The Prophets Birthday - Mawlid

[Saleh Ali]

Should we Celebrate The Mawlid Ar-Rasoolilah:( TheProphets Birthday) By the Poll We can see How Many consider It a Good Innovation or a innovation!

[Sultan]

There is no good innovation. The Prophet (SAW) warned us that ALL innovations (deviations) will lead us into the fire.

As for The Mawlid Ar-Rasoolilah, did the Sahabah practice it?

No.

It was first practiced in the 9th century.

The Prophet (SAW) told his followers time and time again not to exult him in the same was that the christians exult Isa (SAW).

[Asian Tiger]

Originally posted by Sultan
There is no good innovation. The Prophet (SAW) warned us that ALL innovations (deviations) will lead us into the fire.

As for The Mawlid Ar-Rasoolilah, did the Sahabah practice it?

No.

It was first practiced in the 9th century.

The Prophet (SAW) told his followers time and time again not to exult him in the same was that the christians exult Isa (SAW).


I share this point of view. We do not need to do things like this to show we love the Prophet Muhammad (pbuh). Indeed the Prophet Muhammad (pbuh) warned against creating any kind of 'cult of personality' around him, or setting aside special ways to worship him. Worship God and Him alone was always the message of the Prophet Muhammad (pbuh).

If we start setting aside days of rememberance are we any better than the Christians who celebrate the birthday of the Prophet Isa (pbuh) on 25 December? We should not try to ape the Christians in their sins.

[Shaloom]

If we need to celebrate Prophet Muhammad, we need to follow his sunnah.

[shamshire-SHIR]

i went to a mausq near my home on that day man it was good, there was a couple hundred brothers and sisters of all nationalitys. the organisers did tavasheeh and nesheeds for a while we prayd. i dont speak arabic but i kbow over half of it was praising THE ALL MIGHTY for sending us his BEST(pbuhahhf) CREATION. so thats why i think that was ok. btw they were not shia.;) :rolleyes: :D

[Consider]

I dont think that these kind of votes should be allowed

The law is Allahs. the message is allahs, an example of how to live it is given br the prophet (pbuh)

You cannot vote on it

You are reducing Gods law and message to something democratic

Of course I voted no...

[Consider]

Please follow up the links, as i have just extracted various parts.

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Detailed discussion of bid’ah and shirk (http://63.175.194.25/index.php?ln=eng&ds=qa&lv=browse&QR=10843&dgn=3)

Bid’ah.

Definition of bid’ah.

Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “According to sharee’ah, the definition is ‘Worshipping Allaah in ways that Allaah has not prescribed.’ If you wish you may say, ‘Worshipping Allaah in ways that are not those of the Prophet (peace and blessings of Allaah be upon him) or his rightly guided successors (al-khulafaa’ al-raashidoon).’”

The first definition is taken from the aayah (interpretation of the meaning):

“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?” [al-Shooraa 42:21]

The second definition is taken from the hadeeth of the Prophet (peace and blessings of Allaah be upon him), who said:

“I urge you to adhere to my way (Sunnah) and the way of the rightly-guided successors (al-khulafa’ al-raashidoon) who come after me. Hold fast to it and bite onto it with your eyeteeth [i.e., cling firmly to it], and beware of newly-invented matters.”

So everyone who worships Allaah in a manner that Allaah has not prescribed or in a manner that is not in accordance with the way of the Prophet (peace and blessings of Allaah be upon him) or his rightly-guided successors (al-khulafa’ al-raashidoon), is an innovator, whether that innovated worship has to do with the names and attributes of Allaah, or to do with His rulings and laws.

With regard to ordinary matters of habit and custom, these are not called bid’ah (innovation) in Islam, even though they may be described as such in linguistic terms. But they are not innovations in the religious sense, and these are not the things that the Prophet (peace and blessings of Allaah be upon him) was warning us against.

And there is no such thing in Islam as bid’ah hasanah (good innovation).”

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There is no such thing as bid’ah hasanah in Islam (http://63.175.194.25/index.php?ln=eng&ds=qa&lv=browse&QR=864&dgn=3)

How can there be any such thing as bid’ah hasanah (“good innovation”) when the Prophet (peace and blessings of Allaah be upon him) said:

“Every bid’ah is a going astray and every going astray is in Hell-fire”.

So, if anyone says that there is such a thing as bid’ah hasanah, he can only be insisting on going against the Messenger of Allaah (peace and blessings of Allaah be upon him).

how can we know what is good or not with our limited minds alone and without the input of Revelation? Is there not the possibility of differences of opinion? What one person sees as good will be seen differently by another, so what would the standard be? Whose reasoning could we rely on or refer to? Would this not be confusion, even anarchy itself?

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Bid'ah Hasanah ("Good Innovations") (http://63.175.194.25/index.php?ln=eng&ds=qa&lv=browse&QR=864&dgn=3)

When a person innovates something and adds to the deen something that does not belong to it, he is implying a number of bad things, each worse than the last, for example:

That the religion is lacking, that Allaah did not complete and perfect it, and that there is room for improvement.

This clearly contradicts the statement in the Qur'aan (interpretation of the meaning):

"… This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion…" [al-Maa'idah 5:3]

That the religion remained imperfect from the time of the Prophet (peace and blessings of Allaah be upon him) until the time when this innovator came along and completed it with his own ideas.

That the Prophet (peace and blessings of Allaah be upon him) was "guilty" of either of two things: either he was ignorant of this "good innovation," or he knew about it but concealed it, thus letting his ummah down by not conveying it.

That the Prophet (peace and blessings of Allaah be upon him), his Companions and the righteous salaf (early generations) missed out on the reward of this "good innovation"- until this innovator came along and earned it for himself, despite the fact that he should say to himself, "If it was truly good, they would have been the first to do it."


Opening the door to bid'ah leads to changing the deen (religion) and opens the way for personal whims and opinions, because every innovator implies that what he is introducing is something good, so whose opinion are we supposed to follow, and which of them should we take as a leader?

Following bid'ah leads to the cancelling out of sunnah practices and the ways of the salaf. Real life bears witness that whenever a bid'ah is followed, a sunnah practice dies out; the reverse is also true.
We ask Allaah to save us from the misguidance of personal whims and from all trials whether they are open or secret. And Allaah knows best.

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[Saleh Ali]

Subhanallah! Sister BintMasoud I dont Understand Why You do Not want Theise Kinds of Votes! Anyway Brothers And Sisters Heare is UN refutable Proof from the Sharii'ah and the Sunna and the Quran permitting the Apostale of Allahs Mawlid!
Firt Let us begin We Ahle Sunnet Wal Jamah sau About this Matter:

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; and 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.

[Saleh Ali]

Sister BinMasoud Everyone Hear can Cut and Paste from so called "Selafi"/Wahabi Ulema!, But Sister If You are Doing so will I ! !

Heare are 5 of many proofs from the QURAN and SUNNAH that Commemrating The Messeneger of Allahs Birthday Is An Innovation of Guidance and should be Done! Pllease Read What the Proof I have Given You! As I have read What You have Given me!


FIRST: 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" (68:4).



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



SECOND: Abu Qatada al-Ansari narrates in Sahih Muslim, Kitab al-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 Shaykh 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 (1:261): "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 Prophet... 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" (10:58).



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" (21:107).



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" (33:56). 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.

Asalamu ala'yka Y Rasoolilah! Wasalatu Selam Ela Sayidina Muhammad !

[muawiyah]

i totally agree here with my hanbali( salafi) brothers and sisters. I have voted no for this. it is a clear innovation. the prophet clearly stated that we muslims have only two festivals and they are the Eidul Adha and Eidul Fitr. any other celebration is a 'Bidaah" and is rendered worthless in the sight of God. any good deed you do on this occasion is not accepted by God (if you do it with the intention of honouring that particular day).

[Saleh Ali]

Brother Sultan You say That All Innovations Are Missguidance! But according to the Sharii'a Theire are two Types of Bid'ah!
A: The Innovations of Gudance

B The Innovation of Missguidance!

This Auethentic Hadiz brother CONFIRMS the Bid'ah al Hesnat(Innoavtoion of Guidance)

Imam Muslim related from the route of Jarir Ibn ^Abdullah, that the Prophet said:

The one who innovates a good innovation in Islam has its reward and the reward of those who would practice with it until the Day of Judgement__without lessening the rewards of those who practice with it. The one who innovates the innovation of misguidance, would take the sin for it and the sin of those who practice with it until the Day of Judgement__without lessening the sin of those who practice with it

This hadith, which is confirmed and of the sahih classification, is a foundation for proving the validity of the good innovations in Islam. The good innovation is called the 'liked innovation'. The saying of the Prophet in the hadith refers to the good innovation as opposed to the bad innovation signifying that it includes those innovations that comply with the Book of Allah and the Sunnah of the Prophet. Every innovation innovated by the people of knowledge that complies with the Book of Allah and the Sunnah of the Prophet is a good innovation, as indicated by the above-mentioned hadith of the Prophet: <<He who innovates a good innovation in Islam would have the reward of it and of those who practice with it until the Day of Judgement__without lessening the reward of those who practice with it.>>

The Prophet mentioned this hadith in relation to a specific incident which occurred when a group of very poor people came to the Prophet. They were so poor that they could not afford an article of clothing for both the upper and lower part of their bodies. Out of their poverty, they covered their bodies by wearing a sheet of material with an opening cut in it for the head. These people were not inhabitants of al-Madinah, though they had come there out of their love and desire to meet the Prophet. When the Prophet saw their state of poverty, the expression on his face changed to sadness. The Prophet urged the Muslims to contribute and pay in charity to those needy people what would be enough to lift their sadness and their need. One man stood up, came forward, and put something between the hands of the Prophet as a contribution to those people. Another came forward with a contribution, then a third, and a fourth. One brought food and another clothing--until a large quantity gathered between the hands of the Prophet. At that time, the face of the Prophet expressed happiness, and he said: <<He who innovates a good innovation in Islam, would have its reward and the reward of those who practice with it until the Day of Judgment--without lessening any of the rewards of those who practice with it.>>

Although the Prophet stated this hadith at that specific incident, the meaning is general and covers the general cases. It is not permissible to claim that this hadith applies only to charity because the Prophet used a general term in this hadith. He did not specify the reward to 'He who spends in charity,' rather he said: 'He who innovates a good innovation.' The Prophet used a general term in this hadith, even though it was revealed for a specific incident. It is the rule among the scholars that if an ayah or hadith was revealed for a specific incident or a specific reason yet a general term was used in that ayah or hadith, then the criterion would be in the general meaning of the term and not by the specificity of the incident.

Any Muslim who knows of an innovation innovated by the pious Muslim scholars which complies with the Qur'an and the hadith, let him step forward and apply it. All such innovations which comply with the Qur'an and the hadith are covered and included by the hadith of the Prophet: <<He who innovates a good innovation in Islam has its reward and the reward of those who practice with it until the Day of Judgment.>> Hence this hadith is a foundation to affirm and confirm the validity of the good innovation in Islam. Moreover, the practices of the Companions and what we have witnessed from the pious Muslims stand as more proof of the validity of the good innovations.

Some people falsely claim that anything that was innovated after the Prophet is an innovation of misguidance. Their statement contradicts the saying of the Prophet previously mentioned; and it contradicts the doings of the Companions and their followers. One example of a good innovation is that which was done by Yahya Ibn Ya^mar--adding the dots above and below some of the Arabic letters in the Qur'an. Those who wrote down the Revelation that came down on the Prophet wrote the ayat of the Qur'an without the dots that are present today in the Arabic letters. For example, the letter ba' was written without a dot underneath; the letter ta' was written without two dots on top; and the letter tha' was written without three dots above. The entire Qur'an was written without these dots over or under the letters. Adding the dots took place after the death of the Prophet by a certain period of time.

Yahya Ibn Ya^mar was the first to innovate the convention of using dots on the Arabic letters. He was among the pious and trustworthy tabi^in. His action of applying the dots on the letters is included in the hadith of the Prophet referring to the one who innovates a good innovation in Islam. When the Companions witnessed this innovation, they did not disagree with him; they did not blame him and say, "You have done something that the Prophet did not do." They did not tell him, "The Prophet was not explicit about doing such a thing, how dare you do it?" On the contrary, they found this to be a good action on his part, because it has a great benefit for the nation.

