'abd al-Rahman ibn Abu Bakr ibn Muhammad ibn Sabiq al-Din, Jalaluddin al Suyuti (radi Allahu anhu) was born in 849 A.H./1445. He was a Shafi'I mujtahid Imam, Mufassir, Suufi,. Muhammadith - Hadiith master (Hafiz), and historian, a prolific writer who authored books in virtually every
Islamic science. He was raised as an orphan in Cairo and memorized the Holy Qur'aan
at 8. Amongst his teachers were Siirahj al-Din Bulgini, Sharaf al-Din al-Munawi, Taqi al-Din al-Shamani. He traveled to gain Sacred Knowledge to Damascus, the Hijaz, Yemen, India, Morocco, and the lands
south of Morocco, as well as centers of learning in Egypt such as Malalla, Dumyat and Fayyum.
In this book, the great scholar he has shed light on the historical and .legal status of the Meelad Shareef in his own characteristic scholarly style. Before forming any opinion on the status of this booklet in imparting knowledge and benefit, first of all consider the illustrious
personality of the author. The highly acclaimed "Tafsir al Jalalain" which he co-authored is still a prescribed textbook in religious institutions and Muslims of all shades of opinion study and teach it, and praise Imam al-Suyuti for this work. Apart from this, his book' on Usul
al-Tafsir called "al-Itqan fi Ulum al Qur'aan
" became an indispensable source of reference for all later works on the subject. "Al-Badr al-Manshur", his Tafsir of the Holy Qur'aan
is referred to as an exemplary Tafsir. On the characteristics and miracles of the Noble Prophet (sallal laahu
alaihi wasallam), his work entitled "al-Kasa'Is al-Kubra" has the distinction, of being the -foremost on this topic and excerpts from it are to be found in the works on Siirahh by eminent Imams and Ulama.
It is thus obvious that when such a great religious luminary takes up his pen to write on-the Meelad Shareef, i.e. celebrating the Birthday of the Noble Prophet (sallal laahu alaihi wasallam), the result will be of a unique status and its every word will be a - summary of his vast
knowledge of Tafsir, Hadiith, Fiqh, Usul and history. Thus it would form the conclusive verdict of this subject.
Imam Jalaluddin al-Suyuti (radi Allah
u anhu) passed away in Cairo at 60 years of age in 911A.H./1505.
PRAISE BE TO Allah
AND PEACE ON HIS CHOSEN SERVANTS
The question under consideration is what is the verdict of the Shari'ah on celebrating the Holy Birthday of the Noble Prophet (sallal laahu alaihi wasallam) in the month of Rabi-ul-Awwal. From the point of view of the Shari'ah, is this a praiseworthy action or a blameworthy one? And do
those who arrange such a celebration receive blessings or not?
THE OCCASION OF HAPPINESs
The reply to this question is that in my view the Meelad Shareef, Celebration of the Birthday of the Noble Prophet (sallal laahu alaihi wasallam) is ii fact such an occasion of happiness on which people assemble and recite the Holy Qur'aan
to the extent that is easy. Then they relate the
prophecies concerning the appearance of the Noble Prophet (sallal laahu alaihi wasallam) that have been transmitted in AHadiith and Athar, and the miraculous events and signs that took place on his birth. Then food is set before them and according to their desire they partake thereof to
satisfaction. This festival of celebrating the birthday of the Noble Prophet (sallal laahu alaihi wasallam), is. A Bid'ah Hasanah (a good innovation) and those arranging it will get blessings, since in such a celebration is found the expression of joy and happiness at the greatness and
eminence of the Noble Prophet (salall laahu alaihi wasallam) at his birth.
