Saturday, 9 December 2017

Extreme Love

Muhammad Ibn Al Munkadir (d.129 AH) (d.747 AD) was sixth teacher of Imam Malik (ra) (d.179 AH) (d.795 AD), who also taught him extreme love for the Holy Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). Whenever the name of the Holy Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was mentioned in the presence of Muhammad Ibn Al Munkadir, tears would begin to flow in his eyes.

Muhammad Ibn al-Munkadir - one of the Tabi'in - used to place his cheek on the noble grave of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). And when asked about that he said, "I find certain thoughts that disturb me, so I Seek HELP from the grave of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)."

[Recorded by Imam Dhababi in his Siyar (5:358-59) and Ibn 'Asakir in his Tarikh Dimashq (56:50-51). They did not say this was shirk, or make any other negative comment.]

al-Qadi `Iyad said in his book al-Shifa', section "Revering the Prophet after his death":
Mus`ab ibn `Abd Allah said:
Imam Malik, whenever the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was mentioned, his color would change, and he would incline his body until those who were sitting with him felt discomfort. This was mentioned to him and he said: "If you had seen what I have seen you would not blame me for what you see now. I used to see Muhammad ibn al-Munkadir--and he was the master of the scholars (sayyid al-qurra')--and we dared not ever ask him about a hadith except he wept until we pitied him."


Without any discussion of the authenticity, accepting this narration on the authority of Qadi `Iyad, we can infer several important points, without taking this as fiqh in any way:

First is that people may find such a display of emotion as that evoked by Imam Malik strange and even consider in their minds that it is disapproved of in shari`ah, as adduced from the narrator's words: "until those who were sitting with him felt discomfort."

Second is that when a person is in a state of `ishq or extreme love to Allah subhanahu wa ta`ala and His Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), he cannot be blamed for his actions which appear in him as a result of that intense love. And this is adduced from Malik's words "If you had seen what I have seen you would not blame for what you see now."

Third is that showing intense emotion, to the point that it affects one's physical appearance and actions, is not forbidden in Islam, rather, when spontaneous and sincere, evoked by the remembrance of one beloved, is a sign of true faith and great yaqeen (certainty). And this can be adduced by Malik's words "I used to see Muhammad ibn al-Munkadir--and he was the master of the scholars (sayyid al-qurra')--and we dared not ever ask him about a hadith except he wept until we pitied him." His affirmation that Muhammad ibn al-Munkadir was master of the scholars, is Imam Malik's way of saying that "if he accepted to fall into such a state of intense weeping, and he was my teacher and the master of all the scholars of Madina, then who can blame me if a similar state obtains in me?" This is enough to show that such a display cannot by any means be considered a manifestation of shirk, nor is it bida`, but when it appears spontaneously, from love or fear or other intense emotion, is acceptable and blameless.

Fourth is that such a display of emotion, when evoked sincerely and not for show, is not limited by any specific form of action or physical effect, but is whatever appears in a person in terms of movements, weeping, exclamations, shaking and so on. And this is adduced from the narrator's words "his color would change, and he would incline his body " and from Imam Malik's words "he wept until we pitied him."

Fifth is that the use of the term sayyid for the Prophet (s) and for other than the Prophet (s) is permissible and is an action done by, and therefore promoted by one of the earliest great masters of fiqh, Imam Malik (ra), as in his words, "and he was the master of the scholars (sayyid al-qurra')."

Further Narrations

Further narrations of the reverence of other great Tabi`een and pious predecessors are found in the book of Ibn Qunfudh al-Qusantini al-Maliki (d. 810 H) Wasilat al-islam bi al-nabi `alayhi al-salat wa al-salam:

"It was the practice of the Pious Predecessors and the Imams of the past that whenever the Prophet صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم was mentioned in their presence they were overwhelmed by reverence, humbleness, stillness, and dignity. Ja`far ibn Muhammad ibn `Ali ibn al-Husayn ibn `Ali ibn Abi Talib (Ja`far al-Sadiq) would turn pale whenever he heard the Prophet صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم mentioned. Imam Malik would not mention a hadith except in a state of ritual purity. `Abd al-Rahman ibn al-Qasim ibn Muhammad ibn Abu Bakr al-Siddiq would turn red and stammer whenever he heard the Prophet صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم mentioned. As for `Amir ibn `Abd Allah ibn al-Zubayr ibn al-`Awamm al-Asadi (note: one of the many early Sufis), he would weep until his eyes had no tears left in them. When any hadiths were mentioned in their presence they would lower their voices. Malik said: 'His sacredness (hurmat) is in death is as his sacredness was in life.'"

Source: Abu al-`Abbas Ahmad ibn al-Khatib, known as Ibn Qunfudh al-Qusantini al-Maliki, Wasilat al-islam bi al-nabi `alayhi al-salat wa al-salam (The means of Islam with the Prophet, peace be upon him) (Beirut: Dar al-gharb al-islami, 1404/1984) p. 145-146.


Imam Malik (ra) Love for The Prophet صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم

 by Sheikh Ibrahim Osi Efa


Love for The Prophet صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم


"The Madman"

Abu Amar Owais Bin Harb Bin al Muradi bin al Qarn (d.37H/657AD) ‘alayhi al-rahmah wa’l-ridwan
His name was Owais, he was known as Owais al-Qarni because he lived in a town called “Qarn” in Yemen.

Shaykh FARID AL-DIN ATTAR tells us about him: “during his life in this world, he (Oways) was hiding from all in order to devote himself to acts of worship and obedience” (‘Attar 1976, p. 2). ‘Attar also relates that the Prophet Peace & Blessings upon him had declared at the time of his death that his robe should be given to Oways, a man he had never met in this life. When ‘Umar Radi Allahu anhu looked for Uways during his stay in Kufa, he asked a native of Qarn and was answered “there was one such man, but he was a madman, a senseless person who because of his madness does not live among his fellow countrymen (…) He does not mingle with anybody and does not eat nor drink anything that others drink and eat. He does not know sadness nor joy; when others laugh, he weeps, and when they weep, he laughs” (ibid., p. 29).

Many times in the company of his followers, the Beloved Prophet (Peace & Blessings upon him) stated: “I can smell the beauty of my fried from the land of Yemen'”. This statement is in direct reference to the spiritual greatness of Hadrat Owais. The Prophet(s) also said: “I feel a sweet, peaceful breeze (naseem-e-rehmat) from Yemen”. Concerning the hadith of the Prophet, upon whom be peace and blessings, “More people shall enter Paradise through the intercession of a certain man from my Community than there are people in the tribes of Rabi’a and Mudar,” AL-HASAN AL-BASRI said: “That is Owais al-Qarni.”


