Approximately 1450 years ago humanity was in complete lost. Man had adopted a route in life which Allah had not approved of. Communities, such as the ‘People of the Scripture’ where being misled by their leaders, who were entrusted with the responsibility of guiding the community by safeguarding the divine texts and disclosing it to them in its entirety. Instead they distorted its teachings and the teachings of their Prophets and beguiled the public into believing in whatever corrupt concepts they fabricated. All of this they did for the sake of monetary gain and protecting the hierarchal system they had established. A lengthy era had passed in which no Prophet was sent by the Almighty for the guidance of mankind. Finally, 570 years after Allah’s [sent] spirit and word, Ësä ibn Maryam عليه السلام had ascended to the heavens, Allah blessed humanity once again for the final time by sending a man who He has described as; a witness, a bringer of good tidings, a Warner, one who invites to Allah by His permission, and an illuminating lamp [33:45].

It was in the desert valley of Makka that Allah blessed the young widow, Amina with a son who was to become the paradigm of spiritual excellence, Muhammad صلى الله عليه وسلم. Signs were shown to her before, during and after his birth that displayed his greatness and exceptionality. It was only after the age of 40 that Allah sent him to the world with the mission of taking humanity out of the depths of darkness and deviation towards the light of guidance and spiritual success. The Prophet صلى الله عليه وسلم fulfilled the task with a level of patience, tolerance and perseverance that was rarely witnessed in history before and after two decades of intense work, Allah the Exalted finally opened the doors of victory and an entire nation was transformed. The divine message was delivered in full and the religion of salvation was complete.

While performing the ‘Farewell Pilgrimage’ the Prophet received the revelation; This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion. [5:3]. It was only a few months after this revelation that the Prophet صلى الله عليه وسلم passed away however before returning to Allah he left with his nation some guidelines in order to protect them from repeating the very mistakes the previous nations made and said, “I have left two things with you; so long as you hold fast to them you will never fall astray. [They are] the book of Allah and the traditions of his Prophet.” [Al Mu’atta: 685]

He did prophesies however that after his departure from this world differences would surface in his nation; so much so that they will end up being divided into 73 groups. He issued a stern warning to those who will be responsible for these divisions by introducing their novel ideas and concepts in the religion and said, “Whoever introduces something in this matter (i.e. religion) of ours which does not belong to it, it will be rejected.” [Bukhäri: 2697]

According to another narration the Prophet صلى الله عليه وسلم explained, “Whoever observes a [religious] practice that does not conform to our affair (i.e. religion), it will be rejected.” [Muslim: 4493]

He warned the public from being deceived by exclaiming in a sermon, “...Beware of new [religious] affairs, for every innovation is [an act of] misguidance.” [Abu Däwōd: 4607]

He also stated in another sermon, “...The best guidance is the guidance of Muhammad صلى الله عليه وسلم and the worst [religious] practices are the innovated ones. Every innovation is [an act of] deviation.” [Muslim: 2005]

For those who refuse to take heed of these strong warnings and go ahead promoting new practices and philosophies in the religion and try to justify them by falsifying statements on behalf of our beloved Prophet صلى الله عليه وسلم, the Prophet صلى الله عليه وسلم has declared, “Whoever lies about me should occupy his seat in the fire [of Hell].” [Bukhäri: 107]

As for the innocent public who does not have the ability to distinguish between truth and falsehood from the onset of these teachings, the Prophet صلى الله عليه وسلم has strongly advised, “...Adhere to my practices and the practices of [my] rightly guided successors. Bite them with [your] molars...” [Abu Däwōd: 4607]

In order to preserve these practices in their purest form, Hadëth Scholars have strived for centuries to protect the prophetic teachings by confirming their authenticity through analysing their transmission chains and making people aware of what is confirmed and what is not. The Jurists on the other hand have made a tremendous effort in elucidating these teachings and explaining how to apply them in their respected eras.

