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A POINT-BY-POINT REPLY TO MAJLISUL ULAMA |
By
Moulana
Abdun Nabi Hamidi
(Sunni
Ulema Council – Transvaal)
PREFACE
With
Praise to Allah Subhanahu Wata’ala and Salaat-o-Salaam upon the Saviour
of sinners, Ahmad-e Mujtaba, Hazrat Muhammad Mustafa (sallal laahu alaihi
wasallam), the Mercy unto mankind, we are witnessing a milestone in the
achievement of a well-researched reply to the opponents of Meelad celebrations.
The
latter part of this Century saw the ever escalating opposition to the globally
accepted celebration, which was always the opportunity for Muslims to flaunt
their Islamic ideology and identify to the other religions on this sacred
and respectable occasion.
Furthermore,
it caused people from family-level to community level to attend an Islamic
gathering in their own locality which fostered love and neighbourly ties.
Overall, it was a platform for Muslim unity and an opportunity to entrench
teachings from the Holy Quran and the authentic Traditions.
The
spiritual perspectives and values are inestimable.
Moulana
Abdun Nabi Hamidi has done service to a great cause. Despite his linguistic
handicap (the writer is Urdu speaking), this booklet deals with the subject
in a clear and systematic way.
May
Allah Subhanahu Wata’ala always inspire him and bless him with increased
resources and the ability to be of service to Islam.
Aameen.
Summa Aameen.
Moulana
Sayed Yusuf
With
the blessings of Allah Ta'ala this had always been the tradition or way
of our life.We wish to say in no
uncertain terms that the purpose of these gatherings are not to merely
gather the masses and demonstrate our collectivity. Rather, these functions
are the means of achieving great and virtuous objectives.
The
Majlisul Ulema have dropped bombs of abuse and unnecessary scandalous accusation
in their booklet. Many statements were made which do not make sense to
the people of knowledge and wisdom. We will not elaborate much about these
in our discussion but we will try to briefly cover them towards the end
of our treatise.
We
will begin our subject by firstly making the readers aware of the 17 points
which the Majlisul Ulema had so erroneously presented in their objections.
What are their 17 points?
FACTORS WHICH MAKE THE CUSTOMARY MOULOOD CELEBRATIONS UN-ISLAMIC ACCORDING TO THE MAJLISUL ULAMA
There
are many wrongs and evil attendant to the present forms of celebrating
Meelad.These are as follows:
1.The
Compulsory Nature assigned to Meelad by its votaries.
2.
The Practice of Qiyaam or standing in reverence when the Salaami or Salawaat
is recited.
3.
Meelad functions regarded as being of greater importance than Salaat in
Jamaat.
4.
Qawwali - Music at Meelad functions.
5.
Reciting of verses which transgress the limits of legitimate praise, thus
assigning a position of Divinity to our Nabi (sallal laahu alaihi wasallam).
6.
The congregation of various types of people such as Fussaaq (open and rebellious
sinners), immoral people with evil intentions, etc.
7.
Singing at these functions by young boys and girls.
8.
Intermingling ofthe sexes at such
gatherings.
9.
Salaat and its performance by Jamaat neglected on a mass scale.
10.Abstention
from the command of Amr Bil Ma'roof Nahy anil Munkar when these become
necessary at these functions.
11.
Israaf or waste of money is unnecessary ventures.
12.
Soliciting public funds for the upkeep and organisation of these functions.
13.
Tashab'buh Bil Kuffaar.
14.
Maintaining a custom which was originated by irreligious persons.
15.
Reviling and branding as unbelievers and heretics those who do not participate
in these functions.
16.
Regarding the distribution of sweetmeats as essential to these functions.
17.
The belief that the soul of our Nabi (sallal laahu alaihi wasallam) presents
itself at these functions.
It
is clear that Majlisul Ulema have made several attacks on "The present
form of celebrating Meelad".Before
we answer each ofthese 17 points
it is important to explain the present manner in which the Meelad is celebrated.
The present manner or form in which Meelad iscelebrated
consists of the recitation of the Holy Quran, praises of the Holy Prophet
(sallal laahu alaihi wasallam) in the form of Naats and educational lectures,
charity, feeding and Salaatu Salaam which is respectfully recited in the
standing position. All the above-mentioned practices are tangibly proven
by the great Mohaddithin and pious personalities of Islam who are accepted
as authorities amongst us and belong to the school of thought whom even
the members of Majlisul Ulema claim to follow.References
will be given in the discussion wherever necessary.
REPLY
TO THE 17 OBJECTIONS POSED BY
MAJLISUL
ULAMA
FIRST OBJECTION
Meelad
celebration is declared as Haraam and an evil Bid’at because of the following
reasons:
1.
The compulsory nature assigned to Meelad by its votaries.
2.
It was completely unknown to the Messenger of Allah, hisnoble
Sahabah and the great Jurists and Ulema of Islam (pg.12).
OUR ANSWER
1.
NoSunni Muslim believes that Meelad
celebration is compulsory. We believe that the Meelad celebration is Mustahab
(recommended).Alamma Ismail Haqi
(radi Allahu anhu) quotes in “Tafseer Ruhul Bayaan”: “Imam Jalaaluddin
Suyuti has said that it is Mustahab for us to celebrate Meelad of the Holy
Prophet (sallal laahu alaihi wasallam) as to thank Allah”. (Ruhul Bayaan,
Vol. 9,pg. 56). Majlisul Ulema claimsthat
Meelad is not even Mustahab (pg. 12).
I
could present many facts to prove that the Meelad celebration is Mustahab,
but would prefer to leave you, the reader, with the view and belief of
the great Imam Suyuti (radi Allahu anhu).Let
us see what Fatwa Majlisul Ulema will give on Imam Jalaaluddin Suyuti (radi
Allahu anhu)!
CHALLENGE
If
Majlisul Ulema is honest in their claim that the Ahlus Sunnah Wa Jamaah
believe that Meelad celebration is necessary, then they must show us the
proof of who wrote that?
2.
It is true that in the time of Rasoolullah (sallal laahu alaihi wasallam),
the period of the Sahabah and in the period of the Tabi’in, Meelad was
not celebrated as it is done in the present form. But the Holy Prophet
(sallal laahu alaihi wasallam), Sahabah or Tabi’in did not prohibit it
as well. This is an accepted principle of Shari’ah that the performance
of something is proof of Jawaaz (permissibility), and not doing it is NOT
the proof of it’s prohibition. The same principle has been explained by
Moulana Ashraf Ali Thanvi in “Nashrut-Teeb”, pg.87, published by World
Islamic Publishers, Delhi. Your claim that the Sahaba did not celebrate
Meelad is destroyed by your own leader! In fact, this style of argument
is childish and not academic. Please try to find some other proofs so that
you may be heard!
The
Holy Prophet (sallal laahu alaihi wasallam), the Sahabah and the Tabi’in
did not have Ijtima, Ghust, forty days or Shab Ghuzari. The present form
of “Tableegh” activities are completely unlinked with Rasoolullah (sallal
laahu alaihi wasallam), the Sahabah, Tabi’in and Jurist Imams (radi Allahu
anhum). Following the same principles, why don’t you also regard these
“Tableegh” related activities as Haraam? I suppose that you have taken
Shari’ah as your slave-girl, therefore, Shari’ah must give ruling according
to your desire. Allah forbid!
SECOND OBJECTION
The
Meelad celebration is declared as Haraam and an evil Bid’at by Majlisul
Ulama due to the following reasons:-
1.
The practice of Qiyaam or standing in reverence when the Salaami or Salwaat
is recited.
2.
The votaries of Meelad believe that it is Fardh (compulsory) to make Qiyaam
(standing) during these Meelad functions.
3.
They proceed further to commit an act of extreme gravity by branding as
Kaafir the one who does not make this Qiyaam in the Meelad celebration.
4.
Kitaabs written by the votaries of Moulood ambiguously state that the one
who does not make Qiyaam (standing) is a Kaafir.
5.
Hazrat Anas (radi Allahu anhu) narrates the following Hadith: “There was
none whom the Sahabah loved as much as Rasoolullah (sallal laahu alaihi
wasallam). When they saw Rasoolullah (sallal laahu alaihi wasallam), they
did not stand because they knew that he detested this (practice of standing)”.(Tirmizi
; Musnad Ahmed) (pg. 12) In the commentary of this Hadith, Majlisul Ulama
writes that the “Sahabah did not stand in respect of Rasoolullah (sallal
laahu alaihi wasallam) and that Rasoolullah (sallal laahu alaihi wasallam)
disliked such a practice”.(pg. 13)
6.
Majlisul Ulama write: Why don't you people stand when Rasoolullah’s (sallal
laahu alaihi wasallam) name is mentioned in Tashahud, lectures, reciting
of the Kalima, Khutba, etc.? Why you do not stand when the Quraan is recited
or when Allah's name is mentioned? (I have summarised this question) (pg.
13 -14).
7.
Others again stand because of a reason which is much more dangerous than
the reason for which the majority of people stand.Some
cherish the believe that the Soul of our Nabi (sallal laahu alaihi wasallam)
presents itself at these sessions of Meelad, hence it is necessary to stand
in respect.This is a fallacious
and a highly misleading belief.This
belief leads to Shirk or association with Allah Ta'ala in an attribute
which is exclusive in Divinity. Let us assume that A holds a Meelad function
in his home, B does the same in his home, C also has a Meelaad celebration
and D does likewise also. Meelaad functions are taking place in various
masaajids all over the world.Now
let us assume that these functions happen to take place at the same time
and the Salaami is being recited at these various venues at once at the
same time. A is under the impression that Rasoolullah's (sallal laahu alaihi
wasallam) Soul is present at his function. B, C, D and the people in the
various masaajid all over the world are under the same impression.We
have assumed that the Salaami is being recited at the same time in the
various places, hence it will follow that our Nabi (sallal laahu alaihi
wasallam) is present at the place of A, B, C, D, etc. at one andthe
same time.In other words, this belief
means that our Nabi (sallal laahu alaihi wasallam) is present here, there
and everywhere at one at the same time.This
is bestowing the Divine Attribute of Omnipresence upon our Nabi (sallal
laahu alaihi wasallam). Thus, this belief assigns to our Nabi (sallal laahu
alaihi wasallam) Divinity by way of according Omnipresence to our Nabi
(sallal laahu alaihi wasallam). This is in reality the commission of Shirk
which is a capital crime - a crime most heinous in the Eyes of Allah (pg.
15)
OUR ANSWER
1.
The Peer-o-Murshid (Spiritual leader) of the Ulema-e-Deoband, Hazrat Haji
Imdadullah Muhaajir Makki (radi Allahu anhu) writes: “The way of life of
this Faqeer (Muhaajir Makki) is that I participate in the assembly of Moulood,
and I celebrate this function every year and regard this assembly as a
source for blessings and I find enjoyment in Qiyaam (standing)”. (Faisala
HaftMas'ala, pg. 5, printed by Madani
Qutub Khana, Multan, Pakistan).
The
following issues are proven from the above quotation of Hazrat Haji Imdadullah
(radi Allahu anhu):
A.
The Peer-o-Murshid says that Qiyaam is Ja’iz (permissible) and that he
finds enjoyment in it. The Mureeds say that it is Haraam and evil Bid’at.
I am sure that both cannot be correct. If the Mureeds are correct then
it would mean that the Murshid has commited an act which is Haraam and
evil Bid’at. But, if the Murshid is correct, then the Mureeds have given
a wrong Fatwa on the Murshid for committing a Haraam and an evil Bid’at.
Is this the Adab (respect) shown by the Ulema-e-Deoband for their spiritual
leader? The Majisul Ulama do not feel ashamed in addressing themselves
as spiritual students of such a person, on one hand, yet this noble personality
practiced something which they condemned as unacceptable.
B.
Committing Haraam makes a person a sinner and to announce the sin makes
a person a Fasiq-e-Mo'lin (an open sinner). It is Haraam to make Bai't
(allegiance) on the hand of a Fasiq-e-Mo'lin.The
spiritual Silsila (order) of the Majlisul Ulama becomes munqa-te (inconsistent)
if theirMurshid committed a Haraam
act (which is Qiyaam). Why then do their Mashaa’ikh deceive people by making
them their Mureeds, since they have no consistent spiritual order.
2.
This is another false and baseless accusation. No one has ever said that
the act of Qiyaam in Meelaad functions is Fardh.Aa'la
Hazrat, Imam Ahle Sunnat, Moulana Ahmed Raza Khan (radi Allahu anhu) writes:
“Qiyaam is consistently practiced by famous Imams. None of them refuted
or denied this. Therefore, it is Mustahab (recommended)”.(Iqaamatul
Qiyaamah, pg. 19, Noori Qutub Khana).
CHALLENGE
You are requested to quote from an authentic source to prove that we have declared Qiyaam in Salaato-Salaam as Fardh.
APPEAL
We
appeal to the public who follow the Ulema-e-Deoband that they should ask
them proof for their claims.If they
cannot present a proof, which I am certain that will be unable to, then
at least tell them to please stop lying and to stop causing Fitna.
3.
Another baseless accusation and an open lie.We
have never ever branded anyone as Kaafir just because he does not participate
in the act of Qiyaam (standing). Qiyaam is only regarded as Mustahab according
to us. One who leaves a Mustahab act is not even a sinner, let alone becoming
a Kaafir. Those who stop the people from taking part from Qiyaam or Meelaad
are absolutely wrong because they are stopping people from taking part
in a Mustahab act.
