Permissibility of Celebrating Mawlid-un-Nabi


Permissibility of Celebrating Mawlid from Qur’an al-Karim and Ahadith

By Asmaa

Meelad celebrations; they are permissible in Islam

All Praises is due to Almighty Allah SubHanahu wa Ta’ala, Peace and Blessings be upon the most perfect of creations, His Beloved Habeeb, Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam his Noble Family and the Illustrious Sahaba Riwanullahi Ta’ala Alaihim Ajma’een and all the pious servants of Almighty Allah SubHanuhu wa Ta’ala.

The Holy Qur’an Says:

قَالَ عِيسَى ابْنُ مَرْيَمَ اللَّهُمَّ رَبَّنَا أَنزِلْ عَلَيْنَا مَآئِدَةً مِّنَ السَّمَاءِ تَكُونُ لَنَا عِيداً لِّأَوَّلِنَا وَآخِرِنَا وَآيَةً مِّنكَ وَارْزُقْنَا وَأَنتَ خَيْرُ الرَّازِقِينَ Issa son of Maryam submitted, ‘O Allah our Lord, ‘send down to us a tray of food from the heaven so that it may be an occasion of rejoicing for us, for the first and the last of us and a sign from You, and provide for us and you are the best of Providers. [Surah Al-Ma’idah, Verse 114]. The day when food is sent from skies is day of rejoicing (EID); then the day when soul of universe Peace be with him was born must be the delight for the day of rejoicing. Look what Allah has said:

وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ And publicize well the favors of your Lord. [Surah Al-Duha, Verse 11]. Allah himself commemorating Milad in Holy Qar’an as we do in our gatherings, Allah SubHanuhu wa Ta’ala Says in the Holy Qur’an:

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَكَفَى بِاللَّهِ شَهِيدًا It is He Who has sent His Messenger with guidance and the religion of truth that he may make it prevail over all other religions And Sufficient is Allah SubHanuhu wa Ta as witness. [Surah Al-Fatha, Verse 28] وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ فَلَمَّا جَاءَهُم بِالْبَيِّنَاتِ قَالُوا هَذَا سِحْرٌ مُّبِينٌ And remember when Issa son of Maryam, said, ‘O children of Israel, I am Allah SubHanuhu wa Ta’s Messenger to you, confirming the previous Book Tourat before me and conveying the glad news of the Messenger who will come after me, his name is Ahmad! ‘ But when Ahmed came to them with bright signs, they said, ‘this is an open magic.’ [Surah As-Saf, Verse 6]

[Surah As-Saf, Verse 6] لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَؤُوفٌ رَّحِيمٌ Assuredly there has come to you a messenger from among yourselves, heavy upon him is your suffering; ardently desirous of your welfare, and to Muslims is most Kind and Merciful. [Surah Tauba, Verse 128] لَقَدْ مَنَّ اللّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنفُسِهِمْ يَتْلُواْ عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُواْ مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ Undoubtedly, Allah SubHanuhu wa Ta did a great favor to the Muslims that in them from among themselves sent a Messenger who recites unto them His signs and purifies them and teaches them the Book and wisdom, and necessarily before that they were certainly in apparent error. [Surah Aal-e-Imran, Verse 164] يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ۔۔۔ قُلْ بِفَضْلِ اللّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُواْ هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ O people! There has come an admonition to you from your Lord, and healing of hearts, and guidance and a mercy for the believers. Say you, ‘only Allah SubHanuhu wa Ta’ grace and only His mercy, on it therefore let them rejoice. That is better than all their wealth. [Surah Al-Yunus, Verse 57/58]

And this is what we do, we celebrate; we rejoice; we do spend our money to show gratitude to Allah Almighty on his greatest mercy and Blessing i.e. celebrations of Milad-un-Nabi because Qur’an Says: وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ And We sent not you, but a mercy for all worlds. [Surah Al-Anbiya, Verse 107

Let us have the opinions of Prophet (Peace be with him) who himself celebrated his Birthday. See Muslim Sharif:

عَنْ أَبِى قَتَادَةَ الأَنْصَارِىِّ رضى الله عنه أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- سُئِلَ عَنْ صَوْمِ الاِثْنَيْنِ فَقَالَ « فِيهِ وُلِدْتُ وَفِيهِ أُنْزِلَ عَلَىَّ Abi Qatada Ansari (Allah SubHanuhu wa Ta be pleased with him) reported that Allah SubHanuhu wa Ta’s Messenger (may Peace and Blessings of Allah SubHanuhu wa Ta 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.References:1. Sahih Muslim, Book 6 – Fasting, Vol. 7, Page 323, Hadith 28072. Asad al-Gaba fi Ma’arfat as-Sahaba, Vol. 1, Page 21-22, published in Lahore 19873. Sunan al-Kubra lil Bayhaqi, Vol. 4, Page 2864. Musannaf Abd ar-Razzak, Vol. 4, Page 296, Hadith78655. Sunan Abi Dawood, Vol. 7, Page 255, Hadith 24286. Musnad Ahmad, Vol. 49, Page 195, Hadith 23200.

When beloved Prophet (Peace and Blessings be Upon him) is celebrating his birthday not yearly but every Monday then how it can be labeled as Shirk or Bid’at? Beloved Prophet Muhammad SallAllaho Alaihi wa Sallam himself commemorated about his birth in numerous Ahadith. Few of them are presented below:

ورأت أمي حين حملت بى أنه خرج منها نور أضاء له قصور بصرى من أرض الشام Holy Prophet (Peace and Blessings of Allah be Upon Him) said: “When my mother gave birth to me she saw a light proceeding from her which showed her the castles of Syria” References:1. Ibn Hisham; Tafsir Ibn Kathir 4:3602. Bayhaqi, Dala’il an-Nubuwwa 1:1103. Haythami, Zawa’id 8:2214. Ibn al-Jawzi ‘al-Wafa’5. Qadi Iyad, ‘al-Shifa’6. Musnad Ahmad 4:127أ ل ما خلق الله تعالى نوري The Holy Prophet Muhammad (SallAllahu Alaihi wa Sallam) has stated, “The very first thing which Almighty Allah SubHanuhu wa Ta’ala created was my Noor.” References:1. Tafseer Nashyapuri, Page 55, Vol. 82. Tafseer Araa’is ul Bayaan, Page 238, Vol. 13.

Tafseer Roohul Bayaan, Page 54 Sharih al-Bukhari Imam Ahmad Qastalani (Radi Allahu Ta’ala Anhu) states in his most distinguished work “Muwahib al ladaniyah” that narration has been made by Hadrat Imam Zainul Abedeen (Radi Allahu Ta’ala Anhu) who narrates from His father Hadrat Imam Husain (Radi Allahu Ta’ala Anhu) who narrates from His father Hadrat Ali Mushkil Kusha (Radi Allahu Ta’ala Anhu) that the Holy prophet (SallAllahu Alaihi wa Sallam) has stated, كنت نورا بين يدى ربى قبل خلق آدم باربعة عشر ألف عام “I was a Noor (Light) by my creator 14000 years before the creation of Hadrat Adam (AlaihisSalaam)” References:1. Muwahib al-Laduniyah, Page 10, Vol. 12. Zirkani ala al-Mawahib, Page 49, Vol. 13. Jawahir al-Bihar, Page 7744. Anwaar al-Muhammadiya, Page 95. Tafseer Rooh al-Bayan, Page 370, Vol. 26. Hujjatullahi Ala al-Alameen from the second, the Kursi (Divine Chair) and from the third, He created the Angels. He again divided the remaining parts into a further four parts. From one, He created the skies. The second was used in creating the planets. From the third, Heaven and Earth were created. Once again, He divided the fourth part into a further four parts. From one part He created the power with which the believers see. From the second, He created in the hearts of the Believers the Noor of Marifat. From the third, He created Noor in the tongues of the Believers, so that they can read the Kalima of Tauheed. References:1. Muwahib al-Ladunniyah, Page 9, Vol. 12. Zirkani Shareef, Page 46, Vol. 13. Seerate al-Halabia, Page 37, Vol. 14. Mutali ul Musarraat Sharah Dalail Khayrat, Page 6105. Afdal al-Qura by Imam Ibn Hajr Makki6. Hujatullahu ala al-Alameen, Page 687. Anwaar al-Muhammadiya, Page 98. Aqidat ash-Shuhada, Page 1009. Fatawa Hadithia, Page 5110. Dalaa’il an-Nubuwwah By Imam Baihaqi11. Khamees by Allama Dayar Bakri12. Madarij an-Nabuwwat by Skaykh Abdul Haq Muhaddith Dehlvi

The Beloved Messenger (peace upon him) was born in the First Spring (Rabi ul Awwal). The wisdom behind his birth in this month can be understood when we analyse Spring itself. With the Arrival of Spring, we find that it breathes new life into everything following the the gloomy look left by autumn.

Autumn here signifies the state of imaan, and the decline of polytheism.
Spring signifies the revival of Imaan and the new Era for monotheism in the form of Islam…

The Beloved Messengers Birth (peace be upon him) was placed in this month, as his arrival surely was the Spring of All Springs.


The Best way to understand this is to understand how is it that people have the Blessed hair in their possession…

Hazrath Anas (may Allah be pleased with him) states, “I saw the Messenger (peace be upon him) getting his hair shaved, and the companions are placing their hands so that his blessed hair does not touch the ground” (Sahih Muslim.Vol.2, Shifa, Vol.2)

The companions had a tremendous respect for his Blessed hair. So why did they possess this great respect and honour? The qur’an has demonstrated in many occassions that simple and ordinary objects become extraordinary when they are linked to someone or something which is loved by Allah.
The water of ZamZam is the longest flowing spring / well in the history of mankind. This is due to thee fact that the very first drops had touched the body of Nabi Ismaeel (alayhis salaam). Similarly, Muslims are commanded in Surah Al-Baqarah to perform salaah at the Hajr e Aswad. It was just an ordinary stone, but once the Blessed feet of Nabi Ebrahim was placed on it, and his footprint was imprinted on it, it became extraordinary, to the extent that Muslims from all over the world pay their respect to this Symbol of Allah.


Ummol Mu’mineen, Hazrath Umme Salamah used to keep the Blessed Hair of Rasoolullah (sallallahu alayhi wa sallam) in her possession. When anyone was ill, they would come to her and she would pour water on it, then ask them to drink it. (Mishkaath Shareef, with refrence to Sahih Al-bukhari).

