CELEBRATING

THE MAWLID OF
THE PROPHET (S.A.W.)
BY
ASY SYAIKH DR.
MAHMOOD AHMAD AL
ZAIN
Sharjah Higher Colleges of Technology
UAE

CELEBRATING THE MAWLID OF THE PROPHET (S.A.W.)

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Foreword by Al Wariseen Trust.

The peace and blessings of Allah, Almighty and
Glorious is He, upon all who have joined Al Wariseen
Trust at this annual celebration of the birth of our
beloved Master and Teacher, the final Messenger of
Allah, Almighty and Glorious is He, Muhammad
Mustafa, may Allah bless him and grant him peace and
his family and companions now and forever.
Al Wariseen has the pleasure to present to you this
English translation of a concise treatise discussing the
benefits of celebrating the Mawlid of Rasool Allah
SAW. This treatise is solidly grounded in very well
argued and debated concepts, rooted in the Quran and
Sunnah and dating to the earliest times of our blessed
religion. Islamic scholars of the highest eminence have
been quoted as appropriate to further substantiate the
strong evidence.
This work addresses the key concerns that some of our
brothers have on the validity of the Mawlid celebration,
and does so in a scholarly, respectful and temperate
fashion: thereby allowing the discerning mind to
evaluate and make informed decisions in the light of the
Quran and Sunnah.
The original work is in Arabic by Al Sheikh Dr.
Mahmood Ahmad Al Zain, a well known and highly
respected Islamic Scholar from Syria, currently residing
in UAE.
We invite you to read this work with an open mind and
to ponder and contemplate as advised in the Holy
Quran. May Allah SWT guide us to follow in the
footsteps of the rightly guided ulema and swaliheen, and
may HE grant us a place among the successful ones
Ameen summa Ameen.

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CONTENTS
PAGE

TOPIC

INTRODUCTION

THE OBSERVANCE OF THE MAWLID

CELEBRATION IS ENCOURAGED IN THE
SYARIAH

DUBIOUS ARGUMENTS RAISED BY THOSE

WHO REJECT THE CELEBRATION OF THE
MAWLID

10

REBUTTING THESE DUBIOUS ARGUMENTS

13

WHERE DOES THE PROBLEM IN THE

CELEBRATION OF THE MAWLID LIE?

14

SUMMARY OF THE RESPONSE TO THE

ALLOCATION OF A SPECIFIC TIME FOR
HOLDING OF THE MAWLID

17

PROOF FOR THE LEGALITY OF

EXPRESSING GRATITUDE BY WAY OF
ACTS OF WORSHIP OTHER THAN FASTING

19

PROPHET'S PRAISE FOR GATHERINGS IN

WHICH ALLAH (SWT) IS REMEMBERED

20

REBUTTING THE DUBIOUS ARGUMENTS

OF THOSE WHO OPPOSE PRAISE

21

LEGITIMACY OF RECITATION OF POETRY

AND THE BEATING OF THE TAMBORINE
(DUFF) IN THE MAWLID

24

CONCLUSION

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INTRODUCTION
Praise be to Allah Who conferred a great favour
upon the believers {when He sent forth to them
from among themselves a Messenger reciting to
them His verses and purifying them and teaching
them the Heavenly Book and wisdom}.1 And this is
a great favour for which offering thanks to Allah is
obligatory.
Allah has exhorted the believers to show gratitude
in many places in the Holy Qur'an. {And give
thanks to Allah if it is He alone Whom you
worship.} 2
May the blessings of Allah be upon he who
explained in his ways (Sunnah) the virtues of
gatherings in which Muslims congregate to
remember and thank Allah as narrated by Imam
Muslim (Narration No. 2701) on the authority of
Mu'awiyah (r.a.): The messenger of Allah came
out to a circle of his companions and said, What
made you sit together? They (companions) said,
We sat down remembering Allah and praising
Him for His guiding us to Islam and praising
Him for His favours He has conferred upon us.
Then the Messenger said Jibril came to me and
informed me that Allah prides on you among His
angels.
1
2

Ali Imran 164

Al Baqarah 172

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The occasion of the celebration of the birth of the

