- 1 Mawlid: Independence Day of the Muslim Nation
- 2 Annual Global Mawlid Conference
- 3 Early Commemoration of Mawlid in Makkah
- 4 Three 10th-Century Accounts of Mawlid
- 5 Mawlid is Sunnatullah
- 6 Evidence for Mawlid from the Sunna of the Prophet (s)
- 7 Recitation of Poetry in Praise of the Prophet (s) is Sunna
- 8 Islamic Fundraisers and Mawlid
- 9 Conclusion
An Explanation of the Dubai Fatwa
Every year at this time, Muslims around the globe commemorate with profound love and abounding joy the birthday of our Beloved Prophet Muhammad (s) . In keeping with Allah’s (swt) Way, His Sunna of recollecting the birthdays of the prophets as special events in the history of mankind, Muslims have found unique Islamic forms of worship to express their joy, their gratitude and their connection to the birth of the Master of Humankind and Jinn, Sayiddina Muhammad al-Mustafa (s).
His greatness reflects the Greatness of His Creator, and his purity outshone that of angels, mankind and spiritual beings. His advent on this earthly sphere was accompanied by extraordinary signs and miraculous occurrences, harbingers of the inestimable effect our perfect leader, the Prophet of Islam r, the Guide of the believers, was to have on history.
Mawlid: Independence Day of the Muslim Nation
Prophet Muhammad, peace be upon him and on his family and companions, is our hero, nay––our superhero! The people of each Muslim country rejoice in having achieved freedom from the colonialists who once held them in chains, considering their independence day the birth of their nation––a national holiday. In any Muslim country the emphasis on this is so strong, that every child has memorized the date of independence and the events associated with it. The anniversary of that day represents their liberation from imperialism and having assumed their new identity as a young nation.
On that holiday, flags fly on every street, the portrait of the “Father of the Nation” is prominently displayed everywhere, names of founding heroes and their stories are broadcast throughout the month, week and day. Everywhere the birth of a nation is commemorated by means of dazzling displays, parades, lights, decorations, fireworks, and military processions, as in America on the 4th of July. Subhanallah, no objections are made to the commemoration of Muslim national holidays.
Therefore, does it not behoove the Muslims to commemorate the one who brought us independence from other than Allah (swt), who took us from unbelief to faith, from idolatry to monotheism, founded our Nation and gave us our identity as Muslims? He gave us more than a nation––he gave us an ummah!
Why not rejoice in that event—remember his greatness, his courage, his leadership—and thank Allah (swt) for that day He favored and honored us to be of the Nation of Muhammad (s) ? As the Best Nation on earth, will we not enter Paradise first for the greatness of our prophet?
Annual Global Mawlid Conference
To further this discussion, it becomes essential to understand the difference between halal and haram, and the real meaning of innovation.
As Islam progressed in America, many Islamic organizations sprang up, dedicated to reviving and supporting the spirit of Islam. All these organizations hold annual Islamic conventions and conferences. No one would deny these gatherings are rewarded by Allah (swt), because they bring Muslims together to worship Allah (swt) in congregation in many ways: praying, studying Qur’an and hadith, studying fiqh, seerah, tafsir, Islamic science, Islamic applications of secular science, Islamic politics and so on, invoking Allah (swt)n a gathering, introducing families to one other, increasing brotherly ties, and soliciting donations for building mosques, schools and Islamic institutions.
Most Islamic organizations hold their annual conference on the same day every year. Usually this day is a national holiday, such as Independence Day, Labor Day, Thanksgiving—even Christmas. The dates these conferences are held on are so well-established that every American Muslim knows which national holiday is the day of the annual conference of each particular Islamic organization.
Not only is it ironic that the day is emphasized, but that the day emphasized is not an Islamic holiday! Most dangerous is that our youth attend such conferences in a hotel on Christmas where they are exposed to large, glamorous parties which promote drinking, dancing and other haram behavior. Yet attendees are often those who insist that to honor Mawlid on the 12th of Rabi’ al-Awwal leads to harm.
