Celebrating‘Eid Milad-un-Nabi (Sall Allahu ‘alaihi wa Aalihi wa Sallim)

Imam Hafith Jalaluddin al–Suyuti (Radhi Allahu ‘anhu)

In the Name of Allah, Most Beneficent, Most Merciful  

An Introduction to the History of the Meelad Shareef

The beginning of the celebration ofthe 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.

PREFACE

‘Abdal-Rahman ibn Abu Bakr ibn Muhammad ibn Sabiq al-Din, Jalaluddin al-Suyuti (RadhiAllahu ‘anhu) was born in 849 A.H./1445. He was a Shafi'i mujtahid Imam,Mufassir, Sufi, Muhaddith - hadith master (Hafiz), and historian, a prolificwriter who authored books in virtually every Islamic science. He was raised asan orphan in Cairo and memorized the Holy Quran at 8. Amongst his teachers wereSiraj 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 centers of learning in Egypt such as malalla, Dumyat and fayyum.

In this book, the great scholar hehas shed light on the historical and legal status of the Meelad Shareef in hisown characteristic scholarly style. Before forming any opinion on the status ofthis booklet in imparting knowledge and benefit, first of all consider theillustrious personality of the author. The highly acclaimed "Tafsiral-Jalalain" which he co-authored is still a prescribed textbook inreligious 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 Usulal-Tafsir called "al-Itqan fi Ulum al-Quran" became an indispensablesource 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 thecharacteristics and miracles of the Noble Prophet (Sall Allahu ‘alaihi waAalihi wa Sallim ), his work entitled "al-Kasa'is al-Kubra" has the distinction of being the foremost on this topic and excerpts from it are to befound in the works on Sirah by eminent Imams and Ulama.

It is thus obvious that when such agreat religious luminary takes up his pen to write on the Meelad Shareef, i.e.celebrating the Birthday of the Noble Prophet (Sall Allahu ‘alaihi wa Aalihi waSallim), the result will be of a unique status and its every word will be asummary of his vast knowledge of Tafsir, Hadith, Fiqh, Usul and history. Thus it would form the conclusive verdict of this subject.

Imam Jalaluddin al-Suyuti ( ) passedaway in Cairo at 60 years of age in 911A.H./1505.

PRAISE BE TO ALLAH AND PEACE ON HIS CHOSEN SERVANTS

The question under consideration iswhat is the verdict of the Shari'ah on celebrating the Holy Birthday of theNoble Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) in the month ofRabi-ul-Awwal. From the point of view of the Shari'ah, is this a praiseworthyaction or a blameworthy one? And do those who arrange such a celebration receive blessings or not?

THE OCCASION OF HAPPINESS

Thereply to this question is that in my view the Meelad Shareef, Celebration ofthe Birthday of the Noble Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim ) isin fact such an occasion of happiness on which people assemble and recite theHoly Quran to the extent that is easy. Then they relate the propheciesc oncerning the appearance of the Noble Prophet (Sall Allahu ‘alaihi wa Aalihiwa Sallim) 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 (Sall Allahu ‘alaihi wa Aalihiwa Sallim), 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 (Sall Allahu ‘alaihiwa Aalihi wa Sallim) at his birth.

 HISTORY OF THE MEELAD SHAREEF

The beginning of the celebration ofthe 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 wasthe Jami Muzaffari, which he had constructed near Mount Tasiyun.

Ibn Kathir (Radhi Allahu ‘anhu)writes about Sultan Muzaffar as follows: "Sultan Muzaffar used to arrange the celebration of the Meelad Shareef with due honor, glory, dignity and grandeur. In this connection, he used to organize a magnificent festival. Hewas a pure-hearted, brave and wise Alim and a just ruler. May Allah shower HisMercy on him and grant him an exalted status. Sheikh Abu al-Khattab Ibn Dhiyahalso wrote a book for him on the Meelad Shareef entitled 'al-Tanwir fi Mawlidal-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 in630 A.H. in the city of 'Akka when he had the Europeans under siege. In shorthe was a man of piety and noble disposition".

