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The Milad-un-Nabi is habitually celebrated with delight and extreme affection for the chosen Mustafa (SAW) by the majority of Muslims throughout the world, and has been done so for centuries by our elders and pious predecessors. However, within the past century or so, a huge phenomenon has risen and it is spreading like an uncontrollable plague, from city to city, country to country, by means of the medium of corrupt books written by illiterate self-proclaimed ulama and via television and radio programmes, misguiding the masses and converting them away from the authentic aqa’id of the Ahlussunnah wal Jama’ah.  Inshallah, I intend to provide a brief proof of the authenticity of our celebrations of the noble Mawlid in accordance to the Shariah, as per the ruling of the giants amongst the ulama of previous generations.

One of the primary accusations thrown at the Ahlussunnah by those who oppose the Mawlid is that of calling it a bid’ah. This term, meaning innovation, is thrown here and there very carelessly by people nowadays without them knowing its deeper meaning. They misquote the hadith (found in Mishkaat) in which Rasoolullah (SAW) is narrated to have said, “Every bid’ah is misguidance” (the entire hadith has not been quoted due to lack of space). What these people do not understand is that the Jamhoor ulama from the previous generations have agreed upon the fact that this mention of bid’ah was indeed a reference to a type of bid’ah called bid’ah-e-sayyiah. Essentially, all bid’ah falls under two main categories, bid’ah-e-hasana (which is anything innovated after the era of Rasoolullah (SAW) but can be derived from the Quran and sunnah via Qiyaas) and bid’ah-e-sayyiah (which is anything innovated after Rasoolullah (SAW) but has no roots in the Islamic Shariah), and this has been supported by the majority of righteous Ulama such as Qadi Shawkaani (Naylul Awtaar), Imam Nawawi (Tahzeeb-ul-Asma wal-lughaat), Hafiz Ibn-e-Hajr Asqalani (Fathul Bari) and many other prominent Ulama-e-kiraam. I will not delve into this topic as books can (and have been) written on it but I will mention only a few examples of bid’ah for the benefit of the readers. Examples of Bid’ah-e-Hasana include punctuating the Quran, writing the names of the surahs in the Quran, building Madrasahs and universities for the acquiring of knowledge, constructing textbooks and manuals of fiqh (and so on) and building minarets adjacent to the Masjid. All these are good innovations and have been accepted unanimously amongst the ummah. If we look at present day Saudi Arabia, although their ulama will hurl the term bid’ah at us for every minute matter (and refer to the Mawlid as a detestable innovation), we can find many examples of bid’ah in their country, under their watch, to which not one of their ulama has raised any objections. First of all, the 27^th night of Ramadan is specifically chosen to complete the recitation of the Quran in taraweeh in the Harmain Shareefain whereas no evidence for this is found in the Quran or Sunnah. They also give the Ka’bah a bath twice a year, again something not found in the Quran or Sunnah.  The national day of Saudi Arabia is celebrated profoundly with photos and pictures of the king evident everywhere the sight falls upon. Which hadith do we find evidence for such an activity in? In fact, where in the Quran and Sunnah do we find explicit permissibility for quoting such ahadith from the likes of Sahih Bukhari and Muslim and were these books available during the time of Rasoolullah (SAW)? Indeed, these are all innovations and so if all innovations are evil, certainly only the Mawlid does not deserve to be abolished, all such innovations from the smallest to the largest need to be eradicated, whether beneficial to the ummah (or the bulging bank accounts of Saudi royals) or not.