If Islamic gatherings can be held on the same secular or Christian holiday every year and Muslims will be rewarded for attending them, why not emphasize a particular day for communal supererogatory worship to commemorate the Mawlid of the Prophet (s)?
Is it Islamic justice to reject the 12th Rabi` al-Awwal as commemoration of the birth of our Prophet (s) but to assign Christmas Day—and other Christian and secular holidays such as Labor Day— for a “35th Annual Convention” or Independence Day for the “15th Annual ‘Ijtima`a”? Do we want our youth to consider these unIslamic holidays as standard events for Muslims? The sponsoring organizations are proud of the numbers of conference attendees on that holiday, although that day was nowhere emphasized in Qur’an or Sunna, nor in the practice of the Salaf.
If we give credence to the claim, “In Islam there is no compromise”, then why compromise on these dates? The same excuse—of allowing annual Islamic events on secular U.S. or Christian holidays —must be given for the Mawlid.
Therefore, Muslims can proudly say that this year, 1.2 billion Muslims will be attending the 1472
nd Annual Global Conference for Commemorating the Birth of the Prophet (s) (i.e. 1419 years since the Hijrah, plus 13 years in Makkah added to the 40 years before the Prophet (s) received revelation).
We are in support of the practices of commemorating Mawlid and sponsoring Islamic conferences. We only present these facts here to provide a clear analogy (qiyas) of the fact that what is done every year by all Islamic organizations is no different than what is done to commemorate the Prophet’s (s) birth; thus, we must put an end to criticism of topics of whose scholarly roots the average reader may be unfamiliar.
Early Commemoration of Mawlid in Makkah
Let us review some of the early sources mentioning public commemoration of the Mawlid in Makkah al-Mukarrama. One is Ibn Jubayr’s (540-614) Rihal (“Travels”), wherein he describes his observation of Mawlid:
“This blessed place [the house of the Prophet (s)] is opened, and all enter to derive blessing from it (mutabarrikeen bihi), on every Monday of the month of Rabi` al-Awwal; for on that day and in that month was born the Prophet (s).”
The 7th-century historians Abul `Abbas al-`Azafi and his son Abul Qasim al-`Azafi wrote in their Kitab ad-durr al-munazzam: “Pious pilgrims and prominent travelers testified that, on the day of the Mawlid in Makkah, no activities are undertaken, and nothing is sold or bought, except by the people who are busy visiting his noble birthplace, and rush to it. On this day the Ka`ba is opened and visited.”
The famous 8th-century historian Ibn Battuta relates in his Rihla: “On every Friday, after the Jum`uah prayers and on the birthday of the Prophet (s), the door of the Ka`ba is opened by the head of the Banu Shayba, the doorkeepers of the Ka`ba, and that on the Mawlid, the Shafi`i qadi (head judge) of Makkah, Najmuddin Muhammad Ibn al-Imam Muhyiddin al-Tabari, distributes food to the shurafa’ (descendants) of the Prophet (s) and to all the other people of Makkah.”
Three 10th-Century Accounts of Mawlid
The following description consolidates eyewitness accounts by three 10th-century authorities: the historian Ibn Huhayra from his Al-Jami` al-latif fi fasl makka wa ahliha; al-Hafiz Ibn Hajar al-Haytami from his Kitab al-mawlid ash-sharif al-mu`azzam, the historian al-Nahrawali from Al-i`lam bi-a`lam bayt Allah al-haram. A fourth account by al-Diyarbakri (d. 960) in his Tarikh al-khamis correlates exactly with the following:
“Each year on the 12th of Rabi` al-Awwal, after the evening prayer, the four qadis of Makkah (representing the four Sunni Schools) and large groups of people including the scholars (fuqaha’) and notables (fudala’) of Makkah, shaykhs, zawiya teachers and their students, magistrates (ru’asa’), and scholars (muta`ammameen) leave the mosque and set out collectively for a visit to the birthplace of the Prophet (s), shouting out dhikr and tahlil (la ilaha illa Allah).
