al-Rahman ibn Abu Bakr ibn Muhammad ibn Sabiq al-Din, Jalaluddin al-Suyuti
Allahu anhu) was born in 849 A.H./1445. He was a Shafi'i mujtahid Imam,
Mufassir, Sufi, Muhammadith - hadith master (Hafiz), and historian, a prolific
writer who authored books in virtually every Islamic science. He was raised
as an orphan in Cairo and memorized the Holy Quran at 8. Amongst his teachers
were Siraj al-Din Bulqini, Sharaf al-Din al-Munawi, Taqi al-Din al-Shamani.
He travelled to gain Sacred Knowledge to Damascus, the Hijaz, Yemen, India,
Morocco, and the lands south of Morocco, as well as centres of learning
in Egypt such as malalla, Dumyat and fayyum.
this book, the great scholar he has shed light on the historical and legal
status of the Meelad Shareef in his own characteristic scholarly style.
Before forming any opinion on the status of this booklet in imparting knowledge
and benefit, first of all consider the illustrious personality of the author.
The highly acclaimed "Tafsir al-Jalalain" which he co-authored is
still a prescribed textbook in religious institutions and Muslims of all
shades of opinion study and teach it, and praise Imam al-Suyuti for this
work. Apart from this, his book on Usul al-Tafsir called "al-Itqan fi
Ulum al-Quran" became an indispensable source of reference for all
later works on the subject. "Al-Badr al-Manshur", his Tafsir of
the Holy Quran is referred to as an exemplary Tafsir. On the characteristics
and miracles of the Noble Prophet (sallal laahu alaihi wasallam),
his work entitled "al-Kasa'is al-Kubra" has the distinction of being
the foremost on this topic and excerpts from it are to be found in the
works on Sirah by eminent Imams and Ulama.
is thus obvious that when such a great religious luminary takes up his
pen to write on the Meelad Shareef, i.e. celebrating the Birthday of the
Noble Prophet (sallal laahu alaihi wasallam), the result will be
of a unique status and its every word will be a summary of his vast knowledge
of Tafsir, Hadith, Fiqh, Usul and history. Thus it would form the conclusive
verdict of this subject.
Jalaluddin al-Suyuti (radi Allahu anhu) passed away in Cairo at
60 years of age in 911A.H./1505.
question under consideration is what is the verdict of the Shari'ah on
celebrating the Holy Birthday of the Noble Prophet (sallal laahu alaihi
wasallam) in the month of Rabi-ul-Awwal. From the point of view of
the Shari'ah, is this a praiseworthy action or a blameworthy one? And do
those who arrange such a celebration receive blessings or not?
reply to this question is that in my view the Meelad Shareef, Celebration
of the Birthday of the Noble Prophet (sallal laahu alaihi wasallam)
is in fact such an occasion of happiness on which people assemble and recite
the Holy Quran to the extent that is easy. Then they relate the prophecies
concerning the appearance of the Noble Prophet (sallal laahu alaihi
wasallam) that have been transmitted in Ahadith and Athar, and the
miraculous events and signs that took place on his birth. Then food is
set before them and according to their desire they partake thereof to satisfaction.This
festival of celebrating the birthday of the Noble Prophet (sallal laahu
alaihi wasallam), is a Bid'ah Hasanah (a good innovation) and those
arranging it will get blessings, since in such a celebration is found the
expression of joy and happiness at the greatness and eminence of the Noble
Prophet (salall laahu alaihi wasallam) at his birth.
beginning of the celebration of the Meelad Shareef in its present form
lies with the ruler of Irbil, Sultan Muzaffar whose full name is Abu Said
Kukabri Ibn Zain al-Din Ali Ibn Baktagin, who is counted among the great
Sultans and generous leaders. He was responsible for many other noble works
as well. Among the many monuments set up by him was the Jami Muzaffari,
which he had constructed near Mount Tasiyun.
Kathir (radi Allahu anhu) writes about Sultan Muzaffar as follows:
"Sultan Muzaffar used to arrange the celebration of the Meelad Shareef
with due honour, glory, dignity and grandeur. In this connection, he used
to organise a magnificent festival. He was a pure-hearted, brave and wise
Alim and a just ruler. May Allah shower His Mercy on him and grant him
an exalted status. Sheikh Abu al-Khattab Ibn Dhiyah also wrote a book for
him on the Meelad Shareef entitled 'al-Tanwir fi Mawlid al-Bashir al-Nadhir'
(Enlightenment on the Birthday of the Bearer of Good News, the Warner).
For this book Sultan Muzaffar awarded him a gift of one thousand dinars.
