Authored by: Ghulam Mustafa Zaheer Amrpuri
Standing during Mawlid gatherings when the Prophet Muhammad's (peace be upon him) noble mention is made is an action without any basis or evidence in Islamic law. It is rooted solely in personal desires and excessive glorification. Islamic rulings are established based on the Quran, Hadith, and the consensus of the Ummah, interpreted in light of the understanding of the pious predecessors (Salaf). Since there is no evidence for this practice from these sources, it is considered an innovation (Bid'ah).
Some people claim that the Prophet Muhammad (peace be upon him) himself attends these gatherings, while others say, "It is possible that the Prophet (peace be upon him) may spiritually attend the Mawlid." Some even assert, "It might happen miraculously." All these claims are mere fabrications from those who make them, with no basis in the Quran or Sunnah. Among the ignorant Sufis, those who claim to see the Prophet (peace be upon him) in a state of wakefulness or assert that he attends the Mawlid gatherings, or say similar things, are gravely mistaken. They make the worst kind of erroneous claims, covering them with layers of deception, and are in direct contradiction to the teachings of the Quran, Sunnah, and the consensus of the scholars. This is because the dead will only be resurrected on the Day of Judgment and not in this world, as Allah Almighty says:
"Then indeed, after that you are to die. Then indeed you, on the Day of Resurrection, will be resurrected."
(Al-Mu’minun: 15-16)
Allah has informed us that the dead will only be resurrected on the Day of Judgment, not in this world. Anyone who claims otherwise is lying, and their statements are false and deceptive. They have not recognized the truth that the pious predecessors knew and that the Companions of the Prophet Muhammad (peace be upon him) and their followers adhered to.
As for the act of standing, it is not authentically narrated with a reliable chain from any Companion, any Tabi’i (follower of the Companions), or any trustworthy Muslim that they stood during such events; hence, it is a reprehensible innovation.
Allama Abdul Hayy Lakhnawi Hanafi (1264-1304 AH) writes:
“Among the fabricated stories is the claim that the Prophet Muhammad (peace be upon him) himself attends the gatherings when his Mawlid is mentioned, and this was used as a basis for standing up when his birth is mentioned out of reverence and respect. This is also among the falsehoods for which no evidence exists, and mere possibilities and assumptions do not constitute evidence.”
(Al-Athar al-Marfua fi’l-Akhbar al-Mawdu’a: 46)
Allama Muhammad bin Yusuf al-Salihi al-Shami (d. 942 AH) writes:
“Many of those who claim to love the Prophet have adopted the habit of standing up in reverence when they hear a description of the Prophet Muhammad (peace be upon him), but this act of standing is an innovation, with no basis in Shariah.”
(Sabil al-Huda wal-Rashad fi Sirat Khayr al-Ibad: 1/415)
The Innovators' Beloved Ibn Hajar al-Haytami (909-974 AH) states:
“Similarly, the act of standing during the mention of the Prophet Muhammad’s (peace be upon him) birth, or when his mother gave birth to him, is an innovation for which no evidence exists. People do it with the intention of honoring the Prophet (peace be upon him). The general public may be excused for this out of ignorance, but those who are aware should be counted among the innovators.”
(Al-Fatawa al-Hadithiyya: 58)
Despite this, some Deobandi elders also consider this standing to be permissible. For instance, the leader of the Deobandis' belief in the Unity of Existence, Haji Imdadullah Makki Sahib (d. 1317 AH), states:
“However, one should not hold the belief of birth at the time of standing. If there is a possibility of the Prophet’s spiritual presence, there is no harm in it, as the world of creation is limited by time and space, but the world of command is free from both. Therefore, it is not far-fetched for the blessed personality to come.”
(Imdad al-Mushtaq by Ashraf Ali Thanwi: 56)
Moreover, Ashraf Ali Thanwi himself writes:
“When the Mathnawi Sharif was completed, after its conclusion, instructions were given to prepare a drink, and it was said that the drink would be offered as a ‘Niyaz’ for Mawlana (Rumi). After reciting Surah Al-Ikhlas eleven times, the Niyaz was performed, and the drink was distributed. He (Thanwi) remarked that Niyaz has two meanings: one is humility and servitude, which is only for Allah and is considered Shirk if done for others. The other is offering something to Allah’s servants, which is permissible. People deny this practice, but what is wrong with it? If any non-legitimate aspects arise in a practice, those aspects should be removed, not the practice itself. Such denials prevent people from much good, like standing for the Mawlid. If someone stands out of reverence for the mention of the Prophet’s name, what is wrong with that? When someone comes, people stand up out of respect for them. If the name of the leader of all the worlds (peace be upon him) is honored, what sin is there in that?”
(Imdad al-Mushtaq by Thanwi: 88)
There you have it! These are the statements of the Deobandis’ "Siyyid al-Taifa" and their fabrications and innovations. It seems that "Siyyid al-Taifa" also falls among those who favor innovations.
How can one compare the spiritual realm with the physical realm when their laws are completely different? On top of that, none of the pious predecessors held such beliefs, and it is not mentioned anywhere in the Quran or Hadith. Scholars have deemed it an innovation.
Imam Ahl al-Hadith Allama Bashir Ahmad Sahsawani (1250-1366 AH) states:
“We, the people of Hadith, honor the Messenger of Allah (peace be upon him) with all the honor mentioned in the Quran and the authentic Sunnah, whether that honor is in action, speech, or belief. There is ample honor for the Prophet in the Quran and the purified Sunnah... As for the innovators, most of their honor is newly introduced, like making a journey to the Prophet’s grave, celebrating the night of his birth, reciting Mawlid, standing during the mention of his birth, kissing the thumbs during the Adhan when the Mu'adhdhin says ‘I bear witness that Muhammad is the Messenger of Allah,’ standing still before his grave, asking for needs from him, and giving Niyaz in his name. As for the honor established in the Quran and Sunnah, they are far removed from it.”
(Siyanat al-Insan ‘an Waswasat al-Shaytan by Sahsawani: 244)
Shaykh al-Islam Ibn Taymiyyah (611-728 AH) states:
“The honor of the messengers is in affirming what they conveyed from Allah, obeying them in what they commanded, following them, loving them, and being loyal to them.”
(Kitab al-Radd ‘ala al-Akhna’i by Ibn Taymiyyah: 24-25)
Contrary to this, some people have taken great liberties.
Ahmed Yar Naimi Barelvi Gujarati (1324-1391 AH) writes:
“There is no restriction in honoring; rather, in any time or place, whatever way of honoring is appropriate, do it, provided that Shariah has not declared it forbidden, like the bowing or prostration of reverence. In our time, royal orders were read while standing, so the mention of the beloved should also be done while standing. Look, ‘Eat and drink’ is a general permission to eat and drink any lawful food, whether it is Biryani, Zarda, or Qorma, regardless of whether it existed in the early period or not.”
(Wa Ja’a al-Haq by Naimi: Vol. 1, 254)
If standing during the mention of the Prophet Muhammad (peace be upon him) is considered honoring him, then why were the Companions, Tabi’in, Tabi’ Tabi’in, Imams of the religion, and the pious predecessors deprived of it? Where is the connection between honoring the Prophet Muhammad (peace be upon him), which is part of faith and religion, and worldly matters like eating and drinking? According to the Quran and Sunnah, the established principle is that evidence is required to perform religious acts, whereas evidence is needed to prohibit worldly acts. However, for these people, the real issue is self-indulgence, and hence, all their issues ultimately revolve around food and drink.
"Mu'awiyah (may Allah be pleased with him) once came to Abdullah ibn al-Zubayr (may Allah be pleased with him) and Abdullah ibn ‘Amr. Abdullah ibn ‘Amr stood up, while Abdullah ibn al-Zubayr remained seated. Mu'awiyah (may Allah be pleased with him) said to Abdullah ibn ‘Amr, ‘Sit down, for I heard the Messenger of Allah (peace be upon him) say: Whoever likes that people stand up for him should take his seat in Hellfire.’"
(Musannaf Ibn Abi Shaybah: 586/8, Musnad Ahmad: 4/91, 93, 100, Musnad Abd bin Humayd: 413, Al-Adab Al-Mufrad by Bukhari: 977, Sunan Abu Dawood: 5229, Sunan Tirmidhi: 2755, declared Hasan by Tirmidhi, Tahdhib al-Athar by Tabari: 568, 569/2, with an authentic chain)
In Tahdhib al-Athar by Tabari (568, 567/2, with a Hasan chain), the wording is:
"Mu'awiyah (may Allah be pleased with him) came out one day, and people quickly stood up before him. He said, ‘Sit down, sit down, for I heard the Messenger of Allah (peace be upon him) say: Whoever is pleased that people stand up for him, let him prepare his place in the Fire.’"
Shaykh al-Islam Ibn Taymiyyah (rahimahullah) (611-728 AH) explains the meaning of these words:
"This warning is for those who like people to stand up for them while they are seated. It does not apply to standing up to receive someone who has come. Hence, the scholars have differentiated between saying ‘I stood up to meet him’ and ‘I stood up for him.’ Standing up to meet someone arriving is equal to the standing of the one coming, unlike standing for a seated person."
(Majmu’ al-Fatawa by Ibn Taymiyyah: 375/1)
Muhaddith al-Albani (rahimahullah) (d. 1420 AH), while explaining this, writes:
"This Hadith teaches us two things: First, it is forbidden to love that people stand for you when you enter a gathering. This is clearly evident and requires no further explanation. Secondly, it is disliked for people to stand up for someone entering, even if that person does not desire it. This is because it opens the door to evil, and this subtle meaning is conveyed to us by the narrator of the Hadith, Mu'awiyah (may Allah be pleased with him), as he forbade Abdullah ibn ‘Amr from standing up for him and supported it with the Hadith. This shows his deep understanding of religion and knowledge of the principles of Shariah, among which is the principle of ‘Sadd al-Dhara’i’ (blocking the means to evil).’"
(Al-Silsilah al-Sahihah by Albani: 679/1)
Sayyiduna Anas bin Malik (may Allah be pleased with him) says:
"No one was dearer to them than the Messenger of Allah (peace be upon him), but when they saw him, they did not stand up for him because they knew he disliked it."
(Musnad Ahmad: 134/3, with an authentic chain, Sunan Tirmidhi: 2754, declared Hasan Sahih by Tirmidhi)
Shaykh al-Islam Ibn Taymiyyah (rahimahullah) (611-728 AH) states:
"It was not the practice of the pious predecessors during the time of the Prophet Muhammad (peace be upon him) and the rightly-guided caliphs to stand up every time they saw him, as many people do now."
(Majmu’ al-Fatawa by Ibn Taymiyyah: 374/1)
There is no evidence of any Companion standing in honor of the Prophet Muhammad (peace be upon him) or in reverence for his mention.
"When she (Fatimah) came to him, he (peace be upon him) would stand up, take her by the hand, kiss her, and seat her in his place. And when he (peace be upon him) came to her, she would stand up, take him by the hand, kiss him, and seat him in her place."
(Sunan Abu Dawood: 5217, Sunan Tirmidhi: 3872, with an authentic chain)
This narration was declared "authentic" by Imam Ibn Hibban (6952) and Imam Hakim (4/264), and Hafiz al-Dhahabi agreed with them.
This type of standing is permissible. Although this narration seems to contradict the earlier narrations, they can be reconciled. As Shaykh al-Islam Thani, the learned scholar Allama Ibn al-Qayyim (rahimahullah) (691-751 AH) writes:
"The blameworthy standing is standing for someone (as a form of honor), but standing to receive someone when they arrive is not blameworthy. Thus, all the narrations are reconciled."
(Sharh Ibn al-Qayyim li Sunan Abi Dawood with Awn al-Ma'bood: 127/14)
(Sunan Abu Dawood: 5145)
Commentary:
The chain of this narration is "Mursal" (disconnected), making it "weak."
"The Prophet (peace be upon him) came, and when he (Abbas) saw him, he stood up for him, kissed him between his eyes, and then seated him on his right side."
(Al-Mu’jam al-Kabir by Tabarani: 1/235, Al-Mu’jam al-Awsat by Tabarani: 9246, Tarikh Baghdad: 63/1)
Commentary:
This is a fabricated narration. Hafiz al-Dhahabi declared it "false." (Mizan al-I'tidal: 1/97) The narrator Ahmad bin Rashin al-Hilali is described by Hafiz al-Dhahabi as:
"He is the one who fabricated it out of ignorance."
(Mizan al-I'tidal: 1/97)
Only Imam Ibn Hibban mentioned him in Al-Thiqat (40/8), which reflects his leniency.
"The Messenger of Allah (peace be upon him) used to sit with us in the mosque and talk to us. When he stood up, we also stood up until we saw him enter one of his wives' rooms."
