The Celebration of Mawlid in Light of the Shafi’i School

The present era has seen several works authored for and against the celebration of the birth of the Prophet (ﷺ). In short, those opposed to this celebration are either adherents of one of the four major schools [mutamadhhibin] or non-adherents. The primary contention of both parties is that the celebration is an action that both the Prophet (ﷺ) and his companions did not practice. In response to this contention, several scholars authored rejoinders. Some dedicated independent writings to the subject, while others addressed it in larger works.

A different approach is required to respond to each of these parties. The works of the scholars from the past suffice as a response to the non-adherents of the madhab. In brief, their arguments may be condensed as follows:

1. The Prophet’s (ﷺ) non-performance does not indicate impermissibility [at-tark la yaqtadi at-tahrim]. The agreed-upon hadith of Khalid ibn Walid eating a lizard after the Prophet (ﷺ) abstained serves as ample proof to establish this point.

2. Not all innovation is necessarily misguidance. Consequently, scholars divided innovation into two: good and bad. Past luminaries who explicitly held to the bifurcation of innovation include amongst many: al-Imam Muhammad ibn Idris ash-Shafi’i, al-Imam al-Bayhaqi, al-Imam an-Nawawi, Ibn Hajar al-Asqalani, Ibn Hajar al-Haytami, and Imam al-Suyuti.

3. Within the sunnah, there exists certain narrations that create the impression that the Prophet (ﷺ) actually celebrated his own birthday. Imam Muslim narrates that the Prophet (ﷺ) was asked regarding the fasting of Monday, to which he replied, “That is the day on which I was born.”

4. Other reports suggest that the companions rejoiced and sang poetry regarding the birth of the Prophet (ﷺ). The Prophet’s uncle, Abbas ibn Abdul Muttalib, composed poetry commemorating the birth of the Prophet (ﷺ) and then sought permission to recite. The Prophet not only permitted it, but prayed for his uncle asking Allah to protect his mouth. Then, Abbas (May Allah be pleased with him) recited what was possibly the first mawlid ever, “And when you were born (O Prophet) the earth shone bright and the horizon was radiant.”

5. Legal analogy. This point’s chief proponent is the great scholar and hafidh, Ibn Hajar al-Asqalani. He noted that when the Messenger (ﷺ) arrived in Madinah, he found the Jews fasting on the 10th of Muharram and enquired as to why they were fasting. They replied that it was the day on which Allah saved Musa and drowned the Pharaoh; and therefore, they fasted in thanks and gratitude to Allah. The Prophet (ﷺ) then stated, “I am more entitled to Musa than you,” and accordingly fasted while instructing the companions to also fast. Ibn Hajar argues that in this report, lies sound evidence to celebrate and show gratitude for a favor that Allah has bestowed on any particular day.

Now, in response to the adherents of the madhahib, the central consideration is what a particular madhab has to say regarding the issue (i.e. the permissibility of mawlid). This is established in Shaf’i fiqh, and therefore, should be dealt with accordingly. The jurists’ first approach to any fiqh issue is one of naql. Only in the absence of naql does one move to the investigation of nusus (the texts of Quran and Sunnah) or reason. An opinion within our School does exist, and therefore obviates the need for an investigation of nusus. Opening the door to change the position of the madhhab on this mas’alah would allow others to do the same for other masa’il. A perfunctory survey is given below of scholars in the Shafi’i School who held that the mawlid is recommended:

1. al-Imam an-Nawawi’s shaykh, head of the famous Syrian school, Dar al-Hadith al-Ashrafiyyah, the great Shafi`i jurist and traditionist, Abdur Rahman ibn Ismail, well-known as Abu Shamah. He states in his Risalah,

“And among the best innovated actions in these times are those actions that take place every year coinciding with the birth of the Prophet (ﷺ) such as charity, good deeds, personal beautification, joy, and so forth, as they speak of love and reverence for the beloved Prophet (ﷺ)…”

2. Hafiz ibn Hajar al-Asqalani’s shaykh, Sirajud Din Umar ibn Raslan ash-Shafi`i. In al-Mawaz wal Iitibar, Al-Miqrizi mentioned that Shaykh al-Bulqini, his sons, and the judges of the four madhahib of his time, would all attend the mawlid of the Prophet (ﷺ).

3. The renowned commentator of al-Imam al-Bukhari’s Sahih, Hafidh al-Dunya, Allamah Ibn Hajar al-Asqalani. In addition to the above, his student al-Imam as-Suyuti related that he opined that if the mawlid only consists of good actions, then it will be considered a good innovation.

4. Al-Imam as-Suyuti authored an entire treatise on the recommendation of the mawlid celebration.

5. In his Fatawa, Al-Hafiz as-Sakhawi mentions that even though the mawlid was not practiced by our pious predecessors, it still holds great virtue. As-Sakhawi also authored a mawlid.