Sultan Muzaffar remained the ruler until his death, which occurred in 630
A.H. in the city of 'Akka when he had the Europeans under seige. In short
he was a man of piety and noble disposition".
Ibn al-Jauzi (radi Allahu anhu) wrote in "Mir'at al-Zaman"
that one participant in the Meelad Shareef organised by Sultan Muzaffar
states that on the royal table-spread were laid out five hundred prepared
goats, ten thousand chickens, one hundred thousand earthen tumblers and
thirty thousand baskets of sweet fruits. He further writes that eminent
pious Ulama and illustrious Sufis used to attend the Meelad Shareef ceremony
held by the Sultan, who used to honour them with robes of distinction and
royal favour. For the Sufis there used to be a Mahfil-e-Sama from Zuhr
until Fajr, in which the Sultan himself used to participate and derive
ecstasy there-from together with the Sufis. Every year his expenditure
on the Meelad Shareef amounted to three hundred thousand dinars. For those
coming from outside (the city) he had a special guest house commissioned,
where people from all walks of life used to come from different places
and without any discrimination of status. The expenditure of that guest
house used to be one hundred thousand dinars annually.
he used to spend two hundred thousand dinars annually to ransom Muslim
prisoners-of-war from the Europeans. Also for the maintenance of the two
Harams and for providing water along the routes in Hijaz (for pilgrims),
he used to spend three thousand dinars annually. These are in addition
to the Sadaqat and charity that used to be given secretly. His wife, Rabi'ah
Khatoon Bint Ayyub, the sister of Sultan Nasir Salahuddin narrates that
her husband used to wear a garment (Qamis) of coarse cotton costing no
more than five dirhams. She says that she once rebuked him for this, upon
which he replied that his wearing a five-dirham garment and spending the
rest of the money in charity is far better than wearing a costly garment
and giving a poor or indigent person mere good wishes.
Khallikan wrote in the biographical sketch of Hafiz Abu al-Khattab Ibn
Dihyah: "He was one of the pious Ulama and famous scholars. He travelled
from Morocco to Syria and Iraq. In the year 654 A.H. he passed through
the area of Irbil, where he saw that its ruler, the eminent Sultan Muzaffar
al-Din Ibn Zainal-Din arranged for celebrating the Birthday of the Prophet.
So he wrote the book 'Kitab al-Tanwir fi Mawlid al-Bashir al-Nadhir' for
the Sultan and himself read it out to him.I
myself heard the book read out in six sittings at the Sultan's place in
Tajuddin Umar Ibn Ali al-Khumi al-Iskandari, well known as al-Fakihani,
has claimed that the Meelad Shareef is a reprehensible Bid'ah (innovation).
In this regard, he wrote an essay entitled "al-Mawrid fi-l-Kalam ala-l-Mawlid"
(The origin in Discussion about the Birthday of the Prophet).
consider may discussion on what al-Fakihani has said in this brief essay.
connection with this statement that he could not find any basis for the
Meelad Shareef in the Quran and the Sunnah, our submission is that the
negation of the knowledge of a thing does not necessarily imply the negation
of the existence of that thing (i.e. someone not having knowledge of a
thing does not necessarily mean that that thing does not in reality exist).
The Imam of the Huffaz, Abdul Fadl Ahmad Ibn Hajar (radi Allahu anhu)
has extracted a basis for the Meelad Shareef from the Sunnah. One more
basis I have extracted, which will be mentioned later.
has stated that the Meelad Shareef is an innovation invented by useless
and idle people, who are slaves of their stomachs and on whom the lower
desires of the Nafs predominate.Further,
having explained the different kinds of rules he stated that it is neither
Wajib, nor Mandub, since neither did the Shari'ah demand it nor did the
Sahabah, the Tabi'un and the Ulama of the early generations celebrate it.
In this connection we say, as stated earlier, that it was a just Sultan
who was an Alim who started the Meelad Shareef with the objective of obtaining
nearness to Allah. There were many Ulama and pious people with him, yet
none of them deemed it reprehensible. On the contrary, Ibn Dihyah (such
an eminent Alim of that time) liked the celebration of the Meelad Shareef,
and wrote a book for the Sultan on this subject (as mentioned earlier).