Uwais al-Qarani

by Shaykh Muhammad Sa'id al-Jamal ar-Rifa'I from his book, The Children Around the Table of Allah

In a Hadith Qudsi recorded by the Companion Abu Hurayra, may Allah be pleased with him, the Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said speaking from his Lord:

"Allah, Exalted and Mighty is He, loves of His creation the God-fearing, the pure in the heart, those who are hidden, and those who are innocent, whose face is dusty, whose hair is unkempt, whose stomach is empty, and who, if he asks permission to enter to the rulers, is not granted it, and if he were to ask for a gentle lady in marriage, he would be refused, and when he leaves the world it does not miss him, and if he goes out, his going out is not noticed, and if he falls sick, he is not attended to, and if he dies, he is not accompanied to his grave."

They asked him, "O Messenger of Allah, how can we find someone like that?" He, (s), said, "Uwais al-Qarani is such a one." They asked him, "and who is Uwais al-Qarani?" He, (s), answered, "He is dark skinned, wide shoulder, and of average height. His complexion is close to the color of earth. His beard touches his chest. His eyes are always looking downwards to the place of prostration, and his right hand is on his left hand. He weeps about himself with such a flow of tears that his lips are swollen. He wears a woolen garment and is known to the people of the heavens. If he makes a promise in the Name of Allah, he keeps it. Under his left shoulder there is a white spot. When the Day of Resurrection comes and it is announced to the slaves, "Enter the Garden," it will be said to Uwais, 'Stop and intercede.' Allah, Mighty and Exalted is He, will then forgive them to the same number as are the people of Rabi'a and Mudhar. (These are the two tribes that Uwais, (RA), belonged to). So, O Umar and O Ali, if you can find him, ask him to intercede for you. Then Allah will forgive you."

Ten years passed by which they inquired about him, but without being able to find him. In the year 21H./644CE, the same year that Umar ibn al-Khattab (RA), the Second Righteous Caliph after the Prophet's death, (s), Umar (RA) went to the Mountains of Abu Qubays (mountain overlooking Makka) and called in his loudest voice, "O people of the Yemen, is there anyone up there called Uwais?"

An old shaykh with a long beard stood up and replied, "We do not know who this Uwais is about whom you ask, but my brother's son is called Uwais. But he is too unimportant to be asked about, and too poor and submissive that he should be raised up to your level. He is our camel-herder, and he has no standing amongst our people."

But Umar again asked him if he knew Uwais.

The man answered, "Why do you ask about him, O Commander of the Faithful, for by Allah there is not one of us who is more foolish and more needy than he."

Umar, (RA), then wept and said to him, "You are so, but not he. For I heard the Messenger of Allah. (s), say, "Those who enter the Garden through Uwais, asking for forgiveness for them, are the people of the tribe of Rabi'a and Mudhar." Umar, (RA), asked him where he could find him, and was told, "On the Mount of 'Arafat."

Umar and Ali, (RAA), then went quickly to Arafat where they found Uwais praying under a tree with camels grazing around him. They approached him and greeted him, saying, "As-salaamu Alaikum wa Rahmut Allahi wa Barakatuh." Uwais cut his prayer short, and when he had finished it, returned their greeting. They asked him, "Who are you?" He replied, "A herdsman of camels and a hired workman for a tribe." They said, "we do not ask you about your tending of animals, nor about your being a hired worker, but what is your name?" He answered, "Abdullah." They said, "All the people of the heavens and the earth are the slaves of Allah, but what is the name in which your mother named you?" He said, "O you two, what do you want from me?" They said, "The Messenger of Allah (s) once spoke to us about Uwais al-Qarani. He gave us a description of the bluish-black color of his eyes, and he told us that he has a white mark under his left shoulder. So please show us if you have this mark, for then it is you for whom we are searching."

Uwais then bared his left shoulder, and they saw a white mark. They then embraced him and kissed him and said, "We declare that you are Uwais al-Qarani, so ask for forgiveness for us and May Allah forgive you."

He answered, "I cannot even forgive myself, nor one of Adam's children. But there are on land and in the seas believing men and women, Muslim men and women, whose invocations to Allah are answered." They replied, "Surely this is so." Then he said, "O you two, you know about me and I know about my state, but who are you?"

Ali, (RA), answered, "This is the Commander of the Faithful (al-amir al-muminin), Umar ibn al-Khattab, and I am Ali ibn Abu Talib."

Uwais stood up straight and said, "As-salaamu alaikum ya 'amir al-mumminin. And you, O Ali, may Allah repay you with goodness for this Community (Ummah)." They said, "May Allah repay you for yourself and your goodness."

Then Umar, (RA), said to Uwais, "Your place is here until I return to Madinah, and may Allah have mercy upon you. Then I will bring you help from my provision and some of my clothes. This has been the meeting place between you and me."

But Uwais, (RA), answered him, "O Commander of the Faithful, there will be no other meeting place, in the knowledge of Allah, between you and me, but this one. So tell me, what should I do with your provision, and what should I do with your clothes? Do you not see that I am wearing a woolen gown and a woolen wrapper, so when do you see me tearing them? Or do you see that my sandals are worn out and torn? When do you see me out wearing them? Between your hand and mine there is a higher barrier which cannot be crossed by a weighty person, So leave these things, and Allah will have mercy upon you."

When Umar, (RA) heard these words, he struck the ground with his stick and shouted out at the top of his voice, "O would that Umar had not been born by his mother, and that she had been sterile!"

Then Umar (RA), returned to Al-Madinah, and Uwais (RA), herded his camels back to his tribe.

Not long after this, Uwais left his work as a herdsman and went to Kufah where he continued in his bondsmandship until Allah, Glory be to Him took him back to Himself.

When Umar ibn al-Khattab, (RA), heard that Uwais wanted to go back to Kufah, he said tho him, "Where do you want to go to?" Uwais said, "to Kufah." Umar, (RA), then said, "Shall I write a letter for you to its Governor?" Uwais replied, "I would rather be with the people who are near to my heart."

