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A Reply to the Ṣūfī Claim That Ibn Kathīr Supported the Mawlid

   

Yet another reply to the fallacious Ṣūfī fabrications against al-Ḥāfiẓ Ibn Kathīr with respect to the issue of the mawlid. This time they quote from a book in which he did not claim what they allege he did.

bismallah

  Then what Ibn Kathīr mentions in the section on the Prophetic biography in his 'Bidāyah wa-al-Nihāyah', and in his lengthy 'Sīrah' and in the sections of 'Ikhtiṣār Sīrah al-Rasūl', and in his stand alone treatise on the Mawlid published with the tahqeeq of al-Ṣalāh al-Dīn al-Manjad, and in his revision to the Mawlid of his shaykh, Kamāl al-Dīn Abī Maʿālī Muḥammad ibn ʿAlī al-Ansārī contained in the section detailing 'Dʿaláʾil al-Nubuwwah' in his 'Bidāyah wa-al-Nihāyah' he does not present anything in these concerning the celebration of the Mawlid of the Prophet (ṣallallāhu ʿalayhi wa-sallam) and neither of the evil practices that have occurred amongst the later generations with respect to the Mawlid.


From 'al-Qawal al-fasl fī al-Ihtifaal bi Mawlid Khayr al-Rusūl' (pg. 110+) of Shaykh Ismāʿīl al-Anṣārī:

As for the claim of the author of the letter published in the magazine 'al-Mujtama' (no.559), while listing the authors who considered the celebration of the Mawlid to be permissible and their works (concerning this), that the author of 'Kashf al-Dhunoon fī Usaamee al-Kutub wa al-Funoon' mentioned on page 319 that al-Ḥāfiẓ ibn Kathīr authored a number of treatise concerning the noble Mawlid. From amongst them: 'Jāmiʿ al-Āthār fī Mawlid al-Nabiyy al-Mukhtaar' in three volumes, 'al-Lafdh al-Rā'iq fī Mawlid Khayr al-Khalā'iq' and it is succinct. And his claim that ibn Fahd mentioned that ibn Kathīr authored a book which he entitled, 'Mawrid as-Saadee fī Mawlid al-Hādī.' And his saying that al-Ḥāfiẓ Al-Sakhāwī had a book concerning the Mawlid entitled, 'at-Tibr al-Masbook fī Dhail as-Sulook' then all of this is a grievous error having no basis for being correct.

As for 'Jāmiʿ al-Āthār fī Mawlid al-Nabiyy al-Mukhtaar' then looked up 'Kashf al-Dhunoon' to ascertain the truth of his words and we found it under the letter 'jeem' (pg.533) and the text is, 'Jāmiʿ al-Āthār fī Mawlid an-Nabiyy al-Mukhtaar of Shams al-Dīn Muḥammad ibn Nāṣir al-Dīn al-Dimishqī, died in the year 842, being in three volumes commencing with the words, "all praise is due to Allāh Who displayed Muḥammad as the most purest of the Universe"

And we found under the letter 'lām' page 1559 the words, 'al-Lafdh al-Rā'iq fī Mawlid Khayr al-Khalā'iq' a short booklet by al-Ḥāfiẓ Shams ad-Dīn Muḥammad ibn Nāṣir al-Dīn al-Damishqī who died in the year 842.'

And we found under the letter 'mīm' page. 1910 the words, 'al-Ḥāfiẓ Al-Sakhāwī mentioned in his 'Daw al-Lāmi' a group who wrote concerning the Mawlid of the Prophet (ṣallallāhu ʿalayhi wa-sallam) from amongst them al-Ḥāfiẓ ibn Nāṣir ad-Dīn ad-Damishqee who authored in this regards 'Jāmiʿ al-Āthār fī Mawlid an-Nabiyy al-Mukhtaar' in three volumes and a booklet 'al-Lafdh al-Rā'iq fī Mawlid Khayr al-Khalā'iq' and it is shorter than the one mentioned before it'

As for 'Mawrid as-Saadee fī Mawlid al-Hādī' then the claim of the author of that article that ibn Fahd attributed it to ibn Kathīr is without basis for ibn Fahd said in 'Lahdh al-Alhaadh bi Dhail Tabaqaat al-Huffaadh' (pg. 320-321) under the biography of ibn Nāṣir ad-Dīn ad-Damishqee, 'he authored, and some of them concerned the Mawlid of the Prophet (ṣallallāhu ʿalayhi wa-sallam) and it is 'Jāmiʿ al-Āthār fī Mawlid al-Mukhtaar' in three volumes, and 'Tawdeeh al-Mushtabah' and 'Mawrid as-Saadee fī Mawlid al-Hādī'..'

And this which is mentioned by ibn Fahd is declared with certainty by Al-Sakhāwī and al-Shawkānī.

So it becomes clear with all of this that the claims of the author of that article published in 'al-Mujtama' magazine has no basis.

Then what ibn Kathīr mentions in the section on the Prophetic biography in his 'Bidāyah wan Nihāyah', and in his lengthy 'Seerah' and in the sections of 'Ikhtiṣār Seerah al-Rasūl', and in his stand alone treatise on the Mawlid published with the tahqeeq of al-Ṣalāh ad-Dīn al-Manjad, and in his revision to the Mawlid of his shaykh, Kamāl al-Dīn Abī Maʿālī Muḥammad ibn ʿAlī al-Anṣārī contained in the section detailing 'Dalā'il an-Nubuwwah' in his 'Bidāyah wan Nihāyah' he does not present anything in these concerning the celebration of the Mawlid of the Prophet (ṣallallāhu ʿalayhi wa-sallam) and neither of the evil practices that have occurred amongst the later generations with respect to the Mawlid. Therefore as long as the matter is like this then we cannot accept the claim of the author of that article.

[fn: and what Muḥammad ibn Alawee al-Mālikī vainly thinks in his work 'al-Ihtifaal bi Mawlid an-Nabawiyy ash-Shareef' (pg. 38) that the 'Mawlid' of al-Ḥāfiẓ ibn Kathīr is from those works that present celebrating the Mawlid of the Prophet is not correct.]

As for the saying of the author of that article that Al-Sakhāwī authored a book about the Mawlid entitled 'at-Tibr al-Masbook fī Dhail al-Sulook' then this is also incorrect Al-Sakhāwī said in his autobiography contained in 'Daw al-Lāmi li A'yaan al-Qarn at-Taasi' (8/17) while listing his works, 'and 'at-Tibr al-Masbook fī Dhail ʿalá Taareekh al-Maqreezee as-Sulook' containing the events and deaths (of scholars) since the year 45 to this day in 4 volumes' so this is what Al-Sakhāwī himself clarifies and it is clear that the subject matter of the book is not the Mawlid even though it may contain things connected to the Mawlid.

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Tags: Bidʿah, Ṣūfī, Ibn Kathīr, Deviation, Prophet Muḥammad, Celebrations

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