Aa'la
Hazrat (radi Allahu anhu) or any other Ulema-e-Ahle Sunat have given the
Fatwa of Kufr only against those people who were Mirza’i or those who insulted
Almighty Allah and His Rasool (sallal laahu alaihi wasallam). Even till
today, their blasphemous statements are being published in their books.
Now
read carefully what Moulana Murtuza Hassen Naazim-e Taaleemat-e Darul Uloom
Deoband has to say in this regard: “Khan Bereilvi says that some Ulema
of Deoband do not accept Rasoolullah (sallal laahu alaihi wasallam) as
Khaatamun Nabiy’yeen, regard the knowledge of Rasoolullah (sallal laahu
alaihi wasallam) equal to animals and the insane, and regard Shaytaan as
more knowledgeable than Rasoolullah (sallal laahu alaihi wasallam), therefore,
they are Kaafirs.All the Ulema of
Deoband say that this ruling of Khan Saheb is correct.Whoever
makes this type of statement is a Kaafir Murtad (apostate) and cursed one.Bring
your Fatwa. We will endorse it as well. One who does not regard these type
of Murtads (apostates) as Kaafir, he is also Kaafir. These beliefs are
indeed blasphemous”.( Ashaddul Azaab,
pg.11).
“If,
according to Khan Saheb, some Ulema of Deoband were really like that as
he thought, than it was Fardh (compulsory) on Khan Saheb to declare them
as Kaafirs.If he did not call them
Kaafirs, then he himself would have become Kaafir”. (Ashaddul Azaab, Moulana
Murtaza Hassen Dar Banghi, pg. 12).
The
following issues are proven from the above two statements from “Ashaddul
Azaab”:-
A.
Aa'la Hazrat (radi Allahu anhu) did not regard anyone as Kaafir because
of not participating in Meelaad or Qiyaam.
B.
Aa’la Hazrat (radi Allahu anhu) only regarded those people as Kaafirs who
insulted Rasoolullah (sallal laahu alaihi wasallam).
C.
The principles upon whom the Fatwas of Kufr were given are accepted between
Deobandi and Sunni Ulema.
D.
Aa'la Hazrat (radi Allahu anhu) was compelled by the Shari’ah to issue
Fatwas of Kufr upon those people, otherwise he himself would have become
Kaafir.
E. Aa'la Hazrat (radi Allahu anhu) had given the Fatwa of Kufr on only few people - those who wrote blasphemous statements, and those who after understanding fully these statements, regarded them as accurate and in the spirit of Islam and Shari’ah.
CHALLENGE
We
challenge Majlisul Ulema and all their affiliates to prove that which recognised
Sunni Aalim has written that those who do not participate in Qiyaam are
Kaafirs.If they can prove their
claims, I will leave Sunnism to join them.
APPEAL
I
appealto the Tableegi Jamaat: Obtain
the proof from your Ulema, because if you are able to obtain this proof
from your Ulema, you will win me over in your mission. Lots of others will
come with me aswell and your job
will become easier as well asyou
have been trained to convert people from Islam into the fold of Tableegism.
We are prepared to come and join you just with one condition - just obtain
the proof for us.If you are unable
to do so, then do the real Tableegh and tell your Ulama, “Shame on you.What
do you want to achieve through lying?” The people are not fools out there.
Please stop lying!
4.
This is another lie. If Kitaabs are written by the Meelaad supporters whereby
it is stated that those who do not make Qiyaam are Kaafirs,why
then did you not give the name of at least one Kitaab? Readers, please
phone and write to Majlisul Ulama and the Y.M.M.A. and demand from them
at least one of the namesamongst
of those Kitaabs.
5.
Moulana Mohammed Zakaria, the author of “Tableeghi Nisaab”, explains the
Hadith of Hazrat Anas (radi Allahu anhu)in
“Sharah Shama’ile Tirmizi”: “This Hadith indicates towards the high degree
of humbleness of Rasoolullah (sallal laahu alaihi wasallam). Rasoolullah
(sallal laahu alaihi wasallam) did not like (that people should stand for
him), although he is possessor of high glory and is Master of both the
worlds. Therefore, the Sahabah sometimes did not stand due to the love
because Rasoolullah (sallal laahu alaihi wasallam) disliked it as it is
the requirement of this narration (of Hazrat Anas) and sometimes they used
to stand due to the demand of love”.
It
is stated in “Abu Dawood” that, “Rasoolullah (sallal laahu alaihi wasallam)
used to talk to us in the masjid. When Rasoolullah (sallal laahu alaihi
wasallam) used to stand, we used to stand up and we used to remain standing
till Rasoolullah (sallal laahu alaihi wasallam) used to get into the home”.
(Sharah Shamaa’ile Tirmizi,pg. 342,
Maktaba Rahmania , Lahore).
Moulana
Zakaria explains the reason for not standing, “Qazi Ayaz (radi Allahu anhu)
says that, ‘Qiyaam is prohibited whereby somebody well known is sitting
and rest of the people are standing. Therefore, in the Hadith of prohibition
(from Qiyaam), it is also said, ‘ do not stand as the Ajmees (non- Arabs)
stand for their chiefs’”. (Sharah Shamaa’ile Tirmizi,pg.
342)
Moulana
Zakaria writes further: “Imam Nowvi says that it is Mustahab to stand for
Ulema, respectful and noble people”. (Sharah Shamaa’ile Tirmizi,pg.342).
Moulana
Ashraf Ali Thanvi has written a long story about Moulana Qassim Nanotwi
and Hakim Abdus Salaam. “Hakim Abdus Salaam had a desire to meet Moulana
Nanotwi who was at the time sitting with many people. When Hakim Abdus
Salaam arrived, everybody stood up to pay respect to him”. (Arwahe Salaasa,
pg. 230,story number 215,Islami
Academy, Lahore.)
The
narration of “Abu Dawood” proves that the Sahabah used to stand for Rasoolullah
(sallal laahu alaihi wasallam) and the reason for prohibition was alsodealt
with.Imam Nowvi (radi Allahu anhu)
said: “It is Mustahab to stand for Ulemaand
Moulana Nanotwi and all his fellows stood up to pay respectfor
Hakim Abdus Salaam”.
I
suppose that Majlisul Ulamaare quick
to condemn others and are lazy to study the literature of their own elders.
Do we have to teach the Majlisul Ulama about their household matters also!
6.
This objection is not worth any consideration. If Allah gives Tawfeeq to
someone that every Zikr he recites or listens to from the beginning to
the end in a standing position, it is a good practice and we will not stop
him. We will not tell him to only stand at the time that the Salaami is
recited and to remain seated for the other Ibaadah . It is difficult for
people to stand in a Meelad assembly from the beginning to the very end,
so they stand up when the birth of Rasoolullah (sallal laahu alaihi wasallam)
is being mentioned or when the Salaami is read.
Why
did the Ulema of Deoband open a Darul Uloom in Deoband and not in Makkah?Why
do South African Tableeghis have Ijtijma during the Easter holidays and
not in the December holidays? Why did Moulana Ashraf Ali Thanvi write “Nashruteeb”
in the Zikr of Rasoolullah (sallal laahu alaihi wasallam) and not write
a separate book about the Zikr of Allah only? Can someone prove Hurmat
(prohibition) with thesetypesof
silly arguments?
7.
Majlisul Ulema's spiritual guide,Moulana
Ashraf Ali Thanvi,writes: “Mohammed
Al Hazrami Majzoob was a possessor of amazing qualities and miracles. Once,
he performed Jummah and gave Khutbah in 30 cities at the same time. He
could be present in many cities in the same night”.(Jamalul
Auliya, pg. 188,Maktaba Islamia,
Lahore).
Moulana
Ashraf Ali Thanvi believed and trusted this story, therefore, he has included
it in his book, “Jamalul Auliya”. The presence of Mohammed Al Hazrami in
many places was accomplished with his physical body. The physical world
is a restricted place. Mohammed Al Hazrami was the servant of Rasoolullah
(sallal laahu alaihi wasallam). He indeed achieved this station because
of Rasoolullah (sallal laahu alaihi wasallam). One can now imagine the
powers and the station of the mubarak (blessed) Soul of Rasoolullah (sallal
laahu alaihi wasallam) who is the Master and Chief of all the Prophets.
So the possibility of his soul being present in many places should not
even be an issue of debate amongst Muslims.
If
it was Shirk to believe that one person can be present in many places,
then according to your own Fatwas, your elder, Moulana Ashraf Ali Thanvi,
is a Mushrik because he believed in the correctness of the story of Mohammed
Al Hazrami.Moulana Ashraf Ali Thanvi
mentioned the story in his book and did not refute it. Thisproves
that this story is authentic according to himand
correct in his view.
Moulana
Qassim Nanotwi explains the meaning of this verse “An Nabi Yu Aula Bil
Mu’menina Min Anfosihim ....” by saying: “Rasoolullah (sallal laahu alaihi
wasallam) has such nearness with his Ummah that even their souls do not
have, because in this verse the word ‘Aula’ is in the meaning of ‘Aqrab’
(nearest)."(Tahzeerun Naas, pg.14,
Darul Isha’at, Karachi).
According
to the explanation of Moulana Nanotwi, the meaning of the verse will be
“The Nabi (sallal laahu alaihi wasallam) is nearer to the Believers then
their own lives”. Our lives are “present”. Nobody can deny this fact because
if the life is absent then it would mean that we are dead. Our being alive
proves that our life is “present”.I cannot seem to understand that when
our life itselfis “present” and
the one who is nearest to us than our own lives, is regarded as being “absent”.
If someone believes that the Nabi (sallal laahu alaihi wasallam) is “present”,then
he is a Mushrik! What logic is this? Will the Majlisul Ulema or any other
Deobandi Aalim be able to prove that the one who is nearest to our lives
is absent? Let's see how much logic you can have behind your arguments.
Hazrat
Haji Imdadullah Muhaajr Makki (radi Allahu anhu) writes: “Our Ulema fight
in the issue of Meelad Shareef. The Ulema believed in its permissibility
as well.When the side of permissibility
exists, why then is there so much hardness on this issue? For us, it is
sufficient to follow the people of Haramain (Makkah and Medina). At the
time of Qiyaam one should not have the belief of Tawallud (that Rasoolullah
- sallal laahu alaihi wasallam -is
born now). The possibility of the arrival of Rasoolullah (sallal laahu
alaihi wasallam) in the Meelad assembly is not wrong because the bodily
world is restricted to time and place, but the spiritual world is free
from both. So the arrival of Rasoolullah (sallal laahu alaihi wasallam)
is not far from being possible”.(Shamaime
Imdaadiya, pg.50,Madani Qutub Khana,
Multan).
THE
SUBJECT OF “OMNIPRESENT”
This
is another false accusation that Sunnis believe Rasoolullah (sallal laahu
alaihi wasallam) to be omnipresent.This
is not the belief of the Ahle Sunnah Wa Jamaah, neither is it the meaning
of the words “Haazir”and “Naazir”.
The word “omnipresent”, according to the Oxford Dictionary, means “present
everywhere”.When the word “Haazir”
and “Naazir” is used for Almighty Allah it means “Knower” and “Seeir” and
does not mean to be present everywhere. (See details in “Fatawa Shami”,
Vol. 3, pg. 337). The meaning of the word “Haazir” in the Arabic dictionary
is, “one who can be seen with the naked eye.” (For refrence, refer to “Sarrah”,
pg. 170; “Mukhtaarus Sihaah”, pg. 159; “Mufreedaat Imam Raaghib”, pg. 372).The
meaning of the word “Naazir” is “blackness of the eyeball in which the
pupil of the eye is”. Sometimes, the eye itself is called Naazirah ( Reference
“Mukhtaarus Sihaah”, pg. 691)
It is now proven that the words “Haazir” and “Naazir” according to its literal meaning are not suitable for Almighty Allah. Whenever it is used for Allah it is used with Ta’weel (re-interpretation),as explained above.
CHALLENGE
We
challenge Majlisul Ulama to prove that the words “Haazir-o-Naazir” means
“omnipresent”. (N.B.: not from Urdu to English or modern Arabic dictionaries
because they are not based on Quranic Arabic). The literal meaning of the
words “Haazir-o-Naazir” has been explained above and the Mu’awwal (re-interpreted)
meaning of the words “Haazir-o-Naazir” for Allah is “Knower” and “Seeir”.
I have consulted many dictionaries to look for the word “omnipresent” and
in all the dictionaries there are no meanings even close to the meaning
of the words “Haazir-o-Naazir”. I found that “omnipresent” is not the meaning
of the words “Haazir-o-Naazir”at
all.
The
words “Haazir-o-Naazir” in its literal meaning is never used for Allah
Ta'ala. Therefore, in the 99 Names of Allah, one would not find the Names
of “ Haazir” and “Naazir”. Nowhere in the Quraan or Hadith are the names
“Haazir” and “Naazir” used as Allah's Names. No one can prove that the
Sahabah or Tabi’in or Jurist Imams have ever used the words “Haazir” and
“Naazir” for Allah Ta'ala.
THE
USE OF THE WORD “HAAZIR-O-NAAZIR” FOR THE HOLY PROPHET (SALLAL LAAHU ALAIHI
WASALLAM)
Since it is proven that “Haazir-o-Naazir” does not mean “omnipresent” nor is it an Attribute of Allah Ta'ala which is impossible to manifest in the servants of Allah, like Uluhiyyat (Divinity). The Ulema have used the words “Haazir-o-Naazir” for Rasoolullah (sallal laahu alaihi wasallam). Hazrat Sheikh Abdul Haq Muhaddis Delwi (radi Allahu anhu) writes: “Rasoolullah (sallal laahu alaihi wasallam) is Haazir-o-Naazir on the deeds of his Ummah”.(Haashiya Akhbarul Akhyaar, pg. 155).
