Ibn Kathir al-Shafi’i (774 AH)
Ibn Abbad al-Nafzi al-Rondi al-Maliki (793 AH)
Ibn Rajab al-Hanbali (795 AH)
Ibn al-Hajj al-Maliki? (799 AH)
Al-Hafiz al-Iraqi (806 AH)
Al-Hafiz Ibn Hajar al-Asqalani (852 AH)
Al-Hafiz al-Suyuti (911 AH)
Al-Hafiz al-Sakhawi (902 AH)
Ahmad al-Qastalani (930 AH)
Muhmmad Umar al-Bahraq (930 AH)
Ibn Hajar al-Haytami al-Shafi’i (974 AH)
Mulla Ali al-Qari al-Hanafi (1014 AH)
Shah Waliullah al-Dahlawi al-Hanafi (1175 AH)
Uthman Dan Fodio al-Maliki? (1232 AH)
Ibn Abidin al-Hanafi (1252 AH)
Ahmad Ali al-Muhaddith al-Saharanpuri al-Hanafi (1297 AH)
Mufti of Mecca Ahmad Dahlan (1304 AH)
Imam Khalil Ahmad al-Saharanpuri al-Hanafi (1346 AH)

Contemporary scholars:
Shaykh Abdullah Bin Bayyah
Shaykh Yusuf al-Qardawi
Grand Mufti of Egypt Mufti Ali Gomaa --

FAMOUS BOOKS ON MAWLID
Prominent úlamā have written books on Mawlid; many of these works are published, and even some unpublished manuscripts are available online as parts of collections, such as those made available by the King Saud University accessible on http://makhtota.ksu.edu.sa; also see http://www.al-mostafa.com.

1. Mawlid al-Árūs, Ĥāfiž Ábd ar-Raĥmān ibn al-Jawzī [d.597]. Manuscript in KSU.
2. Al-Tanwīr fī Mawlid al-Bashīr an-Nadhīr, Ĥāfiž Úmar ibn Álī ibn Diĥyah al-Kalbī [d.633].
3. Mawlid an-Nabiy, Ĥāfiž Ímāduddīn Ismāýīl Ibn Kathīr [d.774]
4. Al-Mawrid al-Haniy fi’l Mawlid as-Sanīy, Ĥāfiž Imām Zaynuddīn Ábd ar-Raĥīm al-Írāqī [725-806] Published.
5. Árf al-Tárīf bi’l Mawlid al-Sharīf, Ĥāfiž Imam Shamsuddīn Muĥammad al-Jazariy [d.833]
6. Al-Mawrid al-Sādī fī Mawlid al-Hādī, Ĥāfiž Shamsuddīn Muĥammad ibn Abū Bakr Ibn Nāşiruddīn al-Dimashqi [777- 842] also:
7. Jāmiý al-Aāthār fī Mawlid al-Mukhtār, also:
8. Al-Lafž ar-Rāyiq fī Mawlidi Khayr al-Khalāyiq,
9. Al-Fakhr al-Álawī fi’l Mawlid an-Nabawi, Ĥāfiž Muĥammad ibn Ábd a-Raĥmān al-Sakhāwi [831-902]
10. Al-Mawārid al-Haniyyah fī Mawlidi Khayr al-Bariyyah, Imām Zaynu’l Áābidīn Álī al-Samhūdī [d.911]
11. Mawlid, Ĥāfiž Wajīhuddīn Ábd ar-Raĥmān Muĥammad al- Shaybānī known as Ibn al-Dabīý [866-944]
12. Itmāmu’n Niýmati ála’l Áālam bi Mawlidi Sayyidi Waladi Ādam, Imām Aĥmed ibn Ĥajar al-Haytamī [d.974] Imām Ibrāhīm Bājūrī wrote a commentary on this work titled Tuĥfatu’l Bashar álā Mawlidi Ibn Ĥajar.
13. Al-Mawlid ar-Rawīy fi’l Mawlid an-Nabawīy, Imām Muĥammad ibn Aĥmed famously known as Khaţīb Shīrbīnī [d.977]
14. Al-Mawrid ar-Rawīy fi’l Mawlid an-Nabawīy, Shaykh Nūruddīn Mullā Álī ibn Sulţān al-Qārī [1014]
15. Íqd al-Jawhar fī Mawlid an-Nabiyy al-Az’har, which is the most famous of all and is known as Mawlid Barzanjī; written by the muĥaddith Shaykh Jaáfar ibn Ĥasan al-Barzanjī [1177] which is the most famous and widely published books on Mawlid.
16. Al-Fajr al-Munīr fī Mawlidi’l Bashīr an-Nadhīr, Shaykh Tā hā ibn Mihnā [1178] Manuscript in KSU.
17. Mawlid an-Nabiy, Shaykh Shihābuddīn Aĥmed al-Dardīr [1201]. Manuscript in KSU.
18. Al-Yumn wa’l Isáād bi Mawlidi Khayr al-Íbād, Shaykh Muĥaddith Imām Muĥammad ibn Jaáfar al-Kittānī [d.1345]
19. Jawāhir al-Nažm al-Badīý fī Mawlid al-Shafīý, Shaykh Yūsuf ibn Ismāýīl an-Nab’hānī [1350]
20. Ĥawl al-Iĥtifāl bi Dhikrā al-Mawlid an-Nabawiy al-Sharīf, Shaykh Sayyid Muĥammad Álawī al-Mālikī al-Ĥasanī [1425]
21. Idhāqatu’l Athām li Māniýi ámal al-Mawlid wa’l Qiyām, by Rayīs al-Mutakallimīn Imām Naqī Álī Khān [1295] along with Rashāqatu’l Kalām fī ĥawāshi Idhāqatu’l Athām, annotations by the author’s son Alahazrat Imām Aĥmed Riđā Khān [1340] is a 300 page treatise on the permissibility of celebrating Mawlid.
22. Iqāmatu’l Qiyāmah álā Ţāýini’l Qiyāmi li Nabiyyi Tihāmah, Alahazrat Imām Aĥmed Riđā Khān al-Baraylawī [1340]
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Wahhabiyyah/Deobandi /Tablighi…etc, say: “the prophet passed away on 12th of Rabīý al- Awwal, why do you celebrate Mawlid…”

Suhaylī and others have rejected [that his (s) passing was on the 12th of Rabīý al- Awwal] because the Standing on Árafah [wuqūf] of the Farewell Pilgrimage [wadāá] in 10 AH was on a Friday. The first of the month Dhi’l Ĥijjah was a Thursday; thus, it is impossible for 12th of Rabīý al-Awwal of the following year to fall on a Monday.

Ashraf Ali Thanvi writes: “And the date has not been established, and the popular notion that it was the 12th of Rabi-ul-Awwal is not correct according to calendar, since that year the 9th of Zil-Hijjah fell on Friday and the proven day of death is Monday. Thus it cannot be that 12th of Rabi-ul-Awwal would be Monday when the 9th of Zil-Hijjah was a Friday”. (Margin of page 203 of “Nashr-Teeb”)

Their akabir Ashraf Ali Thanvi said in his famous book: "Nashr ut-Tib" that demise date "COULD NEVER BE 12TH RABI UL AWWAL EVEN ACCORDING TO CALCULATIONS"