“I know not of any basis for this mawlid, neither from the Kitaab (Qur’aan) nor from the Sunnah. Nor is it narrated from those Ulama (Salafus Saaliheen) who were the Authorities of the Deen, and who had supported with diligence the narrations of the Salfus Saaliheen. This mawlid is bid’ah. The Ahl-e-Baatil had originated it, and carnal lusts of the worshippers of the stomach have nourished it.…Neither did the Sahaabah nor the Pious Taabi-een practise this (bid’ah of mawlid). And, if I am questioned about it in the Divine Presence (on the Day of Qiyaamah), I shall give this same response. It is not mustahab nor even mubah (permissible) because an innovation in the Deen cannot be permissible. THIS IS THE IJMA’ OF THE MUSLIMEEN. Thus mawlid is either Makrooh (Tahrimi) or Haraam.”

[Allaamah Shaikh Taajuddeen Faakihaani (rahmatullah alayh) who was amongst the first of innumerable Ulama-e-Haqq throughout the ages to have condemned Meelaad severely]

“The Ulama of the Four Math-habs are unanimous in their condemnation of this act (of mawlid).”

[Allaamah Ahmad Bin Muhammad Misri-Al-Maaliki cited in Al-Qoulul Mu’tamad] 


[Excerpts from a book by Hazrat Maulana Ahmad Sadeq Desai (Daamat Barakatuhum)]

The errors and slips of the Ulama portend the gravest danger for the Ummah. Precisely for this reason did Rasulullah (sallallahu alayhi wasallam) say:

“Verily, I fear for my Ummah the Aimmah Mudhilleen (Ulama who misguide).”

In another Hadith, Rasulullah (sallallahu alayhi wasallam) said:

“I fear for my Ummah three acts: The slip of an Aalim, the disputing of a munaafiq with the Qur’aan and the denial of Qadr (Taqdeer).”

Hadhrat Umar Ibn Khattaab (radhiyallahu anhu) said:

“Do you know what will demolish Islam? The slip of the Aalim, the disputing of the munaafiq using the Qur’aan and the hukm (fatwa) of the Aimmah Mudhilleen demolish Islam.”

Of the category of dangerous slips by the Ulama is the slip of Allaamah Sakhaawi (rahmatullah alayh) who is reported to have said:

“If in this (mawlid) there was only abasement of shaitaan and the happiness of the people of the Muslimeen, then it would suffice (for permissibility).”

Sakhaawi either did not apply his mind or he was in some state of devotional ecstasy or he was overwhelmed by the widespread prevalence of this bid’ah, hence his intellectual discernment became clouded or this statement has been wrongly attributed to him. Far from bid’ah being an abasement for shaitaan, it is an act which is exceedingly delightful to him. Bid’ah brings to him such happiness which knows no bounds. All acts of bid’ah innovated into the Deen are the inspirations and adornments of Iblees. Obviously he will be the happiest when the Muslim Ummah indulges in bid’ah.

Hadhrat Sufyaan Thauri (rahmatullah alayh) said:

“Iblees loves bid’ah more than what he loves sin.”

Muslims repent for the sins they comment, but not for bid’ah. There are two reasons why they do not repent for bid’ah:

(1) They believe that their bid’ah is ibaadat, so why should they repent?

(2) Rasulullah (sallallahu alayhi wasallam) said that Allah Ta’ala deprives every bid’ati from making Taubah.

As for the “happiness of Muslims” is concerned, only the juhala and the slaves of lust derive happiness from bid’ah, fun-festivals, merrymaking parties and birthday celebrations emulated from the Nasaara.

A graver and incredible slip of Allaamah Sakhaawi (rahmatullah alayh) is his observation:

“The People of the Cross (the Christians) have made the birthday of their Nabi (in fact their ‘god’) their great day of eid (i.e. Christmas day). The People of Islam are more deserving of honouring (their Nabi by means of birthday celebration).”

This is indeed a shocking and lamentable slip committed by an Aalim of the Deen. His observation confirms that mawlid is in emulation of the Christian’s festival of Christmas. Rasulullah (sallallahu alayhi wasallam) said:

“Whoever emulates a people is of them.”

He also said that Muslims will imitate the Yahood and Nasaara in the minutest detail right into the “lizard’s hole”. Mullah Ali Qaari, refuting the blunder of Sakhaawi, says in his Al-Mouridir Rawi fil Moulidin Nabawi:

“I say that we have been commanded (by Rasulullah –sallallahu alayhi wasallam) to oppose the Ahl-e-Kitaab.”

After the Conquest of Makkah when Rasulullah (sallallahu alayhi wasallam) set of on the Jihad Campaign of Hunain, they passed by a tree known to the Mushrikeen by the name, Zaat Anwaat. They used to hang their weapons on this tree, gather around it and pass the time. It was not a tree of worship. They used to halt here for a short while. This tree became a landmark for the Mushrikeen.

Among those who were with Rasulullah (sallallahu alayhi wasallam) were some new Muslims who were as yet ignorant of the tenets and principles of the Shariah. They said: “O Rasulullah! Establish for us a Zaat Anwaat just as they (the Mushrikeen) have a Zaat Anwaat.” Rasulullah (sallallahu alayhi wasallam) said in surprise:

“Subhaanallaah! This is just as the nation of Musaa (alayhis salaam) said: ‘Make for us a god (idol of worship) just as they (the idolaters) have gods (idols of worship. – Surah A’raaf, Aayat 138). I take oath by Him in Whose Power is my life! You (Muslimeen) will most certainly follow the ways of those before you (i.e. the Yahood and Nasaara).” (Tirmizi)

Sakhaawi’s slip is of this dimension and gravity. But, we do not take our Ulama as “gods besides Allah”. Thus, in addition to mawlid being bid’ah is Tashabbuh bil Kuffaar. Its hurmat is therefore compounded. Zaat Anwaat was not an idol. The kuffaar used it merely as a halting place, and they hung their weapons on this tree while they relaxed. However, since it had become a famous landmark for them, Rasulullah (sallallahu alayhi wasallam) rejected the request on the basis of Tashabbuh bil Kuffaar. In fact, he likened the request to the request of Bani Israaeel who had asked Nabi Musaa (alayhi salaam) to make for them an idol when they had seen some idolaters worshipping idols. Although the element of worship was not in Zaat Anwaat, Rasulullah (sallallahu alayhi wasallam) abhorred the request of the new Muslims because of the element of Tashabbuh.

From Rasulullah’s abhorrence for Tashabbuh Bil Kuffaar the ludicrousness and abhorrence of Sakhaawi’s justification of mawlid (i.e. the mawlid minus all the haraam paraphernalia which are associated with today’s haraam meelaad carnival festivals) can be better understood.

Thus, regardless of whose name is cited, be he the greatest Allaamah of the age, his view, if unsubstantiated by the Dalaa-il of the Shariah will never enjoy Shar’i acceptance and credibility, and if in conflict with the Shariah, will be mardood. All those Ulama who have accorded credibility to moulood functions have gravely slipped and erred despite their permissibility being related to only such functions which are devoid of any munkaraat. The very festival of mawlid devoid of munkaraat is bid’ah sayyiah. It is a vile act given the form of Ibaadat.

