#bidaat

The Shar`ee status of customary Meelaad celebrations

Q: Can a gathering be organised to commemorate the birth of Nabi ﷺ ? A: Discussing any aspect pertaining to the blessed life of Nabi ﷺ , whether it is his noble birth, his breastfeeding, his weaning, his infancy, his youth or old age, the animal whose milk he drank, the camel he rode, the weapons he used for jihaad etc., is a means of one’s success and good fortune. Those who study or teach Hadeeth are also included in this category, as well as those who are engaged in any work related to Ahaadeeth. Each one of these is referred to as Meelaad.

However, it should be borne in mind that the present customary practice of Meelaad, wherein a special gathering is held to discuss the blessed birth and life of Nabi ﷺ , was not conducted by Nabi ﷺ  himself nor by Hadhrat Abu Bakr, Umar, Uthman, Abdullah bin Mas`ood or Abdullah bin Zubair . In short, none of the Sahaabah held such gatherings. Thereafter, we observe that none of the taabi`een conducted such programmes either, whether it was Hasan Basri, Muhammad bin Sireen or Mak-hool Shaami رحمهم الله . Succeeding them were the A’immah-e-Mujtahideen, like Imaam Abu Hanifah, Imaam Maalik, Imaam Shaafi`ee, Imaam Ahmad bin Hambal رحمهم الله and neither of them as well conducted such programmes. In fact, even the mashaayikh of the four silsilahs of Tasawwuf did not organise such gatherings.

The very first person to initiate such a programme was the ruler of Irabl whose name was Zafar or Muzaffar. He had organised it with great pomp and show. Lavish arrangements were even made for the lighting and fragrance. This incident had taken place in the year 601 A.H. or 602 A.H.; meaning that for six hundred years, this practice was unheard of and was non-existent. Allamah Ibnul Haaj has severely criticised such a practice in his book, ‘Al-Madkhal’ wherein he dedicated twenty-three pages to elucidate the ills and harms of such gatherings

What happens in a Meelaad celebration?

Q. What happens in a Meelaad programme? A. (1) Fabricated narrations are reported. Reporting such narrations is haraam unless one intends refuting them. (2) They sing in chorus and many a times a drum is beaten, music is sung, and musical instruments are used. (3) People in the neighbourhood, not participating, have difficulty in falling asleep (due to the excessive noise). (4) The participants are engrossed in the programme to such an extent that it goes on into the early hours of the morning. They then return home to sleep, invariably missing their Fajr Salaah.

Therefore, on account of these evils prevalent in the present customary Meelaad programmes, it will be prohibited. Nevertheless, in whichever manner one wishes to discuss and speak about the nobility of Nabi ﷺ , one will be allowed to do so. A Bukhaari Shareef lesson is also regarded as such a gathering. What I have mentioned regarding the evils of such programmes is just anobservation from one angle.

Furthermore, in the Meelaad programme, they practise Qiyaam (stand up when reading/singing the praise of Nabi ﷺ ). Many people believe that Nabi ﷺ is born precisely at that time. In some places, a woman sits behind a curtain with a child in her lap. When mention is made about the mubaarak birth of Nabi ﷺ she pinches the child causing it to cry. Upon hearing the child’s sobbing, the audience stand and begin singing ‘Ya Nabi Salaam `alaika, Ya Habeeb Salaam `alaika’.

In some places, a child is placed in a cradle and people begin reciting Durood on the child. In other places, pieces of cloth are stained with blood and are hung up as is witnessed at the time of childbirth. These are just some of the evil practices that are found in Meelaad celebrations. If these very same actions were done regarding one’s own father, will anybody ever tolerate it? How could this then be done with respect to Nabi ﷺ ?

Many people also believe that the rooh (soul) of Nabi ﷺ presents itself at the Meelaad celebrations. The appearing of the rooh could either be proven by a Hadeeth or by someone seeing the rooh. As of yet, nobody has provided such a Hadeeth wherein Nabi ﷺ has stated that he visits such places where Meelaad is celebrated. As far as  seeing the rooh is concerned, this is inconclusive; it cannot be verified nor is it definite. The correct approach would be to study and inspect the manner in which the Sahaabah conducted themselves before Nabi ﷺ during his earthly life. Did they stand up when they saw Nabi ﷺ ? In this regard, three Ahaadeeth are reported in Mishkaat Shareef. In the first Hadeeth, Hadhrat Abu Umaamah reported that once Nabi ﷺ came متكئا على عصا (leaning on a stick). On seeing him, we stood up out of respect. However, Nabi ﷺ prevented us from doing so. When Nabi ﷺ forbade the Sahaabah from standing up before him during his lifetime, do you think he will ever be pleased if someone stands up, out of respect, for him after so many centuries?

In the second Hadeeth, Hadhrat Anas says:

لم يكن شخص أحب إليهم من النبي وكانوا إذا رأوه لا يقومون لما يعلمون من كراهته ذلك

There wasn’t anybody more beloved to the Sahaabah than Nabi ﷺ . However, when they would see him they would not stand up for they knew his dislike for this. Thus, how can it ever be appropriate for any person to do something which Nabi ﷺ himself disliked, albeit it may be done on account of one’s intense love?

Nabi ﷺ has mentioned, “I was born on a Monday.” Isn’t this also speaking about the birth of Nabi ﷺ ? However, Nabi ﷺ did not stand and utter this statement, nor did the Sahaabah stand up when narrating this Hadeeth. Even the muhadditheen did not stand when reporting this Hadeeth. When this Hadeeth is read in the Bukhaari Shareef lesson, neither does the ustaaz nor the student stand. Those who support the Meelaad gatherings do not even stand themselves upon reading or hearing this Hadeeth.

The third Hadeeth is a narration of Hadhrat Mu`aawiyah who reports that Nabi ﷺ said, “Whoever desires that people stand up to him should prepare his abode in Jahannum.”