(Sunan Abu Dawood: 4775, Sunan al-Kubra by Nasai: 4780, Sunan Ibn Majah, abridged: 2093, Shu’ab al-Iman by Bayhaqi: 8930)
Commentary:
Sayyiduna Abu Juhaifah (may Allah be pleased with him) narrates:
"When Ja’far (may Allah be pleased with him) returned from Abyssinia, the Prophet (peace be upon him) met him, embraced him, kissed him between his eyes, and said, ‘I do not know which of the two makes me happier—conquering Khaybar or the return of Ja’far?’"
(Al-Mu’jam al-Kabir by Tabarani: 2/108, Al-Mu’jam al-Awsat by Tabarani: 2003, Al-Mu’jam al-Saghir by Tabarani: 30)
Commentary:
The chain of this narration is "weak."
A narration regarding Ikrimah bin Abi Jahl (may Allah be pleased with him) states:
"When he reached the door of the Messenger of Allah (peace be upon him), the Prophet (peace be upon him) was overjoyed and quickly stood up for him out of happiness."
(Al-Maghazi by Waqidi: 2/850-853, Al-Mustadrak by Bayhaqi: 3/269, Al-Madkhal ila al-Sunan al-Kubra by Bayhaqi: 710)
Commentary:
This is a fabricated story. The narrator Muhammad bin Umar al-Waqidi is considered "weak" and "abandoned" by the majority. His teacher Abu Bakr bin Abdullah bin Abi Sabr is also a "forger" and a "liar."
Imam Ahmad bin Hanbal (rahimahullah) says:
"He used to fabricate Hadith."
(Al-Jarh wa al-Ta’dil by Ibn Abi Hatim: 7/306)
Sayyidah Aisha (may Allah be pleased with her) narrates that when Sayyiduna Zaid bin Haritha (may Allah be pleased with him) returned to Madinah, the Prophet Muhammad (peace be upon him) was in my chamber. He knocked on the door:
"The Messenger of Allah (peace be upon him) stood up to him with his garment partly off, and I swear I had never seen him stand up partially clothed before or after. He embraced him and kissed him."
(Sunan Tirmidhi: 2732, classified Hasan by Tirmidhi, Sharh Ma’ani al-Athar by Tahawi: 4/92)
Commentary:
This narration is severely weak because:
"He was blind and used to accept suggestions from others."
(Taqrib al-Tahdhib: 7637)
Sayyiduna Uthman bin Affan (may Allah be pleased with him) narrates that Sayyiduna Abu Bakr al-Siddiq (may Allah be pleased with him) once said something to him:
"So I stood up to him and said, ‘May my parents be sacrificed for you! You are more deserving of it.’"
(Musnad Ahmad: 1/6, Musnad al-Bazzar: 4, Musnad Abi Ya’la: 24)
Commentary:
The chain of this narration is weak due to an unspecified narrator.
Dear readers,
When Sayyiduna Sa’d bin Mu’adh (may Allah be pleased with him) was called by the Prophet Muhammad (peace be upon him), he came riding a donkey. When he approached the mosque, the Prophet Muhammad (peace be upon him) said to the Ansar:
"Stand up for your leader."
(Sahih al-Bukhari: 6262, Sahih Muslim: 1768)
This does not mean that they should stand up in respect and honor for Sa’d, who was their leader, but rather that they should help him dismount because he was injured. This is supported by another narration where the Prophet Muhammad (peace be upon him) said:
"Stand up for your leader and help him dismount." Sayyiduna Umar (may Allah be pleased with him) said, "Our leader is Allah, the Exalted." The Prophet Muhammad (peace be upon him) said, "Help him dismount." So, the Companions helped him dismount."
(Musnad Ahmad: 6/141-142, with a Hasan chain)
This Hadith was declared "authentic" by Imam Ibn Hibban (rahimahullah) (7028).
Hafiz Ibn Hajar (rahimahullah) declared this chain as "Hasan" and wrote:
"These additional words undermine the argument for standing in respect based on the story of Sa’d, as they indicate that the standing was not for respect."
(Fath al-Bari: 11/51)
Authored by: Ghulam Mustafa Zaheer Amrpuri
Standing during Mawlid gatherings when the Prophet Muhammad's (peace be upon him) noble mention is made is an action without any basis or evidence in Islamic law. It is rooted solely in personal desires and excessive glorification. Islamic rulings are established based on the Quran, Hadith, and the consensus of the Ummah, interpreted in light of the understanding of the pious predecessors (Salaf). Since there is no evidence for this practice from these sources, it is considered an innovation (Bid'ah).
Some people claim that the Prophet Muhammad (peace be upon him) himself attends these gatherings, while others say, "It is possible that the Prophet (peace be upon him) may spiritually attend the Mawlid." Some even assert, "It might happen miraculously." All these claims are mere fabrications from those who make them, with no basis in the Quran or Sunnah. Among the ignorant Sufis, those who claim to see the Prophet (peace be upon him) in a state of wakefulness or assert that he attends the Mawlid gatherings, or say similar things, are gravely mistaken. They make the worst kind of erroneous claims, covering them with layers of deception, and are in direct contradiction to the teachings of the Quran, Sunnah, and the consensus of the scholars. This is because the dead will only be resurrected on the Day of Judgment and not in this world, as Allah Almighty says:
"Then indeed, after that you are to die. Then indeed you, on the Day of Resurrection, will be resurrected."
(Al-Mu’minun: 15-16)
Allah has informed us that the dead will only be resurrected on the Day of Judgment, not in this world. Anyone who claims otherwise is lying, and their statements are false and deceptive. They have not recognized the truth that the pious predecessors knew and that the Companions of the Prophet Muhammad (peace be upon him) and their followers adhered to.
As for the act of standing, it is not authentically narrated with a reliable chain from any Companion, any Tabi’i (follower of the Companions), or any trustworthy Muslim that they stood during such events; hence, it is a reprehensible innovation.
Allama Abdul Hayy Lakhnawi Hanafi (1264-1304 AH) writes:
“Among the fabricated stories is the claim that the Prophet Muhammad (peace be upon him) himself attends the gatherings when his Mawlid is mentioned, and this was used as a basis for standing up when his birth is mentioned out of reverence and respect. This is also among the falsehoods for which no evidence exists, and mere possibilities and assumptions do not constitute evidence.”
(Al-Athar al-Marfua fi’l-Akhbar al-Mawdu’a: 46)
Allama Muhammad bin Yusuf al-Salihi al-Shami (d. 942 AH) writes:
“Many of those who claim to love the Prophet have adopted the habit of standing up in reverence when they hear a description of the Prophet Muhammad (peace be upon him), but this act of standing is an innovation, with no basis in Shariah.”
(Sabil al-Huda wal-Rashad fi Sirat Khayr al-Ibad: 1/415)
The Innovators' Beloved Ibn Hajar al-Haytami (909-974 AH) states:
“Similarly, the act of standing during the mention of the Prophet Muhammad’s (peace be upon him) birth, or when his mother gave birth to him, is an innovation for which no evidence exists. People do it with the intention of honoring the Prophet (peace be upon him). The general public may be excused for this out of ignorance, but those who are aware should be counted among the innovators.”
(Al-Fatawa al-Hadithiyya: 58)
Despite this, some Deobandi elders also consider this standing to be permissible. For instance, the leader of the Deobandis' belief in the Unity of Existence, Haji Imdadullah Makki Sahib (d. 1317 AH), states:
“However, one should not hold the belief of birth at the time of standing. If there is a possibility of the Prophet’s spiritual presence, there is no harm in it, as the world of creation is limited by time and space, but the world of command is free from both. Therefore, it is not far-fetched for the blessed personality to come.”
(Imdad al-Mushtaq by Ashraf Ali Thanwi: 56)
Moreover, Ashraf Ali Thanwi himself writes:
“When the Mathnawi Sharif was completed, after its conclusion, instructions were given to prepare a drink, and it was said that the drink would be offered as a ‘Niyaz’ for Mawlana (Rumi). After reciting Surah Al-Ikhlas eleven times, the Niyaz was performed, and the drink was distributed. He (Thanwi) remarked that Niyaz has two meanings: one is humility and servitude, which is only for Allah and is considered Shirk if done for others. The other is offering something to Allah’s servants, which is permissible. People deny this practice, but what is wrong with it? If any non-legitimate aspects arise in a practice, those aspects should be removed, not the practice itself. Such denials prevent people from much good, like standing for the Mawlid. If someone stands out of reverence for the mention of the Prophet’s name, what is wrong with that? When someone comes, people stand up out of respect for them. If the name of the leader of all the worlds (peace be upon him) is honored, what sin is there in that?”
(Imdad al-Mushtaq by Thanwi: 88)
There you have it! These are the statements of the Deobandis’ "Siyyid al-Taifa" and their fabrications and innovations. It seems that "Siyyid al-Taifa" also falls among those who favor innovations.
How can one compare the spiritual realm with the physical realm when their laws are completely different? On top of that, none of the pious predecessors held such beliefs, and it is not mentioned anywhere in the Quran or Hadith. Scholars have deemed it an innovation.
Imam Ahl al-Hadith Allama Bashir Ahmad Sahsawani (1250-1366 AH) states:
“We, the people of Hadith, honor the Messenger of Allah (peace be upon him) with all the honor mentioned in the Quran and the authentic Sunnah, whether that honor is in action, speech, or belief. There is ample honor for the Prophet in the Quran and the purified Sunnah... As for the innovators, most of their honor is newly introduced, like making a journey to the Prophet’s grave, celebrating the night of his birth, reciting Mawlid, standing during the mention of his birth, kissing the thumbs during the Adhan when the Mu'adhdhin says ‘I bear witness that Muhammad is the Messenger of Allah,’ standing still before his grave, asking for needs from him, and giving Niyaz in his name. As for the honor established in the Quran and Sunnah, they are far removed from it.”
(Siyanat al-Insan ‘an Waswasat al-Shaytan by Sahsawani: 244)
Shaykh al-Islam Ibn Taymiyyah (611-728 AH) states:
“The honor of the messengers is in affirming what they conveyed from Allah, obeying them in what they commanded, following them, loving them, and being loyal to them.”
(Kitab al-Radd ‘ala al-Akhna’i by Ibn Taymiyyah: 24-25)
Contrary to this, some people have taken great liberties.
Ahmed Yar Naimi Barelvi Gujarati (1324-1391 AH) writes:
“There is no restriction in honoring; rather, in any time or place, whatever way of honoring is appropriate, do it, provided that Shariah has not declared it forbidden, like the bowing or prostration of reverence. In our time, royal orders were read while standing, so the mention of the beloved should also be done while standing. Look, ‘Eat and drink’ is a general permission to eat and drink any lawful food, whether it is Biryani, Zarda, or Qorma, regardless of whether it existed in the early period or not.”
(Wa Ja’a al-Haq by Naimi: Vol. 1, 254)
If standing during the mention of the Prophet Muhammad (peace be upon him) is considered honoring him, then why were the Companions, Tabi’in, Tabi’ Tabi’in, Imams of the religion, and the pious predecessors deprived of it? Where is the connection between honoring the Prophet Muhammad (peace be upon him), which is part of faith and religion, and worldly matters like eating and drinking? According to the Quran and Sunnah, the established principle is that evidence is required to perform religious acts, whereas evidence is needed to prohibit worldly acts. However, for these people, the real issue is self-indulgence, and hence, all their issues ultimately revolve around food and drink.
"Mu'awiyah (may Allah be pleased with him) once came to Abdullah ibn al-Zubayr (may Allah be pleased with him) and Abdullah ibn ‘Amr. Abdullah ibn ‘Amr stood up, while Abdullah ibn al-Zubayr remained seated. Mu'awiyah (may Allah be pleased with him) said to Abdullah ibn ‘Amr, ‘Sit down, for I heard the Messenger of Allah (peace be upon him) say: Whoever likes that people stand up for him should take his seat in Hellfire.’"
(Musannaf Ibn Abi Shaybah: 586/8, Musnad Ahmad: 4/91, 93, 100, Musnad Abd bin Humayd: 413, Al-Adab Al-Mufrad by Bukhari: 977, Sunan Abu Dawood: 5229, Sunan Tirmidhi: 2755, declared Hasan by Tirmidhi, Tahdhib al-Athar by Tabari: 568, 569/2, with an authentic chain)
In Tahdhib al-Athar by Tabari (568, 567/2, with a Hasan chain), the wording is:
"Mu'awiyah (may Allah be pleased with him) came out one day, and people quickly stood up before him. He said, ‘Sit down, sit down, for I heard the Messenger of Allah (peace be upon him) say: Whoever is pleased that people stand up for him, let him prepare his place in the Fire.’"
Shaykh al-Islam Ibn Taymiyyah (rahimahullah) (611-728 AH) explains the meaning of these words:
"This warning is for those who like people to stand up for them while they are seated. It does not apply to standing up to receive someone who has come. Hence, the scholars have differentiated between saying ‘I stood up to meet him’ and ‘I stood up for him.’ Standing up to meet someone arriving is equal to the standing of the one coming, unlike standing for a seated person."
