Praise to be Allah,
Ahlus sunnah follow Salaf a-saleh rather than Kings who came centuries later, as Imam Sam`ani (426 to 489 h) said
وشعار أهل السّنة اتباعهم السّلف الصَّالح وتركهم كل مَا هُوَ مُبْتَدع مُحدث
The Shi`ar of Ahlus sunnah is to follow Salaf as-Saleh and leave every innovation. [al Intesaar Ashaab al Hadeeth page 31 by as-Sam`ani, al Hujjah fe Byan al Mohjah 1/395 by Ismaeel bin Muhammad as Bahani d 535 h]
al-Muzaffar Abu Sa’eed Kawkaboori was the Sultan of Irbl, He was the first one in Sunnis who celebrated the mawlid OPENLY and he followed Umar ibn Muhammad al-Malaa who used to say good things about Mawlid, and he was assisted by Ibn Dahiya who wrote a first book ever on mawlid. Umar Ibn Muhammad al-Malaa followed Shias in celebrating the Mawlid of Prophet peace be upon him, And Shias followed Christians.
So we have,
1. Shias (Baatini Ismaeeli Obaidis) followed Christians because Christians take the the day or night of the birthday of Jesus aleh salam as a day of celebration.
2. Umar ibn Muhammad al-Malaa who used to be a pious person followed Shias i.e. those who started the celebration of the Prophet’s birthday, the birthday of Ali bin Abi Talib, the birthday of Faatimah al-Zahraa, the birthday of al-Hasan and the birthday of al-Husayn.
3. al-Muzaffar Abu Sa’eed Kawkaboori followed Umar ibn Muhammad al-Malaa and He (Abu Saeed kawkaboori) was assisted by Umar Ibn Dahiya who wrote first book on Mawlid.
See the details in Subh al-A’shaa Volume 3 pages 5202-503, al-Khitat Volume 2 page 347 and other books.
Now, We don’t need to see the biographies of Christians and Shias because they are already deviants even according to those (likes of Brailwis) who follow them (Shias and Christians) in celebrating the birthday. But if someone is intrested then see this regarding Ubaydi (Fatimid) state
http://islamqa.info/en/ref/101896/
http://www.bidah.com/articles/bhmcc-the-baatinee-ismaaeelee-ubaydiyyah-alleged-fatimids-of-egypt-invented-the-celebration-of-the-mawlid.cfm
Biography of al-Muzaffar Abu Sa’eed Kawkaboori (549 h– 630h)
It is not important to see the biographies of Ibn Dahiyya and Malik Muzaffar because we know that Mawlid was started by Shias and not a single Companion, Tabiyeen and Itteba Tabiyee and four Imams celebrated Mawlid. But still the biographies of Malik Muzaffar and Ibn Dahiya are quoted here just because some people are creating so much problem to deceive the lay people that Ibn dahiyya and Malik Muzaffar were great scholars, they make them like Prophets who should be followed.
.
a) Allama Yaqoot al-Hamawi (575h -626 h) who lived at his time said al-Muzaffar Abu Sa’eed Kawkaboori (549 h– 630h).
فإنه كثير الظلم عسوف بالرعية راغب في أخذ الأموال من غير وجهها , وهو مع ذلك مفضل على الفقراء كثير الصدقات على الغرباء , يسير الأموال الجمة الوافرة يستفك بها الأسارى من أيدي الكفار , وفي ذلك يقول الشاعر :
كساعية للخير من كسب فرجها * * * لكِ الويل لا تزني ولا تتصدقي )
He was very unjust, Very harsh and oppressive on his people, He took the property of people without any reason. And with that he also spend on the poor and he provided a lot of charity to ghuraba and spend so much money to free the captives from infidels, The poet said regarding this
Like that (woman) who gives charity from the earnings of her private part.***Woe to you (O woman) do not commit adultery nor give the charity. [Mojam al-Bildan 1/138]
b) Ibn Khilkaan who also lived at his time.
