بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْم
The legal and religious status of celebrating the birth of the Holy Prophet ﷺ in light of the Qur’an and Sunnah
And Indeed everyone rejoices except for Shaytan and his counterparts, because:
أن إبليس رن أربع رنات حين لعن وحين أهبط وحين ولد رسول الله صلى الله عليه وسلم وحين أنزلت الفاتحة
Iblis cried loudly four times, first when Allah declared him as cursed, second when he was thrown out, Third When Prophet ﷺ was born and fourth when Surah Fatiha was revealed [Ibn Kathir in Al Bidayah wan Nihayah, Volume 2, Page No. 166]
Muslims rejoice on birth of Prophet ﷺ because Allah has told us to rejoice on his bounties and mercies, This following text shall be based on A) Quran and its sciences B) Hadith literature C) Sayings of eminent scholars and fuqaha
A) Understanding through Al-Quran wal Furqan and its sciences
Proof No.1 - The Holy Quran:
قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ
Say: "In the bounty of God. And in His Mercy, in that "LET THEM REJOICE”: that is better than the (wealth) they hoard (10:58)
Some might think with their wildest of imaginations that birth and the coming of the final Messenger of Allah ﷺ is not a mercy, some even falsely limit the Mercies of Allah by saying mercy mentioned here does not refer to Prophet Muhammad ﷺ thus we should not rejoice, for the best answers to this let us look at the Holy Quran itself, where it it said:
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ
We have not sent you but as a “Mercy to the worlds” (21:107)
Hence without any shadow of doubt arrival of Prophet ﷺ is mercy not only upon us but all worlds and creations of Allah and thus we should rejoice as told in 10:58
Imam Ibn Jawzi (Rahimuhullah) explains 10:58 in his Tafsir:
أن فضل الله: العلم، ورحمته: محمد صلى الله عليه وسلم، رواه الضحاك عن ابن عباس.
Translation: Dhahak narrated from Ibn Abbas (Allah be pleased with him) that bounty here means Knowledge (i.e of Quran and Tawhid) whereas Mercy means Muhammad ﷺ [Ibn Jawzi Zad al Maseer fi Ilm at Tafsir, 4:40]
Imam Abu Hayyan al Andalusi (Rahimuhullah) also says:
الفضل العلم والرحمة محمد صلى الله عليه وسلم
Translation: Bounty refers to Knowledge whereas Mercy refers to Muhammad ﷺ [Tafsir Al-Bahr al Muheet, 5:171]
Imam Jalal uddin Suyuti (Rahimuhullah) says
وأخرج أبو الشيخ عن ابن عباس رضي الله عنهما في الآية قال: فضل الله العلم، ورحمته محمد صلى الله عليه وسلم، قال الله تعالى
{ وما أرسلناك إلا رحمة للعالمين }
[الأنبياء: 107].
Abu Sheikh (Rahimuhullah) narrated from Ibn Abbas (Allah be pleased with him) That Bounty of Allah means Knowledge, whereas Mercy means Muhammad ﷺ. Allah said: We have sent thee not but as Mercy to Worlds (Al Anbiya: 107) [As-Suyuti in Dur al Manthur 4:330]
Allama Aloosi (Rahimuhullah) explains that even Fadhl (i.e. bounty) refers to Prophet Muhammad ﷺ
وأخرج الخطيب وابن عساكر عنه تفسير الفضل بالنبـي عليه الصلاة والسلام
Narrated by Al Khatib (Rahimuhullah) and Ibn Asakir (Rahimuhullah) that Bounty refers to An-Nabi ﷺ [Al-Alusi in Ruh al Ma’ani 11:141]
Proof No. 2 - The Holy Quran:
ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
That is the bounty of Allah; which He giveth unto whom He will. Allah is of Infinite Bounty. (وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ )(62:4)
Hadrat Abdullah Ibn Abbas (Radhi Allah) explains “Allah is of infinite bounty” as
(Allah is of infinite bounty) by bestowing Islam and prophet hood upon Muhammad ﷺ and it is also said this means: by bestowing Islam upon the believers; and it is also said this means: by sending the Messenger and Scripture to His created beings.
Proof No. 3 - The Holy Quran states regarding Yahya (alayhisalam):
وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا
So Peace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)! (19:15)
So the days when Anbiya are born are days of peace in sight of Allah.
Proof No. 4 - The Holy Quran:
We sent Moses with Our signs (and the command). "Bring out thy people from the depths of darkness into light, and teach them to remember the “Days of Allah (بِأَيَّامِ اللَّهِ)." Verily in this there are Signs for such as are firmly patient and constant - grateful and appreciative. (14:5)
What are the Ayyam of Allah? Imam Baihaqi narrates in his Shuyab ul Iman that Prophet ﷺ said: The Days of Allah are his blessings and Signs [Tafsir Ruh ul Ma’ani under 14:5]
B) Proof from hadith
Proof No.1
Book 006, Number 2606 (Sahih Muslim)
Abu Qatada Ansari (Allah be pleased with him) reported that the final Messenger (may peace be upon him) was asked about fasting on Monday, whereupon he said: It is (the day) when I was born and revelation was sent down to me.
