Question Summary:
1) Is recitation of Quran and feeding on behalf of deceased permissible? 2) Is celebrating Miladun Nabi permissible? Question Detail:
I would like to know the khataam that is held After someone dies is this correct - Quran verses are read and food is served to relatives also is this correct . Also doing khataam in general are the correct and has it any connection with Quran and Hadeeth . Please kindly advise where this procedure come into from if this is not correct. Question 2 - Is Milad UL Nabi a Biddah and where has this come from
Answer :
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykumwa-rahmatullāhiwa-barakātuh.
1) The recitation of the Quran in general is an act of great virtue. However specific practice of khatam (reciting and completing the Quran) and feeding people after a specific number of days (3 days, 40 days, 1 year etc.) after the death of a person is a customary practice and an act of bidah which is not permissible. People should be advised to recite the Quran by the Musalles and give the reward to the deceased. This will be beneficial for the deceased. (1)
When the Sahabah passed away, Rasulullah Sallalahu alihi wasallam did not order or practice the recitation of the Quran and feeding the people on specific day after death.
2) A person’s Iman is only complete once he loves Nabi صلى الله عليه و سلم more than his parents, his children and all his belongings. It is narrated in Saheeh Al-Bukhari AND Saheeh Muslim that Nabiصلى الله عليه و سلم has said,
15 - حدثنا يعقوب بن إبراهيم قال حدثنا ابن علية عن عبد العزيز بن صهيب عن أنس عن النبي صلى الله عليه و سلم (ح) . وحدثنا آدم قال حدثنا شعبة عن قتادة عن أنس قال قال النبي صلى الله عليه و سلم : ( لا يؤمن أحدكم حتى أكون أحب إليه من والده وولده والناس أجمعين )
“None of you truly believes until I am more beloved to him than his father, his children and mankind in its entirety.” (Bukhari 1/14 and Muslim 1/49)
It is firstly essential to discuss the issue of confining the mawlid to the month of Rabi al-awwal. It should be known that Allah Ta’ala has sent the Prophet صلى الله عليه و سلم with a complete way of life and made him a perfect example for the believers. Allah Ta’ala said,
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ
“Verily for you in the messenger of Allah there was a good example...” (Al Ahzab, 21)
Any action which does not confirm with the prophetic way of life will be rejected in the court of Allah as the Prophet صلى الله عليه و سلم has said,
صحيح البخاري - (7 / 146 دار ابن كثير ، اليمامة - بيروت)
2550 - حدثنا يعقوب حدثنا إبراهيم بن سعد عن أبيه عن القاسم بن محمد عن عائشة رضي الله عنها قالت
: قال رسول الله صلى الله عليه وسلم ( من أحدث في أمرنا هذا ما ليس فيه فهو رد )
“Whoever innovates something in this matter of ours (i.e., Islaam), it will be rejected” (Saheeh Al-Bukhari 7/146, Dar Ibn Katheer)
The celebration of the mawlid is an innovation in religion. Neither was it the practice of the Prophetصلى الله عليه و سلم nor did the companions or tabi’een celebrate this occasion. The great scholar, Allamah Anwar Shah Al-Kashmiri (May Allah Ta'ala be pleased with him) has said,
العرف الشذي شرح سنن الترمذي - (2 / 82 مؤسسة ضحى للنشر والتوزيع(
وأحدثه صوفي في عهد سلطان إربل سنة ( 600 ) ، ولم يكن له أصل من الشريعة الغراء
“A sufi innovated it in the era of Sultan Irbil around the year 600 A.H, and it does not have any basis in our pure Shariah.”
Scholars state that the first person to introduce the innovation (bid'a) of celebrating the Milad was the ruler of Irbil, Muzaffar ad-Din ibn Zain al-Din. This was six centuries after the period of prophet hood.
Allaamah Muizzuddin Hasan Khwaarzimi (rahmatullah alayh) states in his book, Al-Qawl al Mu’tamad,
“The Ruler of Irbal, King Muzaffar Abu Saeed Kaukari, was an irreligious and prodigal king. He ordered the scholars of his time to act according to their opinions and discard the practice of following any school of law. A group of learned men inclined towards him. He (this king) organized Mawlood sessions during the month of Rabi al Awwal. He was the first king ever to introduce this practice.”