Hazrath Khaalid Bin Waleed once during a fierce encounter with a kaafir , dropped his Turban. Instead of defending his life, he was defending the Turban. After killing the Kaafir, he was asked about his action. He replied by saying that he was not defending the Turban, but that which was embedded within it…and that was a few strands of the Blessed Hair (baal mubaarak). (Omdatul Qaari, which is a commentary of Sahih Al Bukhari, Shifa Shareef).

Hazrath Seereen mentioned to Hazrath Ubaidah , that he had received the Baal Mubarak from Hazrath Anas (may Allah Be pleased with them), and that he loved it more than the world, and all things within it (Sahih Bukhari, Vol.1).

Also, with regards to the distribution of the Baal Mubarak (Blessed Hair)

Hazrath Anas mentions that during hajj, The Messenger stoned the Jamarah, then Shaved his Hair, from the right side,and then the left, and called for Hazrath Abu Talhah, and gave it to him, thereafter He said, “distribute it to the people” (Sahih Muslim, Vol.1, Mishkaat). The Summary of this hadith can also b found in Sahih Al-Bukhari, Vol.1


History of Celebrating Mawlid an-Nabawi Sharif

1. Hadrat Allama Mulla Ali Qari narrating the routine of the people of Madina Munawwarah writes,“The people of Madina Munawwarah (May ALLLAH have Mercy on them) used to arrange and attend mawlid gatherings with great enthusiasm and sincerity on the occasion of Mawlid Sharif.” [Mawrid ar-Rawi Fi Mawlid an-Nabawi, Page 29]

2. Ibn Jauzi says:”People of Haramain Shareefain (Makkah and Madinah) and Egypt and Yemen and Syria and of the eastern and western cities of Arabia hold functions in celebration of the birth of the Prophet (SallAllahu Alaihi wa Sallam), they rejoice at the sighting of the moon of Rabi al-Awwal, bathe and put on their best dresses adorn themselves in various ways, put on scent, and give alms with great joy, and exert themselves in listening to the Mawlid of the Prophet (SallAllahu Alaihi wa Sallam).

‎​‎​By doing so, they themselves attain to success, as it has been proved that by celebrating the Mawlid of the Prophet (SallAllahu Alaihi wa Sallam) much good accrues the whole year round, security and comfort, greater means of livelihood, increase in children and in wealth, peace in cities and contentment and peace in homes.

“References:1. Tafsir Ruh al-Bayan by Allama Ismail Hiqqi, Vol. 9, Page 562. Milad al-Uroos – Urdu “Bayan-e-Milad-un-Nabi”, Page 34/35, Published in Lahore.

3. Ad-Durr al-Munazzam, Page 100/1014. Al-Milad an-Nabawi, Page 5. Gatherings of Mawlid an-Nabi SallAllaho Alaihi wa Sallam was switched to Prose in 3rd/4th Hijri then 700 years back from today, A pious and virtuous person named Umer bin Mullah Muhammad Mousli Alaihir Rahma established it on regular basis. Following him the great commander Sultan Salahuddin Ayyubi’s dearly loved Sultan Arbal Malik Abu Saeed Muzaffar al-Din celebrated Mawlid an-Nabi officially. Ibn-e-Khalqaan Arabali Sha’fai was eyewitness of that festival.

4. According to “Tarikh-e-Mar’at az-Zaman” billion of rupees were used to spend on those festivities. In the beginning of 7th Century of Hijri Calendar; Great Scholar named Abul Khattab Umer Bin Hasan dah’hia Qalbi Andalusi Balansi wrote a book on the topic Milad an-Nabi SallAllaho Alaihi wa Sallam named “At-Tanveer Fi Mawlid as-Siraj al-Muneer”. In 1207, He went to Sultan Arbal’s castle and presented his book on Mawlid to him, for which he was awarded thousand Gold Coins from Sultan. This was the status and respect of Mawlid Shareef in hearts of earlier leaders of Islam.

Not only Sultan Arbal, King of Egypt celebrated the Mawlid Shareef; Allama Ibne Juzri Alaihir RaHma is one the eyewitnesses. For the celebration of this festival 1000 Mithqal of Gold was spent on it. Sultan Abu Hamu Musa Talamsani and earlier rulers of Aqsa and Andalus used to Celebrate Mawlid an-Nabi SallAllaho Alaihi wa Sallam. Abdullah Tonsi Summa Talamsani has written the details of these festivals in his book “Raah al-Arwah”. References: 1. Subl al-Huda wa ar-Rishaad Fi Seerah Khair al-Ibaad by Muhammad Bin Ali Yusuf Damishqi. 2. Ad-Durr al-Munazzam Fee Hukmi Mawlidin Nabi Sallalahu Alaihi Wasallam. 3. Wafyat al-Da’yaan Anba’a Abna az-Zaman, Published in Cairo. 4. Allama Muhammad Raza Misri’s Muhammadur Rasoolullah SallAllaho Alaihi wa Sallam, Published in Lahore, Page 33. 5. Ahsan al-Maqsad Fee Amilil Mawlid. 6. Anwar as-Sati’aa (1307 H), Pg 261, Published from Murad Abadi.

5. It is stated in Seerah al-Halabiya that:Muslims have been celebrating gatherings of Mawlid Sharif in large cities for-long. [Seerah al-Halabiyah, Page 80].

6. Shaykh Yusuf bin Ismail an-Nabhani states: Dwellers of Makkah visits Birthplace of Prophet Peace be Upon him on the eve of Mawlid an-Nabawi every year and arrange enormous gatherings. [Jawahir al-BiHar, Page 122].

8. In “Fuyudh al-Haramain”, Shah Waliullah has pointed out,“The birth of the Prophet (SallAllahu Alaihi wa Sallam) was celebrated by the people of Makkah who received blessings on account of it.”

9. The Al-Qibla Newspaper of Makkah al-Mukarrama witnesses: 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.

10. Encyclopedia of Islam verifies: On the Eve of Mawlid an-Nabi; whole Islamic world is observed to be delight and celebrating it. And it is celebrated till now with enthusiasm and integrity. [Encyclopedia of Islam, Vol. 21, Page 824, Published By: Punjab University, Lahore].

11. Ibn 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].

12. Shah Waliullah Dhelvi 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 Salam upon Prophet (Peace be upon him) and commemorating the incidents which took place during the time of the blessed birth (before and after) and those which were witnessed before He was appointed as a Nabi (such as Noor eliminating from Bibi Amina Radi Allahu Ta’ala Anha, she seeing Noor, woman proposing to Sayyiduna Abdullah Radi Allahu Ta’ala Anho on sighting the Noor on his forehead etc…) suddenly I saw Noor to have enveloped one group of people, I don’t claim that I saw this with my bodily 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 descending along with Anwaar of Angels. [Fuyudh al-Haramayn, Pages 80/81].

‎​13. Shaykh al-Islam Imam Ibn Hajr al Haytami (Rahimuhullah) 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 (SallAllaho Alaihi wa Sallam) and he is praised. [Fatawa al-Hadithiyyah, Page 202].

‎​‎​14. The 7th-century historians Shaykh Abu al-Abbas al-Azafi and his son Abu al-Qasim al-Azafi wrote in their Kitab al-Durr al-Munazzam: pious pilgrims and prominent travelers testified that, on the day of the Mawlid Shareef in Makkah al-Mukarrama, no activities are undertaken, and nothing is sold or bought, except by the people who are busy visiting the noble birthplace, and rush to it. On this day the Holy Ka’abah is opened and visited.

15. The famous eighth-century historian, Ibn Battuta relates in his Rihla that: On every Jum’uah after the Salah and also on the birthday of the Beloved Prophet Alaihis Salat wa as-Salam, the door of the Holy Ka’abah is opened by the head of the Banu Shayba the doorkeepers of the Holy Ka’abah while on the Mawlid Shareef, the Shafi’i head judge of Makkah al-Mukarrama, Najm al-Din Muhammad ibn al-Imam Muhyi al-Din al-Tabari, distributed food to the descendants of the Beloved Prophet Alaihis Salat wa as-Salam and to the people of Makkah al-Mukarrama.

‎​16. The historian Shaykh Ibn Zahira from his Jami al-Latif fi Fadli Makkata wa-Ahliha; Shaykh al-Haytami from his book al-Mawlid al-Sharif al-Muazzam; and the historian Shaykh al-Nahrawali from al-Ilmam bi-Alam Bayt Allah al-Haram says: Each year on the twelfth of Rabi al-Awwal Shareef, after Maghrib Salah, the four Qadhis of Makkah al-Mukarrma (representing the Four Sunni Schools) and large groups of people including the jurists and notables of Makkah al-Mukarrma, Shaykhayn, Zawiya teachers and students, magistrates and scholars, leave the Mosque and set out collectively for a visit to the Noble Birthplace of the Beloved Prophet Alaihes Salato Salaam, shouting out Dhikr and Tahlil. 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. Inside the Noble Birthplace, a special sermon for the occasion of the birthday of the Beloved Prophet SallAllaho Alaihi wa Sallam is delivered. Hereafter the Dua’ for the (Ottoman) Sultan, the Ameer of Makkah al-Mukarrma, and the Shafi’i Qadhi is performed and all pray humbly. Shortly before the ‘Isha prayer, the whole party returns to the Great Mosque, which is almost overcrowded, and sit down in rows at the foot of Maqam Ibrahim. A similar description is given by Shaykh al-Diyar Bakri (d/960) in his Great Sirah entitled Ta’rikh al-Khamis fi Akhbari Anfasi Nafis.

This is more than enough proof that the Meelaadun Nabi is not something new… and (that it) was not invented or innovated in the indo-pak.

NB: This article has been sourced from the comments that Asmaa posted on the article titled Malawian Muslims Chased at Asian Muslims Milad -un-Nabee Feast by Bashir Amin.