Let us now observe the various ayahs of the Quran-ul-Kareem to see what indication they grant regarding the celebration of the noble Mawlid of he who is the prince of the universe. First allow me to mention that, in the Mawlid gatherings, all that occurs is that the holy Quran is recited along with the praise of the prophet (SAW) and stories from his splendid birth and his entire life are narrated so that the listeners may take heed and increase their love for the beloved of Allah (SAW). After the gathering, sweets and other kinds of food are distributed and the reward for them is intended as Isale-sawaab for Rasoolullah (SAW). There is absolutely nothing in this that is contrary to the Quran or the Sunnah. For the narration of the stories of Rasoolullah (SAW), Allah (SWA) says in the holy Quran, “And we narrate all these incidents of prophets through which we strengthen your hearts” (Surah Hood, V. 120). From this verse, it is established that it is the practice of Allah (SWA) to recite the stories of the prophets in the Quran so that we may increase in Iman. So what is wrong in us sitting in a gathering, listening to the narrations regarding the leader and best of all prophets, Sayyidina Rasoolillah (SAW)? Allah (SWA) reveals in another verse of the holy Quran, “And he who respects the signs of Allah, does so because of the piety of his heart” (Surah Hajj, V. 32). Certainly, there can be no sign or blessing that has come to the creation that is greater than Sarwar-e-‘Alam, Sayyidina Rasoolullah (SAW), thus paying honour and homage to the holy prophet (SAW) is certainly the greatest deed of piety. Allah (SWA) also says in the holy Quran, “And from amongst you there should always be a group who invites to all that is good…(until the end of the verse)” (3:104). Indeed, what can be better than inviting the people to a gathering where their love for the beloved of Allah will only increase and they will receive inspiration from the stories of his noble life? There is also a group of people who state that it is unlawful to invite people to a gathering to commemorate the holy prophet (SAW)’s birth, whereas this verse of the holy Quran removes this ruling, commanding us to invite to good, and we see the lawful mawlid gatherings as nothing but good. Another objection that is raised is that fixing a date for the mawlid gathering is also contrary to the teachings of Islam. In reply to this, we argue that if this was the case, then all Seerah conferences, hadith lectures, religious gatherings and even visits to the doctor would be unlawful. It is illogical to believe that people will coincidently gather to celebrate the Mawlid and that this is how it should be done. What we say is that fixing a date and time to a practice, with the intention that it must only be commenced within these boundaries is impermissible unless it is fixed by the Shariah. Imam Mullah Ali Qari (ra) affirms, “We do not say that celebrating the mawlid is fixed to one specific night and whosoever upholds the latter is an innovator since His remembrance and connection with Him is required at all times. However, the month in which He was born has strong precedence over the others.” (Al-Mawlid ar-Rawi)

Let us now see what the ahadith have to say regarding this. We find a hadith in sahih Bukhari where it is narrated that when Abu Lahab, the greatest enemy of Islam amongst the people and the one regarding whom an entire Surah of the Quran was revealed, received news that he had a nephew born into the family of his dearly departed brother, Hazrat Abdullah (RA), he became very pleased and in this moment of rejoicing at the birth of Rasoolullah (SAW), he freed the slave (thuwaybah) who had brought him this news, ushering her freedom with his middle finger and the tashaahud finger. After his terrible death, one of his family members (Hazrat Abbas (RA)) saw him in a dream and asked him how Allah (SWA) had dealt with him. Abu Lahab replied by saying, “O brother, ever since my separation from your world, the torment that has been imposed on me knows no boundaries. But, every Monday, on account of my setting free of Thuwaybah due to rejoicing at the birth of the Rasool of Allah (SAW), I receive a slight respite from my severe punishment and am given permission to suck the two fingers with which I set my slave free, from which ooze out droplets of refreshing water.” Allama Hafiz Shamsuddin Nasir ad-Dimashqi (ra) states in “Wird as-Sadi bi Mawlid an-Nabi al-Hadi” that if a kafir like Abu Lahab, regarding whom ayahs of the holy Quran were revealed destining him to the worst of punishments, is rewarded in this manner for celebrating the mawlid of Rasoolullah (SAW), then what can be expected of the one who celebrates it after having affirmed his belief in the oneness of Allah (SWA) and spending his entire life happy with Ahmad (SAW)? The great Allama then proceeds to say that, in his humble opinion, that person will not be granted anything but Jannah. In another hadith in Sahih Muslim, Kitab-us-Sawm, we find a hadith wherein the prophet (SAW) was asked as to why fasted on Mondays. He (SAW) replied that this was the day of his birth, therefore he fasted on it as a means of thanking Allah (SWA). Thus, it can be established that celebrating his noble birth was in fact a Sunnah of Rasoolullah (SAW)! Furthermore, in Tarikh Ibn Kathir, we find that Huzoor-e-paak (SAW) celebrated the birth of his son, Hazrat Ibrahim (RA) by freeing a slave. If the