بِسْمِ ٱللَّٰهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ 

I have received many questions about the celebration of Milad Al Nabi, I have written some evidences below regarding the permissibility, and blessings of celebrating our Beloved Prophet Muhammad s.a.w. I do not have time to answer all of these questions individually so I will give these proofs generally. Many volumes of books have been written on both the permissibility, and the necessity of celebrating the birth of our Beloved Prophet s.a.w. detailing the evidence from Quran and hadith, and if anyone is interested in reading further on this topic I will recommend some books for them. But ultimately the evidence for celebrating the Prophet s.a.w. is the proof of your love for Allah and His Messenger s.a.w. To love Allah and His Messenger s.a.w. you do not need a sound hadith you need a sound heart. May Allah guide us all to the love of His Beloved s.a.w.

 

Muslims rejoice on Birth of Prophet (ﷺ) because Allah has told us to rejoice on His “Bounties and Mercies” Here is the legal and religious status of celebrating the birth of Holy Prophetﷺ in light of:

 

The Qur’an and it’s sciences

Hadith literature

Sayings of eminent early Scholars and Fuqaha
Counter refutation of claims made against Mawlid.

 

Understanding through Al-Qur’an and It’s sciences:

The Qur’an states:

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 (Surah Yunus, 10:58)

Surah: الاحزاب| Ayat: 47

وَ بَشِّرِ الۡمُؤۡمِنِیۡنَ بِاَنَّ لَہُمۡ مِّنَ اللّٰہِ فَضۡلًا کَبِیۡرً

And give good new to the believers that they will have from Allah great bounty. 

Surah: النساء Ayat: 113 ؕ وَ کَانَ فَضۡلُ اللّٰہِ عَلَیۡکَ عَظِیۡمًا ﴿۱۱۳﴾ ؓ

And ever has the favor of Allah upon you been great. 

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) means :by sending the Messenger and Scripture to His created beings.

[Tanwir al Miqbas Min Tafsir Ibn Abbas]

Furthermore, some falsely limit the Mercies of Allah by saying that mercy mentioned here does not refer to Prophet Muhammad (salallaho alaihi wasalam) thus we should not rejoice, so in reply to such people the best answer is found in Tafsir of Qur’an through Qur’an itself.

The Qur’an states at another place:

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ

We have not sent you but as a “Mercy to the worlds” (Surah al-Anbiya, 21:107)

Hence without any shadow of doubt arrival of Prophet (Peace & Blessings be upon him) is a mercy not only upon us but all worlds and creations of Allah azza Wajjal, thus we should rejoice as ordered in Qur’an (10:58)

 

Imam Ibn al-Jawzi (rah) explains 10:58 in his Tafsir:

أن فضل الله: العلم، ورحمته: محمد صلى الله عليه وسلم، رواه الضحاك عن ابن عباس.

ad-Dhahak narrated from Ibn Abbas (ra) Mercy means Muhammad (Salallaho alaihi wasalam) [Ibn Jawzi Z’ad al Maseer fi Ilm at Tafsir, (4/40)]

 

Imam Abu Hayyan al Andalusi (Rahimuhullah) also says:

الفضل العلم والرحمة محمد صلى الله عليه وسلم

Bounty refers to Knowledge whereas Mercy refers to Muhammad (salallaho alaihi wasalam) [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 (rah) narrated from Ibn Abbas (RA) That Bounty of Allah means Knowledge, whereas Mercy means Muhammad (Salallaho alaihi wasalam) Allah Ta’ala said: We have sent thee not but as Mercy to Worlds (Al Anbiya: 107) [As-Suyuti in Dur al Manthur (4/330)]

 

Allama Aloosi (rah) explains that even Fadhl (i.e. bounty) refers to Prophet Muhammad (salallaho alaihi wassalam)

 

وأخرج الخطيب وابن عساكر عنه تفسير الفضل بالنبـي عليه الصلاة والسلام

Narrated by Al Khatib (rah) and Ibn Asakir (rah) that Bounty refers to An-Nabi (Alaih Salatu Wassalam) [Al-Alusi in Ruh al Ma’ani (11/141)]

 

The Qur’an states

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 prophethood upon Muhammad (pbuh); 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. [Tanwir al Miqbas Min Tafsir Ibn Abbas]

 

The Qur’an states regarding Yahya (a.s):

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)! [Surah al-Maryum, (19:15)]

 

So the days when Anbiya are born are days of “Tranquility” in sight of Allah.

