EID MILAD:- BIDAH OR ISLAMIC??? PART (4) IX) Discussing arguments of those who celebrate Mawlid Those who think that this bidah should be continued produce specious arguments which are flimsier than a spiders web. These specious arguments may be dealt with as follows: Arugment: 1 by those who celebrate Mawlid – Their claim that this is veneration of the Prophet (pbuh): Response: The response to that is that the way to venerate him is to obey him, do as he commanded and avoid that which he forbade, and to love him; he is not to be venerated through innovations, myths and sins. Celebrating his birthday is of this blameworthy type because it is a sin. The people who venerated the Prophet (pbuh) the most were the Sahabah (may Allah be pleased with them), as Urwah ibn Masood said to Quraysh: O people, by Allah I have visited kings. I went to Caesar, Chosroes and the Negus, but by Allah I never saw a king whose companions venerated him as much as the companions of Muhammad venerated Muhammad (peace and blessings of Allah be upon him). By Allah, whenever he spat it never fell on the ground, it fell into into the hand of one his companions, then they wiped their faces and skins with it. If he instructed them to do something, they would hasten to do as he commanded. When he did wudu, they would almost fight over his water. When he spoke they would lower their voices in his presence; and they did not stare at him out of respect for him. (al-Bukhari, 3/178, no. 2731, 2732; al-Fath, 5/388).Yet despite this level of veneration, they never took the day of his birth as an Eid (festival). If that had been prescribed in Islam they would not have neglected to do that. Arugment: 2 by those who celebrate Mawlid– They say that by celebrating the Mawlid they are keeping the memory of the Prophet (pbuh) alive. Response: The answer to that is that the memory of the Prophet (pbuh) is constantly kept alive by the Muslim,such as: ► When his name (pbuh) is mentioned in the adhan ►When his name (pbuh) is mentioned in the iqamah ► When his name (pbuh) is mentioned in the khutbahs, ► Every time the Muslim recites the Shahadatayn after doing wudu ► Every time he sends blessings upon the Prophet (pbuh) in his prayers or when he(pbuh) name is mentioned, and ►Every time the Muslim does a wajib (obligatory) or mustahabb (recommended) action that was prescribed by the Messenger (pbuh). In all of these ways (the Muslim) remembers him and the reward equivalent to the reward of the one who does that action goes back to the Prophet (pbuh). Thus the Muslim constantly keeps the memory of the Messenger alive and has a connection with him night and day throughout his life through that which Allah has prescribed, not only on the day of the Mawlid and things which are bidah and go against the Sunnah, for that puts one at a distance from the Messenger (pbuh) and the Messenger will disown him because of that. The Messenger (pbuh) has no need of this innovated celebration, because Allah has already bestowed veneration and respect upon him, as He says: ... and raised high your fame ... [ash-Sharh 94:4] For Allah is not mentioned in the adhan, iqamah or khutbah except that the Messenger (pbuh) is mentioned after Him; this is sufficient veneration, love and renewal of his memory, and sufficient encouragement to follow him. Allah did not refer to the birth of the Messenger (pbuh) in the Quran, rather He referred to his Mission, and says (interpretation of the meaning): Indeed, Allah conferred a great favour on the believers when He sent among them a Messenger (Muhammad) from among themselves [al Imran 3:124] He it is Who sent among the unlettered ones a Messenger (Muhammad) from among themselves. [al-Jumuah 64:2]. Argument 3 by those who celebrate Mawlid– They may say that celebrating the birthday of the Prophet (pbuh) is indicative of their love for him; this is one way of showing that, and showing love of the Prophet (pbuh) is prescribed in Islam! Response: The answer to that is that undoubtedly loving the Prophet (pbuh) is obligatory for every Muslim; he should love him more than he loves himself, his child, his father and all the people – may my father and mother be sacrificed for him – but that does not mean that we should introduce innovations for doing so that have not been prescribed for us. Loving him dictates that we should obey him and follow him, for that is one of the greatest manifestations of love, as it is said: If your love is sincere then obey him; for the lover obeys the one whom he loves. Loving the Prophet (pbuh) implies keeping his Sunnah alive, adhering firmly to it, and avoiding words and deeds that go against it. Undoubtedly everything that goes against his Sunnah is a reprehensible innovation (bidah) and a manifest act of disobedience. That includes celebrating his birthday and other kinds of bidah. A good intention does not mean that it is permissible to introduce innovations into the religion. Islam is based on two things, purity of intention and following [the Prophet (pbuh)]. Allah says (interpretation of the meaning): Yes, but whoever submits his face (himself) to Allah (i.e. follows Allahs religion of Islamic Monotheism) and he is a Muhsin (a doer of good) then his reward is with his Lord (Allah), on such shall be no fear, nor shall they grieve. [al-Baqarah 2:112] Submitting ones face to Allah means being sincere towards Allah, and doing good means following the Messenger and implementing the Sunnah. Argument 4 by those who celebrate Mawlid– Celebrating the Mawlid and reading the biography of the Prophet (pbuh) on this occasion, they are encouraging people to follow his example! Response:We say to them that reading the biography of the Prophet (pbuh)and following his example are required of the Muslim all the time, all year long and throughout his life. Singling out a specific day for that with no evidence for doing so is an innovation, and every innovation is a going astray. (Narrated by Ahmad, 4/164; at-Tirmidhi, 2676). Bidah does not bear any fruit but evil and it leads to a person distancing himself from the Prophet (pbuh). We find in the biography great details about the life of the Prophet (s). But regarding his date of birth there is confusion, whether it is 9,10,11,12, or some other date of Rabi-ul-Awwal, it is not definite, we find no consensus, have we ever reflected as to why is it so, it is because, the birthday of the Prophet (pbuh) was never considered to be an important event in Islam. What is important however is his mission, his life, his path, his teachings, and his traditions. Argument 5 by those who celebrate Mawlid– They use hadith merits of rememberence of Allah in an assembly and try to prove Milad