The Shariah Status of Eid Milad-un-Nabi ﷺ
Hafiz ur-Rahman Qadri Barelvi Sahib made great efforts to establish Milad-un-Nabi ﷺ in the customary manner, but unfortunately, he could not present a single argument in support of his position. If there is no evidence, then from where would he present it? Exerting effort without evidence is futile.
The Position of Ahlus Sunnah and Ahl-e-Hadith on Milad-un-Nabi ﷺ
Our stance is that as Allah Almighty has stated in the Holy Quran:
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرِ
Indeed, in the Messenger of Allah you have a good example for whoever hopes in Allah and the Last Day.
In the light of this noble verse, we can say that in all matters of religion, only the Messenger of Allah, peace be upon him, is worthy of being followed, and no one has the right or authority to add to or alter what the Prophet, peace be upon him, has taught or demonstrated. Just as Allah’s essence is unique and without partner, and associating anyone with His essence or attributes is a grave sin, no matter how great a being they may be, similarly, making additions or alterations to what the Messenger of Allah, peace be upon him, has conveyed regarding religion, inventing things on one’s own and calling them religion and worthy of reward is an innovation (bid’ah). Any act contrary to the Sunnah of the Prophet, peace be upon him, and the way of the righteous companions will not be accepted in religion. Because the Prophet, peace be upon him, said: Hold firmly to my Sunnah and the Sunnah of the rightly guided caliphs after me.
Honorable gentlemen, innovation (bid’ah) is a dangerous act, and there are clear instructions from the Messenger of Allah, peace be upon him, about the bad end of the innovator:
عن عائشة: أن رسول الله قال: من عمل عملا ليس عليه أمرنا فهو رد
Umm al-Mu’minin Hazrat Aisha, may Allah be pleased with her, said that the Messenger of Allah, peace be upon him, said: Whoever introduces into the religion a matter that is not part of it, it will be rejected.
The definition of innovation (bid’ah) was given by the Messenger of Allah, peace be upon him, himself:
فان خير الحديث كتاب الله وخير الهدى هدى محمد وشرالامور محدثاتها وكل بدعة ضلالة
The best speech is the Book of Allah, the best guidance is the guidance of Muhammad, peace be upon him, and the worst matter is an innovation in the religion, and every innovation is misguidance.
In Sunan an-Nasa’i, the condemnation of innovation is mentioned in these words: The Messenger of Allah, peace be upon him, said:
ان اصدق الحديث كتاب الله واحسن الهدى هدى محمد وشر الأمور محدثاتها وكل محدثة بدعة وكل بدعة ضلالة وكل ضلالة فى النار
The best of affairs are the Book of Allah and the Sunnah of the Messenger, and the worst affairs are those newly invented. In this statement, both paths are clear before us. The best path is the Book of Allah and the Sunnah of the Messenger of Allah, peace be upon him. The worst path is that which is other than these, and that is innovation, and innovation is misguidance whose end is Hellfire.
Hazrat Arabadh bin Sariyah, may Allah be pleased with him, said that the Messenger of Allah, peace be upon him, said: Avoid newly invented matters in religion, for every innovation is misguidance.
Sayyiduna Abdullah bin Umar, may Allah be pleased with him, said:
كل بدعة ضلالة وان راها الناس حسنة
All innovations are misguidance, even if they appear good to people.
Some people, when forbidden from an innovation, respond by saying: Although the act is not proven from the Quran and Hadith, what harm is there in it? Those brothers who say this should definitely reflect on the following verses of the Quran:
قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا أُولَئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا ذَلِكَ جَزَاؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا وَاتَّخَذُوا آيَاتِي وَرُسُلِي هُزُوًا
Say, “Shall We inform you of the greatest losers in respect of (their) deeds? Those whose effort is lost in worldly life, while they think that they are doing well in work. Those are the ones who disbelieved in the verses of their Lord and in (their) meeting Him; so their deeds have become worthless; and We will not assign to them on the Day of Resurrection any weight.”
A detailed discussion on innovation will come in its place. انشاء الله
The definition of innovation, in the light of the instructions of the Messenger of Allah, peace be upon him, can be summarized as follows: Adding something new to the religion is called innovation. More specifically, it is adding an act to the religion for which there is no proof from the Messenger of Allah, peace be upon him, or the companions, may Allah be pleased with them, while the doer considers it a cause of reward and salvation. A characteristic of innovation is that it does not remain static but continues to increase and its forms keep changing day by day. For example, initially only lighting lamps on graves was done, then the custom of covering some shrines with cloths began, then an addition was made by instituting the ritual of washing graves properly, after that the custom of dhamaal (ritual dancing) and singing started in the form of fairs, and who knows what further additions followed.
Regarding the birth of the Prophet, peace be upon him, on the blessed day of his birth, countless customs have been established under the name of Milad (Mawlid), none of which have any proof from the Prophet, peace be upon him, nor from his companions, may Allah be pleased with them, nor from the Ahl al-Bayt or the pious predecessors. No religion in the world denies the birth of the Prophet, peace be upon him—not the Jews, Christians, Hindus, nor Sikhs, and even those disbelievers who deny the existence of Allah acknowledge his birth. The Milad belongs to everyone; mine too, yours too, everyone’s. Everyone is born, but life happens once; no one is born repeatedly every year. In short, no one can deny the birth of the Prophet, peace be upon him, except a group who deny the Milad because they consider the Prophet not a human but a light (nuri), and a light has no birth; birth is for humans.
In our view, love and reverence for the Master of the Worlds, peace be upon him, is true faith. Mentioning every aspect of his blessed life from birth to death is a cause of the mercy of the Lord of the Worlds descending. His mention is not confined to time or place; listening to the pure biography at every moment and every time is the greatest blessing. But to take out a procession on the 12th of Rabi’ al-Awwal to celebrate Eid Milad-un-Nabi, to dance bhangra, to sing qawwalis, is it proven from the best of generations?
If it is proven, then it is accepted without objection. The reality is that in the 23 years of prophethood, the 60 years of caliphate, nearly 110 years of the companions, and about 220 years of the Tabi‘in, this did not exist anywhere. The love that the companions, may Allah be pleased with them, and the Tabi‘in, may Allah have mercy on them, had for the Master of the Universe, peace be upon him, is unmatched in the world. Despite such immense reverence and respect, no one thought of this Eid Milad-un-Nabi celebration nor considered it a cause of reward. What was not religion then cannot become religion now, even though the cause existed then as well.
