In order to receive free short Islamic videos through Whatsapp, kindly message me following things at my this number throughWhatsapp: +00919045725257(before sending the messages kindly save this in your mobile contact list) :

1) Your Name
2) Your City, State, Country Name
3) Kindly mention that you want videos in Only english/urdu/both english and urdu language


Monday, February 28, 2011





Maulud within Maulud

Irbad ibn Sariya and Abu Umama

Allah be well-pleased with both of them

said that the Prophet

(may Allahs blessings and peace be upon him)


“I am the supplication of my father Ibrahim, and the good tidings of my brother `Isa. The NIGHT I WAS DELIVERED my mother saw a light that lit the castles of Damascus so that she could see them.”

[It is narrated by al-Hakim , Ahmad in his Musnad, and al-Bayhaqi in Dala`il al-Nubuwwa]

Maulud Within Maulud

In Old Mekah

FOR centuries, the birthday of the Holy Prophet Muhammad, upon him blessings and peace, was celebrated in and around the actual house in Mekah where he was born. Since the Arabic words for "birthday" and "birthplace" are one and the same,

it was literally a

"Maulud within Maulud".

In his book Akhbar Makka the third-century historian of the Mother of Cities, al-Azraqi, mentions as one of the many places in Mekah in which the performance of salat is desirable the house where the Prophet was born (mawlid al-Nabi).

The Noble House

(located in what became known as Suq al-Layl, Shuaab Bani Amir, Shuaab Ali and Shuaab al-Mawlid, present-day Qashshashiyya Street in Mekah),

belonged to his father Abd Allah by inheritance from his father Abd al-Muttalib, then passed on to the Prophet himself. It is said that the Prophet passed it on to his cousin Aqil ibn Abi Talib in whose hand it remained even after the conquest of Mekah.

Aqil's son sold it to Muhammad ibn Yusuf the brother of al-Hajjaj. He expanded it and the house became known as al-Bayda' and Dar Ibn Yusuf.

When al-Khayzaran the mother of the caliphs Musa al-Hadi and Harun al-Rashid performed pilgrimage, she brought out Ibn Yusuf from the house and turned it into a mosque, after which the house became known as Zuqaq al-Mawlid.

The Quranic scholar al-Naqqash (266-351) mentions this Birthplace Mosque as a place where doa by noon on Yawm al-Ithnayn (Mondays) is answered.

Ibn Jubayr (540-614) in his Rihla ("Travels") states:

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

The 7th-century historians Abu al-Abbas al-Azafi and his son Abu al-Qasim al-Azafi wrote in their Kitab al-Durr al-Munazzam:

"Pious pilgrims and prominent travellers testified that, on the day of the mawlid in Mecca, no activities are undertaken, and nothing is sold or bought, except by the people who are busy visiting his noble birthplace, and rush to it. On this day the Kaabah is opened and visited."

The famous eighth-century historian

Ibn Battuta

relates in his Rihla that on every Jumua after the salat and also on the birthday of the Prophet, the door of the Kaabah is opened by the head of the Banu Shayba the doorkeepers of the Kaabah while on the Maulud, the Shafii head judge of Mekah, Najm al-Din Muhammad ibn al-Imam Muhyi al-Din al-Tabari, distributed food to the descendants of the Prophet and to the people of Mekah.

The house is described in full by the ninth-century historian Taqi al-Din al-Fasi in his book Shifa' al-Gharam bi-Akhbar al-Balad al-Haram.

The following description consolidates eyewitness accounts by three 10th-century authorities:

the historian Ibn Zahira from his Jami al-Latif fi Fadli Makkata wa-Ahliha; al-Haytami from his book al-Mawlid al-Sharif al-Muazzam; and the historian al-Nahrawali from al-Ilmam

bi-Alam Bayt Allah al-Haram:

Each year on the twelfth of Rabi al-Awwal, after salat Maghrib, the four qadis of Mekah (representing the Four Sunni Schools) and large groups of people including the jurists and notables of Mekah, Shaykhs, zawiya teachers and students, magistrates and scholars, leave the Mosque and set out collectively for a visit to the birthplace of the Prophet, shouting out zikir and tahlil (a statement that there is no god but Allah).

The houses on the route are illuminated with numerous lanterns and large candles, and a great many people are out and about. They all wear special clothes and they take their children with them.

Inside the birthplace, a special sermon for the occasion of the birthday of the Prophet is delivered. Hereafter the doa for the (Ottoman) Sultan, the Emir of Mekah, and the Shafii qadi is performed and all pray humbly.

Shortly before the Isyak prayer, the whole party returns to the Great Mosque, which is almost overcrowded, and sit down in rows at the foot of Maqam Ibrahim.

In the mosque, a preacher first mentions the tahmid (a statement that all praise only be to Allah) and tahlil. Once again the doa for the Sultan, the Emir, and the Shafii qadi is performed, followed by the Isyak prayer.

A similar description is given by al-Diyarbakri (d 960) in his great Sirah entitled Ta'rikh al-Khamis fi Akhbari Anfasi Nafis.

Shaykh al-Islam Ibn Hajar al-Haytami al-Makki (909- 974) in the beginning of his commentary on al-Busiri's Hamziyya poem mentions:

"the present well-known mosque that was the house where the Prophet, upon him blessings and peace, was born."

Muhammad Labib al-Battanuni in the year 1327/1909 in his book al-Rihlat al-Hijaziyya described the house in similar detail as others before him and the fact that "al-Khayzaran turned it into a mosque and it remains thus to our present day".

Knowledge and upkeep of the hallowed birthplace of the Prophet

is mass-transmitted.

From Abbasid times the Muslims upkept the Birthplace Mosque for centuries, each king and prince of Egypt, Yemen, Syria and the Ottoman Sultans buttressing it and lavishing upon it gifts and precious ornaments from East and West until:

... the Hijaz was overrun by zealots 200 years ago, at which time the Mosque was destroyed and its endowments dispersed.

This act was committed in ignorance of the explicit hadith,

"Do not raze the vestiges of the past for they are the adornment of Madina",

as narrated from Ibn Umar by al-Tahawi in Sharh Ma'ani al-Athar.

Dr Muhammad Said al-Buti

wrote in his preface to Sayyid Yusuf al-Rifai's book Advice

to our brothers the scholars of Najd:

"I truly do not know if the Islamic World ever concurred in its indignation over a single matter in its entire history the way it does today over what is being perpetrated by the brethren who are in charge of the Kingdom of Saudi Arabia and by its scholars in the evisceration of Makka and Madina and their vicinities of all the historical remnants connected with the life of the Messenger of God, upon him blessings and peace, both as a private person and as a Prophet, and, subsequently, their perpetrating deeds that violate Islamic Law and violate the method which the pious Predecessors used to follow."