Sibt Ibn al-Jauzi (Radhi Allahu ‘anhu)wrote in "Mir'at al-Zaman" that one participant in the Meelad Shareeforganised by Sultan Muzaffar states that on the royal table-spread were laidout five hundred prepared goats, ten thousand chickens, one hundred thousand earthen tumblers and thirty thousand baskets of sweet fruits. He further writesthat eminent pious Ulama and illustrious Sufis used to attend the Meelad Shareef ceremony held by the Sultan, who used to honor them with robes ofdistinction and royal favor. For the Sufis there used to be a Mahfil-e-Samafrom Zuhr until Fajr, in which the Sultan himself used to participate and derive ecstasy there-from together with the Sufis. Every year his expenditureon the Meelad Shareef amounted to three hundred thousand dinars. For thosec oming from outside (the city) he had a special guest house commissioned, wherepeople 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 beone hundred thousand dinars annually.

Similarly, he used to spend twohundred thousand dinars annually to ransom Muslim prisoners-of-war from theEuropeans. 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 tobe given secretly. His wife, Rabi'ah Khatoon Bint Ayyub, the sister of SultanNasir 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.

THE FIRST BOOK ON THE MEELAD SHAREEF

Ibn Khallikan wrote in the biographical sketch of Hafiz Abu al-Khattab Ibn Dihyah: "He was one of thep ious 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 itsr uler, the eminent Sultan Muzaffar al-Din Ibn Zainal-Din arranged for celebrating the Birthday of the Prophet. So he wrote the book 'Kitab al-Tanwirfi 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 625A.H."

AL-FAKIHANI'S ESSAY REJECTING THEMEELAD SHAREEF

Sheikh Tajuddin Umar Ibn Alial-Khumi al-Iskandari, well known as al-Fakihani, has claimed that the Milad Shareef is a reprehensible Bid'ah (innovation). In this regard, he wrote anessay entitled "al-Mawrid fi-l-Kalam ala-l-Mawlid" (The origin inDiscussion about the Birthday of the Prophet).

REFUTATION OF THE FOREGOING ESSAY

Now consider may discussion on what al-Fakihani has said in this brief essay.

In 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. someonenot 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 (RadhiAllahu ‘anhu) has extracted a basis for the Meelad Shareef from the Sunnah. One more basis I have extracted, which will be mentioned later.

Al-Fakihani has stated that theMeelad Shareef is an innovation invented by useless and idle people, who areslaves 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 isneither Wajib, nor Mandub, since neither did the Shari'ah demand it nor did theSahabah, the Tabi'un and the Ulama of the early generations celebrate it. Inthis connection we say, as stated earlier, that it was a just Sultan who was anAlim who started the Meelad Shareef with the objective of obtaining nearness toAllah. There were many Ulama and pious people with him, yet none of them deemedi t reprehensible. On the contrary, Ibn Dihyah (such an eminent Alim of thattime) liked the celebration of the Milad Shareef, and wrote a book for theSultan on this subject (as mentioned earlier). These were all Ulama of theearlier generations who liked the Meelad Shareef, who supported and confirmed it and did not criticize or refute it. (This is itself a self-evident proof that al-Fakihani's allegations are wrong).

Then there remains his statement that the Meelad Shareef is not even Mandub in reality, which the Shari'ah hasdemanded. 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 orin the Hadith literature) and sometimes through Qiyas (analogical deduction).For the Meelad Shareef, although no Nass is to be found, yet from those twobases in the Sunnah which are mentioned further on, Qiyas can definitely bemade (i.e., when Qiyas is applied on those two bases the commendability – being Mandub – of the Milad Shareef can be realized).

DIFFERENT CATEGORIES OF BID'AH(INNOVATION)

His statement that the Meelad Shareef can also not be Mubah because the Ijma' of the followers of Islam isthat anything that is a Bid'ah (innovation) in religion cannot be Mubah, is onet hat 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 orWajib.