THE
CONCEPT OF “HAAZIR-O-NAAZIR” USED FOR RASOOLULLAH (SALLAL LAAHU ALAIHI
WASALLAM)
Imam
Ahle Sunnat, Hazrat Sayed Ahmed Sa’eed Qazmi (radi Allahu anhu) states:
“When the word Haazir-o-Naazir is used for Rasoolullah (sallal laahu alaihi
wasallam), it does not mean that the physical body of Rasoolullah (sallal
laahu alaihi wasallam) is everywhere and that he is present in front of
everybody. This in fact means that as the soul exists in every part of
the body similarly the light filled reality of the Soul of both the worlds
(sallal laahu alaihi wasallam) exist in every atom of the worlds. Based
on that Rasoolullah (sallal laahu alaihi wasallam) arrives with his spirituality
and lightfulness in many places at one time. Many times, the Pious observe
the beauty of Rasoolullah (sallal laahu alaihi wasallam) in a state of
wakefulness with their physical eyes”. (Taskeenul Khawatir fi Mas’alatil
Haazir wan Naazir,pg.13, Maktabah-e-Haamdya,Lahore).
Nowhere
in the above definition has it been mentioned that “Haazir-o-Naazir” means
“omnipresent”. It seems that the entire research of Majlisul Ulema is based
on the issues which they have heard of or assumed.
THIRD
OBJECTION
Meelad
celebrations are declared as Haraam and an evil Bid’at because of the following
reason: “Meelaad functions are regarded as being of greater importance
than Salaat and performance of Salaat in Jamaat”.
OUR ANSWER
This
is another false accusation. No Muslim ever regards the Meelad function
as being more important than Salaat. It is almost 10 years that I am residing
in South Africa and I have attended hundreds of Meelad fuctions. Alhumdullilah,
I have always found that the Salaat arrangement had been made with Jamaat.
Those who are not punctual with their Salaat will miss Salaat even if they
are sitting at home or are gone to attend a Tableeghi Ijtima. Now, due
to some people not reading Salaat, does this make the Meelad function Haraam?
It
is strange that those who have never attended Meelad functions, to them
no arrangement of Salaat is made and people don't read Salaat at Meelad
functions. You are giving testimony of an issue to a place in which you
have not been present! Is this correct according to the Law of Shari’ah?This
objection is just an excuse to stop people from participating in the Zikr
(remembrance) of our beloved Rasool (sallal laahu alaihi wasallam).
Sometimes
we observe in a Nikah (marriage) assembly that people get delayed due to
some reason. Thereafter, some read their Salaat whileothers
do not. Will one pass a Fatwa that Nikah functions are Haraam? If a person
travellling by car from Johannesburg to Cape Town misses a few of his Salaah
or misses the Jamaat, will one pass a Fatwa that travelling in a car from
Johannesburg to Cape Town is Haraam?If
an assembly of Nikah and travelling remains Halaal, why then does the Meelad
function become Haraam?What criteria
are you using?
FOURTH
OBJECTION
Meelad
functions are declared Haraam because of the following reason: “Qawwali
- Music at Meelad functions”.
OUR
ANSWER
This
is another baseless accusation.I
have never observed any function of Meelad in which Qawwali is sung.If
anyone has Qawwali with music in a Meelad function then he or she should
be stopped and told that it is not correct. They should be advised to put
a stop to such an activity, butshould
not be stopped from celebrating the Meelad function.
Eid-ul-Fitr
and Eid-ul-Adha are days of worship and collective happiness for the Muslims.
Some people have made these days as occasions of merry-making. On Eid-ul-Fitr,
people in Johannesburg get together at the Zoo Lake. Inter-mingling of
sexes is seen openly. Women wear fancymake-
up on their faces. Blaring music is played. No Mufti has ever issued a
Fatwa that Eid-ulFitr or Eid-ul-Adha should be stopped based on the non-Shari’
activities, or that the days of Eid should not be celebrated anymore. Eid
celebrations are not stopped although many Haraam activities have certainly
mixed with the occasion. Why then should the Meelad celebrations be stopped?
FIFTH
OBJECTION
Meelad
function is declared Haraam because of the following reason: “Reciting
of verses which transgress the limits of legitimate praise, thus assigning
a position of divinity to our Nabi (sallal laahu alaihi wasallam).”
OUR
ANSWER
Here
is another lie and false accusation. We believe that if anyone writes or
says anything which proves Divinity to our Rasool (sallal laahu alaihi
wasallam), then that person isa
Kaafir and Mushrik. Majlisul Ulama failed to furnish any proof of the blasphemous
verse being sung. This is another accusation based on assumption. This
type of baseless accusation are not suitable at all for those who claim
to be learned.
SIXTH
OBJECTION
Meelad
function is declared Haraam and an evil Bid’at because of the following
reason: “The congregation of various types of people such as fussaaq (open
and rebellious sinners), immoral people with evil intentions, etc.)”
OUR ANSWER
Before
I answer this objection, I would like to ask all the Ulema of Deoband -
you say that the Prophet's and the Awliya do not have Knowledge of the
Unseen, since when do you have the Knowledge of the Unseen for you are
able to see the good or evil intentions of people?
Can
you say with certainty that not one amongst all those thousands of people
who attend the Ijtimais an open
sinner?I am sure that you cannot
because this type of claim can only be done via Wahi (Revelation). Many
sinners definitely attend the Ijtima. Why then you do not issue the Fatwa
that Ijtima and partaking in the Ijtima is Haraam and an evil Bid’at?
If
an open sinner recites Quraan,will
you stop the recitation because the sinner is participating in the recitation
of the Quraan? So if any sinner attends the Meelad function,why
then does the Meelad function become Haraam and an evil Bid’at?
SEVENTH OBJECTION
Meelad
function is branded Haraam, un-Islamic and an evil Bid’at because of the
following reason: “Singing at these functions by young boys and girls”.
OUR ANSWER
First
and foremost, to describe the beautiful recitation of praises of our beloved
Rasool (sallal laahu alaihi wasallam) with the word “singing” discloses
your hidden agenda. It is a psychological fact that if you describe something
with a distasteful or vile term it will definitely not create any importance
in the mind of people about what you wish to describe. Your job is to belittle
all those things which lead towards the love of Rasoolullah (sallal laahu
alaihi wasallam).
If
Na-Baligh (immature) boys and girls read in Meelad functions, there is
nothing wrong with that. Baaligha (mature) girls do not read at all in
Meelad functions.If in any function
a baaligha girl reads a Naat in front of the audience, that will not make
the Meelad Haraam. Rather, people should be told about the illegitimacy
of this act. The reading of Baligh boys in front of an audience is Ja’iz
(permissable). There is no proof in Shar’iah against it unconditionally.
Therefore, it should not be an issue of debate.
In
many Darul Ulooms, Amard (young boys with no beard grown yet) study with
adult men and they mix with each other. Sometimes, evil results of that
mixing emerge as well. Why then do the Ulema of Deoband not close Darul
Ulooms?If they do not wish to close
their Darul Ulooms, why then do they ask us to stop the celebration of
Meelad in which such danger does not even exist because young children
are under the continuous scrutiny of their parents and guardians? Otherwise,
explain the reason for your illogical objection!.
EIGHTH
OBJECTION
Meelad
is Haraam and Bid’at because of the following reason: “Inter-mingling of
sexes at such gatherings”.
We
may add that Majlisul Ulama published a very interesting ruling: “Even
if it is possible to screen the females completely from the man, then too,
it is not possible for them to emerge from their homes to attend these
functions for the simple reason that the Shari’ah has decreed that they
may not emerge from their homes for even Salaah in the Masjid”.(page
17)
OUR
ANSWER
This
is another false accusation. Women sit in Meelad gatherings separate from
men with necessary Shari’ Hijab.
NECESSARY
SHARI’ HIJAB (PARDAH)
The
Shari’ limit of Hijab for women is that they mustcover
the whole body besides the face, both hands and feet. Their hair must be
covered and the clothes must not be so thin that the colour of the body
may be seen. In the light of the Holy Quraan, Hadith and Fiqh it is not
compulsory for woman to cover the face, hands and feet from a Ghair Mahram.
(N.B.: It is Mustahab for women to cover the whole face and not Waajib)
For further reference consult “Tafseer Mazhari”, Vol. 6, pg. 493; “Tafseer
Kabeer”, Vol. 23, pg. 203; “ Roohul Ma’aani”, Vol. 18, pg. 128; “Khazin”,
Vol. 6, pg. 68; “Abu Dawood”, Vol. 2, pg. 211; “Mishkaat”, pg. 377; “Muslim”,
Vol. 2, pg. 212; “Mu’atta Imam Malik”, pg. 708; “Quduri”, pg. 246; “Kanzud
Daqa’iq”, pg. 424; “Mabsoot”, Vol. 10, pg. 152-153; “Badaai-us-Sanaai’”,Vol.
5,pg.121-122
If
the women attend the Meelad functions with Shar’i Hijab, which they do,
and sit separately from the men, surely this is not called “inter-mingling
of sexes”. Even if in a Meelad function, inter-mingling of sexes does occur,
the actual Meelad celebration still will not become Haraam or an evil Bid’at.
In this case, if such a thing happens then thepeople
shouldbe taught the correct manners.
Allama
Shaami (radi Allahu anhu) states: “One must not leave visiting the graves
just because some illegal activities are taking place, for example, inter-mingling
of sexes. Mustahabbaat (recommended acts) should not be left out because
of this type of illegal activities. It is necessary for the people to visit
the graves and stop the Bid’at”. (Fatawa Shaami: Kitabul Jana’iz - Discussion
on visiting the graves)
Allama
Shaami (radi Allahu anhu) has stated categorically that inter-mingling
of sexes will not make any Mustahab act Haraam or avoided. There were idols
in the Kaaba before Makkah was conquered, but Muslims did not leave out
performing the Tawaaf (circumbulation) or Umrah because of the idols. Yes,when
Almighty Allah gave them the power,they
eventually destroyed the idols.
When people go for Haj, there is inter-mingling of sexes at the airport, in the plane, during Tawaaf,at Mina and at Muzdalifah, yet no one puts a stop to Hajj. In Meelad gatherings, at least men and women sit separately and women are with Hijab. In the Nikah assembly, inter-mingling of sexes occurs and most of the women do not come with Shari’ Hijab. Will the Majlisul Ulama issue Fatwas condemning Nikah gathering to be Haraam? If not, why then is your entire effort spent to make Meelaad functions Haraam?
INTERESTING
RULING
Please read the eight objection (above) on the ruling of Majlisul Ulama and then read the our answer. There ruling is totally baseless. I wish that Majlisul Ulama could give proof of their ruling that under no circumstances may a woman emerge from her home.
LADIES
TA’LEEM BECOMES HARAAM
Women
belonging to the Tableeghi Jamaat have ladies Ta’leem programmmes, which
takes place sometimes during the day and sometimes during the evenings.
The women emerge from their homesand
gather at a particular house to have their programme. If, according to
the Majlisul Ulama’s argument, they cannot emerge from their homes even
for Salaat, how can they emerge from their homes for ladies Ta’leem? According
to the Fatwa of Majlisul Ulama, ladies Ta’leem programmes should also be
considered Haraam.
NINTH OBJECTION
According
to the Majlisul Ulama: “Salaat and its performance by Jamaat neglected
in a mass scale”.
OUR
ANSWER
To
show how seriously they object to the Meelad function, the Majlisul Ulama
are merely repeating their objections just to add more condemnation. Please
refer to the detailed answer given under objection number 3 earlier in
our book.
TENTH
OBJECTION
Meelad
is declared Haraam and an evil Bid’at because of the following reason:
“Abstention from command of Amr Bil Ma’roof and Nahy anil Munkar when these
becomes necessary at these funtions”.
OUR
ANSWER
This
is another baseles accusation. It seems that the Majlisul Ulama translate
“light” into “darkness”. We regard Meelad functions as the best opportunity
for “Amr bil Ma’roof” and “Nahy anil Munkar”. Our Ulema take full advantage
of these functions and command “Amr bil Ma’roof” and “Nahy anil Munkar”
(Commanding that which is Good and Forbidding that which is Evil).
The
members of Majlisul Ulama do not attend Meelad functions, so how then can
they say “Amr bil Ma’roof” and “Nahy anil Munkar”is
not carried out at these functions?
ELEVENTH
OBJECTION
Meelad
functions are declared Haraam and an evil Bid’at because of the following
reason: “Israaf or waste of money in unnecessary ventures”.
Thus,
it is proven that one may feed the people after an important virtuous deed.
Meelad is also an important virtuous deed in the eyes of the Believers.
Therefore, the distribution of food and sweatmeats is not Israaf (waste).
We
wish to remind you of the famous saying of Hazrat Ibn Umar (radi Allahu
anhuma). Somebody told Hazrat Ibn Umar (radi Allahu anhuma) that there
is goodness in waste. He immediately replied that to spend in goodness
is not waste.
TWELFTH
OBJECTION
Meelad is declared Haraam and an evil Bid’at because of the following reason: “Soliciting public funds for the upkeep and organizing of these functions”.
OUR
ANSWER
The
Wahabi and Deobandi public do not contribute to Meelad functions at all.