When the Companions wrote the Qur'an, they did so without writing the dots for a certain wisdom. This was because the Qur'an was revealed to the Prophet with different methods of recitation. In some of the recitations, the word would be recited with the letter ta' and in other recitations, it would be recited with the letter ya'. The ta' and the ya' are written in the same shape or format, however, they differ in the placement of the dots on them, i.e., the ta' has two dots on top and the ya' has two dots underneath.

Writing the format of the word without the dots would allow for either the ta' or the ya' to be read. As such, one Book compiling the letters and the words (without the dots) would be sufficient for more than one recitation. However, if one applies the dots, then this is restricted. That flexibility of reading the different recitations in one Book is eliminated, and if one wanted to recite according to a different recitation, one would need to rewrite the words with the dots placed differently to suit that recitation. For that wisdom, the Companions did not innovate the dots before this time.

When the benefit of this innovation became apparent at the time of Yahya Ibn Ya^mar, the Companions kept silent. At that time, many of the non-Arabs had embraced Islam and reading the Qur'an without the dots without making errors and mistakes constituted a hardship for these Muslims. To reduce the difficulty, Yahya applied the dots to the Qur'an. The Companions found that to be a good action on his part. This innovation of Yahya Ibn Ya^mar is included and covered by the hadith of the Prophet: <<He who innovates a good innovation in Islam has its reward

[AbuMubarak]

saleh

a good rule of thumb to be able to separate is when confronted with something, think

could they have done this during the time of the prophet? if no, then ask, could it have been done by his companions? if no, then it may be ok

but if its something that could have been done, and they didnt do it, then its probably a bidah we should avoid

the dots over the letters is a good idea, i thought it came during uthmans time, but i may be wrong, there obviously wasnt a need during the time of the prophet, but there was a need afterward

celebrating the birthday of the prophet was something they could have done, but they didnt, and there is no reason now to do it, except it makes some of us feel good-thats a classic bidah

[sheik]

ASA,

This issue has been bought up here before many times, it's always our Shi'ite brothers who insist on bringing it all the time.

For the last time, hopefully, celebrating the Prophets (SAW) birthday when Muhammed (SAW) didn't and the Sahaba (RA) didn't is clear biddah. It's copying culture that is alien to Islam such as Christianity.

Fee Aman Allah

[AbuMubarak]

whats truly sad is, if you think that there is such a thing as bidah, and bidah may be good or evil, your fear of Allah should dictate to avoid many things, to be cautious, to avoid

but apparently to many, it isnt

[mtsmallick]

Bismiallah Ir-rahman Ir-rahim

My vote is NO.

We people have so far mislead ourself in innovations and forgetten the simple and the true islam.

[Bilquis]

AoA Muslim brothers n' sisters,

No, I agree that we Muslims should definitely NOT be celebratin' the Rasool's (SAW) birthday cos' it IS an innovation and innovation lead to deviancy and ultimately, Kufr.

It would make us no better than the Nassara who do the same with Esa (A.S) and 'Christmas.'

[shamshire-SHIR]

"It would make us no better than the Nassara who do the same with Esa (A.S) and 'Christmas.'"
bro the celebration on chrismass is a party, but what i saw the brothers doing at the masched was a lot diff. ater seeing all the prayers i know my Iman went up alot.

[Saleh Ali]

I am really Dissapointed of the Replys! We Should Talke with Reason and Zalil! We should Not say what we have been Told No we share Say Our View with Proof! I have Given Proof from Sunnad and The Quran, Plz Read the Zalills I have Given!

[AbuMubarak]

Saleh Yaa akhi

please do not take it personal

this deen is not to be taken personal

you have been given dalil (zaleel?) and you insist on bringing up other dalil which is not based upon sunnah, but based upon that which is not supported

even using your zalil, i dont see any benefit with celebrating the prophets birthday, sitting around doing more bidah on a day of bidah?

if you want to send salawaat upon the prophet, can we do it better than those who loved the prophet better than us? no, of course not, they asked the prophet about sending salawaat upon him, and he left them instructions

sufficient for me as Islam as my religion, Allah as my Lord, and Muhammad as my prophet

this is why there are sects in islam, people hear the truth and want to hold onto what their fathers say over the words from their Lord

[sajid]

Salams

I think such polls are not really a good idea to do......cos its encourging opinions on something that has been set out already.......

Take this for example say i post a poll quoting

"is alchohol permissable"

now this may seem really silly cos its already forbidden so why voting.....

May be the best thing to do is not to put polls as such up it may kindof mislead people as far as i know celebrating birthdays is HARAAM altogether......yet alone celebrating Nabi SAW birthday this is Pure Bidat and innovation......

Just my view...basically i dont think tis a good idea to post polls as such.......it wud be better for open discussion

ws
sajid

[AnnaMarie]

I am going to give a Christian point of view here.I personaly don't think it would be a good idea to make a celebration or a holiday for the birth of Mouhammad.I think it kind of trivializes it.Its kind of like Christmas.I personally dispise the holiday.It takes something sacred (the birth of jesus) and makes it into this big commercial party.The whole Christmas thing takes away from the central idea.Because I know people that don't even go to church or even atheists that celebrates "Christmas".Thats makes me sooo mad.I say don'tdo that.Be happy and celebrate the prophet in your own way like by following his laws and praying and doing whatever a good Muslim does.



the end.

[Saleh Ali]

Many of You have said That the The Mawlid-Rasol is An Innovation! Yes It is But it is an GOOD INNOVATION! Let us look at what the Imams Of Ahle Sunnah say about The Innovation! But first let us look at some Innovations of Guidance we see everyday!

Indeed this Innovation is AN GOOD Innovaton we see every day wich is MAKING THE QURAN INTO A BOOK!

Compiling the Qur’an

In a hadith, Zaid Ibn Thabit t related, "The Prophet e passed away and the Qur’an had not been compiled anywhere." Then `Umar t suggested to Abu Bakr t to compile the Qur’an in one book when a large number of Companions were killed in the battle of Yamama. Abu Bakr wondered, "How could we do something that the Prophet e did not do?" `Umar t said, "By Allah, it is good." `Umar t persisted in asking Abu Bakr t until Allah I expanded his chest for it (Allah made him agree and accept these suggestions) and he sent for Zaid Ibn Thabit and assigned him to compile the Qur’an. Zaid said, "By Allah I, they had asked me to move a mountain, it would not have been more difficult than to compile the Qur’an." He also said, "How could you do something that the Prophet did not do?" Abu Bakr said, "It is good, and `Umar kept coming back to me until Allah expanded my chest for the matter." This Tradition is narrated in Sahih al-Bukhari.


The Maqam of Ibrahim u in relation to the Ka’aba

Al Bayhaqi narrated with a strong chain of narrators from A’isha, "The Maqam during the time of the Prophet e and Abu Bakr t was attached to the House, then `Umar t moved it back." al-Hafiz Ibn Hajar said in al-Fath, "The Companions did not oppose `Umar, neither did those who came after them, thus it became unanimous agreement." He was also the first to build the enclosure (maqsura) on it, which still exists today.

Adding the first call to prayer on Friday

In Sahih al-Bukhari, Al Sa’ib bin Yazid related, "During the time of the Prophet e, Abu Bakr t and `Umar t, the call to Friday prayer used to occur when the Imam sat on the pulpit. When it was `Uthman’s t time, he added the third call (considered third in relation to the first adhan and the iqama. But it is named first because it proceeds the call to the Friday prayer.)"

Salutations on the Prophet e composed and taught by our Master `Ali t

The salutations have been mentioned by Said bin Mansoor and Ibn Jareer in Tahzeeb al Aathar, and by Ibn Abi Assim and Ya’qoob bin Shaiba in Akhbar `Ali and by Al Tabarani and others from Salamah Al Kindi.

The addition to the tashahhud by Ibn Masud t

After "wa rahmatullahi wa barakatuh," and the Mercy of Allah and Blessings, Ibn Masud used to say, "assalamu `alayna min Rabbina," peace upon us from our Lord. Narrated by Al Tabarani in Al Kabir, and the narrators are those of the sound transmitters, as it has been mentioned in Majm`a Al Zawa’id.

The addition to the tashahhud by Abdullah Ibn `Umar t

Abdullah Ibn `Umar t added the basmala at the beginning of the tashahhud. He also added to the talbia, "labbaika wa sa’daika wal khayru bi yadayka wal raghba’u ilayika wal `amalu" This is mentioned in Bukhari, Muslim, et al. These are some of the developments instituted by the Prophet’s e Companions, the scholars, and the honorable members of his nation, which did not exist during the time of the Prophet e, and which they deemed good. Are they, then, misguided and guilty of bad innovation?








As for the claim that there is no such thing in religion as good innovation, here are some sayings of the brilliant scholars of Islam belying this claim.

Imam Nawawi said in Sahih Muslim (6-21), "The Prophet’s e saying ‘every innovation’ is a general-particular and it is a reference to most innovations. The linguists say, ‘Innovation is any act done without a previous pattern, and it is of five different kinds.’" Imam Nawawi also said in Tahzeeb al Asma’ wal Sifaat, "Innovation in religious law is to originate anything which did not exist during the time of the Prophet e, and it is divided into good and bad." He also said, "al-muhdathat (pl. for muhdatha) is to originate something that has no roots in religious law. In the tradition of religious law it is called innovation, and if it has an origin within the religious law, then it is not innovation. Innovation in religious law is disagreeable, unlike in the language where everything that has been originated without a previous pattern is called innovation regardless of whether it is good or bad."

Shaykh al-Islam Ibn Hajar Al Asqalani, the commentator on al-Bukhari, said, "Anything that did not exist during the Prophet’s e time is called innovation, but some are good while others are not."

Abu Na’eem, narrated from Ibrahim al-Junaid, said, "I heard Ash-Shafi`i saying, ‘Innovation is of two types: praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy.’"

Imam al Bayhaqi narrated in Manaqib Ash-Shafi`i that he said, "Innovations are of two types: that which contradicts the Qur’an, the Sunnah, or unanimous agreement of the Muslims is an innovation of deception, while a good innovation does not contradict any of these things."

Sultan al-`ulama, Al `Izz bin Abdus Salam said, at the end of his book, Al Qawa’id, "Innovation is divided into obligatory, forbidden, recommended, disagreeable and permissible, and the way to know which is which is to match it against the religious law."

Clearly we see from the opinions of these righteous scholars, that to define innovations in worship as wholly negative without exception is ignorant. For these pious knowers, among them Imam Nawawi and Ash-Shafi`i, declared that innovations could be divided into good and bad, based on their compliance with or deviance from religious law.

Moreover, the following Prophetic saying as stated in Sahih Muslim is known even to common Muslims, let alone scholars: "He who inaugurates a good practice (sanna fil-Islam sunnatun hasana) in Islam earns the reward of it, and of all who perform it after him, without diminishing their own rewards in the least." Therefore, it is permissible for a Muslim to originate a good practice, even if the Prophet e didn’t do it, for the sake of doing good and cultivating the reward. The meaning of inaugurate a good practice is to establish a practice through personal reasoning (ijtihad) and derivation (istinbat) from the rules of religious law or its general texts. The actions of the Prophet’s e Companions and the generation following them which we have stated above is the strongest evidence.

Those prejudiced against celebrating the Prophet’s e birthday have paved the way for their falsehood by deceiving the less-learned among the Muslims. The prejudiced ones claim that Ibn Kathir writes in his Al Bidaya wal Nihaya (11-172) that the Fatimide-Obaidite state, which descends from the Jew, Obaidillah Bin Maimoon al Kaddah, ruler of Egypt from 357-567 A.H innovated the celebration of a number of days, among them, the celebration of the Prophet’s e birthday. This treacherous lie is a grave insult to the scholarship of Ibn Kathir and the scholarship of all Islam. For in truth, Ibn Kathir writes about the Prophet’s e birthday in al bidaya wal nihaya [13-136], "The victorious king Abu Said Kawkaburi was one of the generous, distinguished masters, and the glorious kings; he left good impressions and used to observe the honorable Mawlid by having a great celebration. Moreover, he was chivalrous, brave, wise, a scholar, and just." Ibn Kathir continues, "And he used to spend three hundred thousand Dinars on the Mawlid." In support, Imam al Dhahabi writes of Abu Said Kawkaburi, in Siyar A’laam al nubala’ [22-336], "He was humble, righteous, and loved religious learned men and scholars of Prophetic saying."

