Some argue that celebrating the birth of the Prophet(pbuh) is a bid’ah (innovation) and forbidden in Islam. This article considers the evidences on this subject, the legal specialists and their views and concludes that the celebration of the birth of the Prophet(pbuh) is a matter of reward (mandoub) and not prohibited.
What is meant by celebrating the birth of the Prophet(pbuh)
The subject matter under discussion relates to celebrations by which it is meant gatherings of Muslims (whilst maintaining separation of males/females) in homes, mosques or public places, remembering Allah, praising the messenger, making speeches and reciting poetry relating to Islam, hanging decorations and eating food collectively.
The Evidences for celebrating the birth of the Prophet(pbuh)
1. “And remind them of the days of the Allah." (Quran 14:5)
The days of Allah are those days in which great events took place or Allah bestowed his rewards to his creatures as explained by the Quran itself: "And when Musa said to his people remember Allah's favor upon you, when he delivered you from Firawn's people who used to afflict you worstly and slaughter your sons and let your daughters live and in it there was shown great mercy of your lord." (Quran 14:6). According to the verse emancipation of Musa’s (as) nation from Firawn is a day of Allah. When one considers the birthday of the Prophet (pbuh), it too is a day of Allah, because the Prophet (pbuh) emancipated the whole world with the guidance he brought. Furthermore one could argue days of Lailatul Qadr, Badr, hijra, fatah Makkah etc can also be included in the days of Allah if someone chose to remember them too.
2."And publicize (proclaim) well the favor of your lord" (Quran 93:11)
Abdullah Ibn Abbas (ra) explained the word favours. He says here, In this verse favour signifies the prophethood and Islam.(Tafseer Ibn Abbas, Sure Al Duha, Page 651). In Tafsir al-Jalalayn it states
“as for your Lord’s grace, to you, by way of prophethood and otherwise, proclaim [it], make it known.”
This verse establishes the principle to remember and proclaim the Prophet (pbuh) and his significance and the verse is unqualified in this regard (mutlaq) i.e., allows all manners in which this can be done except those that are forbidden – thus this principle would permit gatherings between the people, whether in mosques between worshipers, in streets between people and in houses between families – which is what is done by Milad celebrations.
3. “…so that you may believe in Allah and His Messenger, and that you may honor him and venerate him and glorify Him morning and evening” (Quran 48:9)
One group of mufassirs consider all of the pronouns to refer to the Prophet (pbuh). The second considers the last pronoun to refer to Allah (“glorify Him”) but the rest to refer to the Prophet (pbuh), in such a way that honouring and venerating the Prophet (pbuh) naturally leads to and is considered glorification of Allah, which the wording of this verse implies.
This establishes the general principle that Muslims can honour and venerate the Prophet(pbuh) which activities in the milad fall within.
4. “Whoever honours the symbols of Allah does so from the taqwa of their hearts” (Quran 22:32)
"Allah and His angels are praying on (and praising) the Prophet; O believers! Pray on (and praise) him and send him utmost greetings" (Quran 33:56)
There is no doubt that he and the other prophets (pbut) are among the greatest symbols of Allah upon this earth.
5. “Of the favor of Allah and His mercy, in that should they rejoice” (Quran 10:58)
Ibn ‘Abbas said that “His mercy” refers to the Prophet (pbuh), as documented in his Tafsir of that verse.
This verse permits Muslims to rejoice in relation to the Prophet(pbuh) and why should we not rejoice at the greatest Mercy Allah, the Most High, has bestowed on mankind?
6. "When ye have offered your (Congregational) prayers, do the remembrance (zikr) of Allah, standing, sitting & lying down on your sides" (Quran 4:103)
And the men and the women who remember Allah much with their hearts and tongues, Allah has prepared for them forgiveness and a great reward. (Qur’an 33: 35)
These verses provide the general principle that one is permitted to remember Allah in a variety of ways over and above the prescribed prayer itself – which is what happens at milad al-nabi.
7. “O ye who believe! Eat of the good things wherewith We have provided you, and render thanks to Allah if it is (indeed) He whom ye worship.” (Quran 2: 172)
Consumption of food individually or collectively is permitted through this verse.
8. The Prophet(pbuh) was asked about fasting on Mondays, and he said: “That is the day on which I was born and the day on which I was entrusted with the Mission or when I was first given Revelation.” (Muslim, al-Nisaa’i and Abu Dawood)
When the Prophet (pbuh) was asked about the fast of Monday. He said: "I took birth and the Quran was revealed upon me in this day." (Mishkat Sharif, Page 179)
This shows the Prophet(pbuh) undertook worships systematically and regularly on the day of his birth. Muslims can do the same by fasting or undertaking other worships on the same day in similar number or reduced number however they choose.
9. Narrated by Anas, that "The Prophet slaughtered a `aqiqa [sacrifice for newborns] for himself after he received the prophecy" (Bayhaqi) although it has been mentioned that his grandfather `Abd al-Muttalib did that on the seventh day after he was born, and the `aqiqa cannot be repeated.
This indicates that the Prophet(pbuh) remembered his birthday and even after prophethood undertook an event in remembrance of it.
10. As for celebrating `Ashura’, the Prophet (pbuh), celebrated this day by fasting only. He asked the Jews why they fasted on that day and they told him that “it was the day that Allah saved Moses and the people of Israel so we fast in it thanks to Allah most high” The Prophet replied saying: "We have more of a right to Moses than you." So he fasted on that day and ordered the people to fast on that day. (Bukhari/Muslim).
He also said near the end of his life: "By Allah, if I lived longer I would fast on the 9th of Muharram." That is, that he would fast on the 9th and the 10th in order to be different from the Jews who fast on the 10th only.
This indicates the validity of giving thanks to Allah for the blessings He has bestowed on a particular day in providing a benefit, or averting an affliction, repeating one's thanks on the anniversary of that day every year, giving thanks to Allah taking any various forms of worship such as prostration, fasting, giving charity or reciting the Koran.