He wrote about him in detail as he was eyewitness of his Mawlid, He praised him and said
رباب الخيال ومن أصحاب الملاهي، ولم يتركوا طبقة من تلك الطبقات -طبقات القباب- حتى رتبوا فيها جوقاً، وتبطل معايش الناس في تلك المدة، وما يبقى لهم شغل إلا التفرج والدوران عليهم
“When it is the first of Safar they decorate those domes with various kinds of fancy adornments, and in every dome there sits a group of singers and a group of puppeteers and players of musical instruments, and they do not leave any one of those domes without setting up a group (of performers) there. The people give up work during this period, and they do no work except going around and watching the entertainment” [“Wifayat al A’yan“ 4/117]
It was more or like a concert now a days because even in musical concerts people enjoy music, singers and puppeteers.
then he said
إلى أن قال: فإذا كان قبل يوم المولد بيومين أخرج من الإبل والبقر والغنم شيئاً كثيراً زائداً عن الوصف، وزفها بجميع ما عنده من الطبول والأغاني والملاهي،
Two days before the Mawlid, he would send a huge number of camels, cattle, and sheep to the field, accompanied with drums, singers, and musicians. [“Wifayat al A’yan“ 4/117-118]
Music and drums (Tabal) are prohibited in Islam, but still Malik Mazaffar supported these acts.
c) Sabt Ibn Jawzi said that one of the person who was present in the mawlid said:
ويعمل للصوفية سماعاً من الظهر إلى الفجر ويرقص بنفسه معهم،
He would held a gathering of sama for sufis from noon to dawn and participated in the dance by himself.[Mira’t al Zaman 8/681, al Bidaya wal Nihaya 13/131, Al Hawi lil Fatawi 1/189,190]
When Dancing with Music is prohibited than why Mawlid is allowed?
Good acts of Malik Muzaffar
He did some good acts like Jihad against Crusaders, He took part in Battle of Hittin. [see al Fath al Qassi fe Fath al Qudsi page 51 by Imad al-din Katib asFahani]
But with that He did some innovations like Mawlid celebrations May Allah forgive his innovative practices due to his Jihad against Crusaders ameen. He is not our role model because role model is Prophet Muhammad peace be upon him and then his companions. Yes Scholars like Ibn Kathir and ad-Dahabi praised his courage and bravery. But that does not make him a Prophet who should be followed.
When Music can not be allowed according to his acts, same way celebrating Mawlid is also not allowed according to his act.
Some people quote that Ibn Kathir said regarding Malik Muzaffar (who started mawlid after shias in sunnis)
“He was a generous, mighty master, and glorious ruler, whose works were very good.He built Jamiya al Muzaffari near Qasiyun…During Rabi ul Awwal he used to celebrate Mawlid ash Shareef with great celebration, Moreover, he was benevolent, brave, wise, a scholar, and just person – Rahimuhullah wa Ikraam.” [Tarikh Ibn Kathir, Al Bidayah Wan Nihaya Volume 13, Page No. 174]
Comment: No where Ibn Kathir said that celebrating mawlid is sunnah, he just praised his courage and bravery. Malik Muzaffar used music in celebrations, Ibn Kathir did not spoke against that. Does that mean Ibn Kathir also supported Music in Mawlid un Nabi? Just like Music can not be allowed, same way celebrating mawlid is also not allowed.