Why should there be a question of this nature? In most places, Meelad functions
are arranged by individual families. They do not collect funds from anybody.
In some places, certain organizations arrange massive Meelad gatherings
and the members collect funds only from those people who believe in Meelad
and thus, contribute happily. So, we ask, what is wrong with that? Don’t
you collect funds for your Tableeghi Ijtima, which is, in our view, a waste
of time and Muslim resources? Hundreds and thousands of Rands are spent
just to erect the structure of the stage and tent, etc. Where does that
money come from? Why does the Majlisul Ulama not issue a Fatwa against
Ijtima because of the use of public money? Why is the entire effort madeto
make Meelad Haraam only?
THIRTEEN
OBJECTION
Meelad
is declared Haraam and an evil Bid’at because of the following reason:
“Tashabboh bil Kufaar, the celebration of birthdays and anniversaries has
no connection with Islam. This is an exclusive custom of the Kuffaar. Our
Nabi (sallal laahu alaihi wasallam) did not celebrate birthdays and anniversaries.
Nor did the Sahabah or the great learned Jurists of Islam. Such celebrations
have no basis in the Shari’ah. In upholding these innovatory customs, Muslims
are in fact imitating the Kuffaar and this our Nabi (sallal laahu alaihi
wasallam) has strictly forbidden”.
OUR
ANSWER
A.
The Ulama of Deoband celebrated their hundred years anniversary of Darul
Uloom Deoband in which they called Indhira Ghandi who was dressed in a
Sarrie. She was seated on the stage while hundreds of Ulama were seated
on the ground. Was this Islamic? Early Muslims did not celebrate hundred
years establishment of Islam which was far more important that the establishment
of Darul Uloom Deoband. According to you, our Nabi (sallal laahu alaihi
wasallam) did not celebrate birthdays and anniversaries. If the Ulama-e-Deoband
claim to be true followers of the Sunnah, why then did they celebrate the
hundred year anniversary of Darul Uloom Deoband? Was this not a Bid’at?
According
to you, every Bid’at is an evil Bid’at. Well, I suppose that it is permissible
in the Shari’ah of Deoband that you mayact
upon evil Bid’ats sometimes or maybe there is exemption for Ulema-e-Deoband
in Shari’ah as there is exemption for elite Brahaman Caste in Hinduism!
B.
It is Sunnah to commemorate happiness. In order to explain this, I would
like to quote a Hadith: “Rasoolullah (sallal laahu alaihi wasallam) was
asked about fasting on a Monday. He replied, ‘I was born on that day and
Wahi (Revelation) began upon me on that day’.” (Mishkat, Kitabus Sawm,
Baab Sawmut Tatawwo)
It
is now proven that to keep fast on a Monday is Sunnah because Rasoolullah
(sallal laahu alaihi wasallam) was born on that day. Two issues are proven
from the above Hadith:-
1.
To commemorate important things is Sunnah.
2.
It is Sunnah to do virtuous deeds and express happiness on the birth of
Rasoolullah (sallal laahu alaihi wasallam). These virtuous deeds can be
in the form of Badni Ibaadat (bodily worship), such as fasting and Nafil
Salaah, or it can be in the form of Maali Ibaadat (worship by utilising
one’s wealth for Deen), like charity, feeding and distributing sweatmeats,
etc.
To
brand Meelad celebrations as being similar to the act of the Kufaar is
an insult to Rasoolullah (sallal laahu alaihi wasallam) and an expression
of total ignorance.
FOURTEENTH OBJECTION
Meelad
is declared Haraam and an evil Bid’at because of the following reason:
“MAINTAINING A CUSTOM WHICH WAS ORIGINATED BY IRRELIGIOUS PERSONS.It
has already been explained elsewhere in this article that the originators
of Meelad custom were irreligious persons. Six hundred years after our
Nabi (sallal laahu alaihi wasallam), the irreligious ruler of Irbal, assisted
by irreligious learned men, invented and established this custom. Thus,
those who organize Meelad functions and those who participate in them are
in reality assisting to establish a practise introduced by evil men. They
are aiding and abetting in the fostering of a custom which is in total
conflict with the Shari’ah of Islam. It is a great crime to maintain and
encourage customs and practices which were brought into being by those
who had no connection with the Deen, more so, when these customs and practices
are a conglomeration of un-Islamic elements”.
OUR ANSWER
Some
scholars have written that Meelad was invented in the 7th century by the
king of Arbal, Abu Sa’eed Muzaffar. Those scholars have explained this
with the reference of Haafiz Ibn Kaseer. But this not correct. Haafiz Ibn
Kaseer has mentionedAbu Sa’eed Muzaffar
in detail in “Al Bidaya Wan Nihaya”. He wrote that King Abu Muzaffar used
to celebrate Meelad-un-Nabi with pomp and glory, but nowhere has he mentioned
that the King was an inventor of Meelad.
We
present a complete quotation of Haafiz Ibn Kaseer for a clear understanding.
Ibn Kaseer writes regarding the events of the year 630 A.H.: “Amongst pious,
generous and great Kings, there was a King, Abu Sa’eed Muzaffar. He used
to celebrate Meelad in Rabi-ul-Awwal. His assembly of Meelad used to be
one of its kind. He was brave, a thinker, pious, just and an Aalim of Deen.
Sheikh Abul Khitaab Ibn Dahya wrote a book on the topic of Meelad titled
‘At Tanweer fi Moulidil Basheerin Nazeer’. On this, the King rewarded the
Sheikh with one thousand Dinars. His government remained for a long time.
He died while besieging Aka. His government and his character was excellent.
Those people who attended the Meelad function arranged by King Muzaffar
say that in his Meelad function there used to be 5 000 roasted sheep heads,
10 000 chickens, 100 000 pieces of cheese and 30 000 pieces of sweatmeats.
Great Ulama and Sufis of that period participated in his Meelad assembly.
His food table was open for people of all walks of life and from all areas.
He used to give charity in all types of Ibaadah. He used to spend a lot
on the Ibaadah of Makkah and Madina. He used to spend 30 000 Dinars in
arranging water for Makkah and Madina. Charities which he gave secretly
are hidden from us. May Allah send His Mercy upon King Muzaffar. He died
in the year 630 A.H. in the fort of Arbal. He made a Wasiyat to be buried
in Makkah but it was not carried out. He is buried in the neighbourhood
of Hazrat Ali (radi Allahu anhu)”. (Al Bidaya Wan Ni haya, Vol. 13,pg.
136-137,Darul Fikr, Beirut)
The
following matters arise from the statement of Haafiz Ibn Kaseer:-
1.
King Abu Sa’eed Muzaffar was not the inventor of Meelad celebrations,
2.
He was a pious, brave, thinker, just, an Aalim-e-Deen and not an evil man,
3.
Great Ulama and Sufisof that time
participated in Meelad functions,
4.
He was generous and hospitable,
5.
Nowhere is it said that he used to spend Baitul Maal money to celebrate
Meelad,
6.
People like Haafiz Ibn Kaseer regarded King Muzaffar as one of the great
kings amongst Muslim Kings.
Note
that all the things which the Majlisul Ulama have mentioned about King
Muzaffar are without any reference, therefore, making them unreliable.
We have given our references in detail. You may check the original source.
FIFTEENTH OBJECTION
Meelad
functions are branded Haraam and un-Islamic because of the following reasons:
“Reviling and branding as unbelievers and heretics those who do not participate
in these functions”.
OUR ANSWER
This
is another lie and baseless accusation. This objection has already been
answered under the Second Objection earlier in our book. Please see the
details there.
SIXTEENTH OBJECTION
Meelad
function is branded Haraam because of the following reason: “Regarding
the distribution of sweetmeats as essential. This too, is a further transgression
committed against the Law of Allah. This custom of distributing sweetmeats
at these functions is regarded as compulsory.A
gross falsity in the name of Islam”.
OUR
ANSWER
This
is another lie and baseless accusation. No Sunni Muslim believes, wrote
or said that the distribution of sweetmeats is compulsory.If
you are certain with your claim, why then are you hiding the proof? It
seems that the Deobandi Ulama have qualified in a Masters Degrees in lying,
deceiving and making false accusations.Remember,this
is an issue of belief. You are unable to ascertain someone's belief without
that person uttering it or writing it. Why not show us who uttered or wrote
that the distribution of sweetmeats is compulsory in Meelad functions?
SEVENTEENTH
OBJECTION
Meelad
functions is branded as Haraam because of the following reasons: “The belief
thatthe soul of our Nabi (sallal
laahu alaihi wasallam) presents itself at the Meelad function. This factor
has already been explained under the section dealing with Qiyaam, and it
was shown there how crime of Shirk is resultant on this belief”.
OUR
ANSWER
The
answer to this objection has already been explained in the section of Qiyaam.
It was shown how ignorant Mujlisul Ulema are about the teaching of their
own Elders.
Alhamdulillah!
Thus far, we have answered all the 17 objections of Majlisul Ulema which
will provide the reader with the full knowledge of the deception of Majlisul
Ulema. Beside these 17 objections there are some other issues which we
feel needs to be explained as well. With the Blessings of Allah, we will
elaborate on those issues.
REPLY
TO MAJLISUL ULAMA’S
OTHER
OBJECTIONS
OBJECTION
Majlisul Ulema wrote on page 8:- “Ibn Masood (radi Allahu anhu) heard that some people gathered in the Musjid and were reciting ‘Laa-ilaaha ilallah’ and Durood Shareef aloud. He went to them and said: ‘This (way of recital) was non-existent during the time of the Nabi (sallal laahu alaihi wasallam).I regard you as innovators.’ Ibn Masood (radi Allahu anhu) repeated this over and over until the people were rejected from the musjid”.
FATAWA
QAADHI KHAN
It
must be noted here that these people were only reciting Laa-ilaaha illallah
and Durood Shareef, and both these are acts of Ibaadat of a very high order.Despite
this, Hazrat Ibn Masood (radi Allahu anhu) had these people ejected from
the musjid and described them as innovators because they were reciting
these two forms of Thikr in a manner not taught by our Nabi (sallal laahu
alaihi wasallam) and in a manner not practiced by the noble Sahabah of
Rasulullah (sallal laahu alaihi wasallam). Further, Hazrat Ibn Masood (radi
Allahu anhu) said: “This method was not in vogue during the time of Rasulullah
(sallal laahu alaihi wasallam)”.
This
statement of Hazrat Ibn Masood (radi Allahu anhu) clearly means that if
a form of worship was not instructed by our Nabi (sallal laahu alaihi wasallam)
then it will be a Bid'ah. If the Sahaba did not entertain any new systems
or any new ways of worship then we have no right whatsoever of introducing
into Islam any new way or form of worship.
OUR ANSWER
There
are two answers to this misleading attempt:-
1.
You are also Bid’ati and act upon Haraam as well. You shout “Naara Takbeer”
during your Jalsas when the lecturer makes a good point. You do not pass
Fatwa against that and do not stop that loud Zikr.
Moulana
Rashid Ahmed Gangohi writes: “Zikr is correct in whatever way it may be”.
(i.e., loud or soft) (Fatawa Rashidia, pg. 251) According to your Fatwa,
MoulanaRashid Ahmed Gangohi has
become a Bid’ati. Why then do you people make so much noise about Bid’at?
Your Elders are Bid’atis themselves!
2.
The qoutation of “Fatawa Qazi Khan” is explained in “Fatawa Bazaazia”:
“To make Zikr with a loud voice is permissible as it happens in Azaan,
Khutba, Jumma and Haj. This issue is explained in Fatawa Kharia Tharaly.
Whatever is mentioned in Fatawa Qazi Khan,it
means harmful loudness (is Bid’at)”. (Fatawa Bazaazia, pg. 378)
It
became obvious from here that Hazrat Ibn Masood (radi Allahu anhu) called
those people Bid’atis who were making Zikr with harmful loudness. It is
possible that they may have been making loud Zikr at the time of Jamaat
or that this might cause harm to the Deen.
This
“proof” which Majlisul Ulema presented to prove that Meelad functions are
Bid’at did not help them at all. Rather it made them Bid’atis because Moulana
Rashid Ahmed Gangohi wrote eight Fatawa in “Fatawa Rashidia” proving that
loud Zikr is permissible.
OBJECTION
On
page 7, Majlisul Ulama wrote (N.B. Transliterations were in Arabic):
A
man sneezed in the presence of Abdullah Ibn Umar (radhiyallahu anhu) and
said: “Al-Hamdu lil laahi was salaamu 'ala rasoolil laahi”.
Abdullah
Ibn Umar (radhiyallahu anhu) immediately rebuked this person and said that
our Nabi (Salla lahu alayhi wa sallam) taught us to recite : “Al-Hamdu
lil lahi 'ala qulli haalin” when we sneezed. This Hadith has been narrated
by Tirmizi.
The
point which we have to ponder here, is Abdullah Ibn Umar's rebuke because
this man recited was, “Salaamu 'alar rasoolil laah”, after the words “Al-Hamdu
lillaahi”. In reality, the recital of the sentence was “Salaamu 'alar rasoolil
laah” is an act of merit. The more we remember Rasulullah Sallal lahi alayhi
wa sallam the more thawaab we get. In fact, we have been commanded to constantly
offer salutations to our Nabi sallal lahu alayhi wa sallam. However despite
this, Hadhrat Abdullah Ibn Umar (radhiyallahu anhu) (one of the great Sahabah)
rejected this form of recitation after one has sneezed. And, the reason
as explained by Hadhrat Abdullah Ibn Umar (radhiyallahu anhu) was that
this formula was not taught to us by Rasulullah sallal lahu alayhi wasallam.