The Messenger of Allah, peace be upon him, said:
You are obliged to adhere to my Sunnah and the Sunnah of my rightly guided caliphs.
A poet has beautifully said:
The diamond’s heart can be cut by a petal of a flower,
Harsh words have no effect on a foolish man.
When some people saw the strong arguments from Quran and Hadith against innovation, they became helpless and to avoid the bad end of innovation, they took the pretext of “good innovation” (bid’ah hasanah) and spread innovations so much and worked so hard to propagate them that as a result, a group emerged among Muslims who developed such interest and love for innovation that it exceeds even the obligatory, Sunnah, rights of Allah or rights of the servants. We see countless customs which have no origin in the time of the Messenger of Allah, peace be upon him, or the companions, may Allah be pleased with them, have today become part of religion. They are nowhere to be found in the best of generations. Before discussing the illegitimacy of these things, it is necessary to refute some misconceptions that the innovators present to those who follow the Sunnah.
Fallacy Number: 1
It is said that if every new thing is innovation (bid’ah), then motorcycles, scooters, trains, buses, cars, airplanes—these things were also not present during the time of the Prophet Muhammad ﷺ and the era of the Companions (may Allah be pleased with them). If all these things are innovations (bid’ah), then why are they used?
Answer:
At first glance, this matter seems very weighty, but the person who knows the correct definition of innovation (bid’ah) and can recognize it will never fall into this misconception. This misconception is propagated by those who are either unfamiliar with the definition of innovation or deliberately want to deceive people. Because we have already clarified at the beginning that innovation is called that thing which is introduced into religion as a new matter with the intention and consideration of reward and merit, and the words of the Messenger of Allah are very clear. That is, whoever introduces something new in our religious matters, not in worldly matters. Now, there is no person in the world who considers boarding an airplane as a source of reward or sitting in a train as a means of entering Paradise, or considers other modes of transportation as a means of salvation.
Second Answer
It is that Allah Almighty Himself has mentioned these vehicles in the Holy Quran:
وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً وَيَخْلُقُ مَا لَا تَعْلَمُونَ
And [He created] horses, mules, and donkeys for you to ride and as adornment. And He creates that which you do not know.
In this blessed verse, by saying وَيَخْلُقُ مَا لَا تَعْلَمُونَ, the vehicles until the Day of Judgment have been mentioned. Therefore, deriving proof of innovation from these things is a result of lack of reflection; it is a false illusion like a drowning person clutching at a straw.
Fallacy Number: 2
The misconception given by the Barelvi people is of an international nature, and some people who strictly follow the Sunnah also fall prey to it and become mentally disturbed after hearing such things. They say, “Sir, the work we are doing is a good deed, a good act, so what is wrong in doing it? Surely, it is not proven from the Prophet Muhammad or the Companions , but there is no evil or defect in it, so why do you stop us from it?”
Answer:
There is no doubt that there is no harm in doing good deeds. There is also no doubt that good deeds are commendable whenever and wherever they are done. There is no doubt that those who prevent good deeds are disobedient and sinful. But the question arises: what exactly is good? Who will tell which deeds are rewarded and which are sinful?
Then who will decide the method of doing good deeds, the means of earning reward, and its limits and restrictions? If everyone defines good deeds and their methods according to their own understanding, then religion will become a joke. The purpose of the Prophets’ missions will be lost. Only the Prophet Muhammad, peace be upon him, can determine the correct way of doing good deeds and their limits. This authority cannot be given to everyone.
Many incidents occurred during the time of the Prophet Muhammad, peace be upon him, and his companions, in which some people performed good deeds involving the remembrance of Allah and worship, but they were stopped and told that this method of worship was not proven from the Prophet Muhammad, peace be upon him. They immediately stopped. Here are some examples.
It is narrated from Hazrat Anas, may Allah be pleased with him, that three men came to the wives of the Prophet, peace be upon him, and asked about the worship of the Prophet. They were informed, but they considered it insufficient and said, “What relation do we have with our Prophet? He is forgiven.” One man said, “I will pray all night long.” The second said, “I will fast all day and never break my fast.” The third said, “I will stay away from women and never marry.” They came to the Prophet, peace be upon him, and he said, “You have said such things. Beware! By Allah, I fear Allah regarding you. But I fast and break my fast, I pray and sleep, and I marry women. Whoever turns away from my way is not from me.”
Consider! Were the deeds intended by these three companions good or bad? Was there any harm in their sincere intention to pray and fast? Were these evil and sinful deeds or good deeds? Then why did the Prophet, peace be upon him, forbid them?
Similarly, to explain this, I often say that the obligatory rak‘ahs of Maghrib prayer are three. If someone prays four, it would be correct because there is no harm in it; rather, one would gain the reward of an extra rak‘ah. But it is said, “No, this is wrong.” Then I ask, “What is the mistake?” The answer is, “The Prophet, peace be upon him, did not pray like this.” Then I say, “This is exactly what we say: the deed should be done exactly as the Prophet, peace be upon him, did it. Adding or subtracting or inventing a method on one’s own is wrong.”
Similarly, a summary of a narration from Sayyiduna Abdullah bin Mas‘ud, may Allah be pleased with him, is that there was a group in the mosque engaged in remembrance. One person said, “Recite الله اكبر one hundred times.” The circle members said Takbir one hundred times on pebbles. Then he said, “Recite لا اله الا الله one hundred times.” They recited Tahleel one hundred times. Then he said, “Recite سبحان الله one hundred times.” They recited Tasbih one hundred times on pebbles. Seeing this, Abdullah bin Mas‘ud, may Allah be pleased with him, said, “You count your sins on these pebbles, but I guarantee your good deeds will not be lost. How strange you are, O Ummah of Muhammad, peace be upon him! Have you fallen into destruction so soon? The companions of the Prophet, peace be upon him, are still among you in abundance, his clothes are not yet worn out, and his utensils are not yet broken.”
Then he said, “You open the door to innovation and misguidance in these matters.”
Were those people sitting in the mosque engaged in remembrance doing anything wrong that Abdullah bin Mas‘ud, may Allah be pleased with him, rebuked them? What harm was there in doing this? Were they insulting anyone? If inventing one’s own method of worship was permissible, Ibn Mas‘ud would not have stopped them.
