Mawlid al-Nabi (the Prophet’s birthday)

Question:

Why some people accept and some unaccept the celebration of the prophet (pbuh )? What is your opinion?

Answer:

Praise be to Allaah.

There is nothing in the Qur’aan to say that we should celebrate the Mawlid or birthday of the Prophet (peace and blessings of Allaah be upon him). The Prophet himself (peace and blessings of Allaah be upon him) did not do this or command anyone to do it, either during his lifetime or after his death. Indeed, he told them not to exaggerate about him as the Christians had exaggerated about Jesus (upon whom be peace). He said: “Do not exaggerate about me as the Christians exaggerated about the son of Maryam. I am only a slave, so say, ‘The slave of Allaah and His Messenger.’” (Reported by al-Bukhaari). What has been reported is that the Prophet (peace and blessings of Allaah be upon him) made the day of his birth a day of worship, which is different to celebration. He was asked about fasting on Mondays, and he said: “That is the day on which I was born and the day on which I was entrusted with the Mission or when I was first given Revelation.” (Reported by Muslim, al-Nisaa’i and Abu Dawood).

Moreover, we know that the Sahaabah (may Allaah be pleased with them) were the people who loved the Prophet most. Was it reported that Abu Bakr, who was the closest of people to him and the one who loved him the most, celebrated the birthday of the Prophet (peace and blessings of Allaah be upon him)? Was it reported that ‘Umar, who ruled for twelve years, or ‘Uthmaan, did this? Was it reported that ‘Ali, his relative and foster son, did this? Was it reported that any of the Sahaabah did this? No, by Allaah! Is it because they were not aware of its importance, or did they not truly love the Prophet (peace and blessings of Allaah be upon him)? No one would say such a thing except one who has gone astray and is leading others astray.

Did any of the imaams – Abu Haneefah, Maalik, al-Shaafi’i, Ahmad, al-Hasan al-Basri, Ibn Seereen – do this or command others to do it or say that it was good? By Allaah, no! It was not even mentioned during the first and best three centuries. The Prophet (peace and blessings of Allaah be upon him) said in a saheeh hadeeth: “The best of mankind are my generation (or my century), then those who come after them, then those who come after them. Then there will come a people who will not care if their testimony comes before their oath or vice versa (i.e., they will not take such matter seriously).” (Reported by al-Bukhaari, Muslim and al-Tirmidhi). The celebration of the Prophet’s birthday appeared many centuries later, when many of the features of true religion had vanished and bid’ah had become widespread.

Thus this celebration became a sign of one’s love for the Prophet (peace and blessings of Allaah be upon him)? But can it be possible that the Sahaabah, the imaams and the people of the best three centuries were unaware of it, and it was only those who came later who were aware of its importance?! What the Qur’aan tells us is that love of the Prophet (peace and blessings of Allaah be upon him) is demonstrated by following the guidance he brought. Allaah says (interpretation of the meaning):

“Say (O Muhammad): ‘If you (really) love Allaah, then follow me, Allah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful.

Say: ‘Obey Allaah and the Messenger.’ But if they turn away, then Allaah does not like the disbelievers.” [Aal ‘Imraan 3:31-32]

The first aayah explains that love is just a claim, but the proof of sincerity is following what the Prophet (peace and blessings of Allaah be upon him) brought. The second aayah reaffirms the importance and necessity of obeying Allaah and His Messenger. Hence Allaah ended the aayah with a very stern warning in which those who refuse to obey are described as kaafirs, and Allah does not love the disbelievers. We ask Allaah to keep us safe from that. The Prophet (peace and blessings of Allaah be upon him) told us of the danger of not obeying him, and the danger of adding to what he brought. The celebration of Mawlid or his birthday is indeed an addition to what he brought – as all the scholars agree. He said: “The best of speech is the Book of Allaah, and the best of guidance is the guidance of Muhammad. The most evil of things are those which are newly-invented (in religion), and every innovation is a going astray.” (Reported by Muslim and al-Nisaa’i).

We ask Allaah to protect us from bid’ah and to bless us by helping us to follow. Allaah knows best. May Allaah bless our Prophet Muhammad.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

“Good innovation”

Question:

I know that practices like celebrating the Prophet's birthday and honoring the 27th of Rajab are innovations. However, there is a group of people who are arguing that they are good innovations and that such practices can be defended by the following hadîth: "Whoever starts in Islam a good practice (sunnah), he gets the reward of it and the reward of all those that act on it. And whosoever starts in Islam an evil practice (sunnah), he gets the evil of it and the evil of all those that act on it."

Answered by Sheikh Sâlim al-Qarnî

There is nothing in our religion that is known as a “good innovation” because the word innovation (bid`ah) in Islamic discourse means to introduce into the religion something that is alien to it. On the other hand, there is such a thing as a “good Sunnah” as mentioned in a hadîth that can be found in Sahîh Muslim.

Jarîr narrates:

Some desert Arabs clad in woolen clothes came to the Prophet (peace be upon him). He saw them in a sad plight as they had been in dire need. He exhorted the people to give charity, but they showed some reluctance until (signs) of anger could be seen on his face. Then a person from the Ansâr came with a purse full of silver. Then another person came forth and then others followed suit until signs of happiness could be seen on his face.

Thereupon the Prophet (peace be upon him) said: “Whoever starts in Islam a good practice (sunnah hasanah) and is emulated by others in doing so will get the reward of it and the reward of all those who act upon it without their rewards being diminished in any respect. And whosoever starts in Islam an evil practice (sunnah sayyi’ah) and is emulated by others will bear the sin of it and the sin of all those who act on it without their burden being diminished in the least. [Sahîh Muslim: (1017)]

This is talking about the person who takes the initiative to do something that complies with Islamic teachings. Whoever does this will be engaging in a good Sunnah.

This is not referring to any sort of innovation. An innovation can never be good, because it is, by definition, something that contradicts with the religion. An innovation is something that neither the Prophet (peace be upon him) did nor the people who followed him.

Therefore, innovations would include observing the celebration of the Prophet’s birthday or engaging in special observances on the occasion of his night journey and ascension (al-isrâ’ wa al-mi`râj).

May Allah guide us all.

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

Answered by: Sheikh `Abd al-Rahmân al-`Ajlân
Professor at the Mecca Grand Mosque

The Prophet (peace be upon him) said: “Whoever starts in Islam a good practice (sunnah hasanah) and is emulated by others in doing so will get the reward of it and the reward of all those who act upon it without their rewards being diminished in any respect. And whosoever starts in Islam an evil practice (sunnah sayyi’ah) and is emulated by others will bear the sin of it and the sin of all those who act on it without their burden being diminished in the least. [Sahîh Muslim: (1017)]

A Muslim is obligated to preserve and uphold the Sunnah of the Prophet (peace be upon him) and to eschew innovations.

The meaning of “good Sunnah” in this hadîth – and Allah knows best – is to renew a Sunnah of our Prophet (peace be upon him) that has disappeared, been forgotten, or has become neglected.

It does not mean to initiate a new practice that has no basis in Islamic teachings. That would be an innovation.

The Prophet (peace be upon him) said: “Whoever innovates something in this matter of ours that is not part of it, then it will be rejected.” [Sahîh al-Bukhârî and Sahîh Muslim]

And Allah knows best.

Who Really Loves the Messenger of Allah? (In the light of Mawlid Celebrations)

Source: As-Sunnah Bi-monthly Islamic Newsletter

The Messenger of Allah, Muhammad (sallallahu alaihi wa-sallam) was born in Makkah during the month of Rabe'i al-Awwal. Scholars differ regarding his exact birth-date but they all agree that it was on Monday, as is mentioned in an authentic Hadeeth.