In a sahih hadith of Muslim, it is recorded that Umar (RA) said, "I heard the Messenger of Allah, (s), say, "Uwais ibn 'Amir will come with a number of the people of the tribe of Mudar from the region of Qarn as if he had a sickness on his skin. He had a mother to whom he was most perfectly devoted, and if he asked anything of Allah it would be granted to him. If you meet him, ask him to ask forgiveness for you."

It was said of the Companion 'Alqama ibn Marthid, (RA), that he said, "Asceticism is specially associated with eight people, one of whom is Uwais al-Qarani. His family thought that he was mad, and they built him a room near the door of their house. Days would pass by when they would not see him, and his food was what he took from plants and herbs of the earth which he would sell to buy food for himself.

Also the Companion 'Amar ibn Saif, (RA) said, "When a man once asked Uwais al-Qarani, "How did you begin the morning and how did you finish the evening?" He (RA) answered, 'I began in the morning by loving Allah, and I finished the evening in praising Him. Do not ask about the state of a man who, when he wakes up in the morning thinks that he will not see the evening, or when he is alive in the evening thinks that he will not wake up in the morning. Death and its mentioning and remembering does not leave the believer any space for happiness." For, as he then said, "In Allah's Eyes, Exalted is He, what a Muslim possesses does not gather any silver or gold, for one should only be doing what is permitted and avoiding what is forbidden, and whatever does not have leave a believer with a single friend. When we ask them to do what is permitted they insult us, and in that they are helped by the unbelievers and sinful people. By Allah they have thrown terrible things at me, but O Allah I will not leave them until I show them the right way."

One of them said, "A number of people had spoken to me about Uwais al-Qarani, so hearing that he was then living in Kufah, I went there to find him, for I had no other desire except to see him. I found him sitting by the shore of the Tigris, and I recognized him by the description that I had been given of him. A thin man looked at me, and I stretched out my hand to greet him, but he did not return my greeting. I felt discouraged but I asked him, "Are you Uwais:"

His clothes were poor, and he seemed to be in a state of unwrapped isolation, for it was this state of his which led the ignorant people to say about him that he was mad and deranged. But I knew that his ascetic and surrendered state was that of the true faqir, who does not listen to those who say that such a state is contrary to the Sunnah. Such people are ignorant of the true Sunnah of the Messenger of Allah, (s), which is to leave the material world and the business of creation, and to draw near to one's Lord; to leave all bonds which are other than to Allah, Exalted and Mighty is He."

Haram ibn Hayyan continued his account of this meeting by saying, "Then I addressed him saying, 'May Allah have mercy upon you, O Uwais, and forgive you, How are you?' "Then my voice halted. For I could not speak my heart which was moved with deep gentleness towards him when I saw his state and that he had started weeping. I found myself also weeping. "Then Uwais said to me, 'May Allah greet you. How are you my brother, ibn Hayyan, and who showed you the way to me?" "I answered him, 'It was Allah." "He said, 'There is no God but Allah, praise be to our Lord. If it is the Wish of Allah, a thing is done. So this is Allah's Wish." I said, 'How did you know my name, and my father's named? For my name was Haram ibn Hayyan.' Uwais said, 'The Knower told me, for my soul knows your soul when my self talks to your self.' For the believers know each other in their love for Allah, even if they never met; and when they come to our resting place, they know each other even if they come from somewhere far distant. "I said, 'Tell me about the Messenger of Allah, (s).' "Uwais said, 'I have never seen the Messenger of Allah face to face and I have never been in his presence, but I would give my life for him. But I do not like to talk about that.' "I said to Uwais, 'Recite me some verses of the Book of Allah, so that I may hear it from you and so that I may learn them by heart from you. For know that I love you in Allah.' "Uwais took my hand, and said, 'I seek refuge in Allah, the All-Hearing, the All-Knowing, from the accursed shaytan.' Then he recited, 'We created not the heavens and the earth and what is between them for mere play.' (44:38) . Then he sighed a deep sigh, and I looked at him with they eye of the Love, for he had become absent.

"A little while later he said to me, 'O son of Hayyan, your father has died and soon you will die, going either to the Garden or the Fire. My brother and friend Umar ibn al-Khattab has died.' I said to him, 'May Allah forgive you, but Umar has not died." "Uwais said, 'Yes, and the people have announced his death, and so has Allah, Mighty and Exalted is He, and He has announced my own death. For you and I are both of the dead." "Then he prayed upon the Prophet, (s), and murmured some short invocations. "Then he said, 'This is what I leave you, the Book of Allah and the Sunnah of the Prophet, (s), and you should always remember death, and this should never ever leave your heart for a moment. And warn your people when you go back to them, and say to the whole Community, 'Do not forsake the people, for if you do, you will forsake your religion without being aware of it, and you will enter the Fire. So pray for me and yourself.'

Then Uwais, (RA), said to me, 'O Lord this is a claim, for he loves me in You, and he has visited me because of You, and permit me to see his face in the Garden, and make him enter the Home of Peace, and protect him in this world, as long as he is alive. Keep him from the material world (dunya) through the walking on the Path, and make him to be thankful for the blessings YOU give him, and give him goodness from me.'

Then he, (RA) said, 'As-salaamu alaikum wa Rahmutullahi wa Barakatuh, for I will not see you after this day. May Allah have mercy upon you, but I do not like to be known, and I love to be solitary, for I am in deep anxiety when I am with people. So do not ask about me, and do not call upon me, but know that you are in my heart even if I do not see you nor you see me. Mention me and pray for me, for I will mention you and pray for you, if Allah, Exalted is He, so wishes. So go away from here.'"

Haram ibn Hayyan said, " I deeply wanted to walk with him for an hour, but after that he did not allow me anymore, so I left him and I started to weep, and he also wept.

I kept watching him until he went into a road...After that I asked about him, and I called to him, but no one could tell me anything about him. But then, after a week or so had passed by, I saw him once or twice in my sleep. Uwais said, 'The Messenger of Allah died,' but he did not say, 'The Messenger of Allah, sall-Allahu `Alayhi wa sallam,' although he said it about the Prophets before him. By this he meant that the grace of the Messenger of Allah is well known, and he is known for the perfection of his honor, and he does not need to be praised by people."

Some said that when night came, Uwais, (RA) would say, "This night is for prostrating." Then he would prostrate until morning. And also when night came he would distribute the food in his house to the poor, and he would say, "O Lord, if someone dies this night out of hunger, excuse me, and if someone dies naked, excuse me."