Imam al-Nawawi (Radhi Allahu ‘anhu)says in "Tahdhib al-Asma wal Lugat": "Bid'ah in the Shari'ah isthe invention of that which was not there in the period of the Messenger ofAllah, and it is divided into two categories, Hasanah (or good) and Qabihah (orevil)."

Shaikh Izzuddin Ibn Abd al-Salaam (RadhiAllahu ‘anhu) writes in "al-Qawa'id": "Bid'ah is divided intoWajib, Haraam, Mandub, Makruh and Mubah. And the way to know to which categoryit belongs is to examine it together with the laws of Shari'ah. If it fallswith 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, thenMakruh; if with the laws dealing with what is Mubah, then Mubah".

After this he went on to giveexamples of the five kinds of Bid'ah and wrote: "As 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 areTarawih, discussion on the intricacies of Tasawwuf and debates. And among these is the convening of assemblies for deduction of laws in connection withproblems providing that the motive thereof is to seek the pleasure of AllahTa'ala".

Al-Baihaqi (Radhi Allahu ‘anhu) in"Manaqib al-Shafi'i" has transmitted with his isnad (chain ofnarrators) from Imam al-Shafi'i (Radhi Allahu ‘anhu) himself, that he said:"The new things that are brought about are of two kinds. One kind is thatwhich 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 goodthings which are not inconsistent with any of the above".

Umar (Radhi Allahu ‘anhu) did sayabout standing in prayer in the month of Ramadaan, "What a good Bid'ah this is!" meaning that this is a new thing which was not there before andbeing a new thing it does not contradict anything that went before.

 THE BID'AH THAT IS MANDUB

Thisrefutes al-Fakihani's statement that the Milad 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 withanything in the Quran or the Sunnah, or with any Athar or Ijma'. Thus, this isnot blameworthy (i.e. from the point of view of the Shari'ah, there is no evili n it), as in the statement of Imam al-Shafi'i (Radhi Allahu ‘anhu) and it is agood action which, even though (in its present form) was not done in the firstage, was brought about afterwards. 

Theinvitation to partake of food and drink in which there is no sin, is an act ofgoodness for sure. Therefore, in connection with the Meelad Shareef, that assembly in which someone, out of his lawfully earned wealth, invites hisfamily, 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 (Radhi Allahu ‘anhu).

HARAAM AND MAKRUH THINGS

Inconnection with the second manner al-Fakihani has described and criticized, hiscriticism 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 tocelebrate the Meelad Shareef but is due to those things which are Haraam in theShari'ah and have become mixed with the blessed assembly. (And if these thingsare not indulged in, then the Meelad Shareef would be as assembly for remembering Muhammad Mustafa - Sall Allahu ‘alaihi wa Aalihi wa Sallim - and would thus be full of goodness and blessings).

Furthermore,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 peoplea ssemble for Salatut-Tarawih. Now on the basis of those actions can oneconceivably criticize 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. 

Similarly,we say in connection with the celebration of the Meelad Shareef that thea ssembly 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.

REFUTATION OF THE FINAL OBJECTION

Inconclusion, al-Fakihani stated that Rabi-ul-Awwal is the month not only of the birth of the Noble Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim), 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 wes ubmit that the birth of the Noble Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim)is the greatest favor of Allah granted to us, and that his death (wisal)is the greatest affliction for us. However, the Shari'ah has encouraged us to show ourgratitude for favors has taught us to observe patient, perseverance, silencea nd 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 andhappiness 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 connectionwith the birth of the Noble Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim),is better than showing grief at his demise.

Ibn Rajab(Radhi Allahu ‘anhu) in his "Kitab al-Lata'if" wrote criticizing theRawafid (A Shia sect) that because of the martyrdom of Imam Husain (Radhi Allahu ‘anhu) they have made Ashura (the 10th of Muharram) a day of mourning,whereas Allah and His Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim), have prohibited taking the days of affliction on the Prophets and the days of theirdeaths (alaihimus-salaam) as days of mourning. What then is the justificationf or taking days of mourning for those who are not prophets?