Rabe'i al-Awwal sparks off the debate whether the 12th Rabe'i al-Awwal (the Prophet's assumed day of birth) should be celebrated or not. And if it is celebrated, then how should the celebrations be?

Celebrations are part of the complete religion (Deen), and thus complete guidance on the days and manner of celebration is found in the Book of Allah and the Sunnah of the Messenger (sallallahu alaihi wa-sallam).

Those who insist on celebrating Mawlid, claim that those who do not follow them in celebrating Mawlid, do not love the Messenger of Allah (sallallahu alaihi wa-sallam).

In Islam, claims carry no weight in themselves, unless they are backed by Proofs. The stronger the Proof, the stronger the claim. Allah, the Exalted mentioned in the Qur'aan the claim of some of the misguided, who said: “None will enter Paradise, unless he be a Jew or a Christian” Allah questioned them, saying - “Produce your Proof (Burhaan) if you are truthful”. [Soorah al-Baqarah (2): 111]

Thus, this verse gives the principle of judging a claim. Furthermore, Allah explicitly points out to the acceptable proof (Burhaan), that justifies a claim. He said: “O Mankind! There has come to you a convincing proof (Burhaan - Prophet Muhammad (sallallahu alaihi wa-sallam)) from your Lord and We sent down to you a manifest light (this Qur'aan).” [Soorah an-Nisa (4): 174]

Consequently, Muhammad (sallallahu alaihi wa-sallam) is the Burhan (Proof) and the Criterion and thus every claim has to be supported with strong proofs from his Sunnah (Way).

Loving the Messenger of Allah - An Obligation:

Loving the Messenger of Allah (sallallahu alaihi wa-sallam), is obligatory for every Muslim. It is the proof of one's Faith. A believer has to love him (sallallahu alaihi wa-sallam) more than everything else, as the Qur’aan says: “Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwelling in which you delight are dearer to you than Allah and His Messenger (sallallahu alaihi wa-sallam) and striving hard and fighting in His cause, then wait until Allah brings about His Decision (torment). And Allah guides not the people who are disobedient.”[Soorah At-Tawbah (9): 24]

Allah's Messenger (sallallahu alaihi wa-sallam) said: “None of you truly believes until I am more beloved to him than his father, his child and all of mankind.” [Bukharee and Muslim]

Once, Umar Ibn Khattab (radhi allahu anhu), made a statement to Allah's Messenger: “O Messenger of Allah! You are more beloved to me than anything except my own self.” Allah's Messenger (sallallahu alaihi wa-sallam) remarked saying: “No, by the One in Whose Hand is my soul, not until I am more beloved to you than your own soul.” Umar (radhi allahu anhu) then declared his love for the Messenger (sallallahu alaihi wa-sallam) saying: “By Allah, now you are more beloved to me than my own soul.” Prophet (sallallahu alaihi wa-sallam) then informed him that he had the complete and correct faith.” [Saheeh Bukharee]

What is LOVE?

Love of Allah and His Messenger (sallallahu alaihi wa-sallam) refers to complete submission to their orders and commandments. Allah says in the Qur'aan: “Say (O Muhammad (sallallahu alaihi wa-sallam)): 'If you truly love Allah then follow me, Allah will love you and forgive you your sins.” [Soorah al-Imraan (3): 31]

And Allah has described the hypocrites as disobedient to Allah and His Messenger (sallallahu alaihi wa-sallam): “They (hypocrites) say: “We have believed in Allah and in the Messenger and we obey’, then a party of them turn away thereafter, such are not believers.” [Soorah An-Nur (24): 47]

He also said: “But no, by your Lord, they can have no Faith, until they make you judge in all disputes between them and find in themselves no resistance against your decisions, and accept (them) with full submission.” [Soorah an-Nisa (4): 65]

“The only saying of the faithful believers, when they are called to Allah (His Words: the Qur'aan) and His Messenger (sallallahu alaihi wa-sallam) to judge between them, is that they say: 'We hear and we obey'. It is such as these who will attain success.” [Soorah an-Noor (24): 51]

The Prophet (sallallahu alaihi wa-sallam) said: “All the people of my Ummah will enter Paradise except he who refuses.” The Companions (radhi allahu anhu) asked: 'Who refuses?' The Messenger of Allah (sallallahu alaihi wa-sallam) explained: “He who obeys me will enter Paradise and he who disobeys me is as if he has denied me.” [Saheeh Bukharee]

Once, a companion of the Messenger of Allah approached him and said: “I love you more than I love my family and get restless to see you, I run to you to have a glimpse of you but when I am reminded of my own death and yours, I am distressed to think that you will be in the company of Prophets (alaihi as-salaam) in high Heavens and I, if admitted to Heaven, would not be able to approach you and would be deprived of your sight."

On this occasion Allah revealed the following verse: “And those who obey Allah and the Messenger (sallallahu alaihi wa-sallam), they will be in the company of those on whom Allah has bestowed His Grace, of the Prophet, the Siddiqun (those followers of the Prophet who were first and foremost to believe in them, like Abu Bakr As-Siddiq (radhi allahu anhu)), the martyrs, and the righteous. And how excellent these companions are!” [Soorah an-Nisa (4): 69]

The revelation of the verse, on the declaration (expressions) of love towards Allah and His Messenger (sallallahu alaihi wa-sallam), indicates the importance of love and clarifies it's meaning in the true sense i.e. Obedience.

Thus, love of Allah's Messenger (sallallahu alaihi wa-sallam) should be accompanied by total submission.. In other words, faith (in Allah) and obedience to Allah's Messenger are inseparable. Allah says:

“O you who believe! Obey Allah and obey the Messenger and make not vain your deeds.” [(47): 33]

“He who obeys the Messenger has obeyed Allah” [(4): 80]

“Whatsoever the Messenger gives you take it and whatsoever he forbids you refrain from it.”[(59): 7]

Disobedience to Allah's Messenger (sallallahu alaihi wa-sallam) is a sign of hypocrisy and disbelief.

Allah said: “Verily, those who disbelieve in Allah and His Messenger and wish to make a distinction between Allah and the Messenger saying, 'We believe in some but reject others' and wish to adopt a way in between. They are in truth disbelievers. And We have prepared for disbelievers a humiliating torment.” [Soorah an-Nisaa (4): 150]

“And let those who oppose the Messenger's commandments beware, lest some fitnah befall them or a painful torment be inflicted on them.” [Soorah Nur: 63]

Celebrating Mawlid – Is there any Proof?