HISTORY OF THE MEELAD SHAREEF
The beginning of the celebration of the Meelad Shareef in its present form lies with the ruler of Irbil, Sultan Muzaffar whose full name is Abu Said Kukabri Ibn Zain al-Din Ali Ibn Baktagin, who is counted among the great Sultans and generous leaders. He was responsible for many other
noble works as well. Among the many monuments set up by him was the Jami Muzaffari, which he had constructed near Mount Tasiyun. Ibn Kathir (radi Allahu anhu) writes about Sultan Muzaffar as follows: "Sultan Muzaffar used to arrange the celebration of the Meelad Shareef with due honor,
glory, dignity and grandeur. In this connection, he used to organize a magnificent festival. He was a pure-hearted, brave and wise Alim and a just ruler. May Allah
shower His Mercy on him and grant him an exalted status. Sheikh Abu al-Khattab Ibn Dhiyah also wrote a book for him on the
Meelad Shareef entitled 'al-Tanwir fi Mawlid al-Bashir at Nadhir' (Enlightenment on the Birthday of the Bearer of Good News, the Warner). For this book Sultan Muzaffar awarded him a gift of one thousand dinars. Sultan Muzaffar remained the ruler until his death, which occurred in 630
A.H. in the city of 'akka -when he had the Europeans under siege. In short he was a man of piety and noble disposition".
Sibt Ibn al-Jauzi (radi Allahu anhu) wrote in "Mir'at al-Zaman" that one participant in the Meelad Shareef organized by Sultan Muzaffar states that on the royal table-spread were laid out five hundred prepared goats, ten thousand chickens, one hundred thousand earthen tumblers and
thirty thousand baskets of sweet fruits. He further writes that eminent pious Ulama and illustrious Suufis used to attend the Meelad Shareef ceremony held by the Sultan, who used to honor them with robes of distinction and royal favor. For the Suufis there used to be a Mahfil-e-Sama from
Zuhr until Fajr, in which the Sultan himself used to participate and derive ecstasy there-from together with the Suufis. Every year his expenditure on the Meelad Shareef amounted to three hundred thousand dinars. For those coming from outside (the city) he had a special guest house
commissioned, where people from all walks of life used to come from different places and without any discrimination of status. The expenditure of that guest house used to be one hundred thousand dinars annually. Similarly, he used to spend two hundred thousand dinars annually to ransom
Muslim prisoners-of-war from the Europeans. Also for the maintenance of the two Harams and for providing water along the routes in Hijaz (for pilgrims), he used to spend three thousand dinars annually. These are in addition to the ssadaqat and charity that used to be given secretly. His
wife, Rabi'ah Khatoon Bint Ayyub, the sister of Sultan Nasir ßalaahuddin narrates that her husband used to wear a garment (Qamis) of coarse cotton costing no more than five dirhams. She says that she once rebuked him for this, upon which he replied that his wearing a five-dirham garment
and spending the rest of the money in charity is far better than wearing a costly garment and giving a poor or indigent person mere good wishes.
SOMETHING ABOUT THE MEELAD
"From among those innovations which those people have brought about, thinking that thereby they are engaging in a great act of Ibadah and participating in religious ceremonies (to celebrate the remembrance of some great event) is this that in the month of Rabi-ul-Awwal they celebrate
the Meelad, which celebration is constituted of many innovations and unlawful things. Among these are the participants sing songs and Ghazals while at the same time using musical instruments - drums, flutes, fiddles, etc. - and in this connection do many other evil actions which are
customarily done mainly at those times which Allah
Ta'ala has endowed with excellence and greatness (e.g. Eid and other occasions) and which are innovations wholly and totally, and are prohibited. There is no doubt that this kind of Sama, if it takes place on other nights apart from
this, even then it would not be permissible. What then is the justification for holding such a Sama in this holy month, which Allah
Almighty the Most Excellent has endowed with excellence and blessings in that His Beloved was born therein - such a Sama in which musical instruments are
used? What relation can such a Santa have to this holy and blessed month, in which Allah
(Exalted is His Majesty) granted us the great Ihsan of the auspicious birth of the Noble Prophet, the leader of those who are first and those who are last, (sallal laahu alaihi wasallam)?