In fact, they were doing good deeds according to their own understanding, but this was not the way of the Messenger of Allah, peace be upon him. Another narration states that a man sneezed beside Hazrat Ibn Umar, may Allah be pleased with him, and said: الحمد الله والسلام على رسول الله. Ibn Umar, may Allah be pleased with him, said, “I also agree with الحمد لله والسلام على رسول الله, but the Messenger of Allah, peace be upon him, did not teach us this. We were taught to say الحمد الله على كل حال on such occasions.”
If that man had sent salutations upon the Prophet, peace be upon him, at that moment, what sin would he have committed? Why did Ibn Umar, may Allah be pleased with him, object, saying the deed was correct but the method was not proven from the Messenger of Allah, peace be upon him?
Fallacy Number: 3
If celebrating Eid Milad-un-Nabi is not a proof, then why is it prohibited? Please respond with the Quran and Hadith.
Answer:
This is a question like asking about the death of a person who was never born. The real point is that there is evidence for the existence of something, and there is no evidence for its non-existence. If no one ever did a certain act in front of the Prophet Muhammad ﷺ, then how could he have prohibited it? Yes, if someone had done that act during the blessed life of the Prophet ﷺ and he did not prohibit it, then that act would be considered Sunnah, and whoever denies it would be called a denier of Sunnah. Innovation (Bid’ah) is indeed that which has neither prohibition nor proof.
If we demand proof of prohibition for everything, then many doors of innovations will open. For example, the Fajr prayer is two rak’ahs; if someone prays four, then tell me where is the prohibition? The Shia community strike with knives in the month of Muharram; where did the Prophet Muhammad ﷺ prohibit striking with knives? The Shia say اشهد ان عليا ولي الله in their Adhan, but you do not say these words in your Adhan; provide proof of prohibition that the Prophet Muhammad ﷺ forbade these words.
You people do not say the Tahajjud Adhan; provide proof of its prohibition. You do not say Adhan and Takbir in the funeral prayer; present proof of its prohibition. In prayer, two prostrations are made in one rak’ah; if someone makes three, where is the prohibition? You do not say Adhan and Takbir for Eid prayer; provide proof of its prohibition. You do not recite Qunoot in the morning prayer; provide proof of its prohibition.
Honorable gentlemen, thousands of such questions can be presented, but to explain, I will suffice with these few. Now it is certainly clear that the proof is not for prohibition but for affirmation. However, overall, there are many hadiths prohibiting innovations. The Prophet Muhammad ﷺ said:
من احدث فى أمرنا هذا ما ليس منه فهورد
Whoever does an act that is not according to our method, that act is rejected.
The words of Sahih Muslim are:
من عمل عملا ليس عليه امرنا فهورد
Whoever does an act that is not according to our method, that act is rejected. Therefore, these hadiths prohibit any addition to the religion. The believers should neither reduce nor add to the perfect Shariah brought by the Prophet Muhammad ﷺ and should try to act according to the Quran and Sunnah. In this lies the success of both worlds. May Allah grant the ability to act upon it. آمين
Fallacy Number: 4
Some Barelvi individuals also question that the diacritical marks (Harakat) on the Quran were not present during the time of the Prophet Muhammad ﷺ; they were introduced by Hajjaj bin Yusuf, so is this also an innovation (Bid’ah)?
Answer:
I say that during the time of Hajjaj, many Companions (may Allah be pleased with them) were still alive. If this act was an innovation, the Companions would certainly have objected. However, none of the Companions or the Followers (Tabi’in) objected, which indicates that this was a matter of consensus (Ijma’). This itself is proof and evidence.
Second Answer:
Declaring diacritics (i‘rāb) as an innovation is sheer ignorance. The Prophet Muhammad (peace be upon him) himself read the Qur’an with diacritics, and the Bedouins also read it because no Arabic text can be read without diacritics. Al-Hajjaj added the diacritics that the Prophet (peace be upon him) used to read.
Therefore, the Prophet (peace be upon him) himself read with diacritics; how can this be considered an innovation? These were some misconceptions especially popular among the Barelvi masses, which they present as evidence for their stance. But you have seen that none of these misconceptions serve as proof for their position. The real fact is that there is severe disagreement about the date of the Prophet’s (peace be upon him) birth. For example, Maulana Amiruddin wrote in Seerat Tayyiba that the Prophet (peace be upon him) was born on the 5th of Rabi‘ al-Awwal.
Hafiz Ibn Qayyim (may Allah have mercy on him) wrote that the majority opinion is that the Prophet was born on the 8th of Rabi‘ al-Awwal.
Most biographers of the subcontinent have declared the 9th of Rabi‘ al-Awwal as the birth date. Qazi Suleiman Mansoorpuri (may Allah have mercy on him) states that our Prophet was born on Monday, the 9th of Rabi‘ al-Awwal in spring.
Syed Akbar Shah Najibabadi says that on Monday, the 9th of Rabi‘ al-Awwal 571 CE, before dawn, the Prophet (peace be upon him) was born.
Shah Ma‘inuddin Ahmad Nadwi (may Allah have mercy on him) states that a few months after the death of Abdullah, in the spring season on 9th Rabi‘ al-Awwal 571 CE, a son was born to Abdullah’s household. The old and wounded Abdul Muttalib came upon hearing the news of his grandson’s birth and took the newborn to the Ka‘bah and prayed for him.
Chaudhry Afzal Haq wrote in his book Mahboob-e-Khuda that the Prophet was born on the 9th of Rabi‘ al-Awwal.
Hafiz ur-Rahman Suha Rawi has fixed the birth date as the 9th of Rabi‘ al-Awwal in Qasas al-Qur’an volume.
Ibn Sa‘d (may Allah have mercy on him) states that ten nights of Rabi‘ al-Awwal had passed when the Prophet (peace be upon him) was born on a Monday.
Mahmood Ahmad Rizvi Barelvi states that the birth occurred 55 days after the Year of the Elephant, on 12th Rabi‘ al-Awwal, corresponding to 20th April 571 CE.
Peer Karam Shah Bihrawi writes that the Prophet (peace be upon him) was born on 12th Rabi‘ al-Awwal.
According to the Shia, the Prophet’s birth date is the 17th of Rabi‘ al-Awwal. Najm al-Hasan Kararwi mentions in his book Choudah Sitare on pages 28-29 that the birth date is the 9th of Rabi‘ al-Awwal.