Ibn Kathir also spoke against the acts of Malik Muzaffar
He said:
ذكر الشيخ شهاب الدين في ” الذيل ” أن في هذه السنة تمالأت ملوك الجزيرة; صاحب الموصل وصاحب سنجار ، وصاحب إربل ، ومعهم ابن أخيه الظاهر صاحب حلب وملك الروم أيضا ، على مخالفة العادل ومنابذته ومقاتلته واصطلام الملك من يده ، وأن تكون الخطبة للملك كيخسرو بن قليج أرسلان صاحب الروم ، وأرسلوا إلى الكرج ليقدموا لحصار خلاط وأخذها من يد الملك الأوحد بن العادل ، ووعدهم النصر والمعاونة عليه . قلت : وهذا بغي وعدوان ينهى الله عنه
Shaykh Sahab al-Din mentioned in “Dhayl” this year the Kings of peninsula i.e. King of Mosal, King of Sanjar, KING OF IRBIL and with him son of his brother al-Zaahir who was the King of Halb and King of ar-Rum helped each other to go against al-Aadil, fight against him and to take the government from his hands. And that King of arl-Rum Khasro bin Qeelj Arsalan address them. They sent a message to al-Karj to come for siege of Khilaat (the city). The King al-Awhad bin al Aadil also promised to help against him. I (Ibn Katheer) say: This is Transgression and wrong Allah prohibits this.[al Bidaya wal Nihaya vol 13 under 607 h]
So, to say that The king of Irbil was an evidence is totally false. May Allah forgive his mistakes as he did many good acts also.
Malik Muzaffar was not follower of any particular Madhab.
Ahmed bin Muhammed Mirsi al-Maliki said that it is mentioned in Tareekh of Muiz al-Din Khwarzimi
كان ملكا مسرفا يامر علماء زمانه ان يعملوا باستنباطهم واجتهادهم وان لا يتبعوا ـ لمذهب
غيرهم حتى مالت اليه جماعة من العلماء وطائفة من الفضلاء ويحتفل
لمولد النبى صلى اللّه عليه وسلم فى الربيع الاول وهو اول من احدث من الملوك هذا العمل
“He was a prodigal monarch. He commanded the scholars of his time to follow the conduct based on their own derivation and independent thinking (ijtihad), and that they should not follow any madhab except their own. A group of scholars and a body of the servants inclined towards him. He used to celebrate the birthday and he was the first monarch to introduce this practice” [al-Qawl el-Mu’tamad fi ‘amal al-Mawlid, Taken from a deobandi book on Mawlid by Nauman Muhammad Ameen deobandi]
Malik Ashraf Sultan Umar al-Ghisani(696 h) praised him and said in his book:
وكان يميل الى مذهب أبى حنيفة والشافعي
He was inclined towards the Madhab of Abu Hanifa and Shafiee.
[Al-Asjak wal Mabsooq wal Jawahir al Mahkook fe Tabqaat Khulafa wal Malook [1/453]
This is a proof that he was not a strict Muqallid of any Imam.
The History Encyclopedia under the supervision of Shaykh ‘Alawi ibn Abdul-Qaadir As-Saqqaaf reads:
“He is the King Muthaffar Abu Sa‘eed Kukuboori, son of the King Zayn ad-Deen Ali ibn Tubuktukeen al-Turkumaani, Abu Sa‘eed Al-Mu’aththam. He governed Erbil (in Iraq) after the death of his father, and he settled there for a period of time and then he moved to Mosul and then he entered Greater Syria and contacted the King Salaahuddeen who honored him greatly.
“He had left good monuments as he refurbished Al-Muthaffari Mosque in Mount Qasioun, and he was about to take water to it from Batheera water but he was prevented from doing so by the King Al-Mu‘ath-tham who argued that it could pass by the graves of Muslims at the foot of the mountain. He was very interested in celebrating the Birthday of the Prophet ( sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )) to an extent that he himself used to dance and practice this innovation himself. Shaykh Abul-Khattaab ibn Dihyah edited a volume for him which he entitled At-Tanweer fi Mawlid Al-Basheer An-Natheer and he (Muthaffar) compensated him for this with 1,000 Dinars.
“During the reign of As-Salaahiyyah (Salaahuddeen Al-Ayyoobi’s) State, he ruled at length, and he besieged Acre, and until this year, he has a praised biography and conscience. He had a guesthouse for the newcomers from anywhere and in any condition. He used to give in charity to the two sacred mosques (Makkah and Madeenah mosques) and others. He also used to free prisoners of war from the hands of the Crusaders each year to an extent that it was said that the total he freed was 60,000 prisoners. He died in Erbil castle, and he had asked to be buried in Makkah, but this was not possible, so he was buried in Mash-had ‘Ali.” [End of quote] (Islamweb fatwa no. 270106)
Biography of Ibn Dahiya
Now who was Ibn Dahiya Kalbi who assisted the Sultan of Irbal?