celebration Hadith used by them to support Milad celebration: Agharr Abi Muslim reported: I bear witness to the fact that both Abu Huraira and Abu Said Khudri were present when Allahs Messenger may peace be upon him) said: The people do not sit but they are surrounded by angels and covered by Mercy, and there descends upon them tranquillity as they remember Allah, and Allah makes a mention of them to those who are near Him. This hadith has been narrated on the authority of Shuba with the same chain of transmitters. (Muslim Book #035, Hadith #6520) Response: How on earth this is proving Mawlid celebrations? Imam Muslim mentioned this hadeeth under the Chapter THE MERIT OF AN ASSEMBLY FOR THE RECITATION OF THE QURAN OR FOR TIIE DHIKR (REMEMBRANCE OF ALLAH) let us understand it with another hadith ...and those persons who assemble in the house among the houses of Allah (mosques) and recite the Book of Allah and they learn and teach the Quran (among themselves) there would descend upon them the tranquillity and mercy would cover them and the angels would surround them and Allah makes a mention of them in the presence of those near Him, and he who is slow-paced in doing good deeds, his (high) descent does not make him go ahead.[Muslim Book 35, Number 6518] Comment: It is clear that hadith is regarding reading and teaching Qur`an. Imam Nawawi said in the commentary of the hadith that It is allowed to gather in Mosque to read Qur`an this is our madhab and the madhab of majority, according to Imam Malik this is makrooh Comment: Meaning of saying of Imam Malik is that you should not recite Qur`an loudly so that the people who are praying should not be disturbed. Not a single companion,tabiyee,itteba tabiyee plus muhaddith said mawlid celebrations is proven from this hadeeth. This is just recitation of Quran and teaching the Quran Argument 6 by those who celebrate Mawlid– Using as evidence the fact that many people in many countries do this and may quote: Ibn Mas’ud said: “Whatever the Muslims collectively deem as good is good with Allah and whatever the Muslims collectively deem as bad is bad with Allah”. How can such a large majority be wrong? Response: This hadith has been taken out of context. The full hadith is: “Allah looked into the hearts of mankind and found that the heart of Muhammad صلى الله عليه و سلم was the finest, so He chose him to be his beloved and sent him with His message. Then Allah looked into the hearts of everybody else and found that the hearts of Muhammad’s صلى الله عليه و سلم companions were the finest, so He made them succeed His Prophetصلى الله عليه و سلم and made them fight for His religion. Therefore, anything which the Muslims collectively deem to be good is good with Allah and anything which the Muslims collectively deem to be bad is bad with Allah.” (Ahmad 3600). As- Sindhi said: “The ‘Muslims’ in this narration is obviously referring to the companions. Therefore, the consensus must be that of the companions and the consensus of others cannot be included, let alone the agreement of a single group of people on one opinion...” The notion that the Ummah as a whole are united upon celebrating the Mawlid is a fallacy. The scholars of the Ummah never united upon misguidance, rather they spoke in refutation of this celebration ever since it’s invention. From them we have the likes of: -Shaikhul Islam Ibn Taymiyyah (d.728 AH), who wrote a refutation against it in Iqtida al-siratal Mustaqim. -Imaam ash-shaatibi (d.790 AH), who wrote a refutation of it in al-itisaam. -Imam al-Faakihaani (d.734), who wrote a letter (al mawrid fi amalil mawlid) in refutation of it. Books of scholars who denounced the celebration of this milaad un nabi are mentioned under heading: X) Scholars who spoke against celebration of Milad (below) Allah said: “And if you obey most of those upon the earth, they will mislead you from the way of Allah” (Holy Qur’an: 6:116) The prophetصلى الله عليه و سلم said: “Indeed Islam began as something strange and it will return to being something strange just like it began. So glad tidings to the strangers.” When it was asked ‘Who are the strangers?’ He replied “A righteous FEW amidst an evil majority, those who oppose them are GREATER IN NUMBER than those who follow them” (Ahmad 6650) The prophetصلى الله عليه و سلم said: “Indeed the Jews split into 71 sects, all of them in the hell-fire except one. The Christians split into 72 sects, all of them in the hell-fire except one. My Ummah will split into 73 sects, all of them in the hell-fire except one, and it is the Jamaa’ah.” (Ibn Maajah 3992) Here the prophet صلى الله عليه و سلم is informing us that the majority of the Ummah will end up in the hell-fire. Furthermore Abu Shaamah (d.665 AH) said: “The order to stick to the Jama’ah means sticking to the truth; even if those who stick to the truth are few and those who oppose it are many, since the truth is that which the first Jama’ah from the time of the prophet صلى الله عليه و سلم and his companions were upon. No attention is given to the great number of the people of futility coming after them.” (Al baa’ith ‘alal bid’ah wal hawaadith P.19) Argument 7 by those who celebrate Mawlid– They may say that the celebration of the Prophets birthday was introduced by a knowledgeable and just king who intended thereby to draw closer to Allah. Response: Our response to that is that bidah is not acceptable, no matter who does it. A good intention does not justify a bad deed and even if a person died as a knowledgeable and righteous person, this does not mean that he was infallible. Refer point 22 under heading: IX) Discussing arguments of those who celebrate Mawlid (it has excellent examples how sahabas & tabaein dealt when they saw people indulging in bidah that too with good intentions) Argument 8 by those who celebrate Mawlid– They say that celebrating the mawlid comes under the heading of bidah hasanah (good innovation) & may quote some practises introduced by 4 rightly guided caliphs to justify milad celebration Response:Our response to that is that there is nothing good in innovation. The Prophet (pbuh) said: Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected. (Narrated by al-Bukhari, no. 2697; al-Fath, 5/355). And he said, Every innovation is a going astray. (narrated by Ahmad, 4/126; at-Tirmidhi, no. 2676). The ruling on innovations is that they are all misguidance, but this specious argument suggests that not every bidah is a going astray, rather there are good innovations. Al-Hafiz ibn Rajab said in Sharh al-Arbain: The words of the Prophet (pbuh), every innovation is a going astray is a concise but comprehensive comment which includes everything; it is one of the most important principles of religion. It is like his words Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected. (Narrated by al-Bukhari, 3/167, no. 2697; al-Fath, 5/355). Whoever innovates anything and attributes it to Islam when it has no basis in the religion, this is a going astray and is nothing to do with Islam, whether that has to do with matters of belief (aqidah) or outward and inward words and deeds.