Similarly, Masood Raza Khaki wrote in the article “Choudah Masumeen” that according to the scholars of Ja‘fari jurisprudence, the fixed birth date is the 17th of Rabi‘ al-Awwal.
According to Peer Abdul Qadir Jilani (may Allah have mercy on him), the birth date is the 10th of Muharram.
Those who perform wazaif (spiritual recitations) in the name of Peer Sahib and eat the sweet pudding made in his name should believe Peer Sahib and hold the Eid Milad-un-Nabi procession on the 10th of Muharram.
Allama Shibli Nomani (may Allah have mercy on him) also fixed the birth date as the 9th of Rabi‘ al-Awwal in Seerat-un-Nabi Part 1.
The famous Egyptian mathematician Mahmood Pasha Falaki wrote a treatise in which he mathematically proved that the birth occurred on Monday, 9th Rabi‘ al-Awwal, corresponding to 20th April 571 CE.
Allama Safi ur-Rahman Muhaddith Mubarakpuri (may Allah have mercy on him) writes that the Prophet (peace be upon him) was born in Mecca, inside the Sha‘b Bani Hashim, on Monday morning, 9th Rabi‘ al-Awwal, in the Year of the Elephant.
According to Zubair bin Bakkar, the birth date is the 12th of Ramadan.
Sayyiduna Abdullah ibn Abbas (may Allah be pleased with them both) fixed the birth date as the 8th of Rabi‘ al-Awwal.
The disagreement about the birth date itself proves that the Eid Milad-un-Nabi was not celebrated on the Prophet’s birth date; otherwise, there would not be such a difference in the date of the Eid. Just as in Islamic law two Eids are celebrated every year, a difference of a day or two from the Prophet’s time until today is understandable, but never months or weeks.
However, there is consensus among the majority of historians and biographers on the 12th of Rabi‘ al-Awwal as the date of the Prophet’s death.
Allama Syed Suleiman Mansoorpuri (may Allah have mercy on him) states that on Monday, 12th Rabi‘ al-Awwal 11 AH, at midday, the pure soul departed from the pure body of the Prophet (peace be upon him). At that time, his blessed age was 63 lunar years and 4 days.
Maulana Akbar Shah Najibabadi states that near afternoon on Monday, 12th Rabi‘ al-Awwal 11 AH, the Prophet (peace be upon him) passed away from this mortal world and was buried the next day near Tuesday.
Ahmad Raza Khan Barelvi also accepted the 12th of Rabi‘ al-Awwal as the date of death in Malfoozat. Maulvi Muhammad Umar Achhrovi Barelvi wrote that the Prophet’s birth was fixed on the 12th date and his death also on the 12th of Rabi‘ al-Awwal.
He further writes that the apparent meaning and context of the verse indicate that the 12th date is the date of the Prophet’s death.
In fact, all Barelvi scholars agree that the Prophet (peace be upon him) was born and died on the same date. If a child is born and dies on the same date, it is a matter of joy and sorrow! If you accept the joy, then why not accept the sorrow? The Companions (may Allah be pleased with them) were deeply grieved.
In India and Pakistan, until some time ago, this day was known as the Day of Death. You can confirm this from your elders. Moreover, according to worldly norms, if a person is born and dies on the same date, his relatives never celebrate that day with joy.
My brother, the 12th of Rabi‘ al-Awwal is the day of the Prophet’s (peace be upon him) death. Even after knowing this from history, can this day remain a day of happiness for us? The sorrow of this day was known to the Companions (may Allah be pleased with them). Anas (may Allah be pleased with him) narrates that when the Prophet (peace be upon him) became unconscious due to the severity of illness, Fatimah (may Allah be pleased with her) cried and said, “Alas, my father is in great pain.” The Prophet (peace be upon him) said, “After today, your father will have no pain.” When the Prophet (peace be upon him) passed away, Fatimah (may Allah be pleased with her) said, “O my father, Allah has accepted your prayer. O my father, your abode is Jannat al-Firdaws. O my father, we convey the news of your death to Jibril (Gabriel).” After the Prophet (peace be upon him) was buried, Fatimah (may Allah be pleased with her) said to Anas (may Allah be pleased with him), “O Anas, how did your heart become ready to put dust on the Prophet (peace be upon him)?”
Fatimah (may Allah be pleased with her) was overwhelmed with grief and passed away six months after the Prophet’s death, yet Maulvis celebrate this day with drums and festivities.
Anas (may Allah be pleased with him) said that before the Prophet (peace be upon him) came to Medina, he had never seen Medina so beautiful, and the day the Prophet (peace be upon him) died in Rabi‘ al-Awwal was the darkest day he had ever seen.
The day the Prophet (peace be upon him) died was the 12th of Rabi‘ al-Awwal. The question arises: Did the Companions (may Allah be pleased with them) celebrate Eid Milad-un-Nabi on that day while the Prophet’s blessed funeral was being buried? Were they singing qawwalis and dancing joyfully, or were they weeping in separation? Decide with your conscience…!
Consider that the Prophet (peace be upon him) received prophethood at the age of forty. After prophethood, the 12th of Rabi‘ al-Awwal came 23 times during his life. He never celebrated his birth date. After him, Abu Bakr Siddiq (may Allah be pleased with him), who loved the Prophet greatly, was Caliph from 11 AH to 13 AH. During his life, this day came twice. From 13 AH to 24 AH, during the Caliphate of Sayyiduna Umar Farooq (may Allah be pleased with him), this day came ten times. From 24 AH to 35 AH, during the Caliphate of Uthman ibn Affan (may Allah be pleased with him), it came eleven times. From 35 AH to 40 AH, during the Caliphate of Ali (may Allah be pleased with him), it came five times. The last Companion died in 110 AH. Until then, neither any Companion nor any of the Rightly Guided Caliphs celebrated this day, although they loved the Prophet the most. The Prophet himself never decorated the streets of Medina on his birth date, nor ordered decorations, flags, or lighting in mosques. After him, neither the Companions, nor the Tabi‘in, nor later people, nor the four Imams did so, for example:
✔ Imam Abu Hanifa (may Allah have mercy on him) was born in 80 AH and died in 150 AH.
✔ Imam Malik (may Allah have mercy on him) was born in 93 AH and died in 179 AH.