These were all Ulama of the earlier generations who liked the Meelad Shareef,
who supported and confirmed it and did not criticise or refute it. (This
is itself a self-evident proof that al-Fakihani's allegations are wrong).
there remains his statement that the Meelad Shareef is not even Mandub
in reality, which the Shari'ah has demanded. In this regard our submission
is that the demand of the Shari'ah is known sometimes through a Nass (an
explicit textual statement in the Quran or in the Hadith literature) and
sometimes through Qiyas (analogical deduction). For the Meelad Shareef,
although no Nass is to be found, yet from those two bases in the Sunnah
which are mentioned further on, Qiyas can definitely be made (i.e., when
Qiyas is applied on those two bases the commendability – being Mandub –
of the Meelad Shareef can be realised).
statement that the Meelad Shareef can also not be Mubah because the Ijma'
of the followers of Islam is that anything that is a Bid'ah (innovation)
in religion cannot be Mubah, is one that is not accepted. This is because
Bid'ah (innovations) are not classified only as Haraam or Makruh, but they
can also be Mubah as well as Mandub or Wajib.
al-Nawawi (radi Allahu anhu) says in "Tahdhib al-Asma wal Lugat":
"Bid'ah in the Shari'ah is the invention of that which was not there in
the period of the Messenger of Allah, and it is divided into two categories,
Hasanah (or good) and Qabihah (or evil)."
Izzuddin Ibn Abd al-Salaam (radi Allahu anhu) writes in "al-Qawa'id":
is divided into Wajib, Haraam, Mandub, Makruh and Mubah. And the way to
know to which category it belongs is to examine it together with the laws
of Shari'ah. If it falls with those laws that deal with what is Wajib,
then it is Wajib; if with those laws that deal with what is Haraam, then
it is Haraam; if with the laws dealing with what is Mandub, then Mandub;
if the laws dealing with what is Makruh, then Makruh; if with the laws
dealing with what is Mubah, then Mubah".
this he went on to give examples of the five kinds of Bid'ah and wrote:
for Bid'ah that is Mandub, its examples are the setting up of inns and
educational institutions and very good action which was not there in the
first age. Among the latter are Tarawih, discussion on the intricacies
of Tasawwuf and debates. And among these is the convening of assemblies
for deduction of laws in connection with problems providing that the motive
thereof is to seek the pleasure of Allah Ta'ala".
Allahu anhu) in "Manaqib al-Shafi'i" has transmitted with his
isnad (chain of narrators) from Imam al-Shafi'i (radi Allahu anhu)
himself, that he said: "The new things that are brought about are of
two kinds. One kind is that which is brought about, inconsistent with something
in the Quran or the Sunnah or with some Athar or some Ijma'. This is the
category of Bid'ah Dalalah (heretic innovation). The second kind is that
which is brought about from good things which are not inconsistent with
any of the above".
Allahu anhu) did say about standing in prayer in the month of Ramadaan,
a good Bid'ah this is!" meaning that this is a new thing which was
not there before and being a new thing it does not contradict anything
that went before.
refutes al-Fakihani's statement that the Meelad Shareef cannot also be
Mubah. But on the contrary it is a Bid'ah that is Makruh.This
is because the Meelad Shareef is of that category of new matters which
involve no inconsistency with anything in the Quran or the Sunnah, or with
any Athar or Ijma'. Thus, this is not blameworthy (i.e. from the point
of view of the Shari'ah, there is no evil in it), as in the statement of
Imam al-Shafi'i (radi Allahu anhu) and it is a good action which,
even though (in its present form) was not done in the first age, was brought
invitation to partake of food and drink in which there is no sin, is an
act of goodness for sure. Therefore, in connection with the Meelad Shareef,
that assembly in which someone, out of his lawfully earned wealth, invites
his family, relatives and friends to partake of food and drink in which
there is no action against the Shari'ah – that assembly is a Bid'ah (innovation)
that is Mandub (commendable), as is clear from the above quoted statements
of Shaikh Izzuddin Ibn Abd al-Salam (radi Allahu anhu).
connection with the second manner al-Fakihani has described and criticised,
his criticism is in itself correct. There is no doubt that the assembly
(mahfil) is Haraam where men, women, youths and little boys are freely
mixed, and which there is dancing and music, with musical instruments in
busy use, or where women assemble separately and sing in raised voices.