11. Jareer ibn ‘Abdullah said: “Some people from the Bedouin came to the Messenger of Allaah(pbuh), wearing woollen garments. He saw that they were in bad shape and in desperate need, so he urged he people to give them charity. They, the people were very slow to respond, and it could be seen in his face (that he was upset). Then a man of the Ansaar brought a package of silver, then another came, and another and another, and his face was filled with joy. The messenger of Allah(pbuh) said:
"man sanna fil-islâmi sunnatan Hasanatan falahû ajruhâ wa ajru man `amila bihâ ba`dihî min ghayri ay-yanquSa min ujûrihim shay' wa man sanna fil-islâmi sunnatan sayyi'atan kâna `alayhi wazrihâ wa wizru man `amila bihâ min ba`dihî min ghayri ay-yanquSa min awzârihim shay'."
‘Whoever starts a good thing in Islam, and others do likewise that of those who followed him, without it detracting in the least from their reward. Whoever starts a bad thing in Islam, and others do likewise after him, there will be written for him a burden of sin like that of those who followed him, without it detracting in the least from their burden.” (Muslim no 1017, al-Tirmidhi no 2675, Ibn Maaajah, Nisai 4:1, Ahmad)
A man said to the Prophet (pbuh): "Give me some advice," and the Prophet replied: "Judge each matter by its disposition. If you see good in its outcome, carry on with it; but if you fear transgressing the limits set by Allah, then abstain from it." (Sharh al-Sunnah, Mishkat)
"And do good, that haply you may succeed" (Quran 22:77)
The wording of this Hadîth is general, i.e. "Whoever", so its application is general.
One cannot say that Sunnah in this Hadîth means the Sunnah of the Holy Prophet (pbuh) because the Hadîth describes both "good (hasana)" and "bad (sayyi'a)" Sunnahs. Since the Prophetic Sunnah is only "good", the term Sunnah in the Hadîth refers to a new way or innovation and not Sunnah of the Holy Prophet (pbuh). The Hadîth thus means that an innovation that is good is rewarded for while an innovation that is bad is punished for.
This indicates if one inaugurates a practice over and above that which is in existence so long as it does not contradict Islam one would get the reward for it, as per Umar’s (ra) inauguration of the collective taraweeh prayers throughout Ramadan or the military registers, Uthman’s (ra) efforts in compilation of the Quran or increasing the number of azaans in Jumma, Umar bin Abdul Aziz’s inaugurating the compilation of the hadiths and the science of uloom al-hadith, Hajaj bin Yusuf’s inauguration of the vocalisation in the Quran, the jurists efforts at systemising and classifying jurisprudence, Abd al-Malik’s introduction of standard coinage featuring Arabic inscriptions, the establishment of universities in major cities, Sultan Mohammed’s warfare innovations of cannons, Abdul Hamid’s efforts of establishing railways for pilgrims or more modern phenomena such as carpeted mosques, prayer mats, beads, audio systems in mosques, digitisation of the divine texts, cheques, prayer of entire Quran on the twenty-seventh night of Ramadan, distribution of Qurans at Hajj time along with requirements of visas, photos etc
12. Allah (swt) asks His angels, Where have you been? (Even though He already knows; when one loves someone he loves hearing his name mentioned by others). The angels will inform Allah (swt) of the name of the gathering. Allah (swt) will ask His angels "What were my servants doing?" The angels will reply: "They were praising You, magnifying Your Name and glorifying You. Allah (swt) will ask them "Have they seen Me?" The angels will answer: "No, By Allah! They have not seen You." Allah (swt) will say: "(They are praising Me without seeing Me,) what if they had seen Me" The angels would answer: "O Lord, if they had seen You, they would have glorified You more intensely. Allah (swt) will say: "What were they asking for?" the angels will reply "They were asking for Paradise!" Allah (swt) will say: "Have they seen Paradise?" The angels will say: "By Allah, no, they have not seen it." Allah (swt) will say "What would they do if they had seen it?" The angels will reply: "If they had seen Paradise, they would become more attached and attracted to it, and would seek it with a greater zeal and enthusiasm!" Allah would ask the angels What were they seeking refuge from? The angels will reply they were seeking refuge from the Hell (fire). Allah would then ask the angels: "Have they seen the Hell (fire)?" The angels will say: "By Allah, no, they have not seen it." Allah will say "What would they do if they had seen it?" The angels will reply: "If they had seen the Hell (fire), they would fear it even more and ask refuge from it with greater intensity. Then Allah will say to the angels I make you witnesses that I have forgiven them. One of the angels will say: "O my Lord, someone was there who did not belong to that group, but came for some other need." (That person came for some purpose other than dhikr.) Allah will inform the angels that "The benefits of sitting in a gathering of Dhikr are such that anyone who sits with them, for whatever reason will also have his sins forgiven (Bukhari, Muslim).
This hadith permits gatherings of Muslims for purposes of remembrance of Allah.
Sayings of the Companions
Imam Shahabuddin Ahmad Ibn Hajar al-Haytami al-Makki al-Shafi'i (ra) in his distinguished book "An Ne'matul Kubra" quotes the sayings of the Khulafa-e-Raashideen concerning Mawlad Shareef. Some of these narrations are quoted below:
Abu Bakr as-Siddique (ra) says, ”Which ever person spends one dirham on the birthday of the Holy Prophet (pbuh), He will be with me in Jannah.”
Umar al-Farooq (ra) says,“Whosoever has respected the Mawlad Shareef of the Holy Prophet (pbuh) it is as though he has revived the Deen.”
Uthman (ra) says,"Whosoever has spent one dirham on the Birthday of the Holy Prophet (pbuh), it is as though He was present in Ghazwa-e-Badr and Hunain."
