Dar-ul-Ifta Ahl-e-Sunnat

 Dar-ul-Ifta Ahl-e-Sunnat

If it is not proved from the blessed Sahabah رَضِیَ اللّٰهُ تَعَالٰی عَنْهُم to organise Mahfils [gatherings] of blessed Mawlid and celebrate the day of blessed birth, will it be impermissible to do so?

Question 1: What do the blessed ‘Ulama [Islamic scholars] and Muftis [Islamic jurists] state regarding the following matter: Some people say that neither the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم celebrated his blessed birth nor any of the Khulafa-e-Rashideen celebrated the blessed birth of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, so it is Bid’ah; and it is stated in a blessed Hadees that every Bid’ah is misguidance whose consequence is Hell. Please give us its satisfactory answer.

                                                               

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

Any act’s impermissibility is not based on the fact that it was not carried out by the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم or the blessed Sahabah, or not. Instead, it is based on the fact whether Allah عَزَّوَجَلَّ and His Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم have forbidden a particular act or not. If they have forbidden a particular act, it is impermissible and if they have not forbidden it, it is permissible; because it is also a rule of Fiqh [Islamic Jurisprudence]: “الاصل فی الاشیاء الاباحۃ”. 

Translation: The actual state of all the things is being Mubah [permissible]. It means that everything is Mubah and Halal [lawful]; however, if Shari’ah forbids something, it is forbidden, i.e. prohibition will be proved from forbiddance, not from [something] being new. This rule is proved from the Holy Quran, Sahih [authentic] Ahadees and sayings of Fuqaha [Islamic jurists]. Allah عَزَّوَجَلَّ has stated in the Holy Quran:

یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا تَسْــٴَـلُوْا عَنْ اَشْیَآءَ اِنْ تُبْدَ لَكُمْ تَسُؤْكُمْۚ-وَ اِنْ تَسْــٴَـلُوْا عَنْهَا حِیْنَ یُنَزَّلُ الْقُرْاٰنُ تُبْدَ لَكُمْؕ-عَفَا اللّٰهُ عَنْهَاؕ

O believers! Do not ask about (vain) matters which, if (the rulings about them) are disclosed to you, which may displease you, (i.e. you may practise what is not prohibited without asking its ruling). And if you ask about them while the Quran is being revealed, so they will be disclosed to you (i.e. they may be made unlawful because of your questioning). Allah has forgiven them (i.e. the matters not mentioned in the Quran are forgiven), (Part. 7, Surah Ma’idah, Ayah. 101)

Allamah Maulana Sayyid Muhammad Na’eemuddin Muradabadi رَحْمَةُ اللّٰهِ تَعَالٰی عَلَيْه has stated: It is proved from this Ayah that the matter which has not been forbidden by the Shari’ah is Mubah. It is stated in the Hadees narrated by Sayyiduna Salman رَضِىَ اللّٰهُ تَعَالٰی عَـنْهُ: Halal is what Allah عَزَّوَجَلَّ has made Halal in His Book and Haraam is what He عَزَّوَجَلَّ has made Haraam in His Book; and regarding what He عَزَّوَجَلَّ has done Sukoot [i.e. He عَزَّوَجَلَّ has mentioned nothing] has no restriction; so do not take on burden. (Khaza`in-ul-Irfan, pp. 224)

It is stated in a blessed Hadees:

‘‘الحلال ما احل اللّٰه فی کتابہ والحرام ما حرم اللّٰه فی کتابہ و ما سکت عنہ فھو مما عفٰی عنہ’’

Translation: Halal is what Allah عَزَّوَجَلَّ has made Halal in His Book and Haraam is what Allah عَزَّوَجَلَّ has made Haraam in His Book; and regarding what He عَزَّوَجَلَّ has done Sukoot [i.e. He عَزَّوَجَلَّ has mentioned nothing] has no restriction. (Tirmizi, vol. 3, pp. 280, Hadees 1732)

The forbiddance of organising religious gatherings and celebrating Eid-e-Meelad [blessed birth of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم] has not been mentioned in Quran, Hadees and sayings of Fuqaha, in fact anywhere in Shari’ah; therefore, celebrating the blessed birth of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم is permissible, and ‘Ulama have declared it to be permissible and Mustahsan [good act] since centuries.