  1. brother/sister have given thing am failing to understand is said the prophet fasted on his birthday.when did fasting become feasting? so the prophet fasted at the same time feasted.I understand why fasting is encouraged in Islam.because it brings people closer to that people are more mindful of Allah when fasting than when feasting.the prophet commanded us to laugh less and weep more.what he meant is that we should not be merrying people like other ummahs.we should always think of the wrath of Allah and ask for His forgiveness.
    The other thing that we should take into account is that within muslims we have different groups,we have ahmedias,shias,sunnis etc.each group will quote what they is always deadly to those who dont know where they belong.we know what the shias do on 10th muharram.
    what is bad is to take advantage of those illiterate muslims.look at the 4 immams.there are always slight differences in the way they do things.but in Malawi this has raised eyebrows.why dont the sheikhs there tell people the root cause of these will be better if we knew who are ahmedias,who are shias, sunnis etc.I am sunni and I know what it means to be sunni.The question that each one has to answer is who are you and how much do you know about it? Allah willing this will settle the dust on this issue.

  2. Firstly I would like to commend you for the good effort you are putting in trying to spread Islam. My humble opinion is that you must have a qualified Sheikh to vet your articles before they are posted. If you had a qualified Sheikh then this article would not have been posted for the following reasons:

    Looking at the proofs posted by sister Asma we do not see anywhere a single proof that the Prophet or Sahaaba or Tabieen celebrated this. None of the Quraan ayaat presented have anything to do with it either. The hadith states the day of monday and has nothing to do with the date 12th Rabiulawwal. All the other Hadeeth only state the condition at the time of His birth. Nothing to do with celebration!

    On the Hair of the Prophet we do not condone nor do we condemn, but where's the proof that it is really His hair!

    On the History of Celebrating Meelad this not from Quraan or Hadeeth but just incidents of what some people did.

    In Islam if you are doing a good act(which is Sunnah or Mustahab) and something Haraam is happening due to doing that good act then it is compulsory to stop doing that good act. If we say that celebrating Meelad is good then the inter mingling of sexes, missing of Fard salaat, discriminating and extravagance (30 million kwacha this year) at this function would obviously make it unacceptable.

    The best way to celebrate would be to follow His way of life everyday in every action of ours and not once a year.


    • Thank you very much Brother for your advice.

      There have been a lot of contrasting opinions as regards the permissibility of celebrating the birth of our beloved Rasul. However, the best option was to lay out the pro-arguments in full so that the Ummah should themselves make an informed opinion (like the way you have observed in your comment).

      We did consult some respected Sheikhs on this issue and they do not want to comment online for reasons we do not know.

      But now that we have published articles on both for and against the celebrations, the Ummah are the best judges.

  3. This is in response to Sister Asmaa and brother Muhammad.

    Muslim (1162) narrated from Abu Qataadah al-Ansaari (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) was asked about fasting on Mondays and he said: “On (that day) I was born and on it Revelation came down to me.”

    Al-Tirmidhi (747) narrated, in a hadeeth that he classed as hasan, from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Deeds are presented (to Allah) on Monday and Thursday and I like my deeds to be presented when I am fasting.”

    Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

    From the saheeh hadeeths quoted above, it is clear that just as the Prophet (blessings and peace of Allah be upon him) fasted on Mondays out of gratitude for the blessing of his birth on this day, he also fasted it because of its virtue, because the Revelation came down to him on that day, and on that day deeds are presented to Allah. So he (blessings and peace of Allah be upon him) liked his deeds to be taken up when he was fasting. The fact that he was born on that day was one of several reasons for fasting that day

    If a person fasts on Mondays, as the Prophet did, then its ok. But he should not single out one week for that to the exclusion of others, or one month to the exclusion of others. Rather he should do that as much as he can on a permanent basis. Thus celebrating birthday of the prophet is complete BIDA’H.

    First of all not every thing that is printed is authentic.Secondly not every sheikh who writes a book has the right aqeedah(belief).

    The reports which say that the first thing created by Allaah was the light of the Prophet (peace and blessings of Allaah be upon him), or that Allaah grasped a handful of the light from His Face and that this handful was Muhammad (peace and blessings of Allaah be upon him), then He looked at it and it formed drops, and from each of these drops He created a Prophet, or He created all of creation from the light of the Prophet (peace and blessings of Allaah be upon him) – all of these reports and the like are not saheeh, and nothing like this has been narrated from the Prophet (peace and blessings of Allaah be upon him).”

    This is also what the sheikhs in Saudi Arabia said {Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’ (Standing Committee for Academic Research and the Issuing of Fatwas). Fataawa al-Lajnah al-Daa’imah, 1/310.}

    The narration which you quoted “When my mother gave birth to me she saw a light proceeding from her which showed her the castles of Syria”References:1. Ibn Hisham; Tafsir Ibn Kathir 4:3602 . Does not in anyway mean that he was created from light rather it was a miracle.

    It is permissible to seek barakah from the relics of the Messenger , such as his hair, sweat and other things, because there is evidence. But the claim nowadays that this is one of the hairs or relics of the Prophet (peace and blessings of Allaah be upon him) is a claim for which there is no proof. Shaykh al-Albaani (may Allaah have mercy on him) said: We know that his relics – such as his garments, hair and so on – have been lost, and it is not possible for anyone to prove that any of them exist for certain. Al-Tawassul, p. 147. Based on this, it is not permissible to seek barakah from the water allegedly containing the ‘hair of the prophet’ , unless it is known for certain that what was placed in it is a hair of the Prophet, but there is no way to prove that.

    Now let me respond to Meelad un Nabi

    You quoted verses from surat yusuf” O mankind! There has come to you good advice from

    your Lord and a cure for that which is in your breasts, a guidance and a mercy, Say: "In the bounty of Allah, and in His mercy; therein let them rejoice.That is better than what (the wealth) they amass..'' (10):57-58 . If you read different tafseer of quran (including tafseer ibn katheer) you will see that the word “فليفرحوأ” has been translated as “then let them rejoice” and NOT “then let them celebrate (festivals)”. And Ibn katheer adds “rejoice in what has come from Allah. Let them rejoice in the guidance and the religion of the truth. It is better than anything they might rejoice in”. IT NEVER AND DOES NOT MEAN(S) CELEBRATE THE BIRTHDAY OF THE PROPHET MUHAMMAD (SAW)

    Be reminded that there is authentic hadeeth from the prophet that informs us,muslims, that in islam, we have got Two Celebrations only ( ‘eid ul-fitr and ‘eid ul-Udh-ha).

    {Of course, there are other joyous occasions for which the Islamic shari’ah dictates appropriate celebration, such as gathering for special meals during weddings or on the occasion of the birth of a child (aqeeqah). However, these days are not specified as particular days in the year; rather, they are celebrated as they happen in the course of a Muslim’s life.}.

    Your comment is full of quotes from history books. You have to know that if something has been recorded in History books, then it does not necessarily mean that it is permissible in islam rather it just shows that it started or happened before its illogical to quote historians when trying to authenticate islamic rulings. Rather we should prove whether it is allowed or not NOT whether it is recorded in books or not.

    Now because of space I will send you and my other brothers and sisters an email containing the detailed ruling on meelad un nabi by

    Shaykh Dr. Saalih ibn Fawzaan al-Fawzaan

    Member of the Committee of Senior Scholars, Saudi Arabia.{ Huqooq al-Nabi (peace and blessings of Allaah be upon him) bayna al-Ijlaal wa’l-Ikhlaal, p. 139}.

    Those who wll not receive the fatwa then they will (may) have to inform me–if they wish, i will gladly send it to them.

    Your brother in Islam


  4. Salaams Brothers and Sisters.

    I am confused – why are we arguing? The birth of the Beloved of Allah, sallulalho alayhi wasalaam, is a huge mercy upon all of creation. Why not priase Allah, remember the beautiful Beloved of Allah, sallulalho alayhi wasalaam and show acts of unity and charity. What is wrong, if we choose a date and say lets get together collectively and show a united happiness, what is wrong. If you choose to celebrate the mawlood daily, wewkly, monthly, yearly or even second the choice is yours. Why is the time of tahajood so favoured by Allah? This is the time of the Beloved's, sallulaho alayhi wasalaam birth.

    Bida'ah – research the 2 types of bida'ah and consider if this the celebration forms a commendable or reprehensible act. Before, the current and past 100 / 200 years what was the practice of the arabs over Milaad? We need to seek knowledge and understand through love and sincerity of our ibadaat for the pleasure of the Almighty.

    Is it not a bidah to use the cell phone, internet or travel in planes, having running water from taps. What about the bidah of the 3rd adhan for Jummah? Then there is the bidah of the compilation fo the Quraan we read today… do you really want to go down this route of discussion..

    Is the hadith saheeh – this is another big question that is often posted. If it is not from the sahih of Imam Muslim or Bukhari there is doubt…. why. Imam Bukhari has some 6000 hadith, but he is quoted to have collected over 90,000 authentic hadith. He only collated those relating to a particular madhaab.

    Look at the ingredients of the Mawlid celebrations – qiraat, nasheeds, durrod and salaam, sharing food and being together in the joyous occaision. Are any of these haraam? If not, why are you objecting. Yes, transgressions, may occur. Correct those transgressions, ie remove the bad ingredient, why make the product haraam. If we do not instil the love for the beloved in the generations to come, what will happen….. our great loss.


  5. Faizal, what nonsense are you talking!! You are talking about authentic hadith?? You deal in interest and call it PROFIT!! If it is such a big day then why didn't your wife(s), daughter(s) and sisters join the ziyarah?? On top of that why didn't you allow BLACK MALAWIANS to join you on your Sunday NIYAAZ lunch?? Next year don't send your trucks to wherever you send them to collect the 130,000 black Malawian Muslims, don't distribute plastic buckets and then let's see who how many people you can manage to gather!!

    • Salaam Akhy Jimmy. I understand the Ghira or jealous that we muslims have in seeing people misrepresenting the deen of Allah azwajal. thats understand. Just take paul, a christian now for example he has embraced islam, take him to the house of fulan ibn fulun from pakistan a sunni so that he is taught how to pray for a week, the following week take him Umar from morroco, for the same purpose for a week too, never get tired, to Diawarra from senegal, for the same reason, and lastly bring him to my country Zambia for a week to learn the salah from any random brother singled out from any one of the very few masaajid. Now ask him immediately to show you how to make wudhu and consequently just two rakats. Let me tell you what you should expect, if this brother is honest, under test conditions, if he thinks little of the situation, he will pray the way he was taught in the last week because thats what is close to his memory on this aspect. My self if i was asked under examination conditions,my body will be discombubulated, i will not know whether to put my hands on the sides or hold them above or below the navel,i will not know whether i should raise my hands in every rakah for the takbir. The Shahid, we see so many things being practiced by muslims world over and we need to be detoxicated from some of these practices that cause more problem and restricting and constricting the Ummah.