But Ibaadat was only that which was taught by Rasulullah (sallallahu alayhi wasallam) and the Sahaabah, and this has reached us via the Aimmah-e-Mujtahideen and the genuine Fuqaha. Whilst Ibn Hajar (rahmatullah alayh) and the others are accepted and authentic Ulama, they are nowhere near the status of the Sahaabah and the Fuqaha of the Khairul Quroon. They had missed that golden era of Islam by many centuries, and were influenced by the widespread prevalence of the bid’ah of mawlid.

Again it should be emphasized that the permissibility attributed to the likes of Ibn Hajar (rahmatullah alayh) and Suyuti (rahmatullah alayh), narrated by the Ahl-eBid’ah, Ahl-e-Hawa and lately by the moron pseudo-deobandi cardboard molvis is absolutely no daleel for the votaries of mawlid because the function for which Ibn Hajar (rahmatullah alayh) and others have predicated permissibility is something widely different from the carnival for which the miscreants of today are claiming permissibility. The two acts while having the same designation, viz., moulood/mawlid/meelaad, are different in entirety. The difference is as divergent as east and west or heaven and hell.

Even those Ulama are unanimous in condemning the type of Satanism of the age which is termed ‘mawlid’. There is not a single name which the morons can present in support of the satanic mawlid festivals and haraam parties of these times.

The arguments of all the other Shaafi’ Ulama who arrived on the Islamic scene many centuries after Rasulullah (sallallahu alayhi wasallam), and who are presented as ‘daleel’ by the Ahl-e-Bid’ah and pseudo-deobandi cardboard molvi rabble are similarly spurious and utterly bereft of Shar’i evidence. Since this treatise is only a brief response to the flotsam disgorged by the pseudo-deobandi miscreants, we shall by pass the drivel of this train which has been derailed from the Straight Course of the Shariah…

On the assumption that the big names had claimed permissibility for current haraam mawlid bid’ah functions, it will be rejected with contempt. The views of Ulama who mounted the platform of Islam many centuries after Rasulullah (sallallahu alayhi wasallam), and centuries after the codification of the Four Mathhabs of Islam, have absolutely no Shar’i status if in conflict with the Shariah as was handed to the Ummah from the era of Khairul Quroon. It is imperative to view the fatwas of scholars, be they big names and big guns, in the light of several immutable principles of Islam which are:

(1) The Shariah was finalized and perfected during the very age of Rasulullah (sallallahu alayhi wasallam) and the Sahaabah.

In this regard, the Qur’aan Majeed states explicitly with emphasis:

“This Day have I perfected for you (O Muslimeen!) your Deen, and (on this Day) have I completed for you My Favour (the Shariah of Islam), and I have chosen for you Islam as Deen.” (Surah Al-Maaidah, Aayat 3)

The completion, perfection and finalization of Islam with its Shariah preclude addition, deletion and alteration. All new practices presented in the hues of ibaadat have no room in Islam. The addition of new so-called ‘ibaadat’ practices implies the falsity of the aforementioned Qur’aanic aayat. It implies that Rasulullah (sallallahu alayhi wasallam) departed at a time when the Deen had not yet been finalized, and despite imperfection of the Deen, Nubuwwat had ended. All such implications are kufr.

(2) Ibaadat is only what was taught by Rasulullah (sallallahu alayhi wasallam) and the Sahaabah.

In this regard, Rasulullah (sallallahu alayhi wasallam) said:

“He who innovates in this Amr (Deen) anything which is not of it, verily it is mardood (rejected and accursed).”

“The vilest of things are innovations (acts of bid’ah), and every bid’ah is dhalaalah (deviation leading to Jahannam).”

“Verily, Allah deprives every person of bid’ah from Taubah.”

These are just a couple of Ahaadith cited randomly. There is a deluge of Ahaadith in condemnation of bid’ah.

(3) Ibaadat is only such worship / practices which existed during the Khairul Quroon.

Any practice promoted as ibaadat, which was innovated after Khairul Quroon is mardood. Regarding the authority and authenticity of the effects of Khairul Quroon, Rasulullah (sallallahu alayhi wasallam) said:

“Honour my Sahaabah, for they are your noblest, then those after them (the Taabieen), then those after them (the Tab-a-Taabi’een. Thereafter kizb (lies/falsehood) will become prevalent.”

“The best of my Ummah, is my Age, then those after them (i.e. after the Sahaabah), then those after them (the Taabi’een), then those after them (the Tab-e-Taabi’een). Thereafter will appear people who will (of their own accord) testify without being called on to testify. They will abuse trust and will not be trustworthy. They will pledge, but not fulfil (their pledges/promises). Among them obesity (haraam fatness) will become prevalent…Then will come people who will love obesity.”

On the basis of the aforementioned inviolable three Shar’i principles, all mawlid practices regardless of their nature and deceptive ‘beauty’ and ‘correctness’ are all the products of falsehood and obesity. All these innovated practices deceptively described and named, are acts of dhalaalah which lead to the Fire of Jahannam. A salient feature of these merrymaking garrulous and gluttonous singing, eating and feasting festivals of bid’ah is, the factor of ‘obesity’ mentioned and deprecated by Rasulullah (sallallahu alayhi wasallam). Excessive feasting produces physical obesity which causes spiritual emaciation. These haraam ‘mawlid’ birthday functions emulated from the kuffaar – specialize in feasting and fun. People devour food like gluttons at these festivals falsely presented as ibaadat.

The entire year these miserable votaries of bid’ah forget Rasulullah (sallallahu alayhi wasallam) and his Sunnah. But for sustaining their nafsaani practices and desire for fun and festival, they sully the name of Rasulullah (sallallahu alayhi wasallam) by hoisting their bid’ah sayyiah (evil bid’ah) in the very name of Nabi-eKareem (sallallahu alayhi wasallam)…

In this belated age we find youngster moron ‘molvis’ citing from the texts of Shaafi’ Ulama who arrived on the scene 7, 8, and 10 centuries after Rasulullah (sallallahu alayhi wasallam) in their despicable attempt to negate the unequivocal Fatwa of the Ulama of Deoband on the issue of meelaad, yet they dub themselves ‘deobandis’. They are plain stupid, lacking in entirety in foresight and understanding. It is haraam for such morons to speak on Deeni issues. They should restrict their efforts to teaching Nooraani Qaaidhah, for they do nothing but mislead the masses with their convoluted fatwas of stupidity which provide unfettered latitude for the perpetuation of the haraam khuraafaat of all prevalent bid’ah sayyiah mawlid/meelaad practices and functions of merrymaking designed to foster haraam obesity as prophesized by Rasulullah (sallallahu alayhi wasallam)…

Regardless of the ‘charity’ which the initial mawlid practice may have catered for, the fact is irrefutable that the opinion of permissibility was extremely short-sighted. It is such opinions which have culminated in the evil of current day bid’ah mawlid festivals which are riddled with haraam and vice.

The names of Ibn Hajar, Suyuti, Shaukaani, Sakhawi, Qurafi Rahmatullah alayhim), etc. – all having appeared on the scene many centuries after Khairul Quroon – do not alter the Shariah by one jot or dot. All the Sahaabah, Taabi’een and Tabe Taabi’een were fully aware of Rasulullah’s day of birth and what a wondrous and blessed occasion it was for humanity. No one’s love for Nabi-e-Kareem (sallallahu alayhi wasallam) superseded the love which the Sahaabah cherished in their hearts of Rasulullah (sallallahu alayhi wasallam).