Subhanallah Heare are some examples of The Innovations we say every day! And theise Innovations are THE GOOD INNOVATIONS(BID'AH HASANAT)

[Saleh Ali]

Originally posted by sajid
Salams

I think such polls are not really a good idea to do......cos its encourging opinions on something that has been set out already.......

Take this for example say i post a poll quoting

"is alchohol permissable"

now this may seem really silly cos its already forbidden so why voting.....

May be the best thing to do is not to put polls as such up it may kindof mislead people as far as i know celebrating birthdays is HARAAM altogether......yet alone celebrating Nabi SAW birthday this is Pure Bidat and innovation......

Just my view...basically i dont think tis a good idea to post polls as such.......it wud be better for open discussion

ws
sajid




Brother I only have to say That you think to much, And That your comments were much disturbing to the Muslim Ummah and that they were not beneficial! You say that "the mawlid is alreaddy forbidden" But brother IT IS FORBIDDEN by your Wahabi scholars! And Not by Imam Shafi'i and All the Imams of Ehle Sunnat Wal Jamah!

[a_rafee]

In the Name of Allah, Most Gracious, Most Merciful

Milad-un-Nabi is not considered bidah ONLY by wahabi scholors but by many sunni scholors. All deoband Hanafi scholors consider Milad – Bidah.

There are numerous other Ayat and Ahadith that can be quoted. But from no Ayat or Ahadith can the current form of "Eid-e-Milad-un-Nabee " be proved.

Will such innovations grant proximity to Allah Taala? On the contrary, these innovations should be a cause of great concern and alarm for the Ummat-e-Muslimah!

It is a known fact that Rasulullah sallahu alay hi wa sallam is the most superior of all the Ambiyaa alaihimus-salaam and also that he is the seal of all the prophets alayhimus-salaam. He left no stone unturned in conveying Deen to us and rendering precious advice to us. If the "Eid-e-Milad-un-Nabee " was a divinely inspired act, then surely Rasulullah sallahu alay hi wa sallam would have commanded the Muslims to it, or at least, either he or his beloved Sahabah, Radi-Allahu anhum, would have practiced it.
The Prophet himself sallahu alay hi wa sallam did not do this or command anyone to do it, either during his lifetime or after his death.

There is no evidence supporting this designation during the time of Sahaba (Companions), the tabiyeen (the generation that followed the companions) or taba-tabiyeen (the next generation). This designation is bida'a (innovation). Those people who support Mawlid gives so importance to it. Imagine! Such important night missed by Saahabas, tabiyeen and taba tabiyeen? we know that the Sahaabah (may Allaah be pleased with them) were the people who loved the Prophet most. .Was it reported that Abu Bakr, who was the closest of people to him and the one who loved him the most, celebrated the birthday of the Prophet (sallahu alay hi wa sallam )? Was it reported that ‘Umar, who ruled for twelve years, or ‘Uthmaan, did this? Was it reported that ‘Ali, his relative and foster son, did this? Was it reported that any of the Sahaabah did this? No, by Allaah! Is it because they were not aware of its importance, or did they not truly love the Prophet (sallahu alay hi wa sallam )? No one would say such a thing except one who has gone astray and is leading others astray.. ..

..Did any of the imaams – Abu Haneefah, Maalik, al-Shaafi’i, Ahmad do this or command others to do it or say that it was good?..By Allaah, no! It was not even mentioned during the first and best three centuries. ..

We should at least follow our own Imams! Taqleed is very important.

The Prophet (sallahu alay hi wa sallam ) said in a saheeh hadeeth: “The best of mankind are my generation (or my century), then those who come after them, then those who come after them. Then there will come a people who will not care if their testimony comes before their oath or vice versa (i.e., they will not take such matter seriously).” (Reported by al-Bukhaari, Muslim and al-Tirmidhi).

The celebration of the Prophet’s birthday appeared many centuries later, when many of the features of true religion had vanished and bid’ah had become widespread.

Why do such thing that divide Muslim ummah especially Sunniz? Let me quote Prophet ( s ) : He said:
“The best of speech is the Book of Allaah, and the best of guidance is the guidance of Muhammad. The most evil of things are those which are newly-invented (in religion), and every innovation is a going astray.” (Reported by Muslim and al-Nisaa’i).

and that sums up the matter pretty well!:)

[ZawjatuRaafi]

:D

[mohabdul]

My vote is a big NO! Bid'a, no doubt. Allah (swt) said it very clearly that the best generation were the one during the Prophet's (saw), and the Prophet (saw) himself said they were the best generation and the next best is the one to follow them, and the next best is the one to follow the Tabi'ins. None of them ever celebrated Milad or any other known birthdays. No one can argue that those generations had the best understanding about what was permissible and what was not that existed at that time. And celebrating birthdays has always existed through time. If they did not see it fit to celebrate how can anyone who came years after them permit such practise. And no one can ever say that they loved the Prophet (saw) than them.

I like the way AbuMubarak explained it on how to approach matters like this.

And the Prophet (saw) made it very that between Halal and Haram are doubtful things, and best thing is to stay away from doubtful matters.

[Talibah]

Also a big NO here!

[FingersOnline]

And the Biggest NO ever from my side here:D

[yusuf786]

Salaam I wud jus like to ask dat is it wrong to Read the Holy Quran, Praise the Holy Prophet, Give Dawa and tell the life of the Holy Prophet (SAW) wrong coz dat's wat happens in the celebration of Eid Milad Un Nabi.

[Consider]

Salaam I wud jus like to ask dat is it wrong to Read the Holy Quran, Praise the Holy Prophet, Give Dawa and tell the life of the Holy Prophet (SAW) wrong coz dat's wat happens in the celebration of Eid Milad Un Nabi.

Read the quran

Giving dawah

IMPLEMENTING the example of the life of the prophet (pbuh) rather than simply telling it

These are things which we should be doing every day.

Its like mothers day in the west, where people be extra nice to their mums on one day...we should be extra nice to our mums everyday.

Celebrating birthdays is something that has seeped in from the christians as they celebrate the 'birthday' of Jesus (pbuh) on 25th Dec, otherwise known as christmas.

[abu yusaf]

The Sunni Definition of Bid‘a As Either Good or Bad

GF Haddad – Qasyoun@ziplip.com – Shawwâl 1423


This article is in two parts: I. Al-Shâfi‘î’s definition of bid‘a as either good or bad; II. The division of bid‘a into good and bad among Ahl al-Sunna and others.



I. Al-Shâfi‘î’s Definition of Bid‘a as Either “Good” or “Bad”


A major contribution of Imâm al-Shâfi‘î t in the Foundations of Ju_ris_prudence (us.ûl al-fiqh) is his division of innovation (al-bid‘a) and inno_vated matters (al-muh.dathât) into “good” and “bad” depending whether they con_formed or not to the guidelines of the Religion. This is authenti_cally nar_rated from al-Shâfi‘î from two of his most prestigious stu_dents in the latter period of his life, the Egyptian h.adîth Masters H.armala ibn Yah.yâ al-Tujaybî and al-Rabî‘ ibn Sulaymân al-Murâdî:


H.armala said, “I heard al-Shâfi‘î say: ‘Innovation is two types (al-bid‘atu bid‘atân): ap_proved innovation (bid‘a mah.mûda) and disap_proved innovation (bid‘a madhmûma). What_ever conforms to the Sunna is approved (mah.mûd) and whatever opposes it is abomi_nable (madhmûm).’ He used as his proof the statement of ‘Umar ibn al-Khat.t.âb about the [congregational] supere_rogatory night prayers in the month of Ramad.ân: “What a fine innovation this is!”[1][1]


Al-Rabî‘ said, “Al-Shâfi‘î said to us: ‘Innovated matters are of two kinds (al-muh.dathâtu min al-umûri d.arbân): one is an innovation that contravenes (mâ uh.ditha yukhâlifu) some_thing in the Qur’ân or the Sunna or a Companion-report (athar) or the Consensus (ijmâ‘): that innovation is misguidance (fahâdhihi al-bid‘atu d.alâla). The other kind is the in_no_va_tion of any and all good things (mâ uh.ditha min al-khayr) contravening none of the above, and this is a blameless in_no_vation (wahâdhihi muh.dathatun ghayru madhmûma). ‘Umar said, con_cerning the prayers of Ramad.ân: What a fine bid‘a this is! mean_ing that it was in_novated without having ex_isted be_fore and, even so, there was noth_ing in it that con_tra_dicted the above.’”[2][2]


Thus al-Shâfi‘î set forth the essential, indispensable criterion for the determination of true bid‘a, as defined, among others, by Imâm al-Haytamî, Qâd.î Abû Bakr Ibn al-‘Arabî, and Imâm al-Lacknawî respectively:

“Bid‘a in terms of the Law is everything innovated in contravention of the Lawgiver’s command and the latter’s specific and general proof.”[3][3]

“Only the bid‘a that contra_dicts the Sunna is blameworthy.”[4][4]

“Bid‘a is all that did not exist in the first three centu_ries and for which there is no basis among the four sources of Islâm” i.e. Qur’ân, Sunna, Ijmâ‘, and Qiyâs.[5][5]


Consequently, it is not enough for some_thing merely to be novel to be a bid‘a; it must also contradict the Religion.


Al-Bayhaqî commented on al-Rabî‘s report thus:

Similarly, debating with the people of innovations – when they make public their inno_va_tions or bring up their insinuations – to refute them and expose their fallacies: even if this is an innovation, neverthe_less, it is a praiseworthy one because it consists in refuting what we just mentioned. The Prophet e was asked about Divine foreordain_ment (al-qadar) and so were some of the Companions, and they replied with the answers that were narrated to us from them. At that time, they contented themselves with the words of the Prophet e and, thereaf_ter, with the reports to that effect. However, in our time, the innovators do not content themselves with such reports nor do they accept them. Therefore, it is necessary to refute their insinuations – when they make them public – with what they themselves con_sider proofs. And success is through Allâh.[6][6]



This is a clear-cut defense of the necessity and Sunna character of kalâm in the defense against innovators on the part of Imâm al-Bayhaqî. Something similar is reported from Ibn ‘Asâkir, Ibn al-S.alâh., al-Nawawî, Ibn al-Subkî, Ibn ‘Âbidîn, and others of the great Imâms.



II. Division of Bid‘a into Good and Bad among Ahl al-Sunna and Others



Al-Ghazzâlî’s Identical Definition



H.ujjat al-Islâm al-Ghazzâlî said in his discussion of the adding of dots to the Qur’anic script:

The fact that this is innovated (muh.dath) forms no impediment to this. How many innovated matters are excellent! As it was said concern_ing the establishing of congregations in Tarâwîh. that it was among the innovations of ‘Umar t and that it was an excellent innovation (bid‘a h.asana). The blameworthy bid‘a in only what opposes the ancient Sunna or might lead to changing it.[7][7]



Ibn al-‘Arabî al-Mâlikî’s Identical Definition


The Qâd.î Abû Bakr Ibn al-‘Arabî said in his discussion of bid‘a:

Know – May Allâh grant you knowledge! – that innovated matters are two kinds (al-muh.dathâtu d.arbân). [1] An innovated matter that has no basis other than lust and arbitrary practice. Such is categorically invalid. And [2] An innovated matter understood to correspond to something [established]. Such is the Sunna of the Caliphs and that of the eminent Imâms. Innovated matters and innovations are not blame_worthy merely for being called muh.dath and bid‘a nor because of their meaning! Allâh Most High has said, (Never comes there unto them a new (muh.dath) re_minder from their Lord) (21:2) and ‘Umar t said: “What a fine bid‘a this is!” Rather, only the bid‘a that contra_dicts the Sunna is blameworthy and only the innovated matters that invite to misguidance are blameworthy.”[8][8]


Ibn H.azm and Ibn al-Jawzî’s Identical Definition


Ibn H.azm al-Z.âhirî said:

Bid‘a in the Religion is everything that did not come to us in the Qur’ân nor from the Messenger of Allâh r, except that one is rewarded for some of it and those who do this are excused if they have good in_tentions. Of it is the rewardable and excellent (h.asan), namely, what is originally permitted (mâ kâna as.luhu al-ibâh.a) as was narrated from ‘Umar t: “What a fine bid‘a this is!” Such refers to all good deeds which the texts stipulated in general terms of desirability even if its practice was not fixed in the text. And of it is the blamewor_thy for which there is no excuse such as what has proofs against its invalidity.[9][9]



Ibn al-Jawzî speaks in similar terms in the beginning of his Talbîs Iblîs: “Certain innovated matters (muh.dathât) have taken place which do not oppose the Sacred Law nor contradict it, so they [the Salaf] saw no harm in practicing them, such as the convening of the people by ‘Umar t for the night prayer in Ramad.ân, after which he saw them and said: ‘What a fine bid‘a this is!’”