He was a “scholar” and no doubt he said many good things, but even those who praised him criticised him.
ad-Dahabee said
متهم فى نقله
He is accused in his Naqal[Mizan al-Aitedaal]
Hafiz al-Diya said
لم يعجبني حاله كان كثير الوقيعة في الأئمة ثم قال: أخبرني إبراهيم السنهوري أن مشايخ الغرب كتبوا له جرحه وتضعيفه قال: فرأيت أنا منه غير شيء مما يدل على ذلك.
I don’t like his state because he spoke against scholars and Ibraheem al-Sanhawri told me that he entered Maghrib and the Mashaykh of Maghrib criticised him and (said he is) weak.Then he said “Then i saw those things from him which were evidence for this (meaning for criticism and weakness)” [Lisaan al-Mizan 4/296]
Abu Bakar bin Abdul Ghani Ibn Naqta said
كان موصوفا بالمعرفة والفضل إلا أنه كان يدعي أشياء لا حقيقة لها،
He was famous for his knowledge and fadhal but he claimed for those things which had no basis[Lisaan al-Mizan 4/296]
And we know that he also claimed that Mawlid should be celebrated which has no basis.
Ibn Hajar said that, the trustworthy Abul Qasim Ibn Abdus Salam mentioned that
أقام عندنا بن دحية فكان يقول احفظ صحيح مسلم والترمذي قال فأخذت خمسة أحاديث من الترمذي وخمسة من المسند وخمسة من الموضوعات فجعلتها في جزء فعرضت حديثا من الترمذي عليه فقال ليس بصحيح وآخر فقال لا أعرفه ولم يعرف منها شيئا
Ibn Dahiya came to me and claimed that he is Hafidh of Saheeh Muslim and Tirmidhi. He (Ibn Abdul Salam) said so i gathered five ahadeeth from Tirmidhee, five from alMusnad and five fabrications. I quoted a hadith of Tirmidhi and he said this hadith is not authentic. Then he quoted second hadith but he (ibn dahiya) said i don’t know about it, and he did not know anyone of those (ahadith).[Lisaan al-Mizan 4/296]
Ibn Hajar asqalani mentioned
وكان ظاهري المذهب كثير الوقيعة في الأئمة وفي السلف من العلماء خبيث اللسان أحمق شديد الكبر قليل النظر في أمور الدين متهاونا
“He was a follower of the Zahiri in Madhab and often slandered the Jurists of Islam and the pious predecessors of the former times. He had a filthy tongue. He was a foolish man, ignorant, excessively proud, possessed little insight in the affairs of religion and was negligent’ [Lisaan al-Mizan, 4/296]
Now here is the twist, Brailwis do not cosider Zahiris to be good but here we can see they follow and praise this Zahiri scholar who was criticised by all the scholars.
Ibn Najjar said
رأيت الناس مجمعين على كذبه وضعفه وادعائه ما لم يسمعه
I have witnessed unanimity of opinion among the people as to him being a liar and an unreliable person, and (he) claimed to hear things which he did not hear[Lisan al-Mizan 4/296]
Ibn Najjar provided the evidence for his claim, he said
قال لي الحافظ أبو الحسن بن المفضل وكان من أئمة الدين قال: كنا بحضرة السلطان في مجلس عام وهناك ابن دحية فسألني السلطان عن حديث فذكرته له فقال لي: من رواه؟ فلم يحضرني إسناد في الحال فانفصلنا.
فاجتمع بي ابن دحية في الطريق فقال لي: ما ضرك لما سألك السلطان عن إسناد ذاك الحديث لمَ لمْ تذكر له أي إسناد شئت؟ فإنه ومن حضر مجلسه لا يعلمون هل هو صحيح أم لا؟ وكنت قد ربحت قولك: لا أعلم، وتعظم في عينيه وعين الحاضرين قال: فعلمت أنه متهاون جريء على الكذب.
