Ibn Taymiyyahs Opinion On Mawlid (Prophet Mohammeds Birthday)

In our time may of the Ashari Maturidi Sufis who call to, support and participate in the bidah (innovation) of Mawlid (the prophets birthday) have for years tried to justify there corrupt actions by twisting, distorting and taking out o context the words of Ibn Taymiyyah. They slander him by lying on him saying he was misguided a deviant a Mujassimah (those who give Allah a body) and a Mushabbihah (those who liken Allah to mankind) however they recognise the fact that many Muslims hold him in high regard so they twist and then use his words to justify Mawlid to many Muslims in the ummah and claim (another lie) that Ibn Taymiyyah supported Mawlid.

They quote from his collection of fatwa’s Majma Fataw, Vol. 23, p. 163 that he said about Mawlid “To celebrate and to honour the birth of the Prophet (s) and to take it as an honoured season, as some of the people are doing, is good and in it there is a great reward, because of their good intentions in honouring the Prophet (s).” This is true however he said much more about Mawlid and even clarified what he meant here however the Ashari Maturidi Sufis do not bring any other words from Ibn Taymiyyah on this subjected let alone his clarification on this issue. They hope by not doing that they can device many Muslims into thinking Ibn Taymiyyah was a support of Mawlid so if this Imam you follow was a support of Mawlid then you should be too.

To examine what Ibn Taymiyyah real thought about Mawlid read the following (below):

Ibn Taymiyyah states, “it is necessary to explain it’s condition (any innovated celebration like Mawlid) and not to follow those that considered it permissible…. (as) these bidahs (innovations) include corruptions of belief (aqeedah) or (a) condition contradicting what the Messenger came with and what benefit they contain is not to be relied upon and it not correct to use for objection (some Sufis try to use what benefits Mawlid contain to justify it and claim it is (for those beneficial reasons) a bidah hasanah (a good innovation) but all bidah is misguidance and haraam).” Iqtidaa Siraat al-Mustaqeem

Ibn Taymiyyah regards the Mawlid as a bidah as he said “THE BID’AH of taking the day of the birth of the Prophet as an Eid”. Iqtidaa Siraat al-Mustaqeem

His birthday is not even confirmed according to Ibn Taymiyyah, “the difference of the people as to when he was born”. Iqtidaa Siraat al-Mustaqeem

Ibn Taymiyyah states the salaf never did this even though they loved the Prophet more than us and followed his sunnah more than us, “indeed this (celebration) was not done by the salaf…if this was genuinely good or preferable then the salaf, may Allah be pleased with them, would have more right to doing so then us, for they had more severe love and honour of the Prophet in following him, obeying him, and following his command, and reviving his sunnah inwardly and outwardly” Iqtidaa Siraat al-Mustaqeem

Ibn Taymiyyah also explains that even though Mawlid is a bidah as the salaf never did it even though they loved and honoured him more than the Muslims of his time (let alone the Muslims of today who are even further from the straight path) that a person can still get rewarded for Mawlid. But he explains the act of Mawlid has no reward as it is a bidah but those who celebrate it having a good intention and trying to honour the prophet in accordance with what is correct in their opinion (which is Mawlid) will get a reward for this good intention and the honouring of the Messenger. He said “…So honouring the Mawlid, and taking it as a festive season which some of the people have done, there is a great reward in it due to the good intention and the honouring of the Messenger…” Iqtidaa Siraat al-Mustaqeem

Also Ibn Taymiyyah said the one who celebrates Mawlid would get rewarded for their correct actions on that day like praying etc. He said, “…there is no doubt that the one who practices these (Mawlid) either the mujtahid (scholar) or muqallid (blind follower: following with out knowing the evidence from the Quran or the Sunnah) will have the reward for…what the action contains of legislated actions”. Both quotes are from Iqtidaa Siraat al-Mustaqeem

So Ibn Taymiyyah believed Mawlid did contain some good in it which was the action involved in the celebration which are in accordance with the shariah. However he still believed it was a bidah and that the good it contains does not out weigh the evil in it. He said, “this (the tiny bit of good Mawlid contains in it) does not prevent one from detesting and prohibiting it and to replace it with a legislated action containing no bidah… every bidah (innovation) contains evil that outweighs their good, this due to the fact that if their good outweighed the evil then why would the Shariah have disregarded it? So we depend upon the fact that its sin is greater than its benefit and this necessitates forbiddance.” In addition he stated the benefit contained in innovated celebrations such as Mawlid is out weighed by the fact it is a bidah (innovation) and the corruption a persons aqeedah (Islamic beliefs) and corruption of a person heart. He stated, “As for what they contain (innovated celebrations such as the Mawlid) of benefit then they are opposed by what they contain of the corruption of innovations that outweigh the benefit, along with what has preceded of the corruptions of belief and state (of the heart) – that the hearts become content with it (the bidah of Mawlid) at the expense of a large number of Sunnahs (on those innovated celebration days like Mawlid).” Both quotes from Iqtidaa Siraat al-Mustaqeem

Ibn Taymiyyah further believed that the sin of Mawlid would be removed from some of the people due to there incorrect ijtihad or some other excuse they may like blind following for example. He said, I say: it’s sin is removed from some of the people due to the reason of ijtihad or other than it…” moreover he said, “(the mujtahid or muqallid) will be forgiven for what it (Mawlid) contains of innovation if his ijtihad (researching through the Quran, Sunnah and past ijmahs (scholarly consensus) to find out whether Mawlid is halaal or haraam) or taqleed (following a mujtahid not knowing his evidences from the Quran or Sunnah (blind following)) contains one of the excuses (that would lift this sin from him)…” Iqtidaa Siraat al-Mustaqeem

From the quotes above it is clear that Ibn Taymiyyah believed Mawlid was not done by the salaf and it was bidah which had some good in it. But its harm out weighed its good so for that reason Mawlid should not be practiced. However the good that is contained in Mawlid from actions in line with the shariah, the people who celebrate Mawlid and do these actions will get rewarded for them  were as they will not get a reward for the overall action of Mawlid as it is a bidah which corrupts the aqeedah and heart. He also explained that he believed the ones who participated in Mawlid out of incorrect ijtihad or taqleed (blind following) will be forgiven.

So if this is what Ibn Taymiyyah believed Mawlid clearly the Ashari Maturidi Sufis have lied upon this great scholar to justify the disgusting support for the bidah of Mawlid.


About Abdul Kareem Ibn Ozzie

I am a revert trying to spread the sunnah inshallah.
This entry was posted in REFUTATIONS OF THE SUFI CREED and tagged , , , , , , , , . Bookmark the permalink.

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