      The problem is; most of us want to attach ourselves too much to the madhaaib, we recognise that the 4 imaams no doubt were on a high level of At-Taqwa, but to think that they are infallible or their opinions sometimes are not misunderstood by their followers is acting naive. Only rasulallahi (SAW)'s position on any issues cannot be questioned. we should try to get out of the box and look into opinions of other people. Don't be like some Quraish of jahiliyyah and other than that who could not change their position from what their forefathers taught them because of mostly kibr. we do not need to have Taqleed in positions of individuals other than Allah and his messenger (SAW). My point is not to give a lecture on these issues which am sure you already know and you probably know better than i do, what i am not comfortable mostly about is the way we use language on each other like we are just on myspace,facebook or twitter with our friends of the Dunniyyah, nauzhubillah, we are muslims ikhwan,"inamal mu'mineena ikhwaa'"is this hard to understand, i am pretty sorry akhy if any of my statements may hurt you, i have no intensions whatsoever to hurt anyone especially muslims, whether i buy or i do not buy into your opinions. I strongly believe we can soften our language to muslims and non muslims alike. That part akhlaq is missing in most of us muslims such that we can't even manage to give dawah to the kufaar. Change starts within our house, lets clean our hearts from the so many diseases of the heart one of which is Hasad. This is an islamic website so lets spread love. I love you brothers and sister in Al-Islam. Y'all take.


  6. alhamdulilahi rabil alamim bismilahi wa salamu ala rasululah(s.a.w)

    all praise be to Allah sustainer of all the worlds(creation),in the name of Allah may peace and blessings be on the master piece muhamad(s.a.w)imam ul ambiya.

    Asalam aleikom brothers and sisters?as much as we would like to air our various views on this topic,we are forgeting to ask ourselves the most important question.islam is not based on what the sheikhs or alims say,islam is based on either the comands of Allah(quraan) or the comands of our rasul salalahu alayhi wa salam(hadith).and now lets ask ourselves,is there any ayat in the quraan that comands us to celebrate muhamad(s.a.w)'s or anyone else's birthday?,did it come from the blessed lips of the prophet to say "celebrate my birthday"?the answer to both questions is no!!

    So why then do people choose to be misled shaytaan???

    I seriously urge all brothers and sisters to guard against this satanic trend of celebrating our nabi's birthday or anyone else is.

    May Allah show us mercy in this world and in the hearafter,and may he guide us towards the right path.


    • Jazakam brother Saleem. But you know what, they there is nowhere also either the Quran or Hadith saying is Haraam to celebrate this. As much as you know, I think honouring the prophet (saw) is not a problem but things associated with it is forbiden because some people goes on to do Shirk, taking him as a Saviour as Christians do with Jesus. Allah knows best. Ameen!

  7. More proof to help Asmaa..




     (courtesy of

    Is there evidence for the celebration of Mawlid — the Prophet's Birthday — in the Qur'an and the Sunna? What do the Imams and scholars of the Four Schools say, and what about the contemporary "Salafi" scholars who forbade it on the grounds that it is an innovation, such as Albani, Bin Baz, al-Jaza'iri, Mashhur Salman, `Uthaymin? What about those who celebrate Mawlid, but forbid people from standing at the conclusion of Mawlid for sending darud or salawat — blessings and salutations — on the Prophet, Peace be upon him? And what about the objections of some to using the phrase: "As-salamu `alayka ya Rasulallah" (Peace upon you, O Messenger of Allah), and their claim that one cannot call the Prophet, peace be upon him, with the term ya, or O?


    Proofs From the Qur'an and Sunna That Celebrating the Prophet's Birthday is Accepted in Shari`a.

    The Obligation to Increase the Love and Honor of the Prophet

    The Prophet Emphasized Monday As the Day He Was Born

    Allah Said: Rejoice in the Prophet

    The Prophet Celebrated Great Historical Events

    Allah Said: Invoke Blessings on the Prophet

    The Effect of Observing Mawlid on Unbelievers

    The Obligation to Know Sira and Imitate Its Central Character

    The Prophet Accepted Poetry in His Honor

    Singing and Recitation of Poetry

    Singing and Recitation of Qur'an

    The Prophet Allowed Drum-Playing For A Good Intention

    The Prophet Emphasized the Birthday of Prophets

    Why Bukhari Emphasized Dying On Monday

    The Prophet Emphasized the Birthplace of Prophets

    The Ijma` of `Ulama on the Permissibility of Mawlid

    History of The Celebration of Mawlid

    Earliest Mentions of the Public Mawlid

    Ibn Battuta's Account of the Mawlid

    Three Tenth-Century Accounts of the Mawlid

    The Celebration of Mawlid in Islamic Countries Today


    Ibn Taymiyya's Opinion on the Celebration of Mawlid and the Deviation of "Salafis" from his Opinion

    Ibn Taymiyya's Opinion on the Meetings of Dhikr

    Ibn Kathir Praises the Night of Mawlid

    `Asqalani and Suyuti's Fatwas on the Permissibility of Mawlid

    Other Scholars' Opinions on the Mawlid

    To Celebrate Mawlid Is Mandub (Recommended)







    Praise be to Allah, Lord of all the worlds, and Peace and Blessings upon His Prophet and Messenger Muhammad, his family and all his companions. In Islam there are two `Ids, `Id al-Adha and `Id al-Fitr. Other celebrations, like Mawlid, are neither obligatory nor forbidden. However, we have come to a time in which we hear too much complaining about the remembrance of the Prophet's birthday, although there are more important matters that concern Muslims nowadays. We are living in a time when the enemies of Islam are destroying the Umma of the Prophet from within and without, without mercy, and there are now very few believers who are able to oppose them. We have reached a time of jahiliyya (ignorance) among the Muslims, so much so that the Truth has become a commodity and Falsehood has become the norm. Allah Almighty is ordering believers, "Hold fast to the Rope of Allah and do not separate" (Ali `Imran 103). Yet in this time, more than any other time, we are finding that the attacks of our enemies are not the only cause of our suffering. Within our own home, the Umma is being attacked and harmed deeply by some people, whom we don't like to name but who are well-known. They are not happy to fight the enemies of Islam but instead find it necessary to fight Muslims and the community of believers throughout the Muslim world. Therefore I felt it was my duty to prepare a defense of the believers from the attacks of these Muslims, who have nothing to do while our enemies are rending the Umma, except to find fault with the beliefs of other Muslims. They take great pains to find anything that their scholars might consider doubtful as an excuse to deride and denigrate the faith of Muslims, calling them names like: mushrik, kafir, mubtadi`. And they have nothing better to do than to change what Muslim scholars have accepted as correct for 1400 years, and to call it bid`a, shirk, and kufr!

    To celebrate the Prophet's birthday is to celebrate Islam, because the Prophet is the symbol of Islam. Imam Mutawalli Sha`rawi said in his book, Ma'idat al-Fikr al-Islamiyya (p. 295), "If living beings were happy for his coming (to this world) and every inanimate creation was happy at his birth and all plants were happy at his birth and all animals were happy at his birth and all angels were happy at his birth and all believing jinn were happy at his birth, why are you preventing us from being happy at his birth?"

    Therefore, and in order to defend the common Muslims and believers from such wrong and unacceptable accusations, especially in America and Canada, where there aren't enough knowledgeable scholars to answer these ignorant people, it is necessary to know the actual position of Islam on this, which is permissibility based on khilaf (divergence of opinions among the scholars), and no-one changes it to prohibition except the ignorant and the innovators. Insha Allah, I will present the facts and proofs relating to the celebration of Mawlid according to Qur'an and Sunna and the Scholars of Islam, with the intention of countering the criticism and questioning of some ignorant "scholars" who pretend to understand all of religion, and with the intention of sharing with others that understanding with which Allah has blessed the true scholars of Islam. Before going in-depth into explanations, I would like to present three statements:

    1. We say that celebrating the Mawlid of the Prophet is acceptable, that to make gatherings for the hearing of his Sira (Life) and listening to Madh (Praise) that has been written for him is acceptable, and that giving food to people and bringing happiness to the Umma on that occasion is acceptable.

    2. We say that the celebration of the Prophet's Mawlid must not only be on the 12th of Rabi` al-Awwal, but can and should be on every day of every month in every mosque, in order for people to feel the light of Islam and the light of Shari`a in their hearts.

    3. We say that Mawlid gatherings are an effective and efficient means for the purpose of calling people to Islam and educate children, that these meetings give a golden opportunity that must not be lost, for every scholar and da`i to teach and remind the Nation of the Prophet of his good character, his way of worshipping, and his way of treating people. This is a way to make children love and remember their Prophet, by giving them food and juice and gifts to make them happy.

    Proofs From the Qur'an and Sunna That Celebrating the Prophet's Birthday is Accepted in Shari`a.

    The Obligation to Increase the Love and Honor of the Prophet

    Allah asks the Prophet, Peace be upon him, to remind his Nation that it is essential for those who claim to love Allah, to love His Prophet: "Say to them: If you love Allah, follow (and love and honor) me, and Allah will love you" (3:31).

    The Celebration of the Holy Prophet's birth is motivated by this obligation to love the Prophet, Peace be upon him, to obey him, to remember him, to follow his example, and to be proud of him as Allah is proud of him, since Allah has boasted about him in His Holy Book by saying, "Truly you are of a magnificient character" (al-Qalam 4).

    Love of the Prophet is what differentiates the believers in the perfection of their iman. In an authentic hadith related in Bukhari and Muslim, the Prophet said: "None of you believes until he loves me more than he loves his children, his parents, and all people." In another hadith in Bukhari he said: "None of you believes until he loves me more than he loves himself" and Sayyidina `Umar said: "O Prophet, I love you more than myself."

    Perfection of faith is dependent on love of the Prophet because Allah and His angels are constantly raising his honor, as is meant by the verse already quoted, "Allah and His angels are praying on the Prophet" (33:56). The divine order that immediately follows in the verse, "O believers, pray on him," makes it clear that the quality of being a believer is dependent on and manifested by praying on the Prophet. O Allah! Send peace and blessings on the Prophet, his family, and his companions.