The Celebration of Mawlid was introduced by the ruler of Irbil; Muzaffar ad-Din ibn Zain al-Din. He was assisted by Abdul Khattab Umar ibn Dihya, who composed a book al-Tanwir fi Maulid al-Siraj al-Munir, in an attempt to justify Mawlid celebrations. [Ibn Katheer, al-Bidaya wa al-Nihaya, Vol.I3 pp.144-146]

Ibn Katheer has reported on the authority of al-Sabt about Ibn Dihya: "He used to defame the Muslims and belittle them. He would make additions in his report and exaggerate. So, the people gave up narrating traditions from him and falsified him. …" [Ibn Kathir, al-Bidaya wa al-Nihaya, Vol.I3 pp.144-146]

Celebrating Mawlid (the Prophet's assumed birthday) has no origin from the Book and Sunnah, rather it is an innovation from the one, who was known for making additions and exaggerations in the Religion. A practice that came into existence 600 years, way past the time of the Messenger of Allah (sallallahu alaihi wa-sallam), his Companions (radhi allahu anhu) and their followers, can never be a part of Islam because the religion of Islam is based upon the revelation from Allah. To introduce the celebration of Mawlid in the religion, one will have to break the seal of Allah, Who said: “This day I have perfected your religion for you, completed my Favor upon you and have chosen for you Islam as your religion.” [Soorah al-Maidah (5):3]

Allah’s Messenger (sallallahu alaihi wa-sallam) was sent as a guide and warner. Allah says: “We have not sent you, but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sins)” [as-Saba (33): 28]

And he (sallallahu alaihi wa-sallam) said: “There is nothing that will take you closer to Paradise but that I have enjoined it upon you, and there is nothing that will take you closer to Hell but that I have warned you from it.” [Musnad ash-Shafa'ee and others]

The Messenger of Allah (sallallahu alaihi wa-sallam) never celebrated his birthday, nor did he instruct or order his Companions (radhi allahu anhu) to do so. If Mawlid was an expression of love or an act of drawing closer to Allah, then he (sallallahu alaihi wa-sallam) would have certainly guided his Companions (radhi allahu anhu) to it. Thus, Mawlid is neither an act of righteousness, nor an expression of love for the Messenger of Allah (sallallahu alaihi wa-sallam).

Those who loved the Messenger of Allah (sallallahu alaihi wa-sallam) the most

The Best Generations - the Companions of Prophet Muhammad (sallallahu alaihi wa-sallam), loved Allah’s Messenger to the highest degree. They were the most severe in obeying him, and reviving his Sunnah. They sacrificed their wealth and lives and fought bravely in Jihaad alongside with the Prophet, when Allah called upon them saying:

“O you who believe! Answer Allah and His Messenger, when he ((sallallahu alaihi wa-sallam)) calls you to that which gives you life …” [Soorah al-Anfal (8): 24]

They knew that they could loose their lives, or loose a limb or face pains and sufferings, yet this did not deter (discourage) them in the least, from responding to the call of the Messenger of Allah (sallallahu alaihi wa-sallam). Thy kept going and fought to their last.

These true believers who responded to every call of the Prophet Muhammad (sallallahu alaihi wa-sallam), did not express their love for Allah's Messenger (sallallahu alaihi wa-sallam) by celebrating his birthday.

It was not difficult for them to parade in the streets, distribute sweets, wave red and green flags, read poetry in praises of Allah's Messenger (sallallahu alaihi wa-sallam), shout slogans, etc... Jihaad was no party or picnic time - it was putting everything at stake. If celebrating Mawlid was genuinely good or preferable then they would have been the first ones to do so. Celebrating Mawlid - Imitation of the Kuffar

Celebrating birthdays is an imitation of the Christians, resembling their tradition of celebrating the birthday of Prophet Jesus (alaihi as-salaam). However, a Muslim is commanded to be distinctively different from the non-believers. The Messenger of Allah (sallallahu alaihi wa-sallam) said:

“Be different from the Jews and the Christians.” [Saheeh al-Bukharee and Saheeh Muslim]

He (sallallahu alaihi wa-sallam) also said: “Whoever imitates a people is one of them.” [Saheeh - Reported by Ahmad]

The Christian New Year starts from the Birthday of Jesus (alaihis-salaam) (exaggerating the status of Jesus (alaihi as-salaam), whereas the Islamic New year starts from the Hijrah (migration) of Prophet Muhammad (sallallahu alaihi wa-sallam) from Makkah to Madinah. Narrated Sahl ibn Saad (radhi allahu anhu): “The Prophet's Companions (radhi allahu anhu) did not take as a starting date for the Muslim calendar, the day the Prophet of Allah (sallallahu alaihi wa-sallam) has been sent as a Messenger nor the day of his death, but the day of his arrival to Madinah.” [Sahaaeh al-Bukharee]

If Birthdays had any significance in Islam, then the Sahabah (radhi allahu anhu) would have surely commenced the Islamic Year from the Birth of Prophet (sallallahu alaihi wa-sallam).

The Sahabah (radhi allahu anhum) expressed their love to Allah's Messenger (sallallahu alaihi wa-sallam) and obeyed him, when they initiated the Islamic Year from the Hijrah of Prophet Muhammad (sallallahu alaihi wa-sallam).

Allah's Messenger (sallallahu alaihi wa-sallam) had warned them from exaggeration, he said: “Do not exaggerate me, as the Christians exaggerated about the son of Maryam. I am only a slave, so say 'the slave of Allah and Messenger of Allah” [Saheeh Bukharee]

Thus, birthdays have no significance or merits in Islam and celebrating the Prophet's Birthday is an evil innovation resembling the Kuffar.

Celebrations in Islam are Legislated Religious Occasions.
Celebrations in Islam are legislated by Allah, and He has legislated only two days of celebration and joy; Eid al-Adha and Eid al-Fitr that succeed the performance of two great pillars of Islam - Hajj and Fasting. Anas (radhi allahu anhu) narrated: “The Messenger of Allah (sallallahu alaihi wa-sallam) came to Madinah and the people of Madinah had in Jahiliyah two days of play and amusement. So the Prophet (sallallahu alaihi wa-sallam) said: “I came to you and you had, in Jahiliyah two days of play and amusement. Indeed, Allah has replaced them for you by that which is better than them. The day of Nahr (Slaughtering) and the day of Fitr (Breaking Fast).”[Saheeh - Ahmad (3/103, 178, 235) Abo Dawood (1134)]

Apart from these two days no other day is to be taken as a celebration, because celebrations are truly religious occasions. Any addition to the religion is a Bid'ah (innovation). To formulate the Religion is exclusively the Right of Allah. Allah's Messenger (sallallahu alaihi wa-sallam) said, “I warn you of the newly invented matters in the religion; and every newly invented matter is an innovation, and every innovation is misguidance and every misguidance is in the Hellfire.” [An-Nisa'ee]

And all innovations are rejected as he (sallallahu alaihi wa-sallam) said: “Whoever does an action, which we have not commanded then it must be rejected.” [Saheeh Muslim]

And: “Whosoever introduces in the religion of ours that which is not a part of it then it must be rejected.” [Ahmad]

Many great events took place during the life of Allah’s Messenger (sallallahu alaihi wa-sallam); like the victory of Badr, Hunain, al-Khandaq etc. The day when he (sallallahu alaihi wa-sallam) was granted Prophet-hood, his ascending to the heavens and his direct talk with Allah (al-Miraaj), his migration to Madinah, and the conquest of Makkah. All these events are of great significance in the Islamic history, BUT the Messenger of Allah (sallallahu alaihi wa-sallam) never celebrated nor commanded his Sahabah (radhi allahu anhu) to celebrate any of these days. Rather, his approach was praying and thanking Allah in recognition for His Favor and Grace. The Etiquette of Celebration

The Etiquettes of Celebrations are very evident in the Sunnah of Allah's Messenger (sallallahu alaihi wa-sallam). For example; the Messenger of Allah (sallallahu alaihi wa-sallam), prescribed fasting on the day of Aashoorah - ‘the day when Allah saved Moosa (alaihi as-salaam) from drowning” [Saheeh Bukharee]

[NOTE - Here, too, Allah’s Messenger ordered the Muslims to fast two days (a day before or after Ashoorah), to differ from the practice of the Jews].

The Conquest of Makkah - the day of great victory for Muslims. Allah’s Messenger (sallallahu alaihi wa-sallam) offered prayers of thanks to Allah - All Mighty - for this splendid victory. He did not make it a day of celebrations or processions.