But this does not mean that to arrange for the Meelad Shareef has been
deemed Haraam. On the contrary, in the above instances the reason for their
being Haraam is not assembling to celebrate the Meelad Shareef but is due
to those things which are Haraam in the Shari'ah and have become mixed
with the blessed assembly. (And if these things are not indulged in, then
the Meelad Shareef would be as assembly for remembering Muhammad Mustafa
- sallal laahu alaihi wasallam - and would thus be full of goodness
if these kinds of actions were to take place say, in the assembly for Salatul-Jumu'ah,
then it is evident that would be a reprehensible step and an evil matter.However
from this the criticism of the original assembly for Salatul-Jumu'ah does
not necessarily ensue. It has been seen that some of these kinds of actions
also take place on the nights of Ramadaan Shareef, when people assemble
for Salatut-Tarawih. Now on the basis of those actions can one conceivably
criticise assembling for Salatut-Tarawih? Definitely not! However, we will
say that the original assembly for Salatut-Tarawih is Sunnah and an act
of virtue and Ibadah, but that those above mentioned actions, which have
become mixed with it, are evil and repulsive.
we say in connection with the celebration of the Meelad Shareef that the
assembly is itself Mandub (commendable) and an act of virtue, but the above
mentioned kinds of other actions, which have become mixed with it, are
blameworthy and unlawful.
conclusion, al-Fakihani stated that Rabi-ul-Awwal is the month not only
of the birth of the Noble Prophet (sallal laahu alaihi wasallam),
but also of his demise. Therefore, instead of grief and sorrow, exhibiting
joy and happiness is neither better nor suitable. In reply to this, first
of all we submit that the birth of the Noble Prophet (sallal laahu alaihi
wasallam) is the greatest favour of Allah granted to us, and that his
death is the greatest affliction for us. However, the Shari'ah has encouraged
us to show our gratitude for favours has taught us to observe patient,
perseverance, silence and calm in the face of afflictions. The Shari'ah
has ordered us to offer the Aqiqah on the birth of a child, which is an
expression of gratitude and happiness on the birth of that child. But the
Shari'ah has not ordered us to sacrifice any animal on the death of someone,
nor to do any such action. On the contrary, it has prohibited wailing and
lamentation.Thus the laws of the
Shari'ah indicate that to exhibit happiness in this holy month in connection
with the birth of the Noble Prophet (sallal laahu alaihi wasallam),
is better than showing grief at his demise.
Rajab (radi Allahu anhu) in his "Kitab al-Lata'if" wrote
criticising the Rawafid (A Shia sect) that because of the martyrdom of
Imam Husain (radi Allahu anhu) they have made Ashura (the 10th of
Muharram) a day of mourning, whereas Allah and His Messenger (sallal
laahu alaihi wasallam), have prohibited taking the days of affliction
on the Prophets and the days of their deaths (alaihimus-salaam)
as days of mourning. What then is the justification for taking days of
mourning for those who are not prophets?
Abu Abdullah Ibn al-Haj (radi Allahu anhu) has discussed the subject
of the Meelad Shareef with great maturity and insight in his book "al-Madkhal".
To sum up his discussion, he has praised celebrating the Meelad Shareef
with joy and happiness and exhibiting gratitude to Allah, therefor. And
he has criticised those Haraam and prohibited things which have been included
in it. Here, I quote his discussion section–wise.
among those innovations which those people have brought about, thinking
that thereby they are engaging in a great act of Ibadah and participating
in religious ceremonies (to celebrate the remembrance of some great event)
is this that in the month of Rabi-ul-Awwal they celebrate the Meelad, which
celebration is constituted of many innovations and unlawful things. Among
these are the participants sing songs and Ghazals while at the same time
using musical instruments – drums, flutes, fiddles, etc. – and in this
connection do many other evil actions which are customarily done mainly
at those times which Allah Ta'ala has endowed with excellence and greatness
(e.g. Eid and other occasions) and which are innovations wholly and totally,
and are prohibited. There is no doubt that this kind of Sama, if it takes
place on other nights apart from this, even then it would not be permissible.
What then is the justification for holding such a Sama in this holy month,
which Allah Almighty the Most Excellent has endowed with excellence and
blessings in that His Beloved was born therein – such a Sama in which musical
instruments are used? What relation can such a Sama have to this holy and
blessed month, in which Allah (Exalted is His Majesty) granted us the great
Ihsan of the auspicious birth of the Noble Prophet, the leader of those
who are first and those who are last, (sallal laahu alaihi wasallam)?
it is Wajib that special gratitude to Allah Ta'ala should be expressed
in this month and as much Ibadah and charity should be done as is possible,
since He has bestowed on us this very great favour (that He caused the
birth therein) of His beloved (servant) (sallal laahu alaihi wasallam).