Among the many practices that have crept up in the generations subsequent to the Prophetic times and have gained a great amount of attention and religious importance is the celebration of our beloved Prophet’s صلى الله عليه وسلم birth, which is better known as ‘Mawlid’ or ‘Mëläd’.

Celebrating birthdays has been an ancient practice observed by the pagans of Europe, long before the advent of Christianity. Sources reveal that the reason why this was celebrated was so that the Pagans could ward off evil spirits and demons that would be attracted to a person particularly on his birthday and to ensure his safety and security for the oncoming year. They would pray over the flames of an open fire so that its smoke could carry their thoughts to the gods in the skies. However all these customs came to an end once Christianity was introduced and remained banned until they were re-established four centuries later.

During the Prophet’s صلى الله عليه وسلم time there was no concept of this celebration among the believers. The Prophet صلى الله عليه وسلم did however issue strong instructions to oppose the practices of the pagans by proclaiming, “Oppose the polytheists!” [Bukhäri: 5892]

Hence this being a practice with pagan roots, it comes as no surprise that the Prophet صلى الله عليه وسلم never entertained it nor did his companions and the two generations subsequent to them ever consider it.

Today however the Prophet’s صلى الله عليه وسلم birthday is celebrated with a tremendous amount of pomp and show. In certain communities street processions are held, buildings are decorated and Christmas lights are lit. Gatherings are arranged in which songs are sung, kawali is played, poetry about the Prophet صلى الله عليه وسلم is read out, his miracles صلى الله عليه وسلم are related and prayers are invoked upon him with the notion that his spirit is present among the attendees. For many, this celebration is looked upon as the greatest Islamic event of the year.

A simple study though of the Islamic texts would clearly reveal that this event has no Islamic significance whatsoever. For example the very fact that historians have differed over the actual month and day in which the Prophet صلى الله عليه وسلم was born clearly displays the unimportance of this occasion in Islam, for had it held any importance, the date would be specified just like Eid al Aźh’hä and Eid al Fitr and scholars would have been unanimous in their view.

‘Alläma Al Qastaläni has written in his acclaimed book on the biography of the Prophet صلى الله عليه وسلم, Al Mawähib al Laduniyya, “[Scholars] have differed over which month [the Prophet] صلى الله عليه وسلم was born in. The popular view is that he was born during the month of Rabi’ al Awwal. This view is held by the majority of scholars. Ibn al Jawzë has claimed that there is a consensus on this however this is debatable. Other scholars have claimed that he was born in;

• Safar
• Rabi ‘al Aakhir
• Rajab, however this is incorrect
• Ramaźhän

...Similarly there are differences over the day of the month [he was born in]. Some have claimed that it undetermined. [All that is known is that] he was born on a Monday during Rabi’ al Awwal. The majority of scholars claim that it is well-known. Some say it was on the 2^nd and some say on the 8^th. Shaykh Qutb Al Dën Al Qastaläni said, “[The 8^th] is what the majority of Hadëth Scholars have chosen. [This view] has been recorded from Ibn ‘Abbäs and Jubair ibn Mut`im. This is [also] the view of the majority of those who have some insight into this matter. Humaidë and his teacher, Ibn Hazam adopted this view. Quźhä’ë has recorded the consensus of the People of Zeej on this view in ‘Uyoon al Ma’ärif. Zuhrë reported this view from Muhammad ibn Jubair ibn Mut`im, who was well versed on [Arab] lineages and Arab history. He had taken this information from his father, Jubair.

Some scholars claim it was the 10^th and some have claimed the 12^th. [The 12^th] is what the Makkans practice by visiting the Prophet’s صلى الله عليه وسلم birthplace during this time. Other scholars have claimed it was the;

• 17^th
• 18^th
• 22^nd

Some scholars have claimed that the last two dates are completely incorrect. The popular view is that the Prophet صلى الله عليه وسلم was born on Monday the 12^th of Rabi’ al Awwal and this is the view of Ibn Isĥäq and others.”

It should be borne in mind that holding gatherings in which the life and practices of the Prophet صلى الله عليه وسلم is discussed is greatly virtuous and should be held as frequently as possible, however celebrating his birthday in any shape or form is something that is absolutely unwarranted in Islam.

The proponents of this celebration have gone to lengths in trying to validate it by fabricating and/or distorting texts and misinterpreting them.

Examples of fabricated texts are;

• Abu Bakr Al Siddiq رضى الله عنه said, "Whosoever spends a dirham (silver coin) on the birthday of the Prophet will be with me in Paradise." [Al Ne’mat al Kubra]
• ‘Abdullah Ibn ‘Abbäs رضى الله عنهما reported that one day he was discussing the events [that took place during the] birth of our beloved Prophet, Muhammad صلى الله عليه وسلم at his home and the listeners were impressed with what they heard. They thanked Allah and invoked blessings upon the Prophet صلى الله عليه وسلم. At that moment the Prophet صلى الله عليه وسلم suddenly came to them and said, “My intercession for you has been accepted.” [Kitab Al Tanweer]

Both these narrations have no transmission chains leading back to the original reporters thus putting their authenticity to question. A report can only be accepted if it has a transmission chain that consists of reporters who are trustworthy and honest; or else anyone can feel free to say anything on another person’s behalf regardless of whether it is true or false.

As for the confirmed hadëths that are often cited to justify the celebration;

• Abu Qatäda رضى الله عنه reported, “Allah’s Messenger صلى الله عليه وسلم was asked about fasting on Mondays and he replied, “I was born on [this day] and I received [my first] revelation on it.” [Muslim: 2750]

The advocates of Mawlid celebrations argue that this narration proves that the Prophet صلى الله عليه وسلم used to celebrate his birthday. This deduction however is an extremely peculiar one, for fasting is not a celebrative observance but rather an observance through which one expresses his gratitude to Allah. Mulla ‘Ali Al Qäri has elucidated the Prophet’s صلى الله عليه وسلم statement by writing, “On this day I attained the beginning of formal perfection, the dawn of a spiritual morning, the external and internal [life] objective and the initial and concluding courtesy. Hence the time that is the commencement of [all these] worldly and spiritual bounties is worthy of having external and internal forms of obedience observed within it. Thus being grateful to Allah is mandatory upon me and fasting according to me is a more preferable observance for the bounty that has been completed for me.” [Mirqät al Mäfatëh]

Fasting out of gratitude is not something that is uncommon among Prophets. When the Prophet صلى الله عليه وسلم asked the Jewish community in Madina as to why they fasted during the ‘Ä’shurä they explained, “This is a great day. In it Allah saved Mōsä عليه السلام and his community and drowned the Pharaoh and his people. Consequently Mōsä عليه السلام fasted on this day out of gratitude and hence we [also] fast on this day.” [Muslim: 2658]

If the birthday of our beloved Prophet صلى الله عليه وسلم was really a day of celebration in Islam, fasting would have been prohibited in just as it is prohibited on Eid al Aźh’hä and Eid al Fitr. Abu Hurairah رضى الله عنه narrated, “Allah’s Messenger صلى الله عليه وسلم forbade fasting on two days; the day of Fitr and the day of Aźh’hä.” [Muslim: 2674]

It should be noted though that fasting on a Monday was not observed by the Prophet صلى الله عليه وسلم solely for the reasons cited in the aforementioned hadëth, rather Usäma ibn Zaid رضى الله عنهما reported, “The Prophet of Allah صلى الله عليه وسلم used to fast on Mondays and Thursdays. He was asked [the reason why] and he explained, “Peoples deeds are presented [to Allah] on Monday and Thursday.”[Abu Däwōd: 2436]

Similarly the fast was occasionally observed throughout the year and not specifically on the 12^th of Rabi al Awwal.

• Urwa reported, “Thuwaiba was the freed slave girl of Abu Lahab. Abu Lahab had emancipated her and hence she weaned the Prophet صلى الله عليه وسلم. When Abu Lahab died, a family member of his witnessed him in a dream in a very bad state. He asked him, “What did you encounter?”