Ali al-MurtaDa (ra) says,“Whoso ever respects the Mawlid Sharif and is a means of motivating a Milad function, He will take from this world the gift of Imaan and He will enter Jannah without any questioning.” (AnNe'matul Kubra Pages 5/6 - Published Istanbul-Turkey)
Innovations undertaken by the Companions
Continuous Wudu
At the dawn prayer the Prophet(pbuh) said to Bilal(ra), "Bilal, tell me which of your acts in Islam you are most hopeful about, for I have heard the footfall of your sandals in Paradise," and he replied, "I have done nothing I am more hopeful about than the fact that I do not perform ablution at any time of the night or day without praying with that ablution whatever has been destined for me to pray." (Bukhari/Muslim) Ibn Hajar Asqalani says in Fath al-Bari that "the hadith shows it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal reached the conclusions he mentioned by his own inference, and the Blessed Nabi(pbuh), confirmed him therein."
Additional Zikr in Salat
Rifa'a ibn Rafi' said, "When we were praying behind the Prophet(pbuh), and he raised his head from bowing and said, Allah hears whoever praises Him,' a man behind him said, 'Our Lord, Yours is the praise, abundantly, wholesomely, and blessedly therein.' When he rose to leave, the Prophet (Allah bless him and give him peace) asked who said it, and when the man replied that it was he, the Prophet(pbuh), said, I saw thirty-odd angels each striving to be the one to write it." (Bukhari/ Muslim) Ibn Hajar says in Fath al-Bari that the hadith "indicates the permissibility of initiating new expressions of zikr in the prayer other than the ones related through hadith texts, as long as they do not contradict those conveyed by the hadith [since the above words were a mere enhancement and addendum to the known, sunnah zikr]."
Recitation of Ikhlas
Bukhari relates from Abu Said al-Khudri that one man heard another reciting al-Ikhlas (Koran 112) over and over again, so when morning came he went to the Prophet (Allah bless him and give him peace) and sarcastically mentioned it to him. The Prophet (Allah bless him and give him peace) said, "By Him in whose hand is my soul, it equals one- third of the Koran." Daraqutni recorded another version of this hadith in which the man said, "I have a neighbor who prays at night and does not recite anything but al-Ikhlas."
The hadith shows that the Prophet (Allah bless him and give him peace) confirmed the persons restricting himself to this sura while praying at night, despite its not being what the Prophet himself did (Allah bless him and give him peace), for though the Prophets practice of reciting from the whole Koran was superior, the mans act was within the general parameters of the sunna and there was nothing blameworthy about it in any case.
Praying collective Tarawih for 30 days every Ramadan
It was narrated that ‘Abd al-Rahmaan ibn ‘Abd al-Qaari’ said: I went out with Umar ibn al-Khattaab (may Allaah be pleased with him) one night in Ramadaan to the mosque, and the people were scattered, with one man praying by himself and another with a group of men following his prayer. Umar said: “I think that if I gather them behind one reader, it will be better.” Then he decided to unite them behind Ubayy ibn Ka’b. Then I went out with him on another night, and the people were praying behind their reader. Umar said: “What a good innovation (bida) this is. But the prayer (tahajjud) that they forget about and sleep is better than the one they are offering.” (Narrated by al-Bukhaari, 1906. Saheeh al-Bukhaari, 2/252, no. 2010 mu’allaqan; al-Fath 4/294).
"For two nights the Holy Prophet (Peace be upon him) led twenty rak'ahs of prayer each night; on the third night the people gathered but the Holy Prophet (Peace be upon him) did not come out. Then the next morning, he told the people, 'It so occurred to me that it would be made obligatory for you, and you would not be able to discharge this obligation.'" (Ibn Hajar al-Asqalani has reproduced from Imam Rafi'i - "All the Muhaddithin are unanimous about the soundness of this report." Talkhis al-habir fi takhrij ahadith al-Rafi'i al-Kabir, vol. 1, pg. 119, by Hafiz ibn Hajar).
Related by Jabir ibn Abdullah (Allah be pleased with him): "The Prophet (pbuh) led the people in prayer during Ramadan with 8 rak'ahs and the witr. We gathered in the Mosque the following night hoping that he would come again. We remained waiting till the next morning (until he came out). The Prophet (Peace be upon him) said, 'I feared that the witr may become incumbent on you.'" (Related by Ibn Nasr al-Marwazi in Qiyamul-Layl, pg. 90, al-Tabarani and Ibn Hibban - see below for the actual hadith)
Narrated Jabir ibn Abdullah (Allah be pleaed with him): Allah's Apostle (pbuh) prayed during the night in Ramadan; the people waited for him on the next day, but he did not come out; and he said, 'I feared that the witr might be enjoined on you.' Hafiz Ibn Hajar al-Asqalani (Rahimahullah) has reported a similar narration to the above hadith in his Bulugh al-Maram min Adillat al-Ahkam (no. 396, pg. 159)
Compilation of the Quran
From a Prophetic saying related by Zaid Ibn Thabit(ra), "The Prophet died and the Qu'ran had not been compiled anywhere. Umar (r) suggested to Abu Bakr (r) to compile the Qu'ran in one book. When a large number of Companions were killed in the battle of Yamama, Abu Bakr wondered, "How could we do something that the Prophet did not do?' Umar said, "By Allah, it is good.' Umar persisted in asking Abu Bakr until Allah expanded his chest for it (Allah made him agree and accept these suggestions) and he sent for Zaid Ibn Thabit and assigned him to compile the Qu'ran." Zaid said, "By Allah if they had asked me to move a mountain, it would not have been more difficult than to compile the Qur'an." He also said, "How could you do something that the Prophet did not do?" Abu Bakr said, "It is good, and Umar kept coming back to me until Allah expanded my chest for the matter." (Sahih Al Bukhari)
The Maqam of Ibrahim (as) in relation to the Ka'ba.
Al Bayhaqi narrated with a strong chain of narrators from Aisha. "The Maqam during the time of the Prophet(pbuh) and Abu Bakr(ra) was attached to the House, then Umar(ra) moved it back." Al Hafiz Ibn Hajar said in Al Fath, "The Companions did not oppose Umar(ra), neither did those who came after them, thus it became unanimous agreement." He was the first to build the enclosure (maqsura) on it, which still exists today.
Adding the first call to prayer on Friday.
From Sahih Al Bukhari, from Al Sa'ib bin Yazid, "During the time of the Prophet (pbuh), Abu Bakr (ra) and Umar (ra), the call to Friday prayer used to occur when the Imam sat on the pulpit. When it was Uthman's (ra) time, he added the third call (considered third in relation to the first adhan and the iqama. But it is named first because it proceeds the call to the Friday prayer.)"
The addition to the tashahhud by Ibn Mas'ud.
After "wa rahmatullahi wa barakatu," and the Mercy of Allah and Blessings, he used to say, "assalamu `alayna min Rabbina," peace upon us from our Lord. Narrated by Al Tabarani in Al Kabir, and the narrators are those of the sound transmitters, as it has been mentioned in Majma' Al Zawa'id.
The addition to the tashahhud by Abdullah Ibn Umar.
He added the basmalah at the beginning of the tashahhud. He also added to the talbia, "labbaika wa sa'daika wal khayru bi yadayka wal raghba'u ilayika wal `amalu" This is mentioned in Bukhari, Muslim, et al.
Trimming of the Beard
From Marwaan bin Saalim al-Muqaffa' who said, "I saw ibn Umar grasp his beard and cut off that which had exceeded a fistful." Reported by Saheeh Abu Dawood 2041
The evidences and arguments of those who disagree
1. The Prophet (pbuh) said: “I urge you to follow my Sunnah and the way of the rightly-guided khaleefahs after me; adhere to it and cling to it firmly. Beware of newly-invented things, for every newly-invented thing is an innovation (bid’ah) and every innovation is a going-astray.” (Ahmad 4/126; al-Tirmidhi no 2676).
The Prophet (pbuh) said: “Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected.” (Bukhaari no. 2697; al-Fath, 5/355).
The Prophet (pbuh) said: “Every innovation is a going astray” (Ahmad 4/126; al-Tirmidhi,no. 2676).
This claim is not only an innovative departure from what the majority of the past scholars have said on the question; it is, first and foremost, defective in its reasoning, since the scholars have defined innovations as being sometimes good, sometimes bad, and sometimes indifferent, and therefore it is not allowed to prohibit something solely on the ground that it is an innovation without first defining what kind of innovation it is.
The great Shafi scholar Imam Izz ibn Abd al Salam said that innovations fall under five headings of the Sacred Law: obligatory, unlawful, recommended, offensive, and permissible (fard, mandoub, mubah, makrooh, haram).
1. Obligatory - Such as recording the Qur'an and laws of Islam in writing when it was feared that something might be lost from them; recording the hadith, including its classification to preserve the sayings of the Holy Last Messenger from being lost and also to distinguish that which is authentic from that which is false or spurious.
2. Unlawful - Such as un-Islamic taxes on the people; giving positions of authority in Sacred Law to those unfit; devoting time to learning heretical beliefs that contravene the tenets of faith.
3. Recommended - Such as building hostels and schools of Sacred Law; recording the research of Islamic schools of legal thought; writing books on beneficial subjects; commemorating the mawlid (birth) of the Holy Last Messenger, sallallahu alaihi wa sallam, and wearing one's best and rejoicing at it.
4. Offensive - Such as embellishing masjids, decorating the Qur'an, having a backup man in salat, repeating the Allahu Akbar of the imam when the latter's voice is clearly audible to those praying behind him.
5. Permissible - Such as sifting flour, using spoons, and having more enjoyable food, drink, and housing.
The classifications of bid'a given by Imam Izz ibn Abd al Salam, were confirmed by Imam Nawawi, Ibn Hajar Asqalani, and the vast majority of Islamic scholars of the time and its principles were applied in the changing times and the people who lived in them. Thus the only form of bid'a which is misguidance is that which contradicts or adds to or takes away from the tenets of faith. Such innovators were the Mu'tazilites, Qadarites, Murji'ites etc. Their innovations were harmful to the Deen and were devoid of benefit.
There is a bid`a hasana or excellent innovation according to the majority of the scholars who have written about bid`a, though some, like Ibn al-Jawzi and Ibn Taymiyya, consider all bid`a to be bid`a dalala (innovation of miguidance). Their position in this is shadhdh (anomalous and deviating from the norm) as the following evidence shows:
1. Harmala ibn Yahya said: "I heard ash-Shafi'i saying: “Innovation is of two kinds: the praiseworthy innovation and the blameworthy innovation. Whatever conforms to the Sunna is praiseworthy, and whatever contravenes the Sunna is blameworthy.” Sources: al-hafiz Abu Nu`aym al-Asbahani cites it in Hilyat al-awliya (9:113); al-hafiz Ibn Hajar al-`Asqalani also in Fath al-Bari (13:253); al-hafiz Ibn Rajab al-Hanbali also in Jami` al-`uloom wa al-hikam (p. 291);
al-hafiz al-Bayhaqi, Manaqib ash-Shafi'i (1:469) in these words: “Innovated matters are one of two kinds: one is an innovation which contravenes something in the Qur'an or the Sunna or a report from a Companion or the consensus of he scholars: this is the innovation of misguidance (bid`a dalala); the other kind is whatever good has been innovated which contravenes none of the above, and this is an innovation that is not blameworthy (muhdathatun ghayru madhmuma).” Sources: al-hafiz ash-Shatibi, Kitab al-i`tisam (Beirut ed.) 1:188; al-hafiz al-Imam al-Nawawi, Kitab al-Adhkar (Beirut: al- Thaqafiyya) p. 237.