STAND-POINTOF IBN AL-HAJ

Imam Abu Abdullah Ibn al-Haj (Radhi Allahu ‘anhu) has discussed the subject of theMilad Shareef with great maturity and insight in his book"al-Madkhal". To sum up his discussion, he has praised celebratingthe Milad Shareef with joy and happiness and exhibiting gratitude to Allah, therefore.And he has criticized those Haraam and prohibited things which have been included in it. Here, I quote his discussion section–wise.

SOMETHING ABOUT THE MEELAD

"Fromamong those innovations which those people have brought about, thinking that thereby they are engaging in a great act of Ibadah and participating inreligious ceremonies (to celebrate the remembrance of some great event) is thisthat in the month of Rabi-ul-Awwal they celebrate the Meelad, which celebrationis constituted of many innovations and unlawful things. Among these are theparticipants sing songs and Ghazals while at the same time using musical instruments – drums, flutes, fiddles, etc. – and in this connection do manyother evil actions which are customarily done mainly at those times which AllahTa'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 fromthis, even then it would not be permissible. What then is the justification forholding 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 HisMajesty) 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, (Sall Allahu‘alaihi wa Aalihi wa Sallim )?

"Therefore,it is Wajib that special gratitude to Allah Ta'ala should be expressed in thismonth and as much Ibadah and charity should be done as is possible, since Hehas bestowed on us this very great favor (that He caused the birth therein) ofHis beloved (servant) (Sall Allahu ‘alaihi wa Aalihi wa Sallim ). Even thoughthe Noble Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) did not engage inmore Ibadah in this month as compared with other months (nor did 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 onhis Ummah. This is the result of his mercy on us".

MERITSOF THE DAY OF THE MEELAD AND OF THE NOBLE PROPHET (SALL ALLAHU ‘ALAIHI WA AALIHI WA SALLIM)

"Nevertheless,the Noble Prophet has indicated the excellence of this great month in reply toa questioner. When he questioner wanted to find out about fasting on Mondays,the Noble Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) replied: 'That isthe day on which I was born'. (al-Hadith)

"Since 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 isour 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 otherb lessed 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 nopride (in this)'. 'Adam and all other (Prophets alaihimus-salaam) will be undermy flag (on the Day of Judgement)'.

"Themerits 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 favored them. When it is known that times and places do not in themselves contain any honorand greatness accrues on account of those characteristics and distinctions(with which they have been granted exaltation), then reflect on this greatest favor 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 (Sall Allahu ‘alaihi wa Aalihi wa Sallim) was born on a Monday? 

"Forthis 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, honor,esteem and respect it deserves. The example of the Noble Prophet (Sall Allahu‘alaihi wa Aalihi wa Sallim ) should be followed in that in times endowed with special distinction, he himself used to perform the maximum possible acts ofvirtue and of charity, and he used to make special arrangements thereof. Haveyou not seen the following statement of Hazrat Ibn Abbas? 'The Messenger ofAllah was the most generous of men and his generosity was the utmost inRamadan'".

WHY IS RESPECT FOR RABI-UL-AWWAL ESSENTIAL? AND IN THIS CONNECTION THE REMOVAL OF A MISGIVING)

"Forthis reason, just as the Noble Prophet honored those times endowed with distinction, we carry out this very duty in accordance with our capacity, inthe month of Rabi-ul-Awwal Shareef. If it be said that what the Noble Prophet(Sall Allahu ‘alaihi wa Aalihi wa Sallim) took upon himself in times of special distinction is known, but what he undertook in other months he did not do so inthis month (i.e. Rabi-ul-Awwal Shareef) – then the answer is that it iswell-known that the Noble Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) hadthis noble trait of wanting ease and relief for his Ummah, especially in thosethings concerning himself. Do you not see that the Noble Prophet, the leader ofthe world, (Sall Allahu ‘alaihi wa Aalihi wa Sallim) 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 forhunting, cutting down any tree, etc. in Madinah? – do you not see that he didthis out of desiring ease and relief for his Ummah and out of mercy on them?