Likewise, the Messenger of Allah (sallallahu alaihi wa-sallam) never commemorated his birthday as a celebration or Eid. Instead, when he was asked about fasting on Mondays, he replied: “That is the day on which I was born and the day on which I was entrusted with the Mission or when I was first given Revelation.” [Saheeh Muslim]

In contrast, Mawlid is celebrated more like Carnivals, with processions, music, free-mixing of sexes, chanting slogans, parading on camels with Arabian costumes, etc. It does not bear resemblance to the manner in which significant days are commemorated in Islam.

False Beliefs and Practices related to Mawlid
Those who promote the celebration of Mawlid, agree themselves that it was not the practice of Prophet Muhammad (sallallahu alaihi wa-sallam), and neither of his Companions. Moreover, they too consider it to be an innovation in the religion. BUT they try to justify their actions by vague arguments. They say:

Every innovation is evil

The saying that some Bid'ahs are good and not every Bid'ah is a sin is a clear misguidance. This saying is in complete opposition to the authentic Hadeeth ... “Every Bid'ah is a sin” [Abu Dawood]

He (sallallahu alaihi wa-sallam) also said: “The best of guidance is the guidance of Muhammad (sallallahu alaihi wa-sallam), the worst of affairs are Bid'ahs (the innovated ones), every Bid'ah is heresy and every heresy is going astray.” [Saheeh Muslim]

And: “Whoever does an action, which we have not commanded then it must be rejected.”[Saheeh Muslim]

Thus, every innovation in the religion, whether it be small or big, is a sin. But some justify innovations by misinterpreting the actions of the Sahabah (radhi allahu anhu).like … “When Umar (radhi allahu anhu) was the caliph, he collected the Muslims to pray in congregation for taraweeh prayers and said: “What a good Bid'ah this is.” [Saheeh Bukharee]

This statement has been misinterpreted. If it is read in the right context, it’s meaning is clear. The full narration reads: “When the Prophet (sallallahu alaihi wa-sallam) first prayed taraweeh, the Muslims used to pray taraweeh individually in small groups, and then for three nights they prayed in a congregation behind the Prophet (sallallahu alaihi wa-sallam) and after this he (sallallahu alaihi wa-sallam) stopped them from doing so by saying: “I feared that it would become an obligation upon you.”

The Statement of Imam Bukhaaree Concerning Innovations

Imaam Bukhaaree (rahimahullaah) said:

I met more than a thousand men amongst the people of knowledge from the people of al-Hijaaz, al-Makkah, al-Madinah, al-Koofah, al-Basrah, Waasit, Baghdaad, Shaam and Misr... and I never saw a single one of them differ with respect to the following matters...

... And they used to forbid and prevent [people] from the innovations - those that the Messenger and his Companions were not upon, due to His saying:

And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur'ân), and be not divided among yourselves[Soorah Aali Imraam 3:103]

and due to His saying:

If you obey him [the Messenger], you shall be on the right guidance [Soorah an-Noor 24:54]

[Reported by al-Laalikaa'ee (2/172-5), The Creed of Imaam Bukhaaree p.13,28 - al-Maktabah as-Salafiyyah Publications]

Notes

In the words of Imaam Bukhaaree is a clear indication that Muslim unity is to be attained by removing the innovations - and that is the unanimous understanding of the greatest of scholars of the noble ayah in question. Since it is the newly-invented matters (in the issues of belief, action and methodology) that have divided the hearts of the Muslims and set them against each other. Thus, in order for the hearts of the Muslims to unite and consequently, their word and rank, it is necessary for them to purify their beliefs, actions and methodologies from everything that was never taught by the Messenger and which was never acted upon by the Noble Companions (ra) - whilst humbly submitting to the Pure and Clear Sunnah. But this cannot be attained until the Muslims attend to the authentic and beneficial knowledge - that which has been left by the Messenger and which has been inherited by the Scholars after him, the Ahl ul-Hadeeth (the People of Authenticating the Narrations) and then to nurture themselves upon it. This issue was so clearly understood by the Companions of Allaah's Messenger and those after them, as will become evident by the narrations below.

The Messenger of Allaah said: “Every innovation is misguidance and going astray.” Reported by Abu Daawood, no.4607 and it is saheeh.

The Messenger also warned against the people of innovation, from befriending, supporting or taking from them saying: “Whoever innovates or accomodates an innovator then upon him is the curse of Allaah, His Angels and the whole of mankind.” Reported by Bukhaaree (12/41) and Muslim (9/140)

And in his footsteps, we find the Noble Companions and the Taabi’een after them warning from the danger of innovations upon the Ummah, its people and their unity.

Ibn Abbaas (d. 68H) said: “Indeed the most detestable of things to Allaah are the innovations.” Reported by al-Bayhaqee in as-Sunan al-Kubraa (4/316)

Ibn Umar (d. 84H) said: “Every innovation is misguidance, even if the people see it as something good.“ Reported by Abu Shaamah (no. 39)

Sufyaan ath-Thawree (d. 161H) said:“Innovation is more beloved to Iblees than sin, since a sin may be repented from but innovation is not repented from.” Reported by al-Laalikaa'ee (no. 238)

Al-Fudayl bin 'Iyaad (d. 187H) said: ”I met the best of people, all of them people of the Sunnah and they used to forbid from accompanying the people of innovation.” Reported by al-Laalikaa'ee (no.267)

Al-Hasan al-Basree (d. 110H) said: “Do not sit with the people of innovation and desires, nor argue with them, nor listen to them.” Reported by ad-Daarimee in his Sunan (1/121)

Ibraaheem bin Maysarah (d.132H) said: “Whoever honours an innovator has aided in the destruction of Islam.” Reported by al-Laalikaa'ee (1/139).

Sufyaan ath-Thawree (d. 161H) said: “Whoever listens to an innovator has left the protection of Allaah and is entrusted with the innovation.” Reported by Abu Nu'aym in al-Hilyah (7/26) and Ibn Battah (no.444).

Imaam Maalik (d. 179H) said: “How evil are the people of innovation, we do no give them salaam.” Reported by al-Baghawee in Sharh us-Sunnah (1/234).

Imaam ash-Shaafi'ee (d. 204H) said: “That a person meets Allaah with every sin except Shirk is better than meeting Him upon any one of the innovated beliefs.” Reported by al-Bayhaqee in al-I'tiqaad (p.158)

Al-Fudayl bin 'Iyaad (d. 187H) said: “Whoever sits with a person of innovation, then beware of him and whoever sits with a person of innovation has not been given wisdom. I love that there was fort of iron between me and a person of innovation. That I eat with a Jew and a Christian is more beloved to me than that I eat with a person of innovation.” Reported by al-Laalikaa'ee (no.1149)

Al-Layth bin Sa'd (d. 175H) said: “If I saw a person of desires (i.e. innovations) walking upon the water I would not accept from him." So Imaam as-Shaafi'ee then said: "He (al-Layth) has fallen short. If I saw him walking in the air I would not accept from him.” Reported by as-Suyooti in al-Amr bil 'Ittibaa wan-Nahee anil Ibtidaa'.