Prophet is but one of the forms of gatherings to
offer thanks to Allah for His creation of His
Messenger and his (s.a.w.) appointment for our
guidance, irrespective of whether we base this upon
the narration previously mentioned or upon other
proofs which support it in detail.
A group of leading Islamic scholars have
mentioned in their edicts (fatwas) that the
celebration of the Mawlid is encouraged. Scholars
such as Al Hafiz Ibn Hajar and As Suyuuti as well
as many other scholars who lived both before and
after them. These are leading scholars who are
examples to be followed and great scholars of the
sciences of Prophetic narrations. This is especially
so for Ibn Hajar who has been bestowed with the
title of 'Leader of the believers (Ameer ul
Mu'mineen) in the sciences of Prophetic
Narrations.
If we are to suppose that the scholars who
encouraged the celebration of the Mawlid had erred
in their judgement and understanding of the proofs,
it is still not permissible to label them as
innovators, for the Prophet (s.a.w.) said: If the
judge passes judgement by way of juristic
reasoning (ijtihad) and passes the right
judgement, he is entitled to two rewards and if he
judges and makes a mistake, he is entitled to a
single reward.3 It is not possible that a reward is
conferred upon him while he is an innovator, for
3

Saheeh Al Bukhari

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the recompense of innovation is the fire of hell.

Similarly, it is not permissible to regard those who
follow them from among those who are not
qualified to make independent judgments in the
understanding of proofs as innovators (committers
of bidah), for they have done so based upon Allah's
command: {Ask those who posses knowledge if
you do not know.}4 Asking them may take the
form of an enquiry about a proof by one who does
not know it or about understanding the proof by
one who knows the proof. The Messenger (s.a.w.)
had said with regard to a person who knows a
narration but does not understand it: Perchance a
possessor of theological knowledge (fiqh) may
lack the understanding of it.5 and especially if the
person is uneducated, he has to follow the
understanding of the scholars.
If the rejecter of the celebration of the Mawlid were
to study the issue without prejudice, even though
he may not be convinced by the proofs of those
imams and is convinced by the proofs of those who
disagree with them, if all those who were mistaken
in the understanding of a proof from among the
scholars are considered to be innovators (mubtadi'),
it would be necessary to rule that some of the
Prophet's companions were innovators, may Allah
preserve them. This is because they (some of the
Prophet's companions) differed among themselves
in the understanding of proofs such that one of
them would say based upon his reasoning that a
particular thing is forbidden (haram) while another
4
5

An Nahl 43
Musnad Ahmad ibn Hanbal

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would say with regard to the same thing that it is

permissible (halal) while there is no doubt about
their knowledge and sincerity (in their judgements).
The previously mentioned narration provides an
excuse for every qualified jurist (mujtahid) who
posseses the knowledge of the different branches of
knowledge upon which he depends to study and
understand the proofs. He who does not excuse
them (for any supposed error), has stubbornly
opposed the words of the Messenger (s.a.w.) and
there cannot be an excuse more acceptable than
Allah's granting of a single reward even though
they may have erred.
Praise be to Allah, Lord of all creations and may
the blessings and salutations of Allah be upon our
leader Muhammad and his family and companions.

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THE OBSERVANCE OF THE

MAWLID CELEBRATION IS
ENCOURAGED IN THE
SYARI'AH
He who ponders over the proofs would find that the
Mawlid is an encouraged Prophetic practice
explained by the Messenger of Allah in accordance
with the theological principles that have been
explained by the leading scholars, among them
Imam Ahmad ibn Hanbal.
The Muslims had carried out this practice for more
than a century before Ibn Taymiyyah, from the
reign of Al Malik Al Muzaffar, without any
objection to it and this is tentamount to a real
consensus. Imam As Suyuuti has quoted from Ibn
Katsir's 'Al Bidaayah Wan Nihaayah' (printed by
Dar Abi Hayyan), volume 13, page 181: The
Mawlid celebration was held in the month Rabi'ul
Awwal and there used to be an extremely great
congregation and he was a gallant and brave hero,
intelligent, knowledgeable and just, may Allah have
mercy upon him and honour his place of burial.
He said Asy Syaikh Abul Khattab ib Dihyah has
written a whole volume on the 'Mawlid of the
Prophet' which he named 'At Tanweer fii Mawlid il
Basyeer in Nadzeer' (Enlightenment on the Mawlid
of the Bringer of glad tidings and the Warner) and
he was rewarded by him (Al Malik Al Muzaffar)
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with a thousand dinars for it. His reign lasted for a

long time until he died laying siege to the Franks at
the city of 'Aka, in the year 630 A.H., being
renowned for his praiseworthy conduct and
religious conscience.

