Hamoudeh
22-09-05, 10:53 AM
Should we celebrate Mawlid (The Prophet's (s) birthday)? 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 ®. Those in opposition to Mawlid quickly reply to this, "But we did not mean the Companions of the Prophet Muhammad."
Should we celebrate Mawlid - Shaykh `Isa al-Mani` al-Humayri - Department of Awqaaf, Dubai (http://qa.sunnipath.com/issue_view.asp?HD=1&ID=508&CATE=2)
The meaning of innovation is found in Concept of Bid'a (http://www.forumforfree.com/forums/index.php?mforum=ahadunahad&showtopic=709). Shaykh `Isa al-Mani` al-Humayri continues:
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. 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.
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 (s); and he continues "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."
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 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 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 (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.
Should we celebrate Mawlid - Shaykh `Isa al-Mani` al-Humayri - Department of Awqaaf, Dubai (http://qa.sunnipath.com/issue_view.asp?HD=1&ID=508&CATE=2)
We all know that the Companions of the Prophet (peace and blessings be upon him) did not celebrate the Prophet's birthday, Hijrah or the Battle of Badr, because they witnessed such events during the lifetime of the Prophet who always remained in their hearts and minds. Sa`d Ibn Abi Waqqas said that they were keen on telling their children the stories of the Prophet's battles just as they were keen on teaching them the Qur'an. Therefore, they used to remind their children of what happened during the Prophet's lifetime so they did not need to hold such celebrations. However, the following generations began to forget such a glorious history and its significance. So such celebrations were held as a means of reviving great events and the values that we can learn from them. Unfortunately, such celebrations include some innovations when they should actually be made to remind people of the Prophet's life and his call. Actually, celebrating the Prophet's birthday means celebrating the birth of Islam. Such an occasion is meant to remind people of how the Prophet lived. -Shaykh Yusuf al-Qaradawi
Many books were written on the Prophet's birthday in the seventh century such as the stories of Ibn Dahya, who died in Egypt in 633 AH, Muhy Ed-Deen Ibn Al-`Arabi, who died in Damascus in 683 AH, Ibn Taghrabik, who died in Egypt in 670 AH; and Ahmad Al-`Azli and his son Muhammad, who died in Sabata in 670 AH. Due to the spread of innovation during such celebrations, scholars have denounced them and stated that they were groundless. Among those scholars is the Maliki jurist Taaj Ad-Deen `Umar Ibn Al-Lakhmi Al-Sakandari known as Al-Fakahaani, who died in 731 AH; he wrote his thesis Al-Mawrid fil Kalam `Ala-Mawlid on this issue and As-Syooti quotes it in his book Husn Al-Maqsid. Sheikh Muhammad Fadl `Ashoor says that in the ninth century, scholars were divided over the issue. Some said it was permissible, others said it was not and it was recommended by As-Siyuti, Ibn Hajar Al-`Asqalani and Ibn Hajar Al-Haythmi, yet they condemned the innovations that took place during such festivities. Their opinion was derived from the verse: (And remind them of the days of Allah) (Ibrahim 14: 5).
Explaining the previous verse, An-Nasa`i and `Abdullah Ibn Ahmad report in Zaway’d Al-Musnad and Al-Bayhaqi in Shu'ab Al-Iman reports on the authority of Ibn Ka`b that he said that the Prophet (peace and blessings be upon him), said: 'The days of Allah' are Allah's Blessings and Signs, and the Prophet's birth is a great bliss." (Al-Alusi's Ruh Al-Ma`ani) Muslim reports on the authority of Qatadah Al-Ansari that the Prophet (peace and blessings be upon him), was asked about fasting on Monday and he replied: "It is the day on which I was born and on which I received the Divine Revelation". It is also reported on the authority of Ibn `Abbas and Ibn Jabir that the Prophet (peace and blessings be upon him) was born in the "year of the elephant" on the 12th of Rabee` Al-Awwal. He also received the Divine Revelation, ascended to the Heavens, migrated to Madinah and died on the 12th of Rabee` Al-Awwal. The Prophet (peace and blessings be upon him), says that the day he was born was a special day. Since it is well known from the Shari`ah that Muslims should seize the opportunity in blessed days and do good deeds, Muslims should celebrate the Prophet's birthday so as to thank Allah for guiding them to Islam through Prophet Muhammad (peace and blessings be upon him). Therefore, celebrating the Prophet's birthday is permissible provided that it does not include committing any of the prohibited things. As for throwing banquets, this comes under the verse saying: (O ye who believe! Eat of the good things wherewith We have provided you, and render thanks to Allah if it is (indeed) He whom ye worship.http://www.islamicaweb.com/forums/images/smilies/wink.gif (Al-Baqarah 2: 172)
My opinion is that celebrating such a religious occasion is recommended especially nowadays for youth have become forgetful of these religious occasions and their significance because they have indulged in other celebrations. Celebrating such a great event should be done through reading more about the Prophet's Sunnah and life, building mosques, religious institutes and doing other forms of charity work that remind people of the Prophet's life and his struggle. Therefore, it is permissible to celebrate the Prophet's birthday as an expression of our love to him and our endeavor to follow him as an example provided that these celebrations do not involve any of the prohibited things. Some prohibited things are improper intermingling between men and women, behaving improperly at mosques and partaking in innovations such as worshiping at tombs and other things that violate the teachings of Islam. If such previously mentioned violations surpass the religious benefit realized from these celebrations, then they should be stopped in order to prevent harm and wrongdoing as indicated in the Shari`ah. -Shaykh `Atiyyah Saqr
Celebrating the Prophet's Birthday – Shaykh `Atiyyah Saqr & Shaykh Yusuf al-Qaradawi (http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503543944)
Question: When the month of the birthday of the Prophet (peace and blessings be upon him) comes, our local mosque trust decorates the mosque with decorations, colourful ones, like the ones you get on birthdays, such as tinsel, etc.. Is this permissible?
