Imām Abū Ábdullāh Muĥammad ibn Saýīd al-Būşīrī al-Shādhilī [608-696 AH / 1213-1295 CE] devoted the fourth chapter of his poem to the Mawlid of RasūlAllāh ﷺ. This makes clear that the mention of Mawlid is an ancient practice of our scholars.
He writes:
“His noble birth [Mawlid] did reveal the purity of his roots.
How pure the outset of them as well as finality!
A day the Persians perceived that they indeed had been warned
Of the occurrence of suffering and adversity.
The Arch of Khosrau had passed the night while falling apart;
Just like the status of Khosrau’s peers: without unity.
The fire was short of breath out of regret over it.
The river lost all its current out of despondency.
It saddened Sawa to find the drying up of its lake,
And thirsty seekers returning from the place angrily.
As if the fire had gotten water’s wetness from grief;
And water had burnt up as a fire burns seethingly.
The jinn were speaking aloud, and lights were shining so bright;
The Truth is made manifest in signal and verbally.
But blind and deaf they were so the happy news went unheard;
And flashes of lightning as a warning they didn’t see.
All after their fortune teller notified all the folk
Their old religion so crooked soon would no longer be.
And after they eyed in the horizons the shooting stars
All crashing like statues in the earth for idolatry.
Until from the source of revelation, up in the sky,
One after the other, each retreating demon did flee.
They were when fleeing just like the heroes of Abrahah,
Or like a pelted-with-pebbles-from-his-hands infantry.
Hurled after having extolled while in the palms of his hands;
Hurled like the swallowed extoller from the gut cavity.”
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2. Fakhr al-Islām Abu’l Ĥasan Álī ibn Muĥammad ibn al-Ĥusayn ibn Ábd al-Karīm al-Bazdawī [Pazdawī] al-Nasafī al-Ĥanafī [d. 482 AH / 1089 CE] writes in his Uşūl al-Dīn:
“The Ahl al-Sunnah said: Karāmāt of the Awliyā’a are true.
The Mútazilah and the Qadariyyah said:
Karāmāt of the Awliyā’a are false, not possible. A Karāmah, if Allāh táālā manifests at the hand of a Walī from among the Awliyā’a, is something that goes against the norm. Such as a person going from Bukhārah to Makkah in a single night, or walking upon the surface of the water
if the husband and the Walī agree upon something that will not cause harm to the Şaghīrah girl, then that may be done. If they disagree, then Aĥmad and Abū Úbayd said that once a girl reaches the age of nine [lunar years] then the marriage may be consummated without her
consent, but that does not apply in the case of who is younger. Mālik, Shāfiýī and Abū Ĥanīfah said that the marriage may be consummated when the girl is able for intercourse, which varies from one girl to another, so no age limit can be set. This is the correct view;
Deobandis present themselves as traditional Sunni Ĥanafīs to the world and present the deceptive book Muhannad, written by Khalīl Aĥmad Ambethwi [1269-1346 AH / 1852-1927 CE] in order to prove they agree with the beliefs and practices of the Sunnis.
In this book their scholar claims to permit Mawlid however it is known that Deobandis scorn and ridicule celebration of Mawlids.
This is the defining characteristic of Deobandis – they have a book, an áqīdah and a fatwā for all seasons. When they meet Sunni scholars outside the
subcontinent, they claim that their áqīdah is described in Muhannad; but in their fatāwā and Urdu books, they scorn those very things as bidáh or shirk.
Let us now look to the Urdu writings of the Deobandis regarding Mawlid and standing in reverence, qiyām, during them.
Mujaddid Alf Thānī Imām Rabbānī Aĥmad ibn Ábdu'l Aĥad al-Fārūqī al-Sirhindī al-Naqshbandī al-Ĥanafī [971-1034 AH / 1564-1634 CE] writes in one of his Maktūbāt regarding necessary guidelines for women and on the meaning of the verse,
“O Prophet! If Muslim women com to you to take oath of allegiance that they will neither ascribe any partner to Allāh, nor steal, nor commit adultery, nor kill their children,
nor bring the lie that they carry between their hands and feet, nor disobey you in any rightful matter - then accept their allegiance and seek forgiveness from Allāh for them; indeed Allāh is Oft Forgiving, Most Merciful.”
“If you ask them, [why they said so] they will reply, ‘We were jesting and were being playful.’ Tell them: ‘Do you make fun of Allāh táālā, His verses and His Messenger?’ Do not proffer excuses –
you have disbelieved after having professed faith.”
[Tawbah, 9:65-66]
Imam Yaĥyā Ibn Sharaf al-Nawawī al-Shāfiýī [631-676 AH / 1233-1277 CE] writes in Minhāju’t Ţālibīn:
“[Among] actions that cause apostasy: any deliberate action which explicitly mocks religion.”
Imām Ibn Áābidīn al-Ĥanafī al-Shāmī [1198-1252 AH / 1784-1836 CE] writes in Radd al-Muĥtār:
“I say: It is obvious that if the indicators of mockery or slighting [religion] are found, that person will be ruled
kāfir; even if he has not intended to mock or slight [the religion].”
Imām Muĥammad ibn Jarīr al-Ţabarī [224-310 AH / 839-923 CE] records in his Tafsīr:
Narrated from Ibn Ábbās regarding, ‘and not to reveal their adornment except to their own husbands’ until His saying, ‘women’s nakedness’, he said:
“The adornment that she reveals to these are her earrings, her necklace and her bangles. As for her anklets, her armlets, her upper chest and her hair, then she does not reveal this except to her husband.”