Mawlid

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November|15 November|16 November|17 November|18 November|19 November|20 November|21 November|22 November|23 November|24 November|25 November|26 November|27 November|28 November|29 November|30 November|31 November|1 December|2 December|3 December|4 December|5 December|6 December|7 December|8 December|9 December|10 December|11 December|12 December|13 December|14 December|15 December|16 December|17 December|18 December|19 December|20 December|21 December|22 December|23 December|24 December|25 December|26 December|27 December|28 December|29 December|30 December|31 December=|}}}}{{#invoke:Check for unknown parameters|check|unknown=Template:Main other|preview=Page using Template:Infobox holiday with unknown parameter "_VALUE_"|ignoreblank=y| alt | begins | caption | celebrations | date | date2007 | date2008 | date2009 | date2010 | date2011 | date2012 | date2013 | date2014 | date2015 | date2016 | date2017 | date2018 | date2019 | date2020 | date2021 | date2022 | date2023 | date2024 | date2025 | date2025 | date2026 | date2027 | date2028 | date2029 | date2030 | duration | ends | firsttime | frequency | holiday_name | image | image_size | imagesize | lasttime | litcolor | longtype | mdy | month | nickname | observances | observedby | official_name | relatedto | scheduling | significance | startedby | type | week_ordinal | weekday }} Template:Muhammad The Mawlid (Template:Langx) is an annual festival commemorating the birthday of the Islamic prophet Muhammad on the traditional date of 12 Rabi' al-Awwal, the third month of the Islamic calendar. A day central to the traditions of some Sunnis, Mawlid is also celebrated by Shia Muslims.

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 Muhammad were recited and sung to crowds in the major cities.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> The celebration was continued by the Abbasids and the Fatimids. The Muslim general Gökböri, a deputy of Saladin (Template:Reign), is believed to have been the first to publicly celebrate Mawlid, which he did in an impressive ceremony at the Prophet's Mosque in Medina. The Ottomans under Murad III (Template:Reign) declared it an official holiday.

Celebrants hold Template:Transliteration on Mawlid in which religious poetry is recited in praise of Muhammad accompanied by a feast. Other customs affiliated with Mawlid are supererogatory fasting, Islamic music and Template:Transliteration. Most denominations of Islam approve of the commemoration of Muhammad's birthday.

The Mawlid observance is a recognized national holiday in most of the Muslim-majority countries of the world.

Etymology

The term Template:Transliteration is derived from the Arabic root word Template:Transliteration, meaning "to give birth" or "descendant".<ref>{{#invoke:Lang|lang}} – Moungued Dictionary (paper), or online: Webster's Arabic English Dictionary Template:Webarchive</ref> Although it is a generic term for any day of birth, Template:Transliteration usually refers to the observance of the birthday of Muhammad.<ref name=Reference.com>Mawlid. Reference.com</ref><ref name="BBC" />

Along with being referred to as the celebration of the birth of Muhammad, the term Mawlid refers to the 'text especially composed for and recited at Muhammad's nativity celebration' or "a text recited or sung on that day".Template:Sfn

Date

According to the majority of Sunni Muslims and most Shias, Muhammad was born on the 12th of Rabi' al-Awwal.<ref name="mahjubah">Template:Citation</ref><ref name="princeton"/><ref>Template:Citation</ref><ref>Template:Citation</ref> Many Twelver Shia Muslims on the other hand assert that Muhammad was born on the 17th of Rabi' al-Awwal.<ref name="mahjubah"/><ref name="princeton"/><ref>Template:Cite book</ref> It stands as a matter of ikhtilaf or disagreement since prominent Shia scholars such as Muhammad ibn Ya'qub al-Kulayni, Ibn Babawayh, and Zayn al-Din al-Juba'i al-'Amili have affirmed the date of the 12th of Rabi' al-Awal.<ref name="روز میلاد پیامبر بازگشت به رای متقدم تشیع">Template:Citation</ref><ref name="ولادت رسول خدا (ص) در دوازدهم یا هفدهم ربیع الاول؟">Template:Citation</ref> Nonetheless, others contend that the date of Muhammad's birth is unknown and is not definitively recorded in the Islamic traditions.<ref>Template:Cite book</ref><ref>Template:Cite book</ref><ref>Template:Cite book</ref><ref name="ABC-CLIO">Template:Cite book</ref> The issue of the correct date of the Mawlid is recorded by Ibn Khallikan as constituting the first proven disagreement concerning the celebration.Template:Sfn

