Permissibility of celebrating Mawlid Al-Nabiyy: Proofs & Evidences

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 (ﷺ) was born and fourth when Surah al-Fatiha was revealed [Ibn Kathir in Al Bidayah wan-Nihayah, Volume No. 2, Page No. 166]

Muslims rejoice in the birth of the Prophet (Peace and blessings be upon him) because Allah has told us to rejoice in His “Bounties and Mercies”.

This matter of the Mawlid shall be explained based on:

a) Qur’an and its sciences

b) Hadith literature

c) Sayings of eminent scholars and fuqaha

Proof No.1

Allah states in the Qur’an:

قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ

Allah states in the Quran at another place:

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ

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

Hence without any shadow of a doubt arrival of the Prophet (ﷺ) 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 explains 10:58 in his Tafsir:

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

Translation: ad-Dhahak narrated from Ibn Abbas that Bounty mentioned in this verse means Knowledge (i.e of Qur’an and Tawhid) whereas Mercy means Muhammad (ﷺ) [Ibn Jawzi Z’ad al Maseer fi Ilm at Tafsir, (4/40)]

Imam Abu Hayyan al Andalusi also says:

الفضل العلم والرحمة محمد صلى الله عليه وسلم

Translation: Bounty refers to Knowledge whereas Mercy refers to Muhammad (salallaho alaihi wasalam) [Tafsir Al-Bahr al Muheet, (5/171)]

Imam Jalal uddin Suyuti 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 That the Bounty of Allah means Knowledge, whereas Mercy means Muhammad (ﷺ) 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 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 and Ibn Asakir that Bountry refers to An-Nabi (Alaih Salatu Wassalam) [Al-Alusi in Ruh al Ma’ani (11/141)]

Proof No. 2

Allah states in the 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 )

Hadrat Abdullah Ibn Abbas explains “Allah is of infinite bounty” as:

(Allah is of infinite bounty) by bestowing Islam and prophethood upon Muhammad (ﷺ); and it is also said this: by bestowing Islam upon the believers; and by sending the Messenger and Scripture to His created beings. [Tanwir al Miqbas Min Tafsir Ibn Abbas]

Proof No. 3

Allah states in the Quran regarding Yahya (ﷺ):

وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَوَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا

Translation: So Peace on him the day he was born, the day that he died, and the day that he will be raised up to life (again)! [Surah al-Maryum, (19:15)]

Proof No. 4

Allah states in the 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 such as being 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 the Prophet (Peace be upon him) said: The Days of Allah are his “Blessings and Signs” [Tafsir Ruh ul Ma’ani under 14:5]

Proof from Ahadith

Proof No.1

Book 006, Number 2606 (Sahih Muslim):

Abu Qatada Ansari reported that Allah’s 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 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.

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 the birth of the 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 momin who rejoices on Mawlid, detailed explanation of this hadith shall be given in the last section of Verdicts from classical scholars.

Proof No.3

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

Ibn Abbas reported that 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 upon 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 then we Muslims have more right to venerate and rejoice on the day when the Prophet (ﷺ) was born, This is an accepted analogy as Ulama has derived this specific ruling from the hadith, which shall be mentioned in the last section with detail.

Hadrat Anas bin Malik narrates that Prophet (ﷺ) while mentioning his journey of Miraaj said: Jibril (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”.

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

Proof from righteous Ulama and Fuqaha

1. Imam Ibn Kathir – The scholar revered most highly by Salafis/Wahabis in Tafsir & History.

He says regarding Shah Malik al-Muzzafar regarding whom So-called Salafis spread deception by forging words of Ibn Kathir i.e. he was actually a Fasiq, cruel and Bida’a ruler (Naudhobillah) but in reality, Imam Ibn Kathir said this:

أحد الاجواد والسادات الكبراء والملوك الامجاد له آثار حسنة وقد عمر الجامع المظفري بسفح قاسيون وكان قدهم بسياقه الماء إليه من ماء بذيرة فمنعه المعظم من ذلك واعتل بأنه قد يمر على مقابر المسلمين بالسفوح وكان يعمل المولد الشريف في ربيع الاول ويحتفل به احتفالا هائلا وكان مع ذلك شهما شجاعا فاتكا بطلا عاقلا عالما عادلا رحمه الله وأكرم مثواه وقد صنف الشيخ أبو الخطاب ابن دحية له مجلدا في المولد النبوي سماه التنوير في مولد البشير النذير فأجازه على ذلك بألف دينار وقد طالت مدته في الملك في زمان الدولة الصلاحية وقد كان محاصر عكا وإلى هذه السنة محمودالسيرة والسريرة قال السبط حكى بعض من حضر سماط المظفر في بعض الموالد كان يمد في ذلك السماط خمسة آلاف راس مشوى وعشرة آلاف دجاجة ومائة ألف زبدية وثلاثين ألف صحن حلوى

Translation: He was a generous, mighty master, and glorious ruler, whose works were very good.He built Jamiya al Muzaffari near Qasiyun…يعمل المولد الشريف في ربيع الاول) with great celebration, Moreover, he was benevolent, brave, wise, a scholar, and a just person Sheikh Abul Khattab 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 that 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]

2. Imam Shahab-ud-din Abul Abbas al-Qastallani the author of the great Seerah book called Al-Muwahib al-Laduniya, said:

When it is said that the 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 (ﷺ)’s birth?

The Night of Prophet (ﷺ)’s birth is superior due to 3 reasons

First: He (ﷺ) arrived (in this world) on the Night of Mawlid whereas the Night of the decree was granted to him (afterwards), therefore the arrival of Prophet (ﷺ) is greater than what has been granted to him, night of Mawlid is higher in virtue.

Second: If Night of Decree is a vitreous night because Angels descend on it, then Night of Mawlid has the virtue of Prophet (ﷺ) being sent to the world. The Prophet (ﷺ) is superior to Angels, and therefore night of Mawlid becomes superior

Third: Due to the night of decree, the Ummah of Muhammad (ﷺ) was given imminence, whereas due to the 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 – in Al Muwahib al Laduniya Volume 1, Page No. 145, Also Imam Zarqani – in his Sharah of Al-Muwahib, Volume 1, Page Nos 255-256

Imam Qastallani 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]

3. Imam Jalal ud din Suyuti the Mujaddad (reviiver) of 9th century 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 the Prophet (ﷺ), and the signs that took place on his birth. Then dining 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 honouring the Prophet (ﷺ) and showing gratitude on his birth [As-Suyuti – 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 answers why celebrating birth supersedes the sorrow of the Prophet (ﷺ) passing away on the 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 the Prophet (ﷺ) is a great blessing for us and his death is very saddening for us, however Shariah has ordered us to rejoice and thank Allah for 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 the birth of our beloved Prophet (ﷺ) [Husn al-Maqsad fi Amal al-Mawlid Page No. 54-55] [As-Suyuti – in Al Hawi lil Fatawi, Volume 1, Page No. 298, Published by Maktaba al Asriya, Beirut, Lebanon]

4. 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, and gave the following written reply: As for the origin of the practice of commemorating the Prophet’s 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 a praiseworthy innovation, while if one 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] [Continued in Next Page No 64]

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,” 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 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 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 mercy to the world 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 on Monday as the day of his birthday and that of his prophethood. [Husn al-Maqsad fi Amal al-Mawlid Page No. 64-65]

7. Shah Wali Ullah Muhadith Dhelvi the great Imam of al-Hind mentions one of his all-time wonderful experiences:

I took part in a gathering of Mawlid inside Makkah where people were sending prayers and Salaams 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 , she seeing Nur, woman proposing to Abdullah RA on the sight of Nur on his forehead etc…) suddenly I saw Nur 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]