If there was any goodness whatsoever in the kuffaar practice of celebrating birthdays of Ambiya or if such stupid functions had been valid expressions of love, the Sahaabah would have been the very first to have initiated mawlid/meelaad just as they had initiated and embedded in Islam Taraaweeh in the current form as well as some other practices of Ibaadat.

The Sabab/Illat or raison d’etre cited by the Bid’atis for permissibility of mawlid existed to a greater degree during the age of the Sahaabah and the Khairul Quroon era. Despite its existence and despite the stupendously greater love the Sahaabah cherished for Nabi-e-Kareem (sallallahu alayhi wasallam), they never initiated any practice which had even a slight resemblance to bid’ah, and by this we mean such bid’ah which initially may have been without the haraam, fisq and fujoor of current evil mawlid merrymaking, nafsaani functions of singing and feasting.

Rasulullah (sallallahu alayhi wasallam) would not have deprived the Ummah of Thawaab (Reward) by remaining silent of meelaad had it been an ibaadat and an amal of merit. Lailatul Qadr, Lailatul Baraa’ah, the Nights of the two Eids, the Day of Aashura and the Day of Arafaat are days of ibaadat and great spiritual treasures and reward. Rasulullah (sallallahu alayhi wasallam) actively promoted these auspicious days and nights. He instructed fasting and Nafl ibaadat for these occasions. Yet, he remained completely silent about the day of his blessed birth.

If it was a day of ibaadat to be observed and to gain thawaab, then the silence of Rasulullah (sallallahu alayhi wasallam) would have been irreconcilable with his mission of Nubuwwat. His very silence and his abstention from hoisting his day of birth on the Ummah as a day of observance is the clearest evidence damning the bid’ah sayyiah meelaad practices which the miscreants have innovated in emulation of the Yahood and Nasaara who celebrate the birthday anniversaries of the holy personages…

The argument that mawlid if practiced ‘correctly’ is permissible is moronic. Bid’ah, said Hadhrat Mujaddid Alf-e-Thaani (rahmatullah alayh) is never beautiful. Bid’ah is ugly. It is satanic. It is shaitaan’s most potent trap. There is no beauty in innovation presented in the form of ibaadat. It is simply not ibaadat. It was unknown in the era of Khairul Quroon. It is a centuries-later innovation, and the only flimsy basis the votaries of this bid’ah can disgorge is the personal opinion, unsubstantiated by Nusoos or Shar’i Usool – opinions of some Shaafi’ Ulama of many centuries after Khairul Quroon – after finalization and perfection of Islam.

Islam cannever be adorned and beautified with innovated practices. If there had been a need for enhancing the beauty of Islam with added and innovated acts disguised as ‘ibaadat’, Allah Ta’ala would not have finalized and terminated Nubuwwat. The door of Nubuwwat would have been left open as it was left open until Hadhrat Nabi Isaa (alayhis salaam). The very finalization and termination of the long Chain of Nubuwwat is the strongest evidence for the butlaan (nullity and falsehood) of the bid’ah ‘ibaadat’ funfare festival of mawlid/meelaad.

The votaries of this mawlid festival and birthday party celebration acquired from Christians, should not cite 600 and 700 and 1000 year later Shaafi’ Ulama for permissibility. They should cite the Sahaabah. They should present Daleel from the Khairul Quroon. They should structure their case on Nusoos of the Shariah, not on the personal opinions and personal practices of centuries-later Shaafi’ Ulama. Even today many misguided miscreant Hanafi Ulama, due to weakness in spirit and deficiency in Ilm, appease the Bid’atis by accepting their haraam bid’ah practices as ‘valid difference of opinion’. The views of such juhala are totally devoid of Shar’i substance.

When discussing the Shariah, they should not argue like the Yahood and Christians who have mangled and mutilated the Shariats of Nabi Musaa (alayhis salaam) and Nabi Isaa (alayhis salaam) beyond recognition with their personal opinions of ahwaa. Allah Ta’ala, severely reprimanding this type of attitude of the Bani Israaeel, states in the Qur’aan Shareef:

“They (the Bani Israaeel) take their scholars and saints as gods (arbaab) besides Allah…”

The Ulama who flourished six and seven centuries after Rasulullah (sallallahu alayhi wasallam) are not our ‘gods’. We do not submit to their personal opinions. Their views cannever override the Shariah. What existed during the era of Khairul Quroon is the Shariah, not that which was cultivated by innovation centuries thereafter regardless of the artificial ‘beauty’ with which the bid’aat are deceptively adorned.

Commenting on the deception of ‘bid’ah hasanah’ with which shaitaan has adorned bid’ah acts such as moulood, Hadhrat Mujaddid Alf-e-Thaani, the Mujaddid of Islam’s second millennium [Barelwis and others of their ilk also proclaim him as the Mujaddid of the second millenium], said:

“Some people say that bid’ah is of two kinds: Hasanah and Sayyiah. Hasanah is a virtuous act which came into being after the era of our Nabi (sallallahu alayhi wasallam) and the era of the Khulafa-e-Raashideen, and it is not an eliminator of any Sunnah. Sayyiah is an innovated act which eliminates Sunnah.

However, this Faqeer does not discern any beauty in any kind of bid’ah whatsoever. There is nothing discernable in it besides zulmat (spiritual darkness) and kudoorat (spiritual contamination). Whoever today sees goodness and beauty in any innovated act because of weakness of baseerat (spiritual insight), will most certainly know tomorrow (at the time of Maut), after the acquisition of sharpness in baseerat (when all veils of darkness will be removed) that the only consequence of it (bid’ah hasanah) is regret and loss. [e.g. those Ulama who had opened the door for the hindu-type festivals of gluttonous feasting and other Haraam indulgences, carried out in the name of the Deen, will regret their terrible error.]

Sayyidul Bashr, Rasulullah (sallallahu alayhi wasallam) said: “Whoever innovates in this Deen of ours anything which is not of it, it (and he) is mardood.” Now when something is mardood, then from whence has it acquired beauty (husn)? And, Rasulullah (alayhis salaam) said: “Verily, every innovation is bid’ah, and every bid’ah is dhalaalah (misguidance, deviation from the Haqq)”.

Thus, when every innovation is bid’ah and every bid’ah is dhalaalah, then what is the meaning of husn (beauty) in bid’ah? It is also understood from the Ahaadith that every bid’ah is the eliminator of Sunnah, and elimination is not restricted to some acts of bid’ah. Thus, every bid’ah is sayyiah (evil). Nabi (alayhis salaam) said: “Whenever a people innovates a bid’ah there is a corresponding elimination of Sunnah.”

When the mind is properly applied, it will become apparent that some acts which (some) Ulama and Mashaaikh have described as bid’ah hasanah, are in reality eliminators of Sunnah…Similar are all innovated acts of bid’ah. They all are excesses on the Sunnah from some angle or the other. An excess (on the Sunnah) is abrogation (cancellation). And, abrogation is an eliminator (of Sunnah). Therefore, make incumbent on yourself submission to the Sunnah of Rasulullah (sallallahu alayhi wasallam), and be contented with following his noble Ashaab (radhiyallahu anhum), for verily they are like the Stars. Whomever of them you follow, you will be guided.”

“Verily, every Sunnah and bid’ah are opposites to each other. The presence of the one necessarily eliminates the other. Thus, the revival of one is the elimination of the other. How then is it proper to describe bid’ah as being hasanah when its necessary corollary is the elimination of Sunnah? At this juncture there is an objection even though this will be heavy on the majority because of the widespread prevalence of bid’ah. But, soon tomorrow (at the time of Maut) will they realize whether we are on hidaayat or they.”

“It is narrated that when the Promised Al-Mahdi (Imaam Mahdi) will intend the implementation of the Deen and the revival of the Sunnah in his era, an Aalim of Madinah who is accustomed to act according to bid’ah which he believes to be hasanah and an accessory of the Deen, will say in surprise that this person (Imaam Mahdi) intends to eliminate our Deen. Then Imaam Mahdi will order him to be executed, for he (Imaam Mahdi) will regard as evil what that Aalim believes to be hasan (beautiful).”

(The following question was posed to Mujaddid Alf-e-Thaani):

“Regarding the issue of reciting maulid: What is wrong in reciting the Qur’aan and reciting qaseedas (na’ts) and praises with a beautiful voice? Why is the prohibition in this case?”

Hadhrat Mujaddid responded:

“It has generated in the heart of this Faqeer that as long as this avenue (of moulood) is not closed totally, the maniacs (of the nafs) will not desist from it. If we grant a little leeway, it will lead to considerable (indulgence)…”

“…Thus, the fortunate one is he who enlivens a Sunnah from the abandoned Sunan, and he kills a bid’ah from the prevalent bid’ah. This is the era heralding a thousand years since the era of the Noblest of Mankind, Rasulullah (sallallahu alayhi wasallam). Signs and Indications of Qiyaamah and the Impending Hour have become manifest. The Sunnah has become hidden due to the recession of the era of Nubuwwah, and bid’ah has become prominent as a consequence of the widespread prevalence of falsehood.

The dissemination of bid’ah culminates in the destruction of the Deen. Honouring bid’ah leads to the demolition of Islam. Perhaps you have heard the Hadith: “Whoever honours a man of bid’ah, verily he has aided in the demolition of Islam.” Therefore, it is only appropriate to apply the focus fully and to make the utmost effort to disseminate a Sunnat from the Sunan, and to eliminate a bid’ah from the bid’aat. It is imperative to establish the commands of Islam at all times, especially during these times of the weakness of Islam. This is reliant on the dissemination of the Sunnah and the elimination of bid’ah

It appears that some of the predecessors (such as the Shaafi’ Ulama of the later eras) had discerned ‘beauty’, hence they approved of some such acts. But this Faqeer does not agree with them in this issue. I do not see any beauty in even a single act of bid’ah. I discern in it nothing but darkness and contamination.”

“May Allah Ta’ala grant the Ulama of this age the taufeeq to totally refrain from describing bid’ah as hasanah, and may Allah Ta’ala grant them the taufeeq to abstain from issuing fatwas condoning it even if the act of bid’ah (acts such as moulood) appears to them glittering like the morning light, for verily the deceptions of shaitaan are massive in acts besides the Sunnah.”

“One who does not avoid the ‘bid’ah hasanah’ just as he would avoid the blameworthy will not get even a scent of this high degree.This is something difficult in this time for the world is immersed in a profound sea of innovation and content with the darkness of it, who has the ability to speak in this time of the removal of innovation and the raising of the Sunna?

The majority of scholars prefer innovations and assist in effacing the sunna when they give religious rulings allowing wide scope for innovations. They go so far as applying the rule of legal analogical discretion (istihsan) with the reason that any social benefit accrued [from such innovations justifies it] and consequently direct the common people to such practices. What a horrible thing they are doing!”

“Even if those bidats looked bright like the breaking of dawn that annihilates the darkness of night, it would be necessary to abstain from all of them. For, there is no nur, no light in any bidat, nor any cure for an ill person. They cannot be medicine for a sick person. For, each bidat either annihilates a sunnat, or it has nothing to do with the Sunnat. However, those bidats which have nothing to do with the Sunnat overflow the Sunnat and are superfluous. So they annihilate the Sunnat. For, to do any command more than commanded means to change the command. Hence, it is understood that each bidat, no matter how it is, annihilates the Sunnat, and is at loggerheads with the Sunnat. There is no goodness or beauty in any bidat.

I wish I knew why and how they [like some of the short-sighted, errant Ulamas of later eras] ever said “Hasanah” (beautiful)about some of the bidats which appeared after the blessings had been completed in this perfect din, Islam, which Allahu ta’ala likes. Why did they not know that when something has been perfected, completed and liked, supplements added to it cannot be beautiful? Any change made in something correct and right is deviation, heresy. If they realized the fact that to say beautiful about something which appeared later in this perfect and complete din would mean to say that the din did not reach perfection or the blessing was not completed, they would not say beautiful about any bidat.”

“It is a ni’mat of the greatest value that a sincere man is perpetually engaged in reviving some Sunnah of Nabi-e-Kareem (Allah bless him and grant peace) and eliminating a bid’at from evil and reprehensible acts of bid’at. Sunnah and bid’at are two diametric opposites. The existence of the one brings about the destruction of the other. Thus, reviving Sunnah causes this elimination of bid’at and vice versa. Therefore, bid’ah, be it hasanah or sayyiah, necessitates the displacement of Sunnah”

“The bid’ats having covered all the world, this age roosts like a dark night. The sunnats being on the decrease, their lights blink like fire-flies flying here and there in dark night. As the committing of bid’ats increases, the darkness of the night has been increasing and the light of Sunnat has been decreasing. But the increasing of the sunnats would decrease the darkness and increase the light. He who wishes may increase the darkness of bid’at, thus strengthening the devil’s army! And he who wishes may increase the light of Sunnat, thus strengthening the soldiers of Allahu ta’ala! Know well that the end of the devil’s army is calamity, loss. He who is in the army of Allahu ta’ala will attain endless bliss.”

[From the letters of Mujaddid Alf-e-Thaani]

Hadhrat Qutb Rabbaani Sayyid Ahmad Sarhindi Mujaddid Alf-e-Thaani (rahmatullah alayh) was the Mujaddid who appeared at the commencement of Islam’s second millennium. Rasulullah (sallallahu alayhi wasallam) said that this Deen will be purified by a Mujaddid whom Allah Ta’ala will dispatch at the beginning of every century. The few extracts (above) reveal the gross error of those who have passed off moulood as ‘bid’ah hasanah’. They all are the victims of shaitaan’s Talbeesul Iblees snares. Citing Mujaddid Alf-e-Thaani, the following appears in Fataawa Rashidiyyah of Hadhrat Maulana Rashid Ahmad Gangohi (rahmatullah alayh):

“Qutb Rabbaani Sayyid Ahmad Sarhindi Mujaddid Alf-e-Thaani states in his Maktubaat: “If the Sufis of the age act justly and view the weakness of Islam and the prevalence of falsehood, it will be incumbent on them not to follow their shuyookh in acts besides the Sunnah, and that they should not regard fabricated acts as their Deen with the excuse that it was the amal of their shuyookh, for verily, following the Sunnah is the only Way and the repository of goodness and barakaat. In following anything other than the Sunnah is danger upon danger. And, it is on the Messenger to only deliver the Message.”

The following are more citations from Fataawa Rashidiyyah:

“The customary act of moulod is bid’ah and haraam. Speak about Rasulullah (sallallahu alayhi wasallam) no one forbids this. But do so as was practised during Quroon-e-Thalaathah (Khairul Quroon). Neither were there moulood functions nor qiyaam (standing) when Rasulullah (sallallahu alayhi wasallam) is mentioned. All of us have been commanded to follow the Salaf-e-Saaliheen. We have not been commanded to follow the Khalf (the later era Ulama whom the deviates quote for giving credibility to bid’ah).

Allaamah Ibnul Haaj who was among the very senior authorities (of the Shariah) says in Madkhal:

“From among the many bid’aat which have been innovated, with the belief that it is from among the great acts of ibaadaat and the projection of the shi-aar of Islam, is moulood which they do in the month of Rabiul Awwal. It is a conglomeration of bid’ah and acts of haraam…Even if it (the moulid) is without these evils and only food is served with the intention of moulid, and brothers are invited to participate, and the function is free from all the (haraam) mentioned earlier, then too it is bid’ah merely on the basis of the intention (that the function is moulid), for verily, it is an accretion in the Deen. It is not of the acts of the Salaf of the past. It has not been narrated that any of them had intended moulid. We follow the Salaf. Thus, for us is permissible only that which was permissible for them.”

Maulana Abdur Rahmaan Al-Maghribi Al-Hanafi, says in his Fataawa:

“Verily, moulid is bid’ah. Rasulullah (sallallahu alayhi wasallam), the Khulafa-e-Raashideen and the Aimmah Mujtahideen neither advocated it not practised it.”

Maulana Naseeruddeen Al-Adwi Ash-Shaafi’, in response to a question said:

“It should not be practised because it has not been narrated from the Salaf-e-Saalih. It was innovated after the era of Quroon-e-Thalaathah in a wicked age. We do not follow the Khalaf (those of the later eras) in matters which the Salaf had abstained from. Following them is adequate. What then is the need for innovation?”

Shaikhul Hanaabilah Sharfuddeen (rahmatullah alayh) said:

“The function of moulid (celebrating the birthday) of Rasulullah (sallallahu alayhi wasallam), which some of the wealthy practise every year, along with its evil acts, it by itself is a bid’ah which was innovated by one who follows his lust, and who does not know what Rasulullah (sallallahu alayhi wasallam) has commanded.” (Al-Qaulul Mu’tamad)

Qaadhi Shihaabuddeen Daulatabaadi (rahmatullah alayh) says in his Fataawa Tuhfatul Qudhaat when asked about maulid:

“It should not be held because it is an innovation, and every innovation is dhalaalah, and every dhalaalah will be in the Fire. That what the juhhaal (ignoramuses) do in the beginning of every Rabiul Awwal is baseless. They stand when the birth of Nabi (sallallahu alayhi wasallam) is mentioned, and they think that his Rooh (sallallahu alayhi wasallam) is present. Their thinking is baatil. In fact this belief is shirk. The Aimmah have prohibited such acts.” 

Hadhrat Maulana Rashid Ahmad Gangohi (rahmatullah alayh) says in his Fataawa Rashidiyyah:

“In response to a questioner who had mentioned: “I have heard that your Shaikh, Haaji Imdaadullah would also listen to moulood.”, Hadhrat Maulana Rashid Ahmad Gangohi (rahmatullah alayh) said: “Refer to Baraaheen-e-Qaatiah for a detailed elaboration of moulood gatherings. Hujjat cannot be made with the statements and acts of the Mashaaikh. On the contrary, Hujjat is with the statements and acts of Rasulullah (sallallahu alayhi wasallam) and the statements of the Mujtahideen (rahmatullah alayhim). Hadhrat Naseeruddeen Chiraagh Dehlwi (quddisa sirruhu) said that when someone would cite as Hujjat an act of his Shaikh, Sultaan Nizaamuddeen (quddisa sirruhu), he (Hadhrat Naseeruddeen) would say: ‘The action of the Shaikh is not Hujjat.’ Hadhrat Sultaanul Auliya approved of this response.” (Fataawa Rashidiyyah, page 111)

On page 132, he says:

“Since this function (of moulid) had not existed during the era of Rasulullah (sallallahu alayhi wasallam), the Sahaabah (radhiyallahu anhum) nor during the ages of the Taabi’een and Tabe Taabi’een and the age of the Aimmah Mujtahideen it is bid’ah.”


Unlike the Shariats of the Ambiya who preceded Rasulullah (sallallahu alayhi wasallam), which had not been bestowed with the blessing of Divine Protection, the Shariah of Khaatamul Ambiya, Muhammadur Rasulullah (sallallahu alayhi wasallam) has been offered Allah’s Protection against all satanic intrusions from both without and within. Thus, the Qur’aan Hakeem states:

“We have revealed the Thikr, and most certainly We are its Protectors.”

With the dual agencies of the Ulama-e-Haqq and the genuine Huffaaz, has Allah Azza Wa Jal protected His Deen from the kind of mutilation and metamorphosis to which all previous Shariats have been subjected by their respective followers. The Office of the Ulama-e-Haqq has been divinely established to guard the meanings and the laws of the Deen, while the institution of Huffaaz guards the text of the Qur’aan Majeed.

Every man of Ilm is aware that the Dalaa-il of the Shariah are ensconced in Four Edifices, namely, Kitaabullaah, Sunnatur Rasool, Ijmaa’ and Qiyaas-e- Shar’i. It should therefore be understood that any person, especially if he professes to be a scholar, who attempts to accord Shar’i recognition, credibility and acceptance to an institution, tenet, practice, custom, belief, ideology, etc. has to incumbently structure his proposal on the basis of the Dalaa-il of the Shariah.

That the Proof of Haqq is not the name or view of a Shaikh/Aalim, is the following unequivocal statements of the Akaabir Authorities of the Shariah:

“He who takes (as daleel) the rarities (and obscure views) of the Ulama, has made his exit from Islam.” (Allaamah Abdul Wahhaab Sha’raani) [Also authentically transmitted from Imams of the Salaf-us-Saaliheen such as Hadhrat Awzaa’ee]

“Haaji Sahib (i.e. Hadhrat Haaji Imdaadullah, the Shaikh of the Akaabir Ulama of Deoband) is not the name of any Shar’i Daleel. Therefore to mention Haaji Saahib in relation to Shar’i issues is baseless.” (Fataawa Rashidiyyah)

While there are numerous similar declarations of the Authorities, these two will suffice for this brief treatise.

Thus, just as ‘Haaji Saahib’ is not among the Dalaa-il of the Shariah, so too, are the Shaafi’ Ulama or the Ulama of any Math-hab of the Muta-akhireen, not among the Dalaa-il of the Shariah. Ulama such as Ibn Hajar Haitami, Ibn Hajar Asqalaani, Qaadhi Iyaadh, Sakhaawi, Suyuti and others, (rahmatullaah alayhim), who appeared on the Islamic horizon many centuries, even a 1000 years after Rasulullah (sallallahu alayhi wasallam), are not the designations for Shar’i Dalaa-il. Their personal opinions unbacked by Shar’i Dalaa-il, may not be hoisted as Shar’i Ahkaam. And, this has greater emphasis when their personal opinions are in flagrant conflict with the Nusoos of the Shariah.