    The Prophet Emphasized Monday As the Day He Was Born

    Abu Qatada al-Ansari narrates in Sahih Muslim, Kitab as-siyam, that the Prophet was asked about the fast of Monday, and he answered: "That is the day that I was born and that is the day I received the prophecy."

    We quote again from Mutawalli Sha`rawi: "Many extraordinary events occurred on his birthday as evidenced in hadith and history, and the night of his birth is not like the night of any other human being's birth." These events and the hadiths pertaining thereto, such as the shaking of Chosroes' court, the extinction of the 1,000-year old fire in Persia, etc. are related in Ibn Kathir's work al-Bidaya, Vol. 2, pages 265-268.

    We quote from the book Kitab al-Madkhal by Ibn al-hajj (Vol. 1, p. 261): "It is an obligation that on every Monday of Rabi` ul-Awwal we increase our worship to thank Allah for what He gave us as a great favor–the favor of sending us His beloved Prophet to direct us to Islam and to peace… The Prophet, when answering someone questioning him about fasting on Mondays, mentioned: On that day I was born. Therefore that day gives honor to that month, because that is the day of the Prop… and he said: I am the master of the children of Adam and I say that without pride… and he said: Adam and whoever is descended from him are under my flag on the day of Judgment. These hadiths were transmitted by the Shaikhayn [Bukhari and Muslim]. And Muslim quotes in his Sahih, the Prophet said, On that day Monday I was born and on that day the first message was sent to me."

    The Prophet emphasized the day of his birth and thanked Allah for the big favor of bringing him to life by fasting on that day as is mentioned in the hadith of Abu Qatada. This means that the Prophet was expressing his happiness for that day by fasting, which is a kind of worship. Since the Prophet emphasized that day by fasting, worship in any form to emphasize that day is also acceptable. Even if we change the form, the essence is kept. Therefore, fasting, giving food to the poor, coming together to praise the Prophet, or coming together to remember his good manners and good behavior, all of this is considered a way of emphasizing that day. (See also the hadith "Dying on Monday" below.)

    Allah Said: Rejoice in the Prophet

    THIRD: To express happiness for the Prophet coming to us is an obligation given by Allah through Qur'an, as Allah said in Qur'an: "Of the favor and mercy of Allah let them rejoice" (Yunus 58).

    This order came because joy makes the heart grateful for the mercy of Allah. And What greater mercy did Allah give than the Prophet himself, of whom Allah says, "We did not send you except as a mercy to human beings" (Al-Anbiya' 107).

    Because the Prophet was sent as a mercy to all mankind, it is incumbent not only upon Muslims, but upon all human beings to rejoice in his person. Unfortunately, today it is some Muslims who are foremost in rejecting Allah's order to rejoice in His Prophet.

    The Prophet Celebrated Great Historical Events

    FOURTH: The Prophet always made the connection between religious events and historical events, so that when the time returned for a significant event, he reminded his sahaba to celebrate that day and to emphasize it, even if it had happened in the distant past. This principle can be found in the following hadith of Bukhari and others: "When the Prophet reached Madina, he saw the Jews fasting on the day of `Ashura'. He asked about that day and they told him that on that day, Allah saved their Prophet, Sayyidina Musa and drowned their enemy. Therefore they are fasting on that day to thank Allah for that favor." At that time the Prophet responded with the famous hadith, "We have more right to Musa than you," and he used to fast that day and the day preceding it.

    Allah Said: Invoke Blessings on the Prophet

    FIFTH: Remembrance of the birth of the Prophet encourages us to pray on the Prophet and to praise him, which is an obligation on us through Allah's order in the verse,

    "Allah and His angels are praying on (and praising) the Prophet; O believers! pray on (and praise) him and send him utmost greetings" (al-Ahzab 56). Coming together and remembering the Prophet causes us to pray on him and to praise him. Who has the right to deny the obligation which Allah has ordered us to fulfill through the Holy Qur'an? The benefit brought by obeying an order of Allah, and the light that it brings to our heart, cannot be measured. That obligation, furthermore, is mentioned in the plural: Allah and His angels are praying on and praising the Prophet — in a gathering. It is entirely incorrect, therefore, to say that praying on and praising the Prophet must be done alone.

    The Effect of Observing Mawlid on Unbelievers

    SIXTH: Expressing happiness and celebrating the Prophet on his birthday causes even unbelievers, by Allah's favor and mercy, to gain some benefit. This is mentioned in sahih Bukhari. Bukhari said in his hadith that every Monday, Abu Lahab in his grave is released from punishment because he freed his handmaid Thuwayba when she brought him the news of the Prophet's birth.

    This hadith is mentioned in Bukhari in the book of Nikah, and Ibn Kathir mentions it in his books Sirat al-Nabi Vol.1, p. 124, Mawlid al-Nabi p. 21, and al-Bidaya p. 272-273. The hafiz Shamsuddin Muhammad ibn Nasiruddin ad-Dimashqi wrote on this the following verses in his book Mawrid as-sadi fi Mawlid al-Hadi: "If this, a kafir who was condemned to hell eternally with "Perish his hands" [surat 111], is said to enjoy a respite every Monday because he rejoiced in Ahmad: what then do you think of the servant who, all his life, was happy with Ahmad, and died saying, "One"?"

    The Obligation to Know Sira and Imitate Its Central Character

    SEVENTH: We are asked to know about our Prophet, about his life, about his miracles, about his birth, about his manners, about his faith, about his signs (ayat wa dala'il), about his seclusions, about his worship, and is not this knowledge an obligation for every Muslim? What is better than celebrating and remembering his birth, which represents the essence of his life, in order to acquire knowledge of his life? To remember his birth begins to remind us of everything else about him. This will make Allah happy with us because then we will be able to know the Prophet's sira better, and be readier to take him as an example for ourselves, to correct ourselves, and to imitate him. That is why the celebration of his birthday is a great favor sent to us.

    The Prophet Accepted Poetry in His Honor

    EIGHTH: In the time of the Prophet, it is well-known that poets came to him with all kinds of works praising him, writing about his campaigns and battles and about the sahaba. This is proved by the numerous poems quoted in the Siras of Ibn Hisham, al-Waqidi, and others. The Prophet was happy with good poetry since it is reported in Bukhari's al-Adab al-mufrad and elsewhere that he said: "There is wisdom in poetry." Thus the Prophet's uncle al-`Abbas composed poetry praising the birth of the Prophet, in which are found the following lines:

    When you were born, the earth was shining,

    and the firmament barely contained your light,

    and we can pierce through,

    thanks to that radiance and light and path of guidance.

    This text is found in Suyuti's Husn al-maqsid p. 5 and in Ibn Kathir's Mawlid p. 30 as well as Ibn Hajar's Fath al-Bari.

    Ibn Kathir mentions the fact that according to the Sahaba, the Prophet praised his own name and recited poetry about himself in the middle of the battle of Hunayn in order to encourage the companions and scare the enemies. That day he said: "I am the Prophet! This is no lie. I am the son of `Abd al-Muttalib!"

    The Prophet was therefore happy with those who praised him because it is Allah's order, and he gave them from what Allah was providing him. If we get together and do something in order to approach the Prophet, we are doing something to approach Allah, and approaching the Prophet will make Allah happy with us.

    Singing and Recitation of Poetry

    It is established that the Prophet instructed `A'isha to let two ladies sing on the day of `Eid. He said to Abu Bakr: "Let them sing, because for every nation there is a holiday, and this is our holiday" [Agreed upon]. Ibn Qayyim in Madarij al-salikin comments that the Prophet also gave permission to sing in wedding celebrations, and allowed poetry to be recited to him. He heard Anas and the Companions praising him and reciting poems while digging before the famous battle of the Trench (Khandaq), as they said: "We are the ones who gave bay`a to Muhammad for jihad as long as we are living."

    Ibn Qayyim also mentions `Abdullah ibn Rawaha's long poem praising the Prophet as the latter entered Mecca, after which, the Prophet prayed for him. He prayed that Allah support Hassan ibn Thabit, with the holy spirit as long as he would support the Prophet with his poetry. Similarly the Prophet rewarded Ka`b ibn Zuhayr's poem of praise with a robe. The Prophet asked Aswad bin Sarih to make poems praising Allah, and he asked someone else to recite the poem of praise of 100 verses which Umayya ibn Abi halh had composed. Ibn Qayyim continues, "`A'isha always recited poems praising him and he was happy with her."

    Part of the funeral eulogy Hassan ibn Thabit refor the Prophet states:

    I say, and none can find fault with me

    But one lost to all sense:

    I shall never cease to praise him.

    It may be for so doing I shall be for ever in Paradise

    With the Chosen One for whose support in that I hope.

    And to attain to that day I devote all my efforts.

    Singing and Recitation of Qur'an

    As Ibn al-Qayyim says in his book, "Allah gave permission to his Prophet to recite the Qur'an in a melodious way. Abu Musa al-Ash`ari one time was reciting the Qur'an in a melodious voice and the Prophet was listening to him. After he finished, the Prophet congratulated him on reciting in a melodious way and said, "You have a good voice." And he said about Abu Musa al-Ash`ari that Allah gave him a "mizmar" (flute or horn) from Dawud's mizmars. Then Abu Musa said, "O Messenger of Allah, if I had known that you were listening to me, I would have recited it in a much more melodious and beautiful voice such as you have never heard before."

    Ibn Qayyim continues, "The Prophet said, "Decorate the Qur'an with your voices," and "Who does not sing the Qur'an is not from us." Ibn Qayyim comments: "To take pleasure in a good voice is acceptable, as is taking pleasure from a nice scenery, such as mountains or nature, or from a nice smell, or from good food, as long as it is conforming to shari`a. If listening to a good voice is haram, then taking pleasure in all these other things is also haram."

    The Prophet Allowed Drum-Playing For A Good Intention

    Ibn `Abbad the Muhaddith gave the following fatwa in his "Letters." He starts with the hadith, "One lady came to the Prophet when he was returning from one of his battles and she said, "Ya Rasulallah, I have made an oath that if Allah sends you back safe, I would play this drum near you." The Prophet said, "Fulfill your oath." The hadith is found in Abu Dawud, Tirmidhi, and the Imam Ahmad.