Commentator of Bukhari, Imam Qastalani رَحْمَةُ اللّٰهِ تَعَالٰی عَلَيْه has stated: Since Rabi-ul-Awwal is the month of the blessed birth of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, all the Muslims have been organising Mahfils since forever in this month to celebrate Meelad. In its nights, they give Sadaqah [charity] and carry out good deeds profusely. They receive Divine mercy, especially by mentioning the Meelad of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم in these Mahfils. This blessing of Meelad Mahfil is proven that the year passes with peace and safety because of it. May Allah عَزَّوَجَلَّ bless that person with His favours who celebrates the blessed Meelad of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم as Eid and causes discomfort to such a person who has [spiritual] disease in his heart. (Al-Mawahib-ul-Ladunniyyah, vol. 1, pp. 27)

Shaykh Abdul Haq Muhaddis Dihlvi رَحْمَةُ اللّٰهِ تَعَالٰی عَلَيْه has stated: It has been a practice of the entire Islamic world since forever to organise the Meelad Mahfil in the month of the blessed birth of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. It is a special practice of the Muslims to give Sadaqah and express happiness in its nights; and, on this occasion, [it is a practice of the Muslims] to especially mention the happenings which took place at the blessed birth of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. (Ma sabata Bis Sunnah, pp. 102)

Imam Jamaluddeen al-Kattani (رَحْمَةُ اللّٰهِ تَعَالٰی عَلَيْه) has stated: The day of the Beloved Rasool’s blessed birth is extremely noble, blessed and honourable. The blessed personality of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم is a source of salvation for the obedient one. Whoever has expressed happiness at the blessed birth of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, he has saved himself from the Hell. Therefore, it is extremely appropriate to express happiness at such an occasion and spend as per Taufeeq [ability]. (Subul-ul-Huda, vol. 1, pp. 364)

Moreover, saying that “every new act is misguidance” is incorrect because there are basically two types of Bid’ah, i.e. “Bid’ah-Hasanah” and “Bid’ah-Sayyi`ah”. Bid’ah-Hasanah is that new act which is not contrary to any Sunnah such as Meelad Mahfils on the occasion of blessed Mawlid, Procession of blessed Mawlid [Juloos], yearly Qira’at Mahfils, Khatm-e-Bukhari Mahfils, etc. Bid’ah-Sayyi`ah is that Bid’ah which is contrary to any Sunnah or hindrance to any Sunnah such as delivering Friday and Eids Khutbah in any language other than Arabic.

In the explanation of this Hadees, Shaykh Abdul Haq Muhaddis Dihlvi رَحْمَةُ اللّٰهِ تَعَالٰی عَلَيْه has stated: We should know that whatever has evolved after [the apparent demise of] the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم is called Bid’ah. Then, whatever of it is in conformity with the laws, according to the rules of Sunnah and its Qiyas [analogical reasoning] has been made based on Quran and Sunnah, is called Bid’ah Hasanah; and whatever is contrary to these laws and rules is called Bid’ah-Dalaalah. The rule کل بدعۃ ضلالۃ is specific to this second type. (Ashi’a-ul-Lam’aat, vol. 1, pp. 422)

In fact, in a blessed Hadees, good news of Sawaab [reward] has been given to the one who innovates anything new and good.  It is stated in Muslim Sharif:

”مَنْ سَنَّ في الإسلامِ سنَّةً حَسَنَةً فَلَهُ أجْرُهَا، وَأجْرُ مَنْ عَمِلَ بِهَا بَعْدَهُ، مِنْ غَيرِ أنْ يَنْقُصَ مِنْ أُجُورهمْ شَيءٌ، وَمَنْ سَنَّ في الإسْلامِ سُنَّةً سَيِّئَةً كَانَ عَلَيهِ وِزْرُهَا، وَ وِزْرُ مَنْ عَمِلَ بِهَا مِنْ بَعْدِهِ، مِنْ غَيرِ أنْ يَنْقُصَ مِنْ أوْزَارِهمْ شَيءٌ‘‘

Translation: Whoever institutes a good practice in Islam will get Sawab for it and he will also get Sawab equal to [the Sawab of] all those who will do it subsequently, and there will be no deduction from their Sawab. And he who institutes a bad practice in Islam will get sin for it and he will also get sin equal to [the sin of] all those who do it subsequently, and there will be no deduction from their sin as well. (Muslim, pp. 394, Hadees 1017)

Celebrating the blessed birth of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم is also a good act which is not contrary to any Sunnah; in fact it is totally in accordance with the laws of Quran and Sunnah. The Holy Quran has commanded us to express happiness at Divine blessing.