Abdullah ibn Salma, the Companion, (RA) said, "We went to Azerbaijan in the company of our Mater Umar ibn al-Khattab, (RA), and Uwais was with us. On our way back he became ill and we carried him, but he did not last long and he died. We went to bury him and found a grave that was already dug. Water was available and everything was ready to receive a dead body. We washed him, put him in a shroud, prayed over him, and then we left. Some of us said that we should go back and mark the grave so that we would be able to find it later. So we returned to the place, but there was no trace of the grave to be found."

May Allah be pleased with him, and for he himself alone was equal to an entire Ummah (Community).

 “O Allah, You created me when I was not worthy of mention;
And You provided for me when I had nothing;
And I wronged my soul and sinned, and I confess my guilt.
If You forgive me, that will in no way diminish Your sovereignty;
And if You punish me, that will in no way augment Your authority.
You can find others to punish besides me,
But I can find no one to forgive me but You.

Truly, You are the most merciful of those who show mercy.”

(Edited by ADHM)

Wednesday, 6 December 2017

Scholars Opinions and Famous Books on Mawlid from period [597AH to 1340AH]


1. Ĥāfiž Ábd ar-Raĥmān ibn Ismāýīl Abū Shāmah Madh’hab Shāfiýī – Ashárī
Period 599–665 AH / 1202–1266 CE
Scholarly Life Approximately 56 years [passed away aged 66] Prominent Students Imām Nawawī
Brief Biography
He memorised the Qur’ān around age ten; studied under Ĥāfiž Álamuddīn al- Sakhāwī (student of Imām Shāţibī,) Ízzuddīn Ibn Ábd al-Salām and Muwaffaquddīn Ibn Qudāmah; headed the Dār al-Ĥadīth of Ashrafiyyah in Damascus.
Notable Works
Kitāb ar-Rawđatayn, Dhayl al-Rawđatayn, Murshid al-Wajīz, Tārīkh Dimashq Kabīr (15 vols), Tārīkh Dimashq Saghīr (5 vols), Ibrāz al-Máānī, Mufradāt al- Qurrā’a, Mukhtaşar Tārīkh Ibn Ásākīr (5 vols), Al-Bāýith álā Inkār al-Bidaýi wa’l Ĥawādith.
Opinion on Mawlid
“Among the beautiful innovations of our times is that which is done in Arbil – may Allāh táālā strengthen it – every year on the anniversary of the day of the Prophet’s  birth [Mawlidi’n Nabiy] when they spend in charity and good deeds. They exhibit decorations and express happiness and generously give to the poor folk. All of this is done in the love, reverence and esteem of the Prophet  established in the heart of those who commemorate the Mawlid, and they thank Allāh táālā for the favour of sending His Messenger  – the mercy for the universe and for all other prophets. The person who first started this practice was Shaykh Úmar ibn Muĥammad who was a righteous man and well known for his piety. The ruler of Arbil and others followed his example.” [Bāýith]

2. Ĥāfiž Ímāduddīn Abu’l Fidā’a Ismāýīl Ibn Kathīr Madh’hab Shāfiýī – Ashárī
Period 701–774 AH / 1301–1372 CE
Scholarly Life Approximately 60 years [passed away aged 73] Prominent Students Imām Jazarī, Ĥāfiž al-Írāqī
Brief Biography
He memorised the Qur’ān at a young age, along with a number of texts including Tanbīh. His teachers include Ibn Shaĥnah, Ibn Ásākir, Ibn al- Shīrāzī, Al-Āmidi, Ĥāfiž Al-Mizzi (whose daughter Ibn Kathīr married), Dabbūsī, Ibn Taymiyyah and Dhahabī. He was a great admirer of Ibn Taymiyyah. He was the chief shaykh at Dār al-Ĥadīth, Ashrafiyyah, Damascus.
Notable Works
Tafsīr Ibn Kathīr, Bidāyah wa’n Nihāyah (21 vols), Bāýith al-Hathīth, Qaşaş al-Anbiyā’a, Shamāyil ar-Rasūl, Ţabaqāt al-Shāfiýīyyah, Takmīl, Jāmiý al- Masānīd wa’s Sunan (37 vols) in which he attempted to consolidate all known ĥadīth arranged in the alphabetic order of companions, which he estimated to reach 100,000 ĥadīth; he had compiled 80,000 at the time of his death, and completed by his grandson.
Opinion on Mawlid
He wrote favourably about Muzaffaruddīn Kūkūbūrī and that he initiated the practice of Mawlid; he mentioned details of Mawlids held in that period without a word of criticism. Indeed, he wrote admiringly: “Shaykh Abu’l Khaţţāb ibn Diĥyah wrote a book on Mawlid of the Prophet  named At- Tanwīr fī Mawlidi’l Bashīr an-Nadhīr upon which he was given a present of a thousand gold coins”. He also wrote a book on Mawlid which is known as Mawlid an-Nabiy.

3. Ĥāfiž Zaynuddīn Abu’l Fađl Ábd ar-Raĥīm al-Írāqī Madh’hab Shāfiýī – Ashárī
Period 725–806 AH / 1325–1403 CE
Scholarly Life Approximately 73 years [passed away aged 81] Prominent Students Ibn Ĥajar al-Ásqalānī, Nūruddīn al-Haythamī
Brief Biography
He memorised the Qur’ān around age eight; studied under Taqiyuddīn Abu’l Ĥasan al-Subki and Ibn Daqīq al-Ýīd; he travelled to many places to obtain authorisations with elevated chains. Ibn Ĥajar said: “We have not seen anyone as proficient as him in Ĥadīth.” Suyūţī considered him the Mujaddid of the the 8th century along with Bulqīnī. Ibn Ĥajar also said that almost everyone in his time took ĥadīth from him; Ibn Ĥajar himself studied with Al-Írāqī for ten years. He was the Qāđī of Madīnah for three years.
Notable Works
Takhrīj of ĥadīth in Iĥyā’a, Minhāj of Bayđāwī, Arbaýīn of Nawawī; Takmilah Sharĥ al-Muhadh’dhab, Dhayl Mīzaān al-Iýtidāl, Tarĥ al-Tathrīb, Alfiyah on ĥadīth terminology and its commentaries, Fat’ĥ al-Mughīth and Sharĥ al- Kabīr, At-Taqyīd al-Yīđāĥ, Mughni án Ĥaml al-Asfār, Akhbār al-Aĥyā’a bi Akhbār al-Iĥyā’a, Al-Kashf al-Mubīn, Taqrīb al-Masānīd
Opinion on Mawlid
He has written a book on Mawlid, Al-Mawrid al-Hanīy fī Mawlidi’s Sanīy.