    Ibn `Abbad continues, "There is no doubt that the playing of a drum is a kind of entertainment, even though the Prophet ordered her to fulfill her oath. He did that because her intention was to honor him for returning safely, and her intention was a good intention, not with the intention of a sin or of wasting time. Therefore, if anyone celebrates the time of the birth of the Prophet in a good way, with a good intention, by reading Sira and praising him, it is accepted."

    The Prophet Emphasized the Birthday of Prophets

    NINTH: The Prophet emphasized in his hadith both the day and the place of birth of previous prophets. Speaking of the greatness of the day of Jum`ah (Friday), the Prophet said in his hadith: "On that day [i.e. Jum`ah], Allah created Adam." This means that the day of Friday is emphasized because Allah created Adam on that day. That day is emphasized because it saw the creation of the prophet and father of all human beings. What about the day when the greatest of prophets and best of human beings was created? The Prophet said: "Truly Allah made me the Seal of prophets while Adam was between water and clay." This hadith is related by Ahmad in the Musnad, Bayhaqi in Dala'il al-Nubuwwa and others, and is sound and established as authentic.

    Why Bukhari Emphasized Dying On Monday

    Imam Qastallani said in his commentary on Bukhari: "In his book on Jana'iz (Funerals), Bukhari named an entire chapter "Dying on Monday." In it there is the hadith of `A'isha relating her father's (Abu Bakr as-siddiq) question: "On which day did the Prophet die?" She replied: "Monday." He asked: "What day are we today?" She said, "O my father, this is Monday." Then he raised his hands and said: "I beg you, O Allah, to let me die on Monday in order to coincide with the Prophet's day of passing."

    Imam Qastallani continues, "Why did Abu Bakr ask for his death to be on Monday? So that his death would coincide with the day of the Prophet's passing, in order to receive the baraka of that day… Does anyone object to Abu Bakr's asking to pass away on that day for the sake of baraka? Now, why are people objecting to celebrating or emphasizing the day of the Prophet 's birth in order to get baraka?"

    The Prophet Emphasized the Birthplace of Prophets

    A hadith authentified by the hafiz al-Haythami in Majma` al-zawa'id states that on the night of Isra' and Mi`raj, the Prophet was ordered by Jibril to pray two rak`ats in Bayt Lahm (Bethlehem), and Jibril asked him: "Do you know where you prayed? When the Prophet asked him where, he told him: "You prayed where `Isa was born."

    The Ijma` of `Ulama on the Permissibility of Mawlid

    TENTH: Remembering the Prophet's birthday is an act that all `ulama of the Muslim world accept and still accept. 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."

    History of The Celebration of Mawlid:

    The Mawlid in Mecca According to Muslim Historians-Celebration of the Birthplace of the Prophet

    Mecca, the Mother of cities, may Allah bless and honor her, is the leader of other Islamic cities in the celebration of Mawlid as in other things. In his book Akhbar Makka, Vol. 2, p. 160, the 3rd-century historian of Mecca, al-Azraqi, mentions as one of the many places in Mecca in which the performance of sala is desirable (mustahabb), the house where the Prophet was born (Mawlid al-Nabi). According to him, the house had previously been turned into a mosque by the mother of the caliphs Musa al-Hadi and Harun ar-Rashid.

    The Qur'anic scholar al-Naqqash (266-351) mentions the birthplace of the Prophet as a place where du`a by noon on Mondays is answered. He is quoted in al-Fasi's Shifa' al-gharam Vol. 1, p. 199, and others.

    Earliest Mentions of the Public Mawlid

    The oldest source that mentions a public commemoration of the Mawlid is in Ibn Jubayr's (540-614) Rihal ("Travels"), p. 114-115:

    "This blessed place [the house of the Prophet] is opened, and all men enter it to derive blessing from it (mutabarrikin bihi), on every Monday of the month of Rabi` al-Awwal; for on that day and in that month was born the Prophet."

    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."

    Ibn Battuta's Account of the Mawlid

    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.

    Three Tenth-Century Accounts of the Mawlid

    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.

    The Celebration of Mawlid in Islamic Countries Today

    In every Muslim country today, we find people celebrating the Prophet's birthday. This is true of the following: Egypt, Syria, Lebanon, Jordan, Palestine, Iraq, Kuwait, the Emirates, Saudi Arabia (not officially, but in the majority of homes), Sudan, Yemen, Libya, Tunisia, Algeria, Morocco, Mauritania, Djibouti, Somalia, Turkey, Pakistan, India, Sri Lanka, Iran, Afghanistan, Azerbaidjan, Uzbekistan, Turkestan, Bosnia (former Yougoslavia), Indonesia, Malaysia, Brunei, Singapore, and most other Islamic countries. In most Arab countries it is a national holiday. All these countries, O Nation of Islam, are celebrating that event. How is it that today a minority is coming and making up a ruling that it is haram? And who are these scholars who spoke against Mawlid, in comparison to the huffaz (hadith masters) and scholars of the Community such as Abu Shama, `Asqalani, Suyuti, Sakhawi, Haytami, Shawkani, and al-Qari, all of whom declared Mawlid praiseworthy? How can any of the "Salafis" declare haram something that even the strictest of their scholars, Ibn Taymiyya, allowed under certain conditions, and which Ibn al-Jawzi and Ibn Kathir encouraged, each of them by writing a booklet entitled Mawlid and consisting of poems and passages from the sira?


    Ibn Taymiyya's Opinion on the Celebration of Mawlid and the Deviation of "Salafis" from his Opinion

    This is Ibn Taymiyya's opinion about Mawlid from the Collected Fatwas, Majma` Fatawa Ibn Taymiyya, Vol. 23, p. 163 and his Iqtida' al-sirat al-mustaqim, p. 294-295, 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-Ba`ith `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"!

    Further on in the same text Ibn Taymiyya mentions a fatwa given by Imam Ahmad ibn Hanbal, the Imam of Ibn Taymiyya's madhhab, whereby 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."

    We ask: Was Ibn Taymiyya promoting bid`a when he permitted the celebration of Mawlid "as some of the people are doing"? Not only did he allow it, but he mentioned that their celebration of Mawlid "is good and in it there is a great reward." We ask again: Was Imam Ahmad making bid`a when he allowed the decoration of Qur'an? The answer to both questions is no.

    Ibn Taymiyya's Opinion on the Meetings of Dhikr

    The following is the opinion of Ibn Taymiyya on meetings of dhikr. It can be found in the King Khalid ibn `Abd al-`Aziz edition of the Majmu`at fatawa Ibn Taymiyya:

    Ibn Taymiyya was asked about people that gather in a masjid making dhikr and reading Qur'an, praying to Allah and taking their turbans off their heads (leaving their heads bare) and crying, while their intention is not pride nor showing off but seeking to draw closer to Allah: is it acceptable or not? He answered: "Praise to Allah, it is good and recommended according to Shari`a (mustahabb) to come together for reading Qur'an, making dhikr, and making du`a'."

    Ibn Kathir Praises the Night of Mawlid

    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, p. 19: "The Night of the Prophet's birth is a magnificient, noble, blessed and holy night, a night of bliss for the believers, pure, radiant with lights, and of immeasurable price."

    `Asqalani and Suyuti's Fatwas on the Permissibility of Mawlid

    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 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 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."

    Other Scholars' Opinions on the Mawlid

    According tothe 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 is accepted by all the Ulama of the Muslims." Most of the following quotations are taken from that work.

    Imam Subki said, "When we were celebrating the Prophet's birthday, a great uns (familiarity) comes to our heart, and we feel something special."

    Imam Shawkani 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.

    Imam Abu Shama, the sheikh of Imam Nawawi, 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 Sakhawi said, "The Mawlid was begun three centuries after the Prophet, 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."

    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, on the day of Mawlid?"

    Ibn al-Jawzi (d. 597) 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…"

    To Celebrate Mawlid Is Mandub (Recommended)

    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."

    Imam Suyuti continues, p. 64-65, "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 a `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." This hadith confirms the aforementioned hadith of the Prophet's emphasis of Monday as the day of his birthday and that of his prophethood.


    This claim is not only an innovative departure from what the majority of the past scholars have said on the question; it is, first and foremost, defective in its logic and reasoning, since the scholars have defined innovations as being sometimes good, sometimes bad, and sometimes indifferent, and therefore it is not allowed to prohibit something solely on the ground that it is an innovation without first defining what kind of innovation it is.

    There is a bid`a hasana or excellent innovation according to the majority of the scholars who have written about bid`a, though some, like Ibn al-Jawzi and Ibn Taymiyya, consider all bid`a to be bid`a dalala (innovation of miguidance). Their position in this is isolated as the following evidence shows.

    Harmala ibn Yahya said: "I heard al-Shafi`i saying:

    al-bid`atu bid`atan: bid`a mahmuda wa bid`a madhmuma, fa ma wafaqa al-sunna fa huwa mahmud, wa ma khalafa al-sunna fa huwa madhmum.

    Innovation is of two kinds: the praiseworthy innovation and the blameworthy innovation. Whatever conforms to the Sunna is praiseworthy, and whatever contravenes the Sunna is blameworthy.


    al-hafiz Abu Nu`aym al-Asbahani cites it in Hilyat al-awliya (9:113);

    al-hafiz Ibn Hajar al-`Asqalani also in Fath al-Bari (13:253);

    al-hafiz Ibn Rajab al-Hanbali also in Jami` al-`uloom wa al-hikam (p. 291);

    al-hafiz Abu Shama in al-Ba`ith `ala inkar al-bida` wa al-hawadith ed. Mashhur Hasan Salman (Ryadh: Dar al-Raya, 1990/1410) p. 93; Cairo edition, p. 12.

    al-hafiz al-Turtushi al-Maliki, Kitab al-hawadith wa al-bida` (p. 158-159); He himself divided the bid`a into muharrama (forbidden), makruha (disliked), and wajiba (obligatory): p. 15.

    al-hafiz al-Suyuti alludes to it in the introduction to his fatwa on Mawlid entitled Husn al-maqsid fi `amal al-mawlid in al-Hawi li al-fatawi;

    al-hafiz Ibn Taymiyya, Dar' ta`arud al-`aql wa al-naql, ed. Muhammad al-Sayyid Julaynid (Cairo: Mu'assasat al-ahram, 1409/1988) p. 171: "Bayhaqi narrated it in al-Madkhal with a sound chain";

    al-hafiz al-Bayhaqi, Manaqib al-Shafi'i (1:469) in these words:

    al-muhdathatu min al-umuri darbani ahaduhuma ma uhditha yukhalifu kitaban aw sunnatan aw atharan aw ijma`an fa hadhihi al-bid`atu al-dalalat wa al-thaniyatu ma uhditha min al-khayri la khilafa fihi li wahidin min hadhihi wa hadhihi muhdathatun ghayru madhmuma.