Even though the Noble Prophet (sallal laahu alaihi wasallam) did
not engage in more Ibadah in this month as compared with other months (nor
he command us to do so), yet in reality, this was due to his mercy and
kindness to his Ummah, and also to create ease and mildness for them. This
is why at times the Noble Prophet would leave off doing an action, lest
it should become compulsory on his Ummah.This
is the result of his mercy on us".
the Noble Prophet has indicated the excellence of this great month in reply
to a questioner. When he questioner wanted to find out about fasting on
Mondays, the Noble Prophet (sallal laahu alaihi wasallam) replied:
'That is the day on which I was born'. (al-Hadith)
the excellence of this day (i.e. Monday) implies the excellence of this
month (i.e. Rabi-ul-Awwal) in which the Noble Prophet graced this world,
then it is our duty to give this month its due respect and sanctity, and
we should understand it to be very excellent just as Allah Ta'ala has deemed
other blessed months to be very excellent. In this connection the Noble
Prophet is reported to have said: 'I am the leader of the children of
Adam and there is no pride (in this)'. 'Adam and all other (Prophets alaihimus-salaam)
will be under my flag (on the Day of Judgement)'.
merits and excellence of times and places are a result of those forms of
Ibadah which are carried out therein, and by which Allah Ta'ala has specially
favoured them. When it is known that times and places do not in themselves
contain any honour and greatness accrues on account of those characteristics
and distinctions (with which they have been granted exaltation), then reflect
on this greatest favour of Allah Ta'ala, with which He has distinguished
and ear-marked this blessed month, Rabi-ul-Awwal Shareef and the day, Monday.
Do you not see that fasting on Mondays has great merit because the Noble
Prophet (sallal laahu alaihi wasallam) was born on a Monday?
this reason it is of the utmost appropriateness (and it behoves us to do
so) that when this holy month comes, it should be treated with the exaltation,
honour, esteem and respect it deserves. The example of the Noble Prophet
laahu alaihi wasallam) should be followed in that in times endowed
with special distinction, he himself used to perform the maximum possible
acts of virtue and of charity, and he used to make special arrangements
thereof. Have you not seen the following statement of Hazrat Ibn Abbas?
'The Messenger of Allah was the most generous of men and his generosity
was the utmost in Ramadan'".
this reason, just as the Noble Prophet honoured those times endowed with
distinction, we carry out this very duty in accordance with our capacity,
in the month of Rabi-ul-Awwal Shareef. If it be said that what the Noble
Prophet (sallal laahu alaihi wasallam) took upon himself in times
of special distinction is known, but what he undertook in other months
he did not do so in this month (i.e. Rabi-ul-Awwal Shareef) – then the
answer is that it is well-known that the Noble Prophet (sallal laahu
alaihi wasallam) had this noble trait of wanting ease and relief for
his Ummah, especially in those things concerning himself. Do you not see
that the Noble Prophet, the leader of the world, (sallal laahu alaihi
wasallam) declared Madinah Munawwarah as sacred territory (Haram) just
as Hazrat Ibrahim (alaihis-salaam) has declared Makkah Mukarramah
to be, yet he did not fix any punishment for hunting, cutting down any
tree, etc. in Madinah? – do you not see that he did this out of desiring
ease and relief for his Ummah and out of mercy on them?
it were, the Noble Prophet (sallal laahu alaihi wasallam)used
to consider what things concerned his own self, and even though those things
in themselves are of great merit, yet through desiring ease and relief
for his Ummah, he used to abstain from them. The honouring of Rabi-ul-Awwal
Shareef is of this category, that in it the maximum possible acts of virtue
and charity should be done and he who cannot do so (i.e. for any reason
is unable to perform these acts), at least he should abstain from all Haraam
and Makruh things in this holy month, out of respect for it. Even though
the abstention from all Haraam and Makruh things is required in other months
as well, yet this month deserves the greatest respect. He should do so
just as in Ramadan al-Mubarak and other sacred months, he remains careful
to the utmost, abstains from misdeeds in religion and keeps away from other
at the present time some people are acting contrary to this. When this
blessed month comes they busy themselves with amusement and sport, using
musical instruments. However, regretful it is that they make music and
merriment and then entertain the assertion that they are showing respect
for this blessed month!Leave aside
the fact that they begin such Meelad celebrations with the recitation of
the Holy Quran. They then, for the sensual delight of the Nafs, take resort
to those who are expert at the art of creating restlessness and excitement
in the emotions – which in itself contains many causes of corruption and
they do not content themselves with that alone – but some of them add an
even more dangerous thing in that the singer is young, handsome, mellow-voiced,
well-attired and of a very pleasing appearance. He sings Ghazals, at the
same time with crescendo and diminuendo in voice and ascent and descent
in movements. Thus, he puts the audience, men and women into temptation.