Answer: There is nothing wrong with decorations that are within the limits of moderation, without excess or wastefulness.
Decorating the Mosque for Mawlid Season – Shaykh Faraz Rabbani (http://qa.sunnipath.com/issue_view.asp?HD=1&ID=3012&CATE=115)
In an age and time when Muslims are being attacked by the enemies of Islam from every angle possible, to debate and talk about something which is a non-issue (yes, a non-issue), such as “celebrating the Mawlid” is doing injustice to ourselves. I personally was reluctant to write on this subject, but my dear friend Shaykh Faraz Rabbani ordered me to compile a piece explaining the Deobandi position with regards to the Mawlid. Thus, adhering to his command, I will endeavour to explain the ruling on celebrating the Mawlid, as understood by the Deobandi scholars. The Deobandi stance on the Mawlid is that, not only is it permissible to celebrate it, rather it is an great act of virtue, as long as the celebrations are free from the unlawful or reprehensible activities, such as free intermingling of the sexes, excessive wasteful spending, fixing of a particular date, etc, and it is not held to be something necessary to do such that those who choose not to participate are considered to be in the wrong. This is the Deobandi viewpoint and it would not be appropriate to force it down them that they totally reject the celebration of the Mawlid.
The fundamental book that explains the viewpoints of the Deobandi scholars is al-Muhannad ala al-Mufannad compiled by Shaykh Mawlana Khalil Ahmad al-Saharanfuri and endorsed by many scholars, such as: Imam Ashraf Ali al-Tahanawi, Shaykh al-Hind Mawlana Mahmud al-Hasan Deobandi and many others (Allah have mercy on them all). The abovementioned viewpoint can be seen quite clearly in this book.
Shaykh Khalil Ahmad (a student of Shaykh Rashid Ahmad Gangohi) states: “Far be it from any Muslim that he says (let alone us): mentioning the birth of the Messenger of Allah (Allah bless him & give him peace), or even mentioning the soil under his footwear and the urine of his donkey, is an act of reprehensible and unlawful innovation. Thus, aspects that have even a minute connection with the Messenger of Allah (Allah bless him & give him peace), mentioning them is from the much-loved of practices and from the greatest of recommendations, be it the mention of his blessed birth, or the mention of him reliving himself, standing, sitting, sleeping and being awake. This has been explained in detail in my book al-Barahin al-Qati’a in many places.” (al-Muhannad, P. 78) The above text quite categorically states the permissibility of celebrating the Mawlid. However, what the Deobandi Ulama reject is the unlawful and evil practices that have found its way in some Mawlid celebrations, especially in the Subcontinent. Thus, Shaykh Khalil Ahmad (Allah have mercy on him) further states: “It is clear from the above that we do not reject the mentioning of the Messenger of Allah’s (Allah bless him him & give him peace) birth; rather, we reject and refute those evils that are attached to such gatherings as you may have seen them in the Indian subcontinent, such as mentioning fabricated and false narrations, intermingling of the sexes, excessive wasteful spending in lights and decoration, holding it to be something necessary to do such that those who choose not to participate are slandered and called non-believers, and other evils from which very few gatherings (in the subcontinent) are free. However, if the gathering is free from such evils, far be it from us that we say: Celebrating the birth of the Messenger of Allah (Allah bless him & give him peace) is evil and an innovation…” (ibid, p. 80)
Let us now look at the Fatwa of Shaykh Mufti Taqi Usmani (may Allah preserve him), with which some people have a problem. The respected Shaykh states: “As I explained in my article on celebration of Eid-e-Milad-un-Nabi (Mawlid), holding a meeting to discuss different aspects of the life of the Holy Prophet (Allah bless him & give him peace) is a very meritorious act for which the Muslims should strive to the best of their ability. But confining this discussion to the events of the birth of the Holy Prophet and restricting it to a particular date and holding attendance at such meetings as necessary or obligatory for every Muslim renders this practice as bid’ah or innovation. Mostly the meetings of Mawlid today are of this type. Therefore, contemporary Ulema of Deoband have declared it a bid’ah. If the life of the Holy Prophet is made subject of a meeting, and the meeting is free of the above mentioned defects, nobody can call it a bid’ah. It is in this context that some scholars of the past have allowed the practice.”
The upshot of the above Fatwa is that there are three things which are disapproved of:
1) Mentioning only the events of the Messenger of Allah’s (Allah bless him & give him peace) birth in the gatherings,
2) Restricting the gathering to a particular date,
3) Thinking it to be obligatory and binding upon everybody,
Thus, if the above three main evils are avoided, not only will celebrating the Mawlid be permissible; rather, it will be a great act of virtue. I myself once asked Shaykh Taqi Usmani (Allah preserve him) that if the evils were avoided in such gatherings, would they be permitted? He replied in the affirmative and said the most important of these evils that must be avoided is that of restricting the celebration to a particular date. This is quite significant, because during my stay in Syria, I observed Mawlid gatherings being celebrated on many different dates of Rabi’ al-Awwal. So much so that many gatherings would even take place outside of this month. The celebrations and gatherings would be spread out right through the year, although they would become more widespread in the month of Rabi’ al-Awwal. Thus, in light of Shaykh Taqi Usmani’s words, these Mawlid gatherings are not only permitted, rather highly recommended practices. It would be wrong (and an innovation) to specifically restrict the Mawlid gathering to the 12th of Rabi’ al-Awwal in a way that it would not take place on any other date. Below is another Fatwa authorized by Mufti Taqi Usmani (may Allah preserve him): “The gatherings arranged to remember the birth of the Prophet Muhammad, Sallallahu alayhi wasallam, the mercy to the mankind, are called Milad gatherings. Remembering the life of the Prophet Sallallahu alayhi wasallam, and teaching others about it, is an act of great blessing and virtue. However all good deeds have to be performed according to the rules and guidelines established by the Shariah. To exceed them is a grave sin. It is important to stay away from the evils found in the prevalent Milad gatherings. Here are some of those evils:
1) A particular date (12 Rabi al-Awwal) has been designated for this remembrance.