    Innovated matters are one of two kinds: one is an nnovation which contravenes something in the Qur'an or he Sunna or a report from a Companion or the consensus of he scholars: this is the innovation of misguidance (bid`a dlala); the other kind is whatever good has been nnovated which contravenes none of the above, and this is an innovation that is not blameworthy (muhdathatun ghayru madhmuma).

    al-Hafiz al-`Izz Ibn `Abd al-Salam said:

    There are five types of bid`a:

    Haram (forbidden)

    Makhruh (disliked)

    Mubah (permitted)

    Mandub (praiseworthy)

    Wajib (obligatory)


    al-hafiz al-Shatibi, Kitab al-i`tisam (Beirut ed.) 1:188;

    al-hafiz al-Imam al-Nawawi, Kitab al-Adhkar (Beirut: al-Thaqafiyya) p. 237; and Tahdhib al-asma' wa al-lughat ([Cairo] : Idarat al-Tibaah al-Muniriyah, [1927]?) 3: 22;

    al-hafiz Ibn `Abidin, Radd al-muhtar (Kuitah, Pakistan ed.?) 1:376;

    al-hafiz al-Suyuti mentions it in the introduction to his fatwa on Mawlid entitled Husn al-maqsid fi `amal al-mawlid in al-Hawi li al-fatawi.

    3. Others who admitted the possibility of praiseworthy bid`a are:

    Abu Shama; he divided it into bid`a mustahsana / hasana on the one hand, and bid`a mustaqbaha on the other, itself subdivided into muharram and makruh. In al-Ba`ith `ala inkar al-bida` wa al-hawadith Cairo ed. (p. 13);

    al-Tal-Hanafi; he divided it into either bid`a mustahsana (approved), such as mubaha yuthab `alayha (permitted innovation which merits reward), or bid`a mustaqbaha (disapproved), such as makruha or muharrama. In Kitab al-luma` fi al-hawadith wa al-bida` (Stuttgart, 1986) 1:37;

    Ibn al-Hajj al-`Abdari al-Maliki, who followed al-Izz Ibn `Abd al-Salam's classification. Madkhal al-shar` al-sharif (Cairo, 1336 H) 2:115;

    al-Tahanawi al-Hanafi, who also followed Ibn `Abd al-Salam. Kashshaf istilahat al-funun (Beirut, 1966) 1:133-135;

    al-Hafiz Ibn Hajar al-`Asqalani in his commentary of `Umar's saying related by Bukhari about Salat al-Tarawih: "What a fine innovation this is" (ni`mat al-bid`a hadhih):

    The root meaning of innovation is what is produced without precedent. It is applied in the law in opposition to the Sunna and is therefore blameworthy. Strictly speaking, if it is part of what is classified as commendable by the law then it is a good innovation (hasana), while if it is part of what is classified as blameworthy by the law then it is blameworthy (mustaqbaha), otherwise it falls in the category of what is permitted indifferently (mubah). It can be divided into the known five categories."

    4. Certain people still object:

    "What about the hadith: kullu bida'tin dalala: "Every innovation is a misguidance"? Doesn't the term "every" include all innovations?"

    Such an objection stems from the misinterpretation of the term kull ("every") in the hadith to be all-encompassing without exception, whereas in Arabic it may mean "Nearly all" or "the vast majority." This is how al-Shafi`i understood it or else he would have never allowed for any innovation whatsoever to be considered good, and he is considered a hujja or "Proof," that is, a reference without peer for questions regarding the Arabic language. The stylistic figure of meaning the part by the whole, or synechdoche in English, is in Arabic: `abbara `an al-kathrati bi al-kulliyya. This is illustrated by the use of kull in verse 46:25 of the Qur'an in a selective or partial sense not a universal sense:

    Destroying all things by commandment of its Lord. And morning found them so that naught could be seen save their dwellings.

    Thus the dwellings were not destroyed although "all" things had been destroyed. "All" here means specifically the lives of the unbelievers of `Ad and their properties, except their houses. The same applies with Balkis's expression when she says that she has been given power over "everything" in Surat al-Naml, whereas she has not power over Sulayman and his kingdom.

    In conclusion, the position of the majority of the scholars is clear: "To invent" (ahdatha – ) a "new practice" (bid'at – ) may refer either to the matter that is new linguistically speaking (lafzan), e.g. stone masjids, all the Islamic sciences, writing books about religion, etc. or the matter that is new legally speaking (shar`an – ), e.g. a sixth daily prayer. Since bid`a usually applies to innovations in religion in the legal sense, the former kind of "new matter" does not qualify as a bid`a and therefore is not prohibited. The celebration of mawlid falls under its heading. This is the ruling of all the major scholars on the definition of bid`a. Whoever denies this definition is either ignorant, or actually giving a new definition which is not from the majority of scholars but from one's own whim. Their claim that they are "sticking to the sunna" is an empty claim which does not fool anybody but themselves and those they misguide. When asked to substantiate it with the criteria of scholarship in the light of the evidence against them, they keep repeating the claim, like parrots, ignoring or affecting to ignore the difference between the claim and the reality of the claim. Their purported "avoidance of the bid`a" is similarly based on their own whimsical conviction that they are right although they stray from the larger group. May Allah guide them.



    Another objection of those who harbor ignorance or enmity in their heart towards the lovers of Allah and his Prophet consists in criticizing the standing of the people at the conclusion of Mawlid, in which the people address salutations and blessings to the Prophet. It is beyond us how anyone can object to an act of obedience and worship which has been specifically enjoined by Allah in His Book when He said: "O Believers, send blessings and utmost salutations on him!" (33:56) and He also spoke in praise of "Those who remember Allah standing, and sitting, and on their sides" (3:191). Since remembering Allah and sending blessings on His Prophet are acts of worship, no attention is given to those who object to standing for the sake of fulfilling one of Allah's orders and greeting the Prophet according to Allah's order.

    Furthermore, it is known that anyone who visits the Prophet in Madina is obliged to stand in front of him with utmost respect at the time he gives him greetings and salutations, and there is no difference in the greeting of Salam being given to the Prophet in front of him in Madina and the one given to him from thousands of miles away, according to many sound hadiths of which several are mentioned above in the section on Ziyarat or Visitation of the Prophet, among them the following:

    "Whoever invokes blessings on me at my grave, I hear him, and whoever invokes blessings on me from afar, I am informed about it."

    "No one greets me except Allah has returned my soul to me so that I can return his salam".

    Suyuti in Anba' al-adhkiya' bi hayat al-anbiya' said that radda means `ala al-dawam , i.e. permanently, and not temporarily: in other words, Allah does not return the soul and take it back, then return it again and then take it back again, but He has returned it to the Prophet permanently, and the Prophet is alive permanently, not intermittently as some ignorant people have suggested. To those who would differ with Imam Suyuti we say: This is very much confirmed even if the hadith is taken literally, since there are always people at prayer in the world during the entire twenty-four hour cycle, and sending salawat on the Prophet is part of salat, therefore people are constantly and permanently invoking blessings and greetings on the Prophet without stop in the world. This shows that the hadith of the Prophet on the return of his soul takes into consideration the continuity of prayer concomitant with the revolving five times of prayer around the world, and that indeed he is alive in permanence, since Allah has entitled him to return every single salam that is made to him.

    Nor is the appropriate time for standing when making salawat only at the time of Mawlid, but at any time, such as after salat, after Jum`a prayer, individually or in congregation, because it is a voluntary act of worship that no-one can forbid others from performing for the sake of obeying Allah.

    Ibn Qunfudh al-Qusantini al-Maliki (d. 810) wrote in his book Wasilat al-islam bi al-nabi:

    The Community is unanimous concerning the obligation to magnify and exalt the Prophet, his Family, and his Companions. It was the practice of the Pious Predecessors and the Imams of the past that whenever the Prophet was mentioned in their presence they were seized by reverence, humbleness, stillness, and dignity. Ja`far ibn Muhammad ibn `Ali ibn al-Husayn ibn `Ali ibn Abi Talib (Ja`far al-Sadiq) would turn pale whenever he heard the Prophet mentioned. Imam Malik would not mention a hadith except in a state of ritual purity. `Abd al-Rahman ibn al-Qasim ibn Muhammad ibn Abu Bakr al-Siddiq would turn red and stammer whenever he heard the Prophet mentioned. As for `Amir ibn `Abd Allah ibn al-Zubayr ibn al-`Awamm al-Asadi (one of the early sufis), he would weep until his eyes had no tears left in them. When hadith was mentioned in their presence they would lowetheir voices. Malik said: "His sacredness (hurmat) in death is as his sacredness in life."

    Another reason why it is desirable and recommended to be seen standing at the time of greeting the Prophet is that he himself himself ordered the Companions to stand up when Sa`d ibn Mu`adh came to him, as related by Bukhari in his Sahih: Qumu li sayyidikum or "Stand up for your master." What better master to stand for than the Prophet? Imam Nawawi demonstrated at length that standing out of respect for scholars was not only permissible but desirable in his book al-Tarkhis fi al-ikram bi al-qiyam, the full title of which reads: "The Permissibility of Honoring, By Standing Up, Those Who Possess Excellence and Distinction Among the People of Islam: In the Spirit of Piousness, Reverence, and Respect, Not in the Spirit of Display and Aggrandizement." The following discussion on the subject of standing out of respect is taken from Nawawi's Tarkhis, as well as his Sharh Sahih Muslim, Ibn Hajar's sections of Fath al-Bari following up on Nawawi's Tarkhis, and Sakhawi's own biography of Ibn Hajar entitled al-Jawahir wa al-durar:

    1. From `Amr ibn Shu`ayb from his father from his grandfather: The Prophet said: "He is not of us who did not show mercy to our young ones and ignored the honor of our elders." Tirmidhi (Birr wa silat 4:322 #28) said: hasan sahih (fair and sound). Ahmad (2:185) narrates it but the second part is: "and ignored the right of our elders." Nawawi said: we related (by a chain) from Bukhari that he said: "I saw Ahmad ibn Hanbal and `Ali ibn al-Madani and Ishaq ibn Rahawayh cite the hadith of `Amr ibn Shu`ayb from his father from his grandfather as a proof — and who are those who came after them!" Another version from Ibn `Abbas has: "…and does not treat our elders with reverence…" Tirmidhi (4:322 #28), but with a weaker chain.