History

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 Muhammad were recited and sung to crowds in the major cities.<ref>{{#invoke:citation/CS1|citation |CitationClass=web

}}</ref> The Ottomans declared it an official holiday in 1588,<ref>Template:Cite book</ref> known as Mevlid Kandil.<ref>Manuel Franzmann, Christel Gärtner, Nicole Köck Religiosität in der säkularisierten Welt: Theoretische und empirische Beiträge zur Säkularisierungsdebatte in der Religionssoziologie Springer-Verlag 2009 Template:ISBN page 351</ref> The term Mawlid is also used in some parts of the world, such as Egypt, as a generic term for the birthday celebrations of other historical religious figures such as Sufi saints.<ref name="BBC" />

File:Mawlid an-Nabi SallAllaho Alaihi wa Sallam procession at Boulac Avenue in 1904 at Cairo, Egypt.jpg

Mawlid an-Nabi procession at Boulac Avenue in 1904 at Cairo, Egypt.

File:COLLECTIE TROPENMUSEUM In een optocht te Yogyakarta wordt een gunungan (ceremoniële rijstberg) gedragen ter gelegenheid van de 'Garebeg TMnr 10003399.jpg

The Garebeg festival celebrating Mawlid in Yogyakarta, Java Island, Indonesia.

In the early days of Islam, observation of Muhammad's birth as a holy day was usually arranged privately, and later was an increased number of visitors to the Mawlid house that was open for the whole day specifically for this celebration.<ref name="Mawlid a., or Mawlud">Template:Cite encyclopedia</ref> 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 Muhammad were recited and sung to the crowds.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

The early celebrations included elements of Sufi influence, with animal sacrifices and torchlight processions along with public sermons and a feast.<ref name="Schussman">Template:Cite journal</ref><ref>Template:Cite encyclopedia</ref> The celebrations occurred during the day, in contrast to modern day observances, with the ruler playing a key role in the ceremonies.Template:Sfn Emphasis was given to the Ahl al-Bayt with presentation of sermons and recitations of the Qur'an.<ref>Template:Citation</ref>

The exact origins of the Mawlid are difficult to trace.<ref name="abc">Template:Citation</ref> According to Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God, the significance of the event was established when Muhammad fasted on Monday, citing the reason for this was his birth on that day, and when Umar took into consideration Muhammad's birth as a possible starting time for the Islamic calendar.<ref name="abc" /> According to Festivals in World Religions, the Mawlid was first introduced by the Abbasids in Baghdad.<ref>Template:Citation</ref> It has been suggested that the Mawlid was first formalized by al-Khayzuran of the Abbasids.<ref name="abc"/> Ibn Jubayr, in 1183, writes that Muhammad's day of birth was celebrated every Monday of Rabi' al-Awwal at his birthplace, which had been converted into a place of devotion under the Abbasids.<ref name="abc"/><ref name="princeton">Template:Citation</ref>

According to the hypothesis of Nico Kaptein of Leiden University, the Mawlid was initiated by the Fatimids.Template:Sfn It has been stated, "The idea that the celebration of the mawlid originated with the Fatimid dynasty has today been almost universally accepted among both religious polemicists and secular scholars."Template:Sfn Annemarie Schimmel also says that the tendency to celebrate the memory of Muhammad's day of birth on a larger and more festive scale emerged first in Egypt during the Fatimids. The Egyptian historian Maqrizi (d. 1442) describes one such celebration held in 1122 as an occasion in which mainly scholars and religious establishments participated. They listened to sermons, distributed sweets, particularly honey, Muhammad's favourite and the poor received alms.<ref>Template:Cite book</ref> This Shia origin is frequently noted by those Sunnis who oppose Mawlid.Template:Sfn According to Encyclopædia Britannica, however, what the Fatimids did was simply a procession of court officials, which did not involve the public but was restricted to the court of the Fatimid caliph.<ref name="britannica">Template:Citation</ref> Therefore, it has been concluded that the first Mawlid celebration which was a public festival was started by Sunnis in 1207 by Muẓaffar al-Dīn Gökburi.<ref name="britannica"/>Template:SfnTemplate:Sfn<ref>Template:Cite book</ref>

It has been suggested that the celebration was introduced into the city Ceuta by Abu al-Abbas al-Azafi as a way of strengthening the Muslim community and to counteract Christian festivals.Template:Sfnp<ref>Template:Cite encyclopedia</ref>

