بسم الله الرحمن الرحيم
“I have not found until now any evidence indicating its establishment from [the] Book [of Allāh], nor Sunnah, nor consensus (ijmāʿ), nor analogy (qiyās), nor any legal reasoning/inference (istidlāl).
Rather, all Muslims are in agreement that it did not exist in the era of the best generations, nor those who followed them, nor those who followed them.
They agreed that the one who invented it was the Sultān al-Mudhaffar Abū Saʿīd Kawkabūrī ibn Zayn ad-Dīn ʿAlī ibn Sabaktīn, the ruler of Irbil and [he was the] builder of al-Jāmiʿ al-Mudhaffarī at the foot of Qāsiyūn.
[Ibn Kathīr mentioned in “al-Bidāyah wa al-Nihāyah,” quoting Sibt Ibn al-Jawzī, that he said regarding what he mentioned about the Sultān of Irbil: that he would organise for the Sūfīs during the Mawlid a samāʿ (musical/mystical gathering) from noon until dawn and would dance with them himself].
So take note that the Mawlid was introduced in the seventh century [Hijrī]…and no one among the Muslims denied that it was an innovation (bidʿah).
When this is established, it becomes clear to the one who contemplates that whoever says it is permissible – after accepting that it is an innovation and that every innovation (bidʿah) is misguidance according to the explicit text of the Chosen One (ﷺ) – has said only what is contrary to the purified Sharīʿa. He has not held onto anything except his blind following (taqlīd) of those who divided innovation (al-bidʿah) into categories that have no traces from knowledge.
The conclusion is that we do not accept any statement from the one who says it is permissible except after he establishes evidence that specifically exempts this innovation [i.e. the Mawlid] from that generality which cannot be denied [i.e. every innovation is misguidance].
As for merely saying ‘so-and-so said’ and ‘so-and-so wrote,’ this is of no value. The truth is greater than any individual. Moreover, if we were to rely only on the sayings of men and cling to the tails of hearsay, then the claim of permissibility would be nothing more than a rare oddity among Muslims.
As for the Purified Household (ʿItra al-Mutahharah – the Prophet’s family) and their followers, we have not found a single word from them indicating its permissibility.
The spread of innovations is swifter than the spread of fire, especially the innovation of Mawlid, for the souls of the common people long for it with utmost yearning, particularly after the attendance of a group of people of knowledge, nobility, and leadership with them. For it will seem to them after that that this innovation is among the most confirmed of the Sunnah practices.”(Exerpts taken from Fath al-Rabbānī 2/1087-1089)
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