OUR
ANSWER
From
this Hadith it is proven that people should not add any thing to that what
is being proven in Shari’ah. It is stated in “Durre Mukhtaar”: “Rasoolullah
(sallal laahu alaihi wasallam) said, ‘Do not mention me (my name) at the
time of sneezing and at the time of slaughtering’”. (Durre Mukhtaar, Kitaabuz
Zabaih)Therefore, the saying of that person's, “Assalaamo Ala Rasulillah”
falls under the prohibited command. It was the duty of Hazrat Ibn Umar
(radi Allahu anhuma) to stop that person from committing a prohibited act,
and, Alhamdulilah, wealso stop people
from performing prohibited acts.
We
say that the reason of stopping was because this man established the rule
of greeting by saying “Assalaamo Ala Rasulillah” at such an occasion in
which there was already a fixed rule of Shari’ah to say “Al hamdo lillah”.
This was against the Shari’ah and a change in the Deen. What relation can
this incident have with the celebration of Melaad Shareef? The increase
and creation of good and virtuous deeds in Islam is in accordance with
this Hadith, “Whosoever establishes a virtuous path in Islam will be rewarded.”
(Mishkaat, Babul I’lm). This (Melaad) is not against the Shari’ah, and
it does not cause a change in the Deen. In fact, it is a virtuous deed
in which a person is rewarded.
In
conclusion, I wish to state with regards to the Hadith of sneezing that,
that person added “Assalamo Ala Rasulillah” which was in contradiction
to the Nahi (prohibition) of Rasoolullah (sallal laahu alaihi wasallam).
Therefore, Hazrat Ibn Umar (radi Allahu anhuma) did his duty and stopped
him.
Practices
attached to Melaad are not prohibited in Shari’ah, so to make analogy of
non-prohibited practices on the prohibited practices isincorrect
and based on ignorance.
Majlisul
Ulama have used wrong analogies throughout their book, “Moulood and the
Shari’ah”, to prove Melaad as Haraam, which makes veryclear
the height of their “Islamic knowledge”.
OBJECTION
On
pages 8-9, Majlisul Ulama wrote:
“Mujahid
says that Urwah Bin Zubair and himself entered the Musjid and saw Abdullah
Ibn Umar (radhiyallahu anhu) sitting near to the room of Aishah (radhiyallahu
anha). Some people in the masjid were performing the Dhuhaa prayers (the
Salaat which is performed sometime after sunrise). We asked Ibn Umar (radhiyallahu
anhu) about the Salaat being performed by these people. He replied that
it was a Bid'ah innovation”. (Bukhari-Muslim)
It
should be remembered that Salaatud-Duhaa has been narrated by many Sahaabah.
It is an act of Ibaadat which carries considerable reward. We are encouraged
to perform this salaat. The great pious men of Islam hardly omit this salaat.
However, despite this fact, Hadhrat Abdullah Ibn Umar (radhiyallahu anhu)
described the Dhuhaa Salaat of this particular group of people as Bid'ah.
The reason for branding it as Bid'ah is the fact that these people originated
a new method of performing this prayer. They congregated and performed
this salaat conspicuously in the Musjid, and this method of performing
it in congregation form was not instructed by our Nabi sallal lahu alayhi
wa sallam”.
OUR
ANSWER
This
argument is not useful at all for the deniers of Melaad celebration, because
Hazrat Ibn Umar (radi Allahu anhuma) regards this Salaat of Dhuhaa as Bid’ate
Hasanah. Khaatamul Mohaddeseen, Imam Zurqani (radi Allahu anhu) quotes
a narration from Sha'bi in “Sharah Mawaahib”: “I have heard Ibn Umar saying,
‘Muslims have not invented anything better than Salaatud Dhuhaa (Chaasht)’.
Ibn Shaiba reports from Hakam Bin Abdullah Bin Ishaaq Bin Al A'raj, who
said, ‘I asked Ibn Umar about Salaatud Dhuhaa. He replied, ‘It is Bid’at
and what a good Bid’at it is’.” (Sharah Mawaahib Le Zurqaani, pg. 13, with
the reference of Anwaare Saate’ah, pg. 84)
The
Ulama of Islam said that this was not the denial on Salaatud Dhuhaa itself
because this is Bid’ate Hasanah according to Hazrat Ibn Umar (radi Allahu
anhuma) as well. In fact, people were reading this Salaat with the proper
arrangement in the Masjid like Fardh Salaat, and this was against the Hadith.
Imam
Tirmizi reported a Hadith from Hazrat Umar, Jabir, Abu Sa’eed, Abu Hurairah,
Ibn Umar, Hazrat Aisha, Abdullah Ibn Mas’ ood and Zaid Bin Khalid (radi
Allahu anhum) that Rasoolullah (sallal laahu alaihi wasallam) said, “Opeople,
read your Nafil Salaat at home”.
Hazrat
Ibn Umar (radi Allahu anhuma), through his Ijtihaad (authoritative interpretation),
found this practice of some people against the Hadith, and for this reason
he declared it as Bid’at. We also say that if anything is being invented
against the Quraan and the Hadith (Sunnah) it is an evil Bid’at.
Therefore,
this argument cannot be used against Meelad celebration, because Meelad
celebration is not against any commandment of the Quraan or the Hadith.
OBJECTION
Majlisul
Ulema writes under the title:- “WHAT THE LEARNED AUTHORITIES OF ISLAM SAY
ABOUT MOULOOD - Imam Ahmad bin Muhammed bin Basri Maaliki (radi Allahu
anhu) states: “And, the Ulama of the four Mathhabs (Hanafi,Shafi,
Hambali and Maaliki) are unanimous in condemning this practice (i.e. Meelaad
)”. (Al Qoulul Mu'tamad).
OUR
ANSWER
Allama
Burhanuddin Halbi (radi Allahu anhu) writes refuting this: “Undoubtedly,
Ibne Hajar has originated Meelad from Sunnah, and similarly, did Hafiz
Imam Suyuti, and both of them severely refuted the saying of Allama Maliki
that Meelaad is evil Bid’at”. (Sirat Halbia, pg. 80). A quotation that
had been refuted by great Ulema like Hafiz Ibn Hajar and Imam Suyuti (radi
Allahu anhuma) is the kind of proof of Majlisul Ulema against Meelad.
OBJECTION
Majlisul
Ulema wrote:- Imaam Ibnul Haaj states: “Among the Bid'ahs (innovations)
which these people have introduced is the practice of Moulood during the
month of Rabi-ul-Awwal. They believe that the Moulood is among the great
acts of Ibadaat (worship) and the customs of Islam. This practice consists
of Bid'ahs and Haraam acts”. (Mudkhal, pg. 20)
ANSWER
Imaam
Ibnul Haaj did not write anything in “Madkhal” against Meelad itself in
the manner that Majlisul Ulema expressed themselves.He
only said that Meelad is a Bid’at. We shall elaborate on the point of “Bid’at”
later in the book.
Imaam
Qastalaani (radi Allahu anhu) explains the statement of Ibnul Haaj: “Imaam
Ibnul Haaj has discussed in detail and refuted those things which people
have invented through their carnal desires; adding singing with prohibited
instruments in Meelad. Allah reward Ibnul Haaj for his good intentions”.
(Mawahibul li Duniya, Vol. 1, pg. 27)
Allama
Ibnul Haaj (radi Allahu anhu) did not deny the very celebration of Meelad
itself but those actions which are not permissible in Islam.Every
Sunni Muslim also disapproves of un-Islamic activities if that take place
in Meelad.
Allama
Yousuf Salihi (radi Allahu anhu) comments on the statement of Ibnul Haaj:
“Allama Ibnul Haaj did not condemn Meelad itself. But, he refuted those
assemblies which contain un-Islamic and prohibited activities. He called
Meelad Bid’at. This is against what he has first said (he approved of Meelaad).
Maybe he meant Bid’at to beBid’at-e
Hasannah (good innovation)”. (Sobolul Huda War Rishad, Vol. 1, pg. 453)
OBJECTION
Majlisul
Ulema writes: “Shaikhul Islam, Taimiyyah Hambali, rejected this practice
in his Fatawa”. ( pg. 21)
OUR ANSWER
Ibne
Taimiyyah was a misled person, so his Fatawa against Meelaad carries no
weight in our view.
Hafiz
Ibn Hajar Asqalaani (radi Allahu anhu) writes in “Ad Durarul Kaamina” that:
“Ibne Taimiyyah wrote in ‘Aqeedah Hamvia’ and in ‘Waastia’ in which mention
is made about Allah's Face and Hand and Shin are real Attributes of Allah,
and Allah Ta’ala is sitting on the Arsh (Throne) physically. Some people
have regarded Ibne Taimiyyah as Zindiq (heretic) because he used to say
that you cannot seek help from Rasoolullah (sallal laahu alaihi wasallam).
“Some
Ulema have said that he was a Hypocrite because he used to say that Hazrat
Ali (radi Allahu anhu) made mistakes at 13 occasions and went against the
Quraan.His fight was for Government
(position) only, he was defeated every time. He tried to gain power again
and again but he failed every time. He (Ibne Taimiyyah) said that Hazrat
Uthman (radi Allahu anhu) was a lover of wealth; Abu Bakr (radi Allahu
anhu) was old and he did not know what he was doing; Hazrat Ali (radi Allahu
anhu) became a Muslim in childhood and the Imaan of a person in his childhood
is not reliable according to one group”. (Ad Durarul Kaaminah, Vol. 2,
pg.155).
The
grudge for Hazrat Ali (radi Allahu anhu) is a sign of a Hypocrite. A person
who has this type of filthy belief has no right to represent Islam.
Hafiz
Ibne Hajar (radi Allahu anhu) writes further: “Sheikh Naqi’uddin Subki
has written many books refuting Ibne Taimiyyah because Ibne Taimiyyah regarded
travelling with the intention of visiting the blessed grave of Rasoolullah
(sallal laahu alaihi wasallam) as Haraam. Ibne Hajar Asqalaani says that
this thought of Ibne Taimiyyah is really disgusting”.
The
charges of infidelity on Ibne Taimiyyah are approved by Mullah Ali Qari.
For further reference please consult “Sharah Shifa Ala Nasseemir Riaz”,
Vol. 3, pg. 514, and “Fatawa Hadisia”, pg. 99, 173.
Thus
far, Majlisul Ulema has failed in producing concrete proof against the
celebration of Meelad.
OBJECTION
Majlisul
Ulema wrote: “In India, we see blood flowing because some refuse to take
part in these functions”.
OUR ANSWER
Is
Majlisul Ulema bold enough to admit who causes this bloodshed? In fact,
Muslims will be shocked to learn that fanatical and aggressive Wahabis
and Deobandis embark on a campaign to cause bloodshed and kill innocent
Muslims. The incident at Azaadville bears testimony to this fact. To refresh
the memory of the Muslim public, a few years ago a band of Wahabi and Deobandi
followers killed an innocent Muslim, Sheik Mohayuddin Shaheed, just because
he participated in Meelad!
OBJECTION
Majlisul
Ulema wrote: “So this practice of Moulood was originated by irreligious
people. In the year 604 Hijri this king, Muzaffaruddin Koukari, introduced
this custom with the aid of some learned people whose purpose was to gain
the wealth and honour of this world.A
notable and a prime instigator in the origination of this custom was one
Molvi Amr Bin Dahya Abul Khattab who died in the year 633 Hijri.He
was a great supporter of the worldly and irreligious king of Irbal who
introduced this custom.
“Every
unbiased Muslim will realise from the aforegoing discussion that the Moulood
custom was introduced by evil men and given prominence by evil men.Islamic
history bears testimony to this fact.Right
from its inception, all the great and pious Ulama and Jurists of Islam
have condemned this innovation and have warned against participation in
these un-Islamic functions. There exists consensus of opinion among the
true learned Ulama of Islam that the customary Meelad functions are not
permissible”.
OUR
ANSWER
We
have already proven with the reference of Hafiz Ibne Kaseer (radi Allahu
anhu) that:-
1.
Meelad was not originated by King Muzaffar. In actual facts, Meelad existed
before him. There is no evidence to suggest that he was the founder of
Meelad functions.
2.
He was not an evil man. Ibne Kaseer writes that he was a pious man, just,
kind and learned.
3.
Hafiz Ibne Kaseer (radi Allahu anhu) wrote about Sheikh Amr Bin Dahya Abul
Khattab saying that Sheikh Bin Dahya wrote a book in favour of Meelad.
There is no mention whether he was an evil man or a good man.
Let
us examine one of the statements of Majlisul Ulema from the above quotation:
“Moulood custom was introduced by evil men and given prominence by evil
men”.
We
will be presenting a few evidences to show the readers that what type of
people gave prominence to Moulood and wrote books in the favour of Moulood
celebration.Were they evil or good
people?You bethe
judge.
1.
Allama Jalaaluddin Suyuti (radi Allahu anhu) is a renowned scholar of Islam
and possessed the true love of Rasooullah (sallal laahu alaihi wasallam).