(Majmu’ al-Fatawa by Ibn Taymiyyah: 375/1)
Muhaddith al-Albani (rahimahullah) (d. 1420 AH), while explaining this, writes:
"This Hadith teaches us two things: First, it is forbidden to love that people stand for you when you enter a gathering. This is clearly evident and requires no further explanation. Secondly, it is disliked for people to stand up for someone entering, even if that person does not desire it. This is because it opens the door to evil, and this subtle meaning is conveyed to us by the narrator of the Hadith, Mu'awiyah (may Allah be pleased with him), as he forbade Abdullah ibn ‘Amr from standing up for him and supported it with the Hadith. This shows his deep understanding of religion and knowledge of the principles of Shariah, among which is the principle of ‘Sadd al-Dhara’i’ (blocking the means to evil).’"
(Al-Silsilah al-Sahihah by Albani: 679/1)
Sayyiduna Anas bin Malik (may Allah be pleased with him) says:
"No one was dearer to them than the Messenger of Allah (peace be upon him), but when they saw him, they did not stand up for him because they knew he disliked it."
(Musnad Ahmad: 134/3, with an authentic chain, Sunan Tirmidhi: 2754, declared Hasan Sahih by Tirmidhi)
Shaykh al-Islam Ibn Taymiyyah (rahimahullah) (611-728 AH) states:
"It was not the practice of the pious predecessors during the time of the Prophet Muhammad (peace be upon him) and the rightly-guided caliphs to stand up every time they saw him, as many people do now."
(Majmu’ al-Fatawa by Ibn Taymiyyah: 374/1)
There is no evidence of any Companion standing in honor of the Prophet Muhammad (peace be upon him) or in reverence for his mention.
"When she (Fatimah) came to him, he (peace be upon him) would stand up, take her by the hand, kiss her, and seat her in his place. And when he (peace be upon him) came to her, she would stand up, take him by the hand, kiss him, and seat him in her place."
(Sunan Abu Dawood: 5217, Sunan Tirmidhi: 3872, with an authentic chain)
This narration was declared "authentic" by Imam Ibn Hibban (6952) and Imam Hakim (4/264), and Hafiz al-Dhahabi agreed with them.
This type of standing is permissible. Although this narration seems to contradict the earlier narrations, they can be reconciled. As Shaykh al-Islam Thani, the learned scholar Allama Ibn al-Qayyim (rahimahullah) (691-751 AH) writes:
"The blameworthy standing is standing for someone (as a form of honor), but standing to receive someone when they arrive is not blameworthy. Thus, all the narrations are reconciled."
(Sharh Ibn al-Qayyim li Sunan Abi Dawood with Awn al-Ma'bood: 127/14)
(Sunan Abu Dawood: 5145)
Commentary:
The chain of this narration is "Mursal" (disconnected), making it "weak."
"The Prophet (peace be upon him) came, and when he (Abbas) saw him, he stood up for him, kissed him between his eyes, and then seated him on his right side."
(Al-Mu’jam al-Kabir by Tabarani: 1/235, Al-Mu’jam al-Awsat by Tabarani: 9246, Tarikh Baghdad: 63/1)
Commentary:
This is a fabricated narration. Hafiz al-Dhahabi declared it "false." (Mizan al-I'tidal: 1/97) The narrator Ahmad bin Rashin al-Hilali is described by Hafiz al-Dhahabi as:
"He is the one who fabricated it out of ignorance."
(Mizan al-I'tidal: 1/97)
Only Imam Ibn Hibban mentioned him in Al-Thiqat (40/8), which reflects his leniency.
"The Messenger of Allah (peace be upon him) used to sit with us in the mosque and talk to us. When he stood up, we also stood up until we saw him enter one of his wives' rooms."
(Sunan Abu Dawood: 4775, Sunan al-Kubra by Nasai: 4780, Sunan Ibn Majah, abridged: 2093, Shu’ab al-Iman by Bayhaqi: 8930)
Commentary:
Sayyiduna Abu Juhaifah (may Allah be pleased with him) narrates:
"When Ja’far (may Allah be pleased with him) returned from Abyssinia, the Prophet (peace be upon him) met him, embraced him, kissed him between his eyes, and said, ‘I do not know which of the two makes me happier—conquering Khaybar or the return of Ja’far?’"
(Al-Mu’jam al-Kabir by Tabarani: 2/108, Al-Mu’jam al-Awsat by Tabarani: 2003, Al-Mu’jam al-Saghir by Tabarani: 30)
Commentary:
The chain of this narration is "weak."
A narration regarding Ikrimah bin Abi Jahl (may Allah be pleased with him) states:
"When he reached the door of the Messenger of Allah (peace be upon him), the Prophet (peace be upon him) was overjoyed and quickly stood up for him out of happiness."
(Al-Maghazi by Waqidi: 2/850-853, Al-Mustadrak by Bayhaqi: 3/269, Al-Madkhal ila al-Sunan al-Kubra by Bayhaqi: 710)
Commentary:
This is a fabricated story. The narrator Muhammad bin Umar al-Waqidi is considered "weak" and "abandoned" by the majority. His teacher Abu Bakr bin Abdullah bin Abi Sabr is also a "forger" and a "liar."
Imam Ahmad bin Hanbal (rahimahullah) says:
"He used to fabricate Hadith."
(Al-Jarh wa al-Ta’dil by Ibn Abi Hatim: 7/306)
Sayyidah Aisha (may Allah be pleased with her) narrates that when Sayyiduna Zaid bin Haritha (may Allah be pleased with him) returned to Madinah, the Prophet Muhammad (peace be upon him) was in my chamber. He knocked on the door:
"The Messenger of Allah (peace be upon him) stood up to him with his garment partly off, and I swear I had never seen him stand up partially clothed before or after. He embraced him and kissed him."
(Sunan Tirmidhi: 2732, classified Hasan by Tirmidhi, Sharh Ma’ani al-Athar by Tahawi: 4/92)
Commentary:
This narration is severely weak because:
"He was blind and used to accept suggestions from others."
(Taqrib al-Tahdhib: 7637)
Sayyiduna Uthman bin Affan (may Allah be pleased with him) narrates that Sayyiduna Abu Bakr al-Siddiq (may Allah be pleased with him) once said something to him:
"So I stood up to him and said, ‘May my parents be sacrificed for you! You are more deserving of it.’"
(Musnad Ahmad: 1/6, Musnad al-Bazzar: 4, Musnad Abi Ya’la: 24)
Commentary:
The chain of this narration is weak due to an unspecified narrator.
Dear readers,
When Sayyiduna Sa’d bin Mu’adh (may Allah be pleased with him) was called by the Prophet Muhammad (peace be upon him), he came riding a donkey. When he approached the mosque, the Prophet Muhammad (peace be upon him) said to the Ansar:
"Stand up for your leader."
(Sahih al-Bukhari: 6262, Sahih Muslim: 1768)
This does not mean that they should stand up in respect and honor for Sa’d, who was their leader, but rather that they should help him dismount because he was injured. This is supported by another narration where the Prophet Muhammad (peace be upon him) said:
"Stand up for your leader and help him dismount." Sayyiduna Umar (may Allah be pleased with him) said, "Our leader is Allah, the Exalted." The Prophet Muhammad (peace be upon him) said, "Help him dismount." So, the Companions helped him dismount."
(Musnad Ahmad: 6/141-142, with a Hasan chain)
This Hadith was declared "authentic" by Imam Ibn Hibban (rahimahullah) (7028).
Hafiz Ibn Hajar (rahimahullah) declared this chain as "Hasan" and wrote:
"These additional words undermine the argument for standing in respect based on the story of Sa’d, as they indicate that the standing was not for respect."
(Fath al-Bari: 11/51)
Ibn al-Hajj (May Allah have mercy on him) (d. 737 AH) explains under this Hadith:
"If the standing that was commanded for Sa'd was the disputed standing (of respect), it would not have been restricted to the Ansar, because the general principle in acts of righteousness is that they apply to everyone. If standing for Sa'd was for the sake of respect and honor, the Prophet Muhammad (peace be upon him) would have been the first to do it and would have instructed the prominent Companions present to do so. Since the Prophet Muhammad (peace be upon him) did not command the prominent Companions, nor did he do it himself, nor did the Companions stand, it is clear that the command to stand was not for the disputed purpose (of respect). Rather, it was simply to help Sa'd dismount from his riding animal, as he was sick at that time, as mentioned in some narrations. Furthermore, it was the custom of the Arabs that the entire tribe served their leader, which is why the Prophet Muhammad (peace be upon him) directed this command to the Ansar and not to the Muhajirun. Additionally, it was meant for some of the Ansar, specifically the tribe of Aws, as Sa'd bin Mu'adh was their leader, not the leader of the Khazraj. Even if we accept that the command to stand was not for assisting him in dismounting, it still cannot be the disputed standing (of respect), as it was for someone who had been absent and then arrived, and standing for someone who arrives after being absent is permissible."
(Fath al-Bari, 11/51)
If someone interprets this standing as an act of honor, this type of standing is also permissible according to our view.
Imam Hammad bin Zayd (May Allah have mercy on him) said:
"We were with Ayyub when Yunus came, and Hammad said, ‘Stand up for your master, or he said, for our master.’"
(Al-Jami’ li Akhlaq al-Rawi by Al-Khatib: 302, with a Hasan chain)
Sayyiduna Ka'b (May Allah be pleased with him) narrates:
"Talhah bin Ubaydullah (May Allah be pleased with him) stood up and rushed towards me until he shook my hand and congratulated me. By Allah, none of the Muhajirun stood up for me except him."
(Sahih al-Bukhari, 4418; Sahih Muslim, 2729)
This was standing for the purpose of welcoming, which is permissible and allowed.
(Musnad Ahmad, 2/168; Musnad Abd bin Humayd, 1340; Al-Mu’jam al-Kabir by Tabarani, 13/17, Hadith: 47, with a Hasan chain)
This Hadith was authenticated by Imam Ibn Hibban (rahimahullah) (3035) and Imam Hakim (rahimahullah) (1/357), and Hafiz al-Dhahabi (rahimahullah) agreed with them.
Hafiz al-Haythami (rahimahullah) said:"The narrators of Musnad Ahmad are trustworthy."
(Majma’ al-Zawa’id, 3/27)
The narrator Rabi’ah bin Saif al-Ma’afari is considered trustworthy and his narrations are Hasan according to the majority.
Tabarani added the words:"You stand for the angels accompanying it."
It should be noted that standing upon seeing a funeral is permissible and recommended. The obligation of standing has been abrogated, but the recommendation remains.
Mufti Ahmad Yar Khan Naeemi Barelvi (1324-1391 AH) writes:
"Standing upon the mention of the Prophet (peace be upon him) is the practice of the pious predecessors."
(Ja’al Haqq by Naeemi: Vol. 1, 252)
This is the biggest lie ever told. There is absolutely no evidence of this practice from any Companion, Tabi'i (follower of the Companions), Tabi' Tabi'i (follower of the Tabi'in), nor from Imam Abu Hanifa or Shaykh Abdul Qadir Jilani (May Allah have mercy on them).
Mufti Naeemi further writes:"When the angels stood at the door during the blessed birth of the Prophet (peace be upon him), standing upon the mention of the birth resembles the actions of the angels."
(Ja’al Haqq by Naeemi: Vol. 1, 253)
This is baseless and without evidence. One wonders who revealed this to Mufti Naeemi? This is, in fact, a lie against the angels of Allah. It is astonishing to witness the boldness and helplessness of these people.
Mufti Naeemi continues:"The Prophet (peace be upon him) mentioned his attributes and noble lineage while standing on the pulpit, so this standing is now established."
(Ja’al Haqq by Naeemi: Vol. 1, 253)
This narration is found in Musnad Ahmad (1/210) and Sunan al-Tirmidhi (3608), but its chain is weak. The narrator Yazid bin Abi Ziyad is weak according to the majority of scholars.
Hafiz Ibn Hajar (rahimahullah) states:"He was weak, became old and confused, and was influenced by others. He was also a Shia."
(Taqrib al-Tahdhib, 7717)
Hafiz al-Haythami (rahimahullah) writes:"The majority of scholars have declared him weak."
(Majma’ al-Zawa’id, 5/56-57)
Hafiz Ibn Hajar al-Asqalani (rahimahullah) states:"The majority of scholars have declared his Hadith weak."
(Hadi al-Sari by Ibn Hajar: 459)
Busiri says:
"Imam Muslim included his Hadith in supportive narrations, but the majority consider him weak."