The result is that the two sides become prey to temptation and other many
evils take the root. In some extreme cases, the husband-wife relationship
is destroyed and it even reaches the extent of separation between them
at times. Thus, the period of destruction and ruin begins, in which a settled
and complete home is destroyed and peace of mind and heart ruined. These
evils are the result of that kind of Meelad celebration in which there
is also a session of Sama".
if the Meelad Shareef is free from those evils (and that kind of Sama)
– only food is prepared and in that ones Niyyah (intention) is of celebrating
the Meelad and Muslim brethren are invited and in which those matters contrary
to the Shari'ah and those blameworthy matters described above are abstained
from – then it is an innovation merely on account of one's Niyyah (intention)
because this is an accretion in the religion. Also the pious predecessors
have not done it, and it is evident that it is better than more appropriate
to follow the predecessors from none of whom has this been transmitted,
nor has it been said of any of them that they made the Niyyah (intention)
of celebrating the Meelad. We are their followers and are obligated to
observe the same precepts as they were. (Thus, we should do only that which
gist of the above quoted writing of Ibn al-Haj (radi Allahu anhu)
is that he has not criticised the Meelad Shareef. On the contrary, he
has criticised those things which are Haraam and Makruh in the Shari'ah.
From the opening section it is clear that this holy month should be accorded
a special status and it should be honoured and respected. The maximum possible
acts of virtue should be done therein. One should try to surpass one's
limits in doing acts of Ibadah, of charity and other virtuous acts. This
is the method of celebrating the Meelad Shareef which he has deemed praiseworthy
and commendable, because in that there is nothing but the recitation of
the Holy Quran and an invitation to partake of food and drink – and these
are the acts of goodness, meriting reward.
far as his statement goes that this is an innovation – either it is in
clear contradiction to what he said earlier (when Ibn al-Haj himself stressed
honouring the month of Rabi-ul-Awwal), or it means that it is a good innovation
(Bid'ah Hasanah) the elucidation of which was given earlier, or it means
that the Meelad Shareef is a virtuous and praiseworthy act, and the innovation
is the Niyyah (intention) of the Meelad, as he has suggested in his statement
of his, then it will be an innovation merely on his account of his Niyyah
remains the statement of Ibn al-Haj (radi Allahu anhu) that it has
not been transmitted that any of the predecessors made the Niyyah (intention)
of celebrating the Meelad. From this it is clear that he considered the
Niyyah of celebrating the Meelad to be Makruh and that he did not deem
the preparation of food and inviting Muslim brethren to partake thereof
as Makruh (i.e. he also views the preparation of food and inviting Muslim
brethren as not being Makruh). If this is examined closely, then it seems
that this statement of his is not consistent with his earlier statements.This
is due to the fact that he first taught the showing of gratitude to Allah
Ta'ala in Rabi-ul-Awwal Shareef, and the engaging in the maximum acts of
Ibadah and of charity and other virtuous acts therein since he caused His
Beloved (Servant), (sallal laahu alaihi wasallam) to be born in
this holy month. The Niyyah (intention) of celebrating the Meelad Shareef
means only this. Then how can something be criticised after doing it has
been stressed? Abstract virtue, acts of Ibadah, of charity, etc. and other
acts of goodness cannot be conceived of without a Niyyah (intention). And
even it could be considered, then it couldn't be deemed Ibadah, nor can
it earn any reward. This is because no action without an intention is (worthy
of acceptance). And the Niyyah (intention) to celebrate the Meelad Shareef
means only to demonstrate gratitude to Allah Ta'ala on the auspicious birth
of the Noble Prophet (sallal laahu alaihi wasallam) in Rabi-ul-Awwal.The
intention of celebrating the Meelad Shareef means only this, and there
is no doubt that this intention is commendable (i.e. it is a virtuous intention).
Ponder on this well (and impress it on the mind well).
this Ibn al-Haj wrote: "There are some people who do not celebrate the
Meelad solely for the purpose of demonstrating honour and respect. On the
contrary, someone has some money in the possession of various people which
he had given them on different occasions and ceremonies and now he wants
to re-possess this money and is shy to ask for it. Therefore, he makes
arrangement for the Meelad which becomes the cause for the recovery of
his wealth which was in the hands of people.
this many types of corruption are found. One is that hypocrisy is found
there – in his heart the opposite of what he outwardly shows is present.