 

The Qur’an states:

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 al-Bayhaqi narrates in his Shu’ab al Iman that Prophet (Peace be upon him) said: The Days of Allah are his “Blessings and Signs” [Tafsir Ruh ul Ma’ani under 14:5]

 

 

Istadlal from Hadith Literature:-

 

The Messenger of Allah [SAW] went out to a circle of his Companions and said:

مَا أَجْلَسَكُمْ 

What are you doing?’

قَالُوا جَلَسْنَا نَدْعُو اللَّهَ وَنَحْمَدُهُ عَلَى مَا هَدَانَا لِدِينِهِ 

They said: ‘We have come together to pray to Allah and praise Him for guiding us to His religion,

وَمَنَّ عَلَيْنَا بِكَ 

and blessing us with you.

قَالَ الله مَا أَجْلَسَكُمْ إِلَّا ذَلِكَ 

He said: ‘I ask you, by Allah, is that the only reason?

قَالُوا آللَّهُ مَا أَجْلَسَنَا إِلَّا ذَلِكَ 

They said: ‘By Allah, we have not come together for any other reason.

قَالَ أَمَا إِنِّي لَمْ أَسْتَحْلِفْكُمْ تُهَمَةً لَكُمْ وَإِنَّمَا أَتَانِي جِبْرِيلُ عَلَيْهِ السَّلَام فَأَخْبَرَنِي أَنَّ اللَّهَ عَزَّ وَجَلَّ يُبَاهِي بِكُمْ الْمَلَائِكَةَ

He said: ‘I am not asking you to swear to an oath because of any suspicion; rather Jibril came to me and told me that Allah, the Mighty and Sublime, is boasting of you to the angels.’

 

This hadith is unequivocal proof that Allah Almighty is please by Muslims gathering together to thank Him for the blessing of His Messenger Muhammad ﷺ

 

Book 006, Number 2606 (Sahih Muslim)

Abu Qatada Ansari (Allah be pleased with him) reported that Allah’s Massenger (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 al-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 (Peace be upon him) 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.

 

 

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 (salallaho alaihi wasalam), 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 momin who rejoices on Mawlid, detailed explanation of this hadith shall be given in the last section of Verdicts from classical scholars.

 

 

Volume 2, Page No. 147, Hadith No. 1130 (Sahih Muslim, Dar ul Kutab al ILmiyyah)

Ibn Abbas “Allah be pleased with him” reported: The Prophet “Allah’s blessing and peace be upon him” 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 Pharoah. So, we fast on it “OUT OF GLORIFICATION TO IT”. The Prophet “Allah’s blessing and peace be upin him” said: “We have more claim over Moses than you.” So, he ordered Muslims to fast on it

 

If Jews glorify their days to venerate Musa (a.s) then we Muslims have more right to venerate and rejoice on day when Prophet (saw) 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.

 

 

Volume 1, Page No. 241, Hadith No. 448 (Sunnan an Nasai’i)

Hadrat Anas bin Malik (RA) narrates that Prophet (Peace be upon him) while mentioning his journey of Miraaj explains: Jibreel (a.s) asked me to get off from Buraak 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 (a.s) “was born”.