"As it were, the Noble Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim )used toc onsider what things concerned his own self, and even though those things inthemselves are of great merit, yet through desiring ease and relief for his Ummah, he used to abstain from them. The honoring of Rabi-ul-Awwal Shareef isof this category, that in it the maximum possible acts of virtue and charityshould be done and he who cannot do so (i.e. for any reason is unable toperform 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 thismonth deserves the greatest respect. He should do so just as in Ramadanal-Mubarak and other sacred months; he remains careful to the utmost, abstains from misdeeds in religion and keeps away from other unsuitable things".

CRITICISM BY IBN AL-HAJ

"However,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 andthen entertain the assertion that they are showing respect for this blessed month! Leave aside the fact that they begin such Meelad celebrations with therecitation 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 andexcitement in the emotions – which in itself contains many causes of corruption and destruction.

"Yet 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 sametime with crescendo and diminuendo in voice and ascent and descent inmovements. Thus, he puts the audience, men and women into temptation. Theresult is that the two sides become prey to temptation and other many evilstake the root. In some extreme cases, the husband-wife relationship isdestroyed 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 arethe result of that kind of Meelad celebration in which there is also a session of Sama".

"Yes,if the Milad Shareef is free from those evils (and that kind of Sama) – onlyfood is prepared and in that one’s Niyyah (intention) is of celebrating the Meelad and Muslim brethren are invited and in which those matters contrary tothe Shari'ah and those blameworthy matters described above are abstained from –then it is an innovation merely on account of one's Niyyah (intention) becauset his 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 theywere. (Thus, we should do only that which they did)".

GISTOF CRITICISM

Thegist of the above quoted writing of Ibn al-Haj (Radhi Allahu ‘anhu) is that hehas not criticized the Meelad Shareef. On the contrary, he has criticized thosethings which are Haraam and Makruh in the Shari'ah. From the opening section itis clear that this holy month should be accorded a special status and it should be honored and respected. The maximum possible acts of virtue should be donetherein. One should try to surpass one's limits in doing acts of Ibadah, ofcharity and other virtuous acts. This is the method of celebrating the Meelad Shareef which he has deemed praiseworthy and commendable, because in that thereis nothing but the recitation of the Holy Quran and an invitation to partake offood and drink – and these are the acts of goodness, meriting reward.

As far ashis statement goes that this is an innovation – either it is in clearc ontradiction to what he said earlier (when Ibn al-Haj himself stressed honoringthe month of Rabi-ul-Awwal), or it means that it is a good innovation (Bid'ahHasanah) the elucidation of which was given earlier, or it means that theM eelad Shareef is a virtuous and praiseworthy act, and the innovation is theN iyyah (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 (intention).

AN ACADEMIC EXAMINATION OF THIS

There remains the statement of Ibn al-Haj (Radhi Allahu ‘anhu) that it has not beent ransmitted that any of the predecessors made the Niyyah (intention) of celebrating the Meelad. From this it is clear that he considered the Niyyah ofcelebrating the Meelad to be Makruh and that he did not deem the preparation offood 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), (Sall Allahu‘alaihi wa Aalihi wa Sallim ) to be born in this holy month. The Niyyah(intention) of celebrating the Meelad Shareef means only this. Then how can something be criticized 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'tbe deemed Ibadah, nor can it earn any reward. This is because no action withoutan intention is (worthy of acceptance). And the Niyyah (intention) to celebratethe Meelad Shareef means only to demonstrate gratitude to Allah Ta'ala on theauspicious birth of the Noble Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim)in Rabi-ul-Awwal. The intention of celebrating the Meelad Shareef means onlythis, and there is no doubt that this intention is commendable (i.e. it is avirtuous intention). Ponder on this well (and impress it on the mind well).