4. Ĥāfiž Shamsuddīn Abu’l Khayr Muĥammad ibn al-Jazarī
Madh’hab Shāfiýī – Ashárī
Period 751–833 AH / 1350–1429 CE
Scholarly Life Approximately 69 years [passed away aged 82]
Brief Biography
Memorised the Qur’ān at 13; and studied under many ĥadīth scholars; Ibn Kathīr, Điyāuddīn and Bulqīnī gave him authorisations. He is the highest authority on Qur’ān recitations and readings from his time onward.
Notable Works
Muqaddimah, An-Nashr fi’l Qirā’āt al-Áshr, Ţayyibatu’n Nashr, Durratu’l Muđiyyah, Ghāyatu’l Maharah, Hidayah ilā Ulūm al-Riwāyah, Dhātu’sh Shifā, Taqrīb al-Nashr, Taĥbīr al-Taysīr, Nihāyatu’d Dirāyāt, Tamhīd, Munjid al-Muqriyīn, Ĥişn al-Ĥaşīn.
Opinion on Mawlid
He has written two books on Mawlid: Al-Tárīf bi’l Mawlid al-Sharīf and Árf al-Tárīf bi’l Mawlid al-Sharīf .
“When a kāfir like Abū Lahab, who is condemned in the Qur’ān and who is guaranteed a place in hell, can get a reprieve because of being pleased with the birth of the Prophet , then what about a monotheist Muslim in the ummah of RasūlAllāh , who expresses joy and jubilation in remembrance of the birth of the Prophet , and expends everything possible in his love for the Prophet ? Indeed, such a person deserves a reward and that Allāh táālā will make him enter paradise by His immense favour [for expressing joy upon the birth of the Prophet ]”.

5. Shaykh al-Islām Abu’l Fađl Aĥmad ibn Ĥajar al-Ásqalānī Madh’hab Shāfiýī – 
Ashárī Period 773–852 AH / 1371–1448 CE
Scholarly Life Approximately 69 years [passed away aged 79]
Brief Biography
Memorised the Qur’ān at a young age; and studied under many ĥadīth scholars, Ĥāfiž al-Írāqī being the most prominent. He is universally acknowledged as Amīr al-Mu’minīn fi’l Ĥadīth.
Notable Works
Fat’ĥ al-Bāri (17 vols), Taghlīq al-Tálīq (5 vols), Tahdhību’t Tahdhīb (12 vols), It’hāf al-Maharah (19 vols, 25,500 hadith), Al-Işābah (9 vols), Al-Maţālib alÁāliyyah (19 vols), Lisān al-Mīzān (10 vols), Durar al-Kāminah, Nukhbatu’l Fikar, Nukat álā Kitāb ibn Şalāĥ, Talkhīş al-Ĥabīr (4 vols), Iţrāf al-Musnid al- Mútalīy (10 vols) are among his most famous works. Sakhāwī said that if he did not write any other book, he would still be remembered for his Fat’ĥ al- Bārī alone.
Opinion on Mawlid
“Celebration of the Mawlid is an innovation – it has not been reported from any of our pious elders from the first three centuries. In spite of this, it has both good and bad aspects. When it is celebrated free from all bad aspects and comprising of only good actions, it is a praiseworthy innovation, bidáh ĥasanah – otherwise it is not permissible. Thanking Allāh táālā can be in various forms – prostration, fasting, charity, recitation of the Qur’ān etc. Which favour can be greater than the advent of this [honourable] Prophet , the prophet of mercy who arrived on this blessed day?”

6. Ĥāfiž Muĥammad Abū Bakr ibn Nāşiruddīn al-Dimashqī Madh’hab Shāfiýī
Period 777–842 AH / 1375–1438 CE
Learning/Teaching Approximately 55 years [passed away aged 65]
Brief Biography
Memorised the Qur’ān at a young age and studied under many ĥadīth scholars. Ibn Ĥajar praised him and Sakhāwī said: “Nobody from the Levant after him, ever reached his grade”.
Notable Works
It’hāfu’s Salik bi Ruwwāti’l Muwaţţa’ án Mālik, It’ĥāf, Ahādīth al-Sittah, Asānīd al-Kutub al-Sittah, Al-Iýlām bimā waqá fī Mushtabih al-Dhahabi mina’l Awhām, Iftitāĥ al-Qārī li Şaĥīĥ al-Bukhārī, Bardu’l Akbād, Badīátu’l
Bayān, Imlā’a al-Anfas, Bawāýith al-Fikrah, Tarjīĥ li ĥadīth Şalāt al-Tasbīĥ, Radd al-Wāfir, Raf’a al-Malām, Úqūd al-Durar fī Úlūm al-Athar,
Opinion on Mawlid
He has written three books on Mawlid: Al-Mawrid al-Sādī fī Mawlid al- Hādī, Jāmiý al-Aāthār fī Mawlid al-Mukhtār, Al-Lafž ar-Rāyiq fī Mawlidi Khayr al-Khalāyiq. “It is narrated from authentic narrators that Abū Lahab gets a reprieve from hellfire on Mondays, because he set free Thuwaybah, in joy and happiness at the birth of RasūlAllāh .” He wrote verses which essentially mean: if a kāfir who is deplored in the Qur’ān gets reprieve from torment for the reason that he was happy at the Prophet’s  birth, a Muslim who believes in tawĥīd will certainly not be deprived when he celebrates the birth of the Prophet ”.

7. Ĥāfiž Muĥammad ibn Ábd ar-Raĥmān al-Sakhāwī Madh’hab Shāfiýī – Ashárī
Period 831–902 AH / 1427–1496 CE
Scholarly Life Approximately 61 years [passed away aged 71]
Brief Biography
Memorised the Qur’ān, Úmdatu’l Aĥkām, Minhāj and Alfiyatu ibn Mālik and many other books before the age of twenty. The scholars with whom he studied and took ĥadīth are close to four hundred, and Ĥāfiž Ibn Ĥajar alÁsqalānī and Bulqīnī are the most prominent among them. Ibn Ĥajar himself praised him saying: “He is my most diligent student”. He has narrated the ĥadīth awwaliyah from 120 shaykhs and so also authorisations of Bukhārī from 120 shaykhs.
Notable Works
He mentioned 150 works in the autobiographical note in his own Đaw al- Lāmiý; Al-Kittānī says in Fahras al-Fahāris that his books put together are well over 400 folios. The following are most famous: Maqāşid al-Ĥasanah, various Arbaýīn, Aqrabu’l Wasāyil, Fat’ĥ al-Mughīth, Tuĥfatu’l Munīfah fī Aĥādīthi Abī Ĥanīfah, Takmilah Sharĥ al-Tirmidhī li’l Írāqī, Jāmiý al- Ummahāt wa’l Masānīd which he did not complete and if it were complete, it would reach 100 volumes, Miatu ĥadīth án Miatu Shaykh.
Opinion on Mawlid
He has written a book on Mawlid named Al-Fakhr al-Álawī fi’l Mawlid an- Nabawī and he has advised to recite reliable books written by ĥadīth imams such as Ĥāfiž al-Írāqī’s Mawrid al-Haniy during Mawlid celebrations.