 

Imam al-Bayhaqi (rah) narrated this hadith with a different route too from another Sahabi called “Shaddad bin Aws (RA). After narrating it he said:

 

هذا إسناد صحيح

This Sanad is “SAHIH” [al-Bayhaqi in Dalayl un Nubuwah (2/355-356)]

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…” 

Translation: “Iblis cried loudly four times, first when Allah declared him as cursed, second when he was thrown out, Third When Prophet (salallaho alaihi wasalam) was born and fourth when Surah al-Fatiha was revealed…”

[Ibn Kathir in Al Bidayah wan-Nihayah, Volume No. 2, Page No. 166]

 

So the Mawlid and the places where Prophets (A.S) are born are amongst Sha’ir (sings to be venerated) of Allah.

 

 

Sayings of eminent early Scholars and Fuqaha:-

 

Imam Ibn Kathir (Rahimuhullah) 

He says regarding Shah Malik al-Muzzafar (rah) the brother in law of Salah-ud-din Ayyubi (rah) the great warrior of Islam respected by all. Regarding this great personality the Salafis spread deception by forging words of Ibn Kathir (rah) i.e. he was actually a Fasiq, cruel and Bidati ruler (Naudhobillah) but in reality Imam Ibn Kathir (rah) said this:

 

Translation: “He was a generous, mighty master, and glorious ruler, whose works were very good.He built Jamiya al Muzaffari near Qasiyun…During Rabi ul Awwal he used to celebrate Mawlid ash Shareef (يعمل المولد الشريف في ربيع الاول) with great celebration, Moreover, he was benevolent, brave, wise, a scholar, and just person – Rahimuhullah wa Ikraam – Sheikh Abul Khattab (rah) wrote a book on Mawlid an Nabwi for him and named it At-Tanwir fi Mawlid al Bashir al Nazeer, for which he gave him 1000 dinars. His rule stayed till the Rule of Salahiya and he captured Aka and he remained a man worthy of respect.

 

Al-Sabt mentions that a person attending the gathering of Mawlid held by Muzzafar said: He used to fill the table with 5000 well cooked goats, 10,000 chickens, 100-thousand bowls (of milk) and 30,000 trays of sweets.”

[Tarikh Ibn Kathir, Al Bidayah Wan Nihaya Volume 13, Page No. 174]

 

Imam Shahab-ud-din Abul Abbas al-Qastallani (Rahimuhullah) the author of great Seerah book called Al-Muwahib al-Laduniya, he said:

 

When it is said that Prophet (salallaho alaihi wasalam) 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 (salallaho alaihi wasalam)’s birth?

 

The Night of Prophet (Peace be upon him)’s birth is superior due to 3 reasons

First: He (salallaho alaihi wasalam) arrived (in this world) on the Night of Mawlid whereas Night of decree was granted to him (afterwards), therefore the arrival of Prophet (Peace be upon him) 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 (salallaho alaihi wasalam) being sent to world. The Prophet (saw) is superior to Angels, therefore night of Mawlid becomes superior.

Third: Due to night of decree, the Ummah of Muhammad (salallaho alaihi wasalam) was given imminence, whereas due to Night of Mawlid all creations were given Fazilah, as Prophet (salallaho alaihi wasalam) 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

 

Imam Qastallani (Rahimuhullah) also said: May Allah have mercy on the one who turns the nights of the month of the Prophet’s birth into celebration in order to decrease the suffering of those whose hearts are filled with disease and sickness.”[Al-Muwahib- Volume 1, Page No 148]

 

Imam Jalal ud din Suyuti (Rahimuhullah) the Mujaddad (reviver) of 9th century writes:

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 (salallaho alaihi wasalam), 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 (salallaho alaihi wasalam) 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]

[Husn al-Maqsad fi Amal al-Mawlid Page No. 41]

 

Imam Jalal ud din Suyuti (Rahimuhullah) answers why celebrating on birth supercedes the sorrow of Prophet (saw) 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 (salallaho alaihi wasalam) is a great blessing for us and his death is very saddening for us too, however Shariah 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 Shariah 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 shariah one should rejoice in Rabi ul Awwal on birth of our beloved Prophet (salallaho alaihi wasalam) [Husn al-Maqsad fi Amal al-Mawlid Page No. 54-55]