[Jami al-Ulum wal-Hikam, p. 233] They say that celebrating the mawlid comes under the heading of bidah hasanah (good innovation) & may quote some practices introduced by khulfa-e-rashideen to justify Milad celebration Response: During the era of the 4 khulfa-e-rashideen, the khalifas introduced so many things due to some reason but those things were only for limited period of time because they cannot make shariya. These practices were started by rightly guided khalifas, it was accepted by all consensus of muslims (Al-Muhajireen and Al-Ansar) during their era and their actions are supported by 2 hadiths from Prophet(pbuh): Prophet (peace and blessings be upon him) said, Those of you who will outlive me will see many controversies, so follow my sunnah and that of the rightly-guided Caliphs [ibn Hibban and al-Hakim, Abu dawood Book 40, Chapter Model Behavior of the Prophet (Kitab Al-Sunnah)Number 4590]. Allah will never let my Ummah agree upon misguidance, and the hand of Allah is over the group (Jamaah)[Saheeh Al-Jame 1848,Silsilah as-Saheeha 3/319 no: 1331]. Two Adhan of Friday by Uthman (ra): ✦The adhaan introduced by Uthmaan ra was deemed to be Bidah by Abdullah bin Umar ✦It is mentioned in Musannif Ibn Abi Shaiba that Ibn Umar ra said قال الاذان الاول يوم الجمعة بدعة The first call to prayer on the day of Friday is an Innovation[See Fath ul Bari ] ✦At That time we would follow this ruling but now we are not obliged to do so. ✦The reason is mentioned in the hadeeth itself that But at the time of Uthmaan (may Allaah be pleased with him), when the number of people increased he added the third call.[Bukhari] ✦and that adhaan was given in al-Zawraa(not in the Masjid) which was a place in the market of Madeenah. as said by Imam Bukhari, Because many of the houses were far away from the masjid. So because of the hadith of following Rightly Guided Caliph Sahaba accepted the Ijtihaad of Uthmaan ra. ✦Plus when Ali ra became Caliph, he did not do that because there was no need of it. Muhammad Tahir Ibn Ashoor said that in Koofah era of Ali bin abi Talib ra the adhaan of Jummah was one as it was in the era of Messenger of Allah peace be upon him. أن علي بن أبي طالب لما كان بالكوفة لم يؤذن الجمعة إلا أذانا واحدا كما كان في زمن النبيء - صلى الله عليه وسلم - وألغي الأذان الذي جعله عثمان بالمدينة . فلعل الذي أرجع الأذان الثاني بعض خلفاء بني أمية قال مالك في المجموعة : إن هشام بن عبد الملك أحدث أذانا ثانيا بين يديه في المسجد . [Al-Tahreer wal-Tanveer] Triple Talaq is also a Fiqhi Issue: Umar ra imposed some rulings due to some reason for limited period of time for example: ✦he went against tayammum (Saheeh Muslim Book 3, Number 0718), ✦ he ordered to Burn the house of Drunkard (Kitab al Amwaal page 102), ✦ his Fatwa of Stopping Hajj Tamattu(Umrah with Hajj). ✦Similarly even these people (who say 3 talaq at a time is 3) say that Those opinions of Umar ra were only for that time and we have provided evidence for that: Ibn Hazam Sums it up beautifully: إما أن نأخذ بسنن الخلفاء الراشدين كلها فهذا لا سبيل إليه لأنهم قد اختلفوا، وإما أن نردها كلها فهذا ضلال مبين، لأن من سننهم ما هو موافق لسنة رسول الله – صلى الله عليه وسلم -، وإما أن نأخذ من سننهم ما كان موافقا لكتاب الله ولسنة رسول الله – صلى الله عليه وسلم- وهذا هو قولنا Be it that we take all of the practices of the rightly guided caliphs, then there is no way to achieve it because they (sometimes) differed. And if we reject all of their practices, then this is clear misguidance ..... we take from their practice which is in agreement to the book of Allah and to the Sunnah of the Messenger of Allah Peace be upon him ✦Adhaan of Uthman ra has the reason, Plus he was rightly guided Caliph. What it has to do with Meelad? Which was started centuries after Prophet peace be upon him and Sahaba?. either go with the opinion of Uthman ra (which was due to reason) or go with other opinion. ✦The matter of fiqh has nothing to with Bidah of milad un nabi. ✦Today the people who have introduced these bidah neither do they have consensus of ummah nor are they anyone closer to the 4 righlty guided khalifas that can bring changes. Taraweeh in congregation by Umar (ra):These people have no proof that there is any such thing as a good innovation apart from the words of Umar (may Allah be pleased with him) concerning Tarawih prayers, What a good innovation this is. (Sahih al-Bukhari, 2/252, no. 2010 muallaqan; al-Fath 4/294) and this has been refuted in another of our article here: Refutation of Good Bidah (Saying of Umar bin Al Khattab Ra) . Did Omar (ra) change Adhaan of Fajr For more related to this issue (good bidah) Refer points 21 & 22 under heading: IX) Discussing arguments of those who celebrate Mawlid Argument 9 by those who celebrate Mawlid– They may try to compare Compilation of Quran to Bidah of Mawlid un Nabi Response:They also said that things were innovated which were not denounced by the salaf, such as compiling the Quran into one volume and writing and compiling the hadith.This point has been refuted in detail over here: COMPARISON OF COMPILATION OF QURAN TO BIDA`H OF MAWLID UN NABI The response to that is that these matters had a basis in Islam, so they were not newly-invented. Umar said: What a good bidah meaning innovation in the linguistic sense, not in the shari (technical) sense. Whatever has a basis in Islam, if it is described as an innovation, is an innovation in the linguistic sense, not in the shari sense, because innovation in the shari sense means that which has no basis in Islam. Compiling the Quran into one book has a basis in Islam, because the Prophet (pbuh) had commanded that the Quran be written down, but it was scattered, so the Sahabah compiled it in one volume so as so protect and preserve it. The Prophet (pbuh) led his companions in praying Tarawih for a while, then he stopped doing that, lest that become obligatory on them. The Sahabah (may Allah be pleased with them) continued to pray it separately during the life of the Prophet (pbuh) and after his death, until Umar ibn al-Khattab (may Allah be pleased with them) gathered them behind one imam as they used to pray behind the Prophet (pbuh). This was not an innovation introduced into the religion. Writing down the hadith also has a basis in Islam. The Prophet (pbuh) ordered that some ahadith should be written