Abu Lahab replied, “After leaving you I have not experienced [any good] except for being given water in this (i.e. the space between the thumb and fingers) due to freeing Thuwaiba [when she gave me the good news of Muhammad’s birth].” [Bukhäri: 5101]

In light of this narration the proponents of Mawlid celebrations contest; if a non believer, who has been publicly condemned by Allah is rewarded in this fashion just for expressing some delight over the Prophet’s birth then what will Allah give a believer who spends his wealth in celebrating this joyous event?

Deducing the validity of Mawlid celebrations through this narration is just as peculiar as the first deduction for the following reasons;

1. Dreams cannot be used to establish Islamic rulings of any kind unless they are the dreams of a prophet or they have the consent of a prophet. In this narration and all its different versions, there is absolutely no mention of this dream being related to Allah’s Messenger صلى الله عليه وسلم and having his approval.
2. The very person who witnessed this dream, who according to Suhaylë’s account was ‘Abbäs رضى الله عنه never initiated a practice of this nature nor did the people he directly related this dream to; so on what basis is this narration being used as a foundation for the extravagant celebrations that are held today? There is absolutely no doubt that every true believer experiences a great amount of joy when hearing about the Prophet’s صلى الله عليه وسلم life events however this does not warrant him to engage in ‘Islamic’ activities that do not conform to the teachings of the Messenger صلى الله عليه وسلم.

• Ibn ‘Abbäs رضى الله عنهما reported, “Allah’s Messenger صلى الله عليه وسلم said, “Indeed this [day i.e. Friday] is a day of Eid which Allah has made for Muslims. Hence whoever comes for [the] Jumu’a [prayer] he should take a bath. If he has perfume, he should apply it. And practice [brushing your teeth] with a miswäk (tooth stick).” [Ibn Mäjah: 1098]

The supporters of the Mawlid argue; this hadëth proves that declaring the Prophet’s صلى الله عليه وسلم birthday to be Eid is just as legitimate as declaring Jumu’a to be Eid. It shows that having more than two Eids in a year is absolutely permissible in Islam. Above all the sole reason why Jumu’a has been called Eid is because Adam عليه السلام was created on this day. The Prophet صلى الله عليه وسلم said, “The best day in which the sun rises is Friday. On this day Adam عليه السلام was created.” [Tirmidhë: 488].

Hence if the day when our father Adam عليه السلام was brought into existence has been pronounced a day of Eid then what is wrong in calling the birthday of the best creation of Allah, Muhammad صلى الله عليه وسلم a day of Eid?

Apparently this argument seems to be fairly strong but when delving into the narrations used to support this assertion it breaks ones heart to see how the words of our beloved Prophet صلى الله عليه وسلم have been misrepresented and misinterpreted to support a claim that has no backbone.

Firstly it is important to know why Jumu’a has really been called a day of Eid. The word Eid is derived from the Arabic word ‘Awd’ which literally means ‘to return’. Technically it refers to a day when people gather for a ceremony. On the day of Jumu’a, Allah has ordered all Muslims to gather in the Masjid for His remembrance in a congregational manner and has fixed the rites to be observed there; which are a sermon and a prayer. Upon completing these rites Muslims have been instructed to continue with their business as usual. Allah says, “O you who have believed, when [the adhan] is called for the prayer on the day of Jumu’a [Friday], then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew. And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.” [62: 9-10].

Jumu’a has not been considered a festive day as the two Eids and the days of ‘Tashreeq’ have. ‘Umar ibn Al Khattäb once said during an Eid sermon, “These are two days which Allah’s Messenger صلى الله عليه وسلم forbade fasting in; [the first is] the day when you break your fast (Eid al Fitr) and the other is when you eat from your sacrifices (Eid al Aźh’hä).” [Muslim: 2671]

Nubaisha Al Hudhali narrated, “Allah’s Messenger صلى الله عليه وسلم said, “The days of Tashreeq are days of eating and drinking.” [Muslim: 2677]

‘Uqba ibn Aamir رضى الله عنه reported, “Allah’s Messenger صلى الله عليه وسلم said, “The day of ‘Arafa, the day of the Sacrifice and the days of Tashreeq are [days of] our Eid, the people of Islam, and they are days of eating and drinking.” [Häkim: 1586]

‘Ali ibn Abu Tälib رضى الله عنه announced, “O People! Allah’s Messenger صلى الله عليه وسلم said, “These days are not days of fasting rather they are days of eating drinking and [Allah’s] remembrance.” [Häkim: 1588]

In conclusion the only days that have been fixed by our Prophet صلى الله عليه وسلم for religious feasts and celebrations are the two Eids and the three days of Tashreeq. Jumu’a on the other hand is simply a day where Muslims gather in the Masjid to remember Allah collectively; not a day of festivities. Hence the analogy of declaring the 12^th of Rabi al Awwal Eid Mëläd Al Nabi based on Jumu’a being Eid Mëläd Adam is an incorrect and invalid one.

The heart-rending part of this argument is how the hadëth of Tirmidhë has been misrepresented and used to deduce these incorrect notions. The complete hadëth of Tirmidhë is as follows;

Abu Hurairah رضى الله عنه reported, “The Prophet صلى الله عليه وسلم said, “The best day in which the sun rises is Friday. On this day Adam عليه السلام was created; he was admitted into Paradise; he was expelled from it and the hour will only occur on Friday.” [Tirmidhë: 488]

Similarly Abu Däwōd has recorded; Aws ibn Aws رضى الله عنه related, “Among the best of your days is Friday. On it;

• Adam عليه السلام was created
• He passed away
• The blowing [of the trumpet to destroy this entire universe] will occur
• And people will fall dead at once... [Abu Däwōd: 1047]

It is quite evident from these narrations that the superiority of Jumu’a is not solely based on the creation of Adam عليه السلام rather there are a number of events that have occurred and will occur on this particular day, some of which that are positive while others are negative. In addition there is not a single narration found in which the Prophet صلى الله عليه وسلم has called Friday a day of Eid and has then cited the birth of Adam عليه السلام for being the reason and has consequently instructed us to celebrate. Rather by analysing the various narrations we find that he has termed Friday one of the best days of a Muslims life and has then enumerated some of the past and future events to occur on this day and then has told us to pray for him excessively by stating, “...therefore increase your prayers for me on this day, for your prayers will be presented to me.”

The companions asked, “O Allah’s Messenger صلى الله عليه وسلم, how will our prayers be presented to you when your [body] will have decomposed [in your grave once you have passed away and have been buried]?”

The Prophet صلى الله عليه وسلم replied, “Allah, the Mighty and Sublime has prohibited the earth [from harming] the bodies of the prophets [hence my nations prayers for me will continue to be presented to me in my grave until the Day of Judgement].” [Abu Däwōd: 1047]

Ka’b ibn ‘Ujra رضى الله عنه reported, “We asked Allah’s Messenger صلى الله عليه وسلم, “O Allah’s Messenger صلى الله عليه وسلم, how do we pray for you and the people of [your] household, for Allah has taught us how to greet you?”

The Messenger صلى الله عليه وسلم replied, “Say, ‘O Allah, bless Muhammad and the family of Muhammad as You blessed Ibrähëm and the family of Ibrähëm, for You are truly the Most Praiseworthy and Noble. O Allah, favour Muhammad and the family if Muhammad as You favoured Ibrähëm and the family of Ibrähëm, for You are truly the Most Praiseworthy and Noble.” [Bukhäri: 3370]

In conclusion, among the prescribed activities we find for Jumu’a is to observe the Jumu’a prayer and pray excessively for the Prophet صلى الله عليه وسلم. There is absolutely no mention in any narration to have a festival on this day and engage in celebrating the birthday of Adam عليه السلام due which we can derive the validity and virtue of celebrating the Prophet’s صلى الله عليه وسلم birthday on the 12^th of Rabi Al Awwal.

The astonishing part of the arguments presented by the supporters of the Mawlid is how they distort the words of our beloved Prophet صلى الله عليه وسلم by cutting and pasting sacred texts in order to prove the importance of a practice that our Prophet صلى الله عليه وسلم never even alluded to, let alone encourage and observe.

The misuse of the sacred texts is not only limited to the prophetic traditions but is even extended to the ‘Word of Allah’. Some examples of how Qur’änic verses are misrepresented are;

1. “And peace be upon him [i.e. Yaĥyä عليه السلام] the day he was born and the day he dies and the day he is raised alive.” [19:15]

“And peace is on me [i.e. Ësä عليه السلام] the day I was born and the day I will die and the day I am raised alive.” [19:33]

The advocates of Mawlid celebrations contest that these verses clearly show the importance of celebrating the birthday of prophets’ عليهم السلام, for Allah has sent Saläm (peace) on Yaĥyä عليه السلام on his birthday while Ësä عليه السلام has sent Saläm upon himself on his birthday. Hence recognizing the importance of birthdays and sending Saläm on it is an established Sunna (practice) of Allah and the prophets.

For a person who is not acquainted with the sacred texts, this argument may seem persuasive however when closely analyzing the texts we find that the nature of this argument is no different than the previous ones.

Firstly sending Saläm upon the prophets in general is something that Allah has exercised in several places throughout the Qur’än. For example Allah states;

• And peace (Saläm) upon the messengers. [37:181]
• Peace upon Nōh among the worlds. [37:79]
• Peace upon Ibrähëm. [37:109]
• Peace upon Mōsä and Härun [37:120]
• Peace upon Il Yäsën [37:130]

When Allah sends Saläm upon a person it denotes an assurance of security and protection. It is not a ritual as many people in the sub-continent perceive and practice it as. This can be clearly understood from the following verses;

• It was said, “O Nōh, disembark [from the ark] in security (Saläm) from Us (Allah) and blessings upon you and upon nations [descending] from those with you...” [11:48]
• They said, “Burn him (Ibrähëm) and support your gods - if you are to act.”

Allah said, “O fire, be coolness and safety (Saläm) upon Ibrähëm.”

And they intended for him harm, but We made them the greatest losers. [21:68-70]

Once this has been understood it would be easy to comprehend the context in which Allah has sent Saläm upon Yaĥyä عليه السلام on the three occasions mentioned in the cited verse. There are three occasions in which a person is tremendously vulnerable and absolutely terrified; the day he is born, the day he dies and the day he will be resurrected. Hence Allah grants protection to certain privileged servants of His in order to eliminate the terror they may experience during these instances. The famous exegete and Hadëth Scholar, Muhammad Ibn Jarër Al Tabri [d.310 H] has explained this point in his renowned Tafsër, Jäme’ Al Bayän Fë Ta’wël Al Qur’än by stating, “Ibn ‘Atiyya said, “The creation feels the most desolate on three occasions;

i. The day they are born, hence they see themselves exiting from what they were formerly in.

ii. The day they die, consequently they witness a people whom they have never seen before.

iii. The day they will be resurrected for they will see themselves in the great assembly.

Allah ennobled Yaĥyä ibn Zakariyyä on these occasions and specifically granted him peace and security. Hence He announced, “And peace be upon him [i.e. Yaĥyä عليه السلام] the day he was born and the day he dies and the day he is raised alive.” [19:15].” [Hadëth no. 23568]

Ibn Jarër also writes, “And peace be upon him [i.e. Yaĥyä عليه السلام] the day he was born and the day he dies and the day he is raised alive.” [19:15] indicates to the security [granted] by Allah the day Yaĥyä عليه السلام was born from being afflicted by the evil of Shaytän which the children of Adam experience. This interpretation is based on what Allah’s Messenger صلى الله عليه وسلم said, “Every son of Adam will come with a sin on the Day of Resurrection except for Yaĥyä ibn Zakariyyä.” [Hadëth no. 23566]

In conclusion Allah did not send Saläm upon Yaĥyä عليه السلام on his birthday in order to acknowledge the importance of that day but rather to protect him from the vulnerability and desolateness he would experience at that point.

As for the prophets in specific and the people in general sending Saläm upon themselves, this in reality is a supplication to Allah for protection and security; not a ritual. Ibn Jarër has explained Ësä’s عليه السلام words; And peace is on me the day I was born and the day I will die and the day I am raised alive, by writing, “And may Allah’s security be upon me from Shaytän and his army; that they manage to harm me the way they harm children when they are born, by stabbing them; and the day I die from the fright of the commencement [of a new life]; and when I am resurrected on the day of Judgment; that I be overtaken by the terror that people will experience upon witnessing the horrifying events of that day.” [Hadëth no. 23715]

This supplication for peace is something Allah has mandated us to make for our beloved Prophet صلى الله عليه وسلم; O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace. [33:56], and is our standard greeting when meeting one another; But when you enter houses, give greetings of peace upon each other - a greeting from Allah , blessed and good. [24:61]

Hence it is not a ritual that one must exercise on ‘special occasions’ but rather it is a prayer that we make for ourselves and the nation at large especially at times when one faces adverse conditions.

2. “And [by] the father and that which was born [of him]...” [90:3]

The proponents of the Mawlid assert that in this verse Allah has sworn an oath on the name of the Prophet صلى الله عليه وسلم and his forefathers. ‘The father’ refers to the Prophet’s صلى الله عليه وسلم ancestors while ‘that which was born [of him]’ refers to the Prophet صلى الله عليه وسلم himself. Through this oath Allah has alluded to the Prophet’s صلى الله عليه وسلم birth, which clearly demonstrates the significance of his birthday. Hence it is important that we recognize its significance and celebrate it whenever the occasion arises.

Astonishingly, when studying the interpretations of the Sahäba and the Täbi’ën on this verse, it is surprising to see how they, being the direct and indirect students of the Prophet صلى الله عليه وسلم failed to understand this point and teach it to their students. This begs the question as to whose interpretation of the Qur’an are we supposed to embrace; the interpretation of the students and companions of the Prophet صلى الله عليه وسلم or a person’s who has come centuries later and whose agenda is to validate a practice which the Prophet صلى الله عليه وسلم and his companions never gave any attention to?

When studying various tafseers we find the following interpretations for the aforementioned verse;

• Ibn ‘Abbäs رضى الله عنهما said regarding Allah’s statement; And [by] the father and that which was born [of him], “The father refers to Adam عليه السلام and that which was born [of him] refers to his progeny.” [Häkim: 3931]
• Ja’far ibn Sulaimän reported, “I heard Abu ‘Imrän Al Jawnë [a Täbi’ë, d.123H] recite; And [by] the father and that which was born [of him] and then express, “[This refers to] Ibrähëm عليه السلام and his offspring.” [Jäme’ Al Bayän Fë Ta’wël Al Qur’än: no.37256]

Even if we were to accept the interpretation of the Mawlid advocates it is hard to see how Allah has alluded to the Prophet’s صلى الله عليه وسلم birthday and has attached importance to it due to which we should celebrate it annually. It is evident from the verse that Allah has only sworn an oath on the children born to ‘The Father’ and has made absolutely no reference to their birthdays, rather it indicates to the significance of people in general. In another verse Allah has displayed the significance of man by expressing, “And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.” [17:70]

3. “...And take, [O believers], from the standing place of Ibrähëm a place of prayer...”[2:125]

The advocates of Mawlid celebrations claim that the reason why Allah has instructed the believers to adopt the standing place or stepping stone (Maqäm) of Ibrähëm عليه السلام as a place of prayer is because it was on this very stone that Ibrähëm عليه السلام supplicated for the birth of our beloved Prophet صلى الله عليه وسلم. During this supplication his feet were imprinted on the stone and Allah preserved them in order to display the significance of his supplication. In addition Allah has ordered all believers to perform pilgrimage to His house in order to commemorate these imprints which in reality, according to the Quraish are copies of the Prophet’s صلى الله عليه وسلم footprints.