DUBIOUS ARGUMENTS RAISED BY

THOSE WHO REJECT THE
CELEBRATION OF THE
MAWLID
The first objection raised by those who reject the
Mawlid is: 'Neither the Prophet nor the companions
did it and so it is an innovation that misguides for
Every new act that is introduced is an innovation
(bid'ah), as mentioned in Prophetic narrations.
This is a fallacy for he who says so has confined
the Prophetic Way (As Sunnah) to only the actions
of the Prophet and his companions and ignored the
words of the Prophet which represents the stronger
sunnah in the explanation of divine injunctions. He
also abandons the agreements (Iqraar) of the
Prophet to the actions of companions such as his
(s.a.w.) agreement to the recitation of the chapter
Al Ikhlaas by a companion in every raka'ah of
prayer and his praise for him. He also neglects that
which is derived from the sunnah and all other
proofs of the Divine law (Syari'ah).

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REBUTTING THIS DUBIOUS

ARGUMENT
A group of renowned scholars in the field of
Prophetic narrations (Hadith Sciences), such as Ibn
Hajar Al 'Asqalaani, As Suyuuti and many others
have written articles that state that holding the
Mawlid is encouraged and that the verbal
utterances of the Prophet (s.a.w.) support it.
Even if one does not pay attention to the fact that
for more than one hundred years , not a single
scholar had raised objections to the celebration of
the Mawlid, which represents a consensus or near
consensus on the matter, the appearance of
differences among scholars trusted by the Islamic
nation is sufficient to remove the accusation of
innovation against the scholars who encourage the
holding of the Mawlid, even if we are to suppose
that they were mistaken in the understanding of the
proofs.
This is because the Messenger of Allah (s.a.w) said
in a narration recorded by Al Bukhari (No. 6919)
and Muslim (No. 1716): If one who passes a
ruling passes judgement based on juristic
reasoning and makes a right ruling, he would
receive two rewards and if he were to pass a
ruling and make a mistake, he earns one reward.
It is not possible that Allah would reward him
while he is guilty of innovation for Every
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innovation is misguidance and every misguidance

shall be in hell fire. (Recorded by An Nasaai
No 1576, and Muslim No 2002 without the words
and every misguidance shall be in hell fire.
If he who errs in judgement is an innovator, then
many of the Prophet's companions would be
innovators for they had differed in their judgements
for it is not possible that all of them were correct in
their judgements. In fact one of the two parties
must be deemed to have erred.
If the Prophet (s.a.w.) or his companions did not
perform an action, despite the presence of the
words of the Prophet, it still indicates the
legislation of the deed. Those Prophetic words are
sufficient for its' legal legitimacy and it is not
permissible to label he who does that deed as an
innovator. He who labels him an innovator has
rejected the words of the Prophet (s.a.w.) and has
given precedence to abstention over the words of
the Prophet (s.a.w) despite the fact that proofs
based on the Prophets words are adjudged to be
stronger by the scholars. It is thus not permissible
to ignore the words of the Prophet (s.a.w.) and give
precedence to abstention instead.

