There are many wrongs and evils attendant to the present forms of celebrating Meelaad. These are as follows:



1) The Compulsory Nature assigned to Meelaad by its votaries.

2) The practice of Qiyaam or standing in reverence when the Salaami or

Salawaat is recited.

3) Meelaad functions regarded as being of greater importance than

Salaat and performance of Salaat in Jamaat.

4) Qawwaali – Music at Meelaad functions.

5) Reciting of verses which transgress the limits of legitimate praise, thus assigning a position of Divinity to our Nabi ( ).

6) The congregation of various types of people such as Fussaaq (open and rebellious sinners), immoral people with evil intentions, etc.

7) Singing at these functions by young boys and girls.

8) Intermingling of the sexes at such gatherings.

9) Salaat and its performance by Jamaat neglected on a mass scale.

10) Abstention from the Command of Amr Bil Ma’roof Nahy anil

Munkar when these become necessary at these functions.

11) Israaf or waste of money in unnecessary ventures.

12) Soliciting public funds for the upkeep and organization of these functions.

13) Tashab’buh Bil Kuffaar.

14) Maintaining a custom which was originated by irreligious persons.

15) Reviling and branding as unbelievers and heretics those who do not participate in these functions.

16) Regarding the distribution of sweetmeats as essential to these functions.

17) The belief that the Soul of our Nabi ( ) presents itself at these functions.

The un-Islamic factors mentioned above accompany Meelaad functions. Sometimes all these are present in a single function, and sometimes all are not present. Nevertheless, even if all these factors are not present at once in a single Meelaad function, the function will still be un-Islamic because of the presence of at least several of the enumerated un-Islamic elements.

We shall now proceed to discuss these factors which are responsible for the customary Meelaad functions being un-Islamic and as such to be shunned.

1) THE COMPULSORY NATURE ASSIGNED TOMOULOOD



It has already been stated previously that it is a crime to accord any act or practice a status other than that accorded to it by the Shariah. If even a Mustahabb act is regarded as compulsory it becomes necessary to forgo that act and rectify one’s belief and attitude with regard to this particular act. Now when the Shariah does not even permit a Mustahabb act being regarded as compulsory, it stands to reason to say that an act which has no sanction in the Deen will be condemned to a much greater extent when it is regarded as compulsory. And, the attitude and manner of the votaries of Meelaad clearly indicate that this practice of Meelaad is regarded as a compulsory Islamic duty. The customary Meelaad practices do not even qualify to be classified in the Mustahabb category for it was completely unknown to the Messenger of Allah ( ) and his noble Sahaabah (radhiyallahu anhum) and the great Jurists and Ulama of Islam. On the assumption if all the malpractices prevalent and attendant to the present-day Meelaad function could be eliminated then too, it could not be accorded a compulsory or a Sunnah status because this practice did not exist in Islam for the first six hundred years of Islamic History. In other words this customary Meelaad function just does not have any basis in Islamic Law.

2) QIYAAM OR THE PRACTICE OF STANDING WHEN THE SALAAMI OR SALAWAAT IS RECITED



The practice of standing during the recitation of the Salaami is without any Islamic foundation. This practice could not be established on the basis of anystatement or practice of our Nabi ( صلى الله عايه وسالم), of the Sahaabah (radhiyallahu anhum) and of the Jurists of Islam. But the votaries of Meelaad claim that it is  Fardh(Compulsory) to make Qiyaam (stand) during these Meelaad functions. They proceed further to commit an act of extreme gravity by branding as Kaafir the one who does not make this Qiyaam of the Meelaad celebration. Yet, it could never ever be substantiated that one who does not make the Qiyaam is a Kaafir. The Kitaabs written by the votaries of Moulood unambiguously state that the one who does not make the Qiyaam is a Kaafir. Now, what is the basis of making such a grave statement? Our Nabi ( ) did not like people to stand in his respect even when he ( ) was alive, leave alone after his ( صلى الله عايه وسالم) death. It is a proven fact that our Holy Nabi ( ) detested people standing for him ( ). Read the following Hadith and you will see the light dispelling the darkness which enshrouds this practice. Hadhrat Anas (radhiyallahu anhu), one of the closest of Rasulullah’s ( ) Sahaabah narrates the following Hadith:

“There was none whom the Sahaabah loved as much as Rasulullah (صلى الله عايه وسالم ). When they saw Rasulullah ( ) they did not stand because they knew that he ( ) detested this (practice of standing).” (TIRMIZI-MUSNAD AHMAD)

The abovementioned Hadith which all the learned men of Islam accept as being authentic, proves that our Nabi (صلى الله عايه وسالم ) disliked standing for him. Who can question the love which the Sahaabah had for Rasulullah (صلى الله عايه وسالم )? However, despite the burning love and the total submission which the Sahaabah offered Rasulullah ( صلى الله عايه وسالم) the Sahaabah did not stand in respect of Rasulullah ( ) for the simple reason that Rasulullah ( ) disliked such a practice. Now when this was the case during the very lifetime of Rasulullah (صلى الله عايه وسالم ), then reason demands that the dislike of our Nabi (صلى الله عايه وسالم ) for this practice of Qiyaam will be greater after his ( ) death and in his (صلى الله عايه وسالم ) absence.

If this Qiyaam was necessary whenever we talk or discuss or mention the Holy name of Rasulullah ( ) then surely Qiyaam (standing) would have been incumbent upon us on the following occasions:

(a) During Tashah-hud (i.e. when sitting in the second rakaat of any Salaat). In this sitting posture of Salaat we recite At-tahi-yaat, and during this recital the following salutations for our Nabi ( صلى الله عايه وسالم) occur:“Salaams upon you, O Nabi.”
However, no one ever stands up during his Salaat when he recites the above salutations in Tashah-hud.

(b) If we happen to be sitting and the Muath-thin during Athaan call out:

then we do not stand up. Even though Rasulullah’s (صلى الله عايه وسالم ) Holy name is mentioned in the Athaan ten times a day no one stands at the mention of Rasulullah’s ( ) name, if he happens to be seated.

(c) During a lecture when the lecturer speaks about the Holy Birth of Rasulullah ( ) or when he mentions the name of Rasulullah ( ), no one stands in reverence at the mention of Rasulullah’s ( صلى الله عايه وسالم) Holy name.

(d) When we recite the Kalimah then we do not stand at the mention of the Holy name of our Nabi (صلى الله عايه وسالم ).

(e) Allah Ta’ala has instructed us to recite Durood Shareef on Rasulullah(صلى الله عايه وسالم ). But when anyone recites Durood he does not stand when mentioning the Holy name of Rasulullah ( ).

(f) During the Khutbah on Friday the name of Rasulullah ( ) is mentioned several times, but everyone remains seated. No one stands up when the Imaam who recites the Khutbah says:

(g) In the Holy Qur’aan the name of Rasulullah ( ) is mentioned on several occasions, but when we recite the relevant verses containing the name of Rasulullah (صلى الله عايه وسالم ) we do not stand, and we are not commanded to stand by Allah Ta’ala.

(h) In the Holy Qur’aan Allah Ta’ala says:

Verily, Allah and His Malaa-ikah send salaat upon the Nabi, O you who believe send salaat and salaam upon him.

However, despite Allah Ta’ala commanding us in the above- mentioned verses to recite salutations on our Nabi ( ) we do not stand at the recital of Durood because we are not commanded to do so. Allah Ta’ala only commands the recitation of salutations and not Qiyaam or standing when we recite these salutations.

Thus, it is abundantly clear that the Shariah does not command or exhort us to stand when the Holy name of Rasulullah ( صلى الله عايه وسالم) is taken. If it was necessary to stand in respect of the name of Rasulullah (صلى الله عايه وسالم ) then it would be a greater necessity to stand in respect when the Glorious Name of Allah Ta’ala is mentioned. But no one ever stands when the Name of Allah Ta’ala is mentioned or when glorifications unto Allah Ta’ala are recited.

The fact that people stand only when Rasulullah’s (صلى الله عايه وسالم ) name is sung in the Meelaad Salaamis is ample proof that they do not stand in respect and reverence at the mention of our Nabi’s ( صلى الله عايه وسالم) name. If they did in reality stand for the respect of our Nabi’s ( ) name then they would have stood whenever the Holy name of our Nabi (صلى الله عايه وسالم ) was mentioned. But in that case life would become very difficult for the votaries of Meelaad because if the lecturer happens to deliver a lecture on the life of Rasulullah (صلى الله عايه وسالم ) and he mentioned the name of our Nabi ( ) a hundred times, our supporters of Meelaad would have to jump up every time the name of our Nabi ( ) is mentioned. Hence, it is clear that people stand during the recital of Salaamis not because of reverence for Rasulullah (صلى الله عايه وسالم ), but because of force of custom. They stand because it is customary to stand when these Salaamis are recited. They stand because the crowd stands. And, this standing or Qiyaam was the invention of irreligious persons. Nowhere in the Shariah could this Qiyaam be established. Thus the majority of people stand because it is a custom (made compulsory by the innovators of the Meelaad) of these functions.

Others again stand because of a reason which is much more dangerous than the reason for which the majority of people stand. Some cherish the belief that the Soul of our Nabi (صلى الله عايه وسالم) presents itself at these sessions of Meelaad, hence it is necessary to stand in respect. This is a fallacious and a highly misleading belief. This belief leads to Shirk or association with Allah Ta’ala in an attribute which is exclusive in Divinity. Let us assume that A holds a Meelaad function in his home, B does the same in his home, C also has a



Meelaad celebration and D does likewise; also Meelaad functions are taking place in various Musaajid all over the world. Now let us assume that these functions happen to take place at the same time and the Salaami is being recited at these various venues at one and the same time. A is under the impression that Rasulullah’s (صلى الله عايه وسالم) Soul is present at his function, B, C, D and the people in the various Musaajid all over the world are under the same impression. We have assumed that the Salaami is being recited at the same time in the various places, hence it will follow that our Nabi (صلى الله عايه وسالم ) is present at the place of A, B, C, D, etc., at one and the same time. In other words this belief means that our Nabi ( ) is present here, there and everywhere at one and the same time. This is bestowing the Divine Attribute of Omnipresence upon our Nabi (صلى الله عايه وسالم ). Thus this belief assigns to our Nabi ( ) Divinity by way of according Omnipresence to our Nabi ( ). This is in reality the commission of Shirk which is a capital crime – a crime most heinous in the Eyes of Allah.



3) MEELAAD FUNCTIONS REGARDED AS BEING OF GREATER IMPORTANCE THAN SALAAT



Whenever these functions take place in places other than Musaajid wholesale neglect of Salaat occurs. People are more concerned with the Meelaad celebration than with their Salaat. They are ostensibly gathered to remember MUHAMMAD, RASULULLAH (صلى الله عايه وسالم ), but they very conveniently overlook and transgress the MESSAGE and the LAWS brought and taught to us by Rasulullah (صلى الله عايه وسالم). If Rasulullah ( ) was present today, what would he ( ) say at this wholesale massacre of Salaat – the most important Pillar (as far as practice is concerned) of Islam – and especially so by those who claim to sing his ( ) praises and make claims to being the sole repositories of his (صلى الله عايه وسالم ) love! The Meelaad function proceeds while the time for Salaat passes by. What kind of love – what kind of demonstration of love for Rasulullah ( ) is this? Those who participate in these functions do not make any special preparations to perform Salaat in Jamaat which is Sunnatul Muakkadah, yet they see that elaborate and special preparations are made for a custom which has no origin in the Shariah of Islam – for a custom which contains many innovations.



4) QAWWAALI AND MUSIC



There exists no difference of opinion among the Fuqahaa (the Jurists of Islam) like Imaam Abu Hanifah, Imaam Maalik, Imaam Shaafi, Imaam Hambal, etc, on the prohibition of music. We shall content ourselves at this juncture to say that MUSIC is strictly and unanimously prohibited in Islam. At some of these functions qawwaali with the accompaniment of music takes place. This, indeed is an open and a flagrant violation of the law of Allah. Its evil is emphasised when it takes place at a function ostensibly organized in honour of our Nabi (صلى الله عايه وسالم ).

5) RECITING OF UN-ISLAMIC VERSES



Many a time such poetry is composed and sung at these functions, which are blasphemous. Much of the subject matter of these verses is unsubstantiated, much is mere figments of the composer’s imagination, and some verses go so far as to deify our Nabi ( ). This, needless to say, amounts to the capital crime of SHIRK.

6) THE CONGREGATION OF FUSSAAQ AND FAAJIR PEOPLE



People of all types frequent and gather at these functions. Audacious and rebellious sinners, people of immoral characters merely attend these functions to listen to the sweet voices of young boys and girls singing, and for casting surreptitious and evil glances at members of the opposite sex – and this too is strictly forbidden in Islam.

7) INTERMINGLING OF SEXES AT THE FUNCTIONS



Seclusion and separation of the sexes is a compulsory law in Islam. Islam demands the strictest separation of the sexes. The Law of Islam is categoric in banning women from coming even to Musaajid for purposes of Salaat. Salaat is the greatest practical obligation imposed upon the Believers by Allah Ta’ala, yet Allah Ta’ala did not decree the performance of Jumu’ah Salaat on women. The performance of Salaat in Jamaat has not been ordained by Shariah for women. Our Nabi ( ) in fact said that woman’s noblest and best Salaat is her Salaat performed alone in the darkest corner of her home. Now when it is not even permissible for females to come to the Musjid for Salaat purposes, how can it be permissible for them to attend these Meelaad functions? Their presence at these Meelaad functions is a very strong factor establishing the prohibition of these functions. Wherever intermingling of sexes takes place Shaitaan is present to plunge man into the tentacles of



immorality. Our Nabi ( ) said so. Even if it is possible to screen the females completely from the men, then too, it is not permissible for them to emerge from their homes to attend these functions for the simple reason that the Shariah has decreed that they may not emerge from their homes for even Salaat in the Musjid.

8) ABSTENTION FROM THE COMMAND OF AMR BIL MA-ROOF AND NAHY ANIL MUNKAR



When evil and sin occur it is the duty upon a Muslim to either speak out against it if he is able to do so, or alternatively, he must withdraw from the place wherein the un-Islamic practices are being carried out. Now at these celebrations many of the wrongs listed on page 10 take place, but no one will speak out against these even though convinced of it being un-Islamic. They will not speak out against the crimes committed against Allah nor will they leave the venues where such wrongs are being perpetrated in the Holy Name of Islam. They choose to be silent compatriots in these evils. In so doing they are inviting Allah Ta’ala’s Wrath upon themselves by shunning the extremely important Islamic Injunction of Commanding what is good and prohibiting what is evil.

9) ISRAAF OR WASTE OF MONEY AND LABOUR IN THE ORGANIZATION OF MEELAAD



Great sums of money and considerable time in labour are squandered in organizing these customs which have no Islamic origin or sanction. Money which could be utilized for the poor, the needy, the widows and the orphans are squandered in preparing elaborate Meelaad celebrations. Money is spent unnecessarily in the hiring of tents, halls, cooking utensils, eating utensils, for the preparation of foods, for engaging the qawwaal, etc. In short this whole affair becomes a mere frivolous party attendant with wrongs and evils.