EXTRA-ORDINARY FORM OF THE MEELAD

After this Ibn al-Haj wrote: "There are some people who do not celebrate theMeelad solely for the purpose of demonstrating honor and respect. On thecontrary, someone has some money in the possession of various people which hehad given them on different occasions and ceremonies and now he wants tore-possess this money and is shy to ask for it. Therefore, he makes arrangementfor the Meelad which becomes the cause for the recovery of his wealth which wasin the hands of people.

"Inthis 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 heshows 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 dispersedin the hands of people.

"Someare 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".

REAL REASON FOR ABOMINABLENESS

The criticism by Ibn al-Haj (Radhi Allahu ‘anhu) is also of that kind which hasalready been examined above. The blameworthy or evil aspect in it is based onthe absence of pure Niyyah (intention), and not that in the Meelad Shareef itself there is to be found any evil or blameworthy aspect.

VIEWPOINTS OF SHAIKH AL-ISLAM IBN HAJAR

Shaikhal-Islam Abdul Fadl Ahmad Ibn Hajar (the Hafiz of the Age) (Radhi 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 inthe 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 foundtherein and sometimes acts of abomination). If in the Meelad Shareef only actsof virtue are done and acts of abomination are abstained from, then the Meelad Shareef is a Bid'ah Hasanah (a good innovation), otherwise not.

BASIS OF THE MEELAD SHAREEF

Hehas said that he found a strong basis for the Meelad Shareef in "Sahihal-Bukhari" and "Sahih Muslim". It is that when the NobleProphet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) migrated to Madinah, he saw the Jews fasting on Ashura (i.e. the 10th of Muharram). He enquired from themas to reason for this. They told him that Ashura is that day on which AllahTa'ala has caused Pharaoh to drown, and granted Musa (alaihis-salaam)deliverance from him, and that they (the Jews) therefore fast (on that day) outof gratitude to Allah Ta'ala. 

From thisthe proof is obtained of showing gratitude to Allah, and in that connection todo any virtuous act and to observe it annually as a means of recollection forany special day on which Allah Ta'ala has bestowed any favor or removed anycalamity. Gratitude to Allah Ta'ala is expressed through different kinds ofIbadah – prostration and standing in prayer, charity and the recitation of the Holy Quran. And what greater favor of Allah Ta'ala can there be than theappearance of the Prophet of Mercy (Sall Allahu ‘alaihi wa Aalihi wa Sallim) onthis 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.

Some 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 tothe 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 - Sall Allahu ‘alaihi wa Aalihiwa Sallim).

This discussion has been in connection with the basis of the Meelad Shareef.

ITSBETTER TO REFRAIN FROM WHAT IS NOT MOST PREFERABLE

Asfar as those actions are concerned which are done in the Meelad Shareef itneeds that one content oneself with only such actions through which gratitudet hrough Allah Ta'ala is demonstrated in a proper manner. For example, the above-mentioned matters – recitation of the Holy Quran, invitation to partakeof food, acts of charity, reciting verses in praise of the Leader of the twoworlds (Sall Allahu ‘alaihi wa Aalihi wa Sallim) and such verses through whichhearts 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.

Concerning 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 beguarded against. Similarly, those things which are inconsistent with what is Awla (most preferable) and which are not appropriate such things should be abandoned.

ANOTHER BASIS FOR THE MEELAD SHAREEF

Isubmit that I have also found another basis for the Meelad Shareef in theHadith Shareef (literature). It is that al-Baihaqi transmits from Hazrat Anas (Radhi Allahu ‘anhumma) that the Noble Prophet (Sall Allahu ‘alaihi wa Aalihi waSallim) performed his own Aqiqa in the period after the proclamation ofProphethood. This was in spite of the fact that his grandfather, Hazrat Abdul Muttalib (Radhi Allahu ‘anhu), had already performed the Aqiqa on the seventhday after the birth, and Aqiqa is done only once and is not done a secondtime. 