✔ Imam Shafi‘i (may Allah have mercy on him) was born in 150 AH and died in 204 AH.
✔ Imam Ahmad ibn Hanbal (may Allah have mercy on him) was born in 164 AH and died in 241 AH.
None of these Imams celebrated Eid Milad-un-Nabi on the birth of the Best of Creation. Did these Imams not love the Prophet, or did they never understand the issue throughout their lives?
The Prophet (peace be upon him) used to fast on Mondays.
Hazrat Qatadah (may Allah be pleased with him) narrates that someone asked the Prophet (peace be upon him) about fasting on Monday, and he said, “That is the day I was born and the day the Qur’an was revealed to me.”
By fasting on his birth date, the Prophet (peace be upon him) indicated that no one should make his birth date a day of celebration because fasting is not done on Eid days.
Hazrat Umar (may Allah be pleased with him) said that the Prophet forbade fasting on both Eids.
Now the matter is simple: if it is a fast day, it cannot be an Eid; if it is Eid, fasting is not allowed.
But the Prophet (peace be upon him) fasted on that day, yet we cook and distribute food, prepare sweets and puris. Love means following and obeying the Prophet (peace be upon him).
Ahmad Raza Khan Barelvi’s Belief Regarding the Celebration of Milad:
He says that I saw a monkey performing Qiyam. I was reciting the Milad gathering in my old house where my middle brother, may Allah have mercy on him, used to live. A monkey was sitting politely on the wall in front, listening. When it was time for Qiyam, it stood up politely, and when we sat down, it also sat down. That monkey was not a Wahhabi.
That one who performed Qiyam and listened to the Milad was undoubtedly a monkey, not a Wahhabi. We have never denied this fact that the listeners of the Prophet and those who performed Qiyam were never Wahhabis. This worship that monkeys perform, may Allah protect us from it, and may He grant us the ability to follow in the footsteps of the Messenger of Allah, peace be upon him, and the righteous companions, may Allah be pleased with them. آمين
Here are some questions for reflection and contemplation; please pay attention.
➊ Did the Messenger of Allah, peace be upon him, celebrate this day as Eid?
➋ Is this day the day of your birth or the day of your death, O Prophet, peace be upon him?
➌ Did the Messenger of Allah, peace be upon him, name this day Eid Milad-un-Nabi or command its celebration?
➍ Did the Messenger of Allah, peace be upon him, ever celebrate his birthday during his forty years of life before prophethood?
➎ Did you, peace be upon him, celebrate Eid Milad-un-Nabi during your 23 years of prophethood?
➏ Did the Messenger of Allah, peace be upon him, command his companions, may Allah be pleased with them, to celebrate Eid Milad-un-Nabi on his birthday?
My brothers! Have you ever thought about how the righteous companions, may Allah be pleased with them, would have celebrated this day? If you have not thought, then before you die, remove the glasses of prejudice, cast off the ghost of sectarianism from your head, embrace the love of the Messenger of Allah, peace be upon him, in your heart, and pray to Allah صراط مستقيم and think once: Is this day one of happiness or one drowned in sorrow?
Remember this: whatever the Messenger of Allah, peace be upon him, did is Sunnah, and whatever he did not do is not Sunnah. Whatever the righteous companions, may Allah be pleased with them, did is the Sunnah of the companions of the Messenger of Allah, peace be upon him, and whatever they did not do is not the Sunnah of the companions of the Messenger of Allah, peace be upon him.
Have you forgotten that on the day of the passing of the Holy Prophet, peace be upon him, there was a minor resurrection in Madinah Tayyibah?
When Did the History of Eid Milad-un-Nabi Begin?
The beginning of celebrating Eid Milad-un-Nabi was made by the great leader Muzaffaruddin Kokabri. This person was appointed governor of the city of Erbil in 586 AH and in 604 AH he started the Milad gathering. It is written in the history of Ibn Khalkan that the King of Erbil used to celebrate the Milad gathering every year with great pomp and splendor. When the people around the city of Erbil got news that the King of Erbil had established a gathering which he conducted with great reverence and grandeur, then from Baghdad, Mosul, Jazira, Sinjar, and other lands, poets and preachers would come to please the king, bringing musical instruments and starting to arrive in the city of Erbil from Muharram itself. Near the fort, a dance hall was prepared which had many tents and pavilions. The King of Erbil would listen to songs in these tents and sometimes, intoxicated, he himself would dance with these singers.
How can a practice that started six hundred years later enter the Shariah of Muhammad? In the early centuries, there was no trace or mention of Eid Milad-un-Nabi. How can we accept it as part of the religion? If this act was a deed of reward, then the Companions (may Allah be pleased with them) would surely have done it, the Prophet Muhammad (peace be upon him) would have encouraged it, then the Tabi‘in (may Allah have mercy on them) would have practiced it, then those who came after them, then the four Imams would have done it. But no one participated in this good deed. On one hand, people say that the opinion of the Imam is proof for the followers, but in this matter, it seems these people have forgotten Imam Abu Hanifa (may Allah have mercy on him). Because no evidence is found from Imam Abu Hanifa (may Allah have mercy on him) regarding this. The books of Hanafi jurisprudence are completely silent on this issue. Even after searching, we did not find any evidence. Empty-mindedly, setting aside religious prejudices and rising above sectarianism, think: is this Milad procession and the evils found within it — these carts, carriages, donkey carts, this dancing and revelry, this gambling, making fake models of the Kaaba, qawwali with music — is any of this taken from any Shariah? The answers to the arguments presented from the Holy Quran in favor of the Milad gathering, which have no direct relation to the issue itself but are generally presented, are therefore considered necessary to be written.
رَبَّنَا أَنْزِلْ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ تَكُونُ لَنَا عِيدًا لِأَوَّلِنَا وَآخِرِنَا
O our Lord, send down to us a table spread with food from heaven that it may be for us, for the first of us and the last of us, a festival and a sign from You.
First Argument
It is understood that with the arrival of the table (Maidah), Prophet Jesus (peace be upon him) made that day an Eid. Even today, Christians celebrate Sunday as Eid because on that day the table was sent down. The arrival of the Prophet Muhammad (peace be upon him) is a greater blessing than this table; therefore, the day of his birth is also a day of Eid.
