Celebrating Milad un Nabi

 

Celebrating Milad un Nabi                                 Jawhar Sircar 

           

                 Most Muslims, though not all, celebrate Milad un Nabi from today evening till tomorrow morning as the birth date of Prophet Muhammad. This date that marks the twelfth day of the month of Rabi u'l Awwal, is better known internationally as Mawlid. Orthodox Muslims like the Salafis and Wahabis, however, oppose its public celebration and Saudi Arabia even bans its observance. 

                   But all over the Indian subcontinent and in most other parts of the world, millions of Muslims, both Sunnis and Shias, commemorate the birth anniversary of Hazrat Muhammad. Even an increasingly-radical and extreme country like Pakistan heralds this national holiday quite majestically — with a 31-gun salute in Islamabad. And, in provincial capitals, there are 21-gun salutes to honour the Prophet’s birthday. 

                   Though the Deobandi sect and the dissident Ahmadiyyas, however, denounce this  pubIic celebration, one can trace its sanctity back to the four great original Khalifas, who observed it. Then, it was more of an 'open house' day, rather than a public festival. 

                     History tells us that Mawlid or Milad was actually converted into a major celebration by the Fatimid Khalifas, almost three centuries after Prophet Muhammad's death — as a Muslim response to Christmas  celebrations. Records also show that most Sunni countries had started observing this date from the 12th century onwards, though complicated theological arguments continued unabated for centuries. Shias differ on the date and celebrate it 5 days after. 

                   In India, as elsewhere, Milad is celebrated as an evening dedicated to prayers, where men assemble under the leadership of Maulavis. Of late, women have also started their own group prayers. It is also a part of the tradition to organise public Quran recitation competitions. 

                    A colonial report of 19th century noted that it was celebrated as the Baraa Wafat or the twelfth night, when "Fatihas are recited for Muhammed's soul and other works in praise of the Prophet's excellences are read". It describes how in many parts of India, "a stone with the impression of a footprint on it" called the Qudam Rasool was exhibited and washed with intense devotion. 

                   This ritual reminds us of the Buddha's holy footprint or Vishnu-pada, and frankly, masses tend to follow similar customs. We are reminded of other Indian religions, when we see how Muslim hosts spread out clean rugs for the community to pray on and light agarbattis and even sprinkle rose water on devotees.

                      Loudspeakers have, however, managed to transform even small privately organised Milad prayers into public events, and the 'holy word' is disseminated as far as possible.. Hasir Mallick describes how several Bengali Muslims also pray for the welfare of their ancestors on this night, somewhat like Hindus do on pitri-tarpan. 

                        He also narrates that when Maulavis end their sermon, the entire gathering sing and recite together Prasansha-geets of the Prophet, after which, batasa or local sweets are  distributed. 

                       In Bangladesh and Muslim-majority towns of India, attractive processions are also brought out during the day, with decorated horses and projectionists in green turbans carrying flags. Mosques and public thoroughfares are brightly decorated with festoons and shiny ribbons. At Dhaka and Chittagong, mammoth public turnouts called the Jashne  are certainly all time records, where several lakhs march with green flags and banners, accompanied by microphone-mounted vans carrying singers and reciters.     

                    Other Milads in the subcontinent also attract massive crowds through music, songs and prayers. It is interesting to see how many of them, especially in Pakistan, end the evening with dazzling display of fireworks in stadiums and public places — reminding many of Diwali and Dusshera.

                    Islamic purists are opposed to such gaieties but the public organisers insist that these can coexist with serious prayers, holy chants and deep piety. After all, colourful public festivities also eliminate social barriers and ensure that those who are not strongly religious also participate in grand social gatherings. It also strengthens fraternal bonding among Muslims.