Start of a public holiday

In 1207, the Turkic general Gökböri started the first annual public festival of the Mawlid in Erbil.<ref name="abc"/> Gökböri was the brother-in-law of Saladin and soon the festival began to spread across the Muslim world.<ref name="britannica"/> Since Saladin and Gokburi were both Sufis the festival became increasingly popular among Sufi devotees which remains so till this day.<ref>Template:Cite news</ref> The Ottomans declared it an official holiday in 1588,<ref>Template:Cite book</ref> known as Mevlid Kandil.<ref>Manuel Franzmann, Christel Gärtner, Nicole Köck Religiosität in der säkularisierten Welt: Theoretische und empirische Beiträge zur Säkularisierungsdebatte in der Religionssoziologie Springer-Verlag 2009 Template:ISBN page 351</ref> It is a national holiday in most parts of the Muslim world except Saudi Arabia and Qatar which are officially Salafi.<ref>Template:Cite book</ref><ref>Template:Cite book</ref><ref>Template:Cite book</ref>

Public holiday

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Observances

Where

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}}

Mawlid is celebrated in almost all Islamic countries, and in other countries that have a significant Muslim population, such as Ethiopia, India, the United Kingdom, Turkey, Nigeria, Côte d'Ivoire, Iraq, Iran, Maldives, Morocco, Jordan, Libya, Russia<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> and Canada.<ref name="canada observances"/> Hari Maulaud Nabi is a public holiday in the Cocos (Keeling) Islands.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

In the last decades of the late 20th century there has been a trend to "forbid or discredit" Mawlid because of the rise of Salafism.<ref>Template:Cite book</ref>Template:Sfn

Sunni celebration

The first Sunni mawlid celebration that we have a detailed description of was sponsored by Saladin's general, Muzaffar al-Din Kokburi (Gökböri) and included the slaughtering of thousands of animals for a banquet which is believed to have cost 300,000 dirhams.Template:Sfn

The presence of guests and the distribution of monetary gifts at mawlid festivals had an important social function as they symbolized "concretizing ties of patronage and dramatizing the benevolence of the ruler" and also held religious significance, as "issues of spending and feeding were pivotal both to the religious and social function of the celebration."Template:SfnTemplate:Pn Often organized in some countries by the Sunni Sufi orders,Template:Sfn Mawlid is celebrated in a carnival manner, large street processions are held and homes or mosques are decorated. Charity and food is distributed, and stories about the life of Muhammad are narrated with recitation of poetry by children.<ref name=FestivalsInIndia>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>Template:Usurped. Pakistan Times. 2 April 2007.</ref> Scholars and poets celebrate by reciting Qaṣīda al-Burda Sharif, the famous poem by 13th-century Arabic Sufi Busiri. A general Mawlid appears as "a chaotic, incoherent spectacle, where numerous events happen simultaneously, all held together only by the common festive time and space".<ref name="Schielke 2012">Template:Cite journal</ref> These celebrations are often considered an expression of the Sufi concept of the pre-existence of Muhammad.Template:Sfn However, the main significance of these festivities is the expression of love for Muhammad.<ref name="Schielke 2012"/>

Theological pros and cons

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} Early fatwas and criticisms of the mawlid have taken issue with the "possibility of coerced giving" as hosts often took monetary contributions from their guests for festival costs.Template:SfnTemplate:Pn

Jurists often conceptualized the observance of Muhammad's day of birth as a "form of reciprocation for God's bestowal of the Prophet Muhammad" as a way of justifying celebrations.Template:SfnTemplate:Pn According to this thought, the bestowal of such a gift required thanks, which came in the form of the celebration of the mawlid. Ibn Rajab al-Hanbali (1392 CE) and Ibn Hajar al-Asqalini (1449 CE) both expressed such ideas, specifically referencing the hadith about the Jews and the fast of ‘Ashura’, but broadening the conception of "thanks to God" to multiple forms of worship including prostration, fasting, almsgiving, and Qur’anic recitation.Template:SfnTemplate:Pn The only limitation Ibn Hajar places on forms of celebration is that they must be neutral under Shari’a.Template:SfnTemplate:Pn

By country

Yemen

In Yemen, Mawlid al-Nabi, the celebration of Muhammad's birthday, is one of the most significant events of the year and is home to the largest Mawlid gathering in the world. In cities like Sana'a and other major urban centers, millions of people gather to mark the occasion with religious ceremonies, poetry recitations, and large processions, creating a deeply spiritual atmosphere. The color green, the Prophet's favorite color, is prominently worn by many, symbolizing life, renewal, and a connection to his legacy. Streets, mosques, and homes are adorned with green decorations and lights, further enhancing the festive mood. The event is not only a religious observance but also a reflection of Yemen’s strong cultural and historical ties to the Prophet’s life and teachings.