Years later, King Abd al-Aziz ibn Saud gave the vacant land to the Amin al-Asima at that time, Shaykh Abbas ibn Yusuf al-Qattan,

who built upon it the library known as

Maktabat Makkat al-Mukarrama.

"The library"




The renovated mosque of Mu-hammad bin Abdul Wahab Najdi

at Old Diriyyah


The Nobel House of Lady Khadija (RA) and the Holy Prophet (PBUH)

destroyed by the Wahabis

The Nobel House of Hazrat Khadija R.A. used to be; and where Hazrat Fatima Zahraa R.A. was born; and where all the children of Rasulullah Sal’am were born except Hazrat Ibrahim A.S. up to the Hijrat Rasulullah Sal’am lived here.

The Ulama are of the opinion that second to the Holy Masjid, this place is the most virtuous in Makkah.

...and Now!!!

Click Here to enlarge image

(Public Toilets)!

Shame on You "muslims"


Watch Video



“The reason why it has not been demolished”

Shaykh Saalih al-‘Usaymi said:

“The fact that this dome has remained for eight centuries does not mean that it has become permissible, and being silent about it does not indicate approval of it or that it is permissible. Rather the Muslim authorities should remove it and put it back as it was at the time of the Prophet (peace and blessings of Allaah be upon him).

They should remove the dome and the adornments and engravings that are found in the mosques, above all the Prophet’s Mosque, so long as that will not lead to an even greater fitnah.

If it would lead to an even greater fitnah, then the ruler should postpone the matter until he finds an opportunity for that.

[Bida’ al-Quboor, Anwaa’uha wa ahkaamuha (p. 253).]

Source: Here


‘Not one of you has faith until I am dearer to him than his father, his child, and all mankind’


...continue to Part2

Milad-un-Nabi - Part2

The Hadith of Thuwaiba

Narrated 'Ursa;
Thuwaiba was the freed slave girl of Abu Lahb whom he had manumitted, and then she suckled the Prophet. When Abu Lahb died, one of his relatives saw him in a dream in a very bad state and asked him, "What have you encountered?"

Abu Lahb said, "I have not found any rest since I left you, except that I have been given water to drink in this (the space between his thumb and other fingers) and that is because of my manumitting Thuwaiba."

[Bukhari: Volume 7, Book 62, (Book of Marriage kitab Al Nikah ) Number 38]

The hadith of Thuwaiba is in the Sahih of Imam Bukhari, Kitab-ul-Nikah who quotes this from his own Shaykh, Imam Abdul Razzaq who was the student ofImam e Aazam, Abu Hanifah (ra).

It is also quoted by Imam Ibn Asqalani in “Fath al bari, Hafiz Ibn Katheer, Imam Bayhaqi, Imam Sohaili, Imam Baghawi, Imam Qurtubi, Imam Jawzi, Imam Mullah Ali Qari, and Imam Abdul Haq Muhaddith Delhvi (ra).

Firstly some critics have argued that

since it is an Islamic principle that a pious act done by a kafir is not rewarded in the Hearafter how can Abu Lahab benefit?

Imam Razzaq discusses this subject in his “Musanaf” (vol 7 p. 478) as does Imam Abdul Haq Muhaddith Delhvi (ra). They state that this is the Khasais (Specilaity) of the Holy Prophet (sal allahu alayhi wa sallam)) and an exception just reserved for him. Imam Ibn Kateer in “Seerat un Nabawiyyah” (vol. 1 pg 224)

states this is because of the fadl and kirama of Holy Prophet (sal allahu alayhi wa sallam0) who is given this exception and is reiterated by Imam Suyuti, Imam Shaybani, Ibn Hashim and Imam Baghawi too. Moreover in a Hadith of Sahih Bukhari the Holy Prophet (sal allahu alayhi wasallam)) states that his uncle, Abu Talib will benefit from his intercession which is again part of the ‘qisayse muhammadiyy’

A second criticism leveled at this Hadith is that

the event has been narrated in the form of a dream and so loses some of its integrity.

^This again is not a valid point. This Hadith has been accepted by Imam Bukhari in his Sahih who is one of the greatest muhaddith of Hadith so we cannot object to it.

If this dream was not to be accepted then why did he bother to accept it?

Moreover this is a narration of Hadrat Abass (rad) and if had considered the dream as unimportant then he too would not have narrated it and rejected it as insignificant.

Both of these great men as well as the other scholars mentioned earlier all considered the Hadith as authentic and used it in arguments pertaining to the legality of the Mawlid.

A third criticism is that Hadrat Abass had this dream when he was a not a Muslim and he is quoting something said by another non-Muslim thus querying its authenticity.

^Again this is not a valid critique. When we take this Hadith as evidence that celebrating the birth of the Prophet (sal allahu alayhi wa sallam)) is rewarded , the base of this argument has no link with the aqueeda of Abu Lahab and the information he gives. The evidence is based on the narration of Hadrat Abass (rad). If he was not a Muslim at the time of the dream, he was a Muslim when he reported it!

It is part of the Usool of Hadith, legal and juristic principles, that the narrator of Hadith must be a Muslim.

Hadrat Abass narrated this dream in his capacity as a Companion of the Holy Prophet (sal allahu alayhi wa sallam) whilst living in Madinah.

Had the hadith been useless then Imam Bukhari (rah) would not have mentioned it in his Sahih, It is there in the most authentic book because Ulama derived ruling from it, You will find explanation from many scholars on this specific hadith too in my article, kindly read it to full, here it is:

And Indeed everyone rejoices on birth of Prophet (Peace be upon him) except for Shaytan and his counterparts, because:

أن إبليس رن أربع رنات حين لعن وحين أهبط وحين ولد رسول الله صلى الله عليه وسلم وحين أنزلت الفاتحة


Iblees cried loudly four times, First when Allah declared him as cursed, Second when he was thrown out,Third When Prophet (salallaho alaihi wasalam) was born and Fourth when Surah al-Fatiha was revealed

[Ibn Kathir in Al Bidayah wan Nihayah, Volume 2, Page No. 166]

Muslims rejoice on birth of Prophet (salallaho alaihi wasalam) because Allah has ordered us to rejoice on his “Bounties and Mercies.”

قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ

Say: "In the bounty of God. And in His Mercy, in that let them rejoice": that is better than the (wealth) they hoard (10:58)

It is a direct order of Quran to rejoice on Allah's Mercy, so what could be a greater mercy than Prophet Muhammad (Peace be upon him)?

Some might argue that birth and sending of Prophet (salallaho alaihi wasalam) is not a mercy (Naudhobillah), some even falsely limit the Mercies of Allah by saying mercy mentioned here does not refer to Prophet Muhammad (salallaho alaihi wasalam) thus we should not rejoice, for best answers we have to understand Tafsir of Quran from Quran itself.

