Milad and Spending on It – A Bid‘ah, Not a Reward
This excerpt is taken from Shaykh Ghulam Mustafa Zaheer Ameenpuri’s book: ʿEid Milad al-Nabi ﷺ ki Sharʿi Haisiyat
◈ The Two Eids in Islam
Muslims have only two Eids: ʿEid al-Fitr and ʿEid al-Adha.
Every other celebration held in the name of religion falls under Bidʿah (innovation). ʿEid Milad al-Nabi ﷺ is one of them.
Mufti Naeemi’s View on Milad
❀ Milad Gatherings
Mufti Ahmad Yar Khan Naeemi Barelvi (d. 1971) writes:
“The gathering of Milad Sharif is a good thing because it mentions the arrival of the Prophet ﷺ.”
(Tafsir Noor al-ʿIrfan, p.176)
However, Milad gatherings are Bidʿah, and no Bidʿah can ever be good. How can it be something good from which the Companions, the Tābiʿīn, and the scholars of truth remained deprived, and which has always been declared as Bidʿah by the scholars of Haqq? How can something borrowed from Christians and entered into Islam by the Rāfiḍah be good?
❀ Spending on Milad
Mufti Sahib also writes:
“This includes spending in Zakat, charities, Milad gatherings, Gyarhween Sharif, etc.—all are considered good expenditures.”
(Tafsir Noor al-ʿIrfan, p.3)
But declaring the birth of the Prophet ﷺ as a day of Eid is a Rāfiḍah practice, and it has no Sharʿi basis. Muslims have only two religious festivals. Hence, celebrating Milad or spending money on it is not permissible.
❀ Is Reading Milad Sunnah?
Mufti Sahib states:
“In all these verses Allah has mentioned the Milad Sharif of our Prophet ﷺ, His arrival and His virtues. It is thus known that reading Milad is a Divine Sunnah, and even the Prophets read His Milad. Hence, Milad is the Sunnah of the Prophets.”
(Tafsir Noor al-ʿIrfan, pp.329, 638)
This is exaggeration regarding the Prophet’s birth. It contradicts Ahl al-Sunnah wa’l-Jamāʿah. No Companion, Tābiʿī, Tabiʿ al-Tābiʿī, or reliable Imam celebrated the Prophet’s birthday. If it were part of the religion, they would have been the first to practice it, as they best recognized the truth. Therefore, one must follow the path of the Muhaddithīn, whose beliefs and actions are derived from Qur’an and Hadith. Straying from them leads to misguidance.
Rejoicing at the Prophet’s Birth
❀ Mufti Sahib writes:
“Rejoicing and worshiping in the month of Rabiʿ al-Awwal is good, because one must rejoice upon receiving the mercy of Allah.”
(Tafsir Noor al-ʿIrfan, p.342)
Indeed, the Prophet’s birth is a source of joy for every believer. But this does not mean that one should invent new acts of worship. The Companions, Tābiʿīn, and early scholars never did special acts of worship in Rabiʿ al-Awwal. Following them is the path of truth, opposing them is misguidance.
❀ On Remembering Allah’s Blessings
Mufti Sahib, under Surah al-Mā’idah (11), writes:
“It is a Divine command to remember Allah’s blessings. In Milad gatherings, the greatest blessing—i.e. the Prophet’s birth—is remembered.”
(Tafsir Noor al-ʿIrfan, p.173)
While remembering Allah’s blessings is indeed commanded, this does not justify turning Bidʿah into religion. The Prophet’s birth, His Prophethood, and the revelation of the Qur’an are all great blessings. Yet the Companions and scholars never held Milad gatherings. In fact, scholars of truth declared Milad as Bidʿah and likened it to the Christian way of celebrating the birth of ʿĪsā (عليه السلام). Islam forbids resembling the People of the Book.
Declaring Milad as Haram – Irreligion?
Mufti Sahib writes:
“To declare Milad gatherings and Fātiḥa for saints as Haram without Sharʿi evidence is irreligion.”
(Tafsir Noor al-ʿIrfan, pp.342, 193)
He further says:
“The gathering of Milad Sharif is an assembly of faith.”
(Tafsir Noor al-ʿIrfan, p.868)
But in reality, holding a gathering on the Prophet’s birthday is the religion of the Rāfiḍah, borrowed from Christians. The Companions and scholars never practiced it. To make it part of religion is absolutely incorrect. Fātiḥa for saints is merely a pretext for indulgence, consuming people’s wealth unlawfully. If it were truly religion, the Salaf would have done it.