(Zawa’id Ibn Majah, 705)
Moreover, Sufyan al-Thawri is also involved in "tadlees" (concealing a narrator's weakness) in this narration. Since this narration is weak, the Mufti's stance based on it is also weak, and the reasoning derived from it is invalid.
Mufti Naeemi writes:"The Shariah did not prohibit it, and Muslims in every country do it with the intention of earning rewards. Whatever Muslims deem good, it is good in the sight of Allah as well."
(Ja’al Haqq by Naeemi: Vol. 1, 253)
When there are no arguments, the last resort is to claim that there is no prohibition. However, in matters of Shariah, the permission and consent of Allah and His Messenger are necessary.
Innovators in every country do this with the intention of earning rewards, but did the Companions, the Tabi'in, and the great Imams practice it? Did they also consider it good? If the answer is yes, then this action will be good in the sight of Allah as well. But if the answer is no, then there is no doubt about its being an evil innovation.
Allah Almighty describes this in the Quran:"So is one whose evil deed has been made attractive to him so he considers it good...?"
(Surah Fatir: 8)
It is also a habit of those who are misguided and ignorant that they try to support their innovations with general evidence and deceive common Muslims. However, innovations do not fall under general evidence in the first place. Secondly, this approach creates a misconception that the pious predecessors did not understand what the innovators understood.
Sayyiduna Anas bin Malik (May Allah be pleased with him) narrates that the Prophet Muhammad (peace be upon him) said during his journey of Mi’raj:
"I passed by Musa (peace be upon him), and he was standing in his grave, praying."
(Sahih Muslim, 2/268, Hadith: 2375)
Similarly, the Prophet Muhammad (peace be upon him) said about Sayyiduna Ibrahim (peace be upon him):
"And I saw Ibrahim (peace be upon him) standing and praying."
(Sahih Muslim, 1/96, Hadith: 172)
And about Sayyiduna Isa (peace be upon him):
"And I saw Isa ibn Maryam (peace be upon him) standing and praying."
(Sahih Muslim, 1/96, Hadith: 172)
The innovator claims that the word Salat here does not mean prayer, but rather reciting Salat and Salam, as the word Salat is not only used for prayer but also for sending blessings, praising, and reciting Salat and Salam.
Here, the word Salat cannot mean Salat and Salam, as none of the pious predecessors ever interpreted it in this way. They were people of knowledge and piety. The word Salat only means Salat and Salam when it is followed by the word "Ala" (upon). In the Hadiths about the Prophets, the words used are Qa'im yusalli fi qabrihi (standing and praying in his grave), not Qa'im yusalli alayhi fi qabrihi.
Therefore, the ignorance and deception of the innovators have been exposed.
Allama Abdul Rauf al-Munawi (May Allah have mercy on him) explains the meaning of this Hadith:
"It means that he was praying, praising Allah, and mentioning Him, so the intended meaning here is the linguistic Salat, which refers to prayer and praise. Some have said that the legal prayer is intended, and Allama al-Qurtubi (May Allah have mercy on him) holds this view."
(Faydh al-Qadir by al-Munawi, 5/519-520)
Prayer and supplication in the grave are also proven for people other than the Prophets, as Sayyiduna Abdullah bin Mas'ud (May Allah be pleased with him) narrates that the Prophet Muhammad (peace be upon him) said:
"It was ordered that a servant of Allah be given a hundred lashes in his grave. He kept asking and pleading until only one lash remained. He was lashed once, and his grave was filled with fire. When the punishment was removed, he asked, ‘Why did you lash me?’ The angels replied, ‘You prayed once without purification and passed by an oppressed person without helping him.’"
(Mushkil al-Athar by al-Tahawi, 4/231, with a Hasan chain)
Sayyiduna Abu Hurairah (May Allah be pleased with him) narrates that the Prophet Muhammad (peace be upon him) said that a believer in his grave will be asked to sit up. He will sit up and see the sun setting. He will be asked, "What do you say about the man who was sent among you? What do you testify about him?" He will reply:
"Let me pray first." The angels will say, ‘You will do that, but first answer our questions.’"
(Sahih Ibn Hibban, 3113; Al-Mustadrak by Hakim, 1/379-380, with a Hasan chain)
Imam Hakim (May Allah have mercy on him) declared it "Sahih" according to the conditions of Imam Muslim, and Hafiz al-Dhahabi (May Allah have mercy on him) agreed. Hafiz al-Haythami (May Allah have mercy on him) also graded its chain as Hasan.
(Majma’ al-Zawa’id by Haythami, 3/51-52)
Thabit al-Banani (May Allah have mercy on him) used to say:"O Allah! If You have given anyone the ability to pray in their grave, then grant me this ability as well."
(Musnad Ali bin al-Ja'd: 1379; Al-Ma'rifah wal-Tarikh by Fusaywi, 2/59; Shu’ab al-Iman by Bayhaqi, 3/155, Hadith: 1391, with an authentic chain)
Allama Ibn al-Hajj (May Allah have mercy on him) (d. 737 AH), while refuting Salat al-Raghaib, writes:
"Any practice that emerged after the pious predecessors is either something they knew about and were aware that it aligned with Shariah, but they did not act upon it—Allah forbid that this would be the case, as it would imply a deficiency on their part, and a superiority of those who came after them over them. It is known that they were the most complete of people in everything and the most devoted to following Shariah. Or, it is possible that they knew about it and deliberately refrained from acting upon it due to a reason that warranted leaving it. If that is the case, how can it be allowed now? This is something that cannot be justified. Or, it is possible that they did not know about it, in which case anyone claiming knowledge of it after them is claiming to be more knowledgeable than them and more aware of righteous deeds and more eager to perform them! If it were something good, they would have known about it and it would have been evident to them. It is known that they were the most knowledgeable and understanding of all people..."
(Al-Madkhal by Ibn al-Hajj, 4/278)
(Al-Hawi lil-Fatawi by al-Suyuti, 1/190-191)
"The truly blessed person is the one who holds firmly to the Book and Sunnah and the path that leads to them, which is following the pious predecessors (May Allah be pleased with them). They were more knowledgeable about the Sunnah than us, as they were more acquainted with the sayings of the Prophet, had deeper understanding of the religion, and had a better grasp of the circumstances of the time..."
(Al-Madkhal by Ibn al-Hajj, 2/10)
Allama Ibn Rajab (May Allah have mercy on him) (737-795 AH) also beautifully wrote:
"As for what the pious predecessors agreed to abandon, it is not permissible to act upon it because they only abandoned it knowing that it should not be practiced."
(Fadl Ilm al-Salaf ala Ilm al-Khalaf by Ibn Rajab, 31)
It is evident that any practice that the pious predecessors unanimously agreed to abandon is not permissible to act upon. Therefore, the celebration of Mawlid and standing during the mention of the Prophet's birth, along with other similar innovations and misguidances, are not proven from the pious predecessors, the Imams of Ahl al-Sunnah, and the early generations. Hence, these practices are evil innovations and reprehensible actions.
Standing during Mawlid gatherings when the Prophet Muhammad's (peace be upon him) noble mention is made is an action without any basis or evidence in Islamic law. It is rooted solely in personal desires and excessive glorification. Islamic rulings are established based on the Quran, Hadith, and the consensus of the Ummah, interpreted in light of the understanding of the pious predecessors (Salaf). Since there is no evidence for this practice from these sources, it is considered an innovation (Bid'ah).
Some people claim that the Prophet Muhammad (peace be upon him) himself attends these gatherings, while others say, "It is possible that the Prophet (peace be upon him) may spiritually attend the Mawlid." Some even assert, "It might happen miraculously." All these claims are mere fabrications from those who make them, with no basis in the Quran or Sunnah. Among the ignorant Sufis, those who claim to see the Prophet (peace be upon him) in a state of wakefulness or assert that he attends the Mawlid gatherings, or say similar things, are gravely mistaken. They make the worst kind of erroneous claims, covering them with layers of deception, and are in direct contradiction to the teachings of the Quran, Sunnah, and the consensus of the scholars. This is because the dead will only be resurrected on the Day of Judgment and not in this world, as Allah Almighty says:
"Then indeed, after that you are to die. Then indeed you, on the Day of Resurrection, will be resurrected."
(Al-Mu’minun: 15-16)
Allah has informed us that the dead will only be resurrected on the Day of Judgment, not in this world. Anyone who claims otherwise is lying, and their statements are false and deceptive. They have not recognized the truth that the pious predecessors knew and that the Companions of the Prophet Muhammad (peace be upon him) and their followers adhered to.
As for the act of standing, it is not authentically narrated with a reliable chain from any Companion, any Tabi’i (follower of the Companions), or any trustworthy Muslim that they stood during such events; hence, it is a reprehensible innovation.
Allama Abdul Hayy Lakhnawi Hanafi (1264-1304 AH) writes:
“Among the fabricated stories is the claim that the Prophet Muhammad (peace be upon him) himself attends the gatherings when his Mawlid is mentioned, and this was used as a basis for standing up when his birth is mentioned out of reverence and respect. This is also among the falsehoods for which no evidence exists, and mere possibilities and assumptions do not constitute evidence.”
(Al-Athar al-Marfua fi’l-Akhbar al-Mawdu’a: 46)
Allama Muhammad bin Yusuf al-Salihi al-Shami (d. 942 AH) writes:
“Many of those who claim to love the Prophet have adopted the habit of standing up in reverence when they hear a description of the Prophet Muhammad (peace be upon him), but this act of standing is an innovation, with no basis in Shariah.”
(Sabil al-Huda wal-Rashad fi Sirat Khayr al-Ibad: 1/415)
The Innovators' Beloved Ibn Hajar al-Haytami (909-974 AH) states:
“Similarly, the act of standing during the mention of the Prophet Muhammad’s (peace be upon him) birth, or when his mother gave birth to him, is an innovation for which no evidence exists. People do it with the intention of honoring the Prophet (peace be upon him). The general public may be excused for this out of ignorance, but those who are aware should be counted among the innovators.”
(Al-Fatawa al-Hadithiyya: 58)
Despite this, some Deobandi elders also consider this standing to be permissible. For instance, the leader of the Deobandis' belief in the Unity of Existence, Haji Imdadullah Makki Sahib (d. 1317 AH), states:
“However, one should not hold the belief of birth at the time of standing. If there is a possibility of the Prophet’s spiritual presence, there is no harm in it, as the world of creation is limited by time and space, but the world of command is free from both. Therefore, it is not far-fetched for the blessed personality to come.”
(Imdad al-Mushtaq by Ashraf Ali Thanwi: 56)
Moreover, Ashraf Ali Thanwi himself writes:
“When the Mathnawi Sharif was completed, after its conclusion, instructions were given to prepare a drink, and it was said that the drink would be offered as a ‘Niyaz’ for Mawlana (Rumi). After reciting Surah Al-Ikhlas eleven times, the Niyaz was performed, and the drink was distributed. He (Thanwi) remarked that Niyaz has two meanings: one is humility and servitude, which is only for Allah and is considered Shirk if done for others. The other is offering something to Allah’s servants, which is permissible. People deny this practice, but what is wrong with it? If any non-legitimate aspects arise in a practice, those aspects should be removed, not the practice itself. Such denials prevent people from much good, like standing for the Mawlid. If someone stands out of reverence for the mention of the Prophet’s name, what is wrong with that? When someone comes, people stand up out of respect for them. If the name of the leader of all the worlds (peace be upon him) is honored, what sin is there in that?”
(Imdad al-Mushtaq by Thanwi: 88)
There you have it! These are the statements of the Deobandis’ "Siyyid al-Taifa" and their fabrications and innovations. It seems that "Siyyid al-Taifa" also falls among those who favor innovations.
How can one compare the spiritual realm with the physical realm when their laws are completely different? On top of that, none of the pious predecessors held such beliefs, and it is not mentioned anywhere in the Quran or Hadith. Scholars have deemed it an innovation.
Fundamental Differences
It should be well understood that honoring the Prophet Muhammad (peace be upon him) is an essential part of every believer's faith. However, who determines the boundaries of this honor? Certainly, it is the right of Allah Almighty and His Beloved Prophet (peace be upon him) to determine these limits.Imam Ahl al-Hadith Allama Bashir Ahmad Sahsawani (1250-1366 AH) states:
“We, the people of Hadith, honor the Messenger of Allah (peace be upon him) with all the honor mentioned in the Quran and the authentic Sunnah, whether that honor is in action, speech, or belief. There is ample honor for the Prophet in the Quran and the purified Sunnah... As for the innovators, most of their honor is newly introduced, like making a journey to the Prophet’s grave, celebrating the night of his birth, reciting Mawlid, standing during the mention of his birth, kissing the thumbs during the Adhan when the Mu'adhdhin says ‘I bear witness that Muhammad is the Messenger of Allah,’ standing still before his grave, asking for needs from him, and giving Niyaz in his name. As for the honor established in the Quran and Sunnah, they are far removed from it.”