Nobel Quran states:

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ

Translation: We have not sent you but as a “Mercy to the worlds"


رَحْمَةً لِلْعَالَمِين

Hence without any shadow of doubt arrival of Prophet (saw) is a Mercy not only upon us but all worlds and creations of Allah, thus we should rejoice as told in 10:58

Imam Ibn Jawzi (rah) explains 10:58 in his Tafsir:

أن فضل الله: العلم، ورحمته: محمد صلى الله عليه وسلم، رواه الضحاك عن ابن عباس.

Translation: Dhahak narrated from Ibn Abbas (ra) that Bounty means Knowledge (i.e of Quran and Tawhid) "whereas Mercy means Muhammad (Salallaho alaihi wasalam)"

[Ibn Jawzi Z'ad al Maseer fi Ilm at Tafsir, 4:40]

Imam Abu Hayyan al Andalusi (Rahimuhullah) also says:

الفضل العلم والرحمة محمد صلى الله عليه وسلم

Translation: Bounty refers to Knowledge "whereas Mercy refers to Muhammad (salallaho alaihi wasalam)" [Tafsir Al-Bahr al Muheet, 5:171]

Imam Jalal ud din Suyuti (Rahimuhullah) says:

وأخرج أبو الشيخ عن ابن عباس رضي الله عنهما في الآية قال: فضل الله العلم، ورحمته محمد صلى الله عليه وسلم، قال الله تعالى

{ وما أرسلناك إلا رحمة للعالمين }

[الأنبياء: 107].

Abu Sheikh (rah) narrated from Ibn Abbas (RA) That Bounty of Allah means Knowledge, whereas Mercy means Muhammad (Salallaho alaihi wasalam) Allah Ta'ala said: We have sent thee not but as Mercy to Worlds (Al Anbiya: 107)

[As-Suyuti in Dur al Manthur 4:330]

Allama Aloosi (rah) explains that even Fadhl (i.e. bounty) refers to Prophet Muhammad (salallaho alaihi wassalam)

وأخرج الخطيب وابن عساكر عنه تفسير الفضل بالنبـي عليه الصلاة والسلام

Narrated by Al Khatib (rah) and Ibn Asakir (rah) that Bounty refers to An-Nabi (Alaih Salatu assalam) [Al-Alusi in Ruh al Ma’ani 11:141]

Nobel Quran:

ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

That is the bounty of Allah; which He giveth unto whom He will. Allah is of Infinite Bounty. (62:4)

Hadrat Abdullah Ibn Abbas (Radhi Allah) explains “Allah is of infinite bounty” as- Allah is of infinite bounty) by bestowing Islam and prophethood upon Muhammad

(Sallallahu Alaihe-e-Wa-Sallam)

; and it is also said this means: by bestowing Islam upon the believers; and it is also said this means: by sending the Messenger and Scripture to His created beings.[Tanwir al Miqbas min Tafsir Ibn Abbas]

Quran states regarding Yahya (a.s)

وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا

So Peace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)! (19:15)

So the days when Anbiya are born are days of Salam in sight of Allah.

We sent Moses with Our signs (and the command). "Bring out thy people from the depths of darkness into light,
and teach them to remember the “Days of Allah (
بِأَيَّامِ اللَّهِ)." Verily in this there are Signs for such as are firmly patient and constant,- grateful and appreciative. (14:5)

What are the Ayyam of Allah?

Imam Baihaqi narrates in his Shuyab ul Iman that Prophet (PBUH) said:

The Days of Allah are his blessings and Signs

[Tafsir Ruh ul Ma’ani under 14:5]

Wahhabis/Salafis and Deobandis

You have a choice to celebrate it or not!

The Majority of Muslims celebrate
(Sallallahu Alaihe-e-Wa-Sallam

The Devil cried (let out a mighty scream)… on the day the Holy Prophet Muhammad (Sallallahu Alaihe-e-Wa-Sallam) was Born!

Whoever is deprived of its good is really deprived!

On Celebrating The Prophet’s Birthday

Shaykh Abdullah Bin Bayyah

Translated by Suhaib Webb (Cairo, 2007)



The Hadith of Thuwayba and Mawlid al-Nabi

It is in a hadith of Bukhari that Allah reduced the punishment upon Abu Lahab for showing happiness at the birth of the Prophet sallAllahu 'alaihi wasallam.

Further reading: Here


...continue to: Part3

Milad-un-Nabi - Part3

وَرَفَعْنَا لَكَ ذِكْرَكَ


(صلى الله عليه وآله وسلم)

Sayyiduna Aamina (RA) states,

ورأيت ثلاثة أعلام مضروبات علما في المشرق وعلما في المغرب وعلما على ظهر الكعبة فأخذني المخاض فولدت محمدا صلى الله عليه وسلم

“I saw that three flags are sited, One in East, One in West and the third on roof of Ka’ba Shareef and Prophet’s (Sallallahu Alaihe-e-Wa-Sallam) birth took place.”

(Khasaisul Kubra, Vol1, Pg 82, Published from Darul Kutub Ilmia – Berut)

"Were it not for him, He would have neither created a Throne, nor a Footstool, nor a heaven, earth, sun or moon."
[Fatawa al-Kubra (11:95-97)]


The Historian of Mecca

al-Azraqi (3rd century)

mentioned the mawlid in the sense of the house where the Prophet was born, and he said that salat in that house was declared by the scholars as desirable (mustahabb) for the reason of seeking special blessing (tabarruk).

See Akhbar Mekka (2:160)

Also, the mufassir al-Naqqash (266 AH- 351 AH) said in his Shifa' al-gharam (1:199) that the birthplace of the Prophet (mawlid al-nabi) is a place where du`a on mondays is answered.

Ibn Jubayr (540AH-640AH) in his Kitab ar-Rihal (p. 114-115)

mentions the Mawlid as a public commemoration taking place in Mecca in the House of the Prophet:

"every Monday of the month of Rabi` al-awwal."

7th-century historians

Abul `Abbas and Abul Qasim al-`Azafi said in, Kitab al-durr al- munazzam that:

"On the day of the Mawlid in Mecca , no activities are undertaken, the Ka`ba is opened and visited, etc."



Wahabi- Deobandis

The book: ad-Durr ul Munazzam fe Mawlude an Nabi al-Azam, which is authored by Haji Imadullah Muhajir Makki (ra).

The book narrates:celebration of Melad-un-Nabi by more than 100 Sahaba.”

[Haji Imadullah Muhajir Makki, (ad-Durr ul Munazzam fe Mawlude an Nabi al-Azam).]


Shah `Abdul Haq Ilahabadi Muhajir Madani (d.1333AH)(1914 C.E.), a dear friend of Haji Imdadullah who resided in the Two Holy Sanctuaries, authored:

Al-Durr al-Munazzam fi Mawlid al-Nabiy al-A`zam’ in support of ‘Al-Anwar al-Sati`ah’ on the desirability of celebrating Mawlid gatherings and performing Qiyam.

