What is the ruling regarding conducting a seerat program in the month of Rabiul Awwal?

What is the ruling regarding conducting a seerat program in the month of Rabiul Awwal, is it fine to conduct or participate in a mawlud program t=in which there will be no Haraam taking place e.g. no music intermingling of sexes and no wrong Aqidaah like beliving in Haadhir Naadhir.

the fact is acknowledged that practice of mawlood was not present in the time of Rasulallah or sahaba  or taabieen and was iniated in the 7^th century by a King Muzaffar, however consider the following points.

1-       When he hosted the program many scholars were present and they did not object, Ibn Duhyat was also found and pleased with this practice.

2-       Even though this practice was not in the first three centuries, if one is going to call it a Bidat then it should be classified as a Bidaa Hasanah just as it is narrated by Imām Bayhaqī33 in Manāqib al-Shāfiýī he  reports from Imām Shāfiýī that Innovations are of two kinds:

3-       1 The first kind which opposes either the Book, the hadith, athar35 or ijmāá;36 such an innovation is deviance [from the straight path].

2 The second is that which is innovated for a good [cause] and does not oppose or contradict [Qur’ān or ĥadīth]; this is not a blameworthy innovation.

Sayyidunā Úmar h said concerning [tarāwīĥ] prayers in Ramađān:

“What a fine innovation is this!”37 That is, an innovation, and a practice

Without precedent, but which does not refute or contradict earlier

Practice.

It could be a bidat hasanah like in the following instances

1 Establishing schools, cloisters; building bridges and alcoves.83

2 Every good thing or charity which was not established among the first generation of Muslims.

3 Tarāwīĥ: Supererogatory prayers in Ramađān.

4 Expounding finer points of taşawwuf; theological discourse and refutation.

5 Gatherings to discuss and elucidate proofs for religious issues, as long as such conferences are for the sake of Allāh táālā.

4-       The fact is acknowledged that at some venues a lot of wrong takes place, but that should not make the gathering itself haraam, as the gathering itself is an expression of joy at the birth of Rasullah. The fact that wron takes place it shouldn’t be a means of cancelling or forbidding all maulood programs, just as in some places wrong takes place after Taraaweeh Salaah but can that make the gathering of Taraaweeh salaah bad?

5-       It is an opportunity to get out to the people while, as they have interest in listening to what will be said due to them respecting this occasion, we can gain maximum benefit by utilizing the platform to deliver an important Islamic massage to them.

6-       The fact that berelwees host this program would not necessary mean that we can’t do it, as they are not wrong in everything they do.

7-       Most of the awaam wouldn’t even know it is tashabuh with the baralwees.

8-       the practice of maulud has been approved by the following scholers 

1 Shaykh al-Islām Abu’l Fađl Ibn Ĥajar56 was asked about the [permissibility of] Mawlid and he answered:

Celebration of the Mawlid is an innovation – it has not been reported from any of our pious elders57 from the first three centuries. In spite of this, it has both good and bad aspects. When it is celebrated free from all bad aspects and comprising of only good actions, it is a praiseworthy innovation, bidáh ĥasanah – otherwise it is not permissible.

I have found a sound basis for this practice – and that is a ĥadīth found in both Şaĥīĥ Bukhārī and Şaĥīĥ Muslim: When the Prophet g arrived in Madīnah, he found the Jews fasting on the tenth of Muĥarram,58 so he asked them about it. They replied: “it was the day when the Pharoah was drowned and Sayyidunā Mūsā n was delivered; and we fast on this day in gratitude to Allāh táālā.” RasūlAllāh g said: ‘We have more right upon Mūsā’ and he g fasted on that day.59

We learn from this ĥadīth that [it is commendable to] thank Allāh táālā on a specific day for favours received or for deliverance from adversity and grief; and to commemorate it every year on its anniversary.