2) The element of show-off (riya) is commonly present in these gatherings.
3) If someone does not attend these gatherings, he is looked down upon.
4) Distribution of sweets is considered an indispensable part of the proceedings.
5) To meet the expenses, donations are collected from sometimes unwilling people who give money under social pressure. According to the hadith it is not permissible to take any Muslim’s money without his willingness.
6) Intermixing of men and women commonly takes place in these gatherings. People stay late at night in these meetings thereby missing the next morning’s prayers.
7) The focus of the talks delivered there is very limited. The Prophet, Sallallahu alayhi wasallam, has given guidance for every aspect of our life. These cover acts of worship, dealing with other people, morals and manners, social relationships, business dealings, etc. However, it has been observed that the prevalent Milad talks concentrate mainly or solely on the account of the birth of the Prophet, Sallallahu alayhi wasallam, and his miracles. They do not attempt to cover the vast teachings of the Prophet, Sallallahu alayhi wasallam.
For these reasons, one should refrain from the prevalent Milad gatherings. However, if care is taken to avoid all of these evils and to follow the Shariah carefully, then a meeting organized to remember the Prophet, Sallallahu alayhi wasallam , with the sole purpose of seeking Allah’s pleasure, will Insha-Allah be a blessed event. And Allah knows best.” (Written: Muhammad Abdul Muntaqim Sylheti (Darul-Ifta, Darul-uloom Karachi) Concurrence from: Justice Mufti Muhammad Taqi Usmani, Mufti Muhammad Rafi Usmani, Mufti Abdul Rauf Sakkharvi & many others.)
The above Fatwa of Dar al-Uloom Karachi and approved by Shaykh Mufti Taqi Usmani (Allah have mercy on him) also gives the same message, in that the Mawlid, if free of impermissible matters, cannot be considered blameworthy or an innovation. In my personal view, it is only a difference of interpretation and the way one puts forth his viewpoint. If we were to look at the same above Fatwa endorsed by Mufti Taqi Usmani and turn it around, the message would seem quite the opposite. There are two ways of putting your argument forward. For example: One can say that celebrating the Mawlid is a great act of virtue, a highly praiseworthy practice, etc….Then conclude the Fatwa or article by saying: However, if there are evils attached to the gathering, it would not be permitted. On the other hand, one may say: “celebrating the Mawlid is wrong, an innovation, has too many evils, etc….Then conclude the answer by saying: However, if these evils were avoided it would be permissible.
Now, even though these two arguments give the same message, the assumption made is quite the opposite. It’s just a case of “how you say it”. It is related that the great Deobandi scholar of Hadith, Fiqh and Tasawwuf, Shaykh Mawlana Rashid Ahmad Gangohi (Allah have mercy on him) once on his journey to Makkah al-Mukarramah for Umra visited his Shaykh and spiritual master, Haji Imdad Allah Muhajir al-Makki (Allah have mercy on him). Incidentally, on one of the days a Mawlid gathering was organized. His Shaykh Haji Imdad Allah (Allah have mercy on him) said to Shaykh Gangohi that there is a Mawlid gathering organized, would you like to attend with me? He reused and said: “How can I attend a gathering of Mawlid when I prevent others from attending it in India due the evils that have been attached to them. If they (people in India) came to know of me attending a Mawlid what would they say? Upon hearing this, his Shaykh Haji Imdad Allah said: “May Allah reward you. I would have not been happier if you attended the Mawlid than I am in you refusing to come with us, because you are steadfast on what you believe to be the truth.
Thereafter, Haji Imdad Allah al-Makki attended the Mawlid and one of the servants and students of Shaykh Mawlana Rashid Ahmad Gangohi also, without informing his Shaykh, went to the Mawlid. This student of Shaykh Rashid Ahmad said after attending the Mawlid: “If my Shaykh, Mawlana Rashid Ahmad Gangohi would have attended the Mawlid gathering, he would have not condemned it, for it was free from evil and impermissible matters. (See: Malfuzat of Mufti Mahmud al-Hasan Gangohi, 1/99)
The Deobandis also have gatherings in which they mention the Sirah, characteristics and ways of the messenger of Allah (Allah bless him & give him peace). Songs and Anashid in praise of the best of creation are sung. These gatherings are organized throughout the year and become more common in the month of Rabi’ al-Awwal. However, they do not attach it to a particular date, and also, rather than calling them “Mawlid gatherings” they call them Sirah gatherings, denoting that not only the birth of the Messenger of Allah (Allah bless him & give him peace) will be discussed rather his life in general. Therefore, we can conclude the Deobandi viewpoint on celebrating Mawlid saying that it is a highly praiseworthy act for which one will be rewarded. However, it will be wrong and an innovation to attach the impermissible matters to it, and this is how they understand the statement of scholars such as Hafidh Ibn Hajar, Imam Suyuti and others when they permitted the celebration of the Mawlid.
