Celeberating Eid-e-Milad-un-Nabi (Peace be upon Him)

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.