birth of the son of Rasoolullah (SAW) can be celebrated with such a rewarding act, what prevents us from celebrating the birth of the mercy to mankind with such acts of thankfulness to Allah (SWA)? In Sahih Muslim and in Tarikh Ibn Kathir, we find a hadith that states Friday is a special day for the Muslims as this was the day in which Sayyidina Adam (AS) was born. Thus we see that the Allah (SWA) has decreed Friday the holiest day of the week in celebration of the Mawlid of Sayyidina Adam (AS). What of the day then when that person who is the Imam of Adam (AS) and the reason why Adam (AS) came into existence was born? Surely, any sane person can see that that day needs to be revered even more than Jumu’ah as the only reason we know of Jumu’ah is due to the birth of this holiest of personalities. Another objection of the opposition that can be tackled here is their claim that the 12^th of Rabi-ul-Awwal also coincides with the passing away of Rasoolullah (SAW). In answer to this, Hafiz Ibn Hajar Asqalani (ra) writes in Fathul Bari that this statement is completely irrational and against every evidence and counts the 2^nd of Rabi-ul-Awwal instead, as the day of the demise of the holy prophet (SAW). This opinion is fully supported by Mufti Muhammad Shafi’ Usmaani (ra) in his book on the Seerah of the final Rasool (SAW). Maulana Ashraf Ali Thanwi saheb (ra) also reiterates the fact that His (SAW)’s death could not have been on the 12^th in his book “Nashr-ut-Teeb.” But, for arguments sake, even if the date of wisaal was the 12^th, why would it mean that we cannot celebrate his birth on this day when we celebrate the day of Jumu’ah even though everyone is aware of the fact that this was the day of Adam (AS)’s birth as well as his demise (see Sunan Abu Dawood, Sunan Nisai, Sunan Ibn Majah and Sunan Darimi)?

Now, for the benefit of our Deobandi brothers, I will quote some dalaail (proofs) from the akabir ulama of Deoband, their elders and the Shuyookh whom they see as revered amongst the ummah (many of whom are also seen as authorities in the religion by the Wahhaabies, Jamaatis and other such minority sects). One of the foremost ulama of the Deoband school, Hazrat Maulana Ashraf Ali Thanwi (ra), states regarding the noble Mawlid in his book Islaahur Rusum, section 3, Chapter 1, page 107 - 118: “One type of mawlid is of the kind wherein lawful actions take place, such as (mentioning) authentic and reliable narrations (in the gathering), the presence of a trustworthy and pious orator, the absence of opportunities to arouse illicit desires, the spending of lawful and pure (tayyib) wealth on the gathering and the decorations (at this place) do not reach the boundaries of wasteful spending (israaf).” The learned Maulana continues, “If there is recitation of poetry then it is not accompanied with music, the content (of the lecture) does not exceed the limits of the Shariah, no exaggeration is employed in informing and inviting people (to the gathering), no hindrance is created in any compulsory form of worship due to attending this gathering, the intention of the person who organized the event is sincere, i.e. he does it merely to attain blessings and for the love of the Prophet (SAW)…(until the end of the paragraph).” (Lest someone accuses me of taqiyyah, I feel obliged to say that I have not included the rest of the paragraph due to lack of space). Then, Maulana Thanwi (ra) continues, “If the gathering is free from all other types of evil as well but it includes things such as sweets, standing up (qiyam) in reverence of the prophet (SAW), incenses and similar things, which in their essence are not unlawful, then this is the type of gathering of extremely cautious individuals which maybe rarely occurs” i.e. it is of the permissible kind. Finally, Thanwi sahib concludes by saying, “Wherever the evil practices (that can sometimes be found in the gatherings of mawlid) are not present, even though to expect this from the masses, given their condition, is an extremely remote possibility, but for instance if at any place or time this is the case, then permission will be given.” Glory be to Allah (SWA). The one whom the people of Deoband have given the title “Hakim-ul-Ummah” has attested to the opinion of the Ahlussunnah and given permission for the permissibility of mawlid gatherings with qiyam. I say, we agree with all these points the respected scholar has made in this ruling and most certainly implement them in our gatherings of mawlid. True indeed is the fact that in some of the modern mawlid gatherings, these unlawful attributes such as musical instruments, the free intermingling of the genders (so much so that they sometimes come into physical contact with each other) and other such detestable innovations have crept in. However, is this the basis on which we must declare all mawlid gatherings to be detestable? If this is so, then we must also say that weddings are haram as even more evil innovations can be seen in modern wedding ceremonies. Likewise, we must also declare attending the Masjid to be illegal as many anti-Islamic activities take place in the Masjid nowadays at the hands of ignorant people. Thus, similar analogy can be attributed to hundreds of deeds that are essentially not only permissible but preferable yet many thousands of Muslims have introduced illegal aspects into them, nevertheless the initial action cannot be claimed to be blameworthy due to the ignorance of a group of people.