The following scholars endorsed Al-Durr al-Munazzam:

Mawlana Haji Rahmatullah Keerwani the Mureed of Haji Imdadullah Muhajir Makki.

Sayyid Hamza Naqawi Dihalwi, who studied under Rasheed Ahmad Gongohi for some time.
Mawlana Abd al-Samee`Khalifa of Haji Imdadullah Makki and author of Al-Anwar al-Sat`iah.

Mawlawi Abdullah, Qasim Natotwi’s son in law.


Shah Wali Ullah Muhadith Dhelvi (Rahimuhullah)

Mentions one of his all time wonderful experiences as:

"I took part in a gathering of Mawlid inside Makkah where people were sending Darood and Slaam upon Prophet (Peace be upon him) and mentioning the incidents which took place during the time of your birth (before and after) and those which were witnessed before you were appointed as a Nabi (such as Nur eliminating from Bibi Amina RA, she seeing Nur, woman proposing to Abdullah RA on sight of Nur on his forhead etc…]

Suddeny I saw Nur to have enveloped one group of people, I don’t claim that I saw this with my bodlily eyes, nor do I claim that it was spiritual and Allah knows the best regarding these two, however upon concentration on these Anwaar a reality opened upon me that these Anwaar are of those Angels who take part in such gatherings, I also saw Mercy to be decending along with Anwaar of Angels"

[Fayudh al Haramayn, Pages 80-81]

Shah Abdul Aziz Muhadith Dhelvi (Rahimuhullah) said:

"The Barakah of Rabi ul Awwal is due to birth of Prophet (salallaho alaihi wasalam) in this month, the more this Ummah sends Darud and Salaam and arrange for (sadaqa for the poor), more will they be blessed" [ Fatawa al Azizi 1:123]


Khalil Ahmed Sahranpuri



broke all barriers when he said:

"What are we, not even a single Muslim can consider Dhikr of birth of Prophet (s), rather dhikr of his shoes, RATHER DHIKR OF URINE OF HIS DONKEY TO BE BIDAH OR HARAM"
[Al Muhannad, Page No. 60, Question No. 21]

Nawab Saddiq Hassan Khan Bhopali

"What is wrong in it if we cannot do dhikr of Prophet (salallaho alaihi wasalam)’s Seerah, his Hidaya, his Birth and his death everyday, then we should do it every month and the days of Rabi Ul Awwal should not be left empty"

^He writes further:

"A Person who does not get happy upon incidents of Mawlid and does not thank Allah for such a great blessing then


[Ash Shamama tul Anbarah min Mawlid al Khayr ul Barah, Page No. 12]


The Wahabi/Deobandi say

Q: Mawlid was not practised or arranged by any of the Sahaba, nor is there any proof of it being done by Tabiyeen, these are the Islaaf whom we follow and choosing their way is the safest path.

Ans: There are many things which were not practised by Sahaba and Tabiyeen, but later Ulama derived rulings on them looking at the principles, If anything does not contradict the principles of Shariah then It has always been allowed, for example the knowledge of Jirah wa Tadil in hadith, the knowledge of Asma Wa Rijaal, the Nizaam in Islamic higher studies etc… the point is their Asal is found in Shariah, similarly the Asal for rejoicing on Mawlid is found in Quran itself.

Q. Mawlid is Bidat al Dhalalah, Prophet (saw) said in rigorously authentic ahadith that All bidahs are misguidance and all misguidance are in the fire.

Ans: This hadith is not general but rather specific as classical scholars explained, such terminology is used in Shariah many times if we generally apply such rulings without checking new matters in light of Principles laid down by shariah then this would be mocking at it, for example Quran states:

"Verily you and what you worship apart from Allah are the fuel of hell"
(Qur'an 21:98)

We all know that Jesus is worshipped by Christians, now if we make this ayah general then Naudhobillah Jesus shall become fuel of hell fire too (Audhobillah Min Dhalik), therefore we have to understand the reality behind words of Prophet (S), the Bidahs which Prophet(S) forbade were all new innovations which contradicted shariah, the dalil for this could be found in Sahih Bukhari

Volume 3, Book 49, Number 861: (Sahih Bukhari)


Narrated Aisha: Allah's Apostle said,

"If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."

Also we know from many ahadith that Prophet (S) allowed new matters in deen, like few sahaba recited Fatiha on bite of snake, they had no knowledge of it from Prophet (S), but on coming to Prophet (S) it was approved, some people still argue that it was allowed in presence of Prophet (S), whatever he allows and forbids we have to follow, the answer to this is that Prophet (S) could never contradict in his sayings, If he has laid down a principle that all innovations are evil in mutlaqqan terms then there is no Jawaz of him accepting some himself, hence It is necessary to check everything according to principles of Shariah.

One more answer to this is that Umar (ra) called combining sahaba behind ONE Qari as Na’imul Bidah (i.e. Excellent Bidah), this is proof from Nass that every bidah is not bad, on this some people also argue that Umar (ra) was referring to Lughwi Bidah not Shari’I, they are asked to bring proof from hadith itself that Umar (ra) differentiated bidah between Lughwi and Shari’i, above all Usman (ra) started the second Adhaan for Jumma, Salafis reply to this as: They were Khulafa ar rashideen and we are bound to follow them as hadith states so, the answer to this is same i.e. had every bidah been evil then our pious predecessors would not have contradicted themselves.

Q. The day of Prophet (saw) ‘s birth is not confirmed to be 12th of Rabi Ul Awwal, rather his day of death is confirmed to be 12th Rabi Ul Awwal, hence to rejoice on a sad day is a wrong thing

Ans: First of all those who prove Mawlid always believe that Mawlid is not restricted to 1 date only, you can rejoice on any day, secondly the early most Seerah books like Seerat Ibn Ishaq (rah), Seerat Ibn Hisham (rah), confirm the date of birth to be 12th Rabi ul Awwal, so does Imam Ibn Kathir (rah) in his book Sirat ar Rasul where he calls it mainstream opinion and calls other opinions as weak, Imam Qastallani (rah) also discusses on this issue in his magnificent Al-Muwahib where he said: You were born on 12th Rabi ul Awwal and People of Makkah follow it,on this same day they visit (your place of birth).. It is famous that you were born on 12th Rabi ul Awwal, the day was of Monday, Ibn Ishaq (rah) and others have narrated this too [Al Muwahib al Laduniya, Volume 1, Page No. 88] The reason why we should rejoice rather than getting sad has been explained above through explanation of Imam Jalal ud din Suyuti (rah)


Ibn Taymiyya’s

opinion about Mawlid from:

“the Collected Fatwas,”

Majma’ Fatawi Ibn Taymiyya,Vol. 23, p. 163:

fa-t’adheem al-Mawlid wat-tikhaadhuhu mawsiman qad yaf’alahu ba’ad an-naasi wa yakunu lahu feehi ajra `adheem lihusni qasdihi t’adheemihi li-Rasulillahi, salla-Allahu `alayhi wa sallam”

”To celebrate and to honor the birth of the Prophet(may Allahs blessings be upon him) and to take it as an honored season, as some of the people are doing, is good and in it there is a great reward, because of their good intentions in honoring the Prophet(may Allahs blessings be upon him).”