Answer:
The question arises whether this blessed verse was present in the Quran during the sacred era of the Prophet Muhammad ﷺ or not. If it was present, and indeed it is so, then did the Prophet ﷺ celebrate the festival of Eid Milad-un-Nabi in accordance with it? Then, during the era of the noble companions (may Allah be pleased with them), was this verse present in the Quran or not? If it was, then how and when did they celebrate the festival of Eid Milad-un-Nabi by acting upon this verse? Present just one hadith. Furthermore, in Islamic Shariah, the meaning of Eid is not that it should be a national festival day in which all moral restrictions and all Shariah rules are violated, and in a disorderly manner, joy and happiness are expressed, lights are lit, and celebrations are held as is commonly understood today and accordingly festivals are celebrated. Rather, in the divine Shariahs, its status is that of a communal occasion whose main purpose is that on this day the entire community collectively thanks Allah Almighty and raises the chants of His Takbeer and Tahmeed. Here too, Hazrat Isa (Jesus) عليه السلام expressed the desire to celebrate this day as Eid, meaning that we praise and glorify and say Takbeer and Tahmeed. Some people like Mufti Ahmad Yar Naeemi Brelvi have tried to justify Eid Milad-un-Nabi from Eid al-Ma’idah. Firstly, this is an incident from the previous Shariah, which if Islam wanted to maintain, it would have clarified. Secondly, the expression of Eid came from the Prophet’s tongue, and the Prophet is authorized by Allah to explain Shariah rulings. Another point is that there is no strong tradition regarding the revelation of Ma’idah, nor did Hazrat Isa عليه السلام celebrate Eid al-Ma’idah like the current Eid Milad-un-Nabi celebrations, nor did he decorate donkeys and bullock carts or take out processions. Even if that were the case, it would not be evidence for us because the Shariah of Hazrat Isa عليه السلام has been abrogated.
The famous religious scholar of the Brelvi school of thought, Pir Karam Shah Bihari, states: اولنا و آخرنا means that for those who believed before the revelation of Ma’idah and those who will believe afterwards, this will be a day of joy and happiness.
From Karam Shah Sahib’s statement, it is proven that the addressees of the blessed verse are Christians themselves, and taking proof from the actions of the Christians is a sign of ignorance because that Shariah has been abrogated. To take their sayings and actions as proof, the confirmation of the Prophet Muhammad ﷺ is necessary. If without confirmation, one blindly follows them, then the result will be as stated in the Quran:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا الَّذِينَ كَفَرُوا يَرُدُّوكُمْ عَلَىٰ أَعْقَابِكُمْ فَتَنْقَلِبُوا خَاسِرِينَ
O you who believe! If you obey the disbelievers, they will turn you back on your heels, and you will then be losers indeed.
Celebrating the festival with Hazrat Isa عليه السلام, decorating horses, putting up flags in streets and markets, making noise, chanting slogans, and taking out processions—are these established by any verse of the Quran or hadith? If not, then for God’s sake, do not distort the meaning in the Quran.
From this blessed verse, it is proven that following the disbelievers and acting upon their words, which the Prophet Muhammad ﷺ did not confirm, leads to loss and invites painful punishment.
If celebrating every blessing and favor is accepted as Eid, then an endless series of Eids will begin because Allah Almighty’s blessings are countless and cannot be enumerated, as stated in the Quran:
وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا
If you try to count Allah’s blessings, you will never be able to count them.
There will be no count of Eids either; every day will be a festival. Which words in this verse, whose meaning is quoted from Ahmad Yar Naeemi, indicate that only one day after a year should be celebrated as Eid? May Allah grant Muslims the correct understanding of the Quran and Hadith and enable them to follow the footsteps of the Prophet ﷺ and obey the noble companions (may Allah be pleased with them), and grant the ability to understand the Holy Quran in the light of Sunnah. آمين
Second Argument:
وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ
Make much mention of the favors of your Lord.
The coming of the Prophet Muhammad (peace be upon him) into this world is a blessing greater than all other blessings, as Allah has bestowed favor upon him. Mentioning this is acting upon this very verse.
Answer:
The first point is that this verse has nothing to do with the celebration of Eid Milad-un-Nabi.
Consider how Barelvi Mufti Ahmad Yar Naeemi has unsuccessfully tried to twist the Quranic verse towards his self-made religion and beliefs.
Which word in this verse means to celebrate, hold an Eid, or organize a procession? If this verse means what Ahmad Yar Naeemi of the Barelvi sect has interpreted, then the question arises: why do the Barelvi people only celebrate Eid Milad once a year according to this verse, and why do they not act upon it for the rest of the year? Have some fear of God; this is about the mention of gratitude for blessings, not about celebrating the Prophet’s (peace be upon him) birthday or holding processions. The meaning of this verse, as understood by the Companions (may Allah be pleased with them), the Followers (may Allah have mercy on them), and the respected commentators (may Allah have mercy on them), is as follows: Imam Ibn Kathir (may Allah have mercy on him) states that in Sahihayn it is narrated from Hazrat Anas (may Allah be pleased with him) that the Muhajireen said, “O Messenger of Allah (peace be upon him), the Ansar have taken all the reward.” He replied, “No, as long as you pray for them and praise them.” In Abu Dawood it is mentioned that he who does not thank people has not thanked Allah. In another hadith in Abu Dawood, it is stated that whoever receives a blessing and mentions it is grateful, and whoever hides it is ungrateful. Another narration says that whoever is given something should, if possible, repay it; if not, then praise it. Whoever praises is grateful, and whoever does not express gratitude is ungrateful.
Mujahid (may Allah have mercy on him) says that here the blessing refers to prophethood. In one narration, it refers to the Quran. Hazrat Ali (may Allah be pleased with him) says that the meaning is that the good things you know, you should also tell your brothers. Muhammad bin Ishaq (may Allah have mercy on him) also says that the blessing and favor of prophethood that you have received, mention it, talk about it, and invite people towards it.
Third Argument
Barelvi Mufti Ahmad Yar Naeemi has also presented this verse and made a failed attempt to use it as evidence for his self-invented celebration of Milad. He writes that Allah Almighty says:
وَاذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ
“Remember the favors of Allah upon you.”
And the arrival of the Prophet is a great blessing of Allah, which is mentioned in Milad Pak; therefore, holding a Milad gathering is acting upon this verse.