Great Ulama too err and are known to terribly slip and commit such blunders which cannot be reconciled with the Shariah, and which leave one aghast. Such views shall be set aside without harshly criticizing the Aalim of Haqq who has erred in his understanding. Such errors are due to a variety of factors which shall not be dealt with at this juncture…

Allaamah Ahmad Bin Muhammad Misri-Al-Maaliki said:

“The Ulama of the Four Math-habs are unanimous in their condemnation of this act (of mawlid).” (Al-Qoulul Mu’tamad)

The baseless opinions of some Ulama are of no significance since opinion minus Dalaa-il from the Nusoos of the Shariah, are the effects of men’s minds. Such opinions may not be passed off as ahkaam of the Shariah which is the product of Wahi, not the disgorgement of the minds of men.

That there is not a single Nass of the Shariah which can be presented to substantiate the bid’ah of meelaad, is well borne out by the statement of even Jalaluddeen Suyuti (d.911 Hijri) whom the Ahl-e-Bid’ah and the pseudo-deobandi moron molvis cite as a basis for permissibility of mawlid/meelaad. Despite having spoken in praise of mawlid, Imaam Suyuti is constrained to concede:

“There is no Nass for it (for its permissibility). But there is qiyaas (reasoning).”

This is a clear admission of the total absence of daleel from Kitaabullaah, Sunnah of the Rasool and Ijma’. He mentions ‘qiyaas’, but regrettably and lamentably the qiyaas he presents in support of this bid’ah is faasid (corrupt) and devoid of Shar’i substance. It is indeed surprising how even senior Ulama can slip and fall into blunder. Despite them being fully aware of the irrefutable fact that for six centuries after Rasulullah (sallallahu alayhi wasallam) there was no existence of this bid’ah, and that the originator of this evil bid’ah was a faasiq king aided and abetted by a faasiq molvi, they still fell victim to such a grievous error which due to its wide prevalence was accepted as valid by later Ulama.

Indeed, when Ulama adopt silence in the face of bid’ah and munkar, these evils become entrenched in the Ummah. With the passage of time people, including Ulama and Mashaaikh become desensitized, the notoriety and villainy of the evil then appear insignificant to them. And, this rings the bells for Divine Punishment on a universal scale…

The first among the great and illustrious Ulama to have written a refutation of the bid’ah of meelaad was Allaamah Shaikh Taajuddeen Faakihaani (rahmatullah alayh). In refutation of this bid’ah sayyiah, he writes in his Al-Mawrid fil Kalaam ma-a Amalil Mawlid:

“I know not of any basis for this mawlid, neither from the Kitaab (Qur’aan) nor from the Sunnah. Nor is it narrated from those Ulama (Salafus Saaliheen) who were the Authorities of the Deen, and who had supported with diligence the narrations of the Salfus Saaliheen. This mawlid is bid’ah. The Ahl-e-Baatil had originated it, and carnal lusts of the worshippers of the stomach have nourished it.…Neither did the Sahaabah nor the Pious Taabi-een practise this (bid’ah of mawlid). And, if I am questioned about it in the Divine Presence (on the Day of Qiyaamah), I shall give this same response. It is not mustahab nor even mubah (permissible) because an innovation in the Deen cannot be permissible. THIS IS THE IJMA’ OF THE MUSLIMEEN. Thus mawlid is either Makrooh (Tahrimi) or Haraam.”

Allaamah Hasan Ibn Ali (rahmatullah alayh) states in Tareeqah Radd-e-Ahl-e-Bid’ah:

“The meelaad function which jaahil sufis had innovated, there is no basis for it in the Shariah. On the contrary, it is bid’ah sayyiah consisting of numerous evils.”

Shaikh Muhammad Abu Bakr Makhzumi Maaliki (rahmatullah alayh) states in Manhal Sharh Raafi:

“Among the evil acts of abomination and evil prohibitions in this age is the function of mawlid. Ummats of the previous Ambiya were destroyed for innovating new acts in the Deen.”

Allaamah Alaauddeen Ibn Ismaaeel Ash-Shaafi (rahmatullah alayh) says in his Sharhul Ba’th Wan Nushoor:

“Mawlid is bid’ah. Its perpetrator is deserving of criticism.”

In Shariah Ilaahiyyah it is said:

“Undoubtedly, an evil bid’ah which is prevalent in countries and cities is the mawlid function. It has no basis in the Dalaa-il of the Shariah, not in the Qur’aan and not in the Hadith.”

Innumerable Ulama who were Authorities of the Deen had criticized moulood, declaring it bid’ah sayyiah. All of them stated their case on the basis of the Dalaa-il of the Shariah while those Ulama who appeared many centuries after the era of Khairul Quroon condoned this bid’ah purely on the basis of personal opinion without being able to present a single daleel from the Shariah. They simply held on to narrations of general import and submitted these to personal opinion, conjecturing what they wished to imagine. Furthermore, the permission which they had baselessly opined was restricted to such mawlid functions which were devoid of the many munkaraat (evil acts) which incumbently accompany all moulood carnival parties and functions organized in this day and age.

Mawlid is not simply one isolated act of bid’ah. Its villainy brings about the vilest form of mutilation of the Deen. Hadhrat Bakr Bin Abdullah Al-Muzni (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) said:

“My Intercession is confirmed for my entire Ummah except for bid’atis.”

According to the Hadith, bid’atis are Kilaabun Naar (Dogs of the Fire)…

 There is absolutely no difference in the ranks of the Ulama-Haqq in the prohibition of all moulood functions which are currently in vogue. Even those Ulama who believe erroneously that meelaad without the rubbish khuraafaat is permissible, are in unanimity with the Ulama who proclaim current moulood functions haraam. Even those who differed with the prohibition of even such mouloods minus the haraam rubbish factors, are constrained to concede that there is no Daleel from the Salaf for validating this function. Thus, even Sakhaawi (rahmatullah alayh) is compelled by the reality to say in his Fataawa:

“The act of moulood shareef has not been narrated from any of the Salafus Saalih of the Three Noble Ages. Verily, it was innovated thereafter.”

Mullah Ali Qaari has narrated this fatwa of Sakhaawi (rahmatullah alayh) in his Al-Mauridir Rawi fil Moulidin Nabawi.

Even Ibn Hajar (rahmatullah alayh) who inclined to excesses and faasid qiyaas in this sphere, was constrained to concede in his Fatwa, narrated by Suyuti (rahmatullah alayh) in his Husnul Maqsid fil Amalil Moulid:

“The basis of the Moulid amal is bid’ah which has not been narrated from anyone of the Salaf-us Saalih of Quroon-e-Thalaathah.”

Ibaadat consists of only the practices imparted by Rasulullah (sallallahu alayhi wasallam). A practice innovated by an evil king in the seventh century is not ibaadat, and may not be promoted as such…

Charity and good deeds are valid throughout the year. Stipulating specific days without Shar’i basis for charity is bid’ah. Charity does not require anniversary celebrations in emulation of the Yahood and Nasaara. The Sahaabah never deemed it appropriate to practise charity and good deeds on the occasion of Rasulullah’s birthday despite their profound love and devotion for Nabi-e-Kareem (sallallahu alayhi wasallam).

