DID SHEIKH AL-ISLAM IBN TAYMIYYAH ALLOW MAWLID CELEBRATION?

By

Dr. Abdulaziz bin Rayes ar-Rayes

“The Ten Introductions in Refuting the Principles of Contemporary Sufis,” p. 102.

Translated By: 

Ustadh Abu Hamzah Ibn Abdilkareem

Some proponents of innovations attribute to Imam Ibn Taymiyyah that he permits the celebration of the Prophet’s birthday, relying on a statement he made in "Iqtidā as-Ṣirāṭ al-Mustaqīm": “Likewise, what some people innovate, either imitating the Christians in the birth of Jesus, or out of love for the Prophet ﷺ and glorification of him, Allah may reward them for this love and ijtihad (striving in judgment), but not for the innovation of taking the Prophet's birthday as a festival, given the differences about his exact birthdate. This was not done by the early generations (Salaf) despite the presence of the reasons to do so and the absence of obstacles. If this had been purely good or preferable, the Salaf would have been more entitled to it than us, for they had greater love and respect for the Messenger of Allah ﷺ and were more eager for goodness. The completeness of love and respect for him is found in following him, obeying him, adhering to his commands, reviving his Sunnah inwardly and outwardly, and spreading his message by striving for that with the heart, hand, and tongue. This is the way of the foremost generations from the Muhajirun and the Ansar, and those who follow them in goodness.”

Furthermore, he mentioned: “Most of these people who are keen on such innovations – despite their good intentions and ijtihad, for which they may hope for reward – you find them falling short in matters the Prophet commanded them to be active in. They are like someone who decorates the Quran but does not read it, or reads it but does not follow it, like someone who decorates the mosque but prays little in it, or who prays but with little sincerity.”

This statement clearly indicates that Ibn Taymiyyah viewed the celebration of the Prophet’s birthday as an innovation. He said: “but not for the innovation of taking the Prophet’s birthday as a festival.” He further reinforced this in another place by stating: “As for establishing seasons other than the legitimate seasons, such as some nights in Rabi' al-Awwal (claimed to be the night of the Prophet’s birth), or some nights of Rajab, or the 18th of Dhul-Hijjah, or the first Friday of Rajab, or the 8th of Shawwal which some ignorant people call the ‘Festival of the Righteous,’ these are among the innovations not endorsed by the early generations.” (Allah knows best).

So, if Ibn Taymiyyah explicitly declared the celebration of this day an innovation, what did he mean by saying: “They may be rewarded and compensated for their love and good intentions”?

It is said that his words are clear in indicating that the reward is for their intention of loving the Prophet ﷺ and their good motives, not for the act itself. This is similar to his statement: “If a judge exerts effort (ijtihad) and gets it right, he earns two rewards, but if he exerts effort and errs, he earns one reward,”as narrated by al-Bukhari and Muslim from ‘Amr ibn al-‘As and Abu Hurairah.

So, the judge earns one reward for his good intention, as explained by Imam as-Shafi'i and others, even though the action was wrong. Similarly, for the one who follows someone he trusts and celebrates the Prophet’s birthday thinking it is legitimate, he is not rewarded for the act because it is wrong, but for his good intention and motive. Ibn Taymiyyah elaborated further elsewhere, saying: “What Rabi'ah meant – and Allah knows best – is that if someone had a good intention, they would be rewarded for their intention even if the act they did was not legitimate, as long as they did not deliberately intend to contradict the Shari'ah.” This means, while the prayer at the grave is not legitimate, the supplicant may be rewarded for their good intention.

In conclusion, no one should attribute to Ibn Taymiyyah the view that he permitted the celebration of the Prophet’s birthday or that he did not consider it an innovation. Even if it were assumed that Ibn Taymiyyah negated its innovation, may Allah have mercy on him, he is not an infallible proof, and his statements should be supported by evidence rather than taken as evidence themselves.