3. Abu Shama; he divided it into bid`a mustahsana / hasana on the one hand, and bid`a mustaqbaha on the other, itself subdivided into muharram and makruh. In al-Ba`ith `ala inkar al-bida` wa al-hawadith Cairo ed. (p. 13);
4. al-Turkumani al-Hanafi; he divided it into either bid`a mustahsana (approved), such as mubaha yuthab `alayha (permitted innovation which merits reward), or bid`a mustaqbaha (disapproved), such as makruha or muharrama. In Kitab al-luma` fi al-hawadith wa al-bida` (Stuttgart, 1986) 1:37;
5. Ibn al-Hajj al-`Abdari al-Maliki, who followed al-Izz Ibn `Abd al-Salam's classification. Madkhal ash-Shar` ash-Sharif (Cairo, 1336 H) 2:115;
6. al-Tahanawi al-Hanafi, who also followed Ibn `Abd al- Salam. Kashshaf istilahat al-funun (Beirut, 1966) 1:133- 135;
7. al-Hafiz Ibn Hajar al-`Asqalani in his commentary of Umar's saying related by Bukhari about Salat al-Tarawih: "What a fine innovation this is" (ni`mat al-bid`a hadhih):
8. Imam Nawawi said in Sahih Muslim (6-21): "The Prophet's saying every innovation is a general -particular and it is a reference to most innovations. The linguists say, "Innovation is any act done without a previous pattern, and it is of five different kinds." Imam Nawawi also said in Tahzeeb al Asma' wal Sifaat, "Innovation in religious law is to originate anything which did not exist during the time of the Prophet, and it is divided into good and bad." He also said, "Al-muhdathat (pl. for muhdatha) is to originate something that has no roots in religious law. In the tradition of religious law it is called innovation, and if it has an origin within the religious law, then it is not innovation. Innovation in religious law is disagreeable, unlike in the language where everything that has been originated without a previous pattern is called innovation regardless of whether it is good or bad."
9. Ibn Hajar Al Asqalani, the commentator on Al Bukhari, said: "Anything that did not exist during the Prophet's time is called innovation, but some are good while others are not."
10. Abu Na'eem, narrated from Ibrahim Al-Junaid, said, "I heard Al-Shafi'i saying, "Innovation is of two types; praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy.'"
11. Imam Al-Bayhaqi narrated in Manaqib Al-Shafi'i that Al-Shafi'i said: "Innovations are of two types: that which contradicts the Qu'ran, the Sunnah, or unanimous agreement of the Muslims is a innovation of deception, while a good innovation does not contradict any of these things."
2. What about the objection: "kullu bida'tin dalala: Every innovation is a misguidance"? Doesn't the term "every" include all innovations?"
Such an objection stems from the misinterpretation of the term kullu ("every") in the hadith to be all-encompassing without exception, whereas in Arabic it may also mean "nearly all" or "the vast majority." This is how al-Shafi`i understood it or else he would have never allowed for any innovation whatsoever to be considered good, and he is considered a reference for questions regarding the Arabic language.
Referring to part of something by referring to the whole (termed synecdoche in English), is known in Arabic as abbara an al-kathrati bi al-kulliyya. This is illustrated by the use of kull in the following verses:
• “It will destroy ALL things by commandment of its Lord. And morning found them so that naught could be seen save their dwellings.” (Quran 46:25) Thus the dwellings were not destroyed although "all" things had been destroyed. "All" here means the lives of the unbelievers of `Ad and their properties, excluding their houses.
• The same applies with the hoopoe-bird's expression when he says that Balkis has been given in abundance from "everything" in (Quran 27:23), whereas she was not given any power over Sulayman nor any share of his kingdom.
• Similarly when Allah says: "Every soul (kullu nafsin) shall taste death" (Quran 3:185), it is understood though not mentioned that Allah Himself is excluded from the meaning.
One notes similar generality in other texts of Islam, whereby it is dangerous to take them as general, for example:
• "...And that a man can have nothing, except what he strives for" (Quran 53:39)
despite the evidence that a Muslim benefits from the spiritual works of others, from his fellow Muslims, the prayers of angels for him as well as his goodly son, the funeral prayer over him, charity given by others in his name, and the supplications of believers for him.
• "Verily you and what you worship apart from Allah are the fuel of hell" (Quran 21:98)
"what you worship" being a general expression while there is no doubt that Isa ibn Maryam, his mother and the angels, may Allah be pleased with all of them, were all worshipped apart from Allah, but are not what is meant by this verse.
• "But when they forgot what they had been reminded of, We opened unto them the doors of everything." (Quran 6:44), though the doors of Mercy were not opened unto them.
• The Prophet(pbuh) said, “No one who prays before sunrise and before sunset will enter hell”. (Muslim) This is a generalized expression that definitely does not mean what its outward generality implies. Someone who performs the dawn and dusk prayers, but neglects all other prayers and obligatory works is certainly not within the scope of the hadith.
3. “This day, I have completed your religion for you” (Quran 5:3)
The different categories of bid’a are included within the religion so legitimate innovation does not contradict this verse.
4. The Prophet(pbuh) and his companions did not celebrate his birthday in terms of festivities
Absence of an action from the Prophet(pbuh) and his companions is not an evidence in Islam – one has to look for a positive action which would constitute proof. Thus the scholars define Sunnah not as what the Prophet(pbuh) did not do but in terms of what he did do, “his speech, actions and approvals”.
If this was somehow a source of law then the following would be forbidden as they were never practiced by the Prophet(pbuh) or his companions:
• Vocalisation in the Quran
• Development and documentation of the sciences of quran, hadith, jurisprudence, theology and Arabic
• Compilation of translations of the Quran
• Compilation of all the Prophet’s(pbuh) sayings
• Collection of monies in mosques through collection boxes
• Marriage with Europeans
• Jihad in the subcontinent
• Toothbrushes (as the Prophet(pbuh) and his companions practiced miswaq)
• Designating the 27th night of Ramadan to complete reading the entire Qu'ran in the two Holy Mosques
Secondly, a number of reasons can be suggested for why something was not done by the Prophet(saw) or the companions over and above the possibility that it was not allowed. Alternative conclusions can include the fact that the companions felt no need to celebrate it despite it being allowed, companions choosing to focus on other worships, companions focusing on the problems of their times (jihad, leadership, dawa etc) etc The list is endless and all that one can do is speculate as to why it was not done without any clear conclusion as the Prophet(saw) and the companions provided no indication as to why they did not do it.
However this claim is ultimately incorrect as one finds a number of evidences which permit the celebrations as cited above.
5. How can there be an Eid Milaad-al-nabi when there are only two Eids (Al-Fitr and Al-AdhHaa)?
Imam Hakim writes that the Prophet [May Allah bless him and grant Him peace] said “Friday is also an Eid day”. Once, in the Prophet’s time Eid came on Friday and the Prophet [May Allah bless him and grant Him peace] said “Allah has given you two Eids today”. (Mustadrak, “Jum’ah” by Imam Haakim and summary by Imam Dhahabi).