Ibn al-Athîr al-Jazarî’s Identical Definition


The lexicographer Ibn al-Athîr said in his masterpiece, al-Nihâya fî Gharîb al-H.âdîth wal-Athar:

Bid‘a is two kinds: the bid‘a of guidance and the bid‘a of misguid_ance (bid‘atu hudâ wa-bid‘atu d.alâla). Whatever contravenes the command of Allâh and His Messenger r: that is within the sphere of blame and condemnation. And whatever enters into the generality of what Allâh or His Prophet r commended or stressed: that is within the sphere of praise. Whatever has no precedent such as extreme generos_ity or goodness – such are among the praiseworthy acts. It is imper_mis_sible that such be deemed to contravene the Law because the Prophet r has stipulated that such would carry reward when he said: “Who_ever institutes a good practice in Islâm (man sanna fîl-islâmi sunnatan h.asana) has its reward and the reward of all those who practice it.” And he said, conversely, “whoever institutes a bad practice in Islâm (waman sanna fîl-islâmi sunnatan sayyi’atan) bears its onus and the onus of all those who practice it.” [10][10] Such is when the act goes against what Allâh and His Messenger r commanded.... It is in this sense that the h.adîth “every innovation is mis_guidance”[11][11] is un_derstood: he means, whatever contravenes the bases of the Law and does not concur with the Sunna.[12][12]


Ibn ‘Abd al-Salâm’s Final Fivefold Classification


Shaykh al-Islâm, Sult.ân al-‘Ulâmâ’, Imâm al-‘Izz Ibn ‘Abd al-Salâm similarly said:

There are different types of innovations (bida‘). The first type is whatever the Law indicated as praise_worthy or obligatory and the like of which was not done in the first period of Islâm. The second type is whatever the Law indi_cated as forbidden or dis_liked, and which was not done in the first period of Islâm. The third type is whatever the Law indicated as indifferently per_mitted and which was not done in the first period of Islâm.[13][13]



Elsewhere he states that the categories of bid‘a are five, identical to the jurists’ classifi_cation of deeds: “obligatory” (wâjib), “forbidden” (h.arâm), “recommended” (mandûb), “disliked” (makrûh), and “permitted” (mubâh.).[14][14]


Al-Nawawî’s Endorsement of the Fivefold Classification


Shaykh al-Islâm, Imâm al-Nawawî said:

Al-Bid‘a in the Law is the innovating of what did not exist in the time of the Messenger of Allâh r and is divided into “excellent” and “bad” (wahya munqasimatun ilâ h.asana wa qabîh.a). The Shaykh, the Imâm on whose foremost leadership, greatness, standing, and brilliance in all kinds of Islamic sciences there is consensus, Abû Muh.ammad ‘Abd al-‘Azîz ibn ‘Abd al-Salâm – Allâh have mercy on him and be well-pleased with him! – said toward the end of his book, al-Qawâ‘id [al-Kubrâ]: “Innovation is divided into ‘obligatory’ (wâjiba), ‘forbidden’ (muh.arrama), ‘recommended’ (mandûba), ‘offensive’ (makrûha), and ‘indifferent’ (mubâh.a). The way [to discriminate] in this is that the in_novation be examined in the light of the regulations of the Law (qawâ‘id al-sharî‘a). If it falls under the regulations of obligatoriness (îjâb) then it is obligatory; under the regulations of prohibitiveness (tah.rîm) then it is prohibited; recommendability, then recommended; offensive_ness, then offensive; indifference, then indifferent.”[15][15]


Ibn H.ajar’s Endorsement of the Fivefold Classification


The H.âfiz. Ibn H.ajar said:

The root meaning of innovation is what is produced without pre_cedent. It is applied in the law in opposition to the Sunna and is there_fore blameworthy. Strictly speaking, if it is part of what is classified as commendable by the law then it is a good innovation (h.asana), while if it is part of what is classified as blameworthy by the law then it is blame_worthy (mustaqbah.a), otherwise it falls in the category of what is permitted indifferently (mubâh.). It can be divided into the known five categories.[16][16]


Agreement of the Schools over the Fivefold Classification


Agreement formed in the Four Schools around the fivefold classifica_tion of bid‘a as illustrated by the en_dorsement of the major later authori_ties in each School.


[1] Among the H.anafîs: al-Kirmânî, Ibn ‘Âbidîn, al-Turkmânî, al-‘Aynî, and al-Tahânawî.[17][17]

[2] Among the Mâlikîs: al-T.urt.ûshî, Ibn al-H.âjj, al-Qarâfî, and al-Zurqânî, while al-Shât.ibî attempts a refutation and claims that the fivefold clas_sification is “an invented matter without proof in the Law”![18][18]

[3] Consensus among the Shâfi‘îs.[19][19]

[4] Reluctant ac_ceptance among later H.anbalîs, who altered al-Shâfi‘î and Ibn ‘Abd al-Salâm’s terminology to read “lexi_cal inno_va_tion” (bid‘a lughawiyya) and “legal innova_tion” (bid‘a shar‘iyya), respec_tively – al_though inaccurately – matching al-Shâfi‘î’s “ap_proved” and “abomi_nable.[20][20] This manner of splitting hairs has become the shibboleth of Wahhâ_bism in every micro-debate on bid‘a although the correct way – as usual – is patently that of the Jumhûr.



Shaykh Muh.ammad Bakhît al-Mut.î‘î concluded that “The legal bid‘a is the one that is misguidance and condemned; as for the bid‘a that the Ulema divided into obligatory and forbidden and so forth, such is the lexical bid‘a which is more inclusive than the legal because the legal is only part of it.”[21][21]


Al-Shawkânî concluded in Nayl al-Awt.âr that the founda_tional divi_sion of innovations into “good” and “bad” is the soundest and most correct po_si_tion.[22][22]


It is enough that a major Mujtahid Imâm of the Salaf said so on the basis of the Qur’ân and Sunna re_gardless of the argumen_tations of later centuries – whether from a would-be murajjih. like al-Shawkânî or a would-be censor like al-Shât.ibî – in light of the concurrence of the Jumhûr around al-Shâfi‘î’s explanation and the Divine and Prophetic injunctions to follow the path of the Believers and to stay with their greatest mass. “He is not an Imâm in ‘Ilm who follows aberrant (shâdhdh) positions” (‘Abd al-Rah.mân ibn Mahdî). And Allâh knows best.



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[1][1]Narrated from H.armala by Abû Nu‘aym with his chain through Abû Bakr al-Âjurrî in H.ilyat al-Awliyâ’ (9:121 #13315=1985 ed. 9:113) and cited by Abû Shâma in al-Bâ‘ith ‘alâ Inkâr al-Bida‘ wal-H.awâdith (Ryadh 1990 ed. p. 93), Ibn Rajab in Jâmi‘ al-‘Ulûm wal-H.ikam (p. 267=Zuh.aylî ed. 2:52= Arna’ût. ed. 2:131 s.ah.îh.), Ibn H.ajar in Fath. al-Bârî (1959 ed. 13:253), al-Turt.ûshî in al-H.awâdith wa al-Bida‘ (p. 158-159), and al-Shawkânî, al-Qawl al-Mufîd fî Adillat al-Ijtihâd wa al-Taqlîd (1347/1929 ed. p. 36). ‘Umar’s report is narrated by Mâlik in al-Muwat.t.a’ and al-Bukhârî in his S.ah.îh..

[2][2]Narrated from al-Rabî‘ by al-Bayhaqî in his Madkhal and Manâqib al-Shâfi‘î (1:469) with a sound chain as stated by Ibn Taymiyya in his Dâr’ Ta‘ârud. al-‘Aql wa al-Naql (p. 171) and through al-Bayhaqî by Ibn ‘Asâkir in Tabyîn Kadhib al-Muftarî (Kawtharî ed. p. 97). Cited by al-Dhahabî in the Siyar (8:408), Ibn Rajab in Jâmi‘ al-‘Ulûm wal-H.ikam (p. 267=Zuh.aylî ed. 2:52-53=Arna’ût. ed. 2:131 s.ah.îh.), and Ibn H.ajar in Fath. al-Bârî (1959 ed. 13:253).

[3][3]Al-Haytamî, al-Tabyîn fî Sharh. al-Arba‘în (p. 32).

[4][4]Ibn al-‘Arabî, ‘Ârid.at al-Ah.wadhî (10:147).

[5][5]Cf. al-Lacknawî, Iqâmat al-H.ujja (p. 12).

[6][6]Al-Bayhaqî, Manâqib al-Shâfi‘î (1:469).

[7][7]Al-Ghazzâlî, Ih.yâ’ ‘Ulûm al-Dîn (1:276).

[8][8]Ibn al-‘Arabî, ‘Ârid.at al-Ah.wadhî (10:146-147).

[9][9]Ibn H.azm, al-Ih.kâm fî Us.ûl al-Ah.kâm (1:47).

[10][10]Narrated from Jarîr ibn ‘Abd Allâh al-Bajalî by Muslim, al-Tirmidhî, al-Nasâ’î, Ibn Mâjah, Ah.mad, and al-Dârimî. Also narrated with a similar wording from Abû Hurayra by Ibn Mâjah and Ah.mad; from Abû Juh.ayfa by Ibn Mâjah; and from Hudhayfa by Ah.mad.

[11][11]Narrated from al-‘Irbâd. ibn Sâriya by al-Tirmidhî (h.asan s.ah.îh.), Abû Dâwûd, Ibn Mâjah, Ah.mad, al-Dârimî, Ibn H.ibbân (1:178-179 #5 s.ah.îh.), al-H.âkim (1:95-97=1990 ed. 1:174-177) – declaring it s.ah.îh. while al-Dhahabî confirmed it – and in al-Madkhal ilâ al-S.ah.îh. (p. 80-81), al-Âjurrî in al-Sharî‘a (p. 54-55 #79-82=p. 46 s.ah.îh.), Ibn Abî ‘Âs.im in al-Sunna (p. 29 #54 s.ah.îh.), al-T.ah.âwî in Mushkil al-Âthâr (2:69=3:221-224 #1185-1187 s.ah.îh.), Mu_h.ammad ibn Nas.r al-Marwazî in al-Sunna (p. 26-27 #69-72 s.ah.îh.), al-H.ârith ibn Abî Usâma in his Musnad (1:197-198), al-Rûyânî in his Musnad (1:439), Abû Nu‘aym in H.ilyat al-Awliyâ’ (1985 ed. 5:220-221, 10:115), al-T.abarânî in Musnad al-Shâmiyyîn (1:254, 1:402, 1:446, 2:197, 2:298) and al-Kabîr (18:245-257), al-Bayhaqî in al-Sunan al-Kubrâ (10:114), al-Madkhal (p. 115-116), al-I‘tiqâd (p. 229), and Shu‘ab al-Îmân (6:67), al-Baghawî who declared it h.asan in Sharh. al-Sunna (1:205 #102 isnâd s.ah.îh.), Ibn al-Athîr in Jâmi‘ al-Us.ûl (1:187, 1:279), Ibn ‘Asâkir in al-Arba‘în al-Buldâniyya (p. 121), Ibn ‘Abd al-Barr in al-Tamhîd (21:278-279) and Jâmi‘ Bayân al-‘Ilm (2:924 #1758) where he declared it s.ah.îh., and others.

[12][12]Ibn al-Athîr, al-Nihâya (1:79 entry b-d-‘).

[13][13]Ibn ‘Abd al-Salâm, al-Fatâwâ al-Maws.iliyya (p. 129).