Pakistan

File:International Mawlid Conference at Minar-e-Pakistan Lahore by Minhaj-ul-Quran1.jpg

International Mawlid Conference, Minar-e-Pakistan, Lahore, Pakistan.

During Pakistan's Mawlid, the day starts with a 31-gun salute in the federal capital and a 21-gun salute at the provincial capitals and religious hymns are sung during the day.<ref>Template:Usurped</ref>

Indonesia

File:Sekaten Yogyakarta 2011 1.JPG

Sekaten fair in Indonesia,<ref>Bulan Maulid Memuat Nilai Nilai dan Sejarah Penting Umat Islam, Dawuh Guru Media. Retrieved 16 December 2022.</ref> a week-long celebration of Mawlid.

In many parts of Indonesia, the celebration of the Mawlid al-nabi "seems to surpass in importance, liveliness, and splendour" the two official Islamic holidays of Eid ul-Fitr and Eid al-Adha.<ref>Herman Beck, Islamic purity at odds with Javanese identity: the Muhammadiyah and the celebration of Garebeg Maulud ritual in Yogyakarta, Pluralism and Identity: Studies in Ritual Behaviour, eds Jan Platvoet and K. van der Toorn, BRILL, 1995, pg 262</ref>

Tunisia

In Qayrawan, Tunisia, Muslims sing and chant hymns of praise to Muhammad, welcoming him in honor of his birth.<ref>Template:Cite journal</ref> Also, generally in Tunisia, people usually prepare Assidat Zgougou to celebrate the Mawlid.<ref>How Does Tunisia Celebrate Al Mawlid? Template:Webarchive Tunisia Live</ref>

Turkey

In Turkey, Mawlid is widely celebrated. It is referred to as Mevlid Kandili in Turkish, which means "the candle feast for the Prophet's day of birth".<ref>Template:Cite book</ref> Traditional poems regarding Muhammad's life are recited both in public mosques and at home in the evening.<ref>Kenan Aksu Turkey: A Regional Power in the Making Cambridge Scholars Publishing, 18.07.2014 Template:ISBN p. 231</ref> The most celebrated of these is the Mawlid of Süleyman Çelebi.<ref>Template:Cite journal</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Plenty of other mawlids were written in Ottoman times.<ref>Template:Cite book</ref>

India

File:Julus e Muhammadi on Mawlid un Nabi at Aligarh Muslim University, India.jpg

Milad/Mawlid un Nabi celebrations at Aligarh Muslim University, India

Among non-Muslim countries, India is noted for its Mawlid festivities.<ref>Template:Cite news</ref> The relics of Muhammad are displayed after the morning prayers in the Indian state of Jammu and Kashmir at the Hazratbal Shrine, where night-long prayers are also held.<ref>TajaNews Template:Webarchive</ref> Hyderabad Telangana is noted for its grand milad festivities. Religious meetings, night-long prayers, rallies, parades and decorations are made throughout the city, and schools declare holiday.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

The prophet himself

According to Sahih Muslim, the prophet fasted on his own birthday, which is why some Muslims also observe that fact and fast the day.<ref>{{#invoke:citation/CS1|citation |CitationClass=web

}}</ref>

File:Charminar during Miladunnabi.jpg

Eid Milad-un--Nabi in Hyderabad, India

Mawlid texts

Along with being referred to as the celebration of the birth of Muhammad, the term Mawlid also refers to the 'text especially composed for and recited at Muhammad's nativity celebration' or "a text recited or sung on that day".Template:Sfn Such poems have been written in many languages, including Arabic, Kurdish and Turkish.<ref>Kenan Aksu Turkey: A Regional Power in the Making Cambridge Scholars Publishing, 18.07.2014 Template:ISBN p. 231</ref> These texts contain stories of the life of Muhammad, or at least some of the following chapters from his life, briefly summarized below:Template:Sfn

