So resembling them does not prevent us from expressing gratitude to… — مكتبة الشاملة والاسكندرية — TG.ME

So resembling them does not prevent us from expressing gratitude to Allāh for saving their prophet, peace be upon him, yet an imagined resemblance should prevent us from expressing gratitude and happiness at the birth of our Prophet (صلى الله عليه وآله وسلم)? This is not to mention that one of the greatest ways of differing from the disbelievers is to show that we celebrate the Prophet (صلى الله عليه وآله وسلم). What could be a greater difference than this, given they disbelieve in him (صلى الله عليه وآله وسلم)? The fifth objection: do not open the door of evil or the door of evil. The Mawlid is ḥarām because it is a door to exaggeration (ghulū) and shirkī practices. Response: Blocking the doors to evil is achieved by opening the doors to good. The conclusion I have mentioned opens a door to good, and clarifies errors. This is the proper way to block pathways to evil, not by prohibiting permissible matters with the justification of “blocking the means to evil”. sad al-dharā’i`. It is binding on us to block the means of declaring lawful things unlawful based on exaggeration and extremism just as we block the means to exaggeration (ghulū) about the Prophet (صلى الله عليه وآله وسلم). In any case, the point is that the innovated Mawlids are ongoing, and those that contain exaggeration [about the Prophet (صلى الله عليه وآله وسلم)], free-mixing of genders, and other vices exist. This position serves to show their danger and that they are in contradiction to the Sharī`ah, just as it shows the valid manner of celebrating his birth (صلى الله عليه وآله وسلم). The sixth objection: The statements of scholars declaring Mawlid a bid`ah or censuring it. Response: There are far more statements of scholars who have permitted it with certain conditions. The ijtihād of one scholars is not rebutted with the ijtihād of another scholar. The reference point is evidence: “If you differ in anything then refer it to Allāh and the Messenger, if you really believe in Allāh and the Last Day. That is best and the fairest resolution” [4:59] Finally, I have made clear in the previous post, that I respect the view of those who prohibit it altogether, provided they respect the difference of opinion of those who allow it with conditions. If they censure the opposing position, then this stance of theirs is itself worthy of censure, because they have gone against the conclusive scholarly consensus that there is no censure in issues of valid ijtihād. Originally published on: 23 January 2013 11 Rabī` al-Awwal 1434