Clarifying Doubts and Replying to False Claims of those who commemorate the Mawlid
The Claim that Celebration of Mawlid is honoring the Prophet (sallalalhu alaihi wa-sallam).
Reply: Honoring the Prophet (sallalalhu alaihi wa-sallam) is in his Ittiba (following), acting on his commands, refraining from that which he has prohibited and in loving him. His honor is not in innovation, corruption, sinning and commemorating celebrations in memory of his Mawlid (birthday) in this undesirable way because it is a sin. Those who honored Allah’s Messenger (sallalalhu alaihi wa-sallam) the most were the Sahabah y as Urwa ibn Mas’ood said to Quraish,
‘O people, by Allah I have visited kings. I went to Caesar, Chosroes and the Negus, but by Allaah I never saw a king whose companions venerated him as much as the companions of Muhammad venerated Muhammad (r). By Allah, whenever he spat it never fell on the ground, it fell 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 performed wudhu, 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.’ [Saheeh al-Bukharee] Even with this enormous amount of respect and honor for Allah’s Messenger (sallalalhu alaihi wa-sallam), they
did not commemorate a celebration or carnival. If it was a prescribed matter, they would not have left it.
The Objection that Mawlid is celebrated by a large number of people in many towns and cities
Reply: Hujjah (proof) is that which is established from the Prophet (sallalalhu alaihi wa-sallam) and it is undoubtedly proved that Allah’s Messenger (sallalalhu alaihi wa-sallam) has explicitly prohibited innovations and Mawlid is an innovation. Actions of the people that contradicted the Daleel (proof from the Qur’aan and the Sunnah) are not Hujjah even if their number is huge.
‘And if you obey most of those on earth, they will mislead you far away from Allah’s Path.’ [Soorah al-An'am (6): 116] Al-Hamdulillah, even today there are people who forbid this Bidah and explain its falsity. The act of someone who persists in continuing this Bidah even after the truth has been made known to him is not a Hujjah.
Those who have rejected festivity at this occasion are
Shaikhul-Islam Ibn Taymiyyah (rahimahullah) in ‘Iqtida Sirat al-Mustaqeem’(*3),
Imam Shatibi in ‘al-I’tisaam’, Ibn Haaj in ‘al-Madkhal’ and Shaikh Tajud-Deen Ali ibn Umar al-Lakhmi has authored a complete book in its opposition. Similarly,
Shaikh Muhammad Bashir as-Sahsawani al-Hindi in his book, ‘Siyanatul-Insan’,
Muhammad Rasheed Radha has written a complete article on the subject. Also,
Shaikh Muhammad Ibraheem aal-Shaikh(*4),
Shaikh Abdul-Aziz Ibn Baz and others have authored articles on the subject and others are still writing in opposition to this Bidah every year in newspapers and magazines (published) at the time when this celebration is commemorated.
The Claim that commemorating Mawlid renews the memories of Allah’s Messenger (sallalalhu alaihi wa-sallam)
Reply: The memories of Allah’s Messenger (sallalalhu alaihi wa-sallam) is renewed (everyday) by the Muslim; he remembers the Prophet (sallalalhu alaihi wa-sallam) whenever his (sallalalhu alaihi wa-sallam) name is pronounced in the Adhan (the call to prayer), Iqamah and Khutbah (Friday sermon), every time he pronounces the Shahadatain after Wudhu, every time he sends Salaat upon the Prophet (sallalalhu alaihi wa-sallam) in his Salaat and upon his (sallalalhu alaihi wa-sallam) mention, every time he performs a good deed, a Wajib or Mustahabb which Allah’s Messenger (sallalalhu alaihi wa-sallam) has prescribed - by performing this act he remembers Allah’s Messenger (sallalalhu alaihi wa-sallam) and the rewards reach the Prophet (sallalalhu alaihi wa-sallam) similar to that of the person who performs the act… In this way, a Muslim always revives the memories of Allah’s Messenger (sallalalhu alaihi wa-sallam) and is tied to it night and day - all through his life by performing that which Allah has prescribed in the Sharee’ah - not only on the day of Mawlid. As far as Bidah and contradiction with his Sunnah is concerned, it only distances and disassociates him from the Prophet (sallalalhu alaihi wa-sallam). Moreover, Allah’s Messenger (sallalalhu alaihi wa-sallam) is way above such innovative celebration. Allah has (rightly) praised and honored him (sallalalhu alaihi wa-sallam) in His Saying,
‘And raised high your fame?’ [(94): 4] Allah did not mention him (sallalalhu alaihi wa-sallam) in the Adhaan and Iqamah except with his status of being the slave of Allah and this is enough honor, love and memories for the one who wants to remember him (sallalalhu alaihi wa-sallam).
Allah, the Exalted, did not take into account his birth in the Qur’aan but he remembered him through mentioning His Prophet-hood,
‘He it is Who sent among the unlettered ones a Messenger (Muhammad) from among themselves.’ [(62): 2]
Translators Notes:
(3) Shaikhul-Islam Ibn Taymiyyah (rahimahullah) writes in ‘Iqtida Sirat al-Mustaqeem, ‘Whosoever believes that most of the customs that are against the Sunnah are acceptable because the Ummah has accepted it and not rejected it, then he is mistaken in his belief because in every age there has always been someone who forbade the common customs that are in contradiction to the Sunnah.’