By looking into the books of the Deobandi Ulama, we can sum up these evils and impermissible practices in the following:
1) A particular date (i.e. 12th of Rabi’ al-Awwal) is fixed,
2) Only the birth events of the Messenger of Allah (Allah bless him & give him peace) are discussed,
3) It is called a day of Eid, whilst Islam has only prescribed two Eids,
4) Celebrating the Mawlid is considered to be necessary,
5) Unlawful practices (such as intermingling of the sexes) take place,
If we were to look at the statements of those who support the celebration of Mawlid, it becomes clear that they also strongly condemn the various evils mentioned by the Deobandi scholars. The great Sufi and Maliki scholar residing in Makkah al-Mukarramah, Sayyid Muhammad ibn Alawi al-Maliki (may Allah preserve him) states in his short treatise regarding celebrating the Mawlid, Hawl al-ihtifal bi zikra mawlid al-nabawi al-sharif: “How many times have we stressed that the Messenger of Allah’s day of birth is not considered a Eid, neither do we regard it as a day of Eid, for it is a day greater and more virtuous than the day of Eid. Eid only comes once a year, whilst celebrating the birth of the Messenger of Allah (Allah bless him & give him peace) and mentioning his Sirah should be a constant thing, without restricting it to a particular time or place.” (P.8-9) He further sates: “We celebrate the birth of the Messenger of Allah (Allah bless him & give him peace) constantly and all the time, at every occasion and at every event of happiness and joy. This is increased in the month of his birth “Rabi’ al-Awwal” and the day of his birth “Monday”. (p. 11) He also states: “One of the innovations (bid’a) of the Mawlid is that, it is practiced by some of those who celebrate it by carrying out unlawful activities, being negligent with prayers, involvement if Riba and not implementing the outward and inward Sunnahs of the Messenger of Allah (Allah bless him & give him peace).” (p. 49) And: “One of the innovations that is practised in some countries is restricting the mention of the Messenger of Allah’s (Allah bless him & give him peace) sirah, characteristics, and praise, feeding others and carrying out other commendable actions to only the month of Rabi’ al-Awwal because of the birth of the Messenger of Allah (Allah bless him & give him peace). However, it is necessary that these acts are not restricted to the month of Rabi’ only; rather, it is necessary (wajib) upon a Muslim that he carries out these good deeds constantly in every day of the month, for the mention of the Messenger of Allah (Allah bless him & give him peace) is not attached to a particular time….” (p. 50) And: “ If we met and mentioned the praises of the Messenger of Allah (Allah bless him & give him peace), his struggles, his characteristics and did not even mention the story of his birth, to which people have become accustomed- to such an extent that they consider a Mawlid gathering incomplete without it….,we would have celebrated the Mawlid.” (p. 40)
We can see from the above quotes of Sayyid Muhammad ibn Alawi al-Maliki (may Allah preserve him) taken from his book which he compiled in support of the Mawlid (and should be read by those who reject the Mawlid totally), it becomes clear that there is agreement between what the scholars of Deoband say and those who celebrate Malwid. As such, there is no disagreement in reality.
Why do some Sunni Ulema – like the Deobandis – prohibit the Mawlid? - Shaykh Muhammad ibn Adam al-Kawthari (http://qa.sunnipath.com/issue_view.asp?HD=1&ID=482&CATE=2)
In general, this [i.e. the mawlid being a bid`a] is not the position taken by the Arab Hanafi (or other Arab Sunni) scholars. The difference is one of methodology. One way of looking at it is that the difference is not very real at the academic level, insofar as the major Deobandi ulema explain their stance of regarding it as an innovation being because of the impermissible factors and circumstances related to the actual celebration. However, at a functional level, the Deobandis have a different focus and set of things they emphasize, which arise out of their understanding of needs and priorities. It is a matter of understanding and outlook. One may disagree, but we should (ALL) accept the right of others to disagree with us too, in a spirit of love and brotherhood. It also relates to what they perceive of as an imbalance in focus among the masses, whether primary essential religious obligations and duties are treated with laxity or even disregard, and secondary non-essential matters (such as the Mawlid, istighatha, etc) are given undue attention. This imbalance is itself a dangerous and most serious innovation, they say.
Deobandis & the Mawlid – Shaykh Faraz Rabbani (http://qa.sunnipath.com/issue_view.asp?HD=1&ID=482&CATE=2)
The traditional scholars generally agree that it is in itself permitted to celebrate the Prophet’s birthday (Allah bless him and give him peace), as long as the celebrations are free of the unlawful or reprehensible, such as free intermingling of the sexes, excessive wasteful spending, and the like, and it is not held to be something necessary to do such that those who chose not to participate are considered to be in error. Those traditional scholars who criticize it do not criticize the event itself, but these related excesses. As they themselves admit, if these matters are not found, the event itself is permitted. The Mawlid, if free of impermissible matters, has been accepted by the majority of Sunni scholarship are being not only permissible, but, as Habib Ali al-Jifri puts it, "a highly praiseworthy practice" of the Muslims. The least we can say is that those who disagree condemn the impermissible, not the act itself. Otherwise, it is a matter of difference of opinion and the way of Sunni Islam is to accept differences of opinion, and to agree to disagree.
