Eid-e-Miladunnabi: Tracing the origins, evolution and debate over its celebration

Eid-e-Miladunnabi is observed to mark the birth anniversary of Prophet Hazrat Muhammad (PBUH). The occasion falls on the 12th day of Rabi' ul-Awwal, the third month of the Islamic calendar. In Bangladesh, it will be observed this year on 26 August, with celebrations beginning on 25 August.

However, there has long been disagreement among Muslims over the origins of Eid-e-Miladunnabi celebrations. While some believe Prophet Muhammad himself commemorated his birth, others consider the formal observance a later innovation that emerged during the Fatimid period.

A brief history of Miladunnabi celebrations

Common practices associated with Miladunnabi include collective remembrance of God, recitation of religious poetry and the Quran, distribution of sweets, and decorating streets and public spaces.

Some Muslims believe the practice of remembering the Prophet’s birth dates back to his lifetime, citing his practice of fasting on Mondays and his statement that he was born on that day.

Another view holds that formal Miladunnabi celebrations began during the Fatimid period. However, historical accounts do not fully support the view that the Fatimids were the first to introduce the practice.

The Fatimid period

The Fatimids are often credited with introducing Miladunnabi celebrations. The practice is said to have begun after the Fatimids entered Egypt in 969 AD, during the reign of Fatimid Caliph al-Muizz li-Din Allah.

Some historians believe al-Muizz li-Din Allah used the occasion partly to strengthen ties with the Egyptian population, as the religious occasion was associated with celebration and festivity.

However, celebrations at the time were different from those seen today. They were largely limited to the distribution of sweets and charity. As part of the formal observance, people joined a procession led by the chief judge and proceeded to Al-Azhar Mosque.

Representatives then went to the caliph’s palace, where speeches were delivered and prayers were offered for the caliph. They subsequently returned to their homes.

Alongside the Prophet’s birth, the Fatimids also celebrated the births of Imam Ali (RA), Sayyida Fatima al-Zahra (RA) and the contemporary Fatimid imam. These celebrations were later discontinued during the reign of Caliph al-Mustali Billah.

Today, Shia Muslims also observe Miladunnabi, although on a different date from most Sunnis. Shias believe Prophet Muhammad was born on the 17th of Rabi al-Awwal.

The first Milad celebration among Sunnis

Some believe that Miladunnabi was an innovation introduced by the Fatimids and that there was no such practice among Sunni Muslims either before or after the Fatimid period.

However, historian and jurist Jalaluddin al-Suyuti held a different view. In his book Husn al-Maqsid fi Amal al-Mawlid, he wrote that the type of Miladunnabi celebration seen today was first organised by Muzaffar al-Din Abu Sa'id Kokburi, the ruler of Irbil during the time of Saladin.

Many scholars praised Muzaffar’s character and generosity and also documented various aspects of his Miladunnabi celebrations. They included Ibn Kathir, Hafiz al-Dhahabi, Sibt ibn al-Jawzi and Ibn Khallikan.

Ibn Kathir wrote about Muzaffar in his book Al-Bidaya wa'l-Nihaya, describing him as a generous and respected ruler who carried out many good works and built a mosque.

Regarding the Miladunnabi celebrations, Ibn Kathir wrote that Muzaffar organised a large event every Rabi al-Awwal to mark the birth of the Prophet.

Sibt ibn al-Jawzi described the scale of one such celebration, citing an eyewitness who said that 5,000 sheep heads were roasted, along with 10,000 chickens, while food was served in 100,000 bowls and 30,000 plates of sweets were distributed.

Prominent scholars and Sufis attended the celebrations, where Muzaffar presented them with gifts and donated money. He organised religious musical gatherings for Sufis from afternoon until dawn and reportedly joined them in dancing. He also maintained a guesthouse for visitors from different places.

Imam and scholar al-Dhahabi also mentioned Muzaffar in his Siyar A'lam al-Nubala. He said Muzaffar was fond of charity and distributed large quantities of bread every day. Each year, he provided clothing to many people. He built facilities for women, orphans and street children and visited patients in hospitals. He also maintained a guesthouse for travellers and wayfarers, providing them with whatever they needed. He built two educational institutions, one each for followers of the Shafi'i and Hanafi schools.

Regarding the Miladunnabi celebrations, al-Dhahabi wrote that people came to Muzaffar from Iraq and the Jazira region. Wooden domes or pavilions were erected and decorated for him and his officials. Musical instruments and various forms of entertainment were arranged there. Muzaffar visited the pavilions every afternoon to watch the events. The celebrations continued for several days, during which large numbers of cattle, camels and sheep were slaughtered and various dishes prepared. Several sets of clothing were also prepared for Sufis. Religious scholars delivered speeches in the open grounds, and large sums of money were spent on the occasion.

Miladunnabi celebrations under the Ottoman Empire

Miladunnabi was also observed during the Ottoman Empire. Ottoman sultans attached particular importance to various religious festivals and occasions observed by Muslims.

The main ceremony was held at a large mosque selected by the sultan. Government officials and religious scholars, dressed in formal attire and wearing medals, gathered at the mosque entrance and stood in formation awaiting the sultan.

The sultan arrived at the mosque on one of his finest horses, whose saddle was reportedly made of pure gold. He was accompanied by a grand procession carrying flags. The procession moved between two rows of Ottoman soldiers, followed by crowds of ordinary people. Everyone then entered the mosque and the celebration began.

The ceremony opened with Quran recitation, followed by a reading about the birth of Prophet Muhammad. Dala'il al-Khayrat was then recited as prayers were offered for the Prophet. Several sheikhs subsequently gathered for remembrance, while performers recited religious songs and praises of the Prophet.

These ceremonies were held on the night preceding the 12th of Rabi al-Awwal. On the morning of Miladunnabi, senior state officials visited the sultan to offer greetings.

Differences among Islamic scholars

Islamic scholars have differed over the observance of Miladunnabi. Some support it, some disapprove of it, while others strongly oppose it.

Some jurists consider such gatherings a bid'ah hasanah, or a good and commendable innovation, arguing that they express reverence for the Prophet and joy at his birth. Scholars associated with this view include Imam al-Suyuti, Ibn Hajar al-Asqalani, al-Sakhawi, Ibn Abidin, Shamsuddin Ibn al-Jazari, Imam al-Nawawi and al-Qastallani.

Others, including Ibn Taymiyyah, al-Shatibi and Tajuddin al-Fakihani, opposed Miladunnabi celebrations. They argued that such observance was an innovation that was neither practised nor approved by earlier Muslim scholars.

Today, disagreement over Miladunnabi remains one of the areas of jurisprudential difference between Salafi and Sufi traditions. At times, the dispute has even escalated into accusations of unbelief.

Sufi orders and groups generally attach greater importance to Miladunnabi celebrations, while Salafis generally regard the observance as an innovation.

Former Grand Mufti of Saudi Arabia Abdul Aziz ibn Baz also argued that there was no evidence in Islamic law supporting Miladunnabi celebrations. According to him, the Prophet himself did not observe the occasion, nor did his Companions, and therefore he considered it an innovation.