Another incredibly renowned and world famous Deobandi scholar, Ustad-ul-Ulama, Sheikh-ul-Hadith, Maulana Khalil Ahmed Saharanpuri saheb (ra) has something very worthwhile to say about the mawlid, therefore, let the brothers from Deoband take heed to his following words. This esteemed Sheikh was asked by the Ulama of Hijaz as to what the Ulama of Deoband had to say about the statement that they considered the commemoration of the noble mawlid as a blameworthy and evil act. In reply, he wrote a lengthy answer (in Arabic) to the Ulama, all of which is not possible to reproduce in this short article but I will quote the main points. If anyone wishes to see the entire reply, they can refer to the book “Milad-e-Benazir” by Allama Mufti Muhammad Mujahid Uddin Choudhury Dubagi saheb whilst the original copy can be found in Sheikh Saharanpuri’s “Al Muhannad ‘Alal Mufannad” and “Fatawa-e-Khaliliyah.” To the above question, the Allama wrote, “Far be it that any of the Muslims say, let alone we ourselves, that commemorating his noble birth (SAW), rather even commemorating the dust on his shoes and the urine of his (SAW)’s camel, are deemed blameworthy in the Shariah or from the evil and prohibited innovations for, commemorating the states which have the least connection with the Rasool of Allah (SAW) is from the most desirable of recommended acts and the greatest of preferable acts according to us, whether it is the commemoration of his noble birth or commemoration of his urine, faeces, whilst standing, sitting, sleeping and waking as is stated clearly in our treatise called Al-Baraahin al-Qati‘ah at various junctures therein, and in the fatawa of our teachers.” Finally, the Sheikh adds, “Far be it that we say that commemorating the noble birth is abominable and a bid‘ah. How can this ugly belief be suspected of a Muslim? Hence, this attribution to us is also from the inventions of the deceptive lying deviants. Allah Exalted is He who may disgrace them, and curse them on the land, be it rough or smooth, and on the sea.” Such self-explanatory and momentous statements are these from one of the most honoured sheikhs of Deoband that they require not a syllable of explanatory comment from this humble writer to disseminate their message. Furthermore, the one whom Deoband considers to be “Sheikh-ul-Islam”, Maulana Hussain Ahmad ad-Dandawi al-Madani (ra) supported Allama Saharanpuri in his own kitaab, “As-Shihab at-Thaqib ‘alal Mustariq al-Kazeeb.” The readers may also be interested to know what the Ustad (teacher) of the Isnaad in terms of hadith of Allama Khalil Ahmad Saharanpuri (ra) – as recorded by Maulana Ashiq Ilahi Bulandshahri in “Tazkirah al-Khalil” - has to say regarding the matter of the noble mawlid. Shaykh-ul-Islam, Mufti of Makkah, Sayyid Ahmad bin Zayni Dahlan (ra) (d.1304 AH) writes in his large compilation, “As-Seerah an-Nabawiyyah” that “To celebrate the mawlid and to remember the prophet (SAW) is accepted by all the Ulama of the Muslims.” Subhanallah, what a statement!