Ibn Qayyim al Jawziyyah, the best and most reknowned student of Ibn Taymiyya, writes, on page 498 of “Madarij as-Salikin,”

”Listening to a good voice celebrating the birthday of the Prophet (s) or celebrating any of the holy days in our history gives peace to the heart, and gives the listener light from the Prophet (s) to his heart, and he will drink more from the Muhammadan spring (`ayn al-Muhammadiyya).”

The following quote represents the views of Ibn Taymiyya's birthday as described in his book,

al-Fataawa: 26

"Likewise, what's invent diada by some people with menganalogikan on the Christians who celebrate the birth of Jesus, or for love to the Prophet and to adore him, Allah will reward them for the love and effort, not for the fact that it a heresy ... Celebrating and honoring the birth of the Prophet and make it as a moment of respect, as done by some people, is good, and it is a great reward, because of their good intentions in honoring the Prophet."

Because of their allegiance to Ibn Taymiyya, Salafis seem unable to forgive him for this speech.

A magazine editor Salafis, Iqtidhâ ', Muhammad al-Fiqqî, writing two pages of footnotes to the text

In it he called out loudly, "Kayfa yakûnu lahum tsawâb 'ala Hadza? ... Ayyu ijtihad fi Hadza? (How come they can get rewarded for it? ... Ijtihad What kind?)

The contemporary Salafi scholars and deviate too much can be said about this birthday commemoration. They replaced it with the attitude of Ibn Taymiyya their own legal provisions, whereas the attitude of Ibn Taymiyya is appropriate enough for them.

Another Salafi Author, Mansur Salman, also doing that in explaining al-Bâ'its 'ala al-Bida Inkâr' by Abu Shama, because Abu Shama instead of criticizing the birthday anniversary, but instead stated, "It was a heresy that is laudable and blessed. "

In the text mentioned above, Ibn Taymiyya also mentions a fatwa by Ahmad ibn Hanbal, Ibn Taymiyya priests Islamic school of thought, when the people told Imam Ahmad about a prince who spent 1000 dinars to make decorative Koran, he said: "That place best for him to use the gold. "
Ibn Taymiyya is promoting heresy when he allowed a warning birthday "as done by some people"? No.

He not only allows them to be, but he also stated that they do birthday commemoration was "good and reward him there."

Was Imam Ahmad was doing a heretic when he allowed the Quran adorn with gold?

The answer to both questions is NO!

[ Ibn Taymiyya, Majmû 'Fatawa Ibn Taymiyya, 22:523, edition of the King Khalid ibn' Abd al-'Aziz.]




Ibn Taymiyyah was not against Milad, otherwise Ibn Kathir would never have written one himself:

"Dhikra Mawlid Rasulullah"

Ibn Kathir says in this book, on page 19:

"The Night of the Prophet's (s) birth is a magnificent, noble, blessed and holy night, a night of bliss for the Believers, pure, radiant with lights and of immeasurable price."

more info: Here

Wahhabis/Salafis have not even spared their own people in Takfir, the above fatwa is an open takfir upon all Salafis who make sad faces on Mawlid and try to refute it

Note: Its has been mentioned in the beginning that Shaytan cried loudly on birth of the Holy Prophet(S)

And Indeed everyone rejoices except for Shaytan and his counterparts, because:

أن إبليس رن أربع رنات حين لعن وحين أهبط وحين ولد رسول الله صلى الله عليه وسلم وحين أنزلت الفاتحة

Iblis cried loudly four times, first when Allah declared him as cursed, second when he was thrown out, Third When Prophet (salallaho alaihi wasalam) was born and fourth when Surah Fatiha was revealed

[Ibn Kathir in Al Bidayah wan Nihayah, Volume 2, Page No. 166]



Among the Hanafīs on the fivefold Classification, those who accepted this division: al-Kirmānī, Ibn ‘ābidīn, al-Turkmānī, al-’Aynī, and al-Tahānawī. ( Al-Kirmānī, al-Kawākib al-Darārī Sharh Sahīh al-Bukhārī (9:54), Ibn ‘Ābidīn, Hāshiya (1:376, 1:560); al-Turkmānī, al-Luma’ fīl-Hawādith wal-Bida’ (Stuttgart, 1986, 1:37); al-Tahānawī, Kashshāf Istilāhat al-Funūn (Beirut, 1966, 1:133-135); al-`Aynī, ‘Umdat al-Qārī in al-Himyarī, al-bid’aht al-Hasana (p. 152-153).

Imam Qutb al-Din al-Hanafi, al-I`lam bi a`lam bayt Allah al-haram

Imam Muhammad ibn Jar Allah ibn Zahira, al-Jami` al-latif

`Abd al-Haqq Muhaddith Dihlawi, Ma thabata min al-sunna

Shah `Abd al-Rahim Dihlawi, al-Durr al-thamin

Shah Wali Allah Dihlawi, Fuyud al-haramayn

Mufti `Inayat Allah Kakurawi, Tarikh Habib Allah

Mufti Muhammad Mazhar Allah Dihlawi, Fatawa mazhari

Mulla `Ali al-Qari, al-Mawrid al-rawi fi Mawlid al-nabi.

Haji Imdad Allah Muhajir Makki, Shama’im imdadiyya

Muhaddith `Abd al-Hayy al-Lucknawi, Fatawa `Abd al-Hayy


Among the Hanafīs on the fivefold Classification, those who accepted this division: al-Turtūshī, Ibn al-Hājj, al-Qarāfī, and al-Zurqānī, while al-Shātibī attempts a refutation and claims that the fivefold classification is “an invented matter without proof in the Law”. ( Al-Turtūshī, Kitāb al-Hawādith wa al-Bida’ (p. 15, p. 158-159); Ibn al-Hajj, Madkhal al-Shar’ al-Sharīf (Cairo, 1336/1918 2:115); al-Qarāfī, al-Furūq (4:219) cf. al-Shātibī, al-I’tisām (1:188-191); al-Zurqānī, Sharh al-Muwatta’ (1:238). Al-Shātibī’s I’tisām was recirculated by two Wahhābīs: Rashīd Ridā then Salīm Hilālī. A third Wahhābī, Muhammad ‘Abd al-Salām Khadir al-Shuqayrī – Ridā’s student – authored al-Sunan wal-Mubtada’āt al-Muta’alliqa bil-Adhkār wal-Salawāt which he filled with unverifiable tales which he proceeds to denounce with much ado).