“The houses on the route are illuminated with numerous lanterns and large candles, and a great many people are out and about. They all wear special clothes and they take their children with them. Having reached the birthplace, inside a special sermon for the occasion of the birthday of the Prophet (s) is delivered, mentioning the miracles (karamat) that took place on that occasion. Hereafter, the invocation for the Sultan (i.e. the Caliph), the Amir of Makkah, and the Shafi`i qadi is performed and all pray humbly.
“Shortly before the night prayer, the whole party returns from the birthplace of the Prophet (s) to the Great Mosque, which is almost overcrowded, and all sit down in rows at the foot of the Maqam Ibrahim. In the mosque, a preacher first mentions the tahmid (praise) and the tahlil, and once again the invocation for the Sultan, the Amir, and the Shafi`i qadi is performed. After this the call for the night prayer is made, and after the prayer the crowd disperses.”
Similar events are recorded as having taken place in Makkah and Madinah up to the year 1917. Only then did these traditions and practices cease in these two holiest cities, though they are still held in the homes of many Hijazi families, attended by many Muslims who come from around the world. At that time, muqri’een (reciters) of Qur’an and maddaheen (those who praise the Prophet (s)) from Egypt, Syria, Pakistan and many other countries visit Makkah and Madinah and participate in these private ceremonies.
Until today in Muslim countries around the globe, government offices, universities and businesses are closed on that day.
Mawlid is Sunnatullah
A nation is only as great as its greatest man or woman. What then of a Nation, whose greatness is derived from the Incomparable Perfect Man, whose creation preceded all others? His very nature was not simply heroic, not just great––no, it was magnificent––not as appreciated by limited minds of men, but by the Creator Himself, for Allah (swt) praised our Holy Prophet (s) in countless verses of Qur’an, and He swore an oath by his perfect character when He I said, “And lo! Thou art of a tremendous nature!” [68: 4]
And the Prophet (s) was most pleased when he was mentioned in the Holy Qur’an in Surat al-Isra, attributed as “`abd“, saying, “Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far Distant Place.” [17: 1]
One might ask, “How is Mawlid part of the Sunna?” But recall the day of freedom and independence of Bani Israil, the 10th of Muharram, the day on which Sayiddina Musa saved his people from the bondage of Pharoah, who drowned. The Jews of Madinah observed this as a special day on which they fasted, in gratitude for Sayiddina Musa’s salvation.
When the Prophet (s) migrated to Madinah, he found the Jews fasting that day. Upon inquiring as to the reason, the Prophet (s) ordered his community to fast that day, saying “We have more right on Musa u than they do.” Thus, the day of independence for Bani Israil became a day of worship for the Muslims.
As the followers of Muhammad (s) , is it not appropriate for us to say, “We have more right on commemorating Muhammad (s) than any other nations in commemorating their prophet?” Yes, and let us praise Allah (swt) on that day and rejoice in His mercy as He ordered, “Of the favor and the mercy of Allah let them rejoice.” [10: 58] This order came because joy makes the heart grateful for Allah’s (swt) mercy. What greater mercy did Allah (swt) grant to mankind than the Holy Prophet (s) himself, about which He I says, “We did not send you except as a mercy to human beings?” [21: 107 ]
Let us recall then, with love and fervor, joy and deep emotion, the birth of our Beloved Prophet, as Allah Himself I commemorates without cease, in His final revelation, the births of the Prophet Yahya u, “So peace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)!” [19: 15] And similarly, Sayiddina `Isa u, “So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)“! [19:33]. Similarly the conception of Sayiddina Ismail u, Sayiddina Ishaq u and of the Virgin Mary u were mentioned in the Qur’an.
