|
'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.
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 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.
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.
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."
Sheikh 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).
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
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).
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 Meelad Shareef can be
realised).
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.
This 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 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).
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.
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?
Imam 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.
"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".
"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'".
"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".
"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 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 they did)".
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).
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).
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".
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.
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.
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.
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.
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.
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.
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?"
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.
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.
|