Ibn Hajr and Ibn Kathir on the Inventor of the Milad

As regards the celebration of the birthday of the Messenger (sallallahu 'alaihi wa sallam), the scholars have clearly stated that the person who first introduced this innovation (bid'a) was Muzaffar ad-Din ibn Zain al-Din, the ruler of Irbil. "He was a prodigal monarch. He commanded the scholars of his time to follow the conduct based on their own derivation and independent thinking (ijtihad), and that they should not follow any school of law of any master except their own. A group of scholars and a body of the servants inclined towards him. He used to celebrate the birthday of the first monarch to introduce this practice among the Muslims"[1]

He used to spend one hundred thousand (dirhams) on the celebration of the birthday of the Messenger (sallallahu 'alaihi wa sallam) every year.[2]

His assistant and helper in this innovation was Abdul Khattab Umar b. Dihya. "He was employed in the Maghrib, then travelled to Syria, then to Iraq, and then went to Irbil in 604 A.H. and found its monarch Muzaffar al-Din b. Zain al-Din who took keen interest in celebrating the birthday of the Messenger (sallallahu 'alaihi wa sallam). He composed a book for him al-Tanwir fi Maulid al-Siraj al-Munir and recited it to him. He rewarded him with one thousand dinars."[3]

Ibn Kathir has reported on the authority of al-Sabt about Ibn Dihya: "Ibn Unain used to defame the Muslims and disparage them. He would make additions in his report and exaggerate. So the people gave up narrating traditions from him and falsified him. Kamil was favouring him. When his conduct was disclosed to him, he withdrew Dar-al-Hadith from him and disgraced him."[4]

We give below the resume of Ibn Hajar al-Asqalani's comments on him: "He was a liar, lied frequently, and a fabricator. He often slandered the scholars and the jurists of the past, used evil toungue, self-conceited, lacked insight in religious matters, and looked down upon religion. This has been reported from al-Hafiz Diya. He further says: Ali b. al-Hussain Abul Ali al- Isbahan narrated to me - it is enough to mention his name as an authority - when Ibn Dihya came to us in Isbahan, he stayed with my father in the hospice. He honoured and respected him very much. One day he came to my father with a carpet. He kissed it and placed it before him saying, "I offered such and such thousand rak'ahs of prayer on this carpet, and recited the whole Qur'an in the Ka'ba." He said: My father took it, kissed it, placed it on his head, and accepted it from him with a great pleasure. At the end of the day an inhabitant of Isbafian came and began to talk to us. During his conversation he said by chance: The faqih of Maghrib who is staying with you has purchased a beautiful carpet today for such and such a price. Therupon my father ordered to bring the carpet. Seeing it the man said, "Yes by Allah, this is the same." My father kept silent, and the eyes of Ibn Dihya fell down.[5]

1. Ahmad b. Muhammad el-Misry, el-Qawl el-Mu'tamad fi 'amal al-Mawlid

2. Al-Dhahabi, Duwal al-Islam, Vol.11 p.102

3. Ibn Kathir, al-Bidaya wa al-Nihaya, Vol.I3 pp.144-146

4. Ibid

5. Ibn Hajar el-Asqalani, Lisan al-Mizan, VoL 4 p.295

Ibn Taymiyyah on the Mawlid

By: Brother Abû Rumaysah

Ibn Taymiyyah says,

 "…because the Eeds are legislated laws from amongst the laws, so it is necessary to follow them, and not to innovate them, and the Prophet (SAW) had many lectures, treaties, and great events that happened on a number of (documented) days such as the Day of Badr, Hunain, al-Khandaq, the Conquest of Mecca, the occurrence of his hijrah, his entry to Madeenah…and none of this necessitated that these days be taken as days of Eed. Rather this sort of thing was done by the Christians who took the days in which great events happened to Jesus as eeds, or by the Jews. Indeed the Eed is a legislated law, so what Allaah legislates is followed, otherwise do not innovate in this religion that which is not part of it.

And like this is what some of the people have innovated, either in opposition to the Christian celebration of the birthday of Jesus, or out of love for the Prophet (SAW) and in honour of him. And Allaah will reward them for this love and ijtihaad, but NOT FOR THE BID’AH of taking the day of the birth of the Prophet (SAW) as an eed - this along with the difference of the people as to when he was born. For indeed this (celebration) was not done by the salaf, despite the existence of factors that would necessitate it and the lack of any factors that would prevent them from doing so if it were indeed good. And if this was genuinely good or preferable then the salaf, may Allaah be pleased with them, would have more right to doing so then us, for they had more severe love and honour of the Prophet (SAW) in following him, obeying him, and following his command, and reviving his sunnah inwardly and outwardly, and spreading that which he was sent with, and performing jihaad for this in the heart, with the hand and upon the tongue. So indeed this was the way of the Saabiqeen al-Awwaleen from the Muhajiroon and the Ansaar, and those that followed them in good.

And you will find the majority of these (who celebrate the birthday) in ardent desire of these sort of innovations - alongwith what they have of good intention and ijtihaad for which reward is hoped for - but you would find them feeble in following the command of the Messenger, that which they have been commanded to be eager and vigorous in, indeed they are of the position of one who adorns the Mushaf but does not read what is in it or reads what is in it but does not follow it. Or the position of one who decorates the mosques but does not pray in them, or prays in them rarely…

And know that from the actions are those that have some good in them, due to their including types of good actions and including evil actions such as innovation etc. So this action would be good with respect to what it includes of good and evil with respect to what it contains of turning away from the religion in it’s totality, as is the state of the hypocrites and faasiqeen. This has what has afflicted the majority of the ummah in the later times. So upon you is two manners (of rectification):

1. that your desire be to follow the sunnah inwardly and outwardly, with respect to yourself specifically and those that follow you, and you enjoin the good and forbid the evil.

2. that you call the people to the sunnah in accordance to ability, so if you were to see someone doing this (celebration) and he were to not leave it except for an evil greater than it, then do not call him to leaving the evil so that he may perform something more evil than this….[a page omitted in which he explains this principle]

So honouring the mawlid, and taking it as a festive season (mawsam) which some of the people have done, there is a great reward in it due to the good intention and the honouring of the Messenger (SAW) because of what I have previously stated to you - that it is possible that something be good for some of the people and be denounced/considered to be ugly by the strict believer. This is why it was said to Imaam Ahmad about some of the leaders, that he spent 1000 dirhams upon the mushaf or similar to this. So he replied, ‘leave them, for this is better than them spending it on gold (jewellery).’ This despite the fact that the madhhab of Imaam Ahmad was that it is abhorrent to decorate the mushafs, and some of the companions (of Ahmad) interpreted this to mean that the money was spent in renewing the pages and writing. But this is not the intent of Ahmad here, his intention here was that this action had a benefit in it, and it also contained corruption due to which it became abhorrent. But these people, if they did not do this, would have substituted this for a corruption that contained no good whatsoever, for example spending upon one of the books of evil…" [Iqtidaa Siraat al-Mustaqeem 2/618+ my copy has the tahqeeq of Shaykh Naasir al-Aql]

He says in another place of the same book, "there is no doubt that the one who practices these - i.e. the innovated festive seasons - either the mujtahid or muqallid will have the reward for his good intention and the what the action contains of legislated actions, and will be forgiven for what it contains of innovation if his ijtihaad or taqleed contains one of the excuses (that would lift this sin from him)…."

He continues: "But this does not prevent one from detesting and prohibiting it and to replace it with a legislated action containing no bid'ah.... Just as the Jews and Christians may find benefit in their worship because it is possible that their worship includes an aspect of what is legislated but this does not necessitate that you perform their actions of worship or you report their words because all of the innovations contain evil that outweighs their good, this due to the fact that if their good outweighed the evil then why would the Sharee'ah have disregarded it? So we depend upon the fact that it's sin is greater than it's benefit and this necessitates forbiddance."