We also find another birth commemorated in the verse, “In pain did his mother bear him, and in pain did she give him birth.” [46: 15] Ibn Abbast in his Qur’anic commentary explains that this verse was revealed in reference to as-Siddiq al-Akbar (r). What then of the one who is higher in station, who is the Seal of the Prophets and Master of all Mankind?
The mention of his (s) birth in Qur’an is more subtle and more exalted, closer to the angelic realm where Allah (swt) said, “Indeed, there has come to you Light and a clear Book from Allah.” [5: 15] Qur’anic commentators have concluded that the “Light” as mentioned here is the Holy Prophet (s), and his birth is the turning point of a new cycle in the history of humanity: bringing the Divine message of Islam and the Holy Qur’an.
The Qur’an relates the supplication of `Isa u on behalf of his Disciples when he said, “O Allah, send for us a heavenly table that we will eat from; and it will be a feast (`eid) for the first of us and for the last of us….” [5: 114] That feast was held in honor of a heavenly table, sent down from paradise full of food: seven loaves of bread and seven fish, as mentioned in traditional commentary on that verse. For a table of food, an `eid was held. What then for the coming to mankind of one who would serve not their worldly needs, but one sent by Allah (swt) as the Intercessor for all nations? Does not this day deserve at least an annual commemoration?
Allah (swt) also mentions in the Holy Qur’an how He brought together the souls of the prophets before creating their physical forms: “Behold! Allah (swt) took the covenant of the prophets, saying: I give you a Book and Wisdom; then comes to you a messenger, confirming what is with you; do ye believe in him and render him help? Allah’said: Do ye agree, and take this my Covenant as binding on you? They said: We agree. He said: Then bear witness, and I am with you among the witnesses.” [3:81]
If Allah (swt) mentioned his birth before this worldly life, in the presence of the souls of all prophets on the Day of Promises, does that day not deserve commemoration, as it is commemorated in the Qur’an? What of Allah’s (swt) mention of the Prophet’s (s) birth in hadith, when He told Adam u, “If he comes in your time you must follow him.” If Allah (swt) is reminding us of this great event, who are we to say “forget about it?”
We know there are only two `eids in Islam and no others: `eid al-adha and `eid al-fitr. Therefore, people must not confuse `eid with commemoration (dhikra). The Prophet Muhammad’s (s) birthday is not an `eid, but it is an exceedingly important event that took place for humanity in the Light sent with him––the message of Islam––which brought the two `eids.
What then can we recall of the birth of the Prophet (s)? What is known of it? According to Ibn Kathir’s, Al bidaya wal nihayat and Dhikra mawlid rasulillah, “Paradise and the skies were decorated and angels moved about in continuous processions, the palace of Chosroes was shaken and the fire of 1000 years ceased to burn.” All these events happened on the night and within the moment of the Prophet’s (s) birth. So, it is not `eid on a particular day, but it is a universal blessing from Allah (swt) to humanity, for which reason its commemoration is needed.
He was the most honored and perfect creation that Allah (swt) created as a servant, and raised him by putting his name with His Name, elevated him on the night of the Ascension and revealed to him the Holy Qur’an. If Allah’s (swt) creation rejoiced at the advent of the Prophet (s) on the day of his birth, what about us, for whom his birth is the greatest favor, and the means by which we were granted the religion of Islam? Is it not illogical to say, “We must not rejoice on that day,” when all heavens and all creations were doing so, in the most auspicious manner?
Imam al-Fakhr al-Razi said, “The Prophet’s (s) importance is a favor for all human beings and Allah (swt) has honored the Arabs by him and improved their status for the sake of the Prophet (s). From bedouins raising sheep as shepherds, they became leaders raising nations. For the sake of the Prophet (s), He took them from utter ignorance to the station of knowledge, enlightenment and leadership. He put them over all other nations, better than Jews and Christians, who were always proud of Moses (as) and Jesus (as) and the Torah and the Gospel. Allah (swt) made them better than everyone, so He made the Arabs and Muslims proud of their Prophet (s) above anyone.”