(Siyanat al-Insan ‘an Waswasat al-Shaytan by Sahsawani: 244)
Shaykh al-Islam Ibn Taymiyyah (611-728 AH) states:
“The honor of the messengers is in affirming what they conveyed from Allah, obeying them in what they commanded, following them, loving them, and being loyal to them.”
(Kitab al-Radd ‘ala al-Akhna’i by Ibn Taymiyyah: 24-25)
Contrary to this, some people have taken great liberties.
Ahmed Yar Naimi Barelvi Gujarati (1324-1391 AH) writes:
“There is no restriction in honoring; rather, in any time or place, whatever way of honoring is appropriate, do it, provided that Shariah has not declared it forbidden, like the bowing or prostration of reverence. In our time, royal orders were read while standing, so the mention of the beloved should also be done while standing. Look, ‘Eat and drink’ is a general permission to eat and drink any lawful food, whether it is Biryani, Zarda, or Qorma, regardless of whether it existed in the early period or not.”
(Wa Ja’a al-Haq by Naimi: Vol. 1, 254)
If standing during the mention of the Prophet Muhammad (peace be upon him) is considered honoring him, then why were the Companions, Tabi’in, Tabi’ Tabi’in, Imams of the religion, and the pious predecessors deprived of it? Where is the connection between honoring the Prophet Muhammad (peace be upon him), which is part of faith and religion, and worldly matters like eating and drinking? According to the Quran and Sunnah, the established principle is that evidence is required to perform religious acts, whereas evidence is needed to prohibit worldly acts. However, for these people, the real issue is self-indulgence, and hence, all their issues ultimately revolve around food and drink.
A Clarification:
Abu Majlaz Lahq bin Hameed (Tabi’i) (rahimahullah) narrates:"Mu'awiyah (may Allah be pleased with him) once came to Abdullah ibn al-Zubayr (may Allah be pleased with him) and Abdullah ibn ‘Amr. Abdullah ibn ‘Amr stood up, while Abdullah ibn al-Zubayr remained seated. Mu'awiyah (may Allah be pleased with him) said to Abdullah ibn ‘Amr, ‘Sit down, for I heard the Messenger of Allah (peace be upon him) say: Whoever likes that people stand up for him should take his seat in Hellfire.’"
(Musannaf Ibn Abi Shaybah: 586/8, Musnad Ahmad: 4/91, 93, 100, Musnad Abd bin Humayd: 413, Al-Adab Al-Mufrad by Bukhari: 977, Sunan Abu Dawood: 5229, Sunan Tirmidhi: 2755, declared Hasan by Tirmidhi, Tahdhib al-Athar by Tabari: 568, 569/2, with an authentic chain)
In Tahdhib al-Athar by Tabari (568, 567/2, with a Hasan chain), the wording is:
"Mu'awiyah (may Allah be pleased with him) came out one day, and people quickly stood up before him. He said, ‘Sit down, sit down, for I heard the Messenger of Allah (peace be upon him) say: Whoever is pleased that people stand up for him, let him prepare his place in the Fire.’"
Shaykh al-Islam Ibn Taymiyyah (rahimahullah) (611-728 AH) explains the meaning of these words:
"This warning is for those who like people to stand up for them while they are seated. It does not apply to standing up to receive someone who has come. Hence, the scholars have differentiated between saying ‘I stood up to meet him’ and ‘I stood up for him.’ Standing up to meet someone arriving is equal to the standing of the one coming, unlike standing for a seated person."
(Majmu’ al-Fatawa by Ibn Taymiyyah: 375/1)
Muhaddith al-Albani (rahimahullah) (d. 1420 AH), while explaining this, writes:
"This Hadith teaches us two things: First, it is forbidden to love that people stand for you when you enter a gathering. This is clearly evident and requires no further explanation. Secondly, it is disliked for people to stand up for someone entering, even if that person does not desire it. This is because it opens the door to evil, and this subtle meaning is conveyed to us by the narrator of the Hadith, Mu'awiyah (may Allah be pleased with him), as he forbade Abdullah ibn ‘Amr from standing up for him and supported it with the Hadith. This shows his deep understanding of religion and knowledge of the principles of Shariah, among which is the principle of ‘Sadd al-Dhara’i’ (blocking the means to evil).’"
(Al-Silsilah al-Sahihah by Albani: 679/1)
Sayyiduna Anas bin Malik (may Allah be pleased with him) says:
"No one was dearer to them than the Messenger of Allah (peace be upon him), but when they saw him, they did not stand up for him because they knew he disliked it."
(Musnad Ahmad: 134/3, with an authentic chain, Sunan Tirmidhi: 2754, declared Hasan Sahih by Tirmidhi)
Shaykh al-Islam Ibn Taymiyyah (rahimahullah) (611-728 AH) states:
"It was not the practice of the pious predecessors during the time of the Prophet Muhammad (peace be upon him) and the rightly-guided caliphs to stand up every time they saw him, as many people do now."
(Majmu’ al-Fatawa by Ibn Taymiyyah: 374/1)
There is no evidence of any Companion standing in honor of the Prophet Muhammad (peace be upon him) or in reverence for his mention.
Point 1:
Sayyidah Fatimah (may Allah be pleased with her) is reported by Sayyidah Aisha (may Allah be pleased with her) to have said:"When she (Fatimah) came to him, he (peace be upon him) would stand up, take her by the hand, kiss her, and seat her in his place. And when he (peace be upon him) came to her, she would stand up, take him by the hand, kiss him, and seat him in her place."
(Sunan Abu Dawood: 5217, Sunan Tirmidhi: 3872, with an authentic chain)
This narration was declared "authentic" by Imam Ibn Hibban (6952) and Imam Hakim (4/264), and Hafiz al-Dhahabi agreed with them.
This type of standing is permissible. Although this narration seems to contradict the earlier narrations, they can be reconciled. As Shaykh al-Islam Thani, the learned scholar Allama Ibn al-Qayyim (rahimahullah) (691-751 AH) writes:
"The blameworthy standing is standing for someone (as a form of honor), but standing to receive someone when they arrive is not blameworthy. Thus, all the narrations are reconciled."
(Sharh Ibn al-Qayyim li Sunan Abi Dawood with Awn al-Ma'bood: 127/14)
Point 2:
Amr bin al-Sa’ib narrates that he received this narration that one day the Messenger of Allah (peace be upon him) was sitting when his foster father came. The Prophet (peace be upon him) spread a part of his cloak for him, and he sat on it. Then his foster mother came, and the Prophet (peace be upon him) spread the other part of his cloak for her, and she sat on it. Then his foster brother came, and the Prophet (peace be upon him) stood up and seated him in front of him."(Sunan Abu Dawood: 5145)
Commentary:
The chain of this narration is "Mursal" (disconnected), making it "weak."
Point 3:
Sayyidah Umm al-Fadl (may Allah be pleased with her) narrates:"The Prophet (peace be upon him) came, and when he (Abbas) saw him, he stood up for him, kissed him between his eyes, and then seated him on his right side."
(Al-Mu’jam al-Kabir by Tabarani: 1/235, Al-Mu’jam al-Awsat by Tabarani: 9246, Tarikh Baghdad: 63/1)
Commentary:
This is a fabricated narration. Hafiz al-Dhahabi declared it "false." (Mizan al-I'tidal: 1/97) The narrator Ahmad bin Rashin al-Hilali is described by Hafiz al-Dhahabi as:
"He is the one who fabricated it out of ignorance."
(Mizan al-I'tidal: 1/97)
Only Imam Ibn Hibban mentioned him in Al-Thiqat (40/8), which reflects his leniency.
Weak Arguments and Their Refutation:
Sayyiduna Abu Hurayrah (may Allah be pleased with him) narrates:"The Messenger of Allah (peace be upon him) used to sit with us in the mosque and talk to us. When he stood up, we also stood up until we saw him enter one of his wives' rooms."
(Sunan Abu Dawood: 4775, Sunan al-Kubra by Nasai: 4780, Sunan Ibn Majah, abridged: 2093, Shu’ab al-Iman by Bayhaqi: 8930)
Commentary:
- The chain of this narration is "weak."
- The narrator Hilal bin Abi Hilal al-Madani is described by:
- Imam Ahmad bin Hanbal (rahimahullah) as: “I do not know him.” (Al-‘Ilal: 1476)
- Imam Ibn Shahin (rahimahullah) says: “I do not know him.” (Al-Thiqat by Ibn Shahin: 1245)
- Hafiz al-Dhahabi writes: “He is unknown.” (Mizan al-I’tidal: 4/317)
- Hafiz Ibn Hajar (rahimahullah) calls him "Maqbul" (acceptable) (i.e., of unknown reliability) (Taqrib al-Tahdhib: 7351)
- Only Imam Ibn Hibban mentioned him in Al-Thiqat (5/503), which reflects his leniency.
- Hafiz Ibn Hajar al-Asqalani (rahimahullah) (773-852 AH) states:
“What appears to me as a response is to say that perhaps the reason for their delay in dispersing until the Prophet (peace be upon him) entered (his house) was the possibility of a need arising for him, so they did not want to burden him with calling them back. Then I referred to Sunan Abu Dawood and found at the end of the Hadith what supports what I said, which is the story of the Bedouin who pulled his (peace be upon him) garment. The Prophet (peace be upon him) called a man and ordered him to load dates and barley on the Bedouin's camel, and at the end of the narration, it says, ‘Then he turned to us and said, ‘May Allah have mercy on you, you may leave now.’’’”
(Fath al-Bari: 11/52-53) - Mulla Ali Qari Hanafi Maturidi (rahimahullah) (d. 1014 AH) states:
“Perhaps they were waiting in the hope that a need would arise for the Prophet (peace be upon him) from one of them or that he might return to sit with them. When they became certain that this was not the case, they would disperse without sitting again because they found no sweetness in sitting after him (peace be upon him).”
(Mirqat al-Mafatih by Qari: 13/488)
Sayyiduna Abu Juhaifah (may Allah be pleased with him) narrates:
"When Ja’far (may Allah be pleased with him) returned from Abyssinia, the Prophet (peace be upon him) met him, embraced him, kissed him between his eyes, and said, ‘I do not know which of the two makes me happier—conquering Khaybar or the return of Ja’far?’"
(Al-Mu’jam al-Kabir by Tabarani: 2/108, Al-Mu’jam al-Awsat by Tabarani: 2003, Al-Mu’jam al-Saghir by Tabarani: 30)
Commentary:
The chain of this narration is "weak."
- The narrator Ahmad bin Khalid al-Harrani is described by:
- Imam Darqutni (rahimahullah) as: “Weak, nothing at all, I have never seen anyone praise him.”
(Questions of Hamzah al-Sahmi to Darqutni: 148) - Hafiz al-Dhahabi writes: “Weak.” (Al-Mughni by Dhahabi: 1/65)
- His supporter, Anas bin Salim, is described by:
- Hafiz Haythami (rahimahullah) as: “I do not know him.”
(Majma’ al-Zawa’id: 9/271) - Another supporter, Uthman Muhammad bin Uthman, is also unknown and unverified.
A narration regarding Ikrimah bin Abi Jahl (may Allah be pleased with him) states:
"When he reached the door of the Messenger of Allah (peace be upon him), the Prophet (peace be upon him) was overjoyed and quickly stood up for him out of happiness."
(Al-Maghazi by Waqidi: 2/850-853, Al-Mustadrak by Bayhaqi: 3/269, Al-Madkhal ila al-Sunan al-Kubra by Bayhaqi: 710)
Commentary:
This is a fabricated story. The narrator Muhammad bin Umar al-Waqidi is considered "weak" and "abandoned" by the majority. His teacher Abu Bakr bin Abdullah bin Abi Sabr is also a "forger" and a "liar."
Imam Ahmad bin Hanbal (rahimahullah) says:
"He used to fabricate Hadith."
(Al-Jarh wa al-Ta’dil by Ibn Abi Hatim: 7/306)
Sayyidah Aisha (may Allah be pleased with her) narrates that when Sayyiduna Zaid bin Haritha (may Allah be pleased with him) returned to Madinah, the Prophet Muhammad (peace be upon him) was in my chamber. He knocked on the door:
"The Messenger of Allah (peace be upon him) stood up to him with his garment partly off, and I swear I had never seen him stand up partially clothed before or after. He embraced him and kissed him."
(Sunan Tirmidhi: 2732, classified Hasan by Tirmidhi, Sharh Ma’ani al-Athar by Tahawi: 4/92)
Commentary:
This narration is severely weak because:
- The narrator Ibrahim bin Yahya bin Muhammad al-Shajari is "weak in Hadith."
(Taqrib al-Tahdhib by Ibn Hajar: 268) - The narrator Yahya bin Muhammad bin 'Abbad al-Madani al-Shajari is also "weak."
"He was blind and used to accept suggestions from others."