 

[As-Suyuti – Rahimuhullah in Al Hawi lil Fatawi, Volume 1, Page No. 298, Published by Maktaba al Asriya, Beirut, Lebanon]

 

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, and gave the following written reply: An authentic primary textual basis from which its legal validity is inferable has occured 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 s.a.w. 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 greather 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 confrom 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 bay e taken at such a view. [Husn al-Maqsad fi Amal al-Mawlid Page No. 64]

 

Permissibility of Mawlid has also been derived 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 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 prophethood. [Husn al-Maqsad fi Amal al-Mawlid Page No. 64-65] 

 

Imam Ibn Jawzi (Rahimuhullah) the most strict scholar in al-Jarh wa’t Tadeel, even he 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]

 

And Allah knows best.

 

By Mufti Syed Hussain Shah Al-Azhari

 

Zakāt is not connected with the noble month of Ramadān. It becomes necessary for a Muslim to pay Zakāh on the completion of the lunar year. This means that when you become Sāhib e Nisāb (possessor of the zakatable threshold of wealth) and then a lunar year passes over your wealth the payment of Zakāt becomes fard upon you regardless of which month that is. Delaying its payment is not permissible and is a sin. For example, someone becomes Sāhib e Nisāb on the 5th of Shawwāl al-Mukarram and he is still Sāhib e Nisāb the same date the following year then the payment of Zakāt is fard upon him. Therefore, it is fard upon him to extract his Zakāt at this time and the one who delays in doing so is a sinner. Likewise, if a person became Sāhib e Nisāb in Rajab or Ramadān then that is the month that will be in consideration.

 

However, there is no obstacle in extracting and paying Zakāt before that month like in the example of the one upon whom it is fard to pay Zakāh in Shawwāl al-Mukarram, if he wants to pay it in Ramadān, that is perfectly fine, furthermore the one who acts upon a fard in Ramadān is given 70 times the reward. For this reason before the completion of a person’s lunar Zakāt year if he/she pays it in Ramadān to earn greater reward then this is a good thing.

 

However, if someone’s lunar Zakāt year completes in Rajab or Sha’bān and he/she thinks, ‘Ramadān is arriving in one or two months time I will pay it in Ramadān’, then doing this is impermissible, because it is necessary to pay it immediately on the completion of the lunar year, and Allah knows best.

Zakāt is not connected with the noble month of Ramadān. It becomes necessary for a Muslim to pay Zakāh on the completion of the lunar year. This means that when you become Sāhib e Nisāb (possessor of the zakatable threshold of wealth) and then a lunar year passes over your wealth the payment of Zakāt becomes fard upon you regardless of which month that is. Delaying its payment is not permissible and is a sin. For example, someone becomes Sāhib e Nisāb on the 5th of Shawwāl al-Mukarram and he is still Sāhib e Nisāb the same date the following year then the payment of Zakāt is fard upon him. Therefore, it is fard upon him to extract his Zakāt at this time and the one who delays in doing so is a sinner. Likewise, if a person became Sāhib e Nisāb in Rajab or Ramadān then that is the month that will be in consideration.

 

However, there is no obstacle in extracting and paying Zakāt before that month like in the example of the one upon whom it is fard to pay Zakāh in Shawwāl al-Mukarram, if he wants to pay it in Ramadān, that is perfectly fine, furthermore the one who acts upon a fard in Ramadān is given 70 times the reward. For this reason before the completion of a person’s lunar Zakāt year if he/she pays it in Ramadān to earn greater reward then this is a good thing.

 

However, if someone’s lunar Zakāt year completes in Rajab or Sha’bān and he/she thinks, ‘Ramadān is arriving in one or two months time I will pay it in Ramadān’, then doing this is impermissible, because it is necessary to pay it immediately on the completion of the lunar year, and Allah knows best.