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 is required 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 is good by Almighty Allah as well, and whichever 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 and good and desired in Shari’ah.
     

14. Almighty Allah 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 categories of 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 many other 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 will become 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 or gone completely and 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 taken away from him. But, this is not the correct manner of being thankful servants of Allah, because the loss of a son is but a 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. How then 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 in every 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 bodily life. 

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 not grieve 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 SallalLahu Alayhi Wa Sallam. 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."

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 the Shari’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’atis have 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 is opposed 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.