This Hadith is also reported in by Imam Bahayqi in his “Sunnan ul Kubra” (vol. 4, pg. 300 Hadith no 8182, 8259), in the “Sunan” of Imam Nisai and the “Musnad” of Imam Ahmad bin Hanbal.
It is clear from this Hadith that the Holy Prophet ﷺ was very happy about the day of his birth and so fasted out of gratitude. Fasting is a form of worship, so one can celebrate this day by any form of ibada. One can fast or hold gatherings or provide food to the poor, all being acts of worship.
Proof No.2
Volume 7, Book 62, Number 38: (Sahih Bukhari)
Narrated Ursa; Thuwaiba was the freed slave girl of Abu Lahb whom he had manumitted, and then she suckled the Prophet. When Abu Lahb died, one of his relatives saw him in a dream in a very bad state and asked him, "What have you encountered?" Abu Lahb said, "I have not found any rest since I left you, except that I have been given water to drink in this (the space between his thumb and other fingers) and that is because of my manumitting Thuwaiba."
Abu Lahab freed Thuwaiba on joy at birth of Prophet ﷺ, even the worst of Kufaar and greatest of enemies is given relaxation in his Adhaab due to freeing Thawaiba by pointing with his finger, so imagine the situation of a believer who rejoices on Mawlid!
Proof No.3
In Sahih Muslim, Volume 2, Page No. 147, Hadith No. 1130 (Dar ul Kutab al Ilmiyyah)
Ibn Abbas “Allah be pleased with him” reported: The Prophet ﷺ came to Madina and saw the Jews fasting on the tenth day of Muharram. They were asked about that. They replied: “This is the day, on which Allah made Moses and the children of Israel emerge victorious over Pharaoh. So, we fast on it “OUT OF GLORIFICATION TO IT”. The Prophet ﷺ said: “We have more claim over Moses than you.” So, he ordered Muslims to fast on this day.
If the Jews glorify their days to venerate Musa (alayhisalam) then we Muslims have more right to venerate and rejoice on day when Prophet ﷺ was born, this is an accepted analogy as Ulama have derived this specific ruling from the hadith, which shall be mentioned in the last section with detail.
Proof No.4
[Sunnan an Nasai’I, Volume 1, Page No. 450, Hadith No. 450]
Hadrat Anas bin Malik (Allah be pleased with him) narrates that Prophet ﷺ while mentioning his journey of Miraaj said: Jibril (alayhisalam) asked me to get off from Baraak at Bethlehem and told me to say the prayer there, after which he said: Do you know where you have prayed (O Messenger of Allah)? You prayed at Bethlehem where Isa (alayhisalaam) was born.
So the Mawlid, the places where Prophets are born are amongst Sha’ir (signs to be venerated) of Allah.
C) Proof from righteous Ulama and Fuqaha
1. Imam Shahab-ud-din Abul Abbas al-Qastallani (Rahimuhullah) said:
When it is said that Prophet ﷺ was born at night time then the question arises which of the two nights is greater i.e. Night of Decree or Night of Prophet’s ﷺ birth?
The Night of Prophet’s ﷺ birth is superior due to 3 reasons:
First: He ﷺ arrived (in this world) on the Night of Mawlid whereas the Night of decree was granted to him ﷺ (after announcing Prophet hood), therefore the arrival of the Prophet ﷺ is greater than what has been granted to him, hence night of Mawlid is higher in virtue.
Second: If Night of decree is vitreous night because Angels descend in it, then Night of Mawlid has the virtue of Prophet ﷺ being sent to world. The Prophet ﷺ is superior to Angels, therefore night of Mawlid becomes superior.
Third: Due to night of decree, the Ummah of Muhammad ﷺ was given imminence, whereas due to Night of Mawlid all creations were given Fazilah, as Prophet ﷺ is sent as Mercy to worlds/creations (Quran 21:107), hence the blessing was made general for all creations.