‘It is not permissible to claim Ijma based upon the actions of a country or countries of Muslims, so how can the actions of some sects be used (to claim Ijma).’ He also writes, ‘If most of the people of knowledge did not rely upon the actions of the people of al-Medina and their Ijma during the time of Imam Malik, but regarded the Sunnah a Hujjah upon them just like it was a Hujjah upon the others - with all the knowledge and Eeman they (i.e., the people of al-Medina) were bestowed with, then how can a Mumin learned person rely upon customs to which the common people have become habituated or are bound to, or a group who is headed by ignorance and not firmly established in knowledge…’ He also said that claiming Ijma based upon customs that contradict the Sunnah is not the way of the people of knowledge… and the correct way to discuss and argue is by bringing the proofs, and simply making claims cannot be relied upon. [Quoted from 'Hukm al-Ihtifal bil-Mawlid war-Radd ala man ajaaz' by Shaikh Muhammad ibn Ibraheem Aal-Shaikh]
(4) Shaikh Muhammad ibn Ibraheem Aal-Shaikh wrote in refutation of Muhammad Mustafa Shanqiti’s argument that if the celebration of Mawlid was a Bidah, then the Ummah would not have accepted it . Shaikh refuted him saying that such an argument was a sign of ignorance because the Ummah is free from uniting upon misguidance (in matters of Ijtihad) but misguidance in the issue of Mawlid is proven by the Ahadeeth of Allah’s Messenger (because it is a Bidah).
The argument that Mawlid is a Bidah Husna (good innovation) because it is a means of showing gratitude towards Allah for His sending of the Prophet
The Objection that the celebration of Mawlid an-Nabawi was innovated by King Malik Adil Alim with the intention of achieving ‘closeness to Allah.’
Reply: Bidah cannot be accepted from anyone; whoever it might be and good intention does not make permissible an evil deed.
The argument that Mawlid is a Bidah Husna (good innovation) because it is a means of showing gratitude towards Allah for His sending of the Prophet (sallalalhu alaihi wa-sallam).!
Reply: There is nothing good in Bidah, Allah’s Messenger (sallalalhu alaihi wa-sallam) said,
‘Whosoever innovates in our religion that is not from it, will have it rejected.’ [Saheeh al-Bukharee] He (sallalalhu alaihi wa-sallam) also said,
‘Every innovation is a misguidance.’ [Musnad Ahmad (4/126) Tirmidhee (2676)] So, he (sallalalhu alaihi wa-sallam) declared all forms of Bidah as misguidance and you say, ‘Not all forms of Bidah are misguidance; there is Bidah Husna!’ (*5)
Ibn Rajab said in Sharh al-Arba’een, ‘The saying of Allah’s Messenger (sallalalhu alaihi wa-sallam), ‘Every Bidah is misguidance’ is a comprehensive word, which does not exclude anything (of the Bidah) and it is a great fundamental of the Deen, like his (sallalalhu alaihi wa-sallam) saying, ‘Whosoever innovates in our religion, which is not from it will have it rejected.’ [Saheeh al-Bukharee (3/167/2697) Fath al-Baree (5/355)] So everyone who innovates and ascribes it to the religion and it does not have any basis in the religion, then it is an innovation and the religion is free from it, whether it is from the issues of Aqeedah (beliefs), outward/inward actions or statements.’
Their Proofs: They do not have any proof to withstand their claim except the saying of Umar t concerning Salaat at-Taraweeh, ‘What a good Bidah this is!’ [Agreed upon]
They also claim that there existed innovations (at the time of the Salaf), which were not disliked by the Salaf like, gathering all the Qur’aan in one book, writing and documentation of the Hadeeth.
Reply: All these actions have origin in the religion and thus are not innovations.
The saying of Umar, ‘What a good Bidah is this?’ he meant with it ‘Bidah Lughwiay (innovation in the linguistic form)’ and not ‘Bidah Sharee’ah’ (i.e., innovation in the religion) for, something that has an origin in the Sharee’ah, if it is said concerning it, ‘it is a bidah’ it means Bidah in the linguistic form and not a Bidah in the Sharee’ah because Bidah in the Sharee’ah is something that has no origin in the Sharee’ah.(*6)
Gathering the Qur’aan has basis in the Sharee’ah because the Prophet (sallalalhu alaihi wa-sallam) approved and ordered writing of the Qur’aan, though it was inscribed in the dispersed form. The Sahabah collected it in one book in order to preserve it.
As far as Taraweeh is concerned, Allah’s Messenger (sallalalhu alaihi wa-sallam) performed Taraweeh with his Sahabah. However, he later discontinued it fearing that it might become an obligatory duty upon them. However, the Sahabah continued praying Taraweeh in separate groups during the life of Allah’s Messenger (sallalalhu alaihi wa-sallam) and after his death until Umar t gathered them behind one Imam like they used to pray behind Allah’s Messenger (sallalalhu alaihi wa-sallam) and so, this is not a Bidah in the religion.