Imam Tirmidhee writes: “Abdullah-bin-Abbaas was reciting verse 3 of surah maa’ida, from the Qur’an. A Jew, sitting close-by heard it and said to Abdullah “If that verse which you recited, was revealed to us, we would make that day an Eid day”. Abdullah-bin-Abbas replied “When this verse was revealed, there were two Eids on that day. One of them was the Hajj day and the other Friday”. [Tirmidhee , “Tafsir”, and also Tafsir Ibn Kathir, surah 5, verse 3]
From the references above, it is proved that the term “Eid day” does not specifically apply to the two Eid days (Al-fitr and al-adhHaa), but instead, it could be used for any Islamic holy day.
6. Celebrating the birthday of the Prophet(pbuh) was an innovation of the Shia Fatimids centuries after the Prophet(pbuh)
The oldest source that mentions a public commemoration of the Mawlid is in Ibn Jubayr's (540-614) Rihal ("Travels"), p. 114-115:"This blessed place [the house of the Prophet] is opened, and all men enter it to derive blessing from it (mutabarrikin bihi), on every Monday of the month of Rabi` al-Awwal; for on that day and in that month was born the Prophet."
The Fatimids ruled in Egypt from about 360 to 560. But the historian of Mecca al-Azraqi (3rd century) mentioned the mawlid in the sense of the house where the Prophet was born, and he said that salat in that house was declared by the scholars as desirable (mustahabb) for the reason of seeking special blessing (tabarruk). See Akhbar Mekka (2:160). Also, the mufassir al-Naqqash (266- 351) said in his Shifa' al-gharam (1:199) that the birthplace of the Prophet (mawlid al-nabi) is a place where du`a on mondays is answered.
The 7th-century historians Abul `Abbas al-`Azafi and his son Abul Qasim al-`Azafi wrote in their unpublished Kitab ad-durr al-munazzam:"Pious pilgrims and prominent travellers testified that, on the day of the mawlid in Mecca, no activities are undertaken, and nothing is sold or bought, except by the people who are busy visiting his noble birthplace, and rush to it. On this day the Ka`ba is opened and visited."
The famous 8th-century historian Ibn Battuta relates in his Rihla, Vol. 1, p. 309 and 347, that on every Friday, after the salat, and on the birthday of the Prophet, the door of Ka`ba is opened by the head of the Banu Shayba, the doorkeepers of the Ka`ba, and that on the Mawlid, the Shafi`i qadi (head judge) of Mecca, Najmuddin Muhammad Ibn al-Imam Muhyiddin al-Tabari, distributes food to the shurafa' (descendants of the Prophet) and to all the other people of Mecca.
The following description consolidates eyewitness accounts by three 10th-century authorities: the historian Ibn Zahira al-Hanafi from his al-Jami` al-latif fi fasl Makka wa ahliha, p. 326; Imam Ibn Hajar al-Haytami from his Kitab al-mawlid al-sharif al- mu`azzam, and the historian al-Nahrawali from al-I`lam bi-a`lam bayt Allah al-haram, p. 205.
“Each year on the 12th of Rabi` al-Awwal, after the salat al-Maghrib, the four qadis of Mecca (representing the Four Schools) and large groups of people including the fuqaha' (scholars) and fudala' (notables) of Mecca, shaykhs, zawiya teachers and their students, ru'asa' (magistrates), and muta`ammamin (scholars) leave the mosque and set out collectively for a visit to the birthplace of the Prophet, shouting out dhikr and tahlil (LA ILAHA ILLALLAH). The houses on the route are illuminated with numerous lanterns and large candles, and a great many people are out and about. They all wear special clothes and they take their children with them. Having reached the birthplace, inside a special sermon for the occasion of the birthday of the Prophet is delivered, mentioning the miracles (karamat) that took place on that occasion. Hereafter the du`a' for the Sultan (i.e. the Caliph), the Emir of Mecca, and the Shafi`i qadi is performed and all pray humbly. Shortly before the salat al-`Isha', the whole party returns from the birthplace of the Prophet to the Great Mosque, which is almost overcrowded, and all sit down in rows at the foot of the Maqam Ibrahim. In the mosque, a preacher first mentions the tahmid (AL HAMDULILLAH) and the tahlil, and once again the du`a' for the Sultan, the Emir, and the Shafi`i qadi is performed. After this the call for the Salat al-`Isha' is made. After the salat, the crowd breaks up. A similar description is given by al- Diyarbakri (d. 960) in his Ta'rikh al-Khamis.”
Furthermore, the fact that the Fatimids did a particular action does not automatically mean that such action is not good. Regarding Mawlid in particular, we refer you to the Maliki faqih of Alexandria, Egypt under the Fatimids: Abu Bakr Muhammad ibn al- Walid al-Turtushi (d. 520). He wrote a comprehensive book on the innovations of his time under the Fatimid regime, entitled Kitab al- hawadith wa al-bida`. It had immeasurable influence on the style and structure of later books on the same subject, such as Ibn Rushd, Abu Shama, Ibn Taymiyya, Ibn al-Hajj, ash-Shatibi, Ahmad Zarruq, and al-Suyuti.
Turtushi is extremely thorough and severe in his listing of innovations in religion under the Fatimids, whether great or small. He lists, among other innovations:
- Tatrib or qira'a bi al-alhan of Qur'an: reciting with melody.
- Numbering the Suras and punctuating the Qur'an.
- Placing a collection-box in the mosques; eating and drinking and selling goods in the mosques.
- He defends Tarawih as not being an innovation (because the Shi`is attacked it as such).
- The alfiyya prayer of mid-Sha`ban and the Ragha'ib of Rajab.
- Stopping work on the day of Jum`a.
- Wearing the turban without passing the longest extremity under the chin.
- Dragging one's clothes behind oneself on the ground.
- Mixing of the sexes in the mosques on the nights of Tarawih.