[14][14]Ibn ‘Abd al-Salâm, al-Qawâ‘id al-Kubrâ (2:337-339) cf. al-Nawawî in al-Adhkâr (Thaqâfiyya ed. p. 237) and Tahdhîb al-Asma’ wal-Lughât (3:20-22), al-Shât.ibî in al-I‘tis.âm (Beirut ed. 1:188), al-Kirmânî in al-Kawâkib al-Darârî (9:54), Ibn H.ajar in Fath. al-Bârî (13:253-254), al-Suyût.î, introduction to H.usn al-Maqs.id in al-H.âwî lil-Fatâwâ; al-Haytamî, Fatâwâ H.adîthiyya (p. 150), Ibn ‘Âbidîn, Radd al-Muh.târ (1:376) etc.

[15][15]Al-Nawawî, Tahdhîb al-Asmâ’ wal-Lughât (3:20-22).

[16][16]Ibn Hajar, Fath. al-Bârî (1959 ed. 5:156-157=1989 ed. 4:318).

[17][17]Al-Kirmânî, al-Kawâkib al-Darârî Sharh. S.ah.îh. al-Bukhârî (9:54), Ibn ‘Âbidîn, H.âshiya (1:376, 1:560); al-Turkmânî, al-Luma‘ fîl-H.awâdith wal-Bida‘ (Stuttgart, 1986, 1:37); al-Tahânawî, Kashshâf Ist.ilâh.at al-Funûn (Beirut, 1966, 1:133-135); al-‘Aynî, ‘Umdat al-Qârî in al-H.imyarî, al-Bid‘at al-H.asana (p. 152-153).

[18][18]Al-T.urt.ûshî, Kitâb al-H.awâdith wa al-Bida‘ (p. 15, p. 158-159); Ibn al-H.ajj, Madkhal al-Shar‘ al-Sharîf (Cairo, 1336/1918 2:115); al-Qarâfî, al-Furûq (4:219) cf. al-Shât.ibî, al-I‘tis.âm (1:188-191); al-Zurqânî, Sharh. al-Muwat.t.a’ (1:238). Al-Shât.ibî’s I‘tis.âm was recirculated by two Wahhâbîs: Rashîd Rid.â then Salîm Hilâlî. A third Wahhâbî, Muh.ammad ‘Abd al-Salâm Khad.ir al-Shuqayrî – Rid.â’s student – authored al-Sunan wal-Mubtada‘ât al-Muta‘alliqa bil-Adhkâr wal-S.alawât which he filled with unverifiable tales which he proceeds to denounce with much ado.

[19][19]Abû Shâma, al-Bâ‘ith ‘alâ Inkâr al-Bida‘ wa al-H.awâdith (Riyad: Dâr al-Raya, 1990 p. 93, Cairo ed. p. 12-13) as well as those already mentioned. Note: “consen_sus” (ijmâ‘) is more inclusive than “agreement” (ittifâq), and binding.

[20][20]Ibn Rajab, al-Jâmi‘ fîl-‘Ulûm wal-H.ikam (2:50-53), and Ibn Taymiyya’s section on bid‘a in his Iqtid.â’ al-S.irât. al-Mustaqîm Mukhâlafat As.h.âb al-Jah.îm. This is also the position of Ibn Kathîr: see his commentary of the verse: (The Originator of the heavens and the earth!) (2:117) in his Tafsîr. He followed in this his teacher Ibn Taymiyya.

[21][21]Bakhît, Fatâwâ H.adîthiyya (p. 205).

[22][22]Al-Shawkânî, Nayl al-Awt.âr (4:60).


Dedicated to the Beloved of Allah, our Prophet (Allah bless him & give him peace), his family, companions, and those who followed in the footsteps on the Sunni path.

To see past answers, which may be searched by keyword, visit http://www.groups.yahoo.com/group/hanafi

[trax]

I wish to celeberate evry day or every night Birhtday of Prophet.
Actually Brithday of Prophet is Birth of Islam. Who will be so nonsense to refuse this fact.

[abu yusaf]

Bro Trax,

Birth of Islam was from Prophet hood at the age of 40.

This issue is one where their is Ikhtilaf based on dallel. Some may argue that the dallel of those who advocate mawlid is weak or not valid and they can hold a just opinion and call this a bidah.

However it cannot be said of those who advocate Mawlid that they hold a kufar opinion, because they refer to the Islamic texts and present an argument for it.

It shows that we can never bring about unity unless we put into practice the Islamic principle," The Imam resolves the disputes by adoption".

[The Strategist]

Originally posted by sheik
ASA,

This issue has been bought up here before many times, it's always our Shi'ite brothers who insist on bringing it all the time.

For the last time, hopefully, celebrating the Prophets (SAW) birthday when Muhammed (SAW) didn't and the Sahaba (RA) didn't is clear biddah. It's copying culture that is alien to Islam such as Christianity.

Fee Aman Allah

While I personally have no opinion on the matter either way yet, I gather that the popular consensus in the forum is that since it is a bidah, it should be avoided!

So be it. But then, will someone explain to me the logic behind allowing taraweeh prayers in jama'a in the holy month of Ramadan, while the Prophet (sawa) had expressly prohibitted and discouraged the trend in his lifetime? (References available in the 'Sahihs')

[a_rafee]

Firstly, we must understand that the Taraweeh prayers are not ‘fard’ (obligatory), but rather Nafl or voluntary prayers; and if one chooses not to pray them, there is no sin.

The concept of Taraweeh prayers were started by the Messenger of Allah (saws), who himself led the Taraweeh prayers in congregation for a period of three nights. He then subsequently stopped leading the congregation on the fourth night, and said that he feared that these prayers would be made obligatory on the muslims. Thus he (saws) himself prayed and allowed the believers to offer the Taraweeh prayers individually.

After the death of the Messenger of Allah (saws), in the reign of Hadrat Umar, he saw the believers offering the Taraweeh prayers individually, and he recommended that since there was no chance of the prayers now being made obligatory, the believers could pray in congregation if they so willed. This was not a new introduction in the deen, as the Sunnah of the Messenger (saws) was already established when he (saws) led the believers in the Taraweeh prayers for three nights and only stopped it because he did not want them to be made obligatory on the believers.

Besides, this recommendation was agreed upon by all the surviving companions of the Prophet (saws), like Hadrat Ali, Hadrat Abbas ibn Abdul Muttalib, Hadrat Uthman, Hadrat Abdur Rahmaan bin Awf, Hadrat Ammar bin Yassir, Hadrat Bilaal, Hadrat Saad ibn Abi Waqqas, etc., and they all joined the Taraweeh prayers in congregation with Hadrat Umar. One more fact to note here is that when Hadrat Ali became the Khalifa, he himself prayed and led the believers in praying the Taraweeh prayers in congregation.

Sunan of Abu-Dawood Hadith 4590 Narrated by Irbad ibn Sariyah

One day the Apostle of Allah (saws) led us in prayer, then faced us and gave us a lengthy exhortation at which the eyes shed tears and the hearts were afraid. A man said: Apostle of Allah! It seems as if it were a farewell exhortation, so what injunction do you give us? He (saws) then said: I enjoin you to fear Allah, and to hear and obey, even if it be an Abyssinian slave (is appointed as your leader) , for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the Rightly-Guided Khalifas (Hadrat Abu Bakr, Hadrat Umar, Hadrat Uthman, and Hadrat Ali) Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error..

We all know Taraweeh is confirmed by Prophet ( s ) himself, followed by Khalifas and confirmed by 4 imams.

But What about Milad-un-nabi?

Niether Prophet ( s ), nor 4 Khalifas, not even 4 Imams - !!!! It is clear Bid'ah. How can one compare Taraweeh with Milad????.





It has been reported in an authentic narration that the Prophet of Allah (saws) said: “Whoever introduces a ‘bida’ (innovation) in this deen brought by me (saws), it will be rejected.”



It has been reported by Imam Ali ibn Abu Talib (r.a.) that the Prophet of Allah (saws) said: “If anyone introduces an innovation (in religion), he will be responsible for it. If anyone introduces an innovation or gives shelter to a man who introduces an innovation (in religion), he is cursed by Allah, by His angels, and by all the people.”



It has been reported by Jabir ibn Abdullah (r.a.) in another authentic narration that the Prophet of Allah (saws) said in a sermon: “The best speech is that which is embodied in the Book of Allah, the Al Quran; and the best guidance is the guidance given by me, Mohamed (saws). The most evil affairs are the innovations, and every innovation is an error.”

[The Strategist]

It has been reported by Imam Ali ibn Abu Talib (r.a.) that the Prophet of Allah (saws) said: “If anyone introduces an innovation (in religion), he will be responsible for it. If anyone introduces an innovation or gives shelter to a man who introduces an innovation (in religion), he is cursed by Allah, by His angels, and by all the people.”--a_rafee

While you admit that Taraweeh in jama'a was prohibitted by the Prophet(sawa) you condone the introduction of the practice by Hadrat Umar bin Khattab. The justification being that there was no chance of it becoming obligatory at that point in time. And that they are sunnah prayers and it is no sin to not offer them in congregation. A sunnah that the Prophet(sawa) himself prohibitted!

In other words you are saying that Hadrat Umar bin Khattab allowed in his lifetime what the Prophet prohibitted in his. Regardless of whether any other subsequent Caliphs or Imams commented upon Taraweeh or not, the fact remains that it was introduced as a bidah- an innovation.

Hadrat Umar himself called it a 'good' bidah. In other words he judged a practice to be an embellishment for Islam after the religion of Allah(swt) was perfected through His Prophet in his lifetime. He applied a finishing touch, you mean. Just as he abolished the practice of muta of Hajj and marriage because he preferred it that way. The same close companion who was at odds with the Prophet and publicly questioned the Prophet's integrity on the occasion of Hudaibiya ("Are you a truthful man? Did you not say we would perform Hajj?") and refused him a pen and paper on his deathbed ("He is talking in delirion!"- na'audibillah)

And when some Muslims want to recite the Quran and send blessings on the Prophet on the day he was born in the memory of the august occasion, it pains you that the practice is a bidah and an innovation. Sad that Hadrat Umar bin Khattab did not grant his approval and consider it to be a 'good' bidah. Would have made all the difference to some.

Enough said.

[AbuMubarak]

the prophet didnt forbid it, but gave a reason why he didnt want it instituted at that time

umar, who knows the prophet and islam better than any of us, 1400 years later, encouraged muslims to do it

there is a world of difference between that and wishing every muslims a merry muhammadmas and deck the halls with bows of holly, falalalala, lala la la

[JiHaD_JoE]

i dunno cause in some Muslim countries like Egypt and Syria, they do celebrate it, i think we shud just all pray extra for Muhammad (PBUH) agree?

[The Strategist]

Originally posted by Raafi
the prophet didnt forbid it, but gave a reason why he didnt want it instituted at that time

umar, who knows the prophet and islam better than any of us, 1400 years later, encouraged muslims to do it

there is a world of difference between that and wishing every muslims a merry muhammadmas and deck the halls with bows of holly, falalalala, lala la la

Such blind faith in a companion? He understood Muhammad and Islam better? Is that why he said:
"I never doubted Muhammad's prophethood more than I did on the occasion of Hudaibiya?"

[AbuMubarak]

are you attempting to slander one of the beloved companions of the prophet???

for some reason, when i first heard that, it made me love umar more, because from a defeatist position, the prophet told umar to be patient, umar, being the obedient companion, obeyed

o how i wish we had muslims who would put their petty thoughts aside and submit to the islam we claim to love

i hear a lot of people speak of unity, but with such evil comments made only to create doubt, this is why unity is a myth and nothing more than words out of our mouths

are you remotely attempting to state that if you were alive during the life of the prophet you would have been a better muslim than umar ibn al-khattab?

[The Strategist]

Originally posted by Raafi
are you attempting to slander one of the beloved companions of the prophet???

For the record, No! Not slandering anyone. Just asserting that the Islam I follow is the Islam that was perfected and completed by the Prophet Muhammad al Mustafa, may God's Blessing be Showered upon him and his descendents! And not the 'Islam' that was modified by any of his collegues, companions, friends, well wishers, do gooders or whosoever.


are you remotely attempting to state that if you were alive during the life of the prophet you would have been a better muslim than umar ibn al-khattab?

Umar ibn al Khattab or Abu Dharr e Ghiffari or Othman bin Affan or Salman al Farsi or Abu Bakr or Bilal. Every companion or Muslim of 21st century is as good as the faith and deeds he or she establishes for the Pleasure of God and His Prophet!