Documentation of the Hadeeth also has roots in the Sharee’ah. Allah’s Messenger (sallalalhu alaihi wa-sallam) ordered writing of some Ahadeeth for some Sahabah upon request. The documentation was prohibited in general at the time of Allah’s Messenger (sallalalhu alaihi wa-sallam) fearing that something might be added to the Qur’aan which was not from it. After the death of Allah’s Messenger (sallalalhu alaihi wa-sallam), the cause (behind this prohibition) ended (because the Qur’aan had been completed and the arrangement of verses were also determined). So, the Muslims wrote down the Sunnah in order to preserve it from being lost. May Allah grant them good returns for their efforts in safeguarding the Book of Allah and the Sunnah of His Messenger from being disoriented…
Translators Notes:
(5) Shaikhul-Islam Ibn Taymiyyah says in ‘Iqtida Sirat al-Mustaqeem’ that it is not Halaal for someone to contradict this comprehensive statement of Allah’s Messenger (sallalalhu alaihi wa-sallam), ‘Every Bidah is misguidance’ by depriving the statement of its generality and claiming that not every innovation is an astray because by doing this you are closer to opposing the Messenger of Allah than to misinterpreting (his statement). Verily, the generality of the statement of Allah’s Messenger is very clear in this comprehensive statement.’ Shaikhul-Islam also said that to specify/restrict a general ruling without a proof from the Book or Sunnah or Ijma is not acceptable. It is obligatory to stick to the generality of the statement.[Quoted from 'Hukm al-Ihtifal bil-Mawlid war-Radd ala man ajaaz' ]
(6) Shaikhul-Islam Ibn Taymiyyah explained the meaning Bidah saying, ‘Linguistically Bidah is everything that is carried out for the first time without a similar example in the past and Bidah in the Sharee’ah is everything that does not have any proof from the Sharee’ah.’
Shaikhul-Islam also said that if Allah’s Messenger (sallalalhu alaihi wa-sallam) in his lifetime points towards an action to be recommended (Mustahabb) or obligatory but it is not acted upon until after his death then such an action is linguistically called Bidah because it is a new action.
Shaikhul-Islam further explained that during the life-time of Allah’s Messenger (sallalalhu alaihi wa-sallam), people used to establish the Qiyam of Ramadaan in Jama’ah but on the third or fourth night Allah’s Messenger (sallalalhu alaihi wa-sallam) explained that nothing prohibited him from coming out to pray with the companions except the fear that Taraweeh might be made obligatory upon the Ummah… So, the excuse of not coming out to pray was the fear of obligation and it is established that if there was no such fear then Allah’s Messenger (sallalalhu alaihi wa-sallam) would have come out. Such a fear was non-existent at the time of Umar (because the revelation was completed) and so Umar gathered the people behind one Imam and the Masjid was lit up (with the people who joined in the Jamaah) and this (delightful) atmosphere came into existence. So, this action of gathering in the Masjid behind one Imam, was not performed by the people before and thus, Umar called it a Bidah because it is a new action in the linguistic form. And it is not a Bidah in the Sharee’ah because the Sunnah has established that it is a righteous action if there was no fear of obligation, and this fear vanished with the death of Allah’s Messenger (sallalalhu alaihi wa-sallam).…
Shaikhul-Islam also says that Salat Taraweeh is not a Bidah in the Sharee’ah rather it is a Sunnah of Allah’s Messenger and he (sallalalhu alaihi wa-sallam) performed it, and he said, ‘Allah has made the fasts of Ramadaan obligatory upon you and made Qiyaam a Sunnah.’ Also praying it in the Jama’ah is not a Bidah because Allah’s Messenger (sallalalhu alaihi wa-sallam) is known to have performed this prayer in Jama’ah in the beginning of the Ramadaan for two nights, rather three nights. He (sallalalhu alaihi wa-sallam) also established this Salaat many times during the last ten days and he (sallalalhu alaihi wa-sallam) said, ‘If a man prays behind the Imam until he (the Imam) completes his prayer then the reward of performing Qiyaam during the whole night will be recorded for him.’ … and this saying of his (sallalalhu alaihi wa-sallam) is an encouragement to perform Qiyaam behind the Imam and it further establishes that Qiyaam is a Sunnah and people used to pray in groups during his (sallalalhu alaihi wa-sallam) time and he (sallalalhu alaihi wa-sallam) approved of them and his (sallalalhu alaihi wa-sallam) approval is a Sunnah. [See, Iqtida Sirat al-Mustaqeem. Quoted from 'Hukm al-Ihtifal bil-Mawlid war-Radd ala man ajaaz' by Shaikh Muhammad ibn Ibraheem Aal-Shaikh (rahimahullah)]
Wow you guys went on and on. Well I guess you wanted to read and read and I did. Now I have a few things to say. LOL We may differ in some and agree in others which is perfectly ok. Now I will not try to constitute an agruement but I will express my view. Notice I said my view so whomever reads this my point of view which makes since to me from the information I have gathered. 
for sharing sister