1. The Ancestors of Muhammad
2. The Conception of Muhammad
3. The Birth of Muhammad
4. Introduction of Halima
5. Life of Young Muhammad in Bedouins
6. Muhammad's orphanhood
7. Abu Talib's nephew's first caravan trip
8. Arrangement of Marriage between Muhammad and Khadija
9. Al-Isra'
10. Al-Mi'radj, or the Ascension to heaven
11. Al-Hira, first revelation
12. The first converts to Islam
13. The Hijra
14. Muhammad's death

These texts are only part of the ceremonies. There are many different ways that people celebrate Mawlid, depending on where they are from. There appears to be a cultural influence upon what kind of festivities are a part of the Mawlid celebration. In Indonesia, it is common the congregation recite Simthud Durar, especially among Arab Indonesians.Template:Citation needed

Permissibility

File:Maulidi Day in Dar es Salaam, Tanzania.jpg

A banner with Maulid greetings in Dar es Salaam, Tanzania.

Among Muslim scholars, the legality of Mawlid "has been the subject of intense debate" and has been described as "perhaps one of the most polemical discussions in Islamic law".<ref name="ABC-CLIO"/><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name="Schussman" /><ref name="Shakir">Template:Cite book</ref> Traditionally, most Sunni and nearly all of the Shia scholars have approved the celebration of Mawlid,<ref name="Schussman"/><ref name="Shakir"/>Template:Sfn<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> while Salafi and Deobandi scholars oppose the celebration.<ref name="islamicpluralism.org">A Guide to Shariah Law and Islamist Ideology in Western Europe 2007–2009, Centre for Islamic Pluralism (2009), p.84</ref><ref name="alislam.org">"True Commemoration of the blessed life of the Holy Prophet (pbuh)", Al Islam Online</ref><ref>Template:Cite book</ref><ref>Observing Islam in Spain: Contemporary Politics and Social Dynamics BRILL, 09.05.2018 Template:ISBN p. 101</ref><ref name="Sheikh Muhammed Salih Al-Munajjid">http://islamqa.info/en/249 Muhammed Salih Al-Munajjid.</ref><ref>Template:Cite book</ref>

Support

Examples of historic Sunni scholars who permitted the Mawlid include the Shafi'i scholar Al-Suyuti (d 911 A.H.). He was a scholar who wrote a fatwa on the Mawlid, which became one of the most important texts on this issue.Template:Sfn Although he became famous outside of Egypt, he was caught in conflicts in Egypt his entire life.Template:Sfn For example, he believed that he was the most important scholar of his time, and that he should be regarded as a mujtahid (a scholar who independently interprets and develops the Law) and later as a mujaddid (a scholar who appears at end of a century to restore Islam).Template:Sfn These claims made him the most controversial person of his time.Template:Sfn However, his fatwa may have received widespread approval and may not have provoked any conflicts.Template:Sfn

He stated that:

My answer is that the legal status of the observance of the Mawlid – as long as it just consists of a meeting together by the people, a recitation of apposite parts of the Qur'an, the recounting of transmitted accounts of the beginning of (the biography of) the Prophet – may God bless him and grant him peace – and the wonders that took place during his birth, all of which is then followed by a banquet that is served to them and from which they eat-is a good innovation (bid'a hasana), for which one is rewarded because of the esteem shown for the position of the Prophet – may God bless him and grant him peace – that is implicit in it, and because of the expression of joy and happiness on his – may God bless him and grant him peace – noble birth.Template:Sfn

Al-Suyuti thought that the Mawlid could be based on the fact that Muhammad performed the sacrifice for his own birth after his calling to be a prophet.Template:Sfn He said that Abu Lahab, who he called an unbeliever, had been condemned by what was revealed in the Quran but was rewarded in the fire "for the joy he showed on the night of the birth of the Prophet" by releasing from slavery Thuwayba when she had informed him of the birth of Muhammad.Template:Sfn Therefore, he talked about what would happen to a Muslim who rejoiced in his birth and loved him.Template:Sfn