Sweetmeats of Milad and Food of Fātiḥa
Mufti Sahib writes:
“Those who declare the sweets of Milad and the food of Fātiḥa Haram without proof are liars. These things are Halal.”
(Tafsir Noor al-ʿIrfan, p.446)
Milad and Fātiḥa are Bidʿah. The Salaf were unaware of them. Eating such food is not Haram in itself, but it should be avoided as it encourages Bidʿah and supports sin.
Preventing Milad – Preventing Allah’s Path?
Mufti Sahib, under Surah al-Tawbah (10), writes:
“Those who prevent people from Milad, saints’ gatherings, and other righteous deeds should take heed, for they are preventing from the path of Allah.”
(Tafsir Noor al-ʿIrfan, pp.300, 314, 985)
But since Milad and such gatherings are not established in religion, stopping them is not preventing Allah’s path—it is upholding the truth. Scholars of truth opposed these innovations, as they were borrowed from other nations. True religion is the religion of the Salaf.
Preachers in Milad Gatherings
Mufti Sahib, under Surah Ibrāhīm (5), writes:
“Preaching by scholars in Milad, Miʿrāj, and Laylat al-Qadr is praiseworthy, as they remind people of Allah’s days.”
(Tafsir Noor al-ʿIrfan, p.407)
But Milad has no Sharʿi basis. If special gatherings were legislated for human births or deaths, Allah would have informed us about the days of all the Prophets’ births and deaths. As for Miʿrāj, it indeed occurred, but its exact date is unknown. Thus, making it a fixed celebration is unfounded. Laylat al-Qadr has prescribed worship, but not specific preaching. Therefore, equating Milad with Miʿrāj and Laylat al-Qadr is incorrect.
The Story of Abu Lahab and Thuwaibah
Mufti Sahib narrates:
“Abu Lahab gets relief in Hell because he freed his slave Thuwaibah out of joy at the Prophet’s birth.”
(Tafsir Noor al-ʿIrfan, pp.37, 577)
However, this is not correct.
- It is based on a weak, disconnected report from ʿUrwah ibn al-Zubair.
- A dream of a disbeliever’s relative has no weight in religion.
- It contradicts the Qur’an:
تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ ﴿١﴾ مَا أَغْنَىٰ عَنْهُ مَالُهُ وَمَا كَسَبَ ﴿٢﴾
(al-Masad 111:1–2) - Even if true, it is not proven that he freed her specifically due to the Prophet’s birth.
Thus, using this as evidence for Milad is invalid.
The Day of the Mā’idah as Proof for Milad?
Mufti Sahib, under Surah al-Mā’idah (114), writes:
“The Prophet’s birth is a greater blessing than the Mā’idah. Hence, making it a day of Eid is Sunnah of the Prophets, as done by ʿĪsā (عليه السلام).”
(Tafsir Noor al-ʿIrfan, p.193)
But each Sharīʿah has its own Eids. Muslims were given only two Eids. If the day of ʿĪsā (عليه السلام)’s table was to be commemorated, why is it not observed? Clearly, Milad is not Sunnah of the Prophets.
Scholarly Consensus Against Milad
- Imam al-Sakhawi (902H):
“None of the first three generations did it; it was innovated later.”
(Jā’ al-Ḥaqq 1/236) - Ibn Hajar al-ʿAsqalani (852H):
“The very basis of Milad is Bidʿah. None of the righteous Salaf from the first three generations practiced it.”
(al-Hāwi lil-Fatawi, 1/196) - Ibn al-Hajj (737H):
Even if free from unlawful practices, simply celebrating with food due to the Prophet’s birth makes it Bidʿah, as the Salaf never intended it. (al-Hāwi lil-Fatawi, 1/195)
Thus, Milad is an innovation, a later addition to religion. Gratitude for blessings must be expressed in ways outlined by the Sharīʿah, not through invented practices.
Conclusion:- The Prophet’s birth is a great blessing.
- Expressing joy is natural and commendable.
- But designating it as a religious festival (ʿEid Milad) or spending on it as an act of worship is a Bidʿah.
- The Companions, Tābiʿīn, and early Imams never practiced it.
- Following them is guidance; opposing them is misguidance.