Now let us examine the practice of Hazrat Maulana Qasim Nanotwi (ra), who was the founder of the Deoband madrasah and the head of all the Akabir Ulama of this institute. It is reported that Hazrat Qasim Nanotwi (ra) would stand during the mawlid and recite, “Help me, O kindness of Ahmad. For besides you, there is no helper for Qasim the helpless” (Qasa’id-e-Qasimi Deobandi, page 8). Shouldn’t the people of Deoband follow the great example of their spiritual head and the Ustad of all the Ulama of Deoband? The penultimate Alim amongst the akabir Ulama of Deoband whom I shall quote from is none other than Maulana Rashid Ahmad Gangohi (ra), one who is seen to be the strictest amongst the scholars of Deoband on the issue of the mawlid. In “Mas’alah Durr-e-‘Ilm-e-Ghayb Rasoolullah” Maulana Gangohi (ra) issues the amazing fatwa as follows, “As for the Mawlid, no Muslim entertains the idea that the holy prophet’s zikr (remembrance), in its true reality, is devoid of any recommendation or praiseworthiness, providing it is not corrupted by anything evil…Similarly, qiyam at the time of the zikr of the birth of Rasoolullah (SAW) is in its true reality neither makrooh nor haram.” Glory be to Allah (SWA), this eminent scholar of Deoband has reiterated the exact belief of the Ahlussunnah wal Jama’ah regarding the mawlid (and it is again repeated in the kitaab “Ilm-e-Ghayb” by Qari Muhammad Tayyib saheb). What scope is there then for any true adherent to the school of Deoband to unconditionally label the noble mawlid as an evil bid’ah and haram? Yet, even if this is not enough, let us see what the spiritual guide of the founders of Deoband and one of the most prominent Ulama in the Hijaz, Sheikh-ul-Arab-wal-‘Ajam, Hazrat Maulana Haji Imdadullah Muhaajir-e-Makki (ra) had to say regarding this contentious issue: “Our scholars cause a lot of quarrel on the noble Mawlid issue. Yet many scholars have upheld its permissibility. When there is a perspective of its permissibility, then why are they so extreme? And imitating the Harmain is sufficient proof for us. However, one should not, in Qiyam, have the belief that the Prophet (SAW) is being born. If one considers that he (SAW) may possibly attend the gathering, there is no harm in this since the realm of creation (`alam al-khalq) is restricted in time and place whereas the realm of the souls is free of this, thus if He (SAW) wants to come, it is not far from his blessed person to do so” (Shamaaim-e-Imdadiyah). Furthermore, on page 5 of his well-known treatise “Faisala-e-Haft Mas’alah,” the esteemed Sheikh writes, “This faqir’s stance is that I attend the Mawlid gathering and I consider it a means of achieving blessings hence I celebrate it every year. I experience pleasure and grace during Qiyam.”

Now, let another sheikh whom the people of Deoband hold as extremely revered and who is a hadith master, spiritually even greater than Haji Imdadullah saheb (ra), grant his opinion on the mawlid. This esteemed sheikh is the most venerable Shah Waliullah Qutub Uddin Muhaddith-e-Dehlawi (ra) (d. 1762 AD), whose family for many generations were the pinnacle masters of hadith in the Indian subcontinent. Shah Waliullah (ra) says, “I took part in a gathering of Mawlid inside Makkah-tul-Mukarramah where people were sending Durood and Salaam upon the holy Prophet (SAW) and commemorating the incidents which took place during the time of his blessed birth when suddenly I saw noor (divine light) to have enveloped one group of people. Upon concentration on these anwar (lights) a reality dawned upon me that these anwar were of those angels who take part in such gatherings! I also saw mercy to be descending along with the anwar of angels (and enveloping the attendees of the majlis) [Fuyood-ul-Harmain, Pages 80/81]