Hafiz Ibn Dihya al-Kalbi, al-Tanwir fi mawlid al-bashir al-nadhir

Imam al-Turtushi, Kitab al-hawadith wa al-bida` (indirectly)

Imam al-Faqih Abu al-Tayyib Muhammad ibn Ibrahim al-Sabti (d. 695), as quoted by al-Adfawi in Suyuti’s Husn al-maqsid Abu `Abd Allah Sayyidi Muhammad ibn `Abbad al-Nafzi, al-Rasa’il al-kubra

Shaykh Jalal al-Din al-Kattani, Rawdat al-Jannat fi Mawlid khatim al-risalat, also quoted in Sakhawi’s Subul al-huda

Shaykh Nasir al-Din ibn al-Tabbakh, quoted in Sakhawi’s Subul al-huda

Shaykh Muhammad ibn `Alawi al-Makki, al-Ihtifal bi dhikra al-mawlid


Among the Hanafīs on the fivefold Classification: Consensus among the Shāfi’īs. ( Abū Shāma, al-Bā’ith ‘alā Inkār al-Bida’ wa al-Hawādith (Riyad: Dār al-Raya, 1990 p. 93, Cairo ed. p. 12-13) as well as those already mentioned. Note: “consensus” ( ijmā’) is more inclusive than “agreement” ( ittifāq), and binding.)

Hafiz Abu Shama, al-Ba`ith `ala inkar al-bida` wa al-hawadith

Hafiz Shams al-Din al-Jazari, `Urf al-ta`rif bi al-mawlid ash-Sharif.

Hafiz Shams al-Din ibn Nasir al-Din al-Dimashqi, al-Mawrid al-sadi fi mawlid al-hadi; Jami` al-athar fi mawlid al-nabi al-mukhtar; al-lafz al-ra’iq fi mawlid khayr al-khala’iq

Hafiz Zayn al-Din al-`Iraqi, al-Mawrid al-hani fi al-mawlid al-sani

Hafiz al-Dhahabi, Siyar a`lam al-nubala’ (indirectly)

Hafiz Ibn Kathir, Kitab Mawlid an-Nabi, and al-Bidaya p. 272-273.

Hafiz Ibn Hajar al-`Asqalani, as quoted by Suyuti in al-Hawi.

Qastallani, al-Mawahib al-laduniyya

Hafiz al-Sakhawi, Subul al-huda, also quoted in Qari, al-Mawrid al-rawi

Imam Ibn Hajar al-Haytami, Fatawa hadithiyya; al-Ni`mat al-kubra `ala al-`alam fi mawlid sayyid waladi Adam; Tahrir al-kalam fi al-qiyam `inda dhikr mawlid sayyid al-anam; Tuhfat al-akhyar fi mawlid al-mukhtar

Hafiz Wajih al-Din `Abd al-Rahman al-Zabidi al-Dayba` (d. 944), Kitab al-mawlid.

Zahir al-Din Ja`far al-Misri, quoted in Sakhawi’s Subul al-huda

Muhammad ibn Yusuf al-Salihi ash-Shami, quoted in Sakhawi’s Subul al-huda

Kamal al-Din al-Adfawi, al-Tali` al-sa`id

Hafiz al-Suyuti, Husn al-Maqsid fi `amal al-Mawlid in his al-Hawi li al-fatawi al-Zarqani, Sharh al-mawahib

Abu Zur`a al-`Iraqi, as quoted in Muhammad ibn Siddiq al-Ghumari’s Tashnif al-adhan.


Among the hanbalis on the fivefold Classification: Reluctant acceptance among later Hanbalīs, who altered Al-Shāfi’ī and Ibn ‘Abd al-Salām’s terminology to read “lexical innovation” ( bid’a lughawiyya) and “legal innovation” ( bid’a shar’iyya), respectively – although inaccurately – matching al-Shāfi`ī’s “approved” and “abominable. ( Ibn Rajab, al-Jāmi’ fīl-’Ulūm wal-Hikam (2:50-53), and Ibn Taymiyya’s section on bid’ah in his Iqtidā’ al-Sirāt al-Mustaqīm Mukhālafat Ashāb al-Jahīm. This is also the position of Ibn Kathīr: see his commentary of the verse: ( The Originator of the heavens and the earth! ) [2:117] in his Tafsīr. He followed in this his teacher Ibn Taymiyya).



Some early mentions of the celebration of Mawlid:

The oldest source that mentions a public commemoration of the Mawlid


*A book written by the Meelaad renowned

Muhaddis, Imaam Abdur Rahmaan Bin Umar Auzaa'ee (156 A.H.),

is said to be the first book on Meelaad Shareef. It has been published from Beirut. Saiyyid Sulaimaan Nadvi, in his monumental work "Seerat Nabi", Vol. 3, also says that Meelaad Shareef was celebrated in the 3rd or 4th century Hijra.

Permissibility of celebrating Mawlid


Ibn Jubayr’s

(540-614AH) Rihal (“Travels”), p. 114-115:

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

From the 7th-century

The 7th-century historians Abul `Abbas al-`Azafi and his son Abul Qasim al-`Azafi wrote in their unpublished Kitab ad-durr al-munazzam:

“Pious pilgrims and prominent travellers testified that, on the day of the mawlid in Mecca, no activities are undertaken, and nothing is sold or bought, except by the people who are busy visiting his noble birthplace, and rush to it. On this day the Ka`ba is opened and visited.”

From the 7th-century, the account of ibn Battuta

The famous 8th-century historian Ibn Battuta relates in his Rihla, Vol. 1, p. 309 and 347, that on every Friday, after the salah, and on the birthday of the Prophet, the door of Ka`ba is opened by the head of the Banu Shayba, the doorkeepers of the Ka`ba, and that on the Mawlid, the Shafi`i qadi (head judge) of Mecca, Najmuddin Muhammad Ibn al-Imam Muhyiddin al-Tabari, distributes food to the shurafa’ (descendants of the Prophet and to all the other people of Mecca.

From the 10th- century

The following description consolidates eyewitness accounts by three 10th-century authorities: the historian Ibn huhayra from his al-Jami` al-latif fi fasl Makka wa ahliha, p. 326; the hafiz Ibn Hajar al-Haytami from his Kitab al-Mawlid ash-Sharif al-Mu`azzam, and the historian al-Nahrawali from al-I`lam bi-a`lam Bayt Allah al-haram, p. 205.

Each year on the 12th of Rabi` al-Awwal, after the salat al-Maghrib, the four qadis of Mecca (representing the Four Schools) and large groups of people including the fuqaha’ (scholars) and fudala’ (notables) of Mecca, shaykhs, zawiya teachers and their students, ru’asa’ (magistrates), and muta`ammamin (scholars) leave the mosque and set out collectively for a visit to the birthplace of the Prophet, shouting out dhikr and tahlil (LA ILAHA ILLALLAH).