down for some of his companions when they asked him for that. In general terms writing it down during his lifetime was not allowed, for fear that the Quran might be mixed with things that were not part of it. When the Prophet (peace and blessings of Allah be upon him) died, this fear was no longer a factor, because the Quran had been completed and arranged in order before he died. The Muslims compiled the Sunnah after that in order to preserve it and keep it from being lost. May Allah reward them with good on behalf of Islam and the Muslims, because they preserved the Book of their Lord and the Sunnah of their Prophet (pbuh) from being lost or being tampered with. We may also say to them: why was this act of thanksgiving (the Mawlid), as they call it, not done by the best generations, the Sahabah, Tabiin and followers of the Tabiin, who loved the Prophet (peace and blessings of Allah be upon him) most and who were most keen to do good and give thanks? Are those who introduced the innovation of the Mawlid more rightly-guided than them? Do they give more thanks to Allah? Definitely not! Argument 10 by those who celebrate Mawlid– They may say that Prophet صلى الله عليه و سلم used to fast on Mondays and Thursdays citing the reason as for Monday, it was the day I was born. (Muslim 1162)? Response: The Prophet صلى الله عليه و سلم commemorated the day of his birth NOT THE DATE. Monday is a weekly occurrence but the Mawlid is celebrated yearly in month of Rabbi ul awwal. He did not follow up his fast by any celebration nor did he encourage it. Besides, this was not the only reason why he used to fast on this day. Other narrations mention that he also fasted on these days because Monday was the day when he started receiving the revelation (Muslim 1162), and Mondays and Thursdays are the days when the record of our deeds are raised up to Allah (Tirmidhi 747). Also, it is forbidden to fast on an Id day; if the Mawlid was a legitimate Id then why did the Prophetصلى الله عليه و سلم fast on it? Furthermore, there is not a single narration from the 6 collections which mention an exact date for the Prophetصلى الله عليه و سلم birth. It is important to mention here that within Arab custom, an individual is recognised by the date of his death and not by the date of his birth. In fact, the date of birth is often not known, hence, the difference of opinion with regards to the date of the Prophetsصلى الله عليه و سلم birth: 1. Those who simply state that it is unspecified. 2. In the month of Rabee’ Al-Awwal, but do not specify a date. Amongst those who held this opinion was Al-Qastillaanee in his book “Al-Mawaahib Al-Ladunniyya” 3. It was on a Monday as stated in a hadeeth from the collection of Imam Muslim[hadith n° 1162]. The vast majority are in agreement upon this alongside the dates they have postulated. 4. 2nd Rabī al-Awwal. Abū Ma’shar al-Sindī (d. 171 AH), Ibn ‘Abd al-Barr (d. 463)[***] and narrated by Al-Waaqidi[**] 5. 5th Rabbi al Awwal (Seerat e Tayyaba page 76). 6. 7th of Rabee’ Al-Awwal. A rejected position which Ibn Dihyah Al-Kalbi narrates from some of the Shi’ah. 7. 8th of Rabī al-Awwal. a) Ibn Ḥazm (d. 456 AH), b) Imām Mālik (d. 179 AH), c) Az-Zuhrī (d. 128 AH) d) Ibn Diḥyah Al Kalibi (d. 610 AH), e) Al-Qutb Al-Qastillaanee states “the 8th of Rabee’ Al-Awwal was the chosen opinion amongst the majority of Ahlul Hadeeth as well as the majority of those who were the most learned in the subject of history”. f) Al-Qudaa’ee stated there is a consensus upon this date amongst those learned in date keeping based on astronomical calculations. g) Ahmed Raza Khan Bareilvi, (Fatawa Rizwiyah, Volume 26, Page 412, 415, Anjuman Faizan Raza and Nutq ul Hilal pg 12 and 13). 8. 9th of Rabee’ Al-Awwal. a) Amongst those who held this opinion was Egypt well known scholar Paasha Al-Falaki Al-Masri [“At-Taqweem Al-‘Arabi Qabl Al-Islam” (Az Memood Pasha) pg.36-39, taba Qatar, Hadaiq-ul-Anwar page#29, jild 1, بحوالہ محاضراتِ تاریخ الامم الاسلامیہ از خضری بک :ص۶۲] who wrote a thesis on the topic, aiming to expound upon it from a completely scientific perspective taking into account astronomical events and measurements in order to come up with a calculated final result. The late ‘Ali At-Tantawi praised his work and was strongly in favour of this position. b) Allahmah Qazi Suleman Mansurpuri (Rehmatul Alameen 1/40) c) Allahmah Shubli Naumani (Seerat un Nabi 1/1/71) 9. 10th of Rabī al-Awwal. a) Ibn Asākir (d. 571 AH), b) Abū Ja’far al-Bāqir (d. 114 AH), c) Ash-Sha’bi[*] and d) Muhammad Al-Baaqir e) as well as being authenticated by Al-Haafidh Ad-Dimyaati Ash-Shaafi’i. 10. 12th of Rabī al-Awwal. a) Ibn Isḥāq (d. 150), who reported it without any reference. b) Ahmed Raza Khan Bareilvi (Malfoozat 220/2) c) Mubarakpuri in Sealed Nectar (Ar Raheeq al Maqtum, page 101) 11. 17th of Rabī al-Awwal. This is the opinion of some Shi’ite scholars. 12. 22nd of Rabī al-Awwal. This opinion has also been attributed to Ibn Ḥazm. 13. Multiple dates by Ibn Kathir: a) 2 Rabi ul awal b) 8 Rabi ul awal c) 10 Rabi ul awal d) 12 Rabi ul awal e) 17 Rabi ul awal f) 18 Rabi ul awal g) 22 Rabi ul awal [Al-Bidayah wal nihaya , vol 2 pg 320] In the month of Ramaḍān, without a specific date, in the ‘Year of the Elephant’. This was the opinion of the famous early historian al-Zubayr b. al-Bakkār (d. 256). 14. 12th of Ramaḍān, in the ‘Year of the Elephant’. This opinion was reported by Ibn ʿAsākir as being held by some early authorities. 15. 10th Moharram according to Shaikh Abdul Qadir Jilani [Ghuniat-ul-Talibeen, pg 392/2, Taba Beirut) The fact that his date of birth is unknown is a proof in and of itself that the Muslims never used to celebrate his birthday, because if they did, they would have recorded his date of birth and we would have known it. It just so happens that when the people first started celebrating the Mawlid they chose the date of 12th Rabi’ Al-Awwal due to the popularity of Ibn Ishaq with them; so when this celebration spread, so did the date. However, the other dates that have been put forward by the scholars cannot be denied, even though the 8th Rabi’ Al-Awwal seems to be the weightiest position. ►What this clearly indicates to us is that the Muslim is not required to pay a huge amount of attention in seeking his (salAllahu ‘alayhi wa sallam) birthday, nor to care about when exactly it occurred. ►The only thing that is obligated of the Muslim is for him or her to see where they stand in terms of their love for the Prophet (SalAllahu ‘alayhi wa sallam), how closely and how well they are able to follow the Shari’ah that he was sent with, how sincere is their striving to follow his Sunnah and in helping guide others also to its divine precepts and last but