(Taqrib al-Tahdhib: 7637)
- Muhammad bin Ishaq al-Madani is a "mudallis" (one who conceals weaknesses in his narrations).
- Imam al-Zuhri (rahimahullah) is also a mudallis. Neither of them clearly stated that they heard this narration, making it weak.
Sayyiduna Uthman bin Affan (may Allah be pleased with him) narrates that Sayyiduna Abu Bakr al-Siddiq (may Allah be pleased with him) once said something to him:
"So I stood up to him and said, ‘May my parents be sacrificed for you! You are more deserving of it.’"
(Musnad Ahmad: 1/6, Musnad al-Bazzar: 4, Musnad Abi Ya’la: 24)
Commentary:
The chain of this narration is weak due to an unspecified narrator.
Dear readers,
When Sayyiduna Sa’d bin Mu’adh (may Allah be pleased with him) was called by the Prophet Muhammad (peace be upon him), he came riding a donkey. When he approached the mosque, the Prophet Muhammad (peace be upon him) said to the Ansar:
"Stand up for your leader."
(Sahih al-Bukhari: 6262, Sahih Muslim: 1768)
This does not mean that they should stand up in respect and honor for Sa’d, who was their leader, but rather that they should help him dismount because he was injured. This is supported by another narration where the Prophet Muhammad (peace be upon him) said:
"Stand up for your leader and help him dismount." Sayyiduna Umar (may Allah be pleased with him) said, "Our leader is Allah, the Exalted." The Prophet Muhammad (peace be upon him) said, "Help him dismount." So, the Companions helped him dismount."
(Musnad Ahmad: 6/141-142, with a Hasan chain)
This Hadith was declared "authentic" by Imam Ibn Hibban (rahimahullah) (7028).
Hafiz Ibn Hajar (rahimahullah) declared this chain as "Hasan" and wrote:
"These additional words undermine the argument for standing in respect based on the story of Sa’d, as they indicate that the standing was not for respect."
(Fath al-Bari: 11/51)
Authored by: Ghulam Mustafa Zaheer Amrpuri
Standing during Mawlid gatherings when the Prophet Muhammad's (peace be upon him) noble mention is made is an action without any basis or evidence in Islamic law. It is rooted solely in personal desires and excessive glorification. Islamic rulings are established based on the Quran, Hadith, and the consensus of the Ummah, interpreted in light of the understanding of the pious predecessors (Salaf). Since there is no evidence for this practice from these sources, it is considered an innovation (Bid'ah).
Some people claim that the Prophet Muhammad (peace be upon him) himself attends these gatherings, while others say, "It is possible that the Prophet (peace be upon him) may spiritually attend the Mawlid." Some even assert, "It might happen miraculously." All these claims are mere fabrications from those who make them, with no basis in the Quran or Sunnah. Among the ignorant Sufis, those who claim to see the Prophet (peace be upon him) in a state of wakefulness or assert that he attends the Mawlid gatherings, or say similar things, are gravely mistaken. They make the worst kind of erroneous claims, covering them with layers of deception, and are in direct contradiction to the teachings of the Quran, Sunnah, and the consensus of the scholars. This is because the dead will only be resurrected on the Day of Judgment and not in this world, as Allah Almighty says:
"Then indeed, after that you are to die. Then indeed you, on the Day of Resurrection, will be resurrected."
(Al-Mu’minun: 15-16)
Allah has informed us that the dead will only be resurrected on the Day of Judgment, not in this world. Anyone who claims otherwise is lying, and their statements are false and deceptive. They have not recognized the truth that the pious predecessors knew and that the Companions of the Prophet Muhammad (peace be upon him) and their followers adhered to.
As for the act of standing, it is not authentically narrated with a reliable chain from any Companion, any Tabi’i (follower of the Companions), or any trustworthy Muslim that they stood during such events; hence, it is a reprehensible innovation.
Allama Abdul Hayy Lakhnawi Hanafi (1264-1304 AH) writes:
“Among the fabricated stories is the claim that the Prophet Muhammad (peace be upon him) himself attends the gatherings when his Mawlid is mentioned, and this was used as a basis for standing up when his birth is mentioned out of reverence and respect. This is also among the falsehoods for which no evidence exists, and mere possibilities and assumptions do not constitute evidence.”
(Al-Athar al-Marfua fi’l-Akhbar al-Mawdu’a: 46)
Allama Muhammad bin Yusuf al-Salihi al-Shami (d. 942 AH) writes:
“Many of those who claim to love the Prophet have adopted the habit of standing up in reverence when they hear a description of the Prophet Muhammad (peace be upon him), but this act of standing is an innovation, with no basis in Shariah.”
(Sabil al-Huda wal-Rashad fi Sirat Khayr al-Ibad: 1/415)
The Innovators' Beloved Ibn Hajar al-Haytami (909-974 AH) states:
“Similarly, the act of standing during the mention of the Prophet Muhammad’s (peace be upon him) birth, or when his mother gave birth to him, is an innovation for which no evidence exists. People do it with the intention of honoring the Prophet (peace be upon him). The general public may be excused for this out of ignorance, but those who are aware should be counted among the innovators.”
(Al-Fatawa al-Hadithiyya: 58)
Despite this, some Deobandi elders also consider this standing to be permissible. For instance, the leader of the Deobandis' belief in the Unity of Existence, Haji Imdadullah Makki Sahib (d. 1317 AH), states:
“However, one should not hold the belief of birth at the time of standing. If there is a possibility of the Prophet’s spiritual presence, there is no harm in it, as the world of creation is limited by time and space, but the world of command is free from both. Therefore, it is not far-fetched for the blessed personality to come.”
(Imdad al-Mushtaq by Ashraf Ali Thanwi: 56)
Moreover, Ashraf Ali Thanwi himself writes:
“When the Mathnawi Sharif was completed, after its conclusion, instructions were given to prepare a drink, and it was said that the drink would be offered as a ‘Niyaz’ for Mawlana (Rumi). After reciting Surah Al-Ikhlas eleven times, the Niyaz was performed, and the drink was distributed. He (Thanwi) remarked that Niyaz has two meanings: one is humility and servitude, which is only for Allah and is considered Shirk if done for others. The other is offering something to Allah’s servants, which is permissible. People deny this practice, but what is wrong with it? If any non-legitimate aspects arise in a practice, those aspects should be removed, not the practice itself. Such denials prevent people from much good, like standing for the Mawlid. If someone stands out of reverence for the mention of the Prophet’s name, what is wrong with that? When someone comes, people stand up out of respect for them. If the name of the leader of all the worlds (peace be upon him) is honored, what sin is there in that?”
(Imdad al-Mushtaq by Thanwi: 88)
There you have it! These are the statements of the Deobandis’ "Siyyid al-Taifa" and their fabrications and innovations. It seems that "Siyyid al-Taifa" also falls among those who favor innovations.
How can one compare the spiritual realm with the physical realm when their laws are completely different? On top of that, none of the pious predecessors held such beliefs, and it is not mentioned anywhere in the Quran or Hadith. Scholars have deemed it an innovation.
Fundamental Differences
It should be well understood that honoring the Prophet Muhammad (peace be upon him) is an essential part of every believer's faith. However, who determines the boundaries of this honor? Certainly, it is the right of Allah Almighty and His Beloved Prophet (peace be upon him) to determine these limits.Imam Ahl al-Hadith Allama Bashir Ahmad Sahsawani (1250-1366 AH) states:
“We, the people of Hadith, honor the Messenger of Allah (peace be upon him) with all the honor mentioned in the Quran and the authentic Sunnah, whether that honor is in action, speech, or belief. There is ample honor for the Prophet in the Quran and the purified Sunnah... As for the innovators, most of their honor is newly introduced, like making a journey to the Prophet’s grave, celebrating the night of his birth, reciting Mawlid, standing during the mention of his birth, kissing the thumbs during the Adhan when the Mu'adhdhin says ‘I bear witness that Muhammad is the Messenger of Allah,’ standing still before his grave, asking for needs from him, and giving Niyaz in his name. As for the honor established in the Quran and Sunnah, they are far removed from it.”
(Siyanat al-Insan ‘an Waswasat al-Shaytan by Sahsawani: 244)
Shaykh al-Islam Ibn Taymiyyah (611-728 AH) states:
“The honor of the messengers is in affirming what they conveyed from Allah, obeying them in what they commanded, following them, loving them, and being loyal to them.”
(Kitab al-Radd ‘ala al-Akhna’i by Ibn Taymiyyah: 24-25)
Contrary to this, some people have taken great liberties.
Ahmed Yar Naimi Barelvi Gujarati (1324-1391 AH) writes:
“There is no restriction in honoring; rather, in any time or place, whatever way of honoring is appropriate, do it, provided that Shariah has not declared it forbidden, like the bowing or prostration of reverence. In our time, royal orders were read while standing, so the mention of the beloved should also be done while standing. Look, ‘Eat and drink’ is a general permission to eat and drink any lawful food, whether it is Biryani, Zarda, or Qorma, regardless of whether it existed in the early period or not.”
(Wa Ja’a al-Haq by Naimi: Vol. 1, 254)
If standing during the mention of the Prophet Muhammad (peace be upon him) is considered honoring him, then why were the Companions, Tabi’in, Tabi’ Tabi’in, Imams of the religion, and the pious predecessors deprived of it? Where is the connection between honoring the Prophet Muhammad (peace be upon him), which is part of faith and religion, and worldly matters like eating and drinking? According to the Quran and Sunnah, the established principle is that evidence is required to perform religious acts, whereas evidence is needed to prohibit worldly acts. However, for these people, the real issue is self-indulgence, and hence, all their issues ultimately revolve around food and drink.
A Clarification:
Abu Majlaz Lahq bin Hameed (Tabi’i) (rahimahullah) narrates:"Mu'awiyah (may Allah be pleased with him) once came to Abdullah ibn al-Zubayr (may Allah be pleased with him) and Abdullah ibn ‘Amr. Abdullah ibn ‘Amr stood up, while Abdullah ibn al-Zubayr remained seated. Mu'awiyah (may Allah be pleased with him) said to Abdullah ibn ‘Amr, ‘Sit down, for I heard the Messenger of Allah (peace be upon him) say: Whoever likes that people stand up for him should take his seat in Hellfire.’"
(Musannaf Ibn Abi Shaybah: 586/8, Musnad Ahmad: 4/91, 93, 100, Musnad Abd bin Humayd: 413, Al-Adab Al-Mufrad by Bukhari: 977, Sunan Abu Dawood: 5229, Sunan Tirmidhi: 2755, declared Hasan by Tirmidhi, Tahdhib al-Athar by Tabari: 568, 569/2, with an authentic chain)
In Tahdhib al-Athar by Tabari (568, 567/2, with a Hasan chain), the wording is:
"Mu'awiyah (may Allah be pleased with him) came out one day, and people quickly stood up before him. He said, ‘Sit down, sit down, for I heard the Messenger of Allah (peace be upon him) say: Whoever is pleased that people stand up for him, let him prepare his place in the Fire.’"
Shaykh al-Islam Ibn Taymiyyah (rahimahullah) (611-728 AH) explains the meaning of these words:
"This warning is for those who like people to stand up for them while they are seated. It does not apply to standing up to receive someone who has come. Hence, the scholars have differentiated between saying ‘I stood up to meet him’ and ‘I stood up for him.’ Standing up to meet someone arriving is equal to the standing of the one coming, unlike standing for a seated person."
(Majmu’ al-Fatawa by Ibn Taymiyyah: 375/1)
Muhaddith al-Albani (rahimahullah) (d. 1420 AH), while explaining this, writes:
"This Hadith teaches us two things: First, it is forbidden to love that people stand for you when you enter a gathering. This is clearly evident and requires no further explanation. Secondly, it is disliked for people to stand up for someone entering, even if that person does not desire it. This is because it opens the door to evil, and this subtle meaning is conveyed to us by the narrator of the Hadith, Mu'awiyah (may Allah be pleased with him), as he forbade Abdullah ibn ‘Amr from standing up for him and supported it with the Hadith. This shows his deep understanding of religion and knowledge of the principles of Shariah, among which is the principle of ‘Sadd al-Dhara’i’ (blocking the means to evil).’"
(Al-Silsilah al-Sahihah by Albani: 679/1)
Sayyiduna Anas bin Malik (may Allah be pleased with him) says:
"No one was dearer to them than the Messenger of Allah (peace be upon him), but when they saw him, they did not stand up for him because they knew he disliked it."
(Musnad Ahmad: 134/3, with an authentic chain, Sunan Tirmidhi: 2754, declared Hasan Sahih by Tirmidhi)
Shaykh al-Islam Ibn Taymiyyah (rahimahullah) (611-728 AH) states:
"It was not the practice of the pious predecessors during the time of the Prophet Muhammad (peace be upon him) and the rightly-guided caliphs to stand up every time they saw him, as many people do now."