In response to al-Fakihani, al-Suyuti said a few things. He said that "because a matter is not known it does not necessarily follow that the matter does not exist nor ever has existed."Template:Sfn He also said that a "learned and judicious ruler introduced it," in responding to al-Fakihani's statement that "on the contrary, it is a bida that was introduced by idlers... nor the pious scholars..."Template:Sfn Al-Suyuti also said in response to "Nor is it meritorious, because the essence of the meritorious is what the Law demands," that "the demands of meritorious are sometimes based on a text and sometimes on reasoning by analogy."Template:Sfn Al-Suyuti said that bidas are not restricted to forbidden or reprehensible, but also to the permitted, meritorious, or compulsory categories in response to al-Fakihani's statement that "according to the consensus of the Muslims innovation in religion is not permitted."Template:Sfn In response to al-Fakihani's statement that "This, not withstanding the fact that the month in which he… is born namely Rabi'I, is exactly the same as the one in which he died. Therefore, joy and happiness in this month are not any more appropriate than sadness in this month,"Template:Sfn al-Suyuti said that "birth is the greatest benefaction which has ever befallen us, but his death the greatest calamity that has been visited upon us."Template:Sfn He said that the law allows the expression of gratitude for benefactions and that Muhammad had prescribed the sacrifice after the birth of a child because this would express gratitude and happiness for the newborn.Template:Sfn Indeed, al-Suyuti said that the principles of the law say it is right to express happiness at Muhammad's birth.Template:Sfn

The Shafi'i scholar Ibn Hajar al-Asqalani (Template:Died in) too approved of the MawlidTemplate:Sfn and states that:

As for what is performed on the day of the Mawlid, one should limit oneself to what expresses thanks to God, such as the things that have already been mentioned: [Qur'anic] recitation, serving food, alms-giving, and recitation of praise [poems] about the Prophet – may God bless him and grant him peace – and asceticism which motivate people to perform good deeds and act in view of the next world.Template:Sfn

The Damascene Shafi'i scholar Abu Shama (Template:Died in) (who was a teacher of Imam al-Nawawi (Template:Died in)) also supports the celebration of the Mawlid.Template:SfnTemplate:Sfn The Maliki scholar Ibn al-Hajj (Template:Died in) also spoke positively of the observance of the Mawlid in his book al-Madhkal.Template:Sfn Al-Hajj addresses his thoughts on the paradoxical problem of misguided Mawlid observance when he says:

This is a night of exceeding virtue, and what follows from an increase in virtue is an increase in the thanks that it merits through the performance of acts of obedience and the like. [However], some people, instead of increasing thanks, have increased innovations on it.Template:Sfn

Likewise, the Shafi'i Egyptian scholar Ibn Hajar al-Haytami (Template:Died in) was an avid supporter of the Mawlid and wrote a text in praise of it.<ref name=":1">Template:Cite book</ref> This was supported and commented on by the Egyptian scholar and former head of Al-Azhar University Ibrahim al-Bajuri<ref name=":1" /> and by the Hanafi Syrian Mufti Ibn Abidin.Template:Sfn Another Hanafi Mufti Ali al-Qari (Template:Died in) too supported the celebration of the Mawlid and wrote a text on the subjectTemplate:Sfn as did the Moroccan Maliki scholar Muḥammad ibn Jaʿfar al-Kattānī (Template:Died in).Template:Sfn Ibn al-Jazari (Template:Died in), a Syrian Shafi'i scholar considers the celebration of the Mawlid to be a means of gaining Paradise.Template:Sfn

In the Muslim world, the majority of Sunni Islamic scholars are in favor of the Mawlid.Template:Sfn "In the eighteenth and nineteenth century, the celebration of the Prophet's (s) birthday and the recitation of mawlid texts were ubiquitous practices endorsed by the majority of mainstream Sunni scholars... by the modern period the celebration of the Mawlid was overwhelmingly accepted and practiced at all levels of religious education and authority. Prominent elite scholars continued to contribute to the development of the tradition." Examples include the former Grand Mufi of Egypt Ali Gomaa,<ref>Template:Cite book</ref> Muhammad Alawi al-MalikiTemplate:SfnTemplate:Sfn of Saudi Arabia, Yusuf al-Qaradawi<ref>Shaykh Qardawi Approves of Celebrating Mawlid. Yusuf Al-Qardawi.</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> the primary scholar of the Muslim Brotherhood movement, Habib Ali al-Jifri,<ref>[1]Template:Dead link</ref> Muhammad Tahir-ul-Qadri,<ref>Template:Cite book</ref><ref name=":0">Template:Cite news</ref> Muhammad bin Yahya al-Ninowy<ref name=":0" /><ref>Template:Cite news</ref> of Syria, president of the Heritage and History Committee of the United Arab Emirates Muhammad ibn Ahmad al-KhazrajiTemplate:Sfn and Zaid Shakir, all of whom subscribe to Sunni Islam, have given their approval for the observance of Mawlid.