The houses on the route are illuminated with numerous lanterns and large candles, and a great many people are out and about. They all wear special clothes and they take their children with them. Having reachethe birthplace, inside a special sermon for the occasion of the birthday of the Prophet is delivered, mentioning the miracles (karamat) that took place on that occasion. Hereafter the du`a’ for the Sultan (i.e. the Caliph), the Emir of Mecca, and the Shafi`i qadi is performed and all pray humbly. Shortly before the salat al-`Isha’, the whole party returns from the birthplace of the Prophet to the Great Mosque, which is almost overcrowded, and all sit down in rows at the foot of the Maqam Ibrahim.

In the mosque, a preacher first mentions the tahmid (AL HAMDULILLAH) and the tahlil, and once again the du`a’ for the Sultan, the Emir, and the Shafi`i qadi is performed. After this the call for the Salat al-`Isha’ is made. After the salat, the crowd breaks up. A similar description is given by al-Diyarbakri (d. 960) in his Ta’rikh al-Khamis.

Peace and blessing of Allah be upon the best of creation Muhammad. Peace and blessings be upon the ahl bait and the sahabah. Peace and blessings be upon the awliya’. Peace and blessings be upon the scholars of haq.

more info...comments: Here


Imam u'l Bayhaqi in Dalaail u'n Nubuwwa

(Proofs of Prophethood), when our blessed Prophet Sayyidina Muhammad Mustafa Sallallahu 'alayhi wa Sallam entered Madina, he was greeted with the following memorable eulogy which since then has been engraved in the hearts and minds of Muslims and is recited with love and devotion all over the world, especially in majalis (spiritual gatherings) of mawlid to celebrate his birth.

Tala'al Badru 'alaynaa Min Thaniyyaati'l Wadaa'i

Wajaba-sh-shukru 'alaynaa Maa da'a Lillahi Daa'i

The full moon rises on us , From Thaniyyatil Wadaa'

And it is compulsory on us to express thanks , Whenever called upon by a summoner for the sake of Allah


Hadrat Sayyeduna Hasan Basri (RA) said,

قال حسن البصري رضي الله تعالی عنه وددت لو کان لی مثل جبل احد ذھبا فانفقته علی قراءة مولد النبي صلی الله علیه وسلم

"I would like have gold equivalent to the Mountain of Uhud so that I should be able to spend it on the Milad Shareef of the Holy Prophet (SallAllaho Alaihi Wa Sallam)."

(Ne'matul Kubra Page 6, Published Istanbul - Turkey)


The Mawlid Is An Eid And The Malikis:

Zarruq, Ibn Abbad and Ibn Ashir




Shaykh Salih al-Asmari al-Hanbali


What do the Sufis intend when they stand at the mention of the Prophet’s birth during the night of the Mawlid?


They do it to honour him

صلى الله عليه وسلم

Abu Zakariya Yahya as-Sarsari al-Hanbali

(d.656 H)

Said, as was cited in

Tabaqat al-Shaf iiyya

The script of the finest calligrapher in gold ink on silver

Is not praise enough for al-Mustafa

صلى الله عليه وسلم

Nor for nobles to rise when they hear his name,Standing in rows upright on their mounts.

As for Allah, He glorified him by inscribing his name

صلى الله عليه وسلم

On His Throne; Alas, what a rank, beyond all other ranks!


The noble Sufis only Stand

At the specific moment when his mother Amina’s delivering of him is mentioned, and that is because all the goodness which followed his comingwas dependent on his birth; therefore, to stand at that point makes up for not doing so at the mention of all other events.

The proof for this is the analogy drawn between standing upon the mention of his birth, and the way one would stand for him upon actually seeing him; this was mentioned by the author of Nihayah al-Irshad bi Layla Ihtifal al-Milad, and others.

It is established that the Companions stood for himصلى الله عليه وسلم one example being the Hadith of our master:

Abu Hurayra (RA)

who said:

“The Prophet(S) would talk with us, and if he stood, we also stood and remained standing until we saw that he had entered the house of one of his wives.”

صلى الله عليه وسلم

This was reported by Abu Dawud (4:247.) Al-Nawawi (may Allah have mercy on him) said in Al-Tarakhus Ii al-Ikram bi al-Qiyam (p.44): “The chain of this Hadith is an authentic (Sahih) chain,”and he graded it as good (Hasan).

Note: Books have been written on this particular issue, such as Istihbab al-Qiyam Inda Dhikr Wiladatihi, صلى الله عليه وسلم Mahmud al-Attar al-Dimashqi (AH 1382), may Allah have mercy on him, and the book Tahqiq al-Kalam fi Wujub al-Qiyam by Muhammad al-Qasimi.


Imam Mujadad Alif Thani (rah) Writes:

نفس قرآں خواندن بصوتِ حسن و در قصائد نعت و منقبت خواندن چہ مضائقہ است؟ ممنوع تحریف و تغییر حروفِ قرآن است، والتزام رعایۃ مقامات نغمہ و تردید صوت بآں، بہ طریق الحان با تصفیق مناسب آن کہ در شعر نیز غیر مباح است. اگر بہ نہجے خوانند کہ تحریفِ کلمات قرآنی نشود. . . چہ مانع است؟-

What could be objectionable in reciting Quran with beautiful voice, to say Qasaid and Manqibat?

The prohibition would apply if wording of Quran is changed, to sing in melody (of kufaar) and to clap hands. However if (gathering of) Mawlid is held with proper recitation, reading Qasaid etc.. then What out of it could be forbidden?

[Mujaddad Alf Thani in his Maktubat, Letter No. 72]


Hazrat Ka’ab Ahbar RadiyAllahu Anhu, before entering into the folds of Islam, was a Jew and a renowned scholar of the Torah which was revealed upon Hazrat Moosa Alaihis Salaam. The companions used to approach him and ask him to recite the verses from the Torah which highlighted the blessed qualities of the Final Prophet Sallallahu Alaihi wa Sallam.

Hazrat Ka’ab would take them home and recite the verses with much love and enthusiasm and the companions would then praise Allah Almighty for bestowing them with such a bounty.

Once the Holy Prophet Sallallahu Alaihi wa Sallam emerged from his house and found the companions sat in a gathering. He asked, ‘What are you doing?’ They replied, ‘We are praising our Lord, who only by His favour blessed us with Islam and His Beloved Prophet SallallahuAlaihi wa Sallam.’ Upon this RasoolAllah Sallallahu Alaihi wa Sallam
said, ‘Allah Almighty is expressing Pride upon His angels about you.’