A ‘scholar’ by the name of Abul Khattab Umar bin Hasan bin Dihya Al Andalusi supported and assisted the king in this innovation.
Allamah Ibn Kathir (May Allah Ta'ala have mercy on him) has reported on the authority of As-Sabt about this person,
البداية والنهاية - (13 / 169دار إحياء التراث العربي)
قال السبط: وقد كان كابن عنين في ثلب المسلمين والوقيعة فيهم، ويتزيد في كلامه فترك الناس الرواية عنه وكذبوه
“Ibn Unain (Ibn Dihya) used to insult the Muslims and vilify them. He would make additions in his report and exaggerate. The people stopped narrating traditions from him and falsified him.” (Al-Bidaya wa al-Nihaya, 3/144-146)
Ibn Hajar Al-Asqalani (May Allah Ta'ala have mercy on him) has commented on him,
لسان الميزان - (4 / 296مؤسسة الأعلمي للمطبوعات – بيروت)
وكان ظاهري المذهب كثير الوقيعة في الأئمة وفي السلف من العلماء خبيث اللسان أحمق شديد الكبر قليل النظر في أمور الدين متهاونا
“He was a follower of the Zahiri school of thought and often slandered the scholars and the scholars of the past. He possessed an evil tongue and was stupid, self-conceited, lacked insight in religious matters, and looked down upon religion.” (Lisan al-Mizan, 4/296)
From the afore-mentioned it becomes apparent which type of people innovated the celebration of the mawlid. The companions loved the Prophet the most yet they did not celebrate the mawlid. They remained alive after him for about a century, but despite their unparalleled and profound love towards the Holy Prophet (Peace and salutations be on him), they never celebrated his birthday. If the mawlid was a meritorious and divinely inspired act, then surely Rasulullah would have commanded the Ummah to celebrate it, or at least, either he or his noble Companions would have practiced on it. Since it cannot be substantiated by any action of theirs, it becomes crystal clear that celebrating the mawlid has absolutely no relationship with Islam and it is Bidáh (innovation).
Furthermore, there are numerous other vices which take place at a mawlid. Music, intermingling of sexes, squandering of wealth, omitting compulsory prayers etc. are just few of the many wrongs which takes place on such occasions. Moreover, the Celebration of the mawlid is an imitation of the Christians, who celebrate the birth of the Messiah (peace be upon him).
In light of the above, it will not be permissible to celebrate the mawlid even if a person beliefs that the Prophet is not present. Muslims should rather strive to revive the Sunnah and put an end to bid’ah (innovation); they should not do any action until they know the ruling of Allaah concerning it.
If gatherings are conducted at a random in which the love of Nabi صلى الله عليه و سلم is discussed and people are encouraged to follow the Sunnah, then that is permissible on condition there is nothing un-Islamic in such gatherings.
This ruling is derived from the following narration of Saheeh Al-Bukhari and Saheeh Muslim,
6539 - حدثنا عمرو الناقد وإسحاق بن إبراهيم وابن أبى عمر كلهم عن سفيان قال عمرو حدثنا سفيان بن عيينة عن الزهرى عن سعيد عن أبى هريرة أن عمر مر بحسان وهو ينشد الشعر فى المسجد فلحظ إليه فقال قد كنت أنشد وفيه من هو خير منك. (متفق عليه)
Abu Hurairah narrates, “Umar once passed by Hassaan who was saying poetry in the Masjid. He glanced angrily towards Hassaan. Hassaan responded, “I used to say poetry and in the Masjid there used to be one who is greater than you (meaning Nabi صلى الله عليه و سلم).” (Bukhari and Muslim)
And Allah knows best
Wassalam
Ml. Ismail Moosa,
Student Darul Iftaa
Zakir Husain
Student DarulIftaa
Michigan, U.S.A
Checked and Approved by,
Mufti Ebrahim Desai.
فتاوى رشيدية ص١٦٤-١٦٧(1)
(١)ويكره نقل الطعام إلى المقبرة في الأعياد وإسراج السرج وغيرها، واتخاذ الدعوة لقراءة القرآن وختم القرآن، وقراءة سورة الأنعام وسورة الإخلاص ألف مرة، وجمع الصبيان والصلحاء لذلك (البنايةص٢٦٢ج٣دار الكتب العلمية) ِ
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