not least their commitment & dedication to espousing his noble character and virtues in their own daily lives and dealings with others. Argument 11 by those who celebrate Mawlid– They may say: Prophet’s used to celebrate their own birthdays. Allah quotes ‘Isa السلام عليه as saying: “And the peace on me the day I was born and the day I die and the day I am raised alive”. (Holy Qur’an: 19:33) Response: This ayah does not mention anything about celebrating Birthdays! The Muslims never understood this verse to mean celebrating birthdays otherwise we would have found the Sahaabah celebrating the Birthday of ‘Isa السلام عليه and the Prophet صلى الله عليه و سلمwould have commanded it. ►If “peace on me the day I was born” was an evidence for the permissibility of celebrating the Mawlid then using the same logic, the day on which the Prophet صلى الله عليه و سلم died is also a day of celebration because the ayah continues “...and the day I die...” (We seek Allah’s refuge). Argument 12 by those who celebrate Mawlid– They may say: Did not the Prophet (pbuh) celebrate the birthday of his son Ibrahim by freeing a slave [Tarikh Ibn Kathir, Birth of Ibrahim]? Response: No, the Prophet صلى الله عليه و سلم only celebrated the birth of his son, not his birthday since this narration mentions nothing about any annual commemoration. We are recommended to celebrate our children’s birth but not commemorate it annually. Argument 13 by those who celebrate Mawlid– They may quote a narration that states that a person saw Abu Lahab in a dream and asked him about his punishment and Abu Lahab replied that his punishment in hell is reduced every Monday because he rejoiced at the birth of Muhammad صلى الله عليه و سلم and freed a slave girl? Response: The hadith in question is: Al-Bukhari said: Urwah said: Thuwaibah was the freed slave of Abu Lahab and she was freed to suckle the Prophetصلى الله عليه و سلم. When Abu Lahab died, some of his family members saw him in a dream in a bad state and asked him What have you encountered? Abu Lahab replied I have not found any rest since I left you except I have been given water to drink between my fingers because I freed Thuwaibah. (Bukhari 5101). The response is divided into 5 parts: a) Deception of ahlul bidah using report mentioned in seerah book without sanad but posting it as though its part of bukhari hadith. b) Explanation of bukhari hadith by Al Hajr in Fath Al Bari c) Ibn Abdul-Barr d) Ibn Jawzi supporting that Thawbah, the slave girl was freed at birth of Prophet? e) Our comment a) Deception of ahlul bidah using report mentioned in seerah book but posting it as a bukhari hadith: ✦The Narration present in Sahih Bukhari does not contain that Abu Lahab freed Thuwaiba on the day of birth of Prophet PBUH, when he heard the blessed news of the birth of Prophet PBUH. ✦The narration in Bukhari doesnt mention that person who saw Abu Lahab in dream was Abbas (R.A.) ✦The narration doesnt mention birthday as Monday ✦The narration doesnt mention Every Monday Abu Lahab is released from punishment... rather, this is additional information came from (seerah book & not Bukhairi) the narration of As-Suhaili in Rawd Al-Anif, without any chain of narration (at all). He said in Rawd al-Anf (vol.3), In the narration of other than Bukhari, the person who saw the dream was Abbas (R.A.), his (Abu Lahabs) brother. He (Abbas) said, After a period of time I saw Abu Lahab in dream in very bad condition. He (Abu Lahab) said, I have not encountered after you (worldly life) any comfort except the punishment has lightened on me every monday. And this is because Prophet PBUH born on monday. Thuwaiba informed Abu Lahab that the son of his brother Abdullah has been born. So Abu Lahab said to her, Go, you are free. And this act is benefitting him in Hell like Abu Talib.. *end qoute* ✦And from this, the mistake and fault of the reporter is clear, and todays innovators ascribe it to Bukhari by not mentioning that this is not present in Bukhari rather in a Seerah book without a Sanad. ✦The saying that Abu Lahab set her (Thuwaiba) free at the time of birth of Prophet PBUH, (as mention in Rawd al-Anf not in Sahih Bukhari. Read the hadith again),is against what is mentioned by Ahl as-Siyar (the Prophets Biographers n Historians). (According to them) Abu Lahab set her free long time after the birth of Prophet, after the Hijra (migration), as mentioned by Ibn Hajar in Fath Al-Bari(9.84). He also opined this in Al-Isaabah(7/548). Similarly, it is opined by Hafiz Ibn Abdul-Barr in his Al-Istaiaab(1/10) and Hafiz Ibn Al-Jawzi in his book Al-Wafa bi Ahwalil Mustafa(which have been presented below b) Hafiz Ibn Hajar talked about it in detail he said in the commentary of this hadith قوله ( وكان أبو لهب أعتقها فأرضعت النبي صلى الله عليه وسلم ) ظاهره أن عتقه لها كان قبل إرضاعها ، والذي في السير يخالفه ، وهو أن أبا لهبأعتقها قبل الهجرة وذلك بعد الإرضاع بدهر طويل وحكى السهيلي أيضا أن عتقها كان قبل الإرضاع ، وسأذكر كلامه . ✦Saying Abu Lahb whom he had manumitted, and then she suckled the Prophet peace be upon him.apparently (according to this hadith) Abu Lahab set her (Thuwaiba) free before breastfeeding, but this is against Siyar (the Prophets Biography and History). That he Abu Lahab set her free before Hijrah and that after the lactation which was long time (after the birth of Prophet) and Suhaili relates same that he freed before the breastfeeding. I will mention what he (suhaili) said قوله ( بعض أهله ) بالرفع على أنه النائب عن الفاعل . وذكر السهيلي أن العباس قال : لما مات أبو لهب رأيته في منامي بعد حول في شر حال فقال : ما لقيت بعدكم راحة ، إلا أن العذاب يخفف عني كل يوم اثنين ، قال : وذلك أن النبي صلى الله عليه وسلم ولد يوم الاثنين ، وكانت ثويبة بشرت أبا لهب بمولده فأعتقها . ✦(Then Ibn Hajar mentioned the narration of Suhaili (which is without chain) which states that Abu Lahb freed at the time of birth of prophet peace be upon him. And the person who saw dream was Abbas ra) ✦وفي الحديث دلالة على أن الكافر قد ينفعه العمل الصالح في الآخرة ; لكنه مخالف لظاهر القرآن ، قال الله تعالى وقدمنا إلى ما عملوا من عمل فجعلناه هباء منثورا وأجيب أولا بأن الخبر مرسل أرسله عروة ولم يذكر من حدثه به ، وعلى تقدير أن يكون موصولا فالذي في الخبر رؤيا منام فلا حجة فيه ، ولعل الذي رآها لم يكن إذ ذاك أسلم بعد فلا يحتج به ، وثانيا على تقدير القبول فيحتمل أن يكون ما يتعلق بالنبي صلى الله عليه وسلم مخصوصا من ذلك ، بدليل قصة أبي طالب كما تقدم أنه خفف عنه فنقل من الغمرات إلى الضحضاح . وقال البيهقي : ما ورد من بطلان الخير للكفار فمعناه أنهم لا يكون لهم التخلص من النار ولا دخول الجنة ، ويجوز أن يخفف عنهم من العذاب الذي يستوجبونه على ما ارتكبوه من الجرائم سوى الكفر بما عملوه من الخيرات Then Ibn Hajr answered that: ✦ In the Hadith there is an indication that the Disbeliever