by:
Imam Jalaluddin al–Suyuti (Radi Allahu Anhu)
Allah in the Name
of, Most Beneficent, Most Merciful
PREFACE
'Abd
al-Rahman ibn Abu Bakr ibn Muhammad ibn Sabiq al-Din, Jalaluddin
al-Suyuti (radi 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.
In 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.
It 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.
Imam
Jalaluddin al-Suyuti (radi Allahu anhu) passed away 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 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?
THE OCCASION OF
HAPPINESS
The
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.
HISTORY OF THE
MEELAD SHAREEF
The
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.
Ibn
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".
Sibt
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.
Similarly,
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.
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 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 625 A.H."
AL-FAKIHANI'S
ESSAY REJECTING THE MEELAD SHAREEF
Sheikh
Tajuddin Umar Ibn Ali al-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 an essay entitled "al-Mawrid fi-l-Kalam
ala-l-Mawlid" (The origin in Discussion 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. 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.
Al-Fakihani
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 Milad 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).
Then
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 Milad Shareef can be realised).
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 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.
Imam
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)."
Shaikh
Izzuddin Ibn Abd al-Salaam (radi Allahu anhu) writes in "al-Qawa'id":
"Bid'ah 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".
After
this he went on to give examples 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
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".
Al-Baihaqi
(radi 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".
Umar
(radi Allahu anhu) did say about 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 and being a new
thing it does not contradict anything that went before.
THE BID'AH THAT
IS MANDUB
This
refutes 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 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 about afterwards.
The
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).
HARAAM AND MAKRUH
THINGS
In 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 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 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.
Similarly,
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.
REFUTATION OF
THE FINAL OBJECTION
In 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.
Ibn
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?
STAND-POINT OF
IBN AL-HAJ
Imam
Abu Abdullah Ibn al-Haj (radi Allahu anhu) has discussed the subject
of the Milad Shareef with great maturity and insight in his book "al-Madkhal". To sum up his discussion, he has praised
celebrating the Milad 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.
SOMETHING ABOUT
THE MEELAD
"From
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)?
"Therefore,
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 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 on his Ummah.This is the result
of his mercy on us".
MERITS OF THE
DAY OF THE MEELAD AND OF THE NOBLE PROPHET
(SALLAL LAAHU ALAIHI WASALLAM)
"Nevertheless,
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)
"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 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)'.
"The
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?
"For
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 (sallal 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'".
WHY IS RESPECT
FOR RABI-UL-AWWAL ESSENTIAL?
(AND IN THIS CONNECTION THE REMOVAL OF A MISGIVING)
"For
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?
"As
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 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 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 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 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".
"Yes,
if the Milad 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 they did)".
GIST OF CRITICISM
The
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.
As 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 (intention).
AN ACADEMIC EXAMINATION
OF THIS
There
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).
EXTRA-ORDINARY
FORM OF THE MEELAD
After
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.
"In
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.
"Some
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".
REAL REASON FOR
ABOMINABLENESS
The
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 aspect.
VIEWPOINTS OF
SHAIKH AL-ISLAM IBN HAJAR
Shaikh
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.
BASIS OF THE MEELAD
SHAREEF
He 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.
From
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.
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 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 wasallam).
This
discussion has been in connection with the basis of the Meelad
Shareef.
ITS BETTER TO
REFRAIN FROM WHAT IS NOT MOST PREFERABLE
As 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.
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 be guarded
against. Similarly, those things which are inconsistent with what
is Awla (most preferable) and which are not appropriatesuch things
should be abandoned.
ANOTHER BASIS
FOR THE MEELAD SHAREEF
I 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.
From
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.
IBN AL-JAZARI'S
FAITH–ENKINDLING PROOF
I 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 (sallal 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.
AL-DIMASHQI'S
SOUL-ENRICHING NAATH ON THE MEELAD
Hafiz
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:
When this is a Kafir and his censure has come (in theQuran)
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) whospent his
whole life
Being happy at (the birth of ) Ahmad and died an upholderof 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 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.
This
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.
CONCLUSION
Ibn
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:
(1) 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.
(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 (sallal
laahu alaihi wasallam) 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 (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 sanctified times.
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