QUESTIONS
IS MEELAD UN NABI A BID'AH?
The objection that Meelad un Nabi is a Bida'h - an innovation, is a non starter
as it has been proven above that the commemoration of Meelad has been a
practice of Allah, angels, Prophets, the Holy Prophet (sallalahu alaihi
wasallam) himself, as well as sahaaba and the pious leaders of the ummah. Clear
Quranic verses proving beyond a shadow of doubt have also been quoted. The
concept of Bida'h itself is a very great subject as there are many types of
Bida'h- amongst them Bida'h-e-Hasana as well as Bida'h-e- Sayyiah (Good and
evil innovations). The Holy prophet has stated Every innovation is misguidance
and every misguidance is from the fire. The Holy Prophet (sallalahu alaihi
wasallam) has also stated: Whosoever establishes a good practice he receives
the reward thereof and the reward for those who act upon it; and whosoever
establishes an evil act he receives the punishment thereof and the punishment
of those who act upon it. (Mishkaat- Chapter on Knowledge)
If the objection is to the current form that the observance of Meelad un Nabi
takes, and is thus regarded as an evil bida'h, then there are many other bida'h
which came about after the era of the tabi' taabioon as well, which given the
requirements of the era were necessary. Eg:
The collection, compilation, classification of Ahaadith, is a bida'h which
originated after the era of Sahaaba, taabioon and tabe' taabioon
(Quroon-e-thalaatah). The current form of Ahaadith is also an innovation
(Bida'h). Books of Ahaadith, Principles of Ahaadith, Principles of
Jurisprudence, the four schools of Fiqh are all bida'h and innovations which
originated two centuries or more later.
One would have to then call these entire bida'h evil as well. This would also
then be contravening the Quranic verse of This day I have perfected your
religion for you, completed my favour upon you, and have chosen Islam as your
religion. (S.5V.3). This however is not the case. The efforts made by the ulema
were born out of a great need for clarification and classification. Hence,
subjects and practices which were to be found in the era of the Holy Prophet
(sallalahu alaihi wasallam)-but were realities without a name and form-were
formalised and classified so that essential aspects of deen may not be lost or
omitted, these practices may remain, and their value and significance not
overlooked in history. Like the examples quoted above, there are many other
bida'h which are good innovations from which the ummah has benefited greatly.
IT IS STATED THAT TO INVITE PEOPLE FOR MEELAD IS HARAAM. IS IT TRUE?
The objection that to invite people for Meelad un Nabi is haraam is a rather
ludicrous one. If invitations to Walima, Nikah, Graduation jalsas, Aqeeqah etc.
are all permissible, then to invite people to observe and pay respects to the
Holy Prophet (sallalahu alaihi wasallam)-respect and honour of whom is an
important Fard - is also permissible.
IS IT SHIRK TO CELEBRATE AN IMPORTANT EVENT AND TO FIX A DATE FOR THIS PURPOSE?
The objection that to celebrate and to fix a date for Meelad un Nabi is shirk
displays great ignorance. To celebrate an important day is sunnah and to fix a
date is masnoon. Just to quote one example from Mishkaat-Chapter on Fasting:
The Holy Prophet was asked concerning the fast of Monday, so he replied that it
was the day of his birth and the day the first revelation descended.
We can conclude from this that the fast of Monday is sunnah due to the birth of
the Holy Prophet. We understand three things from this: To celebrate an
important event is sunnah, to fix a day is sunnah, to celebrate the birth of
the Holy Prophet (sallalahu alaihi wasallam) and to indulge in ibaadah on that
day is sunnah. This ibaadah can take the form of physical ibaadah such as
nawaafil, or material ibaadah such as charity, feeding of the poor etc.
MANY HARAAM ACTIONS ARE PERFORMED SUCH AS SEEKING THE HELP OF OTHER THAN ALLAH,
AS WELL AS THE INTER MINGLING OF SEXES ETC? HOW CAN THIS BE PERMISSIBLE?
The objection that help is sought from gairullah-(other than Allah) is a topic,
which has been argued and debated, in great detail. Sufficeth to say that to
seek the help of the beloveds of Allah and to ask them to make dua for one is
permissible when a person's belief is that the real provider is Allah. This
action of asking the beloveds of Allah to make dua on one's behalf is proven
from numerous Quranic verses, statements of the Holy Prophet (sallalahu alaihi
wasallam) and opinions of great ulema. Of course, if there is open
intermingling of sexes etc. these actions should be prohibited
extracted from Al azhar
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