8. Ĥāfiž Jalāluddīn Ábd ar-Raĥmān al-Suyūţī Madh’hab Shāfiýī – Ashárī
Period 849–911 AH / 1445–1505 CE
Scholarly Life Approximately 53 years [passed away aged 62]
Brief Biography
Memorised the Qur’ān in his 9th year as well as Minhāj, Alfiyatu Ibn Mālik and Úmdah before coming of age. Khātimatu’l Ĥuffāž, the greatest ĥadīth scholar from his time onward, he has himself said that he had memorised 200,000 ĥadīth. He narrates from 600 shaykhs. He was a master of many disciplines and wrote books in almost all Islamic subjects.
Notable Works
He has mentioned more than 250 works in the autobiographical note in his historical work Ĥusn al-Muĥāđarah. Other well-known works are Tafsīr Jalālayn, Tafsīr Durr al-Manthūr, Jam’ al-Jawāmiy (consolidation of 100 books and 50,000 ĥadīth,) Itqān, Tadrīb ar-Rāwī, Khaşayīş al-Kubrā.
Opinion on Mawlid
He has written a book on the validity of the Mawlid named Ĥusn al-Maqşid fī Ámal al-Mawlid and was a vocal supporter of Mawlid. “Mawlid is essentially, a gathering of people in which there is recitation of the Qur’ān, narration of events surrounding the birth [and proclamation] of the Prophet  and [miraculous] signs that appeared during his blessed birth. A banquet is held and the assembly disperses thereafter without doing anything further. This is a praiseworthy innovation and the person doing it will be rewarded, because of the reverence of the Prophet  and expression of happiness and gratulation upon the blessed birth of the Messenger ”.

9. Ĥāfiž Shihābuddīn Aĥmed ibn Muĥammad al-Qasţallānī Madh’hab Shāfiýī – Ashárī
Period 851–923 AH / 1505–1517 CE
Scholarly Life Approximately 60 years [passed away aged 72]
Brief Biography He memorised the Qur’ān and many texts such as Shāţibiyyah, Jazariyyah, Wardiyyah, at a young age and learned all the seven recitations. He read the whole of Bukhārī in five sittings under Shāwī. His teachers include Shaykh Khālid al-Az’harī, Ájlūnī and Imām Sakhāwī. His annotations on Shāţibiyyah
have insights and annotations that are not found even in Jazari’s commentaries.
Notable Works
He has written a number of works on ĥadīth and sīrah: Irshād al-Sārī (10 vols) a commentary on Bukhārī, which in Kattānī’s opinion is a better than Fat’ĥ al-Bārī or others as a text in teaching. Minhāju’l Ibtihāj commentary on
Muslim (in eight volumes and left incomplete at the time of his death), Sharĥ al-Shamāyīl, Isáād, Fat’ĥ al-Dānī, Laţāyif al-Ishārāt, Mawāhib al-Ladunniyyah.
Opinion on Mawlid
“If Friday is considered special because of the birth of Sayyidunā Ādam  such that Muslims are exhorted to seek blessings on this day; then why not the day on which the leader of all prophets  was born? “[After mentioning Jazarī’s opinion on Mawlid] Muslims have been celebrating in the month of his  blessed birth ever since [this practice was innovated] and hold banquets, give in charity in the nights of Rabīý and express joy and jubilation and increase good deeds; they recite the Mawlid and recount the blessings Allāh táālā gives us for the sake of His Messenger ”.

10. Ĥāfiž Shihābuddīn Aĥmed ibn Ĥajar al-Haytamī Madh’hab Shāfiýī – Ashárī
Period 899–974 AH / 1493–1566 CE
Scholarly Life Approximately 65 years [passed away aged 75]
Brief Biography
Memorised the Qur’ān when he was very young and entered Al-Az’har at 24. His teachers include Shaykh al-Islām Qāđī Zakariyyah, Sanbāţī, Shams al- Mash’hadī, Samhūdī, Ţablāwī, Shihabuddīn Ramlī, Abu’l Ĥasan Bakrī. He is considered as an authority in the Shāfiýī madh’hab.
Notable Works
He has written a number of works on ĥadīth and fiqh: Sharĥ al-Mishkāt,
Tuĥafatu’l Muĥtāj bi Sharĥ al-Minhāj, two commentaries on Irshād, Şawāyiq
al-Muĥriqah, Sharĥ al-Arbaýīn, Al-Zawājir án Iqtirāf al-Kabāyir, Al-Iýlām li
Qawātiý al-Islām, Fatāwā al-Kubrā and Fatāwā al-Ĥadīthiyyah.
Opinion on Mawlid
He has written a book on Mawlid named Itmāmu’n Ni ýmati álā al-Áālam fi Mawlidi Sayyidi Waladi Ādam, and Imām Ibrāhīm Bayjūrī has written a commentary on this work. A manuscript of another commentary Bahjatu’l
Fikar álā Mawlid al-Imām Ibn Ĥajar by Shaykh Maĥallī can be found online on the King Saud University portal.
“As for Mawlid celebrations and litanies that are held in our lands are mostly good deeds like charity, dhikr, prayers and salutations upon RasūlAllāh  and reciting eulogies in his  praise. Concerning evil things like
intermingling of men and women – then it remains ĥarām even if it is done outside a Mawlid.” [Fatāwā Ĥadīthiyyah]