I am not saying if I would be better than anyone but rather saying that if I were alive then during the time of the Prophet and had the good sense and fortune of becoming a Muslim, I most positively would NOT have

1. Asked him on the day of Hudaibiyah, "Are you a truthful man?"

2. Deprived him of pen and paper on his deathbed and said:
" He is talking nonsense"

3. Attempted to gatecrash into the house of the Prophet's daughter Bibi Fatima and set it afire to force out the companions and family members of the Prophet to forcibily extract an oath of alliegence from them in favour of the 'accidental*' Caliph.
----------------------------------------------------------------
*"The Caliphate of Abu Bakr was an accident and God saved us from the evil of it"-- Hazrat Umar bin Khattab.

Umar bin Khattab was by all means a close companion of the Prophet who enjoyed enviable status as such. The only reservation is the freedom with which he crossed the Prophet on a few historically documented occasions and the lack of respect he showed to the Prophet's only surviving daughter, Fatima- The Chief of the Ladies of Paradise!

Thats all.

[GenN]

Assalamalikum

NO ONE can deny that a GOOD bidah is not allowed. Only wahabie/salfies try to deny this. GOOD BIDAH'S ARE ALLOWED, read abu yusuf's post above, can't be bothered to debate this, it's an established fact of Islam.

regarding the mawlid (so long as no one considers it to be part of the deen) I do not forbid it as it is a good bidah , but I do not celebrate it either as the first 3 generations did not celerbrate it.

All this talk about unity and we can't even unite on a little issue like this, those that consider it a good bidah and celerbrate it let them be and do not criticise them as they are taking it from the deen, and those that do not celerbrate it let them be and do not criticise them as they are also taking it from the deen. It's only a matter of interpretation.

and a side note is WAKE UP MUSLIMS, of all the problems muslims are having today we are arguing over a minor issue. It's no wonder we find ourselves in the state we are in today.

And Allah knows best.

Wa a likum assalam

[GenN]

Assalamlikum

Oh and strategist, Umar radiallhoanho Understands ISlam FAAAAAR better than you, is one of the best men after the prophets peace be upon them all, to have ever walked the planet, and has a guarntee YOU DON'T, that is the gurantee of jannah by Muhammed sallahualyhiwaslam, so if i were you don't even bother pointing mistakes of his out, worry about yourself and criticise yourself first.

And i just realised you a shia.

Wa alikumsalaam

[The Strategist]

Originally posted by GenN
Assalamlikum

Oh and strategist, Umar radiallhoanho Understands ISlam FAAAAAR better than you, is one of the best men after the prophets peace be upon them all, to have ever walked the planet, and has a guarntee YOU DON'T, that is the gurantee of jannah by Muhammed sallahualyhiwaslam, so if i were you don't even bother pointing mistakes of his out, worry about yourself and criticise yourself first.

And i just realised you a shia.

Wa alikumsalaam

Wa alaikum Salam GenN. Personally, I have nothing for or against anyone either living or dead, who hasn't offended me or my Prophet.

I am keen, just as I presume you are, to follow the Islam of Muhammad, the Prophet, as Muhammad preached it and practised it. If anyone seeks to interfere between me and my Prophet and change the religion and its laws after they have been established by Muhammad to the Almighty's Pleasure, then that person, whosoever he or she may be, is no friend of either the Prophet or the Muslims.

That said, I wish to clarify that I have nothing against any Muslim, either living or dead, and I intend not to compare myself with any. The Almighty is the Ultimate Judge and His Pleasure will Prevail. I only want the Islam for myself that He chose to establish through His Messenger, who was our beloved and infallible Muhammad Al Mustafa, peace be upon him and his descendents!

And not anybody else!

May God's Choicest Blessings be Showered upon Muhammad and his descendents for ever and ever. Not just on his birthday. Amen.

[jamila]

Strat, you can do nothing but say The Prophet, solla allahu aleihi wassalam, is infallible - despite being assured IN THE QUR'AN that he is a human being, albeit the best of all human beings and the best example, like ourselves. If you didn't, where would the claim to infallibility for your imama be?

Thinking Laterally
Outside the Square

Jamila ;)

[Sitar Romance]

:( :( :( :( :(

[zainabia]

Bismillah

Salam Alaikum

I found the following post at www.shiachat.com

(I hope my respectable brothers and sisters don't get it as personal offence against them and keep open for discussing)

i was offended

[The Strategist]

,

[HAMZAA]

I found this on the Net
Notice, i have edited a part in order not to cause fitna.




Wahhabi Mawlids

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Wahhabi Mawlids

It is widely believed that Wahhabi/"Salafi" are against the idea of holding celebrations of Mawlid. But that's not true. They celebrate not one, but many Mawlids. Here are some of the Wahhabi/"Salafi" Mawlids we have witnessed.

1- Mawlid of Shaykh Muhammad ibn `Abd al-Wahhab, Shaykh-an-Najdi , Shaykh al-Islam of "Salafis"/Wahhabis, and Imam of the Two Cities (Riyad and Dar`iyya):

Every year at the anniversary date of Muhammad ibn `Abd al-Wahhab's death, a great feast is held at the Ibn Sa`ud University in Riyad (in Najd) at which
time they praise the unparalleled magnificence of their beloved religious leader, listing his qualities and reciting new poetry about his greatness. All over the world, their embassies also fulfill this important communal obligation (fard kifaya). This is NOT `ibada, of course.

2- Mawlid of the State, known as National Day:

This Mawlid, similar to Independence Day, Flag Day, and Army Day, is celebrated every year in the country with international gala festivities, fanfare, parades, army reviews, podiums and thrones, and also, of course, new poems of praise and Madih recitations for the State founders and current rulers, all at colossal cost, but whatever means leads to fulfilling an obligation (fard), is itself an obligation. Of course this is NOT `ibada.

3- Mawlid of the Nation's Century:

This was a gigantic and truly new Mawlid, the like of which was never seen before. Last year we all witnessed the great celebrations whose main slogan
was "100 years KSA" to commemorate one century of freedom from the innovated Khilafa and the establishment of the Sunni Kingdom. On this occasion
thousands of shiny and colorful lights, new constructions, inventive and tasteful decorations, posters, banners, placards, and other graphic art productions were displayed in public places and broadcast over the media with orchestral music, poems, and commentary of self-praise and glorification that filled the heart with warmth, love of dunya, and national pride. All Mawlids should be like this! (Needless to say, this is NOT
`ibada.)

4- Mawlid of the Mufti:

At the recent passing of the Grand Mufti of the Wahhabiyya Sect, Bin Baz, it was decided by the Mawlid Celebration Board to issue a special commemorative
glossy publication praising his greatness, listing his achievements and merits, and deploring his demise with big tears of sadness. In fact, the magazine cover showed a delightful, artistic painting of a series of big tears stringed together like dhikr-beads, and inside each tear there was a small Ka`ba. Al-Hamdu lillah, the Grand mufti is gone, the tears dried up, but we still have the Ka`ba!

5- Mawlid of the Ministers:

From time to time, public sessions of high praise are held for certain ministers according to worldly (dunya) merit. In a recent incident one of our brothers unduly obsessed with the hereafter (Akhira) witnessed a TV program in Madina during Hajj 1999, in which one of the Ministers was lavishly praised (madih) by a 7-year old schoolboy dressed in a formal army suit, reciting poetry he had innovated for him. The boy was called to the podium (`arsh) and asked by that minister what he would like to receive for praising him so much. The boy said on the spot: "Half a million Ryals." The Minister happily granted his wish. (Jazak Allahu Khayran for such a generous, noble gesture on National TV during Hajj, so that everyone young and old should learn to praise and magnify government officials instead of reciting Qasidat al-Burda or other such things!) The brother who witnessed this event on TV, as he was pleased with the Best of Creation - the Prophet (SAWS) - went to the Prophet's Mosque and, standing at Bab Gibril in front of the blessed Green Dome (with other brothers who were also obsessed with Akhira), started excessively obeying the command of the Qur'an to invoke blessings and abundant greetings on the Holy Prophet (SAWS) and recite Qasida in his praise. Immediately, the guards of the Custodian of the Two Holy Mosques went on Red Alert (special guards from the elite Tala`al Badru Emergency Alert Unit) as they noticed that the brothers were committing an act of love and respect for the Beloved of Allah (SAWS), something known in their legal police code as SHIRKUFRBID`A (which only they can pronounce correctly). So the elite, frowning paratroopers yelled at the brothers to stop immediately this violation of the National Mawlid Law, manhandled them, and threatened them with arrest and jail unless they stopped their crime. Moral: If only those brothers had used their intellects to recite Mawlid for a State Minister instead of Rahmatan lil-Alamin (SAWS), they would have been several million Ryals richer today! (And this would NOT be `ibada!)

6- Mawlid of Monuments and Inscriptions:

Unlike the preceding Mawlids which are seasonal or according to special circumstances, this Mawlid is a permanent Mawlid in Madina, steps away from the Prophet's Mosque in the ritzy Dar al-Tayba square. It consists in a 15-foot monument in the shape of a globe topped by a dome similar to the Prophet's dome, flanked by a flag, in the middle of a waterfall. Below, an inscription says: "In appreciation to the King for services rendered to Islam." This Mawlid of Monuments and Inscriptions fulfills two important functions. First, it is most suitable for photography as a memento of His Majesty the King in the City of the Holy Prophet (SAWS) as, unfortunately, pictures of the real Dome are prohibited but happily, pictures of this dunya monument are welcome (as it is NOT `ibada).

Second, just like the inscription acknowledging His Majesty the King at the bottom of the door of the Ka`ba in Mecca (for every pilgrim to remember and commemorate) this monument and inscription fills the vacuum created - in the last century - by the destruction of the graves of of the great past Muslim
figures who contributed over 1,000 years to the greatness of Islam. Figures such as `Uthman ibn `Affan who used to ride on a donkey and sleep on the mosque floor when he was caliph; `Uthman ibn Mazun whose grave the Holy Prophet (SAWS) personally built up; Malik ibn Anas who walked barefoot in Madina out of respect for Rasulullah (SAWS); our mothers the Prophet's wives; his daughters, uncles, cousins, and thousands of Sahaba all left without one sign - i.e. monument or inscription - reminding of their existence or "services rendered to Islam." But why remember them? Wouldn't that be... `IBADA!?

Conclusion:

It is hoped that this brief description will help dispel the false and unjust notion that no Mawlid of any kind is celebrated in the Wahhabi/"Salafi" world today. Yes, they celebrate Mawlid, rejoice and remember like everybody else - but in their own special way, WITHOUT `ibada. As Allah (SWT) said: "Every party rejoices in what they have." And the Holy Prophet (SAWS) said: "When someone loves something, they make abundant remembrance of it." May Allah reward everyone of them for NOT making `ibada with innovated Mawlids, all according to their intention and according to what they deserve!


Bear this one thing in mind: These shayateen have the cheeks to say that Milad-un-Nabi (Sallallahu alayhi wa Sallam) is Shirk & Bid'ah, yet in the LA
Times, they openly join in the celebration of Christmas.

So let's get this straight. According to the Najdis:


a. Milad of Nabi Isa ibn Maryam, Christmas, which is actually a pagan Greco-Roman celebration, is considered to be a sacred event.
b. Milad of the Holy Last Messenger, Sallallahu alayhi wa Sallam, is "bid'ah, shirk, kufr."

La'natullah 'alaa-l-kaadhibeen wa alaa-l-munafiqeen!









--------------------------------------------------------------------------------

[muawiyah]

rafdhi hamzaa if you want to meet and know about real salafis refer to Sheikh salman elAuwda, Safr al Hawali, alMaqdesi, Abdullah Azzam etc. As for Al Saud they like the Rawafid AyatulIblees' of Iran adopted an unislamic/unsalafi mode of life.

[HAMZAA]

DEAR ADMIN, I HAD EDITED MY POST INORDER TO RESPECT AND NOT CAUSE FITNA, YET YOU ALLOW MUAWIA TO SPEW HATE AND DISRESPECT AGAINST SCHOLARS WHOM I AND MILLIONS OF SHIA AND SUNNI RESPECT AND LOVE,
IT IS TIME FOR YOU TO TAKE ACTION!