Milad - Shaykh Faraz Rabbani (http://qa.sunnipath.com/issue_view.asp?HD=7&ID=1776&CATE=108)
Ma`salam
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 ®. Those in opposition to Mawlid quickly reply to this, "But we did not mean the Companions of the Prophet Muhammad."
Should we celebrate Mawlid - Shaykh `Isa al-Mani` al-Humayri - Department of Awqaaf, Dubai (http://qa.sunnipath.com/issue_view.asp?HD=1&ID=508&CATE=2)
The meaning of innovation is found in Concept of Bid'a (http://www.forumforfree.com/forums/index.php?mforum=ahadunahad&showtopic=709). Shaykh `Isa al-Mani` al-Humayri continues:
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. 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.
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 (s); and he continues "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."
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 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 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 (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.
Should we celebrate Mawlid - Shaykh `Isa al-Mani` al-Humayri - Department of Awqaaf, Dubai (http://qa.sunnipath.com/issue_view.asp?HD=1&ID=508&CATE=2)
We all know that the Companions of the Prophet (peace and blessings be upon him) did not celebrate the Prophet's birthday, Hijrah or the Battle of Badr, because they witnessed such events during the lifetime of the Prophet who always remained in their hearts and minds. Sa`d Ibn Abi Waqqas said that they were keen on telling their children the stories of the Prophet's battles just as they were keen on teaching them the Qur'an. Therefore, they used to remind their children of what happened during the Prophet's lifetime so they did not need to hold such celebrations. However, the following generations began to forget such a glorious history and its significance. So such celebrations were held as a means of reviving great events and the values that we can learn from them. Unfortunately, such celebrations include some innovations when they should actually be made to remind people of the Prophet's life and his call. Actually, celebrating the Prophet's birthday means celebrating the birth of Islam. Such an occasion is meant to remind people of how the Prophet lived. -Shaykh Yusuf al-Qaradawi
Many books were written on the Prophet's birthday in the seventh century such as the stories of Ibn Dahya, who died in Egypt in 633 AH, Muhy Ed-Deen Ibn Al-`Arabi, who died in Damascus in 683 AH, Ibn Taghrabik, who died in Egypt in 670 AH; and Ahmad Al-`Azli and his son Muhammad, who died in Sabata in 670 AH. Due to the spread of innovation during such celebrations, scholars have denounced them and stated that they were groundless. Among those scholars is the Maliki jurist Taaj Ad-Deen `Umar Ibn Al-Lakhmi Al-Sakandari known as Al-Fakahaani, who died in 731 AH; he wrote his thesis Al-Mawrid fil Kalam `Ala-Mawlid on this issue and As-Syooti quotes it in his book Husn Al-Maqsid. Sheikh Muhammad Fadl `Ashoor says that in the ninth century, scholars were divided over the issue. Some said it was permissible, others said it was not and it was recommended by As-Siyuti, Ibn Hajar Al-`Asqalani and Ibn Hajar Al-Haythmi, yet they condemned the innovations that took place during such festivities. Their opinion was derived from the verse: (And remind them of the days of Allah) (Ibrahim 14: 5).
Explaining the previous verse, An-Nasa`i and `Abdullah Ibn Ahmad report in Zaway’d Al-Musnad and Al-Bayhaqi in Shu'ab Al-Iman reports on the authority of Ibn Ka`b that he said that the Prophet (peace and blessings be upon him), said: 'The days of Allah' are Allah's Blessings and Signs, and the Prophet's birth is a great bliss." (Al-Alusi's Ruh Al-Ma`ani) Muslim reports on the authority of Qatadah Al-Ansari that the Prophet (peace and blessings be upon him), was asked about fasting on Monday and he replied: "It is the day on which I was born and on which I received the Divine Revelation". It is also reported on the authority of Ibn `Abbas and Ibn Jabir that the Prophet (peace and blessings be upon him) was born in the "year of the elephant" on the 12th of Rabee` Al-Awwal. He also received the Divine Revelation, ascended to the Heavens, migrated to Madinah and died on the 12th of Rabee` Al-Awwal. The Prophet (peace and blessings be upon him), says that the day he was born was a special day. Since it is well known from the Shari`ah that Muslims should seize the opportunity in blessed days and do good deeds, Muslims should celebrate the Prophet's birthday so as to thank Allah for guiding them to Islam through Prophet Muhammad (peace and blessings be upon him). Therefore, celebrating the Prophet's birthday is permissible provided that it does not include committing any of the prohibited things. As for throwing banquets, this comes under the verse saying: (O ye who believe! Eat of the good things wherewith We have provided you, and render thanks to Allah if it is (indeed) He whom ye worship.http://www.islamicaweb.com/forums/images/smilies/wink.gif (Al-Baqarah 2: 172)
My opinion is that celebrating such a religious occasion is recommended especially nowadays for youth have become forgetful of these religious occasions and their significance because they have indulged in other celebrations. Celebrating such a great event should be done through reading more about the Prophet's Sunnah and life, building mosques, religious institutes and doing other forms of charity work that remind people of the Prophet's life and his struggle. Therefore, it is permissible to celebrate the Prophet's birthday as an expression of our love to him and our endeavor to follow him as an example provided that these celebrations do not involve any of the prohibited things. Some prohibited things are improper intermingling between men and women, behaving improperly at mosques and partaking in innovations such as worshiping at tombs and other things that violate the teachings of Islam. If such previously mentioned violations surpass the religious benefit realized from these celebrations, then they should be stopped in order to prevent harm and wrongdoing as indicated in the Shari`ah. -Shaykh `Atiyyah Saqr
Celebrating the Prophet's Birthday – Shaykh `Atiyyah Saqr & Shaykh Yusuf al-Qaradawi (http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503543944)
Question: When the month of the birthday of the Prophet (peace and blessings be upon him) comes, our local mosque trust decorates the mosque with decorations, colourful ones, like the ones you get on birthdays, such as tinsel, etc.. Is this permissible?