Another one of the most frequently hurled accusations at the Ahlussunnah wal Jama’ah regarding the mawlid by the opposition is that it is only a very recent innovation and practiced merely in the Indian subcontinent. I now intend to eliminate this misconception/deception with proof from the Ulama whom not only the people of the school of Deoband accept as their authorities in religion but also the more vigorous and major opposition such as the followers of Muhammad bin Abdul Wahaab Najdi and Abul Ala Maudoodi. To proceed with, I must mention the mawlid that was conducted by the renowned pious king, Malik Muzaffar Uddin Ibn Zain Uddin (ra) who was lavishly praised for his mawlid practice by the righteous scholars such as Allama Ibn Kathir (ra) [d. 774 AH] in Al-Bidaya-wan-Nihaya, Imam Muhammad bin Ahmad ad-Dhahabi (ra) [d. 748 AH] in his Siyar A’lam an-Nubala’, Imam Jalal-Uddin Suyuti (ra) [d. 911 AH] in Husnal-Maqsid, Imam Yusuf bin Abdullah Sibt Ibn-al-Jawzi (ra) [d. 654 AH] in Mir’at-az-Zaman etc. Malik Muzaffar (d. 630 AH) celebrated the Mawlid on a fixed date which continued for several days during Rabi` al-Awwal. As Imam Dahabi (ra) says in his Siyar, “He [Muzaffar the King of Irbil] loved charity... and built four hospices for the poor and sick... and one house for women, one for orphans, one for the homeless, and he himself used to visit the sick... He built a madrasah for the Shafi’is and the Hanafis... He would forbid any reprehensible matter from entering into his country... As for his celebration of the Noble Mawlid, words are too poor to describe it. The people used to come all the way from Iraq and Algeria to attend it... the celebration would last several days, and a huge quantity of cows and camels would be brought out to be sacrificed and cooked in different ways...Great sums were spent (as charity). Allama Abdul Khattab Umar Ibn Dihya (ra) compiled a book of mawlid (“At-Tanweer fi mawlid as-Siraaj al-Munir”) for him for which he received 1,000 dinars. He [Muzaffar] was modest, a lover of good, and a true Sunni who loved scholars of jurisprudence and scholars of hadith, and was generous even to poets" (Siyar). Allama Ibn Kathir (ra) has also narrated something similar in his Al-Bidaya wan-Nihaya. He also adds, “His (Muzaffar’s) rule lasted until he was martyred as he was besieging the French in the city of Acre (in Palestine) after a glorious and blameless life.” I ask you, brothers, has Allama Ibn Kathir (ra) or Imam Dahabi (ra) criticised Malik Muzaffar (ra) for his profusely lavish mawlid celebrations (in which he spent 300,000 dinars every year, according to Hafiz Ibn Kathir (ra)) or have they praised his qualities and his activities, referring to him as “blameless?” Surely, should we not accept the rulings of these scholars who are amongst the Salaf-us-Saliheen rather than the pseudo-scholars of today?

Let us now proceed to see what other scholars have to say regarding this matter. Sheikh Qutub Uddin Al-Hanafi (ra) states, “Major Fuqaha and prominent scholars, along with the four jurists of Makkah, used to gather on the 12th of Rabi` al-Awwal after Maghrib prayer for the annual Mawlid ceremony. They held lots of candles, torches and lights and marched from the Haram to ‘suwq al-layl’ which was blessed as the place wherein the prince of the heavens and the Earth, the holy Prophet (SAW) was born. The public crowd gathered at the house and one of the scholars would deliver a speech and make the closing dua’’ (Al-I’lam bi A’lam Baitillah al-Haram). Thus, we establish that the mawlid has historically been celebrated throughout the Hijaz with a huge procession (i.e. jaloos) at the house of Allah itself. Furthermore, if this is not enough, Imam Shihab Uddin Al Qastalani (ra) [d.923 AH], the famous commentator of Sahih Bukhari states, “The people of Islam always celebrate the month of His birth (SAW) by preparing feasts, giving various sadaqah in its nights, expressing their joy, increasing in doing virtuous acts, and reciting the noble Mawlid to receive plentiful blessings. It is observed that the Mawlid is followed with abundant blessings by Allah’s enormous grace and that the year passes safely for the people” (Al Mawahib-ul-Laduniyyah). Subhanallah, such an eminent scholar whom words cannot describe is illustrating the mawlid as a means of receiving blessings and safety for the rest of the year! I ask you dear reader, which modern scholar can dare to say that he is greater than Imam Qastalani (ra) that we abandon the noble Sheikh’s golden fatwa and listen to the new so-called Alim’s treacherous words instead? Moreover, the esteemed Sheikh Abdul Haqq Muhaddith-e-Dehlawi (ra) has said the same in his most reputable kitaab, “Ma Thabata bis-Sunnah.” Adding to this, the Ustad of Imam Nawawi (who needs no introduction in the entire world of Islam), Sheikh Abu Shaamah (ra) is recorded to have said in “Al-Bait `ala Inkar al-Bid’ah wal-Hawadith” that “Amongst the best innovations