[zainabia]

Brother Rafi

Salam Alaikum


My last post (which is deleted by Moderator) deals with the authenticity of alleged hadith of "Following 4 rightly guided Calips"

Brother, if you want to know the authenticity of this hadith, then I can send it to you per private message.

I copied it from www.shiachat.com

The offensive thing is there about the use of Salafies.

If you want, I can delete this word from the post.

==================================

If anyone else want to know the authenticity of this hadith, then please ask me per private messanger.

Was Salam.

[muawiyah]

raafii if you need any clarification or the truth about anything zainabia presents to you feel free to contact me at any time.

[Saleh Ali]

Va Sallahu Ela Sayyadina Muhammat Ashfaril Kalkil Azim,


Al-Sultan Al Evliya Sayyadina Muhammats Birth is a Blessing for the Humankind, Every Cration Of the Dunyet Became Happy of His Birth, So Should we Not be happy? It is clearly established from Kuran ve Sunnet that is completely Legal to Celebrate The Birth Of Sayyadina Muhammat , And By celebrating I mean Reading Kuran Giving the poor food and all good deeds,


Here is the Zaliils from Kuran And SUnnet You can Celebrate!


First the question is Can we Celebrate Mavlid Serif?

Yes we should celebrate it every year
And every month and every week
And every hour and every moment.


We find nowadays publications filled with lies and deception which mislead many Muslims into thinking negatively about the honorable Mawlid of the Prophet. These publications claim that to celebrate the Mawlid is an act of innovation that goes against Islam. This is far from the truth, and it is therefore necessary for those who can speak clearly to help clarify and reverse the doubts surrounding this most blessed day. It is with this humble intention that I present the following proofs in support of celebrating our beloved Prophet's birthday.

The Prophet said, "He who innovates something in this matter of ours that is not of it will have it rejected." He also said, "Beware of innovations, for every innovation (kul bida`) is misguidance."

Those opposed to Mawlid cite this saying and hold that the word every (kul) is a term of generalization, including all types of innovations, with no exception, and that therefore, celebrating Mawlid is misguidance. By daring to say that, they accuse the scholars of Islam of innovation. At the top of the list of those they have accused, then, is our Master `Umar (r). Those in opposition to Mawlid quickly reply to this, "But we did not mean the Companions of the Prophet Muhammad."

It follows, then, that the meaning of every (kul) cannot be taken in its general sense. Therefore, although the Prophet may not have said to celebrate his blessed birthday, it is nonetheless not innovation to do so. For, as the following examples show, there were many actions and practices instituted by his close followers after his time that are not deemed innovation.

Compiling the Qu'ran.
(From a Prophetic saying related by Zaid Ibn Thabit.(r)) "The Prophet died and the Qu'ran had not been compiled anywhere. `Umar (r) suggested to Abu Bakr (r) to compile the Qu'ran in one book. When a large number of Companions were killed in the battle of Yamama, Abu Bakr wondered, "How could we do something that the Prophet did not do?' `Umar said, "By Allah, it is good.' `Umar persisted in asking Abu Bakr until Allah expanded his chest for it (Allah made him agree and accept these suggestions) and he sent for Zaid Ibn Thabit and assigned him to compile the Qu'ran." Zaid said, "By Allah if they had asked me to move a mountain, it would not have been more difficult than to compile the Qur'an." He also said, "How could you do something that the Prophet did not do?" Abu Bakr said, "It is good, and `Umar kept coming back to me until Allah expanded my chest for the matter." The saying is narrated in Sahih Al Bukhari.

The Maqam of Ibrahim (as) in relation to the Ka'ba.
(Al Bayhaqi narrated with a strong chain of narrators from Aisha.) "The Maqam during the time of the Prophet and Abu Bakr was attached to the House, then `Umar moved it back." Al Hafiz Ibn Hajar said in Al Fath, "The Companions did not oppose `Umar, neither did those who came after them, thus it became unanimous agreement." He was the first to build the enclosure (maqsura) on it, which still exists today.

Adding the first call to prayer on Friday.
(From Sahih Al Bukhari, from Al Sa'ib bin Yazid.) "During the time of the Prophet (s), Abu Bakr (r) and `Umar (r), the call to Friday prayer used to occur when the Imam sat on the pulpit. When it was Othman's (r) time, he added the third call (considered third in relation to the first adhan and the iqama. But it is named first because it proceeds the call to the Friday prayer.)"

Salutations on the Prophet composed and taught by our Master `Ali (r).
The salutations have been mentioned by Sa'id bin Mansoor and Ibn Jareer in Tahzeeb al Aathar, and by Ibn Abi Assim and Ya'qoob bin Shaiba in Akhbar `Ali and by Al Tabarani and others from Salamah Al Kindi.

The addition to the tashahhud by Ibn Mas'ud.
After "wa rahmatullahi wa barakatu," and the Mercy of Allah and Blessings, he used to say, "assalamu `alayna min Rabbina," peace upon us from our Lord. Narrated by Al Tabarani in Al Kabir, and the narrators are those of the sound transmitters, as it has been mentioned in Majma' Al Zawa'id.

The addition to the tashahhud by Abdullah Ibn `Umar.
He added the basmalah at the beginning of the tashahhud. He also added to the talbia, "labbaika wa sa'daika wal khayru bi yadayka wal raghba'u ilayika wal `amalu" This is mentioned in Bukhari, Muslim, et al.

These are some of the developments instituted by the Prophet's Companions, the scholars, and the honorable members of his nation, which did not exist during the time of the Prophet, and which they deemed good. Are they, then, misguided and guilty of bad innovation?

As for the claim that there is no such thing in religion as good innovation, here are some sayings of the brilliant scholars of Islam belying this claim.

Imam Nawawi said in Sahih Muslim (6-21)
"The Prophet's saying every innovation is a general-particular and it is a reference to most innovations. The linguists say, "Innovation is any act done without a previous pattern, and it is of five different kinds.'" Imam Nawawi also said in Tahzeeb al Asma' wal Sifaat, "Innovation in religious law is to originate anything which did not exist during the time of the Prophet, and it is divided into good and bad." He also said, "Al-muhdathat (pl. for muhdatha) is to originate something that has no roots in religious law. In the tradition of religious law it is called innovation, and if it has an origin within the religious law, then it is not innovation. Innovation in religious law is disagreeable, unlike in the language where everything that has been originated without a previous pattern is called innovation regardless of whether it is good or bad."

Shaykh Ibn Hajar Al Asqalani, the commentator on Al Bukhari, said,
"Anything that did not exist during the Prophet's time is called innovation, but some are good while others are not."

Abu Na'eem, narrated from Ibrahim Al Junaid, said, "I heard Ash-Shafi'i saying,
"Innovation is of two types; praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy.'"

Imam Albayhaqi narrated in Manaqib Ash-Shafi'i that Ash-Shafi'i said,
"Innovations are of two types: that which contradicts the Qu'ran, the Sunnah, or unanimous agreement of the Muslims is a innovation of deception, while a good innovation does not contradict any of these things."

Al `Izz bin Abdussalam said, at the end of his book, Al Qawa'id,
"Innovation is divided into obligatory, forbidden, recommended, disagreeable and permissible, and the way to know which is which is to match it against the religious law."

Clearly we see from the opinions of these righteous scholars, that to define innovations in worship as wholly negative without exception is ignorant. For these pious knowers, among them Imam Nawawi and Ash-Shafi'i, declared that innovations could be divided into good and bad, based on their compliance or deviance with religious law.

Moreover, the following Prophetic saying is known even to common Muslims, let alone scholars: "He who inaugurates a good practice (sunnatun hasana) in Islam earns the reward of it, and of all who perform it after him, without diminishing their own rewards in the least." Therefore it is permissible for a Muslim to originate a good practice, even if the Prophet didn't do it, for the sake of doing good and cultivating the reward. The meaning of inaugurate a good practice (sanna sunnatun hasana) is to establish a practice through personal reasoning (ijtihad) and derivation (istinbat) from the rules of religious law or its general texts. The actions of the Prophet's Companions and the generation following them which we have stated above is the strongest evidence.

The ones prejudiced against celebrating the Prophet's birthday have paved the way for their falsehood by deceiving the less-learned among the Muslims. The prejudiced ones claim that Ibn Kathir writes in his Al Bidaya wal Nihaya (11-172) that the Fatimide-Obaidite state, which descends from the Jew, Obaidillah Bin Maimoon Al Kaddah, ruler of Egypt from 357-567 A.H., innovated the celebration of a number of days, among them, the celebration of the Prophet's birthday. This treacherous lie is a grave insult to the scholarship of Ibn Kathir and the scholarship of all Islam. For in truth, Ibn Kathir writes about the Prophet's birthday in Al bidaya wal nihaya [13-136] "The victorious king Abu Sa'id Kawkaburi, was one of the generous, distinguished masters, and the glorious kings; he left good impressions and used to observe the honorable Mawlid by having a great celebration. Moreover, he was chivalrous, brave, wise, a scholar, and just." Ibn Kathir continues, "And he used to spend three hundred thousand Dinars on the Mawlid." In support, Imam Al Dhahabi writes of Abu Sa'id Kawkaburi, in Siyar A'laam al nubala' [22-336] "He was humble, righteous, and loved religious learned men and scholars of Prophetic saying."

Following are some sayings of the rightly guided Imams regarding the Mawlid.

Imam Al Suyuti, from Alhawi lil fatawi, wrote a special chapter entitled "The Good Intention in Commemorating the Mawlid," at the beginning of which he said,
"There is a question being asked about commemorating the Mawlid of the Prophet in the month of Rabi' Al Awal: what is the religious legal ruling in this regard, is it good or bad? Does the one who celebrates get rewarded or not?" The answer according to me is as follows: To commemorate the Mawlid, which is basically gathering people together, reciting parts of the Qu'ran, narrating stories about the Prophet's birth and the signs that accompanied it, then serving food, and afterwards, departing, is one of the good innovations; and the one who practices it gets rewarded, because it involves venerating the status of the Prophet and expressing joy for his honorable birth.

Ibn Taymiyya said in his book Iqtida' Al Sirat Al Mustaqeem (pg. 266)
"Likewise, what some people have innovated, in competition with the Christians in celebrating the birth of Jesus, or out of love and veneration of the Prophet⦣128;榱uot; and he continues "⦣128;洨at the predecessors didn't do, even though there is a reason for it, and there is nothing against it." This is a saying of someone who set fanaticism aside and sought to please Allah and his Prophet. As far as we are concerned, we commemorate the Mawlid for no other reason but what Ibn Taymiya said, "Out of love and veneration of the Prophet." May Allah reward us according to this love and effort, and may Allah bless the one who said, "Let alone what the Christians claim about their Prophet, and you may praise Muhammad in any way you want and attribute to his essence all honors and to his status all greatness, for his merit has no limits that any expression by any speaker might reach."

In the same source previously mentioned, Al Suyuti said,
"Someone asked Ibn Hajar about commemorating the Mawlid. Ibn Hajar answered, "Basically, commemorating the Mawlid is an innovation that has not been transmitted by the righteous Muslims of the first three centuries. However, it involves good things and their opposites, therefore, whoever looks for the good and avoids the opposites then it is a good innovation.' It occurred to me (Al Suyuti) to trace it to its established origin, which has been confirmed in the two authentic books: Al Sahihain. When the Prophet arrived in Medina he found that the Jews fast the day of Aashura; when he inquired about it they said, "This is the day when Allah drowned the Pharaoh and saved Moses, therefore we fast it to show our gratitude to Allah.' From this we can conclude that thanks are being given to Allah on a specific day for sending bounty or preventing indignity or harm." Al Suyuti then commented, "What bounty is greater than the bounty of the coming of this Prophet, the Prophet of Mercy, on that day?"

"This is regarding the basis of Mawlid. As for the activities, there should be only the things that express thankfulness to Allah, such as what has been previously mentioned: reciting Qu'ran, eating food, giving charity, reciting poetry praising the Prophet or on piety which moves hearts and drives them to do good and work for the Hereafter."


These are the derivations that those opposed to Mawlid call false conclusions and invalid analogies.

Imam Mohammed bin Abu Bakr Abdullah Al Qaisi Al Dimashqi.
Jami' Al Athar fi Mawlid, Al Nabiy Al Mukhtar, Al lafz al ra'iq fi Mawlid khayr al khala'iq, and Mawlid al sadi fi Mawlid Al Hadi,

Imam Al `Iraqi.
Al Mawlid al heni fi al Mawlid al sani.