Answer: There is nothing wrong with decorations that are within the limits of moderation, without excess or wastefulness.
Decorating the Mosque for Mawlid Season – Shaykh Faraz Rabbani (http://qa.sunnipath.com/issue_view.asp?HD=1&ID=3012&CATE=115)
In an age and time when Muslims are being attacked by the enemies of Islam from every angle possible, to debate and talk about something which is a non-issue (yes, a non-issue), such as “celebrating the Mawlid” is doing injustice to ourselves. I personally was reluctant to write on this subject, but my dear friend Shaykh Faraz Rabbani ordered me to compile a piece explaining the Deobandi position with regards to the Mawlid. Thus, adhering to his command, I will endeavour to explain the ruling on celebrating the Mawlid, as understood by the Deobandi scholars. The Deobandi stance on the Mawlid is that, not only is it permissible to celebrate it, rather it is an great act of virtue, as long as the celebrations are free from the unlawful or reprehensible activities, such as free intermingling of the sexes, excessive wasteful spending, fixing of a particular date, etc, and it is not held to be something necessary to do such that those who choose not to participate are considered to be in the wrong. This is the Deobandi viewpoint and it would not be appropriate to force it down them that they totally reject the celebration of the Mawlid.
The fundamental book that explains the viewpoints of the Deobandi scholars is al-Muhannad ala al-Mufannad compiled by Shaykh Mawlana Khalil Ahmad al-Saharanfuri and endorsed by many scholars, such as: Imam Ashraf Ali al-Tahanawi, Shaykh al-Hind Mawlana Mahmud al-Hasan Deobandi and many others (Allah have mercy on them all). The abovementioned viewpoint can be seen quite clearly in this book.
Shaykh Khalil Ahmad (a student of Shaykh Rashid Ahmad Gangohi) states: “Far be it from any Muslim that he says (let alone us): mentioning the birth of the Messenger of Allah (Allah bless him & give him peace), or even mentioning the soil under his footwear and the urine of his donkey, is an act of reprehensible and unlawful innovation. Thus, aspects that have even a minute connection with the Messenger of Allah (Allah bless him & give him peace), mentioning them is from the much-loved of practices and from the greatest of recommendations, be it the mention of his blessed birth, or the mention of him reliving himself, standing, sitting, sleeping and being awake. This has been explained in detail in my book al-Barahin al-Qati’a in many places.” (al-Muhannad, P. 78) The above text quite categorically states the permissibility of celebrating the Mawlid. However, what the Deobandi Ulama reject is the unlawful and evil practices that have found its way in some Mawlid celebrations, especially in the Subcontinent. Thus, Shaykh Khalil Ahmad (Allah have mercy on him) further states: “It is clear from the above that we do not reject the mentioning of the Messenger of Allah’s (Allah bless him him & give him peace) birth; rather, we reject and refute those evils that are attached to such gatherings as you may have seen them in the Indian subcontinent, such as mentioning fabricated and false narrations, intermingling of the sexes, excessive wasteful spending in lights and decoration, holding it to be something necessary to do such that those who choose not to participate are slandered and called non-believers, and other evils from which very few gatherings (in the subcontinent) are free. However, if the gathering is free from such evils, far be it from us that we say: Celebrating the birth of the Messenger of Allah (Allah bless him & give him peace) is evil and an innovation…” (ibid, p. 80)
Let us now look at the Fatwa of Shaykh Mufti Taqi Usmani (may Allah preserve him), with which some people have a problem. The respected Shaykh states: “As I explained in my article on celebration of Eid-e-Milad-un-Nabi (Mawlid), holding a meeting to discuss different aspects of the life of the Holy Prophet (Allah bless him & give him peace) is a very meritorious act for which the Muslims should strive to the best of their ability. But confining this discussion to the events of the birth of the Holy Prophet and restricting it to a particular date and holding attendance at such meetings as necessary or obligatory for every Muslim renders this practice as bid’ah or innovation. Mostly the meetings of Mawlid today are of this type. Therefore, contemporary Ulema of Deoband have declared it a bid’ah. If the life of the Holy Prophet is made subject of a meeting, and the meeting is free of the above mentioned defects, nobody can call it a bid’ah. It is in this context that some scholars of the past have allowed the practice.”
The upshot of the above Fatwa is that there are three things which are disapproved of:
1) Mentioning only the events of the Messenger of Allah’s (Allah bless him & give him peace) birth in the gatherings,
2) Restricting the gathering to a particular date,
3) Thinking it to be obligatory and binding upon everybody,
Thus, if the above three main evils are avoided, not only will celebrating the Mawlid be permissible; rather, it will be a great act of virtue. I myself once asked Shaykh Taqi Usmani (Allah preserve him) that if the evils were avoided in such gatherings, would they be permitted? He replied in the affirmative and said the most important of these evils that must be avoided is that of restricting the celebration to a particular date. This is quite significant, because during my stay in Syria, I observed Mawlid gatherings being celebrated on many different dates of Rabi’ al-Awwal. So much so that many gatherings would even take place outside of this month. The celebrations and gatherings would be spread out right through the year, although they would become more widespread in the month of Rabi’ al-Awwal. Thus, in light of Shaykh Taqi Usmani’s words, these Mawlid gatherings are not only permitted, rather highly recommended practices. It would be wrong (and an innovation) to specifically restrict the Mawlid gathering to the 12th of Rabi’ al-Awwal in a way that it would not take place on any other date. Below is another Fatwa authorized by Mufti Taqi Usmani (may Allah preserve him): “The gatherings arranged to remember the birth of the Prophet Muhammad, Sallallahu alayhi wasallam, the mercy to the mankind, are called Milad gatherings. Remembering the life of the Prophet Sallallahu alayhi wasallam, and teaching others about it, is an act of great blessing and virtue. However all good deeds have to be performed according to the rules and guidelines established by the Shariah. To exceed them is a grave sin. It is important to stay away from the evils found in the prevalent Milad gatherings. Here are some of those evils:
1) A particular date (12 Rabi al-Awwal) has been designated for this remembrance.
