[al-Malfūz, vol. 2, pp. 230 – 231]

Imām Aĥmad Ridā states:

On my first trip to Haramayn Sharīfayn, a staunch Wahābī came up to me near the blessed Ka’abah and said, “You place great emphasis on celebrating the Mawlid al-Nabī and standing and reciting salâms. You also claim that this is a common practice in Hijāz Sharīf. Here in Makkah lives the great ‘Aalim Shaykh al-‘Úlamā Sayyid Aĥmad Zaynī Daĥlān [d. 1299/1881] who forbids Qiyâm [standing] and sending salâm.” I told him that the great Shaykh lives a few steps away from here and we should go to him and clarify this point. He blankly refused to go to the Shaykh even though I insisted. If this question was posed to me outside Makkah al-Mukarramah or for that matter, on the homeward-bound ship, then it would have been difficult to return to Makkah for verification. Look at the audacity of this hypocrite! He stands at the doorstep of the great Shaykh and falsely accuses him. What liars! When I invited this fraudster to go to the great Shaykh for clarification, he ignored my request and shamelessly walked away. I certainly knew the fact that Shaykh al-‘Úlamā not only stands in Qiyâm for salâm, but he has also issued many Fatāwahs on its legality and greatly recommended it as a virtuous act. Beside his Fatâwah, he has emphatically dealt with this subject with great details in his famous kitāb, ad-Durr al-Sunniyah fī Radd al-Wahābiya. He has even discussed this subject in his other kitāb, Sīrah Nabuwwah. He states:

It has become a constant habit that when people hear the dhikr of Wilādat al-Rasūl śallAllāhu álayhi wa sallam, they stand up in respect of the Glorious Prophet of Allah śallAllāhu álayhi wa sallam. The practice of Qiyâm is good and recommendable because it is honour and respect to the Beloved Nabī śallAllāhu álayhi wa sallam. And indeed, this is a practice of the great ‘Úlamā and we follow them.