Mulla `Ali Al Qari.
Al Mawlid Al rawi fil Mawlid al Nabawi.

Imam Ibn Dahiya.
Al Tanweer fi Mawlid Al basheer Al Nadheer.

Imam Shamsu Din bin Nasir Al Dimashqi.
Mawlid al Sadi fi Mawlid Al Hadi. He is the one who said about the Prophet's estranged uncle, Abu Lahab, "This unbeliever who has been dispraised, "perish his hands" [111: 1], will stay in Hell forever. Yet, every Monday his torment is being reduced because of his joy at the birth of the Prophet." How much mercy can a servant expect who spends all his life joyous about the Prophet and dies believing in the Oneness of Allah?

Imam Shamsu Din Ibn Al Jazri.
Al Nashr fil Qira'at Al `Ashr, `Urf Al Ta'reef bil Mawlid al shareef.

Imam Ibn Al Jawzi
Imam Ibn Al Jawzi said about the honorable Mawlid, "It is security throughout the year, and glad tidings that all wishes and desires will be fulfilled."

Imam Abu Shama
Imam Abu Shama (Imam Nawawi's shaykh) in his book Al ba'ith ala Inkar Al bida` wal hawadith (pg.23) said, "One of the best innovations in our time is what is being done every year on the Prophet's birthday, such as giving charity, doing good deeds, displaying ornaments, and expressing joy, for that expresses the feelings of love and veneration for him in the hearts of those who are celebrating, and also, shows thankfulness to Allah for His bounty by sending His Messenger, the one who has been sent as a Mercy to the worlds."

Imam Al Shihab Al Qastalani
Imam Al Shihab Al Qastalani (Al Bukhari's commentator) in his book Al mawahib Al Ladunniya (1-148) said, "May Allah have mercy on the one who turns the nights of the month of the Prophet's birth into festivities in order to decrease the suffering of those whose hearts are filled with disease and sickness."

There are others who wrote and spoke about Mawlid, such as Imam Al Sakhawi, Imam Wajihu Din bin `Ali bin al Dayba' al Shaybani al Zubaidi, and many more, which we will not mention due to the limited space available. From these many evidences, it should be clear by now that celebrating the Mawlid is highly commendable and allowed. Surely we cannot simply shrug off as heretics the scholars and dignitaries of this nation who approved the commemoration of the Mawlid and wrote countless books on the subject. Are all these scholars, to whom the whole world is indebted for the beneficial books they have written on Prophetic sayings, jurisprudence, commentaries, and other sorts of knowledge, among the indecent who commit sins and evil? Are they, as those opposed to Mawlid claim, imitating the Christians in celebrating the birth of Jesus? Are they claiming that the Prophet did not convey to the nation what they should do? We leave answers to these questions up to you.

And yet we must continue to examine the errors which those opposed to Mawlid utter. They say "If celebrating the Mawlid is from the religion, then the Prophet would have made it clear to the nation, or would have done it in his lifetime, or it would have been done by the Companions." No one can say that the Prophet did not do it out of his humbleness, for this is speaking evil of him, so they cannot use this argument.

Furthermore, that the Prophet and his Companions did not do a certain thing does not mean they made that thing prohibited. The proof is in the Prophet's saying, "Whoever establishes, in Islam, a good practice..." cited earlier. This is the strongest evidence that gives encouragement to innovate whatever practices have foundations in religious law, even if the Prophet and his Companions did not do them. Al Shafi'i said, "Anything that has a foundation in religious law is not an innovation even if the Companions did not do it, because their refraining from doing it might have been for a certain excuse they had at the time, or they left it for something better, or perhaps not all of them knew about it." Therefore, whoever prohibits anything based on the concept that the Prophet did not do it, his claim has no proof and must be rejected.

Thus we say to the rejecters of Mawlid: based on the rule you have attempted to found, that is, that whoever does anything that the Prophet or his Companions did not do is committing innovation, it would follow that the Prophet did not complete the religion for his nation, and that the Prophet did not convey to the nation what they should do. No one says this or believes this except a heretic defecting from the religion of Allah. To the doubters of Mawlid we declare, "Based on what you say, we convict you." For you have innovated in the basics of worship a large number of things that the Prophet did not do⦣128;⦣128;�nor did his Companions, the Generation after the Companions, or the Generation after them. For instance:

Congregating people behind one Imam to pray Salat al Tahajjud after Salat Al Tarawih, in the two Holy Mosques and other mosques.

Reciting the Prayer of Completion of the Qu'ran in Salat al Tarawih and also in Salat al Tahajjud.

Designating the 27th night of Ramadan to complete reading the entire Qu'ran in the two Holy Mosques.

A caller saying, after Salat al Tarawih, in the Qiyam prayer, "May Allah reward you."

Founding organizations which did not exist in the time of the Prophet, such as Islamic universities, societies for committing the Qu'ran to memory, and offices for missionary work, and committees for enjoining good and forbidding evil. We are not objecting to these things, since they are forms of good innovation. We merely list these innovations to point out that those who oppose Mawlid clearly contradict their own rule stating that anything that neither the Prophet nor his Companions did is innovation. And since they claim that all innovation is bad, they themselves are guilty.

Yet another claim they make is to say that those who commemorate the Mawlid are mostly indecent and immoral. This is a vulgar statement and it only reflects the character of the one saying it. Are all the distinguished scholars that we have mentioned, from the point of view of those opposed to Mawlid, indecent and immoral? We won't be surprised if this is what they believe. This is a most serious slander. We say, as the poet said, "When Allah wants to spread a virtue that has been hidden, He would let a tongue of an envious person know about it."

Those opposed to Mawlid, may Allah guide them, have confused some expressions, and claim that some religious scholars associate partners with Allah. Take for example the plea of Imam Al Busiery to Prophet Muhammad, "Oh, most generous of creation, I have no one to resort to, save You, when the prevailing event takes place." They must examine carefully the saying of Imam Al Busiery: inda hulul il amim, when the prevailing event takes place. What is al Amim? It means that which prevails over the whole universe, and all of creation, in referring to the Day of Judgment. Imam Al Busiery is asking intercession from the Prophet on the Day of Judgment because on that Day we will have no one to resort to, or appeal to. Imam Al Busiery seeks his intercession to Allah through the Prophet, for when all other Messengers and Prophets will be saying, "Myself, myself," the Prophet will be saying, "I am the one for it, I am for it [the Intercession]" It becomes even more clear now that the doubts of those opposed to Mawlid are unfounded, just as their charges of associating partners with Allah are unfounded. This is due to their blindness, both physical and spiritual.

Another similar example can be found in the well-known saying transmitted by the distinguished Imam Al Kamal bin Al Hammam Al Hanafi, author of Fath il Qadeer fi manasik al Farisi, and Sharh al Mukhtar min al sada al ahnaf. When Imam Abu Hanifa visited Medina, he stood in front of the honorable grave of the Prophet and said, "O, most honorable of the Two Weighty Ones (humankind and jinn)! O, treasure of mankind, shower your generosity upon me and please me with your pleasure. I am aspiring for your generosity, and there is no one for Abu Hanifa in the world but you." Again, we must not misinterpret this entreaty, but realize its true meaning.

Yet another misconception those opposed to Mawlid hold can be seen in their statements such as these: "What occurs during Mawlid is mixing between men and women, singing and playing musical instruments, and drinking alcohol." I myself know this to be a lie, for I have attended many Mawlids and have not seen any mixing, and never heard any musical instruments. And as for drunkenness, yes, I have seen it, but not that of worldly people. We found people intoxicated with the love of the Prophet, a state surpassing even the agony of death, which we know overcame our master Bilal at the time of his death. In the midst of this sweet stupor he was saying, "Tomorrow I shall meet the loved ones, Muhammad and his Companions."

To continue, those opposed to Mawlid say, "The day of the Prophet's birth is the same day of the week as his death. Therefore, joy on this day is no more appropriate than sorrow, and if religion is according to one's opinion, then this day should be a day of mourning and sorrow." This kind of lame eloquence, is answered by the Imam Jalal al Din al Suyuti, in Al hawi lil fatawi (pg.193), "The Prophet's birth is the greatest bounty, and his death is the greatest calamity. Religious law urges us to express thankfulness for bounties, and be patient and remain calm during calamities. Religious law has commanded us to sacrifice an animal on the birth of a child [and distribute the meat to the needy], which is an expression of gratitude and happiness with the newborn, while it did not command us to sacrifice at the time of death. Also, it prohibited wailing and showing grief. Therefore, the rules of Divine Law indicate that it is recommended to show joy during the month of the Prophet's birth, and not to show sorrow for his death."

Furthermore, Ibn Rajab, in his book Al lata'if, dispraising the rejecters of Mawlid based on the above argument, said, "Some designated the day of Aashura as a funeral ceremony for the murder of Al Hussein. But neither Allah nor His Prophet commanded that the days of the prophets' great trials or deaths should be declared days of mourning, let alone those with lesser rank."

We conclude this article with a saying of the Prophet, which has been narrated by Abu Ya'la, from Hudhaifa and about which Ibn Kathir said, "It's chain of transmission is good." Abu Ya'la said, "The Prophet has said, "One of the things that concerns me about my nation is a man who studied the Qu'ran, and when its grace started to show on him and he had the appearance of a Muslim, he detached himself from it, and threw it behind his back, and went after his neighbor with a sword and accused him of associating partners with Allah.' I then asked, "Oh, Prophet of Allah, which one is more guilty of associating partners with Allah, the accused or the accuser?' The Prophet said, "It is the accuser.'"

Completed, with all Praises to Allah and salutations and peace be upon our master Muhammad and the family of Muhammad and his Companions.

Copyright The Muslim Magazine, 1998

[AbuMubarak]

good, i think we have talked this subject to death

i wonder has anyone even listened to the arguments presented

has anyone changed their thinking, in either one direction or the other?

[Ammarah]

Bump.

No need to begin it all again. :)

[M.H.Mubarak]

ASA

If my memory is not failing me, I remember hearing a Hadith in which Rasullallah mentioned to his Asahab that he wished for his birthday not to be celebrated, as he did not want his followers to fall into the same habit as the Christians had in the celebration of Hadrat Isa's date of birth. I just can't remember where I heard that Hadith. Perhaps someone more knowledgeable in the books of Hadith will know where to find it, if indeed it does exist.

[Ammarah]

“Do not extol as the Christians extolled the son of Maryam. For I am just His slave, so say, the slave of Allaah and His Messenger” (narrated by al-Bukhaari, 4/142, no. 3445; al-Fath, 6/551)

“O people of the Scripture (Christians)! Do not exceed the limits in your religion, nor say of Allaah aught but the truth. The Messiah ‘Eesa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allaah and His Word, (“Be!” — and he was) which He bestowed on Maryam (Mary) and a spirit (Rooh) created by Him”

[al-Nisaa’ 4:171]

[Huja Usman]

Originally posted by M.H.Mubarak
ASA

If my memory is not failing me, I remember hearing a Hadith in which Rasullallah mentioned to his Asahab that he wished for his birthday not to be celebrated, as he did not want his followers to fall into the same habit as the Christians had in the celebration of Hadrat Isa's date of birth. I just can't remember where I heard that Hadith. Perhaps someone more knowledgeable in the books of Hadith will know where to find it, if indeed it does exist.

I dont think that hadis-serif exist, But Showe me Insh'a Allah the hadis-serif you are claiming. I dont think that Great Noble Imam of Imam Suyiti and Ibn Kathir and Ibn Teymiyah and Many more would have said it is rewardable to celebrate Mevlid-Serif acoridng to the SHare'a if A hadis-serif that you are claiming to exist really exists. Please show me this Hadis-Serif.

[Huja Usman]

Originally posted by Ammarah
“Do not extol as the Christians extolled the son of Maryam. For I am just His slave, so say, the slave of Allaah and His Messenger” (narrated by al-Bukhaari, 4/142, no. 3445; al-Fath, 6/551)

“O people of the Scripture (Christians)! Do not exceed the limits in your religion, nor say of Allaah aught but the truth. The Messiah ‘Eesa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allaah and His Word, (“Be!” — and he was) which He bestowed on Maryam (Mary) and a spirit (Rooh) created by Him”