Outwardly he shows that he is celebrating the Meelad because he wants to
gain benefits in the Hereafter, however in his heart that he should recover
his money dispersed in the hands of people.
are such that they celebrate the Meelad in order to collect money or so
that people may praise them (saying for example, 'Well done, brother!'
or 'What good work you have done!') and join them to work (so that it may
be evident from this how many people are with them). In these forms as
well as the acts of corruption and destruction are not hidden".
criticism by Ibn al-Haj (radi Allahu anhu) is also of that kind
which has already been examined above. The blameworthy or evil aspect in
it is based on the absence of pure Niyyah (intention), and not that in
the Meelad Shareef itself there is to be found any evil or blameworthy
al-Islam Abdul Fadl Ahmad Ibn Hajar (the Hafiz of the Age) (radi Allahu
anhu) was asked about the Meelad Shareef. His reply was that the Meelad
Shareef is, in fact, an innovation, which was not transmitted from any
pious predecessor in the first three centuries. Nevertheless, both acts
of virtue as well as acts of abomination are to be found in it (i.e. sometimes
acts of virtue are found therein and sometimes acts of abomination). If
in the Meelad Shareef only acts of virtue are done and acts of abomination
are abstained from, then the Meelad Shareef is a Bid'ah Hasanah (a good
innovation), otherwise not.
has said that he found a strong basis for the Meelad Shareef in "Sahih
al-Bukhari" and "Sahih Muslim". It is that when the Noble Prophet (sallal
laahu alaihi wasallam) migrated to Madinah, he saw the Jews fasting
on Ashura (i.e. the 10th of Muharram). He enquired from them as to reason
for this. They told him that Ashura is that day on which Allah Ta'ala has
caused Pharaoh to drown, and granted Musa (alaihis-salaam) deliverance
from him, and that they (the Jews) therefore fast (on that day) out of
gratitude to Allah Ta'ala.
this the proof is obtained of showing gratitude to Allah, and in that connection
to do any virtuous act and to observe it annually as a means of recollection
for any special day on which Allah Ta'ala has bestowed any favour or removed
any calamity.Gratitude to Allah
Ta'ala is expressed through different kinds of Ibadah – prostration and
standing in prayer, charity and the recitation of the Holy Quran. And what
greater favour of Allah Ta'ala can there be than the appearance of the
Prophet of Mercy (sallal laahu alaihi wasallam) on this day (i.e.
12th Rabi-ul-Awwal)? Therefore, this day should be specially observed so
that consistency with the event concerning Hazrat Musa (alaihis-salaam)
on the day of Ashura, be attained.
people do not limit it and celebrate the Meelad Shareef on any day of Rabi-ul-Awwal.
Nay, some have extended it even more and increased the period to the whole
year. According to the latter, the Meelad Shareef can be celebrated on
any day of the year. The objective here is the same (i.e. to rejoice at
and celebrate the Holy birth of the Noble Prophet - sallal laahu alaihi
discussion has been in connection with the basis of the Meelad Shareef.
far as those actions are concerned which are done in the Meelad Shareef
it needs that one content oneself with only such actions through which
gratitude through Allah Ta'ala is demonstrated in a proper manner. For
example, the above-mentioned matters – recitation of the Holy Quran, invitation
to partake of food, acts of charity, reciting verses in praise of the Leader
of the two worlds (sallal laahu alaihi wasallam) and such verses
through which hearts are moved towards acts of Ibadah and piety and through
which there is motivation for bringing about acts of virtue and for working
for the Hereafter.
those things belonging to the category of Sama and amusement and song ...
and which happen to be within the sphere of permissibility and through
which joy is expressed on that day – if such things are done there is no
evil therein. And those things belonging to the categories of Haraam and
Makruh they should be guarded against. Similarly, those things which are
inconsistent with what is Awla (most preferable) and which are not appropriatesuch
things should be abandoned.
submit that I have also found another basis for the Meelad Shareef in the
Hadith Shareef (literature). It is that al-Baihaqi transmits from Hazrat
Anas (radi Allahu anhuma) that the Noble Prophet (sallal laahu
alaihi wasallam) performed his own Aqiqa in the period after the proclamation
of Prophethood. This was in spite of the fact the his grandfather, Hazrat
Abdul Muttalib (radi Allahu anhu), had already performed the Aqiqa
on the seventh day after the birth, and Aqiqa is done only once and is
not done a second time.
this it is understood that the Noble Prophet (sallal laahu alaihi wasallam)
did this to show his gratitude to Allah Ta'ala for causing him to be born,
having made him "the mercy unto all the worlds". The objective was also
to create a precedent in the Shari'ah for the Ummah – just as the Noble
Prophet himself (sallal laahu alaihi wasallam) used to recite Darud
Shareef on his own self in order to create a principal in the Shari'ah
for that act of showing honour and esteem to him. Therefore, it is commendable
(Mustahab) that we arrange for the Meelad Shareef to show our gratitude
(to Allah Ta'ala) for the birth of the Noble Prophet (sallal laahu alaihi
wasallam), in which the invitation to food and drink is there and other
similar acts of virtue are done and which occasion is celebrated with happiness.