He continues: "And I say: it's sin is removed from some of the people due to the reason of ijtihaad or other than it, as the sin of usury and alcohol (from dates) which has been differed about (by the salaf) is removed from the salaf (who allowed it), then despite this it is necessary to explain it's condition and not to follow those that considered it permissible.... So this is sufficient evidence in explaining that these innovations include corruptions of belief or condition contradicting what the Messenger (SAW) came with, and that what benefit they contain is marjooh (not to be relied upon) and it not correct to use for objection"

He continues: "As for what they contain - i.e. these innovated festive seasons such as the Mawlid - of benefit then they are opposed by what they contain of the corruption of innovations that outweigh the benefit, alongwith with what has preceded of the corruptions of belief and state - that the hearts become content with it at the expense of a large number of Sunnahs to the extent that you find that the elite and the general masses preserve this in a way that they do not preserve the Taraaweeh's or the five prayers...." mentioning many more cases.[al-Qawl al-Fasl (pg. 102) of Shaykh Ismaa’eel al-Ansaaree]

A number of points can be seen here:

1. ibn Taymiyyah regards the mawlid as a bid’ah which the strict believer is not allowed to follow.

2. he allows it only for those who would leave this bid’ah for a greater bid’ah.

3. he states that those practising this, either out of taqleed or ijtihaad, will get reward for their good intentions, but they will get no reward for their practising it.

4. that they will not get the burden of the sin of the innovation if their taqleed of ijtihaad contains the excuses that would life this from them.

Refutation of the Mawlid (Celebration of the Prophet's (saws) Birthday)

By: Brother Abû Rumaysah

A Refutation of some of the Arguments used by those who advocate this Innovation.

Discussion of the hadeeth The Prophet (SAW) performed Aqeeqah for himself after his Prophethood.

As-Suyutee said,

"Another primary text has occurred to me by which the legitimacy of the Mawlid can be derived, namely what is reported by al-Bayhaqee from Anas that "the Prophet (SAW) performed Aqeeqah for himself after his prophethood."And it occurs that his grandfather Abdul Muttalib performed the Aqeeqah for him when he was a child of seven years, and the aqueeqah is not repeated a second time. So therefore this is to taken to mean that what the Prophet (SAW) did was to openly manifest gratitude for Allaah making him the mercy for the universe and to legislate this for his ummah, just as he used to do by his sending salaam upon himself. Therefore it is recommended for us that we openly manifest gratitude for his birth." (‘Husnul Maqsad’ of as-Suyutee contained in his ‘Haawi lil Fataawi’)

These words were also quoted by the commentator to ‘al-Muwaahib al-Laduniyyah’ (1/140) - az-Zarkaanee.

The reply to this hadeeth:

1. When Imaam Maalik was asked about this hadeeth he replied, "do you see the Companions of the Messenger of Allaah (SAW), for whom the aqeeqah was not performed in the days of Jaahiliyyah, performing Aqeeqah for themselves in Islaam? This is from the rejected (narrations)" [quoted from him by ibn Rushd al-Maaliki in the ‘Book of Aqeeqah’ of his work ‘al-Muqaddamaat al-Mumahhadaat’ 2/15]

2. Abu Dawood said in his ‘Masaa’il Imaam Ahmad’ his work in which he reports from him "I heard Ahmad….so Ahmad said, ‘Abdullaah bin Muharrar from Qataadah from Anas that ‘the Prophet (SAW) performed Aqeeqah for himself’. This hadeeth is munkar (rejected) due to the weakness of Abdullaah bin Muharrar’" [This was report was also mentioned by ibn al-Qayyim in his ‘Zaad al-Ma’aad’ and ‘Tuhfatul Mawdood bi Ahkaamil Mawlood’ (pg.51)]

3. Ibn Hibbaan said in his ‘Kitaab al-Majrooheen’ (2/29) in the biography of Abdullaah bin Muharrar, "he reported from Qataadah from Anas that ‘the Prophet (SAW) performed Aqeeqah for himself after Allaah had sent him as a Prophet.’…he (ibn Muharrar) used to be from the best of the servants of Allaah, except that he was from those that would lie without knowing it, and reverse (the meanings) of the narrations without understanding…..Abu Ishaaq at-Taalaqaanee said, ‘I heard ibn al-Mubaarak saying: if I was given the choice of entering paradise or accuse Abdullaah ibn Muharrar. I would choose to accuse him and then enter Paradise. For when I saw him I found dung to be more beloved to me than him.’ [this report is also narrated by Imaam Muslim in the introduction to his saheeh]. I (ibn Hibbaan) heard ad-Daarimee saying, ‘I heard Yahyaa bin Ma’een saying: Abdullaah bin Muharrar is not trustworthy and precise (thiqah)’"

4. al-Bazzaar said, "….from Abdullaah bin Muharrar from Qataadah from Anas that the Prophet (SAW)….Abdullaah bin Muharrar was alone in reporting the hadeeth and he is severely weak, one would find written from him what is not found with other than him." [‘Zawaa’id al-Bazzaar alaa Kutub as-Sitta’ in the chapter ‘Qadaa al-Aqeeqah’]

5. al-Bayhaqee said, "Abdullaah bin Muharrar reported a munkar (rejected) hadeeth concerning the Prophet’s performing Aqeeqah for himself …[quotes the hadeeth]…..Abdur Razzaaq said, ‘indeed they (scholars of hadeeth) abandoned Abdullaah bin Muharrar due to the state of this hadeeth and it is reported from another perspective from Qataadah and yet another perspective from Anas and it is nothing." [‘Sunan al-Kubraa’ (9/300) of al-Bayhaqee. Chapter: ‘al-Aqeeqah Sunnah’] This is the reference from which as-Suyutee quotes the hadeeth, yet it is strange that he did not quote the rest of al-Bayhaqee’s words.

6. an-Nawawee said, "as for the hadeeth that he -i.e. ash-Shayraazee - mentioned concerning the Prophet’s performing Aqeeqah for himself, then it was reported by al-Bayhaqee with his isnaad from Abdullaah bin Muharrar from Qataadah from Anas…[hadeeth]…and this hadeeth is false (baatil). Al-Bayhaqee said: this is a rejected hadeeth…(quoting previous words of Bayhaqee)….and Abdullaah ibn Muharrar is da’eef, being agreed upon to be so by the memorising scholars. He (Abdullaah ibn Muharrar) is abandoned." [‘Majmoo’ Sharh Muhadhdhab’ (8/330) of an-Nawawee chpt: ‘Aqeeqah’]

7. al-Mizzi in his biography to Abdullaah ibn Muharrar endorses the above words of Abdul Razzaaq. [‘Tahdheeb al-Kamaal’ of al-Mizzi]

8. adh-Dhahabee said during the course of presenting the biography of Abdullaah ibn Muharrar, "Ahmad said: the people have abandoned his hadeeth. Al-Jawzajaanee said: destroyed. Ad-Daaruqutnee and a group (of scholars) said: abandoned. Ibn Hibbaan said: he used to be from the best of the servants of Allaah except that he would lie without knowing it, and reverse (the meanings) of the narrations without understanding…." [‘Meezaan al-I’tidaal’ of adh-Dhahabee]