    2. From Maymun ibn Abi Shabib: A beggar passed by `A'isha and she gave him a chunk of bread. Another time a handsomely dressed man passed by her and she invited him to sit and eat. She was asked about it and she said: The Prophet said: "Treat people according to their station." Abu Dawud related it with an interrupted (munqati`) chain; Muslim mentions it without chain in the introduction to his Sahih. Sakhawi says in his introduction (p. 5) to al-Jawahir wa al-durar (The diamonds and the pearls), his biography of his teacher Ibn Hajar al-`Asqalani: "This is a fair (hasan) hadith… Nawawi reports Ibn al-Salah's opinion that it is not definitely established as sound [although it satisfies Muslim's criterion], however, al-Hakim definitely establishes it as sound in the part that deals with the 16th kind of sound narration of his book Ma`rifat `ulum al-hadith (Knowledge of the Sciences of Hadith) where he also says: "Ibn Khuzayma declared it sound… al-Bazzar extracted it in his Musnad… so did Abu Dawud in his Sunan… al-`Askari in his Kitab al-amthal… Abu Ya`la in his Musnad… Bayhaqi in al-Adab… Abu Nu`aym in the Hilya…"

    3. Abu Sa`id al-Khudri said: The people of Qurayza submitted to Sa`d ibn Mu`adh's arbitration, so the Prophet sent for Sa`d who came riding on his donkey. When he approached the mosque, Allah's Messenger said to the Ansar: "Stand up for your chieftain — or: for the best among you –" then he said: "These people have submitted to your decision…" Muslim narrated it in his Sahih (Bk. 32 Jihad – Ch. 22 #1728).

    NAWAWI'S COMMENTARY: There is in this hadith the proof for honoring persons of merit by standing up for them upon receiving them while they are coming towards us. Thus have the overwhelming majority of the scholars used this as a proof for the desirability of standing up. Qadi `Iyad said: "This is not the kind of standing that is forbidden. The latter is only when one sits and the others remain standing all through his sitting." I say: Standing up for the person of merit who is coming is desirable; many ahadith have been related supporting it, while there is not one sound explicit prohibition against it.

    4. Anas said that none was dearer to them than Allah's Messenger, and they would not stand up when they saw him due to their knowledge that he disliked it. Tirmidhi (Adab – 5:90 # 44) said it is hasan sahih (fair and sound).

    NAWAWI'S COMMENTARY: This is the hadith most readily cited as a proof against standing up. There are two answers:

    The Prophet feared confusion for them and for their successors in their exaggeration in magnifying him, as he said in another hadith: "Do not praise me in the fashion that the Christians praised `Isa ibn Maryam" (Bukhari 6:478 Bk. 60 Anbiya' #48 and Ahmad 1:23,24). He disliked their standing for him for that reason. However, he did not dislike their standing for each other, and he even stood for some of them, and also they stood for others in his presence without his prohibiting it. Rather he approved it, and he ordered it in the hadith of standing up for Sa`d ibn Mu`adh… This is a clear answer in which none will see doubt except an ignorant person or a stubborn one.

    There was between the Prophet and his Companions a perfect state of love and purity which does not suffer addition through honoring by standing up, since there was no purpose being achieved by standing up, as opposed to standing up for someone else. One's companion who is near this state has no need of standing up.


    This answer is not complete except if it is first conceded that the Companions rose up for no-one. If they got up for him then, it would be exaggeration. However, Nawawi affirms that they did this for other than him; how then does he deem it permissible for them to do with other than the Prophet what leaves no protection against exaggeration, while they do not do it with him? For if they do this to honor someone, then the Prophet is worthier of such honor, as we know from the source-texts which order us to honor him above everyone else. It seems that their rising for other than him was therefore only for a necessity caused by their arrival, or to congratulate them, and so forth, not for the reason that is controverted [= respect].

    Nawawi's explanation can be reverted and it can be said that the Companion whose devotion to the Prophet has not been ascertained and who has not yet realized the stature of the Prophet is excused for not standing up, as opposed to him whose devotion is ascertained and whose station is greater in relation to the Prophet and his worth is known: he would apply himself (to respect him), because he would be certain that he deserves more piety and honor and reverence than any other. But Nawawi's saying makes it necessary that whoever is likelier to show respect to the Prophet and is closer in station to him, should show him less reverence than he who is far from him, due to intimacy and complete affection. The reality is other than that according to the authentic reports, as occurred in the story of the Prophet's oversight, while Abu Bakr and `Umar were present among the people and they were too afraid to speak to him, while Dhu al-Yadayn ("He of the Long Hands"– perhaps al-Khirbaq al-Sulami) spoke to him despite his remoteness from the Prophet in station in comparison to Abu Bakr and `Umar. [A reference to the hadith in Bukhari (English 1:278-279) and Muslim whereby the Prophet prayed `Asr and gave salam after two rak`ats; this Companion said to him: "O Messenger of Allah, has the prayer been shortened or did you forget?" The Prophet replied that neither applied, then he prayed the remaining two rak`ats.


    This objection of Ibn al-Hajj does not stand, because Imam Nawawi never said that the Companions' rising for the Prophet is considered exaggeration in order for Ibn al-Hajj to say: "This answer is not complete except if it is first conceded that the Companions rose up for no-one. If they got up for him then, it would be exaggeration." What Imam Nawawi said is that the Prophet feared lest their rising should lead to exaggeration. That is why he forbade it to them, fearing exaggeration and lest they should fall in the confusion of exaggeration. Y, he is worthier of being honored than any other, except that he feared that their showing him this particular mark of honor might lead to exaggeration and that is why he forbade it to them.

    With the second objection Ibn al-Hajj has contravened the universal custom of people in their companionship and their love. It is definitely known that the stronger the companionship and love between two people, the more superfluous certain formalities become between them. This is clear and needs no exposition. On the contrary, if companionship is weak and mutual acquaintance limited, a human being in that case needs to win his companion's love and affection with all kinds of honorific acts. This is because obtaining a person's love and affection is upheld by the transmitted reports dealing with giving honor. Now when love reaches the level where it is no longer increased by honorific acts, the latter are no longer necessary.

    As for Ibn al-Hajj's objection that "Nawawi's saying makes it necessary that whoever is likelier to show respect to the Prophet and is closer in station to him, should show him less reverence than he who is far from him, due to intimacy and complete affection": it is an invalid necessity. That some formalities become superfluous between friends and loved ones does not mean that mutual reverence and respect become superfluous. This is clear and needs no exposition. Rather, the contrary is true: because the lover is of all people the most aware of the attributes of his beloved, and when the latter is graced with praiseworthy, high attributes, and people flock to give him proper respect and reverence, the lover is the most intense of all in respect and reverence due to his added knowledge of the attributes of the beloved.

    As for Ibn al-Hajj's inference from the hadith of the Prophet's oversight, it does not impose itself due to the possibility that Abu Bakr and `Umar's silence may be for a reason other than fear, such as their knowledge that he disliked questioning, or their knowledge that he does not setlle on a mistake except Allah certainly informs him of it, or for another reason. Moreover, Ibn al-Hajj's inference contradicts what has been related concerning his attributes, namely that those who were far from him feared him, and that those who grew near him, frequented him, and saw his humbleness and the nobility of his manners, immediately were at ease with him and loved him. Here are some proofs:

    Ibn Majah narrated (2:1101 Bk. 29 – at`ima Ch. 30) from Ibn Mas`ud that a man came to speak to the Prophet and he began to shake with fear. The Prophet said to him: "Put yourself at ease, for I am not a king, I am the son of a woman who ate sun-dried meat." Tirmidhi narrated (5:599 – Bk. 50 manaqib ch. 8) from `Ali at the end of his description: "Whoever saw him from afar was awed by him, and whoever mixed with him and grew to know him, loved him." The reason for this is the presence in the Prophet of the attributes of majesty and sanctity despite great humbleness before all who saw him.

    5. Abu Mijlaz said: Mu`awiya went out to meet Ibn al-Zubayr and Ibn `Amir. The latter stood up while the former remained seated. Mu`awiya said to Ibn `Amir: "Sit, for I heard the Prophet say: "Whoever likes for men to stand up for him let him take his place in the fire." Tirmidhi's version mentions Ibn al-Zubayr and Safwan, and both get up. Abu Dawud narrated it (Adab 4:385), also Tirmidhi (Adab 5:90 #44) who said: hasan (fair) and Ahmad (4:94, 100).

    NAWAWI'S COMMENTARY: Most people in disfavor of standing are fond of quoting this hadith. It is answered in many ways,

    The soundest and best — nay, the one answer which makes all others superfluous is that there is no proof against standing up in this hadith. Its plain, outward meaning is the explicit condemnation and harsh threat against any man who likes people to get up for him. There is neither prohibition nor other than prohibition concerning standing itself, and there is agreement about this… The gravity of the condemnation is in what takes place inside the mind of the person who likes people to stand for him. If there is no such thing in his mind there is no blame on him — all this whether they get up or not… The prohibition revolves around the love of adulation no

  8. Celebrating the birth of the Prophet is an innovation without doubt. The sister should not comment on things she has little knowledge about. Why wasting time to explain verses of Allah and hadith that are silent on what innovators do to justify their thirsty of destroying the perfect deen of Islam. Truth is clear from falsehood and you certainly that what is done on this day was practiced by the Greatest of the Prophets (SAW) not even commenting on those activities. So be prepared to answer before Allah on whatever you do

  9. salams, all i can conclude to you is that meeladun nabi celbrations are not allowed or accepted in islam and before you post anything on your website it should be refered to the high class ulamas of malawi which are under the ahlus sunnah wal jama`ah.

  10. salams, all that i can conclude is that meeladun nabi is not accepted in islam and before you post anything on your website you should refer it to the high class ulamas who are following the ahlus sunnah wal jama`ah

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