(Majmu’ al-Fatawa by Ibn Taymiyyah: 374/1)
There is no evidence of any Companion standing in honor of the Prophet Muhammad (peace be upon him) or in reverence for his mention.
Point 1:
Sayyidah Fatimah (may Allah be pleased with her) is reported by Sayyidah Aisha (may Allah be pleased with her) to have said:"When she (Fatimah) came to him, he (peace be upon him) would stand up, take her by the hand, kiss her, and seat her in his place. And when he (peace be upon him) came to her, she would stand up, take him by the hand, kiss him, and seat him in her place."
(Sunan Abu Dawood: 5217, Sunan Tirmidhi: 3872, with an authentic chain)
This narration was declared "authentic" by Imam Ibn Hibban (6952) and Imam Hakim (4/264), and Hafiz al-Dhahabi agreed with them.
This type of standing is permissible. Although this narration seems to contradict the earlier narrations, they can be reconciled. As Shaykh al-Islam Thani, the learned scholar Allama Ibn al-Qayyim (rahimahullah) (691-751 AH) writes:
"The blameworthy standing is standing for someone (as a form of honor), but standing to receive someone when they arrive is not blameworthy. Thus, all the narrations are reconciled."
(Sharh Ibn al-Qayyim li Sunan Abi Dawood with Awn al-Ma'bood: 127/14)
Point 2:
Amr bin al-Sa’ib narrates that he received this narration that one day the Messenger of Allah (peace be upon him) was sitting when his foster father came. The Prophet (peace be upon him) spread a part of his cloak for him, and he sat on it. Then his foster mother came, and the Prophet (peace be upon him) spread the other part of his cloak for her, and she sat on it. Then his foster brother came, and the Prophet (peace be upon him) stood up and seated him in front of him."(Sunan Abu Dawood: 5145)
Commentary:
The chain of this narration is "Mursal" (disconnected), making it "weak."
Point 3:
Sayyidah Umm al-Fadl (may Allah be pleased with her) narrates:"The Prophet (peace be upon him) came, and when he (Abbas) saw him, he stood up for him, kissed him between his eyes, and then seated him on his right side."
(Al-Mu’jam al-Kabir by Tabarani: 1/235, Al-Mu’jam al-Awsat by Tabarani: 9246, Tarikh Baghdad: 63/1)
Commentary:
This is a fabricated narration. Hafiz al-Dhahabi declared it "false." (Mizan al-I'tidal: 1/97) The narrator Ahmad bin Rashin al-Hilali is described by Hafiz al-Dhahabi as:
"He is the one who fabricated it out of ignorance."
(Mizan al-I'tidal: 1/97)
Only Imam Ibn Hibban mentioned him in Al-Thiqat (40/8), which reflects his leniency.
Weak Arguments and Their Refutation:
Sayyiduna Abu Hurayrah (may Allah be pleased with him) narrates:"The Messenger of Allah (peace be upon him) used to sit with us in the mosque and talk to us. When he stood up, we also stood up until we saw him enter one of his wives' rooms."
(Sunan Abu Dawood: 4775, Sunan al-Kubra by Nasai: 4780, Sunan Ibn Majah, abridged: 2093, Shu’ab al-Iman by Bayhaqi: 8930)
Commentary:
- The chain of this narration is "weak."
- The narrator Hilal bin Abi Hilal al-Madani is described by:
- Imam Ahmad bin Hanbal (rahimahullah) as: “I do not know him.” (Al-‘Ilal: 1476)
- Imam Ibn Shahin (rahimahullah) says: “I do not know him.” (Al-Thiqat by Ibn Shahin: 1245)
- Hafiz al-Dhahabi writes: “He is unknown.” (Mizan al-I’tidal: 4/317)
- Hafiz Ibn Hajar (rahimahullah) calls him "Maqbul" (acceptable) (i.e., of unknown reliability) (Taqrib al-Tahdhib: 7351)
- Only Imam Ibn Hibban mentioned him in Al-Thiqat (5/503), which reflects his leniency.
- Hafiz Ibn Hajar al-Asqalani (rahimahullah) (773-852 AH) states:
“What appears to me as a response is to say that perhaps the reason for their delay in dispersing until the Prophet (peace be upon him) entered (his house) was the possibility of a need arising for him, so they did not want to burden him with calling them back. Then I referred to Sunan Abu Dawood and found at the end of the Hadith what supports what I said, which is the story of the Bedouin who pulled his (peace be upon him) garment. The Prophet (peace be upon him) called a man and ordered him to load dates and barley on the Bedouin's camel, and at the end of the narration, it says, ‘Then he turned to us and said, ‘May Allah have mercy on you, you may leave now.’’’”
(Fath al-Bari: 11/52-53) - Mulla Ali Qari Hanafi Maturidi (rahimahullah) (d. 1014 AH) states:
“Perhaps they were waiting in the hope that a need would arise for the Prophet (peace be upon him) from one of them or that he might return to sit with them. When they became certain that this was not the case, they would disperse without sitting again because they found no sweetness in sitting after him (peace be upon him).”
(Mirqat al-Mafatih by Qari: 13/488)
Sayyiduna Abu Juhaifah (may Allah be pleased with him) narrates:
"When Ja’far (may Allah be pleased with him) returned from Abyssinia, the Prophet (peace be upon him) met him, embraced him, kissed him between his eyes, and said, ‘I do not know which of the two makes me happier—conquering Khaybar or the return of Ja’far?’"
(Al-Mu’jam al-Kabir by Tabarani: 2/108, Al-Mu’jam al-Awsat by Tabarani: 2003, Al-Mu’jam al-Saghir by Tabarani: 30)
Commentary:
The chain of this narration is "weak."
- The narrator Ahmad bin Khalid al-Harrani is described by:
- Imam Darqutni (rahimahullah) as: “Weak, nothing at all, I have never seen anyone praise him.”
(Questions of Hamzah al-Sahmi to Darqutni: 148) - Hafiz al-Dhahabi writes: “Weak.” (Al-Mughni by Dhahabi: 1/65)
- His supporter, Anas bin Salim, is described by:
- Hafiz Haythami (rahimahullah) as: “I do not know him.”
(Majma’ al-Zawa’id: 9/271) - Another supporter, Uthman Muhammad bin Uthman, is also unknown and unverified.
A narration regarding Ikrimah bin Abi Jahl (may Allah be pleased with him) states:
"When he reached the door of the Messenger of Allah (peace be upon him), the Prophet (peace be upon him) was overjoyed and quickly stood up for him out of happiness."
(Al-Maghazi by Waqidi: 2/850-853, Al-Mustadrak by Bayhaqi: 3/269, Al-Madkhal ila al-Sunan al-Kubra by Bayhaqi: 710)
Commentary:
This is a fabricated story. The narrator Muhammad bin Umar al-Waqidi is considered "weak" and "abandoned" by the majority. His teacher Abu Bakr bin Abdullah bin Abi Sabr is also a "forger" and a "liar."
Imam Ahmad bin Hanbal (rahimahullah) says:
"He used to fabricate Hadith."
(Al-Jarh wa al-Ta’dil by Ibn Abi Hatim: 7/306)
Sayyidah Aisha (may Allah be pleased with her) narrates that when Sayyiduna Zaid bin Haritha (may Allah be pleased with him) returned to Madinah, the Prophet Muhammad (peace be upon him) was in my chamber. He knocked on the door:
"The Messenger of Allah (peace be upon him) stood up to him with his garment partly off, and I swear I had never seen him stand up partially clothed before or after. He embraced him and kissed him."
(Sunan Tirmidhi: 2732, classified Hasan by Tirmidhi, Sharh Ma’ani al-Athar by Tahawi: 4/92)
Commentary:
This narration is severely weak because:
- The narrator Ibrahim bin Yahya bin Muhammad al-Shajari is "weak in Hadith."
(Taqrib al-Tahdhib by Ibn Hajar: 268) - The narrator Yahya bin Muhammad bin 'Abbad al-Madani al-Shajari is also "weak."
"He was blind and used to accept suggestions from others."
(Taqrib al-Tahdhib: 7637)
- Muhammad bin Ishaq al-Madani is a "mudallis" (one who conceals weaknesses in his narrations).
- Imam al-Zuhri (rahimahullah) is also a mudallis. Neither of them clearly stated that they heard this narration, making it weak.
Sayyiduna Uthman bin Affan (may Allah be pleased with him) narrates that Sayyiduna Abu Bakr al-Siddiq (may Allah be pleased with him) once said something to him:
"So I stood up to him and said, ‘May my parents be sacrificed for you! You are more deserving of it.’"
(Musnad Ahmad: 1/6, Musnad al-Bazzar: 4, Musnad Abi Ya’la: 24)
Commentary:
The chain of this narration is weak due to an unspecified narrator.
Dear readers,
When Sayyiduna Sa’d bin Mu’adh (may Allah be pleased with him) was called by the Prophet Muhammad (peace be upon him), he came riding a donkey. When he approached the mosque, the Prophet Muhammad (peace be upon him) said to the Ansar:
"Stand up for your leader."
(Sahih al-Bukhari: 6262, Sahih Muslim: 1768)
This does not mean that they should stand up in respect and honor for Sa’d, who was their leader, but rather that they should help him dismount because he was injured. This is supported by another narration where the Prophet Muhammad (peace be upon him) said:
"Stand up for your leader and help him dismount." Sayyiduna Umar (may Allah be pleased with him) said, "Our leader is Allah, the Exalted." The Prophet Muhammad (peace be upon him) said, "Help him dismount." So, the Companions helped him dismount."
(Musnad Ahmad: 6/141-142, with a Hasan chain)
This Hadith was declared "authentic" by Imam Ibn Hibban (rahimahullah) (7028).
Hafiz Ibn Hajar (rahimahullah) declared this chain as "Hasan" and wrote:
"These additional words undermine the argument for standing in respect based on the story of Sa’d, as they indicate that the standing was not for respect."
(Fath al-Bari: 11/51)
Ibn al-Hajj (May Allah have mercy on him) (d. 737 AH) explains under this Hadith:
"If the standing that was commanded for Sa'd was the disputed standing (of respect), it would not have been restricted to the Ansar, because the general principle in acts of righteousness is that they apply to everyone. If standing for Sa'd was for the sake of respect and honor, the Prophet Muhammad (peace be upon him) would have been the first to do it and would have instructed the prominent Companions present to do so. Since the Prophet Muhammad (peace be upon him) did not command the prominent Companions, nor did he do it himself, nor did the Companions stand, it is clear that the command to stand was not for the disputed purpose (of respect). Rather, it was simply to help Sa'd dismount from his riding animal, as he was sick at that time, as mentioned in some narrations. Furthermore, it was the custom of the Arabs that the entire tribe served their leader, which is why the Prophet Muhammad (peace be upon him) directed this command to the Ansar and not to the Muhajirun. Additionally, it was meant for some of the Ansar, specifically the tribe of Aws, as Sa'd bin Mu'adh was their leader, not the leader of the Khazraj. Even if we accept that the command to stand was not for assisting him in dismounting, it still cannot be the disputed standing (of respect), as it was for someone who had been absent and then arrived, and standing for someone who arrives after being absent is permissible."
(Fath al-Bari, 11/51)
If someone interprets this standing as an act of honor, this type of standing is also permissible according to our view.
Imam Hammad bin Zayd (May Allah have mercy on him) said:
"We were with Ayyub when Yunus came, and Hammad said, ‘Stand up for your master, or he said, for our master.’"
(Al-Jami’ li Akhlaq al-Rawi by Al-Khatib: 302, with a Hasan chain)
Sayyiduna Ka'b (May Allah be pleased with him) narrates:
"Talhah bin Ubaydullah (May Allah be pleased with him) stood up and rushed towards me until he shook my hand and congratulated me. By Allah, none of the Muhajirun stood up for me except him."
(Sahih al-Bukhari, 4418; Sahih Muslim, 2729)
This was standing for the purpose of welcoming, which is permissible and allowed.
Benefit:
Sayyiduna Abdullah bin Amr bin al-As (May Allah be pleased with them) narrates that a man asked the Prophet Muhammad (peace be upon him) if they should stand for a disbeliever's funeral when it passes by, and the Prophet Muhammad (peace be upon him) said:"Yes, stand for it, because you do not stand for it, but rather you stand in reverence to the One who takes souls."(Musnad Ahmad, 2/168; Musnad Abd bin Humayd, 1340; Al-Mu’jam al-Kabir by Tabarani, 13/17, Hadith: 47, with a Hasan chain)
This Hadith was authenticated by Imam Ibn Hibban (rahimahullah) (3035) and Imam Hakim (rahimahullah) (1/357), and Hafiz al-Dhahabi (rahimahullah) agreed with them.