Sheikh Anwar Shah Kashmiri Deobandi writes about Imam Suyuti: “According
to me, it is possible to see Rasoolullah (sallal laahu alaihi wasallam)
in the awakening state. As it is reported from Imam Suyuti that he saw
Rasoolullah (sallal laahu alaihi wasallam) twenty-two times and he asked
Rasoolullah (sallal laahu alaihi wasallam) regarding some Ahadith. He amended
those Ahadith after Rasoolullah (sallal laahu alaihi wasallam) rectified
them”. (Faizul Baari, Vol. 1, pg. 304, Cairo)
Imam
Suyuti (radi Allahu anhu) writes about Meelad: “According to me, gatherings,
recitations of the Quraan, mentioning incidents of the holy life of Rasoolullah
(sallal laahu alaihi wasallam) and mentioning those signs which appear
at the time of his birth are amongst the good innovations in which a person
is rewarded because in this there is respect, love and expression of happiness
for the arrival of Rasoolullah (sallal laahu alaihi wasallam)”. (Al Haavi
Lil Fataawa, Vol. 1,pg. 189)
According
to the Majlisul Ulema, Imam Suyuti (radi Allahu anhu), who was blessed
twenty-two times with the Ziyaarat (visit) of Rasoolullah (sallal laahu
alaihi wasallam) in a wakeful state, is an evil man. Allah forbid! Why?
Because he gave prominence to Meelad?
2.
Shareh Bukhari Imam Qastalaani (radi Allahu anhu) writes: “In the month
of the birth of Rasoolullah (sallal laahu alaihi wasallam) Muslims always
had assemblies. In the nights of that month they gave charities and expressed
happiness. They always increased good deeds in those nights. They always
made arrangements to read the Meelad of Rasoolullah (sallal laahu alaihi
wasallam) with the auspicious (hope) that Allah show His blessings upon
them. One of the experienced Barakah (blessing) ofMeelad
is that, that the year passes upon them peacefully.May
Allah send His Blessings and Favour upon that person who took Meelaad-un-Nabi
as Eid, so this Eid should become reason of hardness upon that person who
has disease in his heart”. (Mawahe bul Le Dunya, Vol.1,pg.
27, Egypt)
Imam
Qastalaani (radi Allahu anhu) made Du’a for those people who took Meelad
as Eid and he said that this Eid becomes very painful for those whose hearts
are sick. Majlisul Ulema proved by writing the book against Meelad that
they are in severe pain about the Meelad celebrations and by people taking
Meelad as their Eid.
According
to the Fatawa of Majlisul Ulema, Imam Qastalaani (radi Allahu anhu) is
an evil man because he has given prominence to Meelad. Allah forbid!
3.
Hazrat Sheikh Abdul Haqq Mohaddith Delwi (radi Allahu anhu) writes: “All
Muslims have always celebrated Meelad functions in the month of Rabi-ul-Awwal.They
always gave charities in the nights of that month and expressed their happiness.
This is a common practice of Muslims that they particularly make mention
of those incidents which are related to the birth of Rasoolullah (sallal
laahu alaihi wasallam)”. (Ma Sabata Bis Sunnah,pg.
102)
According
to the Fatwa of Majlisul Ulema, Sheikh Abdul Haqq (radi Allahu anhu) is
an evil man because he has given prominence to Meelad. Allah forbid!
4.
Mullah Ali Qari (radi Allahu anhu) writes: “Firstly, we see that it is
permissible to arrange an assembly of Meelad. It is permissible to participate
in that assembly for the purpose of listening to the praises and character
of Rasoolullah (sallal laahu alaihi wasallam). Inviting people and expressing
happiness is permissible. Secondly, we do not say that it is Sunnah to
celebrate Meelad on any fixed night. Anyone who believes that it is Sunnah
to celebrate Meelad on any fixed night (and not in any other night) is
a Bid’ati because the Zikr of Rasoolullah (sallal laahu alaihi wasallam)
is required all the time. Yes, in the month in which Rasoolullah (sallal
laahu alaihi wasallam) was born, has more preference”. (Al Mouridur-ravi
fil Moulidin Nabi, pg. 6-7)
A
great Muhaddith like Mullah Ali Qari (radi Allahu anhu) regarded Meelad
as permissible, but the thought of him being evil man according to the
Fatwa of Majlisul Ulama is preposterous! Allah forbid!
5.
Allamah Ibn Abedeen Shami (radi Allahu anhu) writes: “Every person who
is truthful in the love of Rasoolullah (sallal laahu alaihi wasallam) should
express happiness in the month of Rabi-ul-Awwal . He should arrange an
assembly for the Meelad of Rasoolullah (sallal laahu alaihi wasallam) in
which the incidents of his birth are explained with correct Ahadith. There
is a strong hope from Allah that such a person will be included in the
group of pious people with the intersession of Rasoolullah (sallal laahu
alaihi wasallam)”. (Jawahi Rul Bihaar, Vol. 3, pg.340
with reference to Sharhul Moulid Le Ibne Hajar)
What
a beautiful quotation of Allamah Shaami (radi Allahu anhu) about Meelad!
But, according to the Fatwa of Majlisul Ulama (Allah forbid!) he has become
an evil man.
6.
Haji Imdaadulllah Muhajir Makki (radi Allahu anhu) writes: “The way of
life of a Faqeer (himself) is this. I participate in Meelad celebrations.
In fact, I consider it a means of blessings and arrange it every year and
in Qiyaam (standing) I find enjoyment”. (Faisalah Haft Mas'ala, pg. 5,
Madani Qutub Khana, Lahore)
Hazrat
Haji Imdaadullah (radi Allahu anhu) is the spiritual mentor or Peer-o-Murshid
of Moulana Qassim Nanotwi, Moulana Rashid Ahmed Gangohi and Moulana Ashraf
Ali Thanwi. The members of Majlisul Ulema, Y.M.M.A. and all other Deobandis
are devotees of the above mentioned Ulema. The Peer-o-Murshid of these
three Ulemas participated in Meelad throughout his life and he enjoyed
doing this.According to the Fatwa
of Majlisul Ulema, Haji Imdaadullah (radi Allahu anhu) has become an evil
man. Allah forbid! It is common sense that if someones Peer-o-Murshid is
an evil man, then all the Mureeds (devotees) are evil people as well.With
the enthusiasm of making Meelaad Haraam, Majlisul Ulema have made the entireDeobandi
fraternity into evil people. “ The lamp of the house has burnt the house”.
EARLY
SCHOLARS WHO WROTE ON THE TOPIC OF MEELAD-UN- NABI (SALLAL LAAHU ALAIHI
WASALLAM)
Books
written on this topic are many, some in poetry form and some in prose.
We cannot mention all those books because there are so many. We will mention
here a few books which became famous and are written by renowned scholars
of Islam.
1.
Haafiz Ibn Nasiruddin Damishqi (radi Allahu annhu): He is amongst the great
Imams and Mohaditheen. He was born in 777 A.H. and passed away in 842 A.H.Hafiz
Ibn Fahd wrote about Damishqi in “Lah Zul Al Haaz Fee Tazkaratil Hufaaz”,pg.
319. Ibn Nasiruddin Damishiqi was a great historian. He was appointed as
Sheikhul Hadith in Al Ashrafia Darul Hadith of Damascus. He is the author
if many books and on the topic of Meelad, he has written three famous books,
namely, “Jaame ul Aasaar Fee Moulidin Nabiyyil Mukhtaar (3 vol.)”; “Al
Lafzur Raa’iq Fee Moulide Khairil Khalaa’iq” and “Mouredis Saadi Fee Moulidil
Haadi”.
2.
Haafiz Iraqi (radi Allahu anhu): Hafiz Iraqi's full name is Hafiz Abdur
Rahman Bin Al Hussain Bin Abdur Rahman Al Misri. He was born in 725 A.H.
and passed away in 808 A.H.Any person
who is familiar with this art of Hadith must know him well. He is an authority
in the field of knowledge of Hadith. He was a genius and a unique person
in his time. He wrote a book on Meelad-un Nabi named “Al Mouridul Hani
Fil Moulidin Nabi”.
3.
Hafiz As Sakhaawi (radi Allahu anhu): Muhammed bin Abdul Rahman bin Muhammed
Qahiri, famously known as “Hafiz As Sakhaawi” was born in 831 A.H. and
passed away in 902 A.H. in Madinatul Munawwarah. He was a renowned Historian
and Hafiz of Hadith.Imam Showkaani
(radi Allahu anhu) said: “If As Sakhaawi did not write any book other than
except ‘Ad’dow ul Am’, still this one book is enough proof for his Imaamat
(being an authority in knowledge)”.He
wrote a book on the topic of Meelad named “Moulid un Nabi”.
4.
Mullah Ali Qari (radi Allahu anhu): His name was Imam Mullah Ali Qari Bin
Sultan Bin Mohammed Al Harwi. His demise was in 1014 A.H. Imam Showkaani
writes in “Al Badrut-taale” that Mullah Ali Qari was a Hafiz of Hadith,
a Mujtahid (Jurist Imam), and a great lion of the Islamic world. Mullah
Ali Qari wrote a book on the topic of Meelad named “Al Mowre Dur Rawi Fee
Moulidin Nabi”.
5.
Ibn Kaseer (radi Allahu anhu): Hafiz Imam Imdaaduddin Ismail Bin Umar Bin
Kaseer (passed away in 774 A.H.), the author of “Tafseer Ibne Kaseer”,
also wrote a book on Meelad which is presently being printed in Egypt with
the marginal notes of Dr. Salaahudeen Al Munjad.
6.
Imam Ibn Hajar Al Makki (radi Allahu anhu): Abul Abbas Ahmad Bin Muhammed
Bin Ali Bin Hajar Haitmi Al Makki Ash Shafee (passed away in 974 A.H.)
is a personality who needs no introduction. He was the teacher of Hazrat
Mullah Ali Qari (radi Allahu anhu).He
wrote two books on the topic of Meelad-un- Nabi, namely, “Tahrirul Kalaam
Fil Qiyaam Inda Zikre Moulede Sayyedil Anaam” and “Tohfatul Akhyaar Fee
Moulidil Mukhtaar”.
7.
Imam Ibne Jowzi (radi Allahu anhu): Abdur Rahman Bin Ali Bin Mahmood Bin
Ali Bin Abdullah Bin Hamadi Al Qarshi Al Faqih Al Hambali (passed away
in 597 A.H.) was a very well known Muhaddith and Historian. He has written
more then 159 books.A detailed biography
about him is found in “Tazkaaratul Huffaaz”, Vol. 4, pg. 135.He
wrote a book on Meelad-un- Nabi called “ Al Moulidul Uroos”.
8.
Imam Jalaaluddin Suyuti (radi Allahu anhu): Who does not know about Abdur
Rahman Bin Bar Bin Muhammed Bin Saabiqun Al Khazri Suyuti? His academic
station is obviously known by every person like the sun. He was a great
Muhaddith.He wrote approximately
700 books. He also wrote a book on Meelaad-un-Nabi which is famous and
has been accepted throughout the world. The name of the book that he wrote
is “Husnul Maqsad Fee Amalil Moulid”. This book is now included in “Al
Haawi Lil Fataawa”.
Besides
these great Muhadditheen, there are many other great scholars of Islam
who wrote in their books about Meelad and proved its authencity from reliable
sources. Some of their names are mentioned below:-
1.
Imam Abu Shama the teacher of Imam Nowvi approved of Meelad in “Al Baa
Iso Ala Inkaaril Bid’e Wal Hawadith”, pg. 13
2.
Shareh Bukhari, Imam Qastalaani approved of Meelad celebrations in “Al
Mawa Hibul Li Dunya”, Vol. 1, pg. 27
3.
Imam Naseeruddin known as “Ibnut Tabbaakh” approved of Meelad celebrations
in “Sobo Lul Huda”, Vol. 1, page 44
4.Sheikh
Abdul Haq Muhaddithe Dhelwi approved of Meelad celebrations in “Madarijun
Nabuwa”, Vol. 4, pg. 19; “Maa Sabata bis Sunnah”, pg. 79, 102
5.
Allama Burhanuddin Halbi approved of Meelaad celebrations in “Seerat Halbia”,
Vol. 1, pg. 80
6.
Allama Hussain Bin Muhammad Diyaar Bikri approved of Meelad celebrations
in “Tareekhul Khamees”, Vol. 1, pg.222
7.
Allama Zurqani approved of Meelad celebrations in “Sharhul Mawahib”, pg.
139
8.
Allama Ibn Abedeen Shaami approved of Meelad celebrations in “Sharhul Moulid
Ibn Hajar”, Vol. 3, pg.337
9.
Shah Wali’ullah Muhaddith Dhelwi approved of Meelad celebrations in “Fuyuzul
Haramain” pg. 80-81; “Ad Durrus-sameen”, pg. 40
10.
Hazrat Haji Imdaadullah Muhajir Makki approved of Meelad celebrations in
“Faisala Haft Mas’ala”, pg.5; “Shamamia
Imdaadia”, pg. 88, 93
11.
Moulana Abdul Hai Lacknowi approved of Meelad celebrations in “Fatawa Abdul
Hai”, Vol. 3, pg. 283
Hazrat
Moulana Abdus Sammi’(radi Allahu anhu) has counted 73 names of great scholars
of Islam who wrote about the validity of Meelad celebrations. (Anwaare
Saati’a, pg. 504) All the above mentioned Imams, Muhadditheen and scholars
of Islam are evil people in the view of Majlisul Ulama (Allah forbid!)
because all of them have approved of Meelad celebrations!
PRESENT
DAY MEELAD FUNCTIONS
Dear reader, if you have read this book thoroughly you must have learnt that all those things which we do in present day Meelad functions are approved by the practices and writings of renowned scholars of Islam. The present form of our Meelad celebrations centres around the recitation of the Quraan, the recitation of beautiful Naats, Wa’iz or Lecture on the life of our beloved Prophet (sallal laahu alaihi wasallam), Salaat-o-Salaam, Qiyaam, Du’a, and feeding the people.