Allah عَزَّوَجَلَّ has stated: 

 قُلْ بِفَضْلِ اللّٰهِ وَ بِرَحْمَتِهٖ فَبِذٰلِكَ فَلْیَفْرَحُوْاؕ

Say you (O Beloved), ‘Only Allah’s Bounty and His Mercy; and only upon it they should rejoice.’ (Part. 11, Surah Yunus, Ayah. 58)

He عَزَّوَجَلَّ has also stated

:  وَ اَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ۠

And publicize well the bounty of your Lord. (Part. 30, Surah Duha, Ayah. 11)

The Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم would himself celebrate his day of Meelad by observing Sawm [fast]. He صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم would observe Sawm every Monday. When he  صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم was asked its reason, he صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم responded: ‘I was born on the same day and Wahyi was sent to me on the same day.’ (Muslim, pp. 455, Hadees 2750)

In short, it is a great privilege to celebrate happiness while staying within the Shar’i limits, express happiness through various permissible ways, and remember those happy and blessed moments in which the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم came in this world, while doing the Zikr of Rasoolullah صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم after organising the Meelad Mehfils. For further details, study the books of Ulama of Ahl-e-Sunnat.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Is 8 Rabi-ul Awwal, the date of birth written in Fatawa Razawiyyah?

Question 2: What do the blessed ‘Ulama and Muftis state regarding the following matter: Some people have published a sticker, giving the reference of A’la Hadrat Imam-e-Ahl-e-Sunnat Imam Ahmad Raza Khan رَحْمَةُ اللّٰهِ تَعَالٰی عَلَيْه, in which it is mentioned that A’la Hadrat has written in his booklet Nutq-ul-Hilal, Fatawa Razawiyyah, volume 26 that the [date of] blessed birth of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم is 8 Rabi-ul-Awwal and [date of] his blessed demise is 12 Rabi-ul-Awwal. Is it really the opinion of A’la Hadrat Imam-e-Ahl-e-Sunnat Imam Ahmad Raza Khan رَحْمَةُ اللّٰهِ تَعَالٰی عَلَيْه that the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم was born on 8 Rabi-ul-Awwal?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

The research of A’la Hadrat, Imam-e-Ahl-e-Sunnat, Mujaddid-e-Deen-o-Millat, Shah Imam Ahmad Raza Khan رَحْمَةُ اللّٰهِ تَعَالٰی عَلَيْه is the same that the blessed birth of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم should be celebrated on 12 Rabi-ul-Awwal.

It is stated on page 411 of Fatawa Razawiyyah, volume 26: There are various opinions regarding it (i.e. date of birth). There are 7 opinions, [i.e.] 2, 8, 10, 12, 17, 18 and 22 but the most famous, practised and authentic is 12. In Makkah Mukarramah, the blessed house where the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم was born is visited always on the same date

کما فی المواھب والمدارج (as mentioned in Mawahib-ul-Ladunniyyah and Madarij-un-Nubuwwah), and the blessed Meelad Majlis is organised on the same date especially in this holy house.

It is stated on page 427 of Fatawa Razawiyyah, volume 26: ‘In the blessed Shari’ah, being famous amongst Jamhoor [most Ulama] has great significance (i.e. the opinion held by most Ulama is itself a great proof) and 12 Rabi-ul-Awwal is famous amongst the Jamhoor [most Ulama], and according to astronomy, the date of blessed birth is 8 Rabi-ul-Awwal.’ He has further stated: ‘The common practice of the Muslims of Haramayn Sharifayn, Egypt, Syria, [other] Islamic countries and Hindustan is [to celebrate the blessed birth] on 12; one should act accordingly…

When a researcher of his era writes on any matter, he also mentions the opinions and sayings of different people regarding that matter. At this point, Imam-e-Ahl-e-Sunnat, A’la Hadrat, Imam Ahmad Raza Khan رَحْمَةُ اللّٰهِ تَعَالٰی عَلَيْه has adopted the same style and mentioned the opinions of various people as well; and he also mentioned the opinion of astronomers that all of them declare 8 Rabi-ul-Awwal to be the day of the blessed birth.

It is unfair and a wrong practice to make propaganda by quoting only one part of the text and neglect the fact that Imam-e-Ahl-e-Sunnat رَحْمَةُ اللّٰهِ تَعَالٰی عَلَيْه has declared which date to be the opinion of Jamhoor [most Ulama] and he has given emphasis on which date to celebrate the blessed birth of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. In his poetry, Imam-e-Ahl-e-Sunnat رَحْمَةُ اللّٰهِ تَعَالٰی عَلَيْه has himself mentioned the 12th date as being the moments of happiness. Moreover, the brother of A’la Hadrat has written a complete Kalaam having ‘Barhween tareekh’ as Qaafiyah [rhyme]; he passed away in the lifetime of Imam-e-Ahl-e-Sunnat, and Imam-e-Ahl-e-Sunnat kept emphatically advising to recite his Kalaam. After all this, it is greatly unfair to say and portray that celebrating the blessed birth of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم on 12 Rabi-ul-Awwal is contrary to Imam-e-Ahl-e-Sunnat’s opinion.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم