Mawlid
Mawlid or Mawlid al-Nabi al-Sharif is the observance of the birthday of Islamic prophet Muhammad which is commemorated in Rabi' al-awwal, the third month in the Islamic calendar. 12th Rabi' al-awwal is the accepted date among most of the Sunni scholars, while Shi'a scholars regard 17th Rabi' al-awwal as the accepted date.
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. The Ottomans declared it an official holiday in 1588,
known as Mevlid Kandil.
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.
Most denominations of Islam approve of the commemoration of Muhammad's birthday; however, with the emergence of Wahhabism/Salafism, Muslims began to disapprove its commemoration, considering it an illicit religious innovation. Mawlid is recognized as a national holiday in all Muslim-majority countries of the world except Saudi Arabia and Qatar which are officially Wahhabi/Salafi.
Etymology
Mawlid is derived from the Arabic root word, meaning to give birth, bear a child, descendant. In contemporary usage, Mawlid refers to the observance of the birthday of Muhammad.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".
Date
According to the majority of Sunni Muslims and some Shi'as, Muhammad was born on the 12th of Rabi' al-awwal. Many Twelver Shia Muslims on the other hand assert that Muhammad was born on the 17th of Rabi' al-awwal. Though it is a matter of ikhtilaf or disagreement, since Shiite scholars such as Kulayni, Saduq, al-Thani, and others have affirmed the date of the 12th of Rabi' al-Awal. Nonetheless, others contend that the date of Muhammad's birth is unknown and is not definitively recorded in the Islamic traditions. The issue of the correct date of the Mawlid is recorded by Ibn Khallikan as constituting the first proven disagreement concerning the celebration.History
In 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. This celebration was introduced into the city Sabta by Abu 'l'Abbas al-Azafi as a way of strengthening the Muslim community and to counteract Christian festivals.The early celebrations, included elements of Sufic influence, with animal sacrifices and torchlight processions along with public sermons and a feast. The celebrations occurred during the day, in contrast to modern day observances, with the ruler playing a key role in the ceremonies. Emphasis was given to the Ahl al-Bayt with presentation of sermons and recitations of the Qur'an.
The exact origins of the Mawlid is difficult to trace. 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. According to Festivals in World Religions, the Mawlid was first introduced by the Abbasids in Baghdad. It has been suggested that the Mawlid was first formalized by Al-Khayzuran of the Abbasids. Ibn Jubayr, in 1183, writes that Muhammad's birthday was celebrated every monday of Rabi' al-awwal at his birthplace, which had been converted into a place of devotion under the Abbasids. According to the hypothesis of Nico Kaptein of Leiden University, the Mawlid was initiated by the Fatimids, with Marion Holmes Katz adding "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." This Shia origin is frequently noted by those Sunnis who oppose Mawlid.
According to Encyclopædia Brittanica, what the Fatimid's did was simply a court-procession of court-officials which did not involve the public but was restricted to the court of the Fatimid caliph. 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.
Observances
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, Sri Lanka, France, Germany, Italy, Iraq, Iran, Maldives, Morocco, Jordan, Libya, Russia and Canada. The only exceptions are Qatar and Saudi Arabia where it is not an official public holiday and is forbidden. However, In the last decades of the late 20th century there has been a trend to "forbid or discredit" Mawlid in the Sunni Muslim world.In Turkey, Mawlid is celebrated as a public holiday and traditional poems regarding Muhammad's life are recited both in public mosques and at home on the evening. Often organized in some countries by the Sufi orders, 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. 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". These celebrations are often considered an expression of the Sufi concept of the pre-existence of Muhammad. However, the main significance of these festivities is expression of love for Muhammad.
During Pakistan's Mawlid, the day starts with a 31-gun salute in federal capital and a 21-gun salute at the provincial capitals and religious hymns are sung during the day.
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.
In Qayrawan, Tunisia, Muslims sing and chant hymns of praise to Muhammad, welcoming him in honor of his birth. Also, generally in Tunisia, people usually prepare Assidat Zgougou to celebrate the Mawlid.
Among non-Muslim countries, India is noted for its Mawlid festivities. 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. Hyderabad Telangana is noted for its grand milad festivities Religious meetins,Night long prayers, Rallies, Parades and decorations are made throughout the city.