The Shariah has appointed the Day of Jumuah and the Days of Eid for personal adornment, joy and so forth. The Shariah has not set aside Rasulullah’s day of birth for these acts. The innovation of these acts on another plane is bid’ah since it is an unsubstantiated innovation into the Deen. Regarding such innovations, Rasulullah (sallallahu alayhi wasallam) said: “Every bid’ah is dhalaalah and every dhalaalah will be in the Fire.” There are numerous haadith in severe condemnation of bid’ah.

“Speaking of love and reverence for Rasulullah (sallallahu alayhi wasallam)”, is not a birthday act for Muslims. This is part of the Muslim’s daily life, and the best way of expressing such love, devotion and honour is by adoption of the Sunnah in every walk of life. This birthday party type of ‘love and honour’ is like the love and devotion which the kuffaar superficially and deceptively express on Christmas Day, Father’s Day, Mother’s Day and Stupid’s Day. These are all moronic days inspired by shaitaan…

Ibn Hajar (rahmatullah alayh) who condones [erroneously] the kind of meelad minus haraam acts, says:

“There are two kinds of functions where the birth (of Rasulullah – sallallahu alayhi wasallam) is mentioned: (1) Such functions where impermissible activities take place Such a function is absolutely not permissible…Most meelaad functions are of this kind.. (2) Such functions which are devoid of evil and impermissible acts… Many people stand when mention of the birth is made. This is bid’ah. There is no Hadith, etc. to substantiate this practice…”

Two facts are noteworthy in the aforementioned statements of Ibn Hajar:

(1) All current forms of meelaad are bid’ah sayyiah and haraam. He belies the moron who peddles the idea that he (Ibn Hajar) and the other Ulama are in support of the type of moulood practices currently in vogue.

(2) Ibn Hajar’s self-contradiction which neutralizes his claim of permissibility of the first kind of moulood. In the aforementioned statement, Ibn Hajar condemns and bans qiyaam (standing up) when the performers sing their ‘Ya Nabi’ songs or when the birth of Rasulullah (sallallahu alayhi wasallam) is mentioned during the meelaad performance. He labels qiyaam as bid’ah, and his daleel for it being bid’ah is that there is no Hadith substantiation for this practice.

Yet he forgot that there is no Hadith substantiation for even the whole meelaad function. Thus, his condemnation of qiyaam because of no Hadith basis while condoning meelaad which also has no basis, not only no basis in the Hadith, but no basis in Islam for more than six centuries, is illogic. For the same reason that Ibn Hajar (rahmatullah alayh) regards qiyaam to be bid’ah, should he likewise have believed that meelaad too is bid’ah. The common denominator for both acts being bid’ah and not permissible is the total lack of Hadith and Khairul Quroon support.

Furthermore, the lopsided, illogic arguments which Ibn Hajar (rahmatullah alayh) and others of the same school offer for permissibility of their kind of meelaad, could have been extended to qiyaam as well. Just as they have mangled Ahaadith of general import to extravagate permissibility for the bid’ah of their specific kind of meelaad, so too could they have mutilated by means of baseless extrapolation the Hadith: “Stand for your sayyid (chief).”, to eke out substantiation for the bid’ah of qiyaam. After all, Rasulullah (sallallahu alayhi wasallam) is the greatest Sayyid. If qiyaam was ordered for small-timer worldly chieftains, then this Hadith could have acted as a “great daleel” for substantiating the bid’ah of meelaad qiyaam. However, this logic had not occurred to Ibn Hajar (rahmatullah alayh) and others. After all, the whole ‘logic’ underlying the permissibility of even the first kind of meelaad is illogic and baseless. There can never be permissibility for bid’ah.


We conclude this brief refutation of the baatil of moulood/ mawlid / melaad with this summary for quick reference:

(1) There is total Ijma’ (Consensus) of all Ulama of all times and ages that the type of moulood in vogue is bid’ah sayyiah (evil bid’ah) and haraam due to the many haraam elements with which these festivals are associated.

(2) Some Shaafi’ Ulama who appeared many centuries after Rasulullah (sallallahu alayhi wasallam) condoned such meelaad functions which were devoid of haraam elements. They believed that their specific type of meelaad which consisted of only praising Rasulullah (sallallahu alayhi wasallam), feeding people and giving charity, is commendable, hence they described it as ‘bid’ah hasanah’.

(3) There is absolutely no Qur’aan and Hadith support for the bid’ah hasanah type of moulood functions. In fact, the accretion of moulood was innovated by the vile king of Irbal more than six centuries after Rasulullah (sallallahu alayhi wasallam). Thus, for the first more than six centuries, the Ummah never knew what meelaad is.

(4) The difference on this issue is not a difference of the four Math-habs. It is simply a difference between Haqq and baatil. The votaries of meelaad, i.e. the first type of meelaad minus the haraam elements, were clearly in error. For them it had become an emotional issue, hence their intellect became clouded. There are valid reasons for this lamentable error of the senior Ulama. However, this is not the juncture for elaboration.

(5) All moulood functions are haraam bid’ah sayyiah.

Participation in any type of meelaad festival is a major sin.

“Then We have established you on a Shariah regarding (all your) affairs. Therefore, follow it, and do not follow the vain desires of those who do not know.” (Qur’aan)



The Ahlul Bid’ah in an article, backed up their moulood celebrations with sayings from some prominent scholars such as Ibn Hajar, Qustulaani, Ibn Jauzi and others, and even Haji Imdaadullah, the Shaikh of Hadhrat Maulana Ashraf Ali Thanvi. What answer is there for this proof which the Barelwis cite?


We are not the muqallideen of ‘prominent scholars’. We are the Muqallideen of Imaam Abu Hanifah (rahmatullah alayh), and we follow the Shariah as it existed during the era of Khairul Quroon. The Shariah is the Deen which Rasulullah (sallallahu alayhi wasallam) and the Sahaabah taught and practised. Innovations having a façade of ibaadat, which were introduced centuries after Rasulullah (sallallahu alayhi wasallam), have no validity in terms of the Shariah.

Even if thousands of ‘prominent scholars’ support the bid’ah of moulood, it will remain bid’ah sayyiah (evil innovation). Ibaadat is what had existed during Khairul Quroon and substantiated by the Aimmah-e-Mujtahideen and imparted to posterity by the Fuqaha of our Math-hab.

We are not awed by the names of the prominent scholars which the Qabar Pujaaris (grave worshippers) cite in substantiation of their evil bid’ah of moulood which consists of acts of fisq, fujoor and shirk. The personal opinions of prominent scholars – opinions unsubstantiated by the Nusoos of the Shariah, remain the opinions of people, and regardless of the lofty stature of the prominent scholars, their opinions may not be hoisted on to the Ummah as if these acts are practices of the Sunnah or deeds commanded by the Shariah.

If a moulood practice is totally bereft of any of the rubbish actions with which the Qabar Pujaaris adorn their satanic exhibitions of merrymaking functions, such as the unadulterated personal practice of Haji Imdaadullah (rahmatullah alayh), then too, it does not constitute a Shar’i act of ibaadat which could be imposed on others. In fact, it is not permissible to invite others to personal acts of devotion even if such acts are devoid of any of the evil flotsam of the Bid’atis. Personal expressions of devotion and love for Rasulullah (sallallahu alayhi wasallam) are to be restricted to the privacy of the home by the individuals engaging in them. They should not be flaunted as acts of Masnoon ibaadat or presented to the Ummah as if they are deeds commanded by Rasulullah (sallallahu alayhi wasallam) and practised by the Sahaabah.

