What Is the Mawlid?
The mawlid (مولد النبي) refers to the commemoration of the birth of the Prophet Muhammad ﷺ, traditionally observed on the 12th of Rabi' al-Awwal in the Islamic calendar. Across the Muslim world — from Morocco to Indonesia, from Turkey to East Africa — hundreds of millions of Muslims mark this occasion every year with gatherings of remembrance, recitation of poetry in praise of the Prophet ﷺ, study of his life (sira), and expressions of gratitude to Allah for sending him.
The mawlid is not a modern invention. It has been practiced by Muslim communities for over eight centuries, supported by scholars from all four Sunni schools of law.
The Quranic Basis
Allah commands the believers to rejoice at His mercy:
قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَٰلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ
“Say, 'In the bounty of Allah and in His mercy — in that let them rejoice. That is far better than whatever wealth they accumulate.'”
Ibn Abbas (رضي الله عنه), the great Companion and interpreter of the Quran, explained that the "mercy" in this verse refers to the Prophet Muhammad ﷺ. This is supported by another verse: "And We have not sent you except as a mercy to all the worlds" (Quran 21:107). If the Prophet ﷺ is the greatest manifestation of Allah's mercy, then this verse is a direct command to rejoice at his coming — which is precisely what the mawlid is.
The Prophetic Basis
The Prophet ﷺ himself honored the day of his birth. When asked why he fasted on Mondays, he replied:
ذاك يوم ولدت فيه ويوم بعثت أو أنزل علي فيه
“That is the day on which I was born, and the day on which I received revelation.”
The Prophet ﷺ marked his own birthday through an act of worship — fasting. This hadith establishes a clear principle: the day of his birth is a day worthy of commemoration and gratitude.
What the Scholars Say
Ibn Hajar al-Asqalani
Ibn Hajar (d. 852 AH) is universally recognized as the greatest commentator on Sahih al-Bukhari — the most authenticated hadith collection. His verdict on the mawlid carries extraordinary weight:
“I have derived a sound basis for the practice of the mawlid from the established Sunnah. The Prophet ﷺ came to Medina and found the Jews fasting on the day of Ashura. He asked them about it and they said, 'This is the day on which Allah drowned Pharaoh and saved Musa, so we fast it in gratitude.' One can derive from this that giving thanks to Allah on a specific day for a great blessing is a sound practice. And what blessing is greater than the appearance of the Prophet ﷺ, the Prophet of Mercy, on that day?”
Imam al-Suyuti
Imam Jalal al-Din al-Suyuti (d. 911 AH), one of the most prolific scholars in Islamic history, wrote an entire treatise defending the mawlid titled Husn al-Maqsid fi Amal al-Mawlid ("The Good Intention in Commemorating the Mawlid"):
“The commemoration of the mawlid — gathering people, reciting the Quran, narrating reports about the Prophet's life and the signs that accompanied his birth, then serving food — is among the praiseworthy innovations (bid'a hasana) for which one is rewarded, due to the veneration of the Prophet ﷺ and the expression of joy at his noble birth.”
Ibn Kathir
The great historian and exegete Ibn Kathir (d. 774 AH), himself a student of Ibn Taymiyya, wrote extensively about the mawlid celebrations he witnessed:
“The night of the mawlid is a magnificent night, a blessed night, a great night in which noble qualities are manifested and lights shine forth.”
The Full List of Scholars Who Permitted It
The mawlid was affirmed as permissible or recommended by a large number of major scholars across all four madhabs, including:
- Ibn Hajar al-Asqalani (d. 852 AH) — greatest commentator on Sahih al-Bukhari
- Imam al-Suyuti (d. 911 AH) — most prolific scholar in Islamic history
- Imam al-Sakhawi (d. 902 AH) — leading hadith scholar
- Abu Shama al-Maqdisi (d. 665 AH) — Shafi'i scholar and historian
- Abu'l Khattab ibn Dahiya (d. 633 AH) — Maliki scholar
- Ibn al-Jazari (d. 833 AH) — the greatest authority on Quranic recitation
- Ibn Kathir (d. 774 AH) — famous historian and exegete
This is not a fringe group. These are among the most cited and respected names in all of Islamic scholarship.