9. ibn Hajr al-Asqalaanee said, "his saying - i.e. ar-Raafi’ee - it is reported that he (SAW) performed Aqeeqah for himself after his prophethood by al-Bayhaqee from the hadeeth of Qataadah from Anas. He (ibn Hajr) said: it is munkar, it contains Abdullaah bin Muharrar and he is severely weak. Abdur Razzaaq said…[the words previously quoted]. I (ibn Hajr) say: as for the other perspective from Qataadah then I have not found it as a hadeeth of the Messenger (SAW), all that is reported is in this regards is that Qataadah used to pass rulings on this as related by ibn Abdul Barr. Rather al-Bazzaar and others were certain that Abdullaah bin Muharrar is alone in reporting this hadeeth from Qataadah. As for the other perspective still from Anas then it is reported by Abu ash-Shaykh in ‘al-Adaahee’ and ibn Ayman in his ‘Musannaf’ via the route of Abdullaah bin Muthnaa from Thamaamah bin Abdullaah bin Anas from his father. An-Nawawee said in ‘Sharh Muhadhdhab’: this hadeeth is false." [‘Talkhees al-Habeer’ 4/147 of ibn Hajr chpt: ‘al-Aqeeqah’]

10. Likewise in Fath al-Baree he declares the hadeeth from all of it’s various perspectives to be da’eef. [Sharh Baab Imaatatul Adha]

11. Therefore az-Zarqaanee in his ‘Sharh Muwaahib’ (1/140) follows up his quote by quoting the verdicts of ibn Hajr and an-Nawawee on this hadeeth and then saying, "therefore to use it to derive the legitimacy (of the Mawlid) is not correct."

    [Taken from 'al-Qawl al-Fasl' of Shaykh Ismaa'eel al-Ansaaree with summary]

Salaat al-Naariyah

“Allahumma salli salaatan kaamilatan wasallim salaaman taamman ‘ala sayyidina muhammadin alladhi(allathi in some prose) tan’hil bihi il uq’ad· watatafarrij bih il karb· wataq’dhi bih il hawaa’ij· wa tanaal bih ir raghaa’ib· wa hasan al khawaayitam wa yastasq il ghamaam bi wajhih il kareem wa ‘ala ‘aalihi wa sah’bihi fee kulli lamhatin wa nafs”  
The above recitation is called salaat un naaria in india and recited 4444 times whenever a calamity falls in a house  by bringing many students and the chief of a madhrasaa.  
1.  What is the meaning of the above words and is there any shirk in the wordings?   
2. People say if there is no shirk we can continue reciting because it is not harmful because it is a type of dhikr and it reminds them of allah and that we are doing some kind of additional dhikr to  bring us closer to allah and to removesome museebath.  
3. What is the ruling on maulid recitation· is there any harm in reciting it periodically by calling some students of madhrasaa or imam of masjid. 

[The translation of these words is as follows:

“O Allaah, send perfect blessings and complete peace upon our master Muhammad by virtue of whom [as some of them say] all obstacles are removed, distress is relieved, needs are met, desires are fulfilled and a good end may be achieved and by virtue of whose noble face clouds may be sent, and [send blessings and peace] upon his family and companions with every breath and glance.”] 

Answer: 

Praise be to Allaah. 

1.     The words of this innovated prayer are clear enough, but there is nothing wrong with explaining them further. 

“obstacles are removed” means, a way out is found from whatever obstacles and difficult matters one is faced with.

The phrase may also mean “by virtue of whom anger is calmed.” 

“distress is relieved” means anxiety and grief are taken away. 

“needs are met” means one gets what one is trying to achieve. 

“desires are fulfilled and a good end may be achieved” means his wishes are fulfilled whether that is in this world or in the Hereafter, one of which is that one meets a good end. 

“by virtue of whose noble face clouds may be sent” means that he is asked to pray to Allaah to send rain. 

2.     What some people have told you – that this prayer does not involve shirk and that it is permissible for you to continue to recite it – is wrong. This so-called prayer includes things which clearly go against Islam, such as the following: 

(i)                It is supposed to be said at times of calamity. This is a contrived reason for an innovated act of worship.

(ii)              It is supposed to be recited a set number of times, 4444 times. This is a contrived amount for an innovated act of worship.

(iii)            It is supposed to be recited in a communal fashion. This is a contrived method for an innovated act of worship

(iv)            It contains phrases which go against Islam, which constitute shirk and which are an exaggeration about the Prophet (peace and blessings of Allaah be upon him). It attributes to him actions which cannot be attributed to anyone other than Allaah, such as meeting people’s needs, relieving distress, fulfilling their desires and granting a good end. Allaah commanded His Prophet (peace and blessings of Allaah be upon him):

“Say: ‘It is not in my power to cause you harm, or to bring you to the Right Path’”

[al-Jinn 72:21 – interpretation of the meaning]

(v)              It ignores what is taught in the sharee’ah, and makes up a contrived prayer and supplication. This implies that one is accusing the Prophet (peace and blessings of Allaah be upon him) of failing to explain everything that the people need, and that one is trying to fill gaps in the sharee’ah.

The Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever innovates anything in this matter of ours (Islam) that is not a part of it, will have it rejected”

(Narrated by al-Bukhaari, 2550; Muslim, 1718).

According to a report narrated by Muslim (1718), he said: “Whoever does any action that is not in accordance with this matter of ours (Islam) will have it rejected.”

Ibn Rajab al-Hanbali (may Allaah have mercy on him) said: “This hadeeth represents one of the most important basic principles of Islam. It is like a yardstick for measuring the outward appearance of actions, just as the hadeeth ‘Actions are but by intentions’ is a yardstick for measuring the inward nature of actions. Just as actions which are not done for the sake of Allaah bring no reward to the one who does them, so too actions which are not done in accordance with the command of Allaah and His Messenger are rejected and thrown back at the one who does them. Everyone who innovates something in the religion for which Allaah and His Messenger have not granted permission, that action has nothing to do with the religion.”(Jaami’ al-‘Uloom wa’l-Hukam, 1/180) 

Al-Nawawi (may Allaah have mercy on him) said: “This hadeeth is one of the most important basic principles of Islam and is one of the most comprehensive sayings of the Prophet (peace and blessings of Allaah be upon him). It is a clear rejection of bid’ah and innovations. The second report adds a further idea, which is that some people may persist in doing some innovated action (bid’ah) for which there is a precedent, and when the first report – ‘Whoever innovates anything…’ – is quoted as proof, such a person may say, ‘But I did not innovate anything. Then the second report – ‘Whoever does any action…’ – may be quoted, which clearly states that all innovated actions are rejected, whether the one who does them invented them or they were previously invented. This hadeeth is one of those which should be memorized and used in denouncing evil actions, and it should be propagated widely.”(Sharh Muslim, 12/16) 

3.     With regard to celebrating the Mawlid (birthday of the Prophet (peace and blessings of Allaah be upon him)), doing this is bid’ah. If it was good, those who love the Prophet (peace and blessings of Allaah be upon him) more than we do would have done it before us, i.e., the Sahaabah, may Allaah be pleased with them. Most of what is recited on this occasion are weak or fabricated reports of the life of the Prophet (peace and blessings of Allaah be upon him), and it involves exaggeration about our Prophet (peace and blessings of Allaah be upon him). There follow the comments of the scholars: 

(a)     Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about the one who completes the reading of the Qur’aan each year on the night of the birthday of the Prophet (peace and blessings of Allaah be upon him) – is that mustahabb or not? 

He replied: 

“Praise be to Allaah. For the people to come together to eat on the two Eids and the days of Tashreeq is Sunnah. This is one of the symbols of Islam which the Prophet (peace and blessings of Allaah be upon him) set out for the Muslims. Helping the poor by giving them food during Ramadaan is also one of the ways of Islam. The Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever gives a fasting person food to break his fast will have a reward like his.’ Giving poor Qur’aan-readers that which will help them to devote their time to the Qur’aan is a righteous deed at any time, and whoever helps them in this manner will have a share in the reward. 