- Renting the services of a person to perform the pilgrimage by proxy. Etc.
Yet al-Turtushi never mentions nor condemns the Mawlid, although he undoubtedly must have witnessed it since it was a regular public celebration during his life in Egypt, and although it involved more people than many of the innovations he does mention! This is a glaring omission in view of the fact that he was especially intent on censoring the innovations that he deemed were connected to the Fatimid regime. al-Turtushi's omission is an indication that although he opposed the Fatimids, he considered Mawlid under the Fatimids to be neither an innovation, nor blameworthy, and it constitutes tacit approval of Mawlid on his part.
The Scholars in Favour
Those who permitted it included:
Imam Al-Suyuti: From Alhawi lil-Fatawi wrote a chapter entitled "The Good Intention In Commemorating The Mawlid," at the beginning of which he said, " To commemorate the mawlid which is gathering people together, reciting parts of the Quran, narrating stories about the Prophet's birth and signs that accompanied it, then serving food and afterwards departing, is one of the good innovations ; and the one who practices it gets rewarded, because it involves venerating the status of the Prophet and expressing joy for his honourable birth...
An authentic primary textual basis from which its legal validity is inferable has occurred to me, namely the rigorously authenticated (sahih) hadith in the collections of Bukhari and Muslim that the Prophet came to Medina and found the Jews fasting on the tenth of Muharram (`Ashura '), so he asked them about it and they replied: "It is the day on which Allah drowned Pharaoh and rescued Moses, so we fast in it to thanks to Allah Most high," which indicates the validity of giving thanks to Allah for the blessings He has bestowed on a particular day in providing a benefit, or averting an affliction, repeating one's thanks on the anniversary of that day every year, giving thanks to Allah taking * any various forms of worship such as prostration, fasting, giving charity or reciting the Koran... THEN WHAT BLESSING IS GREATER THAN THE BIRTH OF THE PROPHET, THE PROPHET OF MERCY, ON THIS DAY? IN LIGHT OF WHICH, ONE SHOULD TAKE CARE TO COMMEMORATE IT ON THE DAY ITSELF IN ORDER TO CONFORM TO THE ABOVE STORY OF MOSES AND THE TENTH OF MUHARRAM, [but] THOSE WHO DO NOT VIEW THE MATTER THUS DO NOT MIND COMMEMORATING IT ON ANY DAY OF THE MONTH, WHILE SOME HAVE EXPANDED ITS TIME TO ANY OF DAY THE YEAR, WHATEVER EXCEPTION MAY BE TAKEN AT SUCH A VIEW."
Imam Suyuti continues, p. 64-65, "I have derived the permissibility of Mawlid from another source of the Sunna [besides Ibn Hajar's deduction from the hadith of `Ashura'], namely, the hadith found in Bayhaqi, narrated by Anas, that "The Prophet slaughtered a `aqiqa [sacrifice for newborns] for himself after he received the prophecy," although it has been mentioned that his grandfather `Abd al-Muttalib did that on the seventh day after he was born, and the `aqiqa cannot be repeated. Thus the reason for the Prophet's action is to give thanks to Allah for sending him as a mercy to the worlds, and to give honour to his Umma, in the same way that he used to pray on himself. It is recommended for us, therefore, that we also show thanks for his birth by meeting with our brothers, by feeding people, and other such good works and rejoicing." This hadith confirms the aforementioned hadith of the Prophet's emphasis of Monday as the day of his birthday and that of his prophethood.
Ibn Kathir: Imam Ibn Hajar al-`Asqalani, in his book al-Durar al-kamina fi `ayn al-Mi'at al-thamina, mentions that Ibn Kathir, a muhaddith from among the followers of Ibn Taymiyya, "in the last days of his life wrote a book entitled Mawlid Rasul Allah which was spread far and wide. That book mentioned the permissibility and recommendability of celebrating the Mawlid."
Ibn Kathir's book was edited and published in 1961. In it he says, p. 19: "The Night of the Prophet's birth is a magnificent, noble, blessed and holy night, a night of bliss for the believers, pure, radiant with lights, and of immeasurable price."
Ibn Taymiyya: Ibn Taymiyya said in his book Iqtida' Al Sirat Al Mustaqeem (Cairo, al-Fiqqi 1950 edition, pages 294 and 297): "What some people innovated, either to emulate the Christians who celebrate the birth of `Isa (as) or out of love for the Prophet MHMD and in order to exalt him: Allah MAY reward them for such love and effort but not for the innovations [...]. So one MAY magnify the birthdate of the Prophet (pbuh), AND treat it as a festival, perhaps obtaining IMMENSE REWARD for it because of his good intentions in honouring the Messenger of Allah."
‘To celebrate and to honour the birth of the Prophet(pbuh), and to take it as an honoured season, as some of the people are doing, is good, and in it there is a great reward, because of their good intentions in honouring the Prophet, may Allah bless him.’ (Ibn Taymiya, Fatawa, vol.23, p.163.)
Abu Shama: (Imam Nawawi's shaykh) in his book Al ba'ith ala Inkar Al bida` wal hawadith (pg.23) said, "One of the best innovations in our time is what is being done every year on the Prophets birthday, such as giving charity, doing good deeds, displaying ornaments, and expressing joy, for that expresses the feelings of love and veneration for him in the hearts of those who are celebrating, and also, shows thankfulness to Allah for His bounty by sending His Messenger, the one who has been sent as a Mercy to the worlds."
Ibn Hajar al-Haytami: said , "As Jews celebrated the day of `Ashura by fasting to thank Allah, we also have to celebrate the day of Mawlid," and he quoted the aforementioned hadith, "When the Prophet came to Madina..." Ibn Hajar continues, "One gives thanks to Allah for the favor that He gave on a particular day either through a great good, or through the averting of a disaster. That day is celebrated every year thereafter. Thanksgiving entails various forms of worship like prostration, fast, charity, and recitation of Qur'an, and what greater good is there than the advent of that Prophet, the Prophet of Mercy, on the day of Mawlid?"
