In practice, we find that something similar to this already happens… — مكتبة الشاملة والاسكندرية — TG.ME

In practice, we find that something similar to this already happens here in Saudi Arabia without any objection. Many Jumu`ah sermons and reminders in the masjid will be in censure (inkār) of the practice of the Mawlid are given as its calendar date draws near every year (either in the last Jumu’ah khuṭbah before it, or on the evening before). Many of them often times begin with mentioning the virtues of the Prophet (صلى الله عليه وآله وسلم) and his rights upon his Ummah, and then conclude with mentioning vices (munkarāt) associated with Mawlid gatherings. In reality, they are practicing the Mawlid in the fashion I consider permissible, but without calling it that. Something similar to this is the works that have been written by and continue to be written by Salafī scholars for the month of Ramaḍān, such as the book of Sh. Ibn Uthaymīn (رحمه الله), which contains reminders of the Battle of Badr and the Conquest of Makkah on the dates of their occurrence. The Shaykh intended for this book to be read to people in the Masjids every year. It was his hope and likewise the wish of everyone who would like to continuously receive reward for this that these readings should continue every Ramadan every year, and for these to spread among Muslims. We find in our masjids that this is in fact what happens, and it recurs every year. Repeatedly reading about these two battles on particular days of every year does not make this practice bid`ah, because specifying these days is not being taken as an act of worship, but in the sense that taking advantage of this historical date is more impactful on the listener, makes these historical events more memorable, and serves to remind us of Allāh’s great blessing on us in these two great days in the history of Islām. As a way of taking a middle ground, many of those who hold Mawlid gatherings have taken up the practice of not limiting these gatherings to the annual date of the birthday of the Prophet (صلى الله عليه وآله وسلم). They hold these gatherings for reminding of the virtues of the Prophet (صلى الله عليه وآله وسلم) numerous times throughout the year. So long as they are free of the vices associated with some Mawlid gatherings, there is absolutely nothing wrong with such gatherings at all, provided that it is not believed that they are a specific form of worship in themselves. Summary It is now clear that Mawlid gatherings fall under two categories: 1 – A scenario in which the Mawlid falls under general beneficial matters (maṣlaḥa mursala): either in the desire to take advantage of the date of this momentous event to remind people of the life of the Prophet (صلى الله عليه وآله وسلم) and to increase love for him in people’s hearts, without believing there is a special religious virtue attached to this date that justifies singling it out with worship or certain beliefs for which there is no evidence. It is this category that was approved by many scholars such as Abū Shāma, ibn Nāṣir al-Dīn, and many other great scholars of the Ummah. 2 – A scenario in which it will be bid`ah, even if it is free of exaggeration (ghulū) and vices (munkarāt). This is where someone believes there is a particular virtue to that day, or he believes that there are special acts of worship whose reward is greater on that day, or believing that holding such celebrations on this particular day is desirable in and of itself, just like acts of worship that have been legislated in a particular fashion are desirable in and of themselves. It is this category that was censured by many great scholars of the Ummah, such as Shaykh al-Islām ibn Taymīyyah and others. Originally published on: 12 January 2012 20 Rabī` al-Awwal 1433