Evidence for Mawlid from the Sunna of the Prophet (s)
Muslim narrated that, “Abi Qatada (r) said that the Prophet (s) was asked about fasting on Monday and he said ‘That was the day I was born.’” This hadith is clear evidence of the importance of the commemoration of the Prophet’s (s) birthday through worship. Al-Hafiz ibn Rajab al-Hanbali, in his book Lataif al-maarif (p. 98), in explaining this hadith of Muslim said, “It is good to fast on the days that Allah (swt) honored and favored his servants.”
It is incumbent not only on Muslims but on all human beings to rejoice in his advent, the day of his birth. As al-Hafiz ibn Rajab al-Hanbali said, “The best favor that Allah (swt) has granted this nation is the birth of Prophet Muhammad (s) when he was sent to humanity. So we review and recall Allah’s (swt) favor of sending the Prophet (s) by fasting on that day.”
Thus, commemoration of the Prophet’s (s) birthday by any form of worship, starting with fasting, was derived analogously by the great scholars of jurisprudence, who concluded that all forms of worship according to the Qur’an and Sunna are meritorious to perform on that day. This includes recitation of Qur’an, loudly or quietly, individually or in congregation, praising the Prophet (s)—amongst the most meritorious forms of worship, feeding people, charity and remembering Allah (swt).
Allah’s (swt) injunction stands unceasingly, “Verily, Allah and His angels are praying on the Prophet. O believers, pray on him.” [33: 56] This clear order to praise the Prophet (s) includes remembering who the Prophet (s) was and what he did. Thus, coming together and sitting in a session in which the sirah is told and the Prophet’s (s) excellent character is recalled, and his person is praised, even through excessive salawat, is a form of worship. Similarly, fasting on the day of the Prophet’s (s) birth or on any Monday is an act of worship related to his birthday, which brings nearness to Allah (swt), as the Prophet (s) explicitly stated.
Similarly, the Prophet (s) slaughtered an `aqiqa on his own behalf, 40 years after his birth, though one had been slaughtered by his grandfather when he was born. This is a firm evidence from the Sunna for increasing acts of worship and remembrance of his birth, for the `aqiqa is an act of worship associated with a birth.
By analogy (qiyas), any worship increased on Monday or on the day of the Prophet’s (s) birth, is acceptable and meritorious. Thus, sitting in commemoration of the Prophet (s)––by remembering his sirah, praising him, offering food to people, giving donations to the poor––are all forms of worship in the commemoration of the Prophet’s (s) birth, whether it be every Monday, every month or every year, or even every day of the year.
Recitation of Poetry in Praise of the Prophet (s) is Sunna
Recitation of poetry in the Prophet’s (s) honor is one of the meritorious acts recommended by the Sunna. Thus, we find it is one of the primary means of observing the Mawlid in almost all Muslim nations. Here we cite a few examples from sirah and hadith in which the Prophet (s) listened to poetry in his praise.
The Prophet’s uncle al-`Abbas composed poetry praising the birth of the Prophet (s), in which are found the following lines: “When you were born, the earth was shining, and the firmament barely contained your light, and we can pierce through, thanks to that radiance and light and path of guidance.” [Suyuti’s, Husn al-maqsid, Ibn Kathir’s Mawlid, Ibn Hajar’s Fath al-Bari.]
Ibn Kathir mentions the fact that according to the Sahaba, the Prophet (s) praised his own name and recited poetry about himself in the middle of the battle of Hunayn in order to encourage the companions and scare the enemies. That day he said:
“I am the Prophet! This is no lie. I am the son of `Abd al-Muttalib!” [Ibn Kathir, Dhikra Mawlid an-Nabi]
The Prophet (s) was therefore happy with those who praised him because it is Allah’s (swt) order, and he rewarded them from what Allah (swt) was providing him by praying for them and giving them gifts. Ibn Qayyim al-Jawziyya relates that the Prophet (s) prayed that Allah (swt) support Hassan ibn Thabit with ruh al-qudus (the Divine spirit) as long as he would support the Prophet (s) with his poetry. Similarly, the Prophet (s) rewarded Ka`b ibn Zuhayr’s (r) poem of praise with a robe (burda).