Al Shihab Al Qastalani: (Al Bukhari's commentator) in his book Al mawahib Al Ladunniya (1-148) said, "May Allah have mercy on the one who turns the nights of the month of the Prophets birth into festivities in order to decrease the suffering of those whose hearts are filled with disease and sickness."
Shamsu Din bin Nasir Al Dimashqi: Mawlid al Sadi fi Mawlid Al Hadi. He is the one who said about the Prophets estranged uncle, Abu Lahab, "This unbeliever who has been dispraised, { "perish his hands" } [111: 1], will stay in Hell forever. Yet, every Monday his torment is being reduced because of his joy at the birth of the Prophet." How much mercy can a servant expect who spends all his life joyous about the Prophet and dies believing in the Oneness of Allah?”
Sakhawi : "The Mawlid was begun three centuries after the Prophet, and all Muslim nations celebrated it, and all `ulama accepted it, by worshipping Allah alone, by giving donations and by reading the Prophet's Sira."
Imam Mohammed bin Abu Bakr Abdullah Al Qaisi Al Dimashqi -Jami' Al Athar fi Mawlid, Al Nabiy Al Mukhtar, Al lafz al ra'iq fi Mawlid khayr al khala'iq, and Mawlid al sadi fi Mawlid Al Hadi,
There are others who wrote and approved Mawlid, such as:
Imam Al `Iraqi - Al Mawlid al heni fi al Mawlid al sani.
Imam Ibn Dahiya - Al Tanweer fi Mawlid Al basheer Al Nadheer.
Imam Shamsu Din Ibn Al Jazri - Al Nashr fil Qira'at Al `Ashr, `Urf Al Ta'reef bil Mawlid al shareef.
Imam Qutb al-Din al-Hanafi, al-I`lam bi a`lam bayt Allah al-haram
Imam Muhammad ibn Jar Allah ibn Zahira, al-Jami` al-latif
`Abd al-Haqq Muhaddith Dihlawi, Ma thabata min al-sunna
Shah `Abd al-Rahim Dihlawi, al-Durr al-thamin
Shah Wali Allah Dihlawi, Fuyud al-haramayn
Mufti `Inayat Allah Kakurawi, Tarikh Habib Allah
Mufti Muhammad Mazhar Allah Dihlawi, Fatawa mazhari
Haji Imdad Allah Muhajir Makki, Shama'im imdadiyya
Muhaddith `Abd al-Hayy al-Lucknawi, Fatawa `Abd al-Hayy
Hafiz Ibn Dihya al-Kalbi, al-Tanwir fi mawlid al-bashir al-nadhir
Imam al-Turtushi, Kitab al-hawadith wa al-bida` (indirectly)
Imam al-Faqih Abu al-Tayyib Muhammad ibn Ibrahim al-Sabti (d. 695), as quoted by al-Adfawi in Suyuti's Husn al-maqsid Abu `Abd Allah Sayyidi Muhammad ibn `Abbad al-Nafzi, al-Rasa'il al-kubra
Shaykh Jalal al-Din al-Kattani, Rawdat al-Jannat fi Mawlid khatim al-risalat, also quoted in Sakhawi's Subul al-huda
Shaykh Nasir al-Din ibn al-Tabbakh, quoted in Sakhawi's Subul al-huda
Shaykh Muhammad ibn `Alawi al-Makki, al-Ihtifal bi dhikra al-mawlid
Hafiz Shams al-Din al-Jazari, `Urf al-ta`rif bi al-mawlid ash-Sharif.
Hafiz Shams al-Din ibn Nasir al-Din al-Dimashqi, al-Mawrid al-sadi fi mawlid al-hadi; Jami` al-athar fi mawlid al-nabi al-mukhtar; al-lafz al-ra'iq fi mawlid khayr al-khala'iq
Hafiz Zayn al-Din al-`Iraqi, al-Mawrid al-hani fi al-mawlid al-sani
Hafiz al-Dhahabi, Siyar a`lam al-nubala' (indirectly)
Hafiz Ibn Kathir, Kitab Mawlid an-Nabi, and al-Bidaya p. 272-273.
Hafiz Wajih al-Din `Abd al-Rahman al-Zabidi al-Dayba` (d. 944), Kitab al-mawlid.
Zahir al-Din Ja`far al-Misri, quoted in Sakhawi's Subul al-huda
Muhammad ibn Yusuf al-Salihi ash-Shami, quoted in Sakhawi's Subul al-huda
Kamal al-Din al-Adfawi, al-Tali` al-sa`id
Abu Zur`a al-`Iraqi, as quoted in Muhammad ibn Siddiq al-Ghumari's Tashnif al-adhan
Scholars who disagree
Among those who disagreed with the celebration included:
• Imâm al-Shâtibî in al-’I’tisâm;
• Ibn al-Hâj in al-Madkhil;
• Shaykh Tâj al-Deen ‘Alî ibn Umar al-Lakhamî who wrote an entire book denouncing it;
• Shaykh Muhammad Bashîr al-Sahsawâni al-Hindî in his book Siyânah al-Insân;
• al-Sayyid Muhammad Rashîd Ridâ wrote a separate essay on this topic;
• Shaykh Muhammad ibn Ibrâhîm Âlush-Shaykh wrote a separate essay on it;
• Shaykh ‘Abdul-’Azîz ibn Bâz.
In Conclusion
From the above discussions the celebration of the birth of the Prophet(pbuh) is permitted by a combination of texts and generally allowed by the scholars. There is no text that prohibits the practice.
A saying of the Prophet, which has been narrated by Abu Ya'la, from Hudhaifa and about which Ibn Kathir said, "Its chain of transmission is good." Abu Ya'la said, "The Prophet has said, "One of the things that concerns me about my nation is a man who studied the Qu'ran, and when its grace started to show on him and he had the appearance of a Muslim, he detached himself from it, and threw it behind his back, and went after his neighbour with a sword and accused him of associating partners with Allah.' I then asked, "Oh, Prophet of Allah, which one is guiltier of associating partners with Allah, the accused or the accuser?” The Prophet said, "It is the accuser."”
