Various dimensions of Mawlid or Milad-un-nabi

The 12th day of Rabi al-Awwal, the third month of the Islamic lunar calendar, is an important day which commemorates not only the birthday of Prophet Muhammad (sm) but also the day of his demise. It is also known as Eid-e-Milad un-Nabi or Mawlid.
The Mawlid observance is generally approved across the four Sunni schools of law, the Shia, and by mainstream Islamic scholarship. Mawlid is also recognised as a national holiday in most of the Muslim-majority countries of the world -- Indonesia, Algeria, Bahrein, Brunei, Egypt, Gambia, Jordan, Kuwait, Lebanon, Maldives, Libya, Mali, Morocco, Nigeria, Oman, Pakistan, Senegal, Syria, Tunisia, Yemen and Bangladesh. In addition to Mawlid being celebrated in almost all Islamic countries, some other countries that have a significant Muslim population, such as Ethiopia, India, the United Kingdom (UK), Russia and Canada also celebrate this day as a public holiday.
It would also be interesting to note here the manner in which this important day is likewise observed by some countries.
In Pakistan, this day starts with a 31-gun salute in the federal capital and a 21-gun salute at the provincial capitals. Religious hymns are sung during the day. Observers have noted that in many parts of Indonesia, the celebration of the Maulid al- Nabi sometimes appear to 'surpass in importance, liveliness, and splendor' the two other official Islamic holidays of Eid ul- Fitr and Eid al- Adha. In Tunisia, Muslims sing and chant hymns praising the Prophet (sm). In India, with large Muslim populations in Jammu and Kashmir and Hyderabad, grand milad festivities, religious meetings and night-long prayers are held.
In Sunni majority countries large street processions are held and homes or mosques are decorated. Charity and food are distributed, and stories about the life of Muhammad (sm) are narrated with recitation of poetry by children.
The history of this celebration goes back to the early days of Islam when some of the Tabi'un began to hold sessions in which poetry and songs composed to honour Prophet Muhammad (sm) were recited and sung to crowds in the major cities. Subsequently, the Ottomans declared it an official holiday in 1588. The celebrations occurred during the day, in contrast to modern day observances, with the ruler playing a key role in the ceremonies. Emphasis was given to the presentation of sermons and recitations of the Qur'an.
Religious analyst Annemarie Schimmel has observed that the tendency to celebrate the memory of the Prophet's day of birth on a larger and more festive scale emerged first in Egypt during the Fatimids. The Egyptian historian Maqrizi who died in 1442, described one such celebration held in 1122 as an occasion in which mainly scholars and religious establishments participated. They listened to sermons, distributed sweets and alms to the poor. This particularly included honey-- one of Prophet Muhammad's (sm) favourite food items. The main significance of these festivities is the expression of love for Prophet Muhammad (sm).
The dimensions related to the environment in which Prophet Muhammad (sm) passed his life are always considered by Muslims as sacred. In this context religious historian and analyst Syed Ashraf Ali has noted that "one of the sacred sites remembered by Muslims is the Suk al-Lail area of Makkah where the Prophet was born". It appears that "not much importance was given to the house in the early days of Islam". However, by the beginning of the 2nd century of the Hegira calendar, Muslims started going to this place to show their reverence as they did with regard to the Prophet's tomb in Medina.
It may be noted here that making written accounts of celebrations of the birthday of the Prophet Muhammad (sm) as a sacred day began much later. The first such accounts were presented by Ibn Djubair in the 13th century. He mentioned that the celebration of the birthday of the Prophet (sm) used to be a special festival which was different from all festivals observed at the household level. The rituals observed on the occasion followed as a whole the methods followed by older Muslim dervishes.
In this context one also needs to refer to the position of religious master Ibn Tamiyyah who passed away in 1328. He observed that it was a "reprehensible devotional innovation and criticised those who celebrated the Mawlid out of a desire to imitate the Christian celebration of Jesus's day of birth". On the other hand, he also recognised that some observe the Prophet's day of birth out of a desire to show their love and reverence of him and thus deserve a great reward for their good intentions.
With the introduction of new customs in celebrating the birthday of Prophet Muhammad (sm), the day began to be observed in different ways in different Muslim countries. There are indications of observance of Mawlid-un Nabi in Egypt during the middle and towards the end of the Fatimid rule. However, the consensus of the Muslim writers about the origin of Mawlid suggests that it was first introduced by Al Malik Kokbari, a brother-in-law of Sultan Salah-al-din.
The first formal Milad Sharif in history to mark the birthday of the Prophet was held on 12 Rabiul Awwal of 604 Hijri (1207 AD) in Iraq at a place named Arbela near Mussel. Noted historian Ibn Khallikan gave a detailed description of the observance of the mawlid. Other writers also continued to give description of this first gathering of Arbela based on the accounts of Ibn Khallikan.
The concept and use of Mawlid were introduced in Egypt during the period of Gazi Salah-ud-din with the advent of political and religious movement called Saljuk. The custom of observing the festival later spread from Egypt to Makkah. This resulted in changes in the ways Milad was being observed in Makkah and Milad became similar in form in Makkah and Egypt.
The various events of the life of the Prophet(sm) and the Islamic code of life are now discussed on the occasion of milad aimed at remembering him. In addition, different verses of the Holy Quran are recited and sometimes na'ats that praise the Prophet (sm) are sung. On special occasions, sermons on Islamic idea of death are presented in front of the audience. Milad, throughout the Islamic world is recognised as the finest expression of reverence for the Prophet (sm), the last Prophet of Islam.
According to many Islamic scholars, milad evolved for meeting a religious need. This idea has also been spread through the Sufi movement. Nevertheless, there have been some differing opinions in this regard, suggesting that such get-togethers are contrary to Sunnah.
However, in many Islamic countries, especially in our sub-continent, milad has acquired a firm position in the religious life of the people. According to them, the recital of the Holy Quran, discussions on Sunnah, salutation to and prayers for the Prophet, making donations and offering food to the poor are indeed righteous steps.
Despite this, some have at times expressed their discomfiture of Mawlid during the time of prayer for the Holy Prophet being tainted by allowing dancing, as in Turkey. They have also opposed the recitation of poems during such a religious occasion. Such controversy on the different dimensions during the Mawlid reached its height in the eighth and ninth centuries, but later it subsided. Later, in recent times, the Wahabis have tried to revive such debate. It needs to be noted here that despite some differences of opinion elsewhere, Mawlid or Milad-un-nabi is observed on 12 Rabiul Awwal in Bangladesh regularly.

Muhammad Zamir, a former Ambassador, is an analyst specialised in foreign affairs, right to information and good governance.
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