of our time is the blessed Mawlid.” Additionally, Imam Jalal Uddin Suyuti (ra) says, “My opinion on the Mawlid is that it is from the praiseworthy innovations for which one will be rewarded” (Al Haawi lil Fatawa) whilst in the same kitaab (as well as in Husn-ul-Maqsid) he records the following opinion of one of the most eminent scholars, whom he describes as “The Sheikh-ul-Islam and hadith master of his age, Allama Ahmad Ibn Hajar al-Asqalani (ra),” who gave the following verdict after a lengthy discussion on the mawlid. Hafiz al-Asqalani (ra) says, “An authentic primary textual basis from which its (the mawlid’s) legal validity is inferable has occurred to me, namely the rigorously authenticated (sahih) hadith in the collections of Bukhari and Muslim that the Prophet of love (SAW) came to Medina and found the Jews fasting on the tenth of Muharram (‘Ashurah), so he asked them about it and they replied: "It is the day on which Allah (SWA) drowned Fir’awn and rescued Musa (AS), so we fast in it to thank Allah (SWA). The Prophet (SAW) said, "I am closer to Musa (AS) than they" so, he observed the fast (on that day) and ordered the Muslims to fast on it (as well as the day before it to differentiate from the Jews). This indicates the validity of giving thanks to Allah for the blessings He has bestowed on a particular day in providing a benefit, or averting an affliction and repeating one's thanks on the anniversary of that day every year. Giving thanks to Allah (SWA) for a blessing can take various forms of worship such as prostration, fasting, giving charity or reciting the Quran...” The learned Allama then continues to elaborate on the perfect permissibility of the celebration of the noble Mawlid, all of which cannot be reproduced in this diminutive article. We (the Ahlussunnah wal Jama’ah) say that if the celestially praised prophet (SAW) declared fasting on the day of ‘Ashurah as a means of gratitude to Allah (SWA) for the blessing that he bestowed upon Sayyidina Musa (AS), then what blessing is greater than the birth of Him (SAW), the brightest star of the heavens and the Earth, for whose sake Sayyidina Musa Kalimullah was created?

Imam Sakhaawi (ra) says in “Subul-ul-Huda” that “The people of Islam in all parts and major cities of the world always celebrate in the month of His birth.” Regarding calling this occasion an Eid, the agreed upon Imam of the Hanafi fiqh, Allama Ibn ‘Abideen as-Shami (ra) says, “May Allah show mercy on a person who celebrates the Mawlid nights considering them Eid” (Jawaahir al-bihaar and Sharh al-mawlid li Ibn Hajar) and the extremely revered Imam Qastalani (whom I have mentioned previously but would like to quote again) says, “May Allah send his grace upon a person who makes the nights of his Mawlid Eid, so that it becomes a severe problem on a person who has illness in his heart” (Mawahib-ul-Laduniyyah). We pray that Allah (SWA) grants us the tawfeeq to fulfil this request of the great Alim, Imam Qastalani (ra), so that those devoid of the Hubb-e-Rasool (i.e. love for the pellucid apostle of Allah), whose hearts are blackened with envy and bitterness towards the Rasool of Allah (SAW), may tremble at the sight of our magnanimous gatherings engendered in his praise! Even Allama Ibn Taymiyyah, given the title “Shaykh-ul-Islam” by the Wahhaabies and Jamaatis etc says in Iqtida Sirat-ul-Mustaqeem regarding those who celebrate mawlid that “Allah will reward them for their love (for the Holy prophet (SAW)).” Similarly, in his colossal kitaab of religious verdicts, “Majma’ Fatawa Ibn Taymiyyah” (Vol. 23, pg. 163), he writes, “To celebrate and to honour the birth of the Prophet (SAW) and to take it as an honoured season, as some of the people are doing, is good and in it there is a great reward, because of their good intentions in honouring the Prophet (SAW).” There are also other similar fatawa from him, but I have run out of space to mention any other references. If any one wishes to see them (as well as hundreds of other proofs of the permissibility of the noble mawlid), one can refer to the excellent kitaab on this subject, namely “Milad-e-Benazir” by Allama Mufti Muhammad Mujahid Uddin Choudhury Dubagi saheb, which has been flooded with such dalaail). Instead I will now finally list a very limited number of books on this topic that have been authored by the Salaf-us-Saliheen.