Moulood is a baseless practice which has no origin in the Sunnah. The many acts of fanfare, fun, singing, clowning, feasting and merrymaking, render the function haraam and participation in these bid’ah practices is haraam. The moulood practices in vogue, as practised by the Grave-Worshippers, should not be confused with the simple and private act of Haji Imdaadullah (rahmatullah alayh).

It will be salubrious for the Qabar Pujaaris to understand that we are not members of Bani Israaeel whom the Qur’aan Majeed castigates:

“They take their (prominent) scholars and their saints as gods besides Allah…”

That was the practice of Bani Israaeel. We, the followers of Rasulullah (sallallahu alayhi wasallam) acquire our Deen from the Sahaabah via the transmission Chain of Imaam Abu Hanifah (rahmatullah alayh). Our Islam does not begin 8 centuries after Rasulullah (sallallahu alayhi wasallam) with the advent of Shaikh Subki (rahmatullah alayh), for example, nor does our Islam begin with any of the prominent scholars who appeared on the scene centuries after the Sahaabah. These prominent scholars mentioned by the Qabar Pujaaris are not our arbaab (gods) who we are required to worship. The rulings of the Aimmah-e-Mujtahideen and the Fuqaha override such views and practices of centuries-later Ulama which lack Shar’i substantiation.

It will do the Qabar Puja mob well to reflect the following naseehat of Hadhrat Sayyid Ahmad Kabeer Rifaa’i (rahmatullah alayh) who was a ‘prominent scholar’ and a great Wali:

“Respected People! What is it that you are doing? You say Haarith said so; Baayazid said so; Mansur Hallaj said so. Instead of saying so, say that Imaam Shaafi’ said so; Imaam Ahmad (Bin Hambal) said so; Imaam Maalik said so; Imaam Abu Hanifah said so. The statements of Baayazid can neither lower nor elevate you. On the contrary, Imaam Maalik and Imaam Shaaf’i indicate the path of Najaat (Salvation) and the Shariah.”

So, we are not interested in opinions and practices of Ulama who appeared on the scene many centuries after the Sahaabah. Any of their practices which are alien to the Shariah as it existed during the era of Khairul Quroon have no Shar’i validity. Furthermore, we shall, Insha-Allah, dissect the statements of the prominent scholars in subsequent articles. This is a brief response to the misleading article of the Qabar Pujaaris. Insha’Allah, if Allah Ta’ala bestows the taufeeq, a detailed rebuttal of the khuraafaat (drivel) of the Qabar Pujaaris shall be issued.


What is the Shar’i ruling on Meelaad? Many early Ulama such as Allamah Suyuti, Ibn Taimiyyah, Allaamah Ibn Kathir, etc. said that it is permissible. In the UK some people march around the city singing naats (songs) when celebrating meelaad. Is this correct? A promoter of meelaad says that Thuwaibah was the slave of Abu Lahab. When she informed him that a son (Muhammad – sallallahu alayhi wasallam) was born in his brother’s house, he set her free. After the death of Abu Lahab he was seen in a dream in which he said: ‘I am in severe punishment, but this is lessened on Mondays.’ Then he showed his forefinger and said that he would suck it. It was with this finger that he indicated that Thuwaibah was free when she informed him of the birth of Rasulullah (sallallahu alayhi wasallam). Ibn Jawzi states: ‘Abu Lahab is the kaafir who is mentioned specifically in the Qur’aan.’ If such a person can be rewarded for celebrating meelaad of the Nabi (sallallahu alayhi wasallam), then imagine how great the reward would be for a Muslim who celebrates it.”


Firstly, what the early Ulama understood of meelaad is in sharp contrast to the Hindu-type of meelaad rituals of fisq and fujoor which accompany the meelaad celebrations of the Ahl-e-Bid’ah and Qabar Pujaaris (Grave Worshippers). The meelaad celebrations in vogue are evil bid’ah – haraam bid’ah which shaitaan has adorned for the Qabar Puja sect. Such Hindu-type of celebrations are never permissible even according to those early Ulama who had participated in meelaad functions which have no basis in the Sunnah. We have written two booklets on this subject, which are available. Insha-Allah, a more detailed book shall be prepared to demolish the baseless and stupid arguments of the Qabar Pujaaris.

The episode pertaining to Abu Lahab has absolutely no relationship with the bid’ah meelaad customs in vogue. He freed a slave woman. The claim that he had celebrated meelaad will not be believed by even the baboons. To claim that Abu Lahab the kaafir was rewarded for celebrating meelaad is a black lie fabricated by the people of bid’ah. Freeing a slave has no relationship with the stupid customs in which the bid’atis indulge.

To understand whether an act is ibaadat or not, one has to refer to the great authorities of the Khairul Quroon era (the first three ages of Islam). Whatever was ibaadat in that era is Islamic ibaadat. What was innovated 700 and 800 years after Rasulullah (sallallahu alayhi wasallam) is not ibaadat.

Proof for the validity of ibaadat is not Ibn Taimiyyah and Subki, etc. who came 7 centuries after Rasulullah (sallallahu alayhi wasallam). They should cite the Sahaabah and the Taabieen as proof. But, they jump from the age of the Sahaabah and seek evidence for their innovations from the statements of Ulama who appeared 7 and 8 centuries after the perfection and completion of Islam. Their claims are absolutely baseless. They have no grounds on which to stand. They have nothing in the Qur’aan, Ahaadith and Fiqah to support their drivel haraam meelaad merrymaking functions.

Subki, Ibn Kathir and the other Ulama who appeared on the scene 7, 8 and 10 centuries after Rasulullah (sallallahu alayhi wasallam) are not the Proofs of the Shariah. As far as Ibn Taimiyyah is concerned, he was a deviate who subscribed to views of shirk and kufr. The Sahaabah, Taabi-een and Tab-e-Taabieen are the Proofs of Islam. In this regard,

Rasulullah (sallallahu alayhi wasallam) said:

“Honour my Sahaabah, for verily they are your noblest; then those after them (the Taabieen), then those after them (Tab-e-Taabieen). Thereafter will prevail falsehood.”

Rasulullah (sallallahu alayhi wasallam) also said in this regard:

“The best of ages is my age, then the next age, then the next age. Then after them (the Sahaabah, Taabieen and Tab-e-Taabieen) will come such people who will (hasten) to testify without being asked to testify. They will be treacherous people who cannot be trusted. They will take vows without fulfilling them. Among them will prevail obesity……Then will come people who will love obesity.”

Those who love the fun and merrymaking, the feasting and singing of these deceptive ‘religious’ functions of bid’ah meelaad in which numerous evils are committed, are the people among whom prevail falsehood and obesity (ugly fatness). Their stomachs are bloated with all the haraam food they devour in the name of the Deen. Their hollow ‘love’ vociferously professed for Rasulullah (sallallahu alayhi wasallam) is a canard – a dastardly false slogan designed for their own deception and the deception of the stupid public who indulges in the singing, dancing and merrymaking.


For the full book from which the excerpts above were taken from, click the following link:


Leave a Reply

Your email address will not be published. Required fields are marked *