Hazrat Abdullah bin Abbas
RadiyAllahu Anhuma reports, ‘Some companions were sat talking about the different Prophets of Allah Almighty. One of them said, ‘Ibrahim Alaihis Salaam is the Khaleel of Allah (Friend of Allah)’, the other said, ‘Moosa Alaihis Salaam is the Kaleem of Allah (Spoke to Allah)’, the third one said, ‘Isa Alaihis Salaam is Kalimatullah’, the fourth one said, ‘Adam Alaihis alaam is Safiullah’.

Just then the Holy Prophet Sallallahu Alaihi wa Sallam arrived and said, ‘I have heard your conversation and indeed you all have spoken the truth, but listen, I am the Beloved of Allah, and I don’t say this out of pride.’


Wahabi/Deobandi ask:

"If the Holy Prophet passed away on 12 Rabi' al-Awwal, why do you celebrate Milad?

Answer: Here


Mawlana Ashraf Ali Thanvi Sahab,

said in his famous book:

"Nashr ut-Tib"

That demise date:




Wahabi/Salafi say:

“Sahabah (r.a.) did not celebrate 12th Rabi' al-awwal?”

The claim of Salafis that Sahaba did not celebrate on Mawlid has no proof to it. Remember there needs to be a more explicit Nafi (rejection) on something otherwise even if there is silence on the matter it becomes Mubah (allowed) as this following hadith proves:

عن أَبي الدرداءِ قالَ: قالَ رسولُ الله صلى الله عليه وسلّم: «ما أَحلَّ الله في كتابهِ فهوَ حَلالٌ، وما حَرَّمَ فهوَ حَرامٌ، وما سَكَتَ عنهُ فهوَ عَفْوٌ، فاقْبَلوا مِنَ الله عافِيَتَهُ، فِانَّ الله لم يَكُنْ ليَنْسَى شَيْئاً، ثمَّ تلا:وَمَا كَانَ رَبُّكَ نَسِيًّا

رواه البزار والطبراني في الكبير، وإِسناده حسن ورجاله موثقون.

Abu Darda (RA) narrates that the Prophet (Peace be upon him) said: Whatever Allaah has permitted in His Book is halaal, whatever He has forbidden is haraam, and anything over which there is silence is pardoned, so accept the pardon of Allaah, for Allaah cannot be forgetful. Then he recited this verse: ‘and your Lord is never forgetful’ [Maryam 19:64].[Imam al-Haythami in Majma Az Zawaid 1:171, Hadith No. 794]

Imam al-Haythami (rah) said: It is narrated by Al-Bazzar and Tabarani in his Kabir with "Hassan chain having reliable narrators"

Hence Salafis should be asked a counter question to prove whether the Sahaba forbade celebrating Mawlid directly in any explicit athar?

Remember non-mentioning of something does not mean It becomes haram, rather for Nafi a direct and explicit proof is required.

Having said that we have Asal for Mawlid directly from Qur'an and Sunnah for example Allah azza Wajjal taking the day of Prophet Yahyha (a.s)'s birth as "day of peace" (Read Surah Marium Verse 15) or the Prophet (Peace be upon him) celebrating by fasting "ON HIS BIRTH (PROVEN FROM SAHIH MUSLIM)"

Here is another proof of Mawlid being a "Hassan deed"'

فما رأى المسلمون حسناً فهو عند الله حسن وما رأوا سيئاً فهو عند الله سيىء

Hadrat Abdullah ibn Masud (RA) said: Anything which is considered good by momineen then it is also good in sight of Allah and anything which Momineen consider bad is also bad in sight of Allah

[Musnad Ahmed bin Hanbal, Volume 1, Page No. 370, Hadith No.3600, Hakim in his Mustadrak ala Sahihayn, Hadith No. 4465, Haytami in his Majma az Zawaid where he declared all its narrators to be reliable Volume 1, Page No.428]

This hadith refers to all times, hence momineen like Imam Jalal ud-din Suyuti (rah), Imam Ibn Kathir (rah), Imam Qastallani the Sharih of Bukhari (rah) and many others along with majority of Muslim countries (except Saudi Arabia which due to wahabi influence) celebrate Mawlid and even have a public holiday on 12th Rabi ul Awwal.


Abu Qatadah reported, that the Messenger of Allah was asked about fasting on Mondays.

He said, "That is the day on which I was born and the day on which I received Revelation.''



“Is there any basis for the Mawlid within the Prophetic Sunna?”

The foremost Shafi’i jurist of this age and scion of the Prophetic household in Madinah, Al-Habib Al-‘Allamah Zayn b. Sumayt al-Shafi’i al-Husayni (may Allah protect him and keep him well) said:

Yes. The Imām and Hadīth master, Ahmad Ibn Hajar al-‘Asqalānī derived a sound basis for it from the Sunna. It is the Hadīth found in the two rigorously authentic collections [of al-Bukhārī and Muslim].

It states that the Prophet (Allah bless him and give him peace) entered Madinah and found that the Jews were fasting on the day of ‘Āshūrā’.

He asked them regarding this and they replied: “It was the day in which Allah drowned Pharaoh and saved Mūsā (peace be upon him), so we fast on this day out of thanks for Allah, the Exalted.”

So, the Prophet (Allah bless him and give him peace) started to fast on that day and ordered the Muslims to fast it as well. He [Ibn Hajar] said:

This [Hadīth] indicates observing thanks to Allah for His bounties that He gifted, when He repelled harm on a particular day. Thanks to Allah is obtained from various types of worship, such as prostration, fasting, and charity. What bounty is greater than the appearance of this Prophet of mercy (Allah bless him and give him peace? [summarized from Al-Hāwī of Al-Suyūtī]

From this, it is known that gathering for the sake of hearing the story of his birth (Allah bless him and give him peace) is from the greatest of acts that draw one near [to Allah], for it is a means of showing gratitude to Allah for the appearance of the possessor of miracles, as well as the opportunity to feed others, pray, and send many prayers and salutations and other good deeds. The notable scholars have explicitly stated that performing a Mawlid [in a locality] will ensure security for that year and glad tidings in this world in obtaining one’s wants and needs...


وَرَفَعْنَا لَكَ ذِكْرَكَ

[Inshirah 94:4]

And We have exalted your remembrance for you (O dear Prophet Mohammed - peace and blessings be upon him).


YUSUF ALI: And raised high the esteem (in which) thou (art held)?
PICKTHAL: And exalted thy fame?
SHAKIR: And exalted for you your esteem?

وَرَفَعْنَا لَكَ ذِكْرَكَ

And We exalted for you your remembrance (by annexing it to Ours everywhere in the world and in the Hereafter).


Et exalté pour toi ta renommée?


E enaltecemos a tua reputação?

Разве Мы не возвеличили твое поминание?

und deinen Namen erhöht?





Video :Here





No comments:

Post a Comment