"Therefore, it is Wajib that special gratitude to Allah
Ta'ala should be expressed in this month and as much Ibadah and charity should be done as is possible, since He has bestowed on us this very great favour (that He caused the birth therein) of His beloved (servant) (sallal laahu
alaihi wasallam). Even though the Noble Prophet (sallal laahu alaihi wasallam) did not engage in more Ibadah in this month as compared with other months (nor did he command us to do so), yet in reality, this was due to his mercy and kindness to his Ummah, and also to create ease and
mildness for them. This is why at times the Noble Prophet would leave off doing an action, lest it should become compulsory on his Ummah. This is the result of his mercy on us".
MERITS OF THE DA Y OF THE MEELAD AND OF THE NOBLE PROPHET (SALLAL LAAHU ALAIHI WASALLAM)
"Nevertheless, the Noble Prophet has indicated the excellence of this great month in reply to a questioner. When he questioner wanted to find out about fasting on Mondays, the Noble Prophet (sallal laahu alaihi wasallam) replied: 'That is the day on which I was born'. (al-Hadiith)
"Since the excellence of this day (i.e. Monday) implies the excellence of this month (i.e. Rabi-ul-Awwal) in which the Noble Prophet graced this world, then it is our duty to give this month its due respect and sanctity, and we should understand it to be very excellent just as Allah
Ta'ala has deemed other blessed months to be very excellent. In this connection the Noble Prophet is reported to have said: 'I am the leader of the children of Adam and there is no pride (in this)'. 'adam and all other (Prophets alaihimus-ßalaahm) will be under my flag (on the Day of
"The merits and excellence of times and places are a result of those forms of Ibadah which are carried out therein, and by which Allah
Ta'ala has specially favoured them. When it is known that times and places do not in themselves contain any honour and greatness accrues on account of
those characteristics and distinctions (with which they have been granted exaltation), then reflect on this greatest favour of Allah
Ta'ala, with which He has distinguished and ear-marked this blessed month, Rabi-ul-Awwal Shareef and the day, Monday. Do you not see that fasting on
Mondays has great merit because the Noble Prophet (sallal laahu alaihi wasallam) was born on a Monday?
"For this reason it is of the utmost appropriateness (and it behoves us to do so) that when this holy month comes, it should be treated with the exaltation, honour, esteem and respect it deserves. The example of the Noble Prophet (sallal laahu alaihi wasallam) should be followed in
that in times endowed with special distinction, he himself used to perform the maximum possible acts of virtue and of charity, and he used to make special arrangements thereof. Have you not seen the following statement of Hazrat Ibn Abbas? 'The Messenger of Allah
was the most generous
of men and his generosity was the utmost in Ramaḍaan"'.
WHY IS RESPECT FOR RABI- ULAWWAL ESsENTIAL? (AND IN THIS CONNECTION THE REMOVAL OF A MISGIVING)
"For this reason, just as the Noble Prophet honoured those times endowed with distinction, we carry out this very duty in accordance with our capacity, in the month of Rabi-ul-Awwal Shareef. If it, be said that what the Noble Prophet (sallal laahu alaihi wasallam) took upon himself in
times of special distinction is known, but what he undertook in other months he did not do so in this month (i.e. Rabi-ul-Awwal Shareef) - then the answer is that it is well-known that the Noble Prophet (sallal laahu alaihi wasallam) had this noble trait of wanting ease and relief for
his Ummah, especially in _ those things concerning himself. Do you not see that, the Noble Prophet, the leader of the world, (sallal laahu alaihi wasallam) declared Madinah Munawwarah as sacred territory (Haram) just as Hazrat Ibrahim (alaihis-ßalaahm) has declared Makkah Mukarramah to
be, yet he did not fix any punishment for hunting, cutting down any tree, etc. in Madinah? - do you not see that he did this out of desiring ease and relief for his Ummah and out of mercy on them?
"As it were, the Noble Prophet (sallal laahu alaihi wasallam) used to consider what things concerned his own self, and even though those things in themselves are of great merit, yet through desiring ease and relief for his Ummah, he used to abstain from them. The honouring of
Rabi-ul-Awwal Shareef is of this category, that in it the maximum possible acts of virtue and charity should be done and he who cannot do so (i.e. for any reason is unable to perform these acts), at least he should abstain from all Haraam and Makruh things in this holy month, out of
respect for it. Even though the abstention from all Haraam and Makruh things is required in other months as well, yet this month deserves the greatest respect. He `should do so just as in Ramaḍaan al-Mubarak and other sacred months, he remains careful to the utmost, abstains from
misdeeds in Religion and keeps away from other unsuitable things".
"However, at the present time some people are acting contrary to this. When this blessed month comes they busy themselves with amusement and sport, using musical instruments. However, regretful ' it is that they make music and merriment and then entertain the assertion that they are
showing respect for this blessed month! Leave aside the fact that they begin such -Meelad celebrations with the recitation of the Holy Qur'aan
. They then, for the sensual delight of the Nafs, take resort to those who are expert at the art of creating restlessness and excitement in the
emotions - which in itself contains many causes of corruption and destruction.
"Yet they do not content themselves with that alone - but some of them add an even more dangerous thing in that the singer is young, handsome, mellow-voiced, well attired and of a very pleasing appearance. He sings Ghazals, at the same time with crescendo and diminuendo in voice and
ascent and descent in movements. Thus, he puts the audience, men and women into temptation. The result is that the two sides become prey to temptation and other many evils take the root. In some extreme cases, the husband-wife relationship is destroyed and it even reaches the extent of
separation between them at times. Thus, the period of destruction and ruin begins, in which a settled and complete home is destroyed and peace 'of mind and heart ruined. These evils are the result of that kind of Meelad celebration in which there is also a session of Sama".
"Yes, if the Milad Shareef is free from those evils (and that kind of Sama) - only food is prepared and in that ones Niyyah (intention) is of celebrating the Meelad and Muslim brethren are invited and in which those matters contrary to the Shari'ah and those blameworthy matters
described above are abstained from - then it is an innovation merely on account of one's Niyyah (intention) because this is an accretion in the Religion. Also the pious predecessors have not done it, and it is evident that it is better than more appropriate to follow the predecessors
from none of whom has this been transmitted, nor has it been said of any of them that they made the Niyyah (intention) of celebrating the Meelad. We are their followers and are obligated to observe the same precepts as they were. (Thus, we should do only that which they did)"
GIST OF CRITICISM
The gist of the above quoted writing of Ibn al-Haj (radi Allah
u anhu) is that he has not criticised the Meelad Shareef On the contrary, he has criticised those things which are Haraam and Makruh in the Shari'ah. From the opening section it is clear that this holy month should be
accorded a special status and it should be honoured and respected. The maximum possible acts of virtue should be done therein. One should try to surpass one's limits in doing acts of lbadah, of charity and other virtuous acts. This is the method of celebrating the Meelad Shareef which
he has deemed praiseworthy and commendable, because in that there is nothing but the recitation of the Holy Qur'aan
and an invitation to partake of food and drink - and these are the acts of goodness, meriting reward.
As far as his statement goes that this is an innovation - either it is in clear contradiction to what he said earlier (when Ibn al-Haj himself stressed honouring the month of Rabiul-Awwal), or it means that it is a good innovation (Bid'ah Hasanah) the elucidation of which was given
earlier, or it means that the Meelad Shareef is a virtuous and praiseworthy act, and the, innovation is the Niyyah (intention) of the Meelad, as he has suggested in his statement of his, then' it will be an innovation merely on his account of his Niyyah (intention).