2) The element of show-off (riya) is commonly present in these gatherings.
3) If someone does not attend these gatherings, he is looked down upon.
4) Distribution of sweets is considered an indispensable part of the proceedings.
5) To meet the expenses, donations are collected from sometimes unwilling people who give money under social pressure. According to the hadith it is not permissible to take any Muslim’s money without his willingness.
6) Intermixing of men and women commonly takes place in these gatherings. People stay late at night in these meetings thereby missing the next morning’s prayers.
7) The focus of the talks delivered there is very limited. The Prophet, Sallallahu alayhi wasallam, has given guidance for every aspect of our life. These cover acts of worship, dealing with other people, morals and manners, social relationships, business dealings, etc. However, it has been observed that the prevalent Milad talks concentrate mainly or solely on the account of the birth of the Prophet, Sallallahu alayhi wasallam, and his miracles. They do not attempt to cover the vast teachings of the Prophet, Sallallahu alayhi wasallam.
For these reasons, one should refrain from the prevalent Milad gatherings. However, if care is taken to avoid all of these evils and to follow the Shariah carefully, then a meeting organized to remember the Prophet, Sallallahu alayhi wasallam , with the sole purpose of seeking Allah’s pleasure, will Insha-Allah be a blessed event. And Allah knows best.” (Written: Muhammad Abdul Muntaqim Sylheti (Darul-Ifta, Darul-uloom Karachi) Concurrence from: Justice Mufti Muhammad Taqi Usmani, Mufti Muhammad Rafi Usmani, Mufti Abdul Rauf Sakkharvi & many others.)
The above Fatwa of Dar al-Uloom Karachi and approved by Shaykh Mufti Taqi Usmani (Allah have mercy on him) also gives the same message, in that the Mawlid, if free of impermissible matters, cannot be considered blameworthy or an innovation. In my personal view, it is only a difference of interpretation and the way one puts forth his viewpoint. If we were to look at the same above Fatwa endorsed by Mufti Taqi Usmani and turn it around, the message would seem quite the opposite. There are two ways of putting your argument forward. For example: One can say that celebrating the Mawlid is a great act of virtue, a highly praiseworthy practice, etc….Then conclude the Fatwa or article by saying: However, if there are evils attached to the gathering, it would not be permitted. On the other hand, one may say: “celebrating the Mawlid is wrong, an innovation, has too many evils, etc….Then conclude the answer by saying: However, if these evils were avoided it would be permissible.
Now, even though these two arguments give the same message, the assumption made is quite the opposite. It’s just a case of “how you say it”. It is related that the great Deobandi scholar of Hadith, Fiqh and Tasawwuf, Shaykh Mawlana Rashid Ahmad Gangohi (Allah have mercy on him) once on his journey to Makkah al-Mukarramah for Umra visited his Shaykh and spiritual master, Haji Imdad Allah Muhajir al-Makki (Allah have mercy on him). Incidentally, on one of the days a Mawlid gathering was organized. His Shaykh Haji Imdad Allah (Allah have mercy on him) said to Shaykh Gangohi that there is a Mawlid gathering organized, would you like to attend with me? He reused and said: “How can I attend a gathering of Mawlid when I prevent others from attending it in India due the evils that have been attached to them. If they (people in India) came to know of me attending a Mawlid what would they say? Upon hearing this, his Shaykh Haji Imdad Allah said: “May Allah reward you. I would have not been happier if you attended the Mawlid than I am in you refusing to come with us, because you are steadfast on what you believe to be the truth.
Thereafter, Haji Imdad Allah al-Makki attended the Mawlid and one of the servants and students of Shaykh Mawlana Rashid Ahmad Gangohi also, without informing his Shaykh, went to the Mawlid. This student of Shaykh Rashid Ahmad said after attending the Mawlid: “If my Shaykh, Mawlana Rashid Ahmad Gangohi would have attended the Mawlid gathering, he would have not condemned it, for it was free from evil and impermissible matters. (See: Malfuzat of Mufti Mahmud al-Hasan Gangohi, 1/99)
The Deobandis also have gatherings in which they mention the Sirah, characteristics and ways of the messenger of Allah (Allah bless him & give him peace). Songs and Anashid in praise of the best of creation are sung. These gatherings are organized throughout the year and become more common in the month of Rabi’ al-Awwal. However, they do not attach it to a particular date, and also, rather than calling them “Mawlid gatherings” they call them Sirah gatherings, denoting that not only the birth of the Messenger of Allah (Allah bless him & give him peace) will be discussed rather his life in general. Therefore, we can conclude the Deobandi viewpoint on celebrating Mawlid saying that it is a highly praiseworthy act for which one will be rewarded. However, it will be wrong and an innovation to attach the impermissible matters to it, and this is how they understand the statement of scholars such as Hafidh Ibn Hajar, Imam Suyuti and others when they permitted the celebration of the Mawlid.