Out of all the assertions made to justify the Prophet’s صلى الله عليه وسلم birthday celebrations this by far is the most ludicrous one.

Firstly there are absolutely not records to confirm that Ibrähëm عليه السلام made a supplication of this nature on the Maqäm whatsoever due to which his feet were imprinted on it. Rather the Prophet صلى الله عليه وسلم himself has explained what the Maqäm’s true function was by relating, “... [On one occasion Ibrähëm عليه السلام expressed to his son], “O Ismä’ël, Allah has given me an order.”

Ismä’ël عليه السلام said, “Then do what your lord has instructed you to do.”

Ibrähëm عليه السلام asked, “Will you help me?”

Ismä’ël عليه السلام replied, “I will help you.”

Ibrähëm عليه السلام then explained, “Allah has ordered me to build a house right here,” and he pointed to mound that was higher than the land around it.

At that point they both raised the foundations of the house. Ismä’ël عليه السلام then began bringing stones and Ibrähëm عليه السلام constructed. When the structure became high Ismä’ël عليه السلام brought this stone (i.e. the Maqäm) and placed it down for Ibrähëm عليه السلام. Consequently he stood on it and constructed while Ismä’ël عليه السلام handed stones to him. They both were praying, “O our Lord accept [this service] from us. Indeed You are the All-Hearing and All- Knowing.” [Bukhäri: 3364]

In another narration the Prophet صلى الله عليه وسلم has further elaborated, “When the structure became very high and the elderly man (Ibrähëm عليه السلام) could no longer move the stones around, he stood on the stone of the Maqäm. Subsequently Ismä’ël عليه السلام carried on handing him stones while the two were praying, “O our Lord accept [this service] from us. Indeed You are the All-Hearing and All- Knowing.” [Bukhäri: 3365]

Allah has recorded some of the other supplications Ibrähëm عليه السلام made however He has not revealed the location and time they were made in. One can only speculate but can never be certain about this. The supplications were, “Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful. Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise.” [2:128-129]

The Messenger that came as a result of this supplication was without a shadow of a doubt our beloved Prophet, Muhammad صلى الله عليه وسلم. The Prophet صلى الله عليه وسلم once explained to his companions, “I am the supplication of my [fore] father Ibrähëm عليه السلام, the glad tidings of Ësä عليه السلام and my mother’s dream.” [Jäme’ Al Bayän Fë Ta’wël Al Qur’än- hadëth no. 2076]

The reason why the Maqäm was made a place of prayer was because it was suggested by ‘Umar رضى الله عنه to adopt it as such. He relates, “My opinion coincided with My Lords [revelation] on three occasions. Once I said, “O Allah’s Messenger صلى الله عليه وسلم why don’t we adopt the Maqäm of Ibrähëm عليه السلام as a place of prayer?” Consequently [Allah] revealed, “And take, [O believers], from the standing place of Ibrähëm a place of prayer.”... [Bukhäri: 402]

There is no mention anywhere that it was made a prayer place due to Ibrähëm’s عليه السلام noble supplication.

As for Hajj, the claim that it is a ritual to commemorate and celebrate the miracle of Ibrähëm’s عليه السلام feet being imprinted on the Maqäm due to his supplication is also inconsistent with the sacred texts. When Ibrähëm عليه السلام completed the construction of the Ka’ba Allah instructed him to announce the pilgrimage and enumerated the reason behind the ritual by saying, “And proclaim to the people the pilgrimage; they will come to you on foot and on every lean camel; they will come from every distant pass - That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor. Then let them end their untidiness and fulfill their vows and circumambulate around the ancient House.” [22:27-29]

In conclusion there is no evidence that truly supports the superiority or even validity of the Prophet’s صلى الله عليه وسلم birthday celebrations that are witnessed throughout the world today.