AN ACADEMIC EXAMINATION OF THIS
There remains the statement of Ibn al-Haj (radi Allahu anhu) that it has not been transmitted that any of the predecessors made the Niyyah (intention) of celebrating the Meelad. From this it is clear that he considered the Niyyah of celebrating the Meelad to be Makruh and that he did
not deem the preparation of food and inviting Muslim brethren to partake thereof as Makruh (i.e. he also views the preparation of food and inviting Muslim brethren as not being Makruh). If this is examined closely, then it seems that this statement of his is not consistent with his
earlier statements. This is due to the fact that he first taught the showing of gratitude to Allah
Ta'ala in Rabi-ul-Awwal Shareef, and the engaging in the maximum acts of Ibadah and of charity and other virtuous acts therein since he caused His Beloved (Servant), (sallal laahu alaihi
wasallam) to be born in this holy month. The Niyyah (intention) of celebrating the Meelad Shareef means only this. Then how can something be criticised after doing it has been stressed? Abstract virtue, acts of Ibadah, of charity, etc. and other acts of goodness cannot be conceived of
without a Niyyah (intention). And even it could be considered, then it couldn't be deemed Ibadah, nor can it earn any reward. This is because no action without an intention is (worthy of acceptance). And the Niyyah (intention) to celebrate the Meelad Shareef means only to demonstrate
gratitude to Allah
Ta'ala on the auspicious birth of the Noble Prophet (sallal ' laahu alaihi wasallam) in Rabi-ul-Awwal. The intention of celebrating the Meelad Shareef means only this, and there is no doubt that this intention is commendable (i.e. it is a virtuous intention). Ponder
on this well (and impress it on the mind well).
EXTRA-ORDINARY FORM OF THE MEELAD
After this Ibn al-Haj wrote: "There are some people who do not celebrate the Meelad solely for the purpose of demonstrating honour and respect. On the contrary, someone has some money in the possession of various people which he had given them on different occasions and ceremonies and
now he wants to re-possess this money and is shy to ask for it. Therefore, he makes arrangement for the Meelad which becomes the cause for the recovery of his wealth which was in the hands of people. "In this many types of corruption are found. One is that hypocrisy is found there - in
his heart the opposite of what he outwardly shows is present. Outwardly he shows that he' is celebrating the Meelad because he wants to gain benefits in the Hereafter, however in his heart that he should recover his money dispersed in the hands of people. "Some are such that they
celebrate the Meelad in order to collect money or so that people may praise them (saying for example, 'Well done, brother!' or 'What good work you have done!') and join them to work (so that it may be evident from this how many people are with them). In these forms as well as the acts
of corruption and destruction are not hidden".
REAL REASON FOR ABOMINABLENESs
The criticism by Ibn al-Haj (radi Allahu anhu) is also of that kind which has already been examined above. The blameworthy or evil aspect in it is based on the absence of pure Niyyah (intention), and not that in the Meelad Shareef itself there is to be found any evil or blameworthy
BASIS OF THE MEELAD SHAREEF
He has said that he found a strong basis for the Meelad Shareef in "Sahih al-Bukhari" and "Sahih Muslim". It is that when the Noble Prophet (sallal laahu alaihi wasallam) migrated to Madinah, he saw the Jews fasting on Ashura (i.e. the 10th of Muharram). He enquired from them as to
reason for this. They told him that Ashura is that day on which Allah
Ta'ala has caused Pharaoh to drown, and granted Musa (alaihis-ßalaahm) deliverance from him, and that they (the Jews) therefore fast (on that day) out of gratitude to Allah
From this the proof is obtained of showing gratitude to Allah Ta'ala
, and in that connection to do any virtuous act and to observe it annually as a means of recollection for any special day on which Allah
Ta'ala has bestowed any favour or removed any calamity. Gratitude to Allah
expressed through different kinds of Ibadah - prostration, and standing in prayer, charity and the recitation of the Holy Qur'aan. And what greater - favour of Allah
Ta'ala can there be than the appearance of the. Prophet of Mercy (sallal laahu alaihi wasallam) on this day (i.e. 12th
Rabi-ul-Awwal)? Therefore, this day should be specially observed so that consistency with the event concerning Hazrat Musa (alaihis-ßalaahm) on the day of Ashura be attained. Some people do not limit it and celebrate the Meelad Shareef on any day of Rabi-ul-Awwal. Nay, some have
extended it even more and increased the period to the whole year. According to the latter, the Meelad Shareef can be celebrated on any day of the year. The objective here is the same, (i.e. to rejoice at and celebrate the Holy birth of the Noble Prophet - sallal laahu alaihi wasallam).