The authors include Allama Abdus-Sami’ Rampuri (Anwar-us-Sati’ah), Hafiz Salaah Uddin Khalil al-‘Alai al-Hanafi (Durr-us-Saniyyah fi Mawlidi Khair-il-Bariyyah), Shaykh Abul Hasan al Bakri ([d.993 AH] Al-Anwar wa Miftah as-Suroor wal Afkaar fi Mawlid-in-Nabi-al-Mukhtaar), Imam Majd-Uddin Abu Tahir Muhammad al-Fayruzabadi as-Siraji as-Shafi’i (Nafhat al-‘Anbariyyah fi Mawlidi Khair-il-Bariyyah), Mullah Ali al Qari ([d.1014 AH] Al Mawlid ar-Rawi fil Mawlid an-Nabawi), Hafiz Ibn Hajar al Haytami al Makki as-Shafi’i ([d. 974 AH] Tuhfat-ul-Akhyar fi Mawlid-il-Mukhtar), Sheikh-ul-Islam Imam Zain Uddin al Iraqi ([d. 806 AH] Al-Mawlid-il-Hani fil Mawlid-i-thani), Hafiz Shamsuddin al-Jazari ([d. 833 AH] ‘Urf at-Ta’rif bil Mawlid as-Shareef), Imam Yusuf bin Ismail an-Nabhani ([d.1350 AH] Nazmul Badi’ fi Mawlid as-Shareef), Imam Hafiz Muhammad Ibn Nasir Uddin ad-Dimashqi ([d.842 AH] Jaami’ al-Athar fi Mawlid an-Nabi al-Mukhtaar), Faqih Muhammad Ibn Ahmad ‘Illish (Al-Qawl-ul-Munji Sharh Mawlid al-Barzinji), Imam Syed Muhammad bin Ja’far al-Kattani ([d.1345] Al-Yumnu wal Is’adu bi Mawlidi Khair-il-‘Ibad), Shaykh Abul Qasim Muhammad bin Uthman al-Lu-lu-i ad-Dimashqi ([d. 867 AH] Ad-Durr-ul-Munazzam fi Mawlid an-Nabi al-Mu’azzam), Imam Shamsuddin Muhammad as-Sakhaawi ([d.902 AH] Subul-ul-Huda), Imam Jalal Uddin Abdurrahman as-Suyuti ([911 AH] Husn-ul-Maqsid fi ‘Amal al-Mawlid), Imam Yusuf bin Abdullah Sibt Ibn-al-Jawzi ([d.597 AH] Mawlid-ul-‘Uroos), Shaykh Ibn Asir Muhammad al-Jazari ([d.833 AH] At-Ta’reef bil mawlid as-Shareef), Sahib-ut-Tafseer, Shaykh Hafiz ‘Imaad Uddin Ismail bin Umar Ibn Kathir ([d.774 AH] Mawlid Rasoolillah), Imam Ahmad Ridha Khan Hanafi ([d.1339 AH] Iqaama-tul-Qiyamah Li-Ta’in al-Qiyam li-Nabi-at-Tihaama) and lots more, may Allah have mercy on them all.

As my final few words, I ask you, O my brothers and sisters in Islam, should we not respect and accept the esteemed fatawa of these most accomplished and astonishing Ulama in regards to this issue or should we simply abandon them on the say of corrupt and deviant so-called “scholars” who have made a name for themselves by spreading their fitnah through the medium of the TVs and Radios? What will our reply be on that terrible day wherein we shall all be resurrected and questioned in the court of the Almighty Allah (SWA) for not following the Ulama-e-Rabbaani and abandoning our forefather’s religion either due to our own arrogant self-rulings or on the fatwa of idiots whose ideas stem from the evil “scholars” that have risen in especially the past century? I implore you, remain firmly detached from the television channels and programmes which spur ideologies that go against the teachings of the righteous Ulama of the Ahlussunnah for over 1400 years and stick to the faith that you have found the majority of Muslims on throughout history. In this time of increased fitna, like Imam Qastalani (ra) said, we must further increase our participation in and organisation of the gatherings of the noble mawlid to censure our opponents, and as Sayyid Muhammad bin Alawi al Maliki al Makki (ra) and many others have said, we must not reserve this celebration only to the month of his birth but make it a priority to make his remembrance instilled in our minds every single second of every single day, so that we may have the right to claim to be a true ashiq of the one who is most dearly loved by Allah. We pray that Allah (SWA) grant us the tawfeeq to hold on to our Iman and allow us to dip into the lake of the love of Rasoolullah (SAW) so that we may satisfy our hearts with its sweetness and thus be united with our beloved on the day of resurrection. Ameen.                              

 By Muhammad Muhiyus-Sunnah Choudhury