AlHafidh Abul Hasan bin al-Mufdal who was scholar of religion said: I was present in the general majlis of sultan with Ibn Dahiya and Sultan requested me to quote the hadith and i recited the hadith. Then he asked who narrated this hadith? I did not remember the chain of the hadith so i said i don’t know. Ibn Dahiya met me while going back and said:Why Didn’t you cooked up the chain by yourself? How com the people in the majlis know whether it is authentic or not? You would be great in the eyes of sultan and the people who were present. He said then i came to know he was careless liar”[Lisaan al-Mizan page 296]
even Jalal ud din as-Suyuti who praised him said
وكان مع معرفته و حفظه مجاز فافي النقل مع الدعاوى العريضة و يستعمل حدثنا فى الاجازة
[Tabqaat al-Huffadh page 298]
Imam Ibn Kathir said that
وقد كان كابن عنين في ثلب المسلمين والوقيعة فيهم، ويتزيد في كلامه فترك الناس الرواية عنه وكذبوه، وقد كان الكامل مقبلا عليه، فلما انكشف له حاله أخذ منه دار الحديث وأهانه،
“as-Sabt said Ibn Unain (Ibn Dihya) used to insult the Muslims and vilify them. He would make additions in his report and exaggerate. The people stopped narrating traditions from him and falsified him. And Kamil was coming towards him but when he the things were opened (regarding Ibn Dahiya) on him then he took dar al-hadith from him and insulted him” [Al-Bidaya wa al-Nihaya, 13/144]
Then Ibn Katheer said
قلت: وقد تكلم الناس فيه بأنواع من الكلام، ونسبه بعضهم إلى وضع حديث في قصر صلاة المغرب، وكنت أود أن أقف على إسناده لنعلم كيف رجاله، وقد أجمع العلماء كما ذكره ابن المنذر وغيره على أن المغرب لا يقصر،
I say people talked about him and some of them attributed to him that he forged the hadith of Qasr prayer of Maghrib and i want to know about the chain of that (forged) hadith so that i may know about the narrators (of the hadith he forged), Because scholars have consensus that there is no qasr for magrib prayer as mentioned by Ibn al-Munzar” [Al-Bidaya wa al-Nihaya, 13/146]
The saying of Ibn Katheer is also supported by own act of Ibn Dahiya when he said to Abul Fadal that why did not you forged the chain so that the sultan will see you as great.
Some sayings of Ibn Dahiya which are against the aqaid of brailwis.
1. The aqeeda of Ibn Dahiya regarding the parents of the Prophet peace be upon him.
He said:
إن الحديث في إيمان أمه و أبيه موضوع يرده القرآن العظيم و الإجماع قال الله العظيم “و لا الذين يموتون و هم كفار” فمن مات كافراً لم ينفعه الإيمان بعد الرجعة ، بل لو آمن عند المعاينة لم ينتفع فكيف بعد الإعادة ؟
The hadeeth regarding the Eeman of his (peace be upon him) parents is a fabrication, Quran and the consensus (of the scholars) refute this claim. Allah says “(But repentance is not [accepted] of) those who die while they are disbelievers.” [4:19]. So whoever dies on kufr. there is no benefit for him if he accepts Eeman after his death. Rather even if he accepts Eeman after seeing the Angel of death, there is no benefit for him in this. Then how can it benefit him when the life is given to him after his death?. [al Tadhkirah by al Qurtubi page 140]
al Qurtubi said after this:
فليس إحياؤهما يمتنع عقلا ولا شرعا
“It is not impossible according to the Shariyah and aqal that his (peace be upon him) parents accepted Eeman after they were given life.” [Ibid]
Ibn Kathir commented on al Qurtubi’s statement:
وهذا كله متوقف على صحة الحديث ، فإذا صح فلا مانع منه والله أعلم .