This discussion has been in connection with the basis of the Meelad Shareef.
IT'S BETTER TO REFRAIN FROM WHAT IS NOT MOST PREFERABLE
As far as those actions are concerned which are done in the Meelad Shareef it needs that one content oneself with only such. actions through which gratitude through Allah
Ta'ala is demonstrated in a proper manner. For example, the above-mentioned matters - recitation of the Holy Qur'aan,
invitation to partake of food, acts of charity, reciting verses in praise of the Leader of the two worlds (sallal laahu alaihi wasallam) and such verses through which hearts are moved towards acts of Ibadah and piety and through which there is motivation for bringing about acts of
virtue and for working for the Hereafter.
Concerning those things belonging to the category of Sama and amusement and song ... and which happen to be within the sphere of permissibility and through which joy is expressed on that day - if such things are done, there is no evil therein. And those things belonging to the
categories of Haraam and Makruh they should be guarded against. Similarly, those things which are inconsistent with what is Awls (most preferable) and which are not appropriate such things should be abandoned.
ANOTHER BASIS FOR THE MEELAD SHAREEF
I" submit that I have also found another basis for the Meelad Shareef ih4he Hadiith Shareef (literature). It is that al-Baihaqi transmits from Hazrat Ana'(radi Allahu anhuma) that the Noble Prophet (sallal laahu alaihi wasallam) performed his own Aqiqa in the period after the
proclamation of Prophethood. This was in spite of the fact that his grandfather, Hazrat Abdul Muttalib (radi Allahu anhu), had already performed the Aqiqa on the seventh day after the birth, and Aqiqa is done only once and is not done a second time.
From this it is understood that the Noble Prophet (sallal laahu alaihi wasallam) did this to show his gratitude to Allah
Ta'ala for causing him to be born, having made him "the mercy unto all the worlds". The objective was also to create a precedent in the Shari'ah for the Ummah -just
as the Noble Prophet himself (sallal laahu alaihi wasallam) used to recite Daarud Shareef on his own self in order to create a principal in the Shari'ah for that act of showing honour and esteem to him. Therefore, 'It is commendable (Mustahab) that we arrange for the Meelad Shareef to
show our gratitude (to Allah
Ta'ala) for the birth. of the Noble Prophet (sallal laahu alaihi wasallam), in which the invitation to food and drink is there and other similar acts of virtue are done and which occasion is celebrated with happiness.
IBN AL-JAZARI'S FAITH-ENKINDLING PROOF
I came across the book of the Imam of Qurra Shams al-Din Ibn al-Jazari (radi Allahu anhu) entitled "Urf al-Ta'arif bil Mawlid al-Sharif' in which he writes that after the death of Abu Lahab someone saw him in a dream and enquired from him as to his condition. He said that punishment is
being meted out. However, on the night of Monday, there is some relaxation in his punishment and he manages to suck some water from his finger, (so saying, he indicated the finger) because it was through a gesture of that finger that he set his female slave Thuwaibah free when she
conveyed to him the good news of the birth of the Noble Prophet (sallal laahu alaihi wasallam) and that she had the privilege of suckling him. Consider! If this Abu Lahab, a Kaafir whose censure has come in the Holy Qur'aan
also - if he has been rewarded for his expression of the joy at
the birth of the Noble Prophet (sallal laahu alaihi wasallam), what will be the condition of that Muslim, .the sincere upholder of Tawhid from his Ummah who express joy at the birth of the Noble Prophet (sallal laahu alaihi wasallam) and spends whatsoever is possible for him, out of
love for the Noble Prophet (sallal laahu alaihi wasallam)? By my life! His reward will be that Allah
the most Noble, out of his comprehensive Grace will place him in the gardens of Bliss.