Answer:
Remembering a blessing does not mean celebrating a gathering of blessings or holding a Milad. If remembering a blessing meant celebrating a Milad for blessings, then what would be the meaning of this verse where Allah Almighty says:
يَابَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ
O Children of Israel, remember My favor which I have bestowed upon you.
So does this verse mean that O Children of Israel, hold a Milad gathering for My blessings or organize a procession of blessings, only then will the blessings be remembered? Mufti Ahmad Yar Barelvi’s assumption can only be correct if it is accepted that mentioning means holding a Milad gathering. Then what would be the meaning of this verse of the Quran where Allah Almighty says:
يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا
O you who believe, remember Allah much.
Think carefully, during the time of the Prophet Muhammad (peace be upon him), the companions (may Allah be pleased with them), and the followers (may Allah have mercy on them), these verses of the Quran existed. Did any companion or follower interpret these verses in the way the Barelvi people do? Did the companions or the Prophet (peace be upon him) hold a Milad celebration procession? Did they decorate the markets of Medina or Mecca? If not, then did they not act upon these verses as you claim, or did the companions not understand the meaning of these verses which the Barelvi people understood fourteen hundred years later? If every blessing is to be celebrated with a festival, then there would be no end to the blessings. Accordingly, Allah Almighty says:
وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا
And if you count the favors of Allah, you will not be able to number them.
If every blessing and favor is to be celebrated with a festival, then an endless series of festivals would begin because the favors and bounties of the Lord of the Worlds are countless and innumerable.
The real point is to show gratitude to Allah Almighty for the blessing. Islam has also prescribed the method of expressing gratitude for blessings.
In the Holy Quran, Allah Almighty says:
فَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلَالًا طَيِّبًا وَاشْكُرُوا نِعْمَتَ اللَّهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ
So eat of the lawful and good things which Allah has provided for you, and be grateful for the favors of Allah, if it is Him you worship.
It is clear that the above verse has no connection with the celebration of Eid Milad. These are self-made interpretations.
Fourth Argument
Ahmad Yar Naeemi states that the Mawlid is also a Sunnah of the Prophets. Allah Almighty says:
قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَٰلِكَ فَلْيَفْرَحُوا
Rejoice in the grace and mercy of Allah.
It is understood that rejoicing in divine grace is a divine command, and the Prophet Muhammad (peace be upon him) is both the grace and mercy of the Lord. Therefore, rejoicing on his birth is an implementation of this verse. Since the rejoicing mentioned here is absolute, every permissible joy is included in it. Hence, celebrating the Mawlid, decorating the place, and other such acts are all causes of reward.
Answer:
Mufti Sahib, as usual, has translated according to his own wish here as well; otherwise, the meaning of Farah is never “celebrate great happiness,” but it only means happiness. It relates to the human heart that when someone is happy with a blessing, they thank Allah, and this is called Farah in Arabic. Similarly, at another place in the Holy Quran, Allah Almighty says:
فَرِحِينَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ
They are happy with what Allah has given them out of His grace.
At another place, it is stated:
فَرِحَ الْمُخَلَّفُونَ بِمَقْعَدِهِمْ
Those who were left behind were happy about it.
Did the hypocrites celebrate Eid on this?
At another place, it is said that if We give a human a blessing, he becomes ungrateful, and if after a calamity We grant worldly blessings, then:
إِنَّهُ لَفَرِحٌ فَخُورٌ
Indeed, he is one who rejoices and boasts.
Does the spirit of this blessed verse mean that a person celebrates Eid upon receiving a blessing? At another place, Allah Almighty says:
كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ
All groups are happy with what they have.
So, will we also accept celebrating Eid here from happiness? Does every sect really celebrate Eid every year on what they have? Were these Quranic verses not present during the time of the Prophet Muhammad (peace be upon him) and the companions (may Allah be pleased with them)? If they were present and certain, then why did they not act upon these verses as the Barelvi people do?
At one place, Allah Almighty says:
وَإِنَّا إِذَا أَذَقْنَا الْإِنْسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا
And when We let man taste Our mercy, he rejoices in it.
At another place, it is said:
وَفَرِحُوا بِالْحَيَاةِ الدُّنْيَا
And they are pleased with the life of this world.
And the disbelievers are pleased with the life of this world. Do disbelievers celebrate Eid and hold processions for the worldly life?
At one place, it is said:
وَجَرَيْنَ بِهِمْ بِرِيحٍ طَيِّبَةٍ وَفَرِحُوا بِهَا
And the good wind carried them along, and they rejoiced in it.
At another place, it is said:
فَلَمَّا جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ فَرِحُوا بِمَا عِنْدَهُمْ مِنَ الْعِلْمِ
So when clear proofs came to them from their Messenger, they rejoiced in what they had of worldly knowledge.
Did they celebrate Eid or hold processions for their worldly knowledge?
حَتَّىٰ إِذَا فَرِحُوا بِمَا أُوتُوا
Even then, they rejoiced in what they had received.
At another place, it is said:
إِنَّ اللَّهَ لَا يُحِبُّ الْفَرِحِينَ
Indeed, Allah does not like the arrogant.
Can the word فرحوا in the mentioned places of the Quran be translated as celebrating Eid? Mufti Ahmad Yar’s self-made translation of “celebrating Eid” is an innovation and fabrication on his part. If not, then those who follow the Mufti should also translate these mentioned places as celebrating Eid. Otherwise, repent to Allah and fear Allah from distorting the meanings in the Quran to prove your fabricated issues. These sweetmeat stalls are only for a few days; ultimately, we have to leave this world and present ourselves before Allah. What will be our condition then? Many people, out of ignorance, say while reciting Na’at:
I eat your food and sing your songs, O Messenger of Allah,
Why should I not celebrate your Milad, O Messenger of Allah?
Muslims, think carefully, whose food do you eat? Whose food did the Prophets (peace be upon them) eat?
Thus, the Holy Quran states:
أَمَّنْ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَمَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ أَإِلَٰهٌ مَعَ اللَّهِ قُلْ هَاتُوا بُرْهَانَكُمْ إِنْ كُنْتُمْ صَادِقِينَ
Who is it that created the creatures for the first time? Then He will return them. And who provides for you from the heaven and the earth? Is there any god with Allah? Bring your proof if you are truthful.
At another place, it is said:
وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا
And there is no creature that moves on the earth but its provision is upon Allah.
