The Etiquette of Celebration
The Etiquettes of Celebrations are very evident in the Sunnah of Allah's Messenger (sallallahu alaihi wa-sallam). For example; the Messenger of Allah (sallallahu alaihi wa-sallam), prescribed fasting on the day of Aashoorah - ‘the day when Allah saved Moosa (alaihi as-salaam) from drowning” [Saheeh Bukharee]
[NOTE - Here, too, Allah’s Messenger ordered the Muslims to fast two days (a day before or after Ashoorah), to differ from the practice of the Jews].
The Conquest of Makkah - the day of great victory for Muslims. Allah’s Messenger (sallallahu alaihi wa-sallam) offered prayers of thanks to Allah - All Mighty - for this splendid victory. He did not make it a day of celebrations or processions.
Likewise, the Messenger of Allah (sallallahu alaihi wa-sallam) never commemorated his birthday as a celebration or Eid. Instead, when he was asked about fasting on Mondays, he replied: “That is the day on which I was born and the day on which I was entrusted with the Mission or when I was first given Revelation.” [Saheeh Muslim]
In contrast, Mawlid is celebrated more like Carnivals, with processions, music, free-mixing of sexes, chanting slogans, parading on camels with Arabian costumes, etc. It does not bear resemblance to the manner in which significant days are commemorated in Islam.
Those who promote the celebration of Mawlid, agree themselves that it was not the practice of Prophet Muhammad (sallallahu alaihi wa-sallam), and neither of his Companions
Moreover, they too consider it to be an innovation in the religion. BUT they try to justify their actions by vague arguments. They say:
Not every innovation is evil
The saying that some Bid'ahs are good and not every Bid'ah is a sin is a clear misguidance. This saying is in complete opposition to the authentic Hadeeth ... “Every Bid'ah is a sin” [Abu Dawood]
He (sallallahu alaihi wa-sallam) also said: “The best of guidance is the guidance of Muhammad (sallallahu alaihi wa-sallam), the worst of affairs are Bid'ahs (the innovated ones), every Bid'ah is heresy and every heresy is going astray.” [Saheeh Muslim]
And: “Whoever does an action, which we have not commanded then it must be rejected.” [Saheeh Muslim]
Thus, every innovation in the religion, whether it be small or big, is a sin. But some justify innovations by misinterpreting the actions of the Sahabah (radhi allahu anhu).like … “When Umar (radhi allahu anhu) was the caliph, he collected the Muslims to pray in congregation for taraweeh prayers and said: “What a good Bid'ah this is.” [Saheeh Bukharee]
This statement has been misinterpreted. If it is read in the right context, it’s meaning is clear. The full narration reads: “When the Prophet (sallallahu alaihi wa-sallam) first prayed taraweeh, the Muslims used to pray taraweeh individually in small groups, and then for three nights they prayed in a congregation behind the Prophet (sallallahu alaihi wa-sallam) and after this he (sallallahu alaihi wa-sallam) stopped them from doing so by saying: “I feared that it would become an obligation upon you.” So after, this Muslim would pray individually or in small groups, and they remained like this throughout the rule of Abu Bakr (radhi allahu anhu) and the beginning of the rule of Umar (radhi allahu anhu). Then Umar (radhi allahu anhu) came to the Mosque and saw the Muslims praying in small in groups and so gathered them as one jama'ah to pray behind Ubayy ibn Ka'ab (radhi allahu anhu) and Tameem ad-Daree (radhi allahu anhu) and stated the above phrase.”
[Reported in Saheeh Bukharee, the Muwatta and others]
The actions of Umar (radhi allahu anhu) cannot be considered as a good innovation because people were already in the habit of praying in small groups and it was an established Sunnah of Prophet Muhammad (sallallahu alaihi wa-sallam).
Prophet of Allah (sallallahu alaihi wa-sallam) also gave the reason for discontinuing this practice. It was because the revelation was still descending and he feared that praying in congregation might become obligatory, and this might lead to hardships for the nation.
After the death of Allah’s Messenger (sallallahu alaihi wa-sallam) the revelation ceased and the fear was no longer present. Umar (radhi allahu anhu) re-established the congregation during his rule because he knew that his action could not be made obligatory.
Furthermore, there was a Ijma (consensus) on this, i.e. all the companions agreed to the action of Umar (radhi allahu anhu). And the scholars of 'usul' have stated that a consensus cannot occur except when there is a clear text from the Shari'ah.
Thus, this action of Umar Ibn Khattab (radhi allahu anhu) cannot be used to prove the idea that every Bid'ah is not a sin.