came across the book of the Imam of Qurra Shams al-Din Ibn al-Jazari (radi
Allahu anhu) entitled "Urf al-Ta'arif bil Mawlid al-Sharif" in which
he writes that after the death of Abu Lahab someone saw him in a dream
and enquired from him as to his condition. He said that punishment is being
meted out. However, on the night of Monday, there is some relaxation in
his punishment and he manages to suck some water from his finger (so saying,
he indicated the finger) because it was through a gesture of that finger
that he set his female slave Thuwaibah free when she conveyed to him the
good news of the birth of the Noble Prophet (sallal laahu alaihi wasallam)
and that she had the privilege of suckling him. Consider! If this Abu Lahab,
a Kafir whose censure has come in the Holy Quran also – if he has been
rewarded for his expression of the joy at the birth of the Noble Prophet
laahu alaihi wasallam), what will be the condition of that Muslim,
the sincere upholder of Tawhid from his Ummah who express joy at the birth
of the Noble Prophet (sallal laahu alaihi wasallam) and spends whatsoever
is possible for him, out of love for the Noble Prophet (sallal laahu
alaihi wasallam)? By my
life! His reward will be that Allah the most Noble, out of his comprehensive
Grace will place him in the gardens of Bliss.
Shams al-Din Ibn Nasir al-Din al-Dimashqi (radi Allahu anhu) has
written in his book "Mawrid al-Sadi fi Mawlid al-Hadi": "It is established
in Sahih Ahadith that punishment is lessened for Abu Lahab every Monday
because he said Thuwaibah free out of joy and happiness at the birth of
the Noble Prophet (sallal laahu alaihi wasallam). After this he wrote the
following lines of poetry:
this is a Kafir and his censure has come (in theQuran)
his hands in the fire of Hell forever
has been narrated that always on a Monday
punishment) is lessened because of his happiness at (the birth of) Ahmad
is the view then about the servant (of Allah) whospent
his whole life
happy at (the birth of ) Ahmad and died an upholderof
Adfiri states in "al-Tali al-Sa'id" that his reliable and trustworthy friend
Nasir al-Din Mahmud Ibn al-'Imad related that Abu al-Tayyib Muhammad Ibn
Ibrahim al-Sibti al-Maliki, a resident of Tus and one of the pious Ulama,
used to pass by the Madrassah on the birthday of the Noble Prophet (sallal
laahu alaihi wasallam) and say, "O Jurist! Today is the day of Eid.
Give the students a holiday and send them home". Thus they used to
give them a holiday and send them home.
is evidence of his confirmation and absence of rejection. This gentlemen
was a famous Jurist of the Maliki School of Law, who had a command over
many branches of knowledge and was a God-conscious and pious elder. Abu
Hayyan and others have transmitted narrations from him. He passed away
in the year 695 A.H.
al-Haj has written that if it is questioned as to wisdom in the birth of
the Noble Prophet (sallal laahu alaihi wasallam) being in the month
of Rabi-ul-Awwal and on Monday not in the month of Ramadaan al-Sharif,
which is the month of the sending down of the Quran and in which Lailatul-Qadr
is found, nor in any of the sacred months nor on the fifteenth of Shabaan
al-Mu'azzam, nor on Friday, nor on the night of Friday – then the reply
can be given from four angles:
It has been transmitted in Hadith literature that Allah Ta'ala created
the trees on a Monday. In this there is great admonition and that is that
on a Monday Allah Ta'ala created food, sustenance, fruits and the things
given in charity. Mankind's growth development and livelihood are closely
connected with these and men's selves get joy from them.
In the word Rabi' from the point of view of its etymology, a good indication
and a virtuous omen is found. Abu al-Rahman al-Saqli states that for every
man his name is a part for him (i.e. his name has effects on his body).
The reason of Rabi' (i.e. spring) is the most moderate and beautiful of
all the seasons. And the Shari'ah of the Noble Prophet (sallal laahu
alaihi wasallam) is the most moderate and the easiest among all the
Allah, the All-Knowing and All-Wise, wanted to bestow eminence on that
time in which the Noble Prophet (sallal laahu alaihi wasallam) entered
this world. Had he been born in any of the above-mentioned sanctified times,
then the illusion may have arisen that the nobility and eminence of the
Noble Prophet (sallal laahu alaihi wasallam) are on account of those