11. Mullā Nūruddīn Álī ibn Sulţān al-Qārī Madh’hab Ĥanafī – Māturīdī
Period d.1014 AH / d. 1605 CE
Scholarly Life At least 62 years [Year of birth not known, but after
initial education he entered Makkah around 952
and stayed there forever.]
Brief Biography
Memorised the Qur’ān at an early age and mastered Qur’ān recitations. His teachers include Imām Ibn Ĥajar al-Haytamī, Imām Álī al-Muttaqī al-Hindī.
Notable Works
Sharĥ Fiqh al-Akbar, Đaw al-Máālī, Takhrīj Aĥādīth al-Áqāýid an- Nasafiyyah, Táliqāt al-Qārī álā Thulāthiyāt al-Bukhārī, Jamālayn álā Jalalayn, Jam’ al-Wasāyil fī Sharĥ al-Shamāyil, Ĥirž al-Thamīn álā Ĥişn alĤaşīn,
Sharĥ Nukhbatu’l Fikar, Sharĥ Shifā, Sharĥ Şaĥīĥ Muslim, Sharĥ Musnad Imām Abī Ĥanīfah, Sharĥ al-Hidāyah of Marghīnānī, Sharĥ al- Wiqāyah, Fat’ĥ Bāb al-Ínāyah Sharĥ Nuqāyah, Mirqāt al-Mafātīĥ bi Sharĥi Mishkāt al-Maşābīĥ, Al-Maşnūú fī Márifati’l Mawđūú, Minaĥ al-Fikriyyah, and a number of monographs.
Opinion on Mawlid
He has written a book on Mawlid, Al-Mawlid ar-Rawī fi’l Mawlid an-Nabawī.

12. Shaykh Ábd al-Ĥaqq Muĥaddith Bukhārī Dihlawī Madh’hab Ĥanafī – Māturīdī
Period 958–1052 AH / 1551–1642 CE
Scholarly Life Approximately 80 years [passed away aged 94]
Brief Biography
He was instructed by his father from the age of four and he completed his studies by the time he was fourteen. He then memorised the Qur’ān and spent eight years learning from the scholars of Transoxiana. He visited Hijaz in 996 and took ĥadīth from scholars and upon his return to India revived the interest in ĥadīth sciences.
Notable Works
Lamáāt al-Tanqīĥ, Arabic commentary on Mishkat, Ashiátu’l Lamáāt, a Persian commentary on Mishkāt, Madāriju’n Nubuwwah, Sharĥ Sifru’s Sáādah, Akhbār al-Akhyār, Jadhb al-Qulūb, Jāmiý al-Barakāt, Maraj al-
Baĥrayn, Zubdatu’l Aāthār, Zād al-Muttaqīn, Fat’ĥ al-Mannān fī Manāqib an-Númān, Taĥşīl al-Táarruf fī Márifati’l Fiqhi wa’t Taşawwuf, Sharĥ Futūĥ al-Ghayb, Takmīl al-Īmān, Mā Thabata bi’s Sunnah.
Opinion on Mawlid
“[Quoting Al-Jazarī] By my life! His reward will be that Allāh táālā will bestow His favours upon him and make him enter paradise. Musims have been celebrating the Mawlid in the month of his  birth – they hold banquets, give in charity and celebrate and do good deeds, and recite the Mawlid... “ has been observed that the special favour upon celebrating Mawlid it results in safety and peace for the remaing part of the year. “...may Allāh táālā have mercy on that soul who spends the night of the blessed Mawlid in jubilation and joy, celebrating this as Eid...”


How many of you and your teachers or any scholar in the previous two hundred (200) years can claim ĥadīth scholarship at the level of:

Ĥāfiž Ibn Kathīr [d.774]
Ibn al-Jazariyy [d.833]
Ĥāfiž Zaynuddīn al-Írāqī [d.806]
Ibn Ĥajar al-Ásqalānī [d.852]
Ibn Nāşiruddīn al-Dimashqī [d.842]
Jalāluddīn Suyūţī [d.911]
Ĥāfiž Qasţallānī [d.923]
Ibn Ĥajar al-Haytamī [d.974]
Mullā Álī al-Qārī [d.1014]
Shāh Ábd al-Ĥaqq Dihlawī [d.1052]

How many of you or your teachers have memorised Bukhārī and Muslim – complete ĥadīth including the text and narrators?

How many of you have read the books Bukhārī or Muslim in full or have an authorisation shorter than any of these scholars?

Give four reasons why we should follow you or your teachers instead of the aforementioned imāms?
Until the last century (1300 AH,) what is the ratio of scholars who have supported and praised Mawlid to those who have categorically rejected and condemned celebrating the Mawlid?

If Mawlid is a bidáh, then why do you not condemn the aforementioned scholars as innovators?

If celebrating Mawlid is a bidáh, do you accuse these scholars of :

a. being ignorant of ĥadīth or its meaning
b. being ignorant of principles of fiqh – and bidáh itself
c. being heedless of sunnah
d. actively promoting bidáh
e. being unconcerned about the state of the ummah?

If not, why do you revile those who celebrate Mawlid in our times and spare these scholars?    

Mawlid was being celebrated in Ibn Taymiyyah’s time and he mentions it in Iqtiđā’a; why did he not write a detailed refutation of this practice and condemn it?

Instead, he wrote:

Commemorating mawlid and considering it a [joyous] season: which some people celebrate; there shall be a great reward for the beautiful intention [of celebrating mawlids] and for the reverence of the Prophet  as I have previously mentioned – where some people consider it praiseworthy, a strict believer may consider it ugly.
Someone complained to Imām Aĥmed about a rich man who spent about a thousand dīnar on a copy of the Qur’ān and he replied: “Leave him. He has put his gold to good use.”

Even though he considered decoration of muş-ĥaf as makrūh.

Some [Ĥanbalī] scholars have tried to reconcile with his opinion and said: “the rich man was only renewing the paper and writing.” But this was not [Imām] Aĥmed’s intention, rather what he meant was: this action is done for a reason [expecting a favourable outcome] even though there is an inherently corrupt component in it.
Does it mean that we agree to everything these scholars of ĥadīth have said or written in their books?  Of course not.
For example, we Ĥanafīs do not agree with fiqh opinions of Imam Ibn Ĥajar that are not according to our madh’hab. Similarly, Ibn Kathīr and Ibn Nāşir al-Dimashqi praised Ibn Taymiyyah – even if they did not follow his deviant opinions themselves.