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". Such poems have been written in many languages, including Arabic, Kurdish and Turkish. These texts contain stories of the life of Muhammad,or at least some of the following chapters from his life, briefly summarized below:
- The Ancestors of Muhammad
- The Conception of Muhammad
- The Birth of Muhammad
- Introduction of Halima
- Life of Young Muhammad in Bedouins
- Muhammad's orphanhood
- Abu Talib's nephew's first caravan trip
- Arrangement of Marriage between Muhammad and Khadija
- Al-Isra'
- Al-Mi'radj, or the Ascension to heaven
- Al-Hira, first revelation
- The first converts to Islam
- The Hijra
- Muhammad's death
Permissibility
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". Traditionally, most Sunni and nearly all of the Shia scholars have approved of the celebration of Mawlid, while Salafi and Ahmadiyya scholars oppose the celebration.Support
Examples of historic Sunni scholars who permitted the Mawlid include the Shafi'i scholar Al-Suyuti who 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 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, 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.
The Shafi'i scholar Ibn Hajar al-Asqalani too approved of the Mawlid 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: recitation, serving food, alms-giving, and recitation of praise 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.
The Damascene Shafi'i scholar Abu Shama also supports the celebration of the Mawlid as does the Maliki scholar Ibn al-Hajj who spoke positively of the observance of the Mawlid in his book al-Madhkal. Likewise, the Shafi'i Egyptian scholar Ibn Hajar al-Haytami was an avid supporter of the Mawlid and wrote a text in praise of it. This was supported and commented on by the Egyptian scholar and former head of Al-Azhar University Ibrahim al-Bajuri and by the Hanafi Syrian Mufti Ibn Abidin. Another Hanafi Mufti Ali al-Qari too supported the celebration of the Mawlid and wrote a text on the subject as did the Moroccan Maliki scholar Muḥammad ibn Jaʿfar al-Kattānī. Ibn al-Jazari, a Syrian Shafi'i scholar considers the celebration of the Mawlid to be a means of gaining Paradise.
In the Muslim world, the majority of Sunni Islamic scholars are in favor of the Mawlid. Examples include the former Grand Mufi of Al-Azhar University Ali Gomaa, Muhammad Alawi al-Maliki of Saudi Arabia, Yusuf al-Qaradawi, the primary scholar of the Muslim Brotherhood movement, Habib Ali al-Jifri, Muhammad Tahir-ul-Qadri, Muhammad bin Yahya al-Ninowy of Syria, Muhammad Ibn Ahmad al-Khazraji, president of the Heritage and History Committee of the United Arab Emirates and Zaid Shakir, all of whom subscribe to Sunni Islam, have given their approval for the observance of Mawlid.
Opposition
position on the Mawlid has been described as "paradoxical" and "complex" by some academics. He ruled 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' birthday. At the same time, he recognised that some observe the Prophet's birthday out of a desire to show their love and reverence of the Prophet and thus deserve a great reward for their good intentions. The Salafi writer Hamid al-Fiqi 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 ?".The Mawlid was not accepted by Wahhabi and Salafi. Taj al-Din al-Fakihani, an Egyptian Maliki, considered Mawlid to be a blameworthy innovation that was either makruh or haram. This view was shared by fellow Egyptian Maliki Ibn al-Haj al-Abdari, who added that the celebration was never practiced by the Salaf. However Ibn al-Haj affirms the auspicious qualities of the month of the Mawlid in the most effusive terms and considers Muhammad's date of birth as a particularly blessed time of the year. The Maliki scholar Al-Shatibi considered Mawlid an illegitimate innovation. The Andalusian jurist Abu 'Abd Allah al-Haffar opposed Mawlid, noting that had the Sahaba celebrated it then its exact date would not be a matter of uncertainty. The former Grand Mufti of Saudi Arabia, Abd al-Aziz ibn Baz, along with Hammud ibn 'Abd Allah al-Tuwayjiri, 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.
While the Ahmadiyya deem the perpetual commemoration of Muhammad's life as highly desirable and consider the remembrance of him as a source of blessings, they condemn the common, traditional practices associated with the Mawlid as blameworthy innovations, Gatherings limited to the recounting of Muhammad's life and character and the recitation of poetry eulogising him, whether held on a specific date of Rabi' al-awwal or in any other month, are deemed permissible. Formal gatherings called Jalsa Seerat-un-Nabi commemorating Muhammad's life and legacy, rather than specifically his birth, are frequently held by Ahmadis and are often oriented towards both Muslim and non-Muslim audiences. These gatherings could be held in the month of the Mawlid but are promoted often throughout the year.