At another place, it is said:
قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَاوَاتِ وَالْأَرْضِ قُلِ اللَّهُ وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُبِينٍ
(O Prophet) Say to them, “Who provides for you from the heavens and the earth?” Say, “Allah provides, and indeed we or you are either on guidance or in clear error.”
Similarly, there are hundreds of verses in the Quran that clearly state that the Provider is only Allah. In the light of these verses, review your mentioned Na’at and fear Allah and eat from Allah’s provision and thank Him. The Prophets (peace be upon them) also ate what He gave.
The Reality of Abu Lahab’s Dream:
Barelvi Mufti Ahmed Yar Khan states that when the disbelievers also celebrated the birth of the Prophet, they gained some benefit from it. Thus, when Abu Lahab died, his family saw him in a bad state in a dream and asked what had happened. Abu Lahab said that after separating from you, I did not receive any good. However, I do get water from the finger of this Kalima (declaration of faith). This is because he had freed the slave girl Thuwaybah. The matter was that Abu Lahab was the brother of Abdullah, and his slave girl Thuwaybah informed him that today the son Muhammad (peace be upon him) was born in the house of his brother Abdullah. In happiness, he signaled with his finger to that slave girl to go free, which was an expression of joy. By this blessing, Allah honored him such that when he is thirsty in Hell, he bites his finger and his thirst is quenched, even though he was a disbeliever.
The Answer:
I feel sorrow and pity for Mufti Ahmad Yar Khan that if any argument has been found to justify the celebration of Eid Milad, then from the actions of Abu Lahab, who was the worst enemy and blasphemer of the Prophet ﷺ, whose destruction, misery, and ruin were mentioned by the Lord of the Worlds Himself in the Holy Quran by name:
تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ
“May the hands of Abu Lahab be ruined, and ruined is he.”
Obviously, this action was from that time when he had no idea that the one whose birth and Milad I am celebrating by freeing a slave girl would grow up to be a Prophet and Messenger, and I would oppose him. What he did was only because he was an uncle, and he freed the slave girl only once in his life when the Prophet was born; in the second and third years, on the day of birth, he did not free the slave girl. How can freeing a slave girl alone prove the procession of Eid Milad-un-Nabi and decorating the streets? He only freed the slave girl. The act of a disbeliever cannot be a proof for us because he was a disbelieving polytheist blasphemer.
A person once told me, “Why don’t you celebrate Eid Milad-un-Nabi when even Abu Lahab did this?” I said, “That is exactly why we do not celebrate it because Abu Lahab did this.” How can the act of a disbeliever be a proof for us? If you want to prove it, bring evidence from Siddiq Akbar (RA), Farooq-e-Azam (RA), Uthman (RA), Ali (RA), and other noble companions (RA), otherwise, Abu Lahab’s act is congratulatory to you, and the acts of the Messenger of Allah ﷺ and the companions (RA) are congratulatory to us. We should think that the companions of the Prophet ﷺ loved him immensely, yet they never freed their slave girls on the day of his birth. How can the dream and act of a disbeliever be a Shariah proof for Muslims?
The deeds of disbelievers will not be rewarded. Allah Almighty says:
أُولَٰئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا
“Those are the ones who denied the signs of their Lord and the meeting with Him, so their deeds have become worthless, and We will not assign to them on the Day of Resurrection any weight.”
This verse indicates that all the deeds of disbelievers are destroyed and have no value with Allah.
Elsewhere, Allah mentions His eighteen pure prophets and says:
وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُمْ مَا كَانُوا يَعْمَلُونَ
“Even if these noble prophets committed shirk, their deeds would also be destroyed.”
Regarding the Prophet Muhammad ﷺ, it is said:
لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ
“Even if you, O Prophet, were to associate others with Allah, your deeds would be in vain.”
Since it is unimaginable that the noble prophets committed shirk, Abu Lahab, who spent his entire life in shirk and disbelief and died opposing the Prophet whose Milad is celebrated, what status does Abu Lahab have?
In another place, it is said:
وَنَادَىٰ أَصْحَابُ النَّارِ أَصْحَابَ الْجَنَّةِ أَنْ أَفِيضُوا عَلَيْنَا مِنَ الْمَاءِ أَوْ مِمَّا رَزَقَكُمُ اللَّهُ قَالُوا إِنَّ اللَّهَ حَرَّمَهُمَا عَلَى الْكَافِرِينَ
“And the inhabitants of Hell will call to the inhabitants of Paradise, ‘Pour upon us some water or from whatever Allah has provided you.’ They will say, ‘Indeed, Allah has forbidden them both to the disbelievers who took their religion as amusement and diversion.'”
This verse clarifies that water will be forbidden for the inhabitants of Hell, and it will not benefit them. So, what power is there that, contrary to the Quran, provides Abu Lahab with water and benefits him in Hell?
In another place, Allah says:
لَا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا
“Indeed, Hell is lying in wait for the transgressors, a place of return, in which they will remain for ages. They will not taste therein any coolness or drink except scalding water and [foul] purulence.”
This verse clearly shows that the inhabitants of Hell will not enjoy coolness or cold water but will have boiling water. Compared to these five Quranic verses, what is the status of the narration about Abu Lahab’s dream presented by the Barelvi scholars? It proves that Abu Lahab, the enemy of the Messenger, the denier of the Prophet’s mission, the first enemy of the Prophet, the blasphemer who caused the Prophet great distress and troubled him through his sons, will not be given cold water after death. Can any sensible person accept that Allah would grant cold water to Abu Lahab, the enemy of the Messenger ﷺ? Allah Himself said about the enemy of the Messenger ﷺ:
تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ مَا أَغْنَىٰ عَنْهُ مَالُهُ وَمَا كَسَبَ سَيَصْلَىٰ نَارًا ذَاتَ لَهَبٍ
“May the hands of Abu Lahab be ruined, and ruined is he. His wealth will not avail him or that which he gained. He will [enter to] burn in a Fire of [blazing] flame.”
In summary, there is no proof for the celebration of Eid Milad-un-Nabi in the Quran of Allah or in the Sunnah and commands of the Prophet ﷺ, nor in the Sunnah and commands of nearly one hundred and fifty thousand companions (RA), nor in the sayings of the Imams like Abu Hanifa (RA) whom the followers imitate. It is all just a cycle of idol worship.
Those who understand it consider it a tale of sorrow,
Those who do not understand the speaker’s meaning underestimate it.