“This is based on the authenticity of the hadith related to this matter, IF the hadith is authentic in this case (only then) it is possible. Allah knows best [Tafsir Ibn Kathir under 9:113]
2. His Opinion on Khidr (aleh salam), whether he is alive or not.
Ibn Hajr al asqalani said:
تعقبه عَلَيْهِ أَبُو الْخطاب بن دحْيَة، بِأَن الطّرق الَّتِي اشار إِلَيْهَا، لم يَصح مِنْهَا شَيْء، وَلَا ثَبت اجْتِمَاع الْخضر مَعَ أحد من الْأَنْبِيَاء، إِلَّا مَعَ مُوسَى، كَمَا قصّ الله تَعَالَى، من خبرهما.
قَالَ: ” وَجَمِيع مَا ورد فِي حَيَاته لَا يَصح مِنْهَا شَيْء، بِاتِّفَاق أهل النَّقْل، وَإِنَّمَا يذكر ذَلِك من يروي الْخَبَر، وَلَا يذكر علته، إِمَّا لكَونه لَا يعرفهَا، وَإِمَّا لوضوحها عِنْد أهل الحَدِيث.
قَالَ: ” وَأما مَا جَاءَ عَن الْمَشَايِخ فَهُوَ مِمَّا يتعجب مِنْهُ، كَيفَ يجوز لعاقل، أَن يلقى شخصا لَا يعرفهُ، فَيَقُول لَهُ: أَنا فلَان، فيصدقه.
Abul Khattab Ibn Dahya reguted this by saying, the routs he pointed out (regarding the life of Khidr) are not proven, and It is not proven that Khidr met any of the Prophet apart from Musa (aleh salam) as Allah mentioned his story in Qur`an.
He (also) said: All of the narrations related to the life of (Khidr) are not authentic with the agreement of people of Naql, and only those people mention these narrations who do not quote the problems of these narrations, they just mention these narrations. The reason of it is that whether they don’t know about the problems of these narrations or they quote it because these faulty narrations are known to people of hadeeth.
He (also) said: Some narrations which are narrated by some Mashaikh (that they met khidr) are strange, How can a person with intellect meet with someone to whom he can not recognise and that unknown person say to him I am so and so, and he accept his statements? [ الزهر النضر في حال الخضر by Ibn Hajr al Asqalani page 180] 3. His opinion regarding 15th night of Sha`ban.
Brailwis celebrate 15th Night of Shabaan but Ibn Dahiya al Kalbi said these people are followers of shaytaan.
Imam Abu Shaamah said
Abu al-Khattaab Ibn Dihya (D. 633) writes in his book “Maa Jaa Fee Shahr Sha’baan
: قال أهل التعديل والتجريح: ليس في حديث النصف من شعبان حديث يصح
(“The people of Jarh wat Ta’deel say that no report regarding 15th Sha’baan is Saheeh”}}[al-Baa’ith by Abi Shaamah: Pg 33]
Imam Muhammad Taahir Fattani alHanafi (d 986 h) said
قَالَ ابْن دحْيَة أَحَادِيث صَلَاة الْبَرَاءَة مَوْضُوعَة وَوَاحِد مَقْطُوع وَمن عمل بِخَبَر صَحَّ أَنه كذب فَهُوَ من خدم الشَّيْطَان
{{Ibn Dihyah said: The hadeeths about the prayer on Laylat al-Baraa’ah are fabricated and one has an interruption in the isnaad. Anyone who acts upon a report which is known to be false is a servant of the Shaytaan.[Tadhkirat al-Mawdoo‘aat by محمد طاهر بن علي الصديقي الهندي الفَتَّنِي (المتوفى: 986هـ) , p. 45 ]
Imam Muhammad Taahir Fattni and Ab Shaamah are quoting from the book of Ibn Dahiya so there is no need of chain. Brailwis should accept this saying of Ibn Dahiya otherwise they are servent of shaytaan according to Ibn Dahiya
4. His aqeeda on Asking help only from Allah
Ibn Dahiya al Kalbi mentioned the dua of his teacher.