Opposition

Salafism sects represented in Saudi Arabia and Qatar does not celebrate mawlid while Deobandi sect also forbids its observance though some of their scholars participate in Mawlid gatherings. Established in 31 May 1866 in India, Wahabi/Salafi influenced Deoband Madarsa and its Deobandi sect consider Mawlid un Nabi as Biddah.<ref>https://www.darulifta-deoband.com/home/en/Innovations--Customs/4786</ref> However, the Jamiat Ulema-e-Hind, scholars wing of Deobandism celebrate Mawlid in Kanpur city of Uttar Pradesh, India by bringing out procession since 1913<ref>Template:Cite news</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> and also takes part in Mawlid celebrations in Aligarh Muslim University which is organized ever year under Seerat Committee.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> One of the Deobandi scholar who regularly delivers mawlid speeches in Aligarh Muslim University, India Prof. Qasmi (Dean, Faculty of Theology, AMU) told that Eid-e-Milad-un-Nabi functions have been organized at MAO College/Aligarh Muslim University (AMU) since the times of its founder.<ref>Sir Syed Ahmad Khan https://indiaeducationdiary.in/eid-milad-un-nabi-celebrated-at-aligarh-muslim-university-amu/</ref>

Taj al-Din al-Fakihani (Template:Died in), an Egyptian Maliki, considered Mawlid to be a blameworthy innovation that was either makruh or haram. Al-Fakihani said that there was no basis forvthis in the Book of God, nor in the sunnah of Muhammad, and that there was no observance of it on authority of scholars of the umma.Template:Sfn He said that it was a "bida that was introduced by idlers, and a delight to which gluttons abandon themselves."Template:Sfn He mentioned how the five legal categories included whether it is compulsory, meritorious, permitted, reprehensible, or forbidden.Template:Sfn He said it was not compulsory, meritorious, or permitted, and therefore,vit was reprehensible or forbidden.Template:Sfn He said that it was reprehensible when a person observed at their own expense without doing more at the gathering than to eat and abstain from doing anything sinful.Template:Sfn The second condition of the category of forbidden, according to al-Fakihani, was when committing of transgressions entered into the practice,Template:Sfn such as "singing–with full bellies–accompanied by instruments of idleness like drums and reed flutes, with the meeting of men with young boys and male persons with attractive women–either mixing with them or guarding them–, just like dancing by swinging and swaying, wallowing in lust and forgetting of the Day of Doom."Template:Sfn He also said, "And likewise the women, when they come together and there lend their high voices during the reciting with sighing and singing and thereby during the declaiming and reciting disobey the law and neglect His word: ‘Verily, your Lord is on a watchtower’ (Sura 89:14)."Template:Sfn He further said, "Nobody with civilized and courteous manners approves of this. It is only pleasing to people whose hearts are dead and do not contain few sins and offenses."Template:Sfn Finally, he said that the month when Muhammad was born was also the month in which he died, and so implied that joy and happiness in that month are not more appropriate than sadness in that month.Template:Sfn

Fellow Egyptian Maliki Ibn al-Haj al-Abdari also considered Mawlid as a blameworthy innovation that was either makruh or haram, who added that the celebration was never practiced by the Salaf.Template:Sfn However, Ibn al-Haj affirms the auspicious qualities of the month of the Mawlid in the most effusive terms.Template:Sfn and considers Muhammad's date of birth as a particularly blessed time of the year.Template:Sfn The Maliki scholar al-Shatibi considered Mawlid an illegitimate innovation.Template:Sfn The Andalusian jurist Abu 'Abd Allah al-Haffar (Template:Died in) opposed Mawlid, noting that had the Sahaba celebrated it then its exact date would not be a matter of uncertainty.Template:Sfn The former grand mufti of Saudi Arabia, Ibn Baz, along with Hammud ibn 'Abd Allah al-Tuwayjiri (Template:Died in), another Saudi scholar, in their opposition also argued that there were many worthy occasions in Muhammad's life which he never commemorated, such as the revelation of the first verses of the Qur'an, the Night Journey and the hijra.Template:SfnTemplate:Sfn