But taking as special occasions days which are not prescribed in Islam – such as one of the nights of Rabee’ al-Awwal which is called Laylat al-Mawlid (the night of the Prophet’s birthday), or some of the nights of Rajab, or the eighteenth of Dhu’l-Hijjah, or the first Friday of Rajab, or the eighth of Shawwaal, which the ignorant call ‘Eid al-Abraar (the Feast of the Righteous)’ – these are bid’ahs which the salaf did not regard as mustahabb and they did not do these things. And Allaah knows best.”(al-Fataawa al-Kubraa, 4/415) 

(b)    Ibn al-Haaj said: 

“Some of them commit actions at this time which go against this meaning. When the month of Rabee’ al-Awwal begins, they hasten to indulge in idle entertainment, playing the daff (hand-drum) and reed flute, and other things as mentioned above. 

Whoever wants to weep, let him weep for himself and for Islam, and how it and its people and those who follow the Sunnah have become alienated. If they simply wanted to sing songs and entertain themselves, I wish that they would limit themselves to that. But some of them try to follow proper etiquette, so they start the Mawlid with the recitation of Qur’aan. So they look for the one who can recite in the most melodious fashion and provoke enjoyment, and he reads ten aayahs. There are several things wrong with this:

(i)                the way in which the reciter reads in this manner which is condemned in sharee’ah, with a quavering tone like that of a singer. This has been discussed above.

(ii)              This involves a lack of proper respect towards the Book of Allaah.

(iii)            They read Qur’aan briefly before turning to what they really desire, which is to listen to the entertainment of the tambourine and reed-flute, and the singing and quavering tones of the singers, etc.

(iv)            They show outwardly something different from that which is in their hearts. This is the essence of hypocrisy, whereby a person makes an outward display of something when deep inside he really means something else – this is wrong except in cases specifically exempted by sharee’ah. They start with Qur’aan recitation when the thoughts of some of them are really focused on the singing.

(v)              Some of them cut the recitation short, because they are thinking too much of the pleasure of that which comes after it, as mentioned above.

(vi)            If the Qur’aan reading goes on for a long time, some of the audience begin to show signs of boredom, and they do not settle down until the entertainment they like begins. This is not what is meant by the description which Allaah gives of the humble believers, because they love to hear the words of the Lord, as He says in praise of them (interpretation of the meaning):

‘And when they listen to what has been sent down to the Messenger (Muhammad), you see their eyes overflowing with tears because of the truth they have recognized. They say: “Our Lord! We believe; so write us down among the witnesses”’[al-Maa’idah 5:83]

This is how Allaah describes those who listen to His words. But some of these people do the opposite of that. After listening to the word of their Lord, they get up to dance and celebrate and enjoy themselves in unseemly ways. “Truly, to Allaah we belong and truly, to Him we shall return” [al-Baqarah 2:156 – interpretation of the meaning. This phrase is an expression of grief and sorrow] for the lack of shame for committing sins. They do the deeds of the Shaytaan and seek reward from the Lord of the Worlds, claiming that they are doing acts of worship and goodness. Would that only the lowest of people did that, but now this problem has become widespread and you see those who claim to have some knowledge and good deeds doing that, and even some of those who claim to be shaykhs, i.e., those who have followers. All of them are included in what is said above. 

It is strange that they have been deceived by this trick of the accursed Shaytaan. Do you not see that a wine-drinker, when the wine first starts to take effect, he begins to move his head non-stop. When the effect becomes stronger, he loses his shame and dignity before those who are with him, and what he wants to conceal will be exposed to his companions. Look at this singer, may Allaah have mercy on you and us. When he starts to sing, you will see people who have dignity and respect, who appear decent and are followed by people of knowledge, falling silent when he starts to sing. Then they start to move their heads a little, exactly like wine-drinkers, as described above. Then when they really start to enjoy the entertainment, they lose their shyness and dignity, exactly like the wine-drinkers, so they get up and start to dance and shout and weep in a show of fake humility. They move in and out and raise their arms and heads towards the heavens as if receiving divine inspiration. They start to foam at the mouth and may even rend their garments and play with their beards. 

This is obviously something to be denounced, because the Prophet (peace and blessings of Allaah be upon him) forbade wasting money, and rending one’s garments is obviously included in that. 

Secondly, this obviously goes beyond the limits of common sense, because they act like crazy people most of the time.”(al-Madkhal, 2/5-7) 

(c)     The Standing Committee said: 

“Celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him) is not permitted because it is an invented bid’ah (innovation) which was not done by the Messenger of Allaah (peace and blessings of Allaah be upon him) or by his rightly-guided successors (al-khulafa’ al-raashideen), or by the scholars of the best three generations [i.e., the first three generations of Islam].” 

(Fataawa al-Lajnah al-Daa’imah, 3/2) 

(d)    Shaykh Ibn Baaz was asked: is it permissible for the Muslims to hold celebrations in the mosque to commemorate the life of the Prophet (peace and blessings of Allaah be upon him) on the night of 12 Rabee’ al-Awwal, to celebrate the Mawlid or birthday of the Prophet (peace and blessings of Allaah be upon him), without taking that day off as an “Eid”? We are having some disputes concerning this. Some say that it is a bid’ah hasanah (“a good innovation”) and some say that it is not a good innovation. 

He replied: 

“The Muslims should not celebrate the birthday of the Prophet (peace and blessings of Allaah be upon him), whether on the night of 12 Rabee’ al-Awwal or on any other date, just as they should not celebrate the birthday of anyone other than the Prophet (peace and blessings of Allaah be upon him), because celebrating birthdays is an innovation which has been introduced into the religion.  The Prophet (peace and blessings of Allaah be upon him) did not celebrate his birthday during his lifetime, and he is the one who conveyed the religion and laws from Allaah. He did not enjoin that, and it was not done by his rightly guided successors or by any of his Companions or those who followed them in goodness during the best three generations. So it is known to be an innovation, and the Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever innovates anything in this matter of ours (Islam) that is not a part of it, will have it rejected’ (Saheeh – agreed upon). According to a report narrated by Muslim, which al-Bukhaari narrated in a mu’allaq majzoom report: “Whoever does any action that is not in accordance with this matter of ours (Islam) will have it rejected.” 

Celebrating the Mawlid is not in accordance with the command of the Prophet (peace and blessings of Allaah be upon him), rather it is something which the people innovated and introduced into their religion during later centuries, so it is to be rejected. The Prophet (peace and blessings of Allaah be upon him) used to say in his khutbah (sermon) on Fridays: ‘The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The most evil of things are those which are newly-invented, and every innovation is a going-astray.’ This was narrated by Muslim in his Saheeh. It was also narrated by al-Nasaa’i with a jayyid isnaad, adding the words, ‘and every going-astray leads to Hell.’ 

Instead of celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him), we should study his seerah (biography) and the history of his life during the jaahiliyyah and Islam, in schools, mosques and elsewhere. That includes describing the circumstances of his birth and death, with no need to innovate celebrations which are not prescribed by Allaah or His Messenger, and for which there is no evidence in sharee’ah. 

Allaah is the Source of Strength. We ask Allaah to grant guidance and strength to all the Muslims and to help them to follow the Sunnah and avoid bid’ah.” 

(Fataawa al-Shaykh Ibn Baaz, 4/289) 

And Allaah knows best. 

Islam Q&A 
Sheikh Muhammed Salih Al-Munajjid