By looking into the books of the Deobandi Ulama, we can sum up these evils and impermissible practices in the following:
1) A particular date (i.e. 12th of Rabi’ al-Awwal) is fixed,
2) Only the birth events of the Messenger of Allah (Allah bless him & give him peace) are discussed,
3) It is called a day of Eid, whilst Islam has only prescribed two Eids,
4) Celebrating the Mawlid is considered to be necessary,
5) Unlawful practices (such as intermingling of the sexes) take place,
If we were to look at the statements of those who support the celebration of Mawlid, it becomes clear that they also strongly condemn the various evils mentioned by the Deobandi scholars. The great Sufi and Maliki scholar residing in Makkah al-Mukarramah, Sayyid Muhammad ibn Alawi al-Maliki (may Allah preserve him) states in his short treatise regarding celebrating the Mawlid, Hawl al-ihtifal bi zikra mawlid al-nabawi al-sharif: “How many times have we stressed that the Messenger of Allah’s day of birth is not considered a Eid, neither do we regard it as a day of Eid, for it is a day greater and more virtuous than the day of Eid. Eid only comes once a year, whilst celebrating the birth of the Messenger of Allah (Allah bless him & give him peace) and mentioning his Sirah should be a constant thing, without restricting it to a particular time or place.” (P.8-9) He further sates: “We celebrate the birth of the Messenger of Allah (Allah bless him & give him peace) constantly and all the time, at every occasion and at every event of happiness and joy. This is increased in the month of his birth “Rabi’ al-Awwal” and the day of his birth “Monday”. (p. 11) He also states: “One of the innovations (bid’a) of the Mawlid is that, it is practiced by some of those who celebrate it by carrying out unlawful activities, being negligent with prayers, involvement if Riba and not implementing the outward and inward Sunnahs of the Messenger of Allah (Allah bless him & give him peace).” (p. 49) And: “One of the innovations that is practised in some countries is restricting the mention of the Messenger of Allah’s (Allah bless him & give him peace) sirah, characteristics, and praise, feeding others and carrying out other commendable actions to only the month of Rabi’ al-Awwal because of the birth of the Messenger of Allah (Allah bless him & give him peace). However, it is necessary that these acts are not restricted to the month of Rabi’ only; rather, it is necessary (wajib) upon a Muslim that he carries out these good deeds constantly in every day of the month, for the mention of the Messenger of Allah (Allah bless him & give him peace) is not attached to a particular time….” (p. 50) And: “ If we met and mentioned the praises of the Messenger of Allah (Allah bless him & give him peace), his struggles, his characteristics and did not even mention the story of his birth, to which people have become accustomed- to such an extent that they consider a Mawlid gathering incomplete without it….,we would have celebrated the Mawlid.” (p. 40)
We can see from the above quotes of Sayyid Muhammad ibn Alawi al-Maliki (may Allah preserve him) taken from his book which he compiled in support of the Mawlid (and should be read by those who reject the Mawlid totally), it becomes clear that there is agreement between what the scholars of Deoband say and those who celebrate Malwid. As such, there is no disagreement in reality.
Why do some Sunni Ulema – like the Deobandis – prohibit the Mawlid? - Shaykh Muhammad ibn Adam al-Kawthari (http://qa.sunnipath.com/issue_view.asp?HD=1&ID=482&CATE=2)
In general, this [i.e. the mawlid being a bid`a] is not the position taken by the Arab Hanafi (or other Arab Sunni) scholars. The difference is one of methodology. One way of looking at it is that the difference is not very real at the academic level, insofar as the major Deobandi ulema explain their stance of regarding it as an innovation being because of the impermissible factors and circumstances related to the actual celebration. However, at a functional level, the Deobandis have a different focus and set of things they emphasize, which arise out of their understanding of needs and priorities. It is a matter of understanding and outlook. One may disagree, but we should (ALL) accept the right of others to disagree with us too, in a spirit of love and brotherhood. It also relates to what they perceive of as an imbalance in focus among the masses, whether primary essential religious obligations and duties are treated with laxity or even disregard, and secondary non-essential matters (such as the Mawlid, istighatha, etc) are given undue attention. This imbalance is itself a dangerous and most serious innovation, they say.
Deobandis & the Mawlid – Shaykh Faraz Rabbani (http://qa.sunnipath.com/issue_view.asp?HD=1&ID=482&CATE=2)
The traditional scholars generally agree that it is in itself permitted to celebrate the Prophet’s birthday (Allah bless him and give him peace), as long as the celebrations are free of the unlawful or reprehensible, such as free intermingling of the sexes, excessive wasteful spending, and the like, and it is not held to be something necessary to do such that those who chose not to participate are considered to be in error. Those traditional scholars who criticize it do not criticize the event itself, but these related excesses. As they themselves admit, if these matters are not found, the event itself is permitted. The Mawlid, if free of impermissible matters, has been accepted by the majority of Sunni scholarship are being not only permissible, but, as Habib Ali al-Jifri puts it, "a highly praiseworthy practice" of the Muslims. The least we can say is that those who disagree condemn the impermissible, not the act itself. Otherwise, it is a matter of difference of opinion and the way of Sunni Islam is to accept differences of opinion, and to agree to disagree.
Milad - Shaykh Faraz Rabbani (http://qa.sunnipath.com/issue_view.asp?HD=7&ID=1776&CATE=108)
Ma`salam