Ambiguity

The position of Ibn Taymiyya (1263–1328) on the Mawlid has been ambiguous. On the one hand, he considered 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.Template:SfnTemplate:Sfn On the other hand, he recognised that some observe Muhammad'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.Template:Sfn<ref>Template:Cite book</ref>Template:Sfn<ref>Template:Cite book</ref> The Salafi writer Hamid al-Fiqi (Template:Died in) criticised Ibn Taymiyya for holding this view and stating that "How can they receive a reward for this when they are opposing the guidance of God's Messenger (pbuh)?".Template:Sfn

Ibn al-Hajj (c. 1250/56-1336) praised carrying out ceremonies and expressions of gratitude during the festival but rejected the forbidden and objectionable matters that took place at it.Template:Sfn He objected to certain things, such as singers performing to the accompaniment of percussion instruments, pointing to their blameworthiness.Template:Sfn He asked about what connections there might have been between percussion instruments and the month of Muhammad's day of birth.Template:Sfn However, he said that it was right to honor and distinguish the day of birth because it showed respect for the month.Template:Sfn He also said that excellence lied in devotional acts.Template:Sfn Therefore, al-Hajj said that "the respect of this noble month should consist of additional righteous works, the giving of alms and other pious deeds. If anybody is not able to do so, let him then in any case avoid what is forbidden and reprehensible out of respect for this noble month."Template:Sfn He said that even though the Quran might be recited, the people actually were "longing for the most skilled adepts of folly and stimulating means to entertain the people," and said that this was "perverse".Template:Sfn Therefore, he did not condemn the Mawlid, but only "the forbidden and objectionable things which the Mawlid brings in its wake."Template:Sfn He did not disapprove of preparing a banquet and inviting people to participate.Template:Sfn In addition, Ibn al-Hajj also said that people observed the Mawlid not just from reasons of respect but also because they wanted to get back the silver they had given on other joyous occasions and festivals, and said that there were "evil aspects" attached to this.Template:Sfn

Skaykh al-Islam, Abu I-Fadl ibn Hajar, who was "the (greatest) hafiz of this time,"Template:Sfn said that the legal status of the Mawlid was that it was a bida, which was not transmitted on the authority of one of the pious ancestors.Template:Sfn However, he said that it comprised both good things, as well as the reverse, and that if one strove for good things in practicing it and evaded bad things, the Mawlid was a good innovation, and if not, then not.Template:Sfn He said that the coming of Muhammad was a good benefaction and said that only the day ought to be observed.Template:Sfn He said that "it is necessary that one restricts oneself to that which expresses gratitude to God… namely by reciting the Quran, the giving of a banquet, almsgiving, declamations of some songs of praise for the Prophet and some ascetic songs of praise, which stimulate the hearts to do good and to make efforts to strive for the Hereafter."Template:Sfn He also said that the "sama and the entertainment and the like" may have been in line with the joyous nature of the day, but said that “what is forbidden or reprehensible, is, of course, prohibited. The same holds true for what is contrary to that which is regarded as the most appropriate."Template:Sfn

Other uses

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In some countries, such as Egypt and Sudan, Mawlid is used as a generic term for the celebration of the day of birth of local Sufi saints and not only restricted to the observance of the birth of Muhammad.Template:Sfn Around 3,000 Mawlid celebrations are held each year. These festivals attract an international audience, with the largest one in Egypt attracting up to three million people honouring Ahmad al-Badawi, a local 13th-century Sufi saint.<ref name="BBC">Template:Cite news</ref>

Gallery

• Mawlid an-Nabawi SallAllaho Alaihi wa Sallam Celebrations in Cairo in 1878.jpg

  Mawlid an-Nabawi celebrations in Cairo in 1878

• Mawlid Celebrations in Ottoman Benghazi.jpg

  The Ottoman flag is raised during Mawlid an-Nabi celebration of Mohammad's day of birth in 1896 in the field of municipal Libyan city of Benghazi

• Собрание на празднике маулид в Керале (Индия). 25 апреля 2007.jpg

  Mawlid celebration in 2007 in India

See also

• Bayt al-Mawlid, the house where Muhammad is believed to have been born
• Durood
• Hamd
• Haḍra
• Madih nabawi
• Mawsim
• Mehfil
• Na'at
• Mawlid al-Barzanjī
• Islamic poetry
• Mid-Sha'ban
• Tweeza
• Ya Muhammad

References

Bibliography

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Further reading

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External links

• Mawlid from the Encyclopedia of the Orient Template:Webarchive
• The Mawlid: The Conservative View
• The Mawlid: A Time to Celebrate
• Eid Milad un Nabi Images
• Eid Mawlid Nabi: Celebrate