Imām Aĥmed Zarrūq al-Mālikī explained this issue well:
What is the answer to the objection that Taqīyuddīn Ibn Taymiyyah has rejected these litanies [like Ĥizb al-Baĥr] and has refuted them in a vituperative manner?
We reply: Ibn Taymiyyah is a Muslim who is known for his proficiency in ĥadīth [and islamic sciences] but is criticised in [certain] beliefs he held. He is accused of having a defective intellect, what would he know of gnosis? The shaykh, the Imām Taqīyuddīn Subkī was asked about him and he replied: “He was a man whose knowledge was greater than his intellect.” The important thing is that he is reliable in what he narrates, not in his inferences or opinions.  Allāh táālā knows best.  [Shaykh Zarrūq in Preface of Sharĥ Ĥizb al-Baĥr, vide Nab’hānī in Shawāhidu’l Ĥaqq.]


Prominent úlamā have written books on Mawlid; many of these works are published, and even some unpublished manuscripts are available online as parts of collections, such as those made available by the King Saud University accessible on; also see

1. Mawlid al-Árūs, Ĥāfiž Ábd ar-Raĥmān ibn al-Jawzī [d.597].  Manuscript in KSU.
2. Al-Tanwīr fī Mawlid al-Bashīr an-Nadhīr, Ĥāfiž Úmar ibn Álī ibn Diĥyah al-Kalbī [d.633].
3. Mawlid an-Nabiy, Ĥāfiž Ímāduddīn Ismāýīl Ibn Kathīr [d.774]
4. Al-Mawrid al-Haniy fi’l Mawlid as-Sanīy, Ĥāfiž Imām Zaynuddīn Ábd ar-Raĥīm al-Írāqī [725-806] Published.
5. Árf al-Tárīf bi’l Mawlid al-Sharīf, Ĥāfiž Imam Shamsuddīn Muĥammad al-Jazariy [d.833]

6. Al-Mawrid al-Sādī fī Mawlid al-Hādī, Ĥāfiž Shamsuddīn Muĥammad ibn Abū Bakr Ibn Nāşiruddīn al-Dimashqi [777- 842] also:
7. Jāmiý al-Aāthār fī Mawlid al-Mukhtār, also:
8. Al-Lafž ar-Rāyiq fī Mawlidi Khayr al-Khalāyiq,

9. Al-Fakhr al-Álawī fi’l Mawlid an-Nabawi, Ĥāfiž Muĥammad ibn Ábd a-Raĥmān al-Sakhāwi [831-902]
10. Al-Mawārid al-Haniyyah fī Mawlidi Khayr al-Bariyyah, Imām Zaynu’l Áābidīn Álī al-Samhūdī [d.911]
11. Mawlid, Ĥāfiž Wajīhuddīn Ábd ar-Raĥmān Muĥammad al- Shaybānī known as Ibn al-Dabīý [866-944]
12. Itmāmu’n Niýmati ála’l Áālam bi Mawlidi Sayyidi Waladi Ādam, Imām Aĥmed ibn Ĥajar al-Haytamī [d.974]

Imām Ibrāhīm Bājūrī wrote a commentary on this work titled Tuĥfatu’l Bashar álā Mawlidi Ibn Ĥajar.

13. Al-Mawlid ar-Rawīy fi’l Mawlid an-Nabawīy, Imām Muĥammad ibn Aĥmed famously known as Khaţīb Shīrbīnī [d.977]
14. Al-Mawrid ar-Rawīy fi’l Mawlid an-Nabawīy, Shaykh Nūruddīn Mullā Álī ibn Sulţān al-Qārī [1014]
15. Íqd al-Jawhar fī Mawlid an-Nabiyy al-Az’har, which is the most famous of all and is known as Mawlid Barzanjī; written by the muĥaddith Shaykh Jaáfar ibn Ĥasan al-Barzanjī [1177] which is the most famous and widely published books on Mawlid.
16. Al-Fajr al-Munīr fī Mawlidi’l Bashīr an-Nadhīr, Shaykh Tā hā ibn Mihnā [1178] Manuscript in KSU.
17. Mawlid an-Nabiy, Shaykh Shihābuddīn Aĥmed al-Dardīr [1201]. Manuscript in KSU.
18. Al-Yumn wa’l Isáād bi Mawlidi Khayr al-Íbād, Shaykh Muĥaddith Imām Muĥammad ibn Jaáfar al-Kittānī [d.1345]
19. Jawāhir al-Nažm al-Badīý fī Mawlid al-Shafīý, Shaykh Yūsuf ibn Ismāýīl an-Nab’hānī [1350]
20. Ĥawl al-Iĥtifāl bi Dhikrā al-Mawlid an-Nabawiy al-Sharīf, Shaykh Sayyid Muĥammad Álawī al-Mālikī al-Ĥasanī [1425]
21. Idhāqatu’l Athām li Māniýi ámal al-Mawlid wa’l Qiyām, by Rayīs al-Mutakallimīn Imām Naqī Álī Khān [1295] along with Rashāqatu’l Kalām fī ĥawāshi Idhāqatu’l Athām, annotations by the author’s son Alahazrat Imām Aĥmed Riđā Khān [1340] is a 300 page treatise on the permissibility of celebrating Mawlid.
22. Iqāmatu’l Qiyāmah álā Ţāýini’l Qiyāmi li Nabiyyi Tihāmah, Alahazrat Imām Aĥmed Riđā Khān al-Baraylawī [1340]


Wahhabiyyah/Deobandi /Tablighi…etc, say: “the prophet passed away on 12th of Rabīý al- Awwal, why do you celebrate Mawlid…”

Suhaylī and others have rejected [that his (s) passing was on the 12th of Rabīý al- Awwal] because the Standing on Árafah [wuqūf] of the Farewell Pilgrimage [wadāá] in 10 AH was on a Friday. The first of the month Dhi’l Ĥijjah was a Thursday; thus, it is impossible for 12th of Rabīý al-Awwal of the following year to fall on a Monday.
Ashraf Ali Thanvi writes: “And the date has not been established, and the popular notion that it was the 12th of Rabi-ul-Awwal is not correct according to calendar, since that year the 9th of Zil-Hijjah fell on Friday and the proven day of death is Monday. Thus it cannot be that 12th of Rabi-ul-Awwal would be Monday when the 9th of Zil-Hijjah was a Friday”. (Margin of page 203 of “Nashr-Teeb”)

Their akabir Ashraf Ali Thanvi said in his famous book: "Nashr ut-Tib" that demise date "COULD NEVER BE 12TH RABI UL AWWAL EVEN ACCORDING TO CALCULATIONS" 


(Edited by ADHM)