6. Al-Imam al-Qastalani asks Allah in his al-Mawahib al-Laduniyyah to shower His mercy upon the people who celebrate the birth of the Prophet (ﷺ).

7. Allamah Ibn Hajar al-Haytami, who’s views represent the opinion from which fatwa is given in the Shafi`i school, approves of the mawlid in his al-Fatawa al-Fiqhiyyah al-Kubra.

To date, I have not seen any of the School’s classical jurists condemning the practice. Thus, the Shafi’i School’s official view is that the celebration of his (ﷺ) birthday is not just permissible, but recommended.

Accordingly, the modern Shafi’i scholars who have recommended this celebration include: the former Shaykh of al-Azhar University Hasanayn Makhluf, Dr. Muhammad Sa’id Ramadan al-Buti, Egypt’s official mufti Dr. Ali Jumuah, and the great scholar and spiritual guide, sayyidi al-Habib Umar ibn Hafidh, amongst many others.

In some parts of the Muslim world, the mawlid practiced is not specific to the month of Rabiul Awwal. Such is observed by the Ba’Alawi family and tariqah. Their mawlid, which in essence is the Prophetic biography composed into poetry, is celebrated on a weekly basis, generally on a Thursday evening, throughout the year. The major aim behind the reading is to familiarise the public concerning the events that took place in the Prophet’s (ﷺ) life, thus instilling in the hearts love for Allah’s greatest beloved (al-Habib al-’Aazam), Muhammad ibn Abdallah (ﷺ).

The aim of this paper is not to change the views of those who oppose the mawlid, but rather to create an environment of tolerance where individuals, both for and against it, can appreciate the stances of one another. The fact that al-Imam ash-Shafi`i differed with his teacher, al-Imam Malik, did not mean that he, ash-Shafi`i, became hostile towards him. Let not a mas’alah mukhtalaf fihi be the cause of engaging in activity – such as speaking ill, backbiting, and so forth – these are haram by consensus.

Link - https://islamqa.org/shafii/shafiifiqh/30192
 
Anyone can say they're a Shafi. Did Imam Shafi say anything in favor of Mawlid?

It is not "Mawlid according to Shafi". It is Mawlid according to some random guy calling himself a Shafi.
 

GemState

36/21
VIP
I've heard some scholars say you may get hasanat for Mawlid due to showing love for the Prophet, even though the celebration itself is bid'ah. Don't know how true that is though.
 

reer

VIP
I've heard some scholars say you may get hasanat for Mawlid due to showing love for the Prophet, even though the celebration itself is bid'ah. Don't know how true that is though.
mawlid celebrations were introduced by fatimids in egypt. they were shia heretic gaalo. after the fall of the fatimids instead of stopping bidah celebrations it continued to be the norm for them despite being ahlu sunna. that is why you are more likely to see a azhar wadaad say celebrating mawliid waa xalaal while a saudi wadaad would say no.
im not talking about fasting ama doing good deeds.

I'm not. I just don't care about Palestine. Not caring about Palestine ≠ being pro Israel, try again kiddo.
you dont care about aqsa? naga tag.
 
mawlid celebrations were introduced by fatimids in egypt. they were shia heretic gaalo. after the fall of the fatimids instead of stopping bidah celebrations it continued to be the norm for them despite being ahlu sunna. that is why you are more likely to see a azhar wadaad say celebrating mawliid waa xalaal while a saudi wadaad would say no.
im not talking about fasting ama doing good deeds.


you dont care about aqsa? naga tag.
Not all Bid'ah is bad, idk how celebrating Mawlid is a problem.
Dude does Palestine ≠ Aqsa? GTFO and don't put words in my mouth. Arabs fought with the British against ottoman caliphate and handed over Al Aqsa to kuffar British anyway.
 

Amazonian

Cirka Gacan Saarte 💪🏾🇸🇴
Amazonian when the dikri hits
giphy.gif
 

madaxweyne

madaxweyne
VIP
gaalo occupying dhul muslim especially the 3rd most important mosque is suddenly not an issue for you miyaa? gerara here
gaalo are occupying kashmir chechnya and ogaden also isnt harar the fourth holiest mosque either way i dont see why a exception should be made for israel when america and the west are for more hostile and brutal to muslims
 

reer

VIP
gaalo are occupying kashmir chechnya and ogaden also isnt harar the fourth holiest mosque either way i dont see why a exception should be made for israel when america and the west are for more hostile and brutal to muslims
because aqsa and the haramain are the 3 most important sites for muslims. if you cant understand why aqsa takes precedence and think that means suppirting soviet genocide then i cant help you.
this is where toxic nationalism gets you inaa diintaada dayacdo :snoop:
 
gaalo are occupying kashmir chechnya and ogaden also isnt harar the fourth holiest mosque either way i dont see why a exception should be made for israel when america and the west are for more hostile and brutal to muslims
who made exception for israel? People are still fighting for kashmir and Ogaden:draketf:
 
Top