Hafiz al-Haythami (rahimahullah) said:"The narrators of Musnad Ahmad are trustworthy."
(Majma’ al-Zawa’id, 3/27)
The narrator Rabi’ah bin Saif al-Ma’afari is considered trustworthy and his narrations are Hasan according to the majority.
Tabarani added the words:"You stand for the angels accompanying it."
It should be noted that standing upon seeing a funeral is permissible and recommended. The obligation of standing has been abrogated, but the recommendation remains.
Dear Readers,
Now, let us address the matter at hand. As you have learned, standing during the mention of the Prophet Muhammad's (peace be upon him) birth has no basis even from any fabricated or concocted narration. In other words, there is absolutely no evidence for it in the Quran and Hadith, making it an innovation.Mufti Ahmad Yar Khan Naeemi Barelvi (1324-1391 AH) writes:
"Standing upon the mention of the Prophet (peace be upon him) is the practice of the pious predecessors."
(Ja’al Haqq by Naeemi: Vol. 1, 252)
This is the biggest lie ever told. There is absolutely no evidence of this practice from any Companion, Tabi'i (follower of the Companions), Tabi' Tabi'i (follower of the Tabi'in), nor from Imam Abu Hanifa or Shaykh Abdul Qadir Jilani (May Allah have mercy on them).
Mufti Naeemi further writes:"When the angels stood at the door during the blessed birth of the Prophet (peace be upon him), standing upon the mention of the birth resembles the actions of the angels."
(Ja’al Haqq by Naeemi: Vol. 1, 253)
This is baseless and without evidence. One wonders who revealed this to Mufti Naeemi? This is, in fact, a lie against the angels of Allah. It is astonishing to witness the boldness and helplessness of these people.
Mufti Naeemi continues:"The Prophet (peace be upon him) mentioned his attributes and noble lineage while standing on the pulpit, so this standing is now established."
(Ja’al Haqq by Naeemi: Vol. 1, 253)
This narration is found in Musnad Ahmad (1/210) and Sunan al-Tirmidhi (3608), but its chain is weak. The narrator Yazid bin Abi Ziyad is weak according to the majority of scholars.
Hafiz Ibn Hajar (rahimahullah) states:"He was weak, became old and confused, and was influenced by others. He was also a Shia."
(Taqrib al-Tahdhib, 7717)
Hafiz al-Haythami (rahimahullah) writes:"The majority of scholars have declared him weak."
(Majma’ al-Zawa’id, 5/56-57)
Hafiz Ibn Hajar al-Asqalani (rahimahullah) states:"The majority of scholars have declared his Hadith weak."
(Hadi al-Sari by Ibn Hajar: 459)
Busiri says:
"Imam Muslim included his Hadith in supportive narrations, but the majority consider him weak."
(Zawa’id Ibn Majah, 705)
Moreover, Sufyan al-Thawri is also involved in "tadlees" (concealing a narrator's weakness) in this narration. Since this narration is weak, the Mufti's stance based on it is also weak, and the reasoning derived from it is invalid.
Mufti Naeemi writes:"The Shariah did not prohibit it, and Muslims in every country do it with the intention of earning rewards. Whatever Muslims deem good, it is good in the sight of Allah as well."
(Ja’al Haqq by Naeemi: Vol. 1, 253)
When there are no arguments, the last resort is to claim that there is no prohibition. However, in matters of Shariah, the permission and consent of Allah and His Messenger are necessary.
Innovators in every country do this with the intention of earning rewards, but did the Companions, the Tabi'in, and the great Imams practice it? Did they also consider it good? If the answer is yes, then this action will be good in the sight of Allah as well. But if the answer is no, then there is no doubt about its being an evil innovation.
Allah Almighty describes this in the Quran:"So is one whose evil deed has been made attractive to him so he considers it good...?"
(Surah Fatir: 8)
It is also a habit of those who are misguided and ignorant that they try to support their innovations with general evidence and deceive common Muslims. However, innovations do not fall under general evidence in the first place. Secondly, this approach creates a misconception that the pious predecessors did not understand what the innovators understood.
A New Discovery:
An innovator claims that standing while reciting Salat and Salam upon the Prophet (peace be upon him) is the Sunnah of the Prophets, as it is narrated:Sayyiduna Anas bin Malik (May Allah be pleased with him) narrates that the Prophet Muhammad (peace be upon him) said during his journey of Mi’raj:
"I passed by Musa (peace be upon him), and he was standing in his grave, praying."
(Sahih Muslim, 2/268, Hadith: 2375)
Similarly, the Prophet Muhammad (peace be upon him) said about Sayyiduna Ibrahim (peace be upon him):
"And I saw Ibrahim (peace be upon him) standing and praying."
(Sahih Muslim, 1/96, Hadith: 172)
And about Sayyiduna Isa (peace be upon him):
"And I saw Isa ibn Maryam (peace be upon him) standing and praying."
(Sahih Muslim, 1/96, Hadith: 172)
The innovator claims that the word Salat here does not mean prayer, but rather reciting Salat and Salam, as the word Salat is not only used for prayer but also for sending blessings, praising, and reciting Salat and Salam.
Commentary:
Indeed, the word Salat has multiple meanings, but interpreting it as Salat and Salam in the above Hadiths is sheer ignorance, a sign of unfamiliarity with Arabic, a distortion of the Hadith's meaning, and opposition to the understanding of the pious predecessors.Here, the word Salat cannot mean Salat and Salam, as none of the pious predecessors ever interpreted it in this way. They were people of knowledge and piety. The word Salat only means Salat and Salam when it is followed by the word "Ala" (upon). In the Hadiths about the Prophets, the words used are Qa'im yusalli fi qabrihi (standing and praying in his grave), not Qa'im yusalli alayhi fi qabrihi.
Therefore, the ignorance and deception of the innovators have been exposed.
Allama Abdul Rauf al-Munawi (May Allah have mercy on him) explains the meaning of this Hadith:
"It means that he was praying, praising Allah, and mentioning Him, so the intended meaning here is the linguistic Salat, which refers to prayer and praise. Some have said that the legal prayer is intended, and Allama al-Qurtubi (May Allah have mercy on him) holds this view."
(Faydh al-Qadir by al-Munawi, 5/519-520)
Prayer and supplication in the grave are also proven for people other than the Prophets, as Sayyiduna Abdullah bin Mas'ud (May Allah be pleased with him) narrates that the Prophet Muhammad (peace be upon him) said:
"It was ordered that a servant of Allah be given a hundred lashes in his grave. He kept asking and pleading until only one lash remained. He was lashed once, and his grave was filled with fire. When the punishment was removed, he asked, ‘Why did you lash me?’ The angels replied, ‘You prayed once without purification and passed by an oppressed person without helping him.’"
(Mushkil al-Athar by al-Tahawi, 4/231, with a Hasan chain)
Sayyiduna Abu Hurairah (May Allah be pleased with him) narrates that the Prophet Muhammad (peace be upon him) said that a believer in his grave will be asked to sit up. He will sit up and see the sun setting. He will be asked, "What do you say about the man who was sent among you? What do you testify about him?" He will reply:
"Let me pray first." The angels will say, ‘You will do that, but first answer our questions.’"
(Sahih Ibn Hibban, 3113; Al-Mustadrak by Hakim, 1/379-380, with a Hasan chain)
Imam Hakim (May Allah have mercy on him) declared it "Sahih" according to the conditions of Imam Muslim, and Hafiz al-Dhahabi (May Allah have mercy on him) agreed. Hafiz al-Haythami (May Allah have mercy on him) also graded its chain as Hasan.
(Majma’ al-Zawa’id by Haythami, 3/51-52)
Thabit al-Banani (May Allah have mercy on him) used to say:"O Allah! If You have given anyone the ability to pray in their grave, then grant me this ability as well."
(Musnad Ali bin al-Ja'd: 1379; Al-Ma'rifah wal-Tarikh by Fusaywi, 2/59; Shu’ab al-Iman by Bayhaqi, 3/155, Hadith: 1391, with an authentic chain)
Dear Readers,
It is now clear that some people lack arguments, so they resort to grasping at straws. If the arguments they present, whether from the Quran or Hadith, were valid, the pious predecessors would have understood and practiced them, or at least acknowledged their permissibility.Allama Ibn al-Hajj (May Allah have mercy on him) (d. 737 AH), while refuting Salat al-Raghaib, writes:
"Any practice that emerged after the pious predecessors is either something they knew about and were aware that it aligned with Shariah, but they did not act upon it—Allah forbid that this would be the case, as it would imply a deficiency on their part, and a superiority of those who came after them over them. It is known that they were the most complete of people in everything and the most devoted to following Shariah. Or, it is possible that they knew about it and deliberately refrained from acting upon it due to a reason that warranted leaving it. If that is the case, how can it be allowed now? This is something that cannot be justified. Or, it is possible that they did not know about it, in which case anyone claiming knowledge of it after them is claiming to be more knowledgeable than them and more aware of righteous deeds and more eager to perform them! If it were something good, they would have known about it and it would have been evident to them. It is known that they were the most knowledgeable and understanding of all people..."
(Al-Madkhal by Ibn al-Hajj, 4/278)
The Celebrated Mawlid is an Innovation:
The same applies to the celebrated Mawlid of the Prophet (peace be upon him). There is no doubt about it being an innovation. If there were any evidence for it in the Quran and Hadith, the Companions and pious predecessors would have known about it and practiced it. It is clear that this is an innovation without a doubt, as stated by:- Taj al-Din Umar bin Ali al-Fakihani (May Allah have mercy on him) (d. 734 AH) says:"The practice of Mawlid is a reprehensible innovation."
(Al-Hawi lil-Fatawi by al-Suyuti, 1/190, 24)
(Al-Hawi lil-Fatawi by al-Suyuti, 1/190-191)
- Allama Shatibi (May Allah have mercy on him) (d. 790 AH) also considered the celebration of Mawlid an innovation.
(Al-I'tisam by al-Shatibi, 1/39) - Shaykh al-Islam Ibn Taymiyyah (May Allah have mercy on him) (661-728 AH) states:"This was not done by the pious predecessors despite the fact that the reason for it existed and there was no hindrance. If it were pure goodness or predominantly good, the pious predecessors would have been more deserving of it than us, as they had greater love for the Prophet and greater respect for him, and they were more eager for good deeds."
(Iqtida al-Sirat al-Mustaqim by Ibn Taymiyyah, 295) - Hafiz Ibn Hajar al-Asqalani (May Allah have mercy on him) (773-852 AH) says:"The origin of the practice of Mawlid is an innovation; it was not transmitted from any of the pious predecessors of the three praised generations."
(Al-Hawi lil-Fatawi by al-Suyuti, 1/196) - Muhammad bin Muhammad bin Muhammad Ibn al-Hajj (May Allah have mercy on him) (d. 737 AH) says:"If the Mawlid is free from musical instruments and only food is prepared with the intention of Mawlid, and friends are invited, and if it is free from all the aforementioned evils, then it is still an innovation because of the intention behind it, as this is an addition to the religion, and it was not practiced by the pious predecessors. Following the pious predecessors is more appropriate. It is not narrated from any of them that they intended to celebrate the Mawlid. We follow the pious predecessors, and what was sufficient for them is sufficient for us."
(Al-Hawi lil-Fatawi by al-Suyuti, 1/195) - Hafiz al-Sakhawi (May Allah have mercy on him) (831-902 AH) writes:"No one from the three generations celebrated it; it was introduced later."
(Ja’al Haqq by Naeemi, 1/236) - Hafiz al-Suyuti (May Allah have mercy on him) (849-911 AH) says:"The first person to introduce this practice was the ruler of Arbil, King al-Muzaffar Abu Sa’id Kukburi."
(Al-Hawi lil-Fatawi by al-Suyuti, 1/189, 24)
"The truly blessed person is the one who holds firmly to the Book and Sunnah and the path that leads to them, which is following the pious predecessors (May Allah be pleased with them). They were more knowledgeable about the Sunnah than us, as they were more acquainted with the sayings of the Prophet, had deeper understanding of the religion, and had a better grasp of the circumstances of the time..."
(Al-Madkhal by Ibn al-Hajj, 2/10)
Allama Ibn Rajab (May Allah have mercy on him) (737-795 AH) also beautifully wrote:
"As for what the pious predecessors agreed to abandon, it is not permissible to act upon it because they only abandoned it knowing that it should not be practiced."
(Fadl Ilm al-Salaf ala Ilm al-Khalaf by Ibn Rajab, 31)
It is evident that any practice that the pious predecessors unanimously agreed to abandon is not permissible to act upon. Therefore, the celebration of Mawlid and standing during the mention of the Prophet's birth, along with other similar innovations and misguidances, are not proven from the pious predecessors, the Imams of Ahl al-Sunnah, and the early generations. Hence, these practices are evil innovations and reprehensible actions.