I
fail to understand what difference does Majlisul Ulama see in the present
day Meelad celebrations to that of the early days Meelad celebrations?
All those things which take place in the present day Meelad are approved
by quotations of great scholars of Islam. What are your reasons for continually
harping on the present day Meelad celebrations ?
TWENTY
PROOFS ON MEELAD CELEBRATIONS
Had
I presented my own proof for the permissibility of celebrating the Meelad,
Majlisul Ulama, according to their nature, would have accused me of distortion.
Therefore, I decided to quote Hazrat Mullah Ali Qari’s (radi Allahu anhu)
proofs on the permissibility of Meelad celebrations and see what Fatwa
Majlisul Ulama issues on Hazrat Mullah Ali Qari (radi Allahu anhu). Now,
we shall present the 20 proofs of Mulla Ali Qari (radi Allahu anhu) for
the permissibility of celebrating Meelad.
1.
Abu Lahab set Thuwaiba free being happy for the Meelad of Rasoolullah (sallal
laahu alaihi wasallam). It is in “Bukhari” that Abu Lahab's punishment
is made light every Monday as a reward of his act, i.e. of expressing happiness
for the birth of the Holy Prophet (sallal laahu alaihi wasallam).
2.
Rasoolullah (sallal laahu alaihi wasallam) used to respect the day of his
own Meelad. He use to thank Allah Ta'ala for that great favour. He used
to fast in order to respect that day, as it is being reported in “Muslim”
from Abu Qatadah (radi Allahu anhu). In assemblies of Meelad functions,
although the manner of respect is different, but the meaning of respect
is there.
3.
It is a requirement of the Quraan to show respect on the Meelad of Rasoolullah
(sallal laahu alaihi wasallam). Allah Ta'ala says: “In the bounty of Allah
Almighty and His mercy, in that, let them rejoice, that is better than
the wealth they accumulate”. (Surah Yunus: 58) Almighty Allah had ordered
us to rejoice on His Mercy and Rasoolullah (sallal laahu alaihi wasallam)
is the greatest Mercy of Allah Ta’ala to all the Worlds.
4.
If any great Deeni event occured in the past and when that period or season
returns, then that period or season should be respected. Rasoolullah (sallal
laahu alaihi wasallam) set this rule himself. When Rasoolullah (sallal
laahu alaihi wasallam) saw the Jews fasting on the Day of Ashura and found
out the reason for their observing fast on that day - to thank Almighty
Allah for freeing them from Firoun (Pharoah) - Rasoolullah (sallal laahu
alaihi wasallam) said, “We have more right than the Jews to rejoice on
the bases of Allah's Favour upon Moosa (alaihis salaam).”
5.
Although the present form of Meelad is Bid’at (Hasanah) but the origin
of Meelad is found in the time of Rasoolullah (sallal laahu alaihi wasallam).
Rasoolullah (sallal laahu alaihi wasallam) himself made mention of his
own Meelad by saying, “I am the Du’a of my father Hazrat Ebrahim (alaihis
salaam), I am the good tidings of ‘Isa (alaihis salaam), and I am the son
of the two slaughtered ones (Hazrat Ismail - alaihis salaam and Hazrat
Abdullah - radi Allahu anhu)”.
6.
Meelad celebration causes the recitation of Durood and Salaam. Durood and
Salaam are required by Shari’ah. It is the Shari’ principle that any thing
which leads towards an act which is desired by Shari’ah, then this leading
factor (Meelad in this case) is also desired by Shari’ah.
7.
The miracles, excellences and the character of Rasoolullah (sallal laahu
alaihi wasallam) is mentioned in Meelad gatherings. We are ordered to practice
upon his life. In order to practice upon Rasoolullah’s (sallal laahu alaihi
wasallam) life, we need to learn about his life and the Meelad functions
presents one with one of the best means of learning about Rasoolullah’s
(sallal laahu alaihi wasallam) life.
8.
When certain of the Sahabah used to recite the praises of Rasoolullah (sallal
laahu alaihi wasallam) in poetry form, Rasoolullah (sallal laahu alaihi
wasallam) used to rejoice and reward those Sahabah. In the Meelad function,
the character and virtues of Rasoolullah (sallal laahu alaihi wasallam)
are explained and his praises are recited in poetry and prose form. This
will make Rasoolullah (sallal laahu alaihi wasallam) happy. The happiness
of Rasoolullah (sallal laahu alaihi wasallam) is the requirement of Shari’ah.
9.
To mention the miracles and character of Rasoolullah (sallal laahu alaihi
wasallam) leads towards love and the completion of Iman with him which
isrequired by the Shari’ah.
10.
In the Meelad function there is rejoice, feeding of the people and the
praises of Rasoolullah (sallal laahu alaihi wasallam). All this shows the
respect for him and the respect for Rasoolullah (sallal laahu alaihi wasallam)
is the requirement of Shari’ah.
11.
Rasoolullah (sallal laahu alaihi wasallam) expressed the virtues of Jummah
(Friday) by saying that Hazrat Adam (alaihis salaam) was born on that day.
Therefore, imagine the virtue of that day when Rasoolullah (sallal laahu
alaihi wasallam) was born! A place where any Nabi is born is respected
by Shari’h because at the time of Me’raj, Hazrat Jibraeel (alaihis salaam)
indicated to Rasoolullah (sallal laahu alaihi wasallam) a special place
near Baite Lahm. He said, “Ya Rasoolullah (sallal laahu alaihi wasallam),
please perform two Rakaats Salaah. This is the place where ‘Isa (alaihis
salaam) was born”.
12.
All the Ulema and Muslims of all the countries have regarded Meelad as
Mustahab (recommended). According to the Hadith of Hazrat Ibn Masood (radi
Allahu anhu), whichever deed is regarded as good by Muslims isgood
by Almighty Allah as well, andwhichever
deed is regarded as evil by Muslims is evil by Almighty Allah as well.Imam
Ahmed (radi Allahu anhu) has narrated this Hadith.
13.
To gather in a Meelad function in order to distribute charity to the people
and to praise Rasoolullah (sallal laahu alaihi wasallam) is showing respect
to Rasoolullah (sallal laahu alaihi wasallam). All these things are Sunnah
andgood and desired in Shari’ah.
14.
AlmightyAllah says in the Quraan:
“And all that We relate to you of the tiding of the Messengers is for the
purpose of strengthening your heart therewith”. (Surah Hud: 20) We are
in need of strengthening our hearts with the mentioning of Rasoolullah
(sallal laahu alaihi wasallam) and other Prophets (alaihihimus salaam).
15.
All those things which did not exist in the time of Rasoolullah (sallal
laahu alaihi wasallam) cannot be regarded as evil or Haraam. In fact, it
will be examined with Shari’ proofs. If there are any necessary expediency
in it, then it will be regarded as necessary (Waajib). Similarly, Mustahab,
Mubah, Makrooh and Haraam.All these
are the various categoriesof Bid’at.
16.
Any thing which was not present in the first period with its present collective
form but its singular members were there is also desired by Shari’ah because
any thing whose singular members are required by Shari’ah.Its
collective and plural form is also required by Shari’ah.
17.
If every Bid’at is Haraam then the collecting of the Holy Quran as was
done by Hazrat Abu Bakr and Hazrat Omar (radi Allahu anhuma), Hazrat Omar
(radi Allahu anhu) starting the Salaah of Taraweeh with Jamaat, and the
writing of manyother useful know
ledges will become Haraam.It will
then be Waajib upon us to fight the enemies with arrows and spears. The
use of guns and canons willbecome
Haraam. It will be Haraam then to give Azaan in Minarets and to build Inns,
schools,hospitals,guest
houses and orphanages. Remember, that the only factor that makes new things
Haraam is if it is based on evil things. Therefore, Meelad is permissible
because it is based on good things.
18.
Hazrat Imam Shafa'ee (radi Allahu anhu) said: “Any thing which opposes
(or changes) the Quraan, Sunnah, Ijma (consensus) or the sayings of the
Sahabah is Bid’at. Any good deed which is not opposed to them is praiseworthy.”
(Meelad celebration does not oppose any of them.)
19.
Rasoolullah (sallal laahu alaihi wasallam) said that anyone who invented
a good deed and people later practiced upon it, they will be rewarded.
20.
As in the practices of Haj, the running between Safa and Marwa are legal
in order to refresh the remembrance of pious people, similarly, the celebration
of Meelad-un-Nabi is also legal to refresh the remembrance of Rasoolullah
(sallal laahu alaihi wasallam). (Reference: Al Moure Dur Ravi Fil Moulidin
Nabi,summarised pg. 9-17)
WHY
PEOPLE DO NOT GRIEVE ON THE WISAAL MUBARAK (DEPARTURE FROM THIS WORLD)
OF RASOOLULLAH (SALLAL LAAHU ALAIHI WASALLAM)?
Some
foolish people pose this question: On the occasion of Eid Meelad-un-Nabi
Rasoolullah (sallal laahu alaihi wasallam) was born and made Wisaal on
the same day in the same month. Why do the people only rejoice and not
grieve?
There
are two answers to this objection:
1.
To grieve is not the manner of the Muslim Ummah. To thank Almighty Allah
for his favours and rejoicing in thanking Allah is the order of Almighty
Allah. Allah Ta’ala did not command in any occasion that you should grieve.
In fact, grieving is an insult to the Bounties of Allah. To disrespect
the favours of Allah is indeed thanklessness. Let us see what Almighty
Allah says about those who are thankless: “If you will be grateful, then
I shall give you more, and if you are thankless then my torment is severe”.
(Surah Ebrahim: 7) Therefore, it is not the manner of the Muslim Ummah
to grieve.
2.
One can only grieve if the favour is snatched away from oneself. One can
only grieve if something is finished orgone
completelyand all its benefits are
ended. For example, if someone has lost his son, that person will feel
extreme grief and remorse because a favour (in the form of a son) is takenaway
from him. But, this is not the correct manner of being thankful servants
of Allah, because the loss of a son is buta
test from Almighty Allah.
The
greatest Favour of Allah which was bestowed upon us in the form of Rasoolullah
(sallal laahu alaihi wasallam) and he is not taken away from us. Howthen
does one have situation of grief?The
Wisaal of Rasoolullah (sallal laahu alaihi wasallam) is a Mercy upon the
Ummah just as his physical existence in this world.
Before
bringing forth their objections, people should at least bear in mind the
Mas’ala of Hayaat-un-Nabi, that is, that the Holy Prophet (sallal laahu
alaihi wasallam) is alive. In reality, Rasoolullah (sallal laahu alaihi
wasallam) exists. We should only grieve if the shadow of his mercy was
removed from our heads and if the link and relation was disconnected with
him. Rasoolullah (sallal laahu alaihi wasallam) is aware of the conditions
of Ummah and helps them inevery
step.It will be prolonging to give
proofs of the Mas'ala of Hayaat-un-Nabi (sallal laahu alaihi wasallam).
This is in itself another topic. Scholars from different Schools of Thought
have written books on this topic and all agree to the fact that Rasoolullah
(sallal laahu alaihi wasallam) is alive in his blessed grave with the bodilylife.
There
is no shortage in his mercy, in his kindness upon the Ummah, in his guiding
the Ummah, no shortage in his power, attributes, excellence and beauty.
His status is still the same. He was the final Prophet and he is the final
Prophet. When all these qualities and attributes are there, why should
one express grief?
Allama
Jalaluddin Suyuti (radi Allahu anhu) gave a beautiful answer to this objection.He
writes: “The Shari’ah commanded Aqeeqah on the birth (of a child). This
is a way to thank Allah and rejoice, but on the time of death no such commandment
has been given. In fact, mourning and grieving is prohibited. The same
principle of Shari’ah demands that happiness and the joy should be expressed
in Rabi-ul Awwal on the birth of the beloved Rasool (sallal laahu alaihi
wasallam) and notgrieve on his Wisaal
(Departure from this world)”. (Husnul Maqsad Fee Amalil Moulid Al Haawi
Lil Fatawa, Vol. 1, pg. 193)
OBJECTION
On
page 30-31, Majlisul Ulama wrote under the heading: “Mujaddid Alf-E-Thaani
on Bid'ah” - “The happiest, the most fortunate person is he who recovers
one of the forgotten sunnats and annihilates one of the widespread bid'ats
in a time when irreligiousness is on the increase. We are now in such a
time when a thousand years have elapsed after the Best of mankind Hadhrat
Muhammad Sall Allahu alaihi wa Aalihi wa Sallim. As we get farther from the time of
happiness of our Prophet, the sunnats are gradually being covered and,
lies being on the increase, the bid'ats are spreading. A hero is needed
who will uphold the sunnats and stop, expel the bid'ats. To spread bid'ats
is to demolish Islam. To respect those who make up and commit bid'ats,
to deem them great will cause Islam to perish. It is declared in a hadith,”He
who says 'great' about those who commit bid'ats has helped the demolition
of Islam”.The meaning of this should be given die consideration on. Utmost
energy should be spent in striving for uncovering one sunnat and annihilating
one bid'at. For strenghtening Islam any-time, especially when Islam has
become so weak, it is necessary to spread the sunnats and demolish the
bid'ats. The former Islamic savants, having seen maybe some beauty in the
bid'ats, gave some of them the name of hasana (beautiful).But this faqir
(Imaam-Rabbani means himself) do not follow them in this respect; I do
not regard any of the bid'ats as beautiful. I see all of them as dark and
cloudy. Our Prophet declared:”All bid'ats are aberration, deviation from
the right way”.In such a time as this when Islam has become weak, I see
that salvation and escaping Hell is in holding fast to the sunnat; and
destruction of the din is, no matter how, in falling for any bid'at. I
understand that each bid'at is like a pickaxe to demolish the building
of Islam and all sunnats are like brilliant stars to guide you on a dark
night. May Allahu ta'ala give enough reasonableness to the hodjas of our
time so that they will not say that any bid'at is beautiful or permit any
bid'at to be committed. They should not tolerate bid'ats even if they seem
to illuminate darknesses like the rising of the sun! For the satans do
the work easily outside the sunnats. In the early times Islam being strong
the darkness of Bida’ts were not conspicuous, but, maybe, along with the
world-wide powerful light of Islam, some of those darknesses passed as
bright. Therefore they were said to be beautiful. Whereas, those bid'ats
did not have any brightness or beauty, either. But now, Islam having become
weak and disbelievers' customs and even the symptoms of disbelief having
become settled (as fashion) among Muslims, each bid'at has displayed its
harm, and Islam, without anyone noticing it, has been slipping away. Our
hodjas should be most vigilant in this respect, and they should not pioneer
the spreading of bid'ats by saying ,”it is permissible to do so and so”,or
“such and such things is not harmful”,and putting forward the old fatwas.
