The Shiite Apologetics
Question Twenty-six
Isn't commemorating the birthday of the saints an innovation in religion and polytheism ?
Answer:
The necessity of commemorating people who are worthy in the eyes of God - such as celebrating their birthday - is clear to men of vision. However, the following arguments can help removing doubt in this regard.
- Celebration: a Sign of Love
The holy Quran invites Muslims to love the Prophet and his Ahl al-Bayt, saying, "I do not ask of you any reward for it but love for my near relatives. (42:23). Commemorating the saints is, no doubt, a manifestation of people's love to them sanctioned by the Quran.
- Celebration: Paying Homage to the Prophet
The Quran introduces two criteria to attain salvation and happiness: helping the Prophet and revering his position: (as for) those who believe him and honor him and help him, and follow the light which has been sent down with him, these it is who are the successful. (7:157). This verse clearly shows that Islam considers it good to commemorate the Messenger of God, and that God is pleased with ceremonies that keep the Prophet's memory alive and honor
him. According to the verses cited successful people have the following characteristics:
a. belief: those who believe in him
b. follow the light: and follow the light which has been sent down with him
c. help the Prophet: and help him
d. revere the Prophet's rank: and honor him
- Holding Ceremonies Is Obeying God
God praises the Prophet in the Quran and says: and We exalted Thy name. It is thus understood that God desires to have the Prophet's celebrity spread universally, and He Himself has glorified the Prophet in different parts of the Quran. To show that we also follow the Lord of the worlds and our divine book, we do institute dignified ceremonies to honor the Prophet as the apex of perfection and moral excellence. What the Muslims intend to achieve through such ceremonies is nothing but exalting the holy Prophet.
- Divine Revelation Is Not Inferior to the Heavenly Food
Said Jesus son of Mary, God, our Lord, send down to us food from heaven so that it may be a recurring feast for us, both for the first of us and the last of us, and a sign from Thee. And provide us; Thou art the best of providers. (5:114).
Prophet Jesus had asked God for heavenly food so that they might celebrate the day; the food is, nevertheless, material and an enjoyment for the body. Now, can the ceremonies the Muslims hold on the day the Qur'an was revealed or on the birthday of the Prophet be considered as a sign of polytheism, or an innovation in religion ?
- Muslim's Life Style
Muslims have for long been holding celebrations in the memory of the Prophet of Islam. Tarikh al-Khamis, a history book written by Husayn ibn. Muhammad Diyarbakri, mentions that Muslims all over the world celebrate the month in which the Prophet was born. During the days they arrange banquets and at nights they pay the poor their dues, express their joy, do good deeds of different kinds, and read poems written on the occasion. They are showered in manifest blessing because of the Prophet's birthday. [1]
The above statements convey the general verdict derived from the Quran and the Muslims way of life concerning the permissibility of holding celebrations in memory of the saints. Thus, what comes to light is the baselessness of the claim of those who consider it an innovation in religion to hold celebrations for God's saints. Innovation in religion virtually means a behavior unsupported by the Quran and the Sunnah, whereas the general verdict for the question raised at the beginning can be derived from the Quran and the permanent life style of the Muslims. The celebrations under discussion are held specifically in honor and praise of those who are meritorious servants of God and are believed to be in need of the Lord of the world. This is in conformity with the principle of Oneness of God.
The claim of those who consider the commemorating of saints of God a cause for polytheism and duality is thus proved to be baseless.
[1] Tarikh al-Khamis by Husayn b. Muhammad b. Hasan al-Diyarbakri, vol. 1,p. 223, Beirut Ed.