Thanking Allāh táālā can be in various forms – prostration, fasting, charity, recitation of the Qur’ān etc. Which favour can be greater than the advent of this [honourable] Prophet g, the prophet of mercy who arrived on this blessed day? It is necessary to distinguish this day

The Prophet g performed áqīqah63 for himself after the proclamation of prophethood

2 Ĥāfiž Shamsuddīn al-Jazarī 65 said in his book

Árfu’t Tárīf bi’l Mawlid al-Sharīf:

[Someone among his relatives] saw Abū Lahab after his death, in their dream and asked: How are you?

Abū Lahab answered: I am in hellfire, except that I get a reprieve on the night of every Monday – and I suck these two fingers between which there is a trickle of water [and he indicated toward his finger] because I set Thuwaybah66 free [by making a sign] with this finger, when she brought the good news of the Prophet’s g birth and thereafter she suckled him.

When a kāfir like Abū Lahab, who is condemned in the Qur’ān and whose place in hell is guaranteed, gets a reprieve because of being pleased with the birth of the Prophet g, then what about a monotheist Muslim from the ummah of RasūlAllāh g, who expresses joy and jubilation, remembering the birth of the Prophet g, and expends everything possible, in his love for the Prophet g?

Indeed, such a person deserves a reward and that Allāh táālā will make him enter paradise by His immense favour [for showing joy on the birth of the Prophet g]

3 Ĥāfiž Muĥammad ibn Ábd ar-Raĥmān al-Sakhāwī

He has written a book on Mawlid named Al-Fakhr al-Álawī fi’l Mawlid an�Nabawī and he has advised to recite reliable books written by ĥadīth imams

such as Ĥāfiž al-Írāqī’s Mawrid al-Haniy during Mawlid celebrations.

Ĥāfiž Jalāluddīn Ábd ar-Raĥmān al-Suyūţī He has written a book on the validity of the Mawlid named Ĥusn al-Maqşid fī Ámal al-Mawlid and was a vocal supporter of Mawlid.

“Mawlid is essentially, a gathering of people in which there is recitation of the Qur’ān, narration of events surrounding the birth [and proclamation] of the Prophet g and [miraculous] signs that appeared during his blessed birth. A banquet is held and the assembly disperses thereafter without doing anything further. This is a praiseworthy innovation and the person doing it will be rewarded, because of the reverence of the Prophet g and expression of happiness and gratulation upon the blessed birth of the Messenger g

Ĥāfiž Shihābuddīn Aĥmed ibn Ĥajar al-Haytamī

He has written a book on Mawlid named Itmāmu’n Ni ýmati álā al-Áālam fi Mawlidi Sayyidi Waladi Ādam, and Imām Ibrāhīm Bayjūrī has written a commentary on this work. A manuscript of another commentary Bahjatu’l

4 Fikar álā Mawlid al-Imām Ibn Ĥajar by Shaykh Maĥallī can be found online on the King Saud University portal.

“As for Mawlid celebrations and litanies that are held in our lands are mostly good deeds like charity, dhikr, prayers and salutations upon RasūlAllāh g and reciting eulogies in his g praise. Concerning evil things like intermingling of men and women – then it remains ĥarām even if it is done outside a Mawlid.” [Fatāwā Ĥadīthiyyah] any many others such as

Ĥāfiž Ibn Kathīr [d.774]

Ibn al-Jazariyy [d.833]

Ĥāfiž Zaynuddīn al-Írāqī [d.806]

Ibn Ĥajar al-Ásqalānī [d.852]

ibn Nāşiruddīn al-Dimashqī [d.842]

Suyūţī [d.911]

Ĥāfiž Qasţallānī [d.923]

Ibn Ĥajar al-Haytamī [d.974]

Mullā Álī al-Qārī [d.1014]

Shāh Ábd al-Ĥaqq Dihlawī [d.1052]

Moulana Qaasim Nanotwee was also find with holding a seerat program during the month of Rabi Awwal

what would be wrong in considering the celebrating of the Mawlid as Praiseworthy and recommended, not an obligatory action