From this it is understood that the Noble Prophet (Sall Allahu ‘alaihi wa Aalihi waS allim) did this to show his gratitude to Allah Ta'ala for causing him to beborn, having made him "the mercy unto all the worlds". The objectivewas also to create a precedent in the Shari'ah for the Ummah – just as theNoble Prophet himself (Sall Allahu ‘alaihi wa Aalihi wa Sallim ) used to recite Darud Shareef on his own self in order to create a principal in the Shari'ahfor that act of showing honor 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 (Sall Allahu ‘alaihi wa Aalihiwa Sallim), in which the invitation to food and drink is there and othersimilar acts of virtue are done and which occasion is celebrated with happiness.

IBN AL-JAZARI'S FAITH–ENKINDLING PROOF

I came across the book of the Imam of Qurra Shams al-Din Ibn al-Jazari (RadhiAllahu ‘anhu) entitled "Urf al-Ta'arif bil Mawlid al-Sharif" in whichhe writes that after the death of Abu Lahab someone saw him in a dream andenquired from him as to his condition. He said that punishment is being metedout. 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 heset his female slave Thuwaibah free when she conveyed to him the good news of the birth of the Noble Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) andthat she had the privilege of suckling him. Consider! If this Abu Lahab, aKafir 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 (Sall Allahu‘alaihi wa Aalihi wa Sallim ), what will be the condition of that Muslim, thesincere upholder of Tawhid from his Ummah who express joy at the birth of theNoble Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim ) and spends whatsoever is possible for him, out of love for the Noble Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim )? 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.

AL-DIMASHQI'S SOUL-ENRICHING NAAT ON THE MEELAD

Hafiz Shams al-Din Ibn Nasir al-Din al-Dimashqi (Radhi 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 (Sall Allahu ‘alaihi wa Aalihi wa Sallim). After this he wrote the following lines of poetry:

When this is a Kafir and his censure has come (in the Quran)
Perish his hands in the fire of Hell forever 
It has been narrated that always on a Monday
(His punishment) is lessened because of his happiness at (the birth of) Ahmad
What is the view then about the servant (of Allah) who spent his wholelife 
Being happy at (the birth of) Ahmad and died an upholder of Tawhid?"

PRACTICE OF A SHEIKH OF A TARIQAH

Kamal 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 IbnIbrahim 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 (Sall Allahu‘alaihi wa Aalihi wa Sallim) and say, "O Jurist! Today is the day of Eid. Give the students a holiday and send them home". Thus they used to givethem a holiday and send them home.

This isevidence of his confirmation and absence of rejection. This gentlemen was af amous Jurist of the Maliki School of Law, who had a command over many brancheso f 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.

CONCLUSION

Ibn al-Haj has written that if it is questioned as to wisdom in the birth of the Noble Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) being in the month ofRabi-ul-Awwal and on Monday not in the month of Ramadaan al-Sharif, which isthe 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:

(1) It has been transmitted in Hadith literature that Allah Ta'ala created thetrees on a Monday. In this there is great admonition and that is that on aMonday Allah Ta'ala created food, sustenance, fruits and the things given incharity. Mankind's growth development and livelihood are closely connected with these and men's selves get joy from them.

(2) 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).

(3) 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 (Sall Allahu ‘alaihi wa Aalihiwa Sallim) is the most moderate and the easiest among all the Shara'i. 

(4) Allah,the All-Knowing and All-Wise, wanted to bestow eminence on that time in which the Noble Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) entered this world.Had he been born in any of the above-mentioned sanctified times, then thei llusion may have arisen that the nobility and eminence of the Noble Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) are on account of those sanctified times.

Wa Sall Allahu ta 'ala 'alaa Sayyidinaa wa Mawlaana Muhammadinil Mustafaa wa 'Alaa Aalihi wa Sahbihi ajma'een birahmatika Yaa Arhamar Rahimeen.