Reference: Imam Qastallani – Rahimuhuillah in Al Muwahib al Laduniya Volume 1, Page No. 145, Also Imam Zarqani – Rahimuhullah in his Sharah of Al-Muwahib, Volume 1, Page Nos 255-256
2. Imam Jalal ud din Suyuti (Rahimuhullah) writes:
أن أصل عمل المولد الذي هو اجتماع الناس وقراءة ما تيسر من القرآن ورواية الأخبار الواردة في مبدأ أمر النبي صلى الله عليه وسلم وما وقع في مولده من الآيات ثم يمد لهم سماط يأكلونه وينصرفون من غير زيادة على ذلك هو من البدع الحسنة التي يثاب عليها صاحبها لما فيه من تعظيم قدر النبي صلى الله عليه وسلم وإظهار الفرح والاستبشار بمولده الشريف
Translation: The reality of Mawlid is that people gather to recite Quran to the extent that is easy, also to discuss narrations which are regarding Prophet ﷺ, the signs which took place on his birth. Then dinning is arranged for them and they return without adding anything more to this "Bidat al Hasanah". The one who arranges it gets Thawab due to honoring Prophet ﷺ and showing gratitude on his birth [As-Suyuti – Rahimuhullah in Al Hawi lil Fatawi, Volume 1, Page No. 292, Published by Maktaba al Asriya, Beirut, Lebanon]
Imam Jalal ud din Suyuti (Rahimuhullah) answers why celebrating on birth supersedes the sorrow of Prophet ﷺ passing away on same date.
أن ولادته صلى الله عليه وسلم أعظم النعم علينا ووفاته أعظم المصائب لنا والشريعة حثت على إظهار شكر النعم والصبر والسلوان والكتم عند المصائب وقد أمر الشرع بالعقيقة عند الولادة وهي إظهار شكر وفرح بالمولود و لم يأمر عند الموت بذبح ولا غيره بل نهى عن النياحة وإظهار الجزع فدلت قواعد الشريعة على أنه يحسن في هذا الشهر إظهار الفرح بولادته صلى الله عليه وسلم دون إظهار الحزن فيه بوفاته
Translation: The birth of Prophet ﷺ is a great blessing for us and his death is very saddening for us too, however Shari’ah has ordered us to rejoice and thank Allah on blessings, whereas on calamity it has taught us to have patience while hiding it, this is why Shari’ah has told us to do Aqiqa on birth which is a form of being happy and thankful to Allah for giving us birth, but on death there is no concept of sacrificing an animal and even lamenting is forbidden. Hence in light of rulings prescribed by Shari’ah one should rejoice in Rabi ul Awwal on birth of our beloved Prophet ﷺ [As-Suyuti – Rahimuhullah in Al Hawi lil Fatawi, Volume 1, Page No. 298, Published by Maktaba al Asriya, Beirut, Lebanon]
3. Sheikh ul Islam and hadith Master of his age, Ibn Hajr Asqalani
The Sheikh ul Islam and hadith Master of his age, Ibn Hajr Asqalani was asked about the practice of commemorating the birth of the Prophet ﷺ, and gave the following written reply: As for the origin of the practice of commemorating the Prophet´s ﷺ birth, it is an innovation that has not been conveyed to us from any of the pious early Muslims of the first three centuries, despite which it has included both features that are praiseworthy and features that are not. If one takes care to include in such a commemoration only things that are praiseworthy and avoids those that are otherwise, it is praise worthy innovation, while if ones does not, it is not. 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 [Husn al-Maqsad fi Amal al-Mawlid Page No. 63]
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 Quran. Then what blessing is greater than the Birth of the Prophet ﷺ, 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 (alayhisalam) 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 bay e taken at such a view. [Husn al-Maqsad fi Amal al-Mawlid Page No. 64]
I have derived the permissibility of Mawlid from another source of the Sunnah [besides Ibn Hajar´s deduction from the hadith of `Ashura´], namely :The hadith found in Bayhaqi, narrated by Anas (Allah be pleased with him), 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 honor 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 prophet hood. [Husn al-Maqsad fi Amal al-Mawlid Page No. 64-65]
4. Imam Shams-ud-din Dimishqi (Rahimuhullah) writes:
قد صح أن أبا لهب يخفف عنه عذاب النار في مثل يوم الاثنين لإعتاقه ثويبة سرورا بميلاد النبي صلى الله عليه وسلم ثم أنشد:
إذا كان هذا كافرا جاء ذمه * وتبت يداه في الجحيم مخلدا
أتى أنه في يوم الاثنين دائما * يخفف عنه للسرور بأحمدا
فما الظن بالعبد الذي طول عمره * بأحمد مسرورا ومات موحدا