may receive benefit in the Hereafter on account of a righteous deed, however this is contrary to what is apparent from the text of the Quraan. Allaah said: And We shall attend to whatever deeds the Disbelievers did, and We shall make them as scattered dust particles(Noble Quran: 25:23) ✦ The report is mursal (disconnected), it was reported in mursal form by Urwah, and he did not mention who narrated it to him; and ✦ Even if it were taken to be connected, then what occurs in the report is a dream, and therefore there is no proof in it (dreams are not proof in Islam); and ✦ Perhaps the one who saw the dream had not accepted Islam at that time, so there would be no evidence in it; and secondly, ✦ Even if it were accepted, then it is possible that anything relating to the Prophet صلى الله عليه و سلم is a specific exception to that, as indicated by the story of Aboo Taalib, as has preceded- that the punishment will be lessened for him, such that he is transferred from the lowest depths to a shallow part; and al-Bayhaqee said: What occurs regarding good being rendered null and void for the Disbeliever, then its meaning is that they will not escape the Fire, nor enter into Paradise on account of it; but it is possible that the punishment which they became deserving of for the crimes which they committed besides Shirk, may be lessened for them on account of the good deeds which they did.... (Fathul-Baari 9/145) c) Ibn Abdul Barr (368AH-461AH) وأعتقها أبو لهب بعدما هاجر النبي صلى الله عليه وسلم إلى المدينة Abu Lahab freed her after the Hijrah of Prophet (peace be upon him) towards Madeenah (Al-Istaiaab fe muarifat al-Ashaab by Ibn Abdul Barr , 1/28) (Scan Proof,see image 5 below) d) Ibn Jawzi said (508AH-597AH): وكانت ثويبة تدخل على رسول الله صلى الله عليه وسلم بعد ما تزوج خديجة فيكرمها رسول الله صلى الله عليه وسلم وتكرمها خديجة، وهي يومئذ أمَة، ثم أعتقها أبو لهب. Thawbia used to come to prophet(pbuh) even after prophet (pbuh) marrying khadijah (ra), so prophet(pbuh) & khadijah (ra) used to respect her &she was a slave girl during those days, then Abu Lahab freed her [Al wafa biahwaal Mustafa 1/107 Maktaba Nooriya Rizwiya Faisal Abad] (Scan Proof,see image 6 below) ►Right after this quote Ibn Jawzi mentioned the hadith of Urwa (which is mursal) that means whatever Ibn Jawzi has narrated in this book does not mean its authentic as brelvis claim because his own saying is different then the narration. e) Our Comment: If, for arguments sake, we do accept this mursal narration; it still would not prove the celebration of the Mawlid. This is because the hadith does not mention anything about the Mawlid (birthday), never mind an annual celebration that we see today called milad un nabi. Argument 14 by those who celebrate Mawlid– Did not Allah command us to rejoice in His mercy: Say: In the bounty of Allah and in His mercy let them rejoice, that is better than what they accumulate(Holy Qur’an: 10:58) and was not Muhammadصلى الله عليه و سلم the greatest of his mercies? Response: The mercy referred to here is not the mercy claimed by the innovators. Ibnul Qayyim (d.751 AH) said: “Ibn Abbas, Qatadah, Mujahid, al-Hasan and others have said ‘and His mercy is the Qur’an’ “(Madarij as-saalikiin 3/97) Ibn Kathir (d.774 AH) said: “Rejoice in what has come from Allah. Let them rejoice in the guidance and the religion of truth. It is better than anything they might rejoice in”. (Tafsir Ibn Kathir) This verse does not prove the celebration of the Mawlid in any way whatsoever because if this was the case the Sahaabah would have celebrated it because they best understood the Qur’an after the Prophetصلى الله عليه و سلم. Argument 15 by those who celebrate Mawlid– If Jumuah is special because Adam (pbuh) was created on it then is not the birthday of Muhammadصلى الله عليه و سلم worthier? Response: The hadith being referred to is: The best day the sun has risen is on yawmul Jumuah, and (not because) Aadam was created on it, on it he entered Jannah, on it he was expelled from it and the hour will not begin except on it (Muslim 854). It is not always the case that when a day comes, in which a significant historical event took place, that we take that day as a day of celebration because if that was the case then we would have taken the day in which the legislations of the Shariah became complete as a day of celebration: Ibn Abbas said that a Jew said to Umar: There is a verse in your book that if it was revealed to us we would have taken it as a day of celebration Umar asked which verse it was and he replied: This day I have perfected your religion...(Holy Quran 5:3) Umar replied: Indeed it was revealed on yamul iidain: yamul Jumuah and Yamul Arafat(Bukhari 45) The point is that the same ruling should not be given for both events because Islam legislated for one but not the other. Also, Yawmul Jumuah is not honoured because Aadam was created on it; the hadith just states that this event took place on this day but does not mentioned that it is honoured because of this. Argument 16 by those who celebrate Mawlid– What about the numerous scholars who have written in support of the Mawlid. Such as Shah Waliullah Dehlvi (in: al qawl al jaleel p.74) and Shah Abdul Haq Muhaddith Dehlvi (in: Madarij an-nubuwwah v.2 p.34)? Response: The same question can be asked about all those scholars (mentioned above) and others who have written in refutation of the Mawlid. If what is attributed to these scholars is indeed authentic, then we respond with the saying of Imam Maalik (d.179 AH) who said: “Every person’s sayings may be accepted or rejected except for his (pointing towards the grave of the prophetصلى الله عليه و سلم)” (Al Ihkaam Fii Usool Al Ahkaam 1/145) ✔So how do we determine who is correct? Allah said: O you who believe! Obey Allah and His Messenger and those of you who are in authority. If you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination.(Noble Qur’an: 4:59). So let us refer this affair back to Allah and His messenger صلى الله عليه و سلم: Did Allah command the Mawlid in Quran? No ✘ Did His messenger صلى الله عليه و سلم command it anywhere in Sunah/hadiths? No. ✘ Did his Companions (may Allah be pleased with them all) ever celebrate it? No. ✘ Are there any reports of this Ummahs pious predecessors (the Salaf i.e. sahaba, tabein, tabe-tabein + 4 imams) ever having celebrated it? No. ✘ ✔Whoever claims otherwise needs to bring their evidence, as Allah said: “Bring your proof if you are truthful” (Noble Qur’an: 27:64). Argument 17 by those who celebrate Mawlid– What do you say about the narration of As-Suyutee (d.911 AH) wherein which he 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 صلى الله عليه و سلم 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 Aqeeqah is not repeated a second time. So therefore this is to taken to mean that what the Prophet صلى الله عليه و سلم 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’)? Response: Imam Maalik (d.179 AH) was asked about this narration and he replied: “Do you see the Companions of the Messenger of Allaah صلى الله عليه و سلم, for whom the Aqeeqah was not performed in the days of Jaahiliyyah, performing Aqeeqah for themselves in Islaam? This is from the rejected (narrations) (Ibn Rushd al-Maaliki: AL-Muqaddamaat al-Mumahhadaat 2/15] Imam an-Nawawi (d.676 AH) said: “This hadith is false. Al Baihaqi said: rejected”. (Majmu’ Sharh Muhadhdhab an-nawawi 8/330) Ibn Hajr (d.852 AH) said: “This hadith is rejected because it contains Abdullah Bin Muharrar, and he is severely weak.” (Talkhees al-Habeer 4/147) for detailed discussion of the hadith refer: sunnahonline/library/fiqh-and-sunnah/318-clarification-regarding-celebrating-the-birthday-of-the-prophet Argument 18 by those who celebrate Mawlid– Did not Ibn taymiyyah (d.728 AH) say: “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”? Response: Once again, this quote has been taken out of context. Before mentioning that, Shaikhul Islam says: “Indeed the Eid is a legislated law, so what Allaah legislates is followed, otherwise do not innovate in this religion that which is not part of it. As for the Mawlid that the people have invented, either in opposition to the Christian celebration of the birthday of Jesus, or out of love for the Prophet صلى الله عليه و سلم 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 صلى الله عليه و سلم as an Eid...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...So honouring the mawlid, and taking it as a festive season which some of the people have done, there is a great reward in it due to the good intention and the honouring of the Messengerصلى الله عليه و سلم 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 by the strict believer. This is why it was said to Imaam Ahmad about some of the leaders, that they 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...” (Iqtidaa Siraat al-Mustaqeem 2/618) To further highlight his position on this issue, Ibn Taymiyyah mentions on the next page: But this does not prevent one from detesting and prohibiting it and to replace it with a legislated action containing no bidah.... 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 Shareeah have disregarded it? So we depend upon the fact that its sin is greater than its benefit and this necessitates forbiddance. So from this we understand that Ibn Taymiyyah only approved of the Mawlid from the angle of it being the lesser of the two evils, in the case of the practitioner entering into a greater evil were he to leave celebrating the Mawlid. This principle is also found in a narration that mentions that once Ibn Taymiyyah was walking with his students when they came across some drunken Mongol Soldiers (who were Muslims) and he did not censure them. When he was asked by his students why he did not censure them he replied “Because when they are sober they kill Muslims”. So they being drunk was the lesser of the two evils as it relates to them killing Muslims. Argument 19 by those who celebrate Mawlid– They may say: If Iblis cried on this day should we not celebrate it? Response: The narration in question is: Abu al-Qasim al-Suhayli, Ibn Kathir & Ibn Sayyid al-Nas quote: “Iblis, the curse one, in his life screamed and cried fiercely four times. The first was when he was declared cursed. The second was when he was thrown from elevation to the lowest level. The third was when the joyous birth of the Sovereign of both Worlds (Peace be upon him) occurred and the fourth was when Surat al-Fatihah was revealed.” (Ibn Kathir: Al Bidaya wan Nihaya v.2 p.166). If Iblis cried on this day should we not celebrate it? I am not aware of the authenticity of this narration. However, even if it were to be authentic then it still wouldn’t prove the validity of the Mawlid because this narration mentions that Iblis cried when the Prophet صلى الله عليه و سلم was born. The narration mentions nothing about Iblis crying annually on the birthdate of the Prophet صلى الله عليه و سلم. As we know, it is permissible to celebrate births but not the birthday which occurs annually. Even if the narration was to mention that Iblis cries annually during the Mawlid, it still wouldn’t lend any support towards the celebration because of that very same reason ie. the narration does not mention anything about any celebration. Furthermore, if on the basis of Iblis crying when Prophet صلى الله عليه و سلم born, we are now allowed to celebrate the Mawlid, then from the same intellect we can say that the other three occasions when Iblis cried are also days of celebrations? Lastly those who dont celebrate mawlid are ridculed/mocked using this hadith saying apart from iblis & his followers (intending those who dont celebrate yearly mawlid) the whole world is celebrating. There is an ijma (consensus) of scholars that Prophet(pbuh) died on 12th Rabbi ul awwal while there is no such consensus about his exact birthdate, so Using the same intellect can we say only Iblis & his followers are happy on the date (12th Rabbi ul awwal) on which Prophet(pbuh) died? ! Poetic reply in Roman Urdu to those who celebrate Milad & taunt those who dont celebrate Milad: Aie baarah rabiul awwal tuney kaisa diya firaaq ! Taajdaarey do jahaan duniya sey jaa rahey hai !! Ghamgheen hai kono makaa falak bhi ashkbaar hai ! Iblees kay hawari badi dhum sey khushiya mana rahey hai ! Argument 20 by those who celebrate Mawlid– They may say: Allah never told us to do many things - Allah never told us to drive cars, to listen to the radio or to go to the gym. These are only a few examples, there are millions of things that we do in our everyday lives that we were not told to do by Allah or the Prophet صلى الله عليه و سلمbut that does not in and of itself mean that we cannot do those things. Response: This is indeed the speech of one who lacks understanding of the Arabic language and the Islamic Sciences. And this brings to mind the saying of Imam As-Shafiiy (d.206 AH) who said: Never did the people deviate from the truth and fall into catastrophy except due to their ignorance and abandonment of the Arabic language and their inclination towards the language of Aristotle (Sawnul muntaq as-Suyuti 1/47-48) Islamic terminology often have dual meanings: a linguistical meaning and a jurisdical meaning. ♛The definition of Bidah in the language is an innovation and this is known as Bidah lughawi. These may be good or bad depending upon their usage (Ibn Hajr: Fathul Bari’ 13/286). ♛The definiton