Hasan ibn Thabit (r) recited this poetry about the Prophet (s) on the day of his death saying:
I say, and none can find fault with me
But one lost to all sense:
I shall never cease to praise him.
It may be for so doing I shall be forever in Paradise,
With the Chosen One for whose support in that I hope,
And to attain to that day I devote all my efforts.
[Ibn Hisham, notes to his Seerah, p. 797, Karachi, Oxford Press.]
As mentioned in the Dubai Fatwa, Al-Hafiz Shamsuddin Muhammad ibn Nasruddin ad-Dimashqi in reference to the Prophet’s (s) uncle, Abu Lahab, noted in his book, Mawlid as-sa`adi, that his punishment in Hell is lessened every Monday because upon hearing the good news of his nephew, the Prophet’s (s) birth, he released his handmaiden Thuayyba out of joy. For his celebration of the Prophet’s (s) birth his punishment is reduced on the day of his birth. “What then” he asks, “of the believer who all his life was joyful for the existence of the Prophet (s)and died believing in the Oneness of God?”
With these hadith in mind, people constantly relate the Prophet’s (s) sirah, speak to their children about the importance of the Prophet (s) in their lives, offer food, help people, recite poetry in his praise and recite salawat (darood) excessively. Alhamdulillah according to the principles of the Qur’an and Sunna, this is considered an acceptable and effective approach to revive the love of the Prophet (s) and his message, in our ears and in our lives.
Regarding praise of the Prophet (s) and other subjects, we would like to share here what Shaykh Muhammad bin Abdul Wahhab declared in muallafat ash-Shaykh Muhammad ibn Abdul Wahhab, al-rasail ash-shakhsiyya, published by the Islamic University of Muhammad ibn Saud, on the occasion of “Shaykh Muhammad ibn Abdul Wahhab Week”, 1980.
“I was never against tawassul nor against praising the Prophet, nor against Dalail al-khairat [a book of prayers on the Prophet (s)], but all these I accept. I never said I reject the four schools and that I claim ijtihad and that I am exempt from taqlid [obligation to follow one of the schools of fiqh], and I do not say ‘differences among the ulama are a curse’ and I do not call kaafir those who seek tawassul through the pious, and I don’t call al-Busiri, who wrote Al-mudariyya and Al-burda, kaafir for saying, ‘O Most honored of creation,’ and I never forbade the visit of the Prophet’s (s) tomb, and I never said, ‘burn Dalail al-khairat and Rawd al-rayyahin’ [books of praise of the Prophet (s)], and I never said that Ibn al-Farid and Muhyiddin ibn Arabi are kaafirs.”
So, as Muhammad Ibn Abdul Wahhab, student of Ibn Taymiyya, did not reject all of these things, why do some contemporary scholars reject them today? This is an unambiguous article published by a Saudi Arabian University on the occasion of Muhammad ibn Abdul Wahhab Week, 1980. In fact, we must ask: if Muhammad ibn Abdul Wahhab has a special week to commemorate his life and work, why then is it “wrong” to have one day––the 12th of Rabi` al-Awwal—to commemorate the life and work of the Greatest Perfect Human Being, Sayiddina Muhammad (s) ?
Islamic Fundraisers and Mawlid
Nowadays, we often see Muslims gather on specific days to serve food, give speeches on the life of the Prophet (s) and on Islam, to pray, recite Qur’an and Islamic poetry, chant qasidas or na’at, tell some jokes, and also collect money for the purchase of a mosque or an Islamic school. However, if one looks in the seerah, the Prophet (s) never held a fundraising dinner. When he needed finances for a battle, to build a mosque or for whatever purpose, he asked his Sahaba to donate and they would give. Some gave all, some gave half, others gave what they could afford. Without the “bait” of delicious food or some show in a fancy hotel, they gave of their wealth––they simply obeyed.