Imam Abdul Rahman bin al Khateeb famously known as as-Suhaili (508 h to 581 h), He used to make dua by the following wordings according to Ibn Dahiya.
مالي سوى فقري إليك وسيلة … فبالافتقار إليك فقري أدفع
مالي سوى قرعي لبابك حيلة … فلئن رددت فأي باب أقرع
ومن الذي أدعو وأهتف باسمه … إن كان فضلك عن فقيرك يمنع؟
حاشا لمجدك أن تقنط عاصيا … الفضل أجزل والمواهب أوسع
ثم الصلاة على النبي وآله … خير الأنام ومن به يستشفع
(O Allah) I don’t have any other waseela before you apart from my need, I ask you by my need.
I don’t have any other door apart from you, If you reject then to whom should I go?
Who else should I call and take the name?, If your fadhl is stopped from me (it is only you and you and no one else)
You do not disappoint the sinner, Your fadhl and forgiveness is great.
Blessings on the Prophet peace be upon him and his family, who is best of the creations and From whom intercession will be sought. [Ibn Farhoon al Maliki (d 799 h) quoted from student of as-Suhaili who was Ibn Dahiya al Kalbi, in his book ad-Deebaj al Madhab fe Muarifat Iyaan Ullema al Madhab 1/89]
See also: http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=298819
Who was Salaah al-Din Ayubi and Did he participated in Mawlid?
Abul Hasan Nadwi said
أنه كان مسلماً مؤمناً محمدياً لا يعرف غير لغة القرآن، ولا يعرف غير لغة الإيمان
He was Muslim, Momin, Muhammadi, he did not know any other language other than Quran and Eeman [quoted by Ali Muhammad as-Salabi in صلاح الدين الأيوبي وجهوده في القضاء على الدولة الفاطمية وتحرير بيت المقدس 1/521]
He liberated Bayt al Maqdas from Christians, and defeated them in Battle of Hitteen [al Fath al Qassi fe Fath al Qudsi by Imad al-din Katib asFahani and other books of history]
and Allah knows best whether he participated or not but He was the one who did this good deed i.e. putting an end to the ‘Ubaydi state who started these mawlid celebrations. Imam ad-Dahabi said:
قرأت في تاريخ صنف على السنين في مجلد صنفه بعض الفضلاء سنة بضع وثلاثين وستمائة، وقدمه لصاحب مصر الملك الصالح:
I read in a one-volume book of history which describes what happened each year and was written by some good people around the year 630 and was given to the ruler of Egypt, al-Malik al-Saalih, in 667 [Tareekh al Islam (39/276)]
He read regarding great deeds of Salah ud din Ayyubi that:
وكانت هذه الفعلة من أشرف أفعاله، فلنعم ما فعل، فإن هؤلاء كانوا باطنية زنادقة، دعوا إلى مذهب التناسخ، وآعتقاد حلول الجزء الإلهي في أشباحهم.
This action (i.e., putting an end to the ‘Ubaydi state) was one of the noblest of the deeds (of Salaah al-Deen al-Ayyoobi). What a good thing he did, for these people were baatinis and heretics who called for belief in transmigration of souls and the belief that the divine was physically incarnated in them. [Tareekh al Islam (39/276)]
Imam Mur`ee bin Yusaf al Hanbali said:
Many of the historians mentioned that Sultan Malik al Zaahir (who was Salah ud din’s son by the name of Malik al Zaahir Giyath ud din Ghazi bin Nasir Salah ud din Ayyubi 569 h to 613 h) intended to demolish all the structures over the graves in Qurafa, and The Muftis of his time gave a fatwa that it is wajib on the sultan to demolish all these structures over the graves.
[Shifa as-Sudur fe ziarah al Mashahid wal qaboor by Imam Mur`ee bin Yusaf al Hanbali page 188]These were the biographies of those who invented Mawlid, we MUST not follow later people, May Allah save us from all the innovations in deen ameen.