Translation: It is proven that Abu Lahab´s punishment of fire is reduced on every Monday because he rejoiced on birth of Prophet ﷺ and freed the slave-woman Thawba (Allah be pleased with her). When Abu Lahab, whose eternal abode is hell fire and regarding whom whole surah of Tabad Yada (i.e. Surah Lahab) was revealed, he gets Takhfif in his Adhaab every Monday then imagine the situation of a believer who has spent his life in rejoicing over birth of Prophet ﷺ and died as a Mawhid [ Mawrid as Sadi Fi Mawlid al Hadi by Imam al-Dimishqi and Imam Suyuti in Hassan al Maqsad fi Amal al Mawlid, Page No. 66]
5. Imam Ibn Jawzi (Rahimuhullah) also wrote a complete book on Mawlid where he said:
In Haramayn (i.e. Makkah and Madina), in Egypt, Yemen rather all people of Arab world have been celebrating Mawlid for long. Upon sight of the moon in Rabi ul Awwal their happiness touches the limits and hence they make specific gatherings for Dhikr of Mawlid due to which they earn immense Ajr and Success.[Biyan al Milaad an Nabwi, Page No. 58]
6. Shah Wali Ullah Muhadith Dhelvi (Rahimuhullah) mentions one of his all-time wonderful experiences as:
I took part in a gathering of Mawlid inside Makkah where people were sending Darood and Salam upon Prophet ﷺ and mentioning the incidents which took place during the time of your birth (before and after) and those which were witnessed before you were appointed as a Nabi (such as Nur eliminating from Bibi Amina (Allah be pleased with her), she seeing Nur, woman proposing to Abdullah (Allah be pleased with him) on sight of Nur on his forehead etc...) suddenly I saw Nur to have enveloped one group of people, I don’t claim that I saw this with my bodily eyes, nor do I claim that it was spiritual and Allah knows the best regarding these two, however upon concentration on these Anwaar a reality opened upon me that these Anwaar are of those Angels who take part in such gatherings, I also saw Mercy to be descending along with Anwaar of Angels [Fayudh al Haramayn, Pages 80-81]
7. Shah Abdul Aziz Muhadith Dhelvi (Rahimuhullah) said:
The Barakah of Rabi ul Awwal is due to birth of Prophet ﷺ in this month, the more this Ummah sends Darud and Salaam and arrange for sadaqa for the poor, more will they be blessed [ Fatawa al Azizi 1:123]
8. Mullah Ali Qari (Rahimuhullah) said:
Allah said: There hath come unto you a messenger, (one) of yourselves (9:128), In this It is pointed towards honoring the time when Prophet ﷺ arrived amongst us, therefore one should do dhikr (of Quran) to thank Allah. As for Samah and playing is concerned then that which is Mubah (i.e. allowed) could be made part of Mawliddue to happiness without any harm [Muallah Ali Qari in his Al Mawlid an Nabi, Page No. 17]
9. The great Mufasir and Sufi, Hadrat Ismail Hiqqi (Rahimuhullah) said:
To celebrate Mawlid is amongst the great tributes to Prophet ﷺ, but the condition is that it should be clear of evil things. Imam Suyuti (rah) has said: It is Mustahab for us to be happy on birth of Prophet ﷺ [Tafsir Ruh ul Bayan, Volume 9, Page No. 52]
10. Abdul Hai Luckhnawi said:
When a kafir of Abu Lahab’s calibre gets rewarded upon rejoicing on birth of Prophet ﷺ, then an Ummati who gets happy on his birth and spends due to his love for him would of course be established on high standards, just like it has been mentioned by Ibn Jawzi (rahimuhullah) and Sheikh Muhadith Haq Dhelvi (Rahimuhullah) [Abdul Hai in Majmua al Fatawa, Volume 2, Page No. 282]
Khalil Ahmed Sahranpuri in Al-Muhannad broke all barriers when he said:: What are we, not even a single Muslim can consider the dhikr of birth of Prophet ﷺ, rather the dhikr of his shoes, RATHER THE DHIKR OF THE URINE OF HIS DONKEY TO BE BIDAH OR HARAM [Al Muhannad, Page No. 60, Question No. 21]
11.The famous scholar of Ghair Muqalideen, Nawab Saddiq Hassan Khan Bhopali said:
What is wrong in it if we cannot do dhikr of Prophet’s ﷺ Seerah, his Hidaya, his Birth and his death every day, then we should do it every month and in days of Rabi Ul Awwal and they should not be left empty.
He writes further: A Person who does not get happy upon incidents of Mawlid and does not thank Allah for such a great blessing then "SUCH A PERSON IS NOT MUSLIM" [Ash Shamama tul Anbarah min Mawlid al Khayr ul Barah, Page No. 12]
13. Sheikh ul Islam Imam Ibn Hajr al Haytami (Rahimuhullah) writes:
The gatherings of Mawlid and Adhkaar which take place during our time, they are mostly confined to good deeds, for example in them Sadaqat are given, Dhikr is done, Darud and Salam is sent upon the Prophet ﷺ and he is praised. [Imam al Haythami (Rahimuhullah) in Fatawa al Hadithiyyah, Page No. 202]
Any mistakes are from me and me alone, any good is from Allah Most High and the Final Messenger of Allah ﷺ.