The Scholars Who Opposed It — And What They Actually Said
Some scholars considered the mawlid impermissible, including Imam al-Fakihani (d. 734 AH) and Imam al-Shatibi (d. 790 AH). This is a valid scholarly opinion, and the existence of this disagreement is itself significant — it means the mawlid is a legitimate area of scholarly difference, not a clear-cut prohibition.
Most notably, Ibn Taymiyya (d. 728 AH), often cited by those who oppose the mawlid, actually wrote:
“Honoring the mawlid and taking it as a seasonal celebration — as some people do — brings a great reward, due to the good intention and the veneration of the Messenger of Allah ﷺ.”
Even the scholar most frequently invoked against the mawlid acknowledged that those who celebrate it with good intention are rewarded. This is a critical point that is almost always omitted when his name is used to condemn mawlid gatherings.
The Common Objections
Common Claim
The mawlid is a pagan innovation copied from Christians celebrating Christmas. The Prophet ﷺ and his Companions never did it, so it must be forbidden.
What Scholars Actually Say
The mawlid is rooted in the prophetic practice of marking significant days with worship — the Prophet ﷺ himself fasted on the day of his birth. The scholars do not derive the mawlid from Christian practice but from established Islamic principles of gratitude (shukr) and the Quranic command to rejoice at Allah's mercy (10:58). As for it not being practiced in the first generation: the same is true of compiling the Quran into one book, adding diacritical marks, and many other universally accepted practices. Ibn Hajar, al-Suyuti, and scholars across all four madhabs affirm its permissibility.
Common Claim
If you celebrate the mawlid, you are saying it's obligatory and adding to the religion.
What Scholars Actually Say
No scholar who supports the mawlid claims it is obligatory. The scholarly position, as stated by Shaykh Yusuf Weltch of SeekersGuidance, is clear: 'It is permissible, and according to many, encouraged.' Those who want to celebrate it can; those who don't, don't have to. The religion should be happy that Allah has blessed us by bringing the Prophet ﷺ into the world — the manner of expressing that happiness is where legitimate scholarly difference exists.
What a Proper Mawlid Looks Like
According to SeekersGuidance scholars, a praiseworthy mawlid gathering includes:
- Recitation of the Quran
- Remembrance of Allah (dhikr)
- Reading the Prophetic biography (sira)
- Singing poetry in praise of the Prophet ﷺ, such as the Burdah of Imam al-Busiri
- A scholarly talk advising people to emulate the Prophet ﷺ
- Serving food and expressing communal joy
- Sending blessings upon the Prophet ﷺ (salawat)
The key principle articulated by Shaykh Yusuf Weltch: the means used are individually permissible acts of worship (Quran recitation, dhikr, sira, salawat). Combining them in a gathering devoted to honoring the Prophet ﷺ is supported by the legal axiom: "The means that are permissible are given the ruling of the intended ends."
What is not part of a proper mawlid: mixed-gender socializing that violates Islamic etiquette, music of questionable content, or any activities that contradict prophetic teachings. These would be impermissible regardless of the occasion.
Learn More
Is It Permissible to Celebrate the Prophet's Birth?
SeekersGuidance
Shaykh Yusuf Weltch's comprehensive answer on the permissibility of the mawlid, the Quranic basis, and what constitutes praiseworthy celebration.
'Tis the Season... For Mawlid Wars?
SeekersGuidance
Ustadh Salman Younas provides the full list of scholars on both sides and explains why this is a valid area of scholarly difference.
Mawlid al-Barzanji and Celebrating the Mawlid
SeekersGuidance
Shaykh Muhammad Ba-Dhib on the tradition of mawlid gatherings and their scholarly basis.