10) SOLICITING PUBLIC FUNDS



Many a time the organizers engage in public collections in order to accumulate funds to organize such functions. Charity is extracted from the public under the pretences of organizing an “Islamic” function. Rich and poor eat the food prepared of this charity. The Muslim public who attend these functions indulge in merrymaking at the expense of the charities collected.

11) TASHABBUH BIL KUFFAAR



The celebration of birthdays and anniversaries has no connection with Isam. This is an exclusive custom of the Kuffaar. Our Nabi ( ) did not celebrate birthdays and anniversaries. Nor did the Sahaabah or the great learned Jurists of Islam. Such celebrations have no basis in the Shariah. In upholding these innovatory customs Muslims are in fact imitating the Kuffaar and this our Nabi ( صلى الله عايه وسالم) has strictly forbidden.

The Hindus have customs of celebrating the anniversaries of the death or the birthdays of their holy people, and so have the Christians as well as the Rawaafiz sects which have gone astray. In reality Muslims too have imitated the Kuffaar in the introduction of these customs. The Sahaabah of our Nabi (صلى الله عايه وسالم ) never celebrated the birthday of our Nabi ( صلى الله عايه وسالم) nor did the great learned Jurists and Ulama of Islam. In fact the Muslim innovators have resorted to a greater ignorance than their non-Muslim counterparts (in custom and innovation). The non-Muslim celebrate the birthdays and death anniversaries of their holy men on a fixed day each year. But, the Muslim innovators celebrate the birthday of our Nabi ( ) on various dates throughout the year. They do so on different dates yet they call these various celebrations MEELAAD or MOULOODUN-NABI which means the BIRTH of the NABI ( صلى الله عايه وسالم).

12) MAINTAINING A CUSTOM WHICH WAS ORIGINATED BY IRRELIGIOUS PERSONS



It has already been explained elsewhere in this article that the originators of the Meelaad custom were irreligious persons. Six hundred years after our Nabi ( ) the irreligious ruler of Irbal assisted by irreligious learned men invented and established this custom. Thus, those who organize Meelaad functions and those who participate in them are in reality assisting to establish a practice introduced by evil men. They are aiding and abetting in the fostering of a custom which is in total conflict with the Shariah of Islam. It is a great crime to maintain and encourage customs and practices which were brought into being by those who had no connection with the Deen, more so, when these customs and practices are a conglomeration of un-Islamic elements.



13) REVILING AND BRANDING AS UNBELIEVERS THOSE WHO DO NOT PARTICIPATE IN THESE PRACTICES



One of the vilest of habits which exists in those who desire to establish these un-Islamic customs is to brand as Kaafir or unbeliever whoever does not agree with their views or do not participate in these Meelaad functions. Indeed, these innovators have not shied from even branding as Kaafir great Ulama, Auliya and pious men of Islam. At every corner they produced Kaafirs. It seems that their only function is to maintain innovatory customs and to brand Muslims as Kaafir. The votaries of these customs have written in their books that those who do not make the Qiyaam, etc. are Kaafir. They have written that to make Qiyaam at these ceremonies is FARDH
(Compulsory). What blasphemy they utter! They seem to be totally unconcerned of the Allah, the Greatest, the most High, hence they proceed without any hesitation to pronounce as Kaafir the great Auliyaa and Ulama of Islam. This factor of reviling the non-participants is a very strong reason for the non-permissibility of this innovatory practice.

14) REGARDING THE DISTRIBUTION OF SWEETMEATS AS ESSENTIAL



This too, is a further transgression committed against the Law of Allah. This custom of distributing sweetmeats at these functions is regarded as compulsory. A gross falsity perpetrated in the name of Islam.

15) THE BELIEF THAT THE SOUL OF OUR NABI ( ) PRESENTS ITSELF AT THE MEELAAD FUNCTION



This factor has already been explained under the section dealing with Qiyaam, and it was shown there how the crime of Shirk is resultant on this belief.