AL-DIMASHQI'S SOUL-ENRICHING NAATH ON THE MEELAD
Hafiz Shams al-Din Ibn Nasir al-Din al-Dimashqi (radi Allahu anhu) has written in his book "Mawrid al-Sadi fi Mawlid. al-Hadi": "It is established in Sahih AHadiith that punishment is lessened for Abu Lahab
every Monday because he said Thuwaibah free out of joy and happiness at the birth of the Noble Prophet (sallal laahu alaihi wasallam). After this he wrote the following lines of poetry:
When this is a Kaafir and his censure has come (in the Qur'aan)
Perish his hands in the fire of Hell forever
It has been narrated that always on a Monday
(His punishment) is lessened because of his happiness at (the birth of) Ahmad
What is the view then about the servant (of Allah
) who spent his whole blood(?)
Being happy at (the birth of) Ahmad and died an upholder of Tawhid?"
PRACTICE OF A SHEIKH OF A TARIQAH
Kamal Adfiri states in "al-Tali al-Said" that his reliable and trustworthy friend Nasir al-Din Mahmud Ibn al-'Imad related that Abu al-Tayyib Muhammad Ibn Ibrahim al Sibti al-Maliki, a resident of Tus and
one of the pious Ulama, used to pass by the Madrassah on the birthday of the Noble Prophet (sallal laahu alaihi wasallam) and say, "O Jurist! Today is the day of Eid. Give the students a holiday and send them home". Thus they used to give them a holiday and send them home.
This is evidence of his confirmation and absence of rejection. This gentlemen was a famous Jurist of the Maliki School of Law, who had a command over many branches of knowledge and was a God-conscious and pious elder. Abu Hayyan and others have transmitted narrations from him. He
passed away in the year 695 A.H.
lbn al-Haj has written that if it is questioned as to wisdom in the birth of the Noble Prophet (sallal laahu alaihi wasallam) being in the month of Rabi-ul-Awwal and on Monday not in the month of Ramaḍaan
al-Sharif, which is the month of the sending down of the Qur'aan
and in which Lailatul-Qadr is found, nor in any of the sacred months nor on the fifteenth of Shabaan al-Mu'azzam, nor on Friday, nor on the night of Friday - then the reply can be given from four angles:
(1) It has been transmitted in Hadiith literature that Allah
Ta'ala created the trees on a Monday. In this there is great admonition and that is that on a Monday Allah
Ta'ala created food, sustenance, fruits and the things given in charity. Mankind's growth development and livelihood
are closely connected with these and men's selves get joy from them.
(2) In the word Rabi' from the point of view of its etymology, a good indication and a virtuous omen is found. Abu al-Rahman al-Saqli states that for every man his name is a part for him (i.e. his name has effects on his body).
(3) The reason of Rabi' (i.e. spring) is the most moderate and beautiful of all the seasons. And the Shari'ah of the Noble Prophet (sallal laahu alaihi wasallam) is the most moderate and the easiest among all the Shara'I.
, the All-Knowing and All-Wise, wanted to bestow eminence on that time in which the Noble Prophet (sallal laahu alaihi wasallam) entered this world. Had he been born in any of the above-mentioned sanctified times, then the illusion may have arisen that the nobility and
eminence of the Noble Prophet (sallal laahu alaihi wasallam) are on account of those sanctified times.
260 Maulid Über das Gedenken an den Geburtstag des Propheten –
segne ihn und schenke ihm Frieden) – (pdf)