of Bidah in the Shariah is A newly invented way in beliefs and actions, in imitation of the Shariah, not being supported by any authentic proof neither in its foundation nor the manner in which it is performed (Al-itisam ash-Shaatibi 1/37) and this is known as Bidah Shari. As for worldly innovations such as cars, radio, gym etc, then these things are Bidah Lughawi and are permissible unless they are used against Islam or there exists a specific text forbidding them. The evidence being the saying of Allah: ✔Say: Do you see the provisions that Allah has sent down for you: Some of which you declare to be forbidden and some of which you declare to be permissible?! Say: Has Allah commanded you or do you forge a lie against Allah? (Noble Qur’an: 10:59) However, we are not concerned with Bidah Lughawi; we are concerned with Bidah Shari. As for Bidah Shari then it is always evil and there is no such thing as a good Bidah Shari because it contradicts the statement of Allah: ✔This day I have perfected for you your religion and I have completed my favour upon you and I have chosen for you Islam as your religion (Noble Qur’an: 5:3) If something is already perfect then can it be any more perfect? If something is already complete then can it be any more complete? ✔The prophetصلى الله عليه و سلم said: And beware of the newly invented matters, for indeed every newly invented matter is an innovation, and every innovation is a deviation and every deviation is in the hellfire (Tirmidhi 2676). Argument 21 by those who celebrate Mawlid– They may quote hadith of: Jareer ibn Abdullaah al-Bajali (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: Whoever starts a good thing and is followed by others, will have his own reward and a reward equal to that of those who follow him, without it detracting from their reward in any way. Whoever starts a bad thing and is followed by others, will bear the burden of his own sin and a burden equal to that of those who follow him, without it detracting from their burden in any way. (Reported by al-Tirmidhi, no. 2675. He said, This is a saheeh hasan hadeeth) Response: (Shaikh Salih Al Munajjid from IslamQA answers this)There is a story behind this hadeeth, which will explain what whoever starts a good thing means. Imaam Muslim reported this story from Jareer ibn Abdullaah, who also narrated the hadeeth itself. He said: Some people from the Bedouin came to the Messenger of Allaah (peace and blessings of Allaah be upon him), wearing woollen garments. He saw that they were in bad shape and in desperate need, so he urged the people to give them charity. They people were very slow to respond, and it could be seen in his face (that he was upset). Then a man of the Ansaar brought a package of silver, then another came, and another and another, and his face was filled with joy. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: Whoever starts a good thing in Islam, and others do likewise after him, there will be written for him a reward like that of those who followed him, without it detracting in the least from their reward. Whoever starts a bad thing in Islam, and others do likewise after him, there will be written for him a burden of sin like that of those who followed him, without it detracting in the least from their burden. (Reported by Muslim, no. 1017) Further explanation may be found in a report recorded by al-Nisaai, also from Jareer ibn Abdullah, may Allaah be pleased with him, who said: We were with the Messenger of Allaah (peace and blessings of Allaah be upon him) early one day, when some people who were almost naked (not dressed properly) and barefoot, with their swords by their sides, came to him. Most, if not all of them, were of (the tribe of) Mudar. The Messengers face changed when he saw how poor they were (i.e., he became upset). He went into (his house), then he came out and ordered Bilaal to give the call to prayer. He led the people in prayer, then he addressed them, saying: O people, be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both he created many men and women, and fear Allaah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship) [al-Nisaa 4:1]. Fear Allaah, and keep your duty to Him. And let every person look to what he has sent forth for the morrow… [al-Hashr 59:18]. Let a man give charity from his dinars, his dirhams, his clothing, his wheat or his dates - even if it is only half a date. A man from the Ansaar brought a package which he could hardly carry in his hand, then another and another came, until there were two piles, of food and clothing, and I saw the face of the Messenger of Allaah (peace and blessings of Allaah be upon him) beaming with joy. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: Whoever starts a good thing in Islam will have his own reward and a reward equal to that of those who follow him, without it detracting in the least from their reward, and whoever starts a bad thing in Islam will have to bear the burden of his own sin and a burden equal to that of those who followed him, without it detracting in the least from their burden.(Reported by al-Nisaai in al-Mujtaba: Kitaab al-Zakaat, Bab al-Tahreed ala al-Sadaqah). From the context of the story, it is clear that what is meant by the words whoever starts a good thing (sunnah hasanah) in Islam means: Whoever revives a part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him), or teaches it to others, or commands others to follow it, or acts according to it so that others see him or hear about it and follow his example. This is also indicated by the hadeeth narrated by Abu Hurayrah, may Allaah be pleased with him, who said: A man came to the Prophet (peace and blessings of Allaah be upon him), and he urged the people to give him charity. A man said: I have such-and-such, and there was no person left in the gathering who did not give something in charity to him, whether it was a large amount or a little. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: Whoever starts something good, and others follow his lead, will have a complete reward and a reward like that of those who followed him, without it detracting in the least from their reward. Whoever starts something bad, and others follow his lead, will bear a complete burden of sin, and a burden like that of those who followed him, without it detracting in the least from their burden. (Reported by Ibn Maaajah in al-Sunan, no. 204) It should be clear from the above, with no room for doubt, that the Prophet (peace and blessings of Allaah be upon him) was not allowing innovation in matters of deen (religion), nor was he opening the door to what some people call bidah hasanah,.
Posted on: Sun, 14 Dec 2014 13:14:02 +0000