Here is the place for the saying, “The din will change in process of time”.
It is wrong for disbelievers to use this saying as things for demolishing
Islam and settling the bid'ats and disbelief .The sunnats being on the
decrease, their light as 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”.
The
above excerpt very adequately states the viewpoint of Hadhrat Mujaddid
on the question of practices dubbed Bid'ah Hasanah. (extracted from “The
Majlis”)
OUR
ANSWER
There
are three answers to this argument:
First
answer: Majlisul Ulama have written a statement related to Hazrat Mujaddid
Alif Saani (radi Allahu anhu), and the reference is given of “The Majlis”
as if “The Majlis” is the book of Mujaddid Alif Saani. They have failed
to give any reference from any of the original books of Mujaddid Alif Saani
(radi Allahu anhu). Therefore, this argument is not even worthy of any
consideration.
Second
answer: Majlisul Ulama quoted Hazrat Mujaddid Alif Saani (radi Allahu anhu)
and the words are as follow, “The former Islamic savants, having seen maybe
some beauty in the Bid'ats, gave some of them the name of Hasanah (beautiful).
But this Faqir (Imam Rabbani means himself) do not follow them in this
respect. I do not regard any of the Bid’ats as beautiful.”
In
fact, Hazrat Mujaddid (radi Allahu anhu) has acknowledged the existence
of Bid’ate Hasanah in this paragraph and he said that he differs with the
early scholars of Islam in this regard. Hazrat Imam Rabbani was a Mujtahid
(Jurist). If the research of the Mujtahid shows him a way which is different
and opposite to the rest of the Ulama, he is entitled to differ. But the
Fatwa is always given on the saying of Jamhoor (majority). I am sure that
Majlisul Ulama is not ignorant of this Islamic rule. Therefore, this argument
does not help Majlisul Ulama against Melaad at all.
Third
answer: If this argument is taken to be correct, then this goes against
the Ulama-e-Deoband as well. Because in this argument the existence of
Bid’ate Hasanah is completely denied and the Ulama-e-Deoband confirm the
existence and validity of Bid’ate Hasanah.
Moulana Rasheed Ahmad Gangohi writes: Question: “Is there any kind of Bid’at, which is called Bid’ate Hasanah?” Answer: “There is no such thing as Bid’ate Hasanah, and the Bid’at, which is called Hasanah, is in fact Sunnah”. (Fatawa Rashidia, pg. 146, H.M.Saeed Company, Karachi)
Moulana
Rashid Ahmad Gangohi, in his answer, denied the existence of Bid’ate Hasanah
first, and then acknowledged it, but changed it into “Sunnah” which is
in fact totally baseless and a distortion in the Deen.
BID’ATE
HASANAH IS NOT SUNNAH
Bid’ate
Hasanah is that which has any good in it, and is not against any Sunnah.
For something to be Sunnah and for something not to be against Sunnah are
two different things.
DEFINITION
OF SUNNAH
Mufti
Mahmood Hasan Gangohi Deobandi writes: “A path which is being established
in the Deen by the saying and the practice of Rasoolullah (sallal laahu
alaihi wasallam) is called Sunnah”. (Fatawa Mahmoodia, Vol. 1, pg. 233,
Maktabae Mahmoodia Meerath, India)
It
becomes crystal clear from here that Sunnah is the name of the saying and
the action of Rasoolullah (sallal laahu alaihi wasallam). Bid’at is that
which Rasoolullah (sallal laahu alaihi wasallam) did not do or did not
say. I wonder how Moulana Rashid Ahmad Gangohi translated Bid’ate Hasanah
into Sunnah?
REASON
FOR REGARDING BID’ATE HASANAH AS SUNNAH
Bid’ate
Hasanah is an accepted and proven reality in Islam. If we do not recognize
the status of Bid’ate Hasanah, then no Muslim in the world will be Bid’atless.
If Moulana Rashid Ahmad Gangohi accepts the existence of Bid’ate Hasanah
openly then he has to accept many practices which are against his desire,
i.e. Melaad, ‘Urs, Giyaarw,i etc. Therefore, he committed an offence of
distortion in the Deen and regarded Bid’ate Hasanah as Sunnah. But the
fact remains that he too has acknowledged the existence of Bid’ate Hasanah,
though he distorted it.
DEOBANDI
TRICKS TO DEFINE BID’AT
Moulana
Ashraf Ali Thanwi defines Bid’at in following words: “Reality of Bidat
is this, that someone takes it as Deen, if someone has taken it as a remedy
than it is not Bidat. Therefore, one is IHDAAS LID DEEN (innovation for
the Deen) and other is IHDAAS FID DEEN (innovation in the Deen). The meaning
of IHDAAS LID DEEN is Sunnah, and the meaning of IHDAAS FID DEEN is Bidat”.
(Malfoozaat Hakimul Ummat, Vol. 1, pg. 230, Idaara Taaleefaate Ashrafia,
Multaan, Pakistan)
Deobandi
Ulama use many tricks to define Bid’at, so they can come out clean when
questions are posed about Bid’at. They know that they also commit many
Bid’ats, so to justify their Bid’ats. They regard it as IHDAAS LID DEEN
(Bid’at for the Deen) and the practices of those people who do not approve
Deobandi/ Wahaabi teachings are regarded as IHDAAS FID DEEN (Bid’at in
the Deen).
In
fact, to divide Bid’at into IHDAAS LID DEEN and IHDAAS FID DEEN in itself
is Bid’at. It is against the correct Ahadith and the sayings of the Sahabah,
Jurist Imams and Mohadditheen. Rasoolullah (sallal laahu alaihi wasallam)
said, “Every new thing is Bidat.” (Mishkaat, Babul I'tesaam). In this Hadith,there
is no condition of Bid’at for the Deen or Bid’at in the Deen. In fact,
every new thing is described as Bid’at. Bid’at is Bid’at, may it be for
the Deen or in the Deen! Therefore, Deobandis are Bid’atis as well!
MOULANA
ASHRAF ALI ACKNOWLEDGES THAT HE IS A BID’ATI
Moulana
Ashraf Ali says: “Nowadays people have mischief in their natures. Therefore,
I created a new Bid’at (innovation) for the sake of correction”. (Malfoozaate
Hakimul Ummat, Vol. 5, pg. 208, Idaara Taalifaate Ashrafia, Multaan, Pakistan)
I
suppose that the Ulama-e-Deoband have been granted special permit by the
Shari’ah to do things (Bid’ats) which Rasoolullah (sallal laahu alaihi
wasallam), the Sahabah, Jurist Imams and early Muslims did not do.
MOULANA
RASHID AHMAD GANGOHI IS A BID’ATI
Moulana
Ashraf Ali writes a story about Moulana Rashid Ahmad Gangohi: “Khan Sahib
said that Moulana Gangohi told me himself, ‘When I came to stay in the
Khanqah of Gangooh I never used to relieve myself in the Khanqah. In fact
I used to go far in the jungle because this was the place of my Shaikh
(Peer-o-Murshid). I never had courage to lie down and walk with the shoe’”.
(Arwahe Salaasah, pg. 306, Islaami Akaadmi, Lahore, Pakistan)
In
fact it is Bid’at to relieve oneself in the Khanqah of the Sheikh or not
to
walk there with the shoe because this is not mentioned in the Quraan or
in the Hadith that you should respect the place of your Peer-o-Murshid
in this fashion. Sahabah Ikraam lived in Makkah and Madinah with Rasoolullah
(sallal laahu alaihi wasallam) and they did not do these types of practices
as a sign of respect. Therefore, Moulana Rashid Ahmad Gangohi is a Bid’ati.
Whatever
answer Deobandi Ulama will give here in order to protect Moulana Gangohi
they must take the same as an answer from our side for the validity of
Meelad,’ Urs, Giyaarwi, etc.
BID’ATS
OF DEOBANDIS
The
Deobandi principle regarding Bid’at is: If a Muslim does anything which
was not in the first three periods, it is Bid’at. Based on the above-mentioned
principle, Moulana Rashid Ahmad Gangohi has refuted the Meelad function.
He writes: “This Meelad assembly is a evil Bid’at. It is sufficient proof
for its being Na Ja’iz (unlawful), that it was not done in Qoroone Oola
(first three Islamic periods).” (Fatawa Rashidia, pg. 114, H.M.Saeed Company,
Karachi, Pakistan)
The
Ulama-e-Deoband have made Melaad function unlawful based on the above-mentioned
principle. Let us examine, under the light of this very same principle,
how many Bid’ats and Haraam acts are committed by Deobandis?
The
activities mentioned below were not there in the early Islamic periods,
therefore, are evil Bid’ats and Haraam (unlawful) according to the teachings
and principle of Ulama-e-Deoband:-
(1)
Formation of the Tablighi Jamaat,
(2)
Annual Tablighi Ijtima,
(3)
Gasht (moving house-to-house),
(4)
Going for three days, forty days, and four months with Tablighi Jamaat,
(5) Appointing the book “Tablighi Nisaab” as a source of learning for the
members of Tablighi Jamaat,
(6)
Organizing the ladies Ta’leem programs,
(7)
Making Tabligh to the Muslims only, since Sahabah Ikraam used to do Tabligh
to the Kuffaar,
(8)
Establishment of Darul Uloom Deoband,
(9)
Setting up syllabus in the Darul Ulooms and Madrassas,
(10)Teachers
and Imams working on salary in Darul Ulooms, Madrassas and Masjids,
(11)Setting
up papers and dates for Madrassa and Darul Uloom examinations, and
(12)
Working out holidays for Madrassas and Darul Ulooms, when to open and when
to close, etc.
These
are just a few examples. In fact, there are many more. None of the above
mentioned activities had existence in the first three periods of Islam.
Therefore, they are all Haraam and evil Bid’ats.
Dear
readers, please think carefully! Deobandis given Fatwa of Bidat and Shirk
on the Muslims for every little things, but all the Bid’ats they commit
are Ja’iz (permissible) for them. It seems as if the Shari’ah is their
slave girl. They dictate to theShari’ah
on what should be Halaal and what should be Haraam, and Shari’ah gives
the ruling according to their desire! (Allah forbid!
In
conclusion, I say, that those who themselves are Bid’atishave
no right to fire the Fatwas of Bid’at upon others.
ON
THE TOPIC OF BID’AT
Majlisul
Ulema and all other Wahabis fire the Fatawa of Bid’at on every little thing.We
would like to give you an explanation of Bid’at in a nutshell.
In
fact the Bid’at which is condemned in the Hadith is that Bid’at which opposes
the Deen. Therefore, Sheikh Abdul Haq Muhaddith Delhwi (radi Allahu anhu)
explains in the commentary of one Hadith: “Whoever invents an opinion in
the Deen which is not from the Deen, then that opinion is rejected”. (that
which isopposed to Deen or changes
the Deen)(Ashatul Lamaat,Babul
I’tisam).
From
the above explanation we understand that something which is not mentioned
has no basis for it being considered Haraam or a bad Bid’at.In
fact, the ruling of it being Haraam or a bad Bid’at will only be justified
if it is opposed to Shari’ah or changes it, for example, if it removes
any Fardh, Waajib or Sunnah and replaces these.
Mufti
Mahmood Hassan Gangohi Deobandi defines Bid’at with reference of “Shaami”
in the following words: “To invent anything against the truth which has
been proven from the Holy Prophet (sallal laahu alaihi wasallam) according
to knowledge, practice or condition is called Bid’at”.(Fatawa
Mahmoodiya, Vol.1,pg. 235) According
to this definition, if something is not against what has been proven from
the Holy Prophet (sallal laahu alaihi wasallam) is not Bid’at, even though
it did not exist in the first three periods of Islam.
Those
people who ask for proof regarding Meelad, Fateha, ‘Urs, Salaami, etc.
should try another approach. Can they prove which Fardh, Waajib or Sunnah
has been violated or removed by these practices?
May
Almighty Allah accept this humble effort and make it beneficial for the
Believers and open the hearts of those who are unable to see the light
of the beloved Rasool (sallal laahu alaihi wasallam). Aameen.
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