8. Shah Abdul Aziz Muhadith Dhelvi the author of a leading book written on the refutation of Rafidhis (i.e. Tohfa Athna Ashriyah) said:

The Barakah of Rabi ul Awwal is due to the birth of the Prophet (ﷺ) in this month, the more this Ummah sends prayers and Salaam and arranges for (sadaqa for the poor), the more will they be blessed [ Fatawa al Azizi 1:123]

9. Mullah Ali Qari the author of Sharh al Mishqaat and magnificent Hanafi scholar, said:

Allah said: There hath come unto you a messenger, (one) of yourselves (9:128), In this It is pointed towards honouring the time when the Prophet (ﷺ) arrived amongst us, therefore one should do dhikr (of Quran) to thank Allah. As for Samah and praying are 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]

10. The great Mufasir and Sufi, Hadrat Ismail Hiqqi said:

To celebrate Mawlid is amongst the great tributes to the Prophet (ﷺ), but the condition is that it should be clear of evil things. Imam Suyuti has said: It is Mustahab for us to be happy on birth of Prophet (salallaho alaihi wasalam) [Tafsir Ruh ul Bayan, Volume 9, Page No. 52]

11.The Poet of the East, Allama Muhammad Iqbal said:

Milad un Nabi (ﷺ) is among the sacred days for Muslims. According to my understanding, it is very crucial for the nourishment and treatment of human minds and hearts, Hence it is necessary for Muslims to keep in their sight the Aswa ur Rasul (ﷺ). In the following three ways, they can keep their emotions intact.

1. The first way is to send prayers and Salaam which is part and parcel of Muslim life, they try to find every possible time to send prayers. I have come to know about the Arab world that if 2 people get into a fight in the market then the third says loudly: Allahumma Sali Ala Sayyidna wa Barik Wassalim, hearing The fight stops immediately, this is the power that prayers hold therefore it is necessary to embed the thought in heart of the person on whom prayers is sent (i.e. Prophet ﷺ)

2. The second way deals with Gatherings i.e. Muslims should gather in great numbers and one person out of them (i.e. leader) who is fully versed regarding the Life and works of Pride to the worlds (i.e. Prophet ﷺ) should mention them in detail so that the devotion to follow the way of Prophet (ﷺ) awakens in hearts of Muslims, for this purpose we have also gathered today.

3. The third way is difficult but still it to be mentioned is very important. It is that Prophet (ﷺ) is remembered in such a way that our hearts (and ways) become Mazhar (signs) of different aspects of Nabuwah i.e. the feeling which was there about 1300 years ago due to the literal presence of Prophet (ﷺ), the same feeling arises in our hearts too. [Asaar e Iqbal, Pages. 306-307]

11. Maulana Abdul Hai Luckhnawi said:

An Umma which 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 and Sheikh Muhadith Haq Dhelvi [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 Dhikr of birth of Prophet (ﷺ), rather dhikr of his shoes, RATHER DHIKR OF URINE OF HIS DONKEY TO BE BIDAH OR HARAM [Al Muhannad, Page No. 60, Question No. 21]

12.The famous scholar of Ghair Muqalideen, Nawab Saddiq Hassan Khan Bhopali said:

What is wrong with it if we cannot do dhikr of Prophet (ﷺ)’s 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]

Note: No wonder our so-called Salafis have not even spared their own people in Takfir, The above fatwa is an open takfir upon all so-called Salafis who make sad faces on Mawlid and try to refute it (Note: It has been mentioned in the beginning that Shaytan cried loudly on birth of Prophet ﷺ)

13. Sheikh ul Islam Imam Ibn Hajr al Haytami writes:

The gatherings of Mawlid and Adhkaar which take place during our time, are mostly confined to good deeds, for example, in them, Sadaqat is given, Dhikr is done, Salams are sent upon the Prophet (ﷺ). [Imam al Haythami in Fatawa al Hadithiyyah, Page No. 202]