No one has ever condemned fundraising dinners as a reprehensible innovation, although it is a newly-developed form of worship and an encouragement for worship (donation, sadaqa), without precedent in the life of the Prophet (s), his Companions, or the pious predecessors. Those who judge fairly and without bias must acknowledge there is no genuine difference between a fundraiser and a traditional Mawlid ceremony commemorating the Prophet’s (s) birthday.
One is a dinner and remembrance of the Prophet’s (s) birthday by means of different kinds of worship. A fundraising dinner might even involve mixing of men and women, women uncovered, and hosting non-Muslims as guests of honor, in whose attendance all take pride and for whom attendees stand in admiration and respect.
If one wishes to be very strict, then we must apply the rules evenly and not discriminate. After all, what is more deserving of a dinner, a function or a ceremony–– building a new mosque, or building love of the one who taught us to worship in mosques, peace be upon him?
Recently 50 years of the occupation of Al-Quds was marked across the U.S. by many Islamic organizations. If Al-Quds can be commemorated, cannot the one (s) who was blessed by Allah’swt to visit al-Quds and ascend from there to the heavens be commemorated on a special day?
Imam Mutawalli Sha`rawi said in his book, Ma’idat al-fikr al-islamiyya (p. 295), “If living beings were happy for his coming (to this world) and every inanimate creation was happy at his birth and all plants were happy at his birth and all animals were happy at his birth and all angels were happy at his birth and all believing jinn were happy at his birth, why are you preventing us from being happy at his birth?”
We quote again from Mutawalli Sha`rawi: “Many extraordinary events occurred on his birthday as evidenced in hadith and history, and the night of his birth is not like the night of any other human being’s birth.” These events and the hadiths pertaining thereto, such as the shaking of Chosroes’ court, the extinction of the 1,000-year old fire in Persia, etc. are related in Ibn Kathir’s work Al-Bidaya, Vol. 2, pages 265-268.
We hold the hope that every house, every masjid, every street, every school, college and university, every store and factory, every office and government department will shine with lights of happiness and rejoice in the person of the Prophet (s), just as the Ka`aba was illuminated in the time of our ancestors, and as paradises and skies were illuminated with stars on the day of the Prophet’s (s) birth.
The evidence we have quoted proves beyond the shadow of a doubt that the celebration of the Mawlid and all that pertains thereto of praise and respect for the Prophet (s) of Islam—such as salawat, prayers on the Prophet (s), seerah (life story), qaseeda (poetry), and madih (praise)—is not only permissible but which according to most opinions is praiseworthy and recommended! O people of Islam! O nation of the Prophet Muhammad (s) ! Celebrate and commemorate your Prophet (s) with pride and joy and do not go into dispute in matters that create discord and confusion.
We conclude with the hadith of Muslim, “The Prophet (s) said whoever innovates something good in Islam will have its reward and the reward of all those who act according to it, and whoever innovates something evil will have its sin and the sin of those who act according to it.” This is a clear statement, along with the numerous proofs presented in this article and the Fatwa of the Awqaaf of Dubai, supported by the opinions of the most highly regarded scholars of Islam, of the acceptability of Mawlid and of its deserving reward.
This article was not written to cause division and discord, but rather to end the arguments revolving around this topic. Let everyone follow their heart and let us unify ourselves and keep Allah’s (swt) order in the Holy Qur’an to “Hold fast to the rope of Allah and do not separate.”
Let us pray for Heavenly Support for a better Islamic world in which everyone can find a place for himself or herself, based on the accepted schools of thought and the ijtihad of scholars?
© 2012 As-Sunnah Foundation of America