Question : A question was asked on [the validity of] celebrating the Prophet’s birthday.

Fatwa in Brief: Celebrating the mawlid is not permitted; it is a [reprehensible] innovation.

Shaykh Ibn Baz, Majmu‘ Fatawa wa Maqalat 4/81

Shaykh Yassir Birhami, www.alsalafway.com

Response:

At a time when the youth have almost forgotten their religion and their interest in [secular] celebrations seems to outshine their interest in religious occasions, celebrating the mawlid is permitted. This permission nevertheless holds, as long as people’s behaviour at these celebrations remains within the legal limits. Hence, there should be no mixing between men and women, eating and drinking [of prohibited foods and drinks], illegal competitions or [other forms of] entertainment, disrespecting of mosques, or anything else that does not agree with the principles of religion and [the dictates of] good manners.

Commentary:

Many scholars have come to reject the Islamic validity of mawlid celebrations on the ground that such celebrations commonly involve innovations, that have no basis in the origins of Islam. Already by the ninth century AH, scholars were divided on the subject. Al-Suyuti, Ibn Hajar al-‘Asqalani and Ibn Hajar al-Hatimi favoured permitting mawlid celebrations, while simultaneously warning against the innovations so often linked to them. Their opinion was based on the Qura’nic verse:

“And remind them of the days of Allah”. (Q. 14:5)

The days of God are [proof of] His blessing, and the birth of the Prophet (upon him be peace) is a great blessing.

In Sahih Muslim, Abu Qatada al-Ansari is reported as saying that, when “the Prophet (upon him be peace) was asked about fasting on Mondays, he responded: “It [Monday] is the day of my birth, and the day upon which I received the revelation [the Qur’an] for the first time”. This is a reminder from the Messenger of God (upon him be peace) to thank God for His blessings upon us by performing praiseworthy acts, and by fulfilling one’s religious obligations. That is why, on this particular day [the Prophet’s birthday], Muslims should thank God for his blessings upon us and for guiding us to his law. Hence, celebrating the Prophet’s birthday is among the basic demands (usul) of the faith. However, such celebrations should take place under the condition that they do not involve rituals specific to that day. Rather, a Muslim should be content to spread the good news [of the Prophet’s birth], to strive to draw closer to God through [obeying] His law, and to discuss with others the blessings of the Prophet’s birth. [Needless to say] S/he should avoid commiting any prohibited act.

As to what may be eaten [at a mawlid celebration], they fall within the category of what God the Almighty has said in the following verse:

“Eat of the good things wherewith We have provided you, and render thanks to Allah”. (Q. 2:172)

Our youth have all but forgotten their religion in the midst of other celebrations that seem to outshine the glory of our religious occasions. Nevertheless, celebrating the mawlid is permitted by law. This permission is granted as long as the behaviour of the festivities remains within the limits of the law. Thus, there should be no mixing between men and women, eating and drinking [of prohibited foods and drinks], illegal competitions or entertainment, disrespecting of mosques, or anything else that does not agree with [the principles and demands of] Islam and of good manners. If it is likely to include excessive wrongdoing (mukhalafat), then it is sensible to cancel a celebration to prevent this from occurring, [a cancellation] that is entirely in keeping with the sources of law. But if such celebrations are beneficial [and hence do not include/lead to vice], then there is no cause to prevent them from taking place. This is the case providing that all involved remain fully aware of the potential harms, and that such harms are at the very least limited wherever possible. As [it is possible for] many beneficial acts [to] resemble [on some level] wrongdoings [and thus for people to be lose their way], it is necessary for all of us to command the right and forbid the wrong (al-amr bil-ma‘ruf wa’l-nahi ‘an al-munkar) through legal means.

In his explanation of Al-Mawahib by Qastalani, al-Zaraqani mentions that Ibn al-Jazri, an Imam who died in 833 AH, commented on the views of al-Bukhari and others about Abu Lahab. The latter [Abu Lahab] is reported to have been happy for the birth of the Messenger of God (upon him be peace) and to have set free his slave “Thuwayba”, simply because she informed him of the news. For these [good] actions, God lightened his [Abu Lahab’s] punishment in hell. Zaraqani observes that: “if the load of this unbeliever, whom the Qur’an blames, is lightened in hell because of his happiness at the birth of the Prophet (upon him be peace), then what about the Muslim that believes in the unity of God, is overjoyed at his [the Prophet’s] birth and, thus, does as much as s/he can to gain his love?”[1]
 

Dr. Yassir ‘Abd al-‘Azim