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If one claims that Abstention when there is a

necessity and the lack of hindrance indicates
impermissibility (tahreem)6 , our response is that
this applies to a situation wherein there are no
Prophetic words that indicate its legislation, for the
Sunnah in the form of the Prophet's words is
stronger and so must be given precedence.
An example of this is the optional prayer before
before the obligatory sunset (maghrib) prayer. The
Prophet (s.a.w.) said with regard to it as recorded
by Imam Al Bukhari (No. 1118) from 'Abdullah ibn
ul Mugaffal (r.a.): Pray two Raka'at before the
(obligatory) sunset prayer and he (s.a.w.) said at
the third time whoever chooses to for he did not
like that the people would take it as Sunnah.
The companions of the Prophet (s.a.w.) used to
perform it as narrated by Anas (r.a.):
We used to pray during the time of the Messenger
two raka'at after sunset before the maghrib
prayer.
I (narrator) said to him: Did the Messenger of
Allah use to perform them?
6

What is meant here is that if the holding of the Mawlid was a necessity
and there was nothing to stop the Prophet and his companions from
celebrating it, there non-celebration of it would indicate its
permissibility. Again the logic of the argument of the rejecters of the
Mawlid here is that if the Prophet and the companions did not do it, it
must be impermissible.

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He (Anas) said: He (s.a.w.) used to see us

perform it and he neither commanded us nor
forbade us. (Muslim No. 302)]
There is not a single narration classified as
authentic (saheeh) or good (hasan) without another
being at variance with it or contradicting it, in that
the Prophet (s.a.w.) performed these two raka'at of
prayer. There are many more examples which I
have mentioned in my writing entitled Al Bayaan
un Nabawiy 'an il Ihtifaal bi Mawlid (Prophetic
explanation about the celebration of the Prophet's
Mawlid).

WHERE DOES THE PROBLEM IN

THE CELEBRATION OF THE
MAWLID LIE?
All the deeds performed by those who celebrate the
Mawlid are legislated by the Divine Law. It is a
gathering to remember Allah and offer gratitude for
the favour of the coming of the Messenger of Allah
(s.a.w.) to this world.
Whoever says with regard to any deed in it that it is
not legislated by the Syari'ah, he should be asked to
establish its non-legality so that we may abstain
from it. But what can you say with regard to deeds
that are legitimate according to the Divine Law
based on consensus like the recitation of the Holy
Qur'an? I will explain this in detail later.
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The rejecters of the Mawlid who know the proofs

say, This deed represents allocation of a specific
time for this act of worship and allocation of times
for worship is a legal issue which necessitates the
existence of a legal proof.
This is the core issue and area of basic difference in
the celebration of the Mawlid and other issues are a
consequence of it. The scholars who have
encouraged the celebration of the Mawlid have
responded to this as mentioned hereinafter.

SUMMARY OF THE RESPONSE TO

THE ALLOCATION OF A
SPECIFIC TIME FOR HOLDING
OF THE MAWLID
The scholars who have encouraged the celebration
of the Mawlid have used as proof the narration with
regard to the fast of the Day of 'Asyuura, which is a
Prophetic Sunnah in the form of the words of the
Prophet (s.a.w.). Their methodology in the
derivation of proof from the narration is known as
'Al Qiyaas Al Awlawiy'. This is like the ruling of
the scholars which says: Allah has forbidden the
utterance of words of contempt7 when addressing
parents with His words and this verse points to
the prohibition of striking the parents by way of
the greater reason..

Al Israa verse 23

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Ibn Taymiyyah has said with regard to proofs

derived by way of the greater reason: Forsaking
it is from the innovations of the literalists (Az
Zaahiriyyah) which none from the early
predecessors before them had ascribed to. This is
mentioned in his book of religious edicts (Al
Fataawa), volume 12, page 207.
He (Ibn Taymiyyah) also mentions in his 'Al
Fataawa (volume 12 page 349), The Prophetic
way and that of the predecessors (As Salaf) is the
use of the analogy based upon a superior reason
(Qiyaas ul Awla) in divine knowledge..
Al Hafiz Ibn Hajar Al 'Asqalaaniy has used the
narration about the fast of 'Asyuura as proof as
follows:
The Messenger of Allah (s.a.w.) came to
Madinah and found the Jews fasting on the Day
of 'Asyuura. He (s.a.w.) said to them, What day
is this on which you are fasting? They said,
This is a great day. Allah saved Musa (a.s.) and
his people on this day and made the Pharaoh and
his people drown and so Musa (a.s.) fasted it in
thanks and we are fasting it. The Messenger of
Allah (s.a.w.) said, We are more deserving of
Musa (a.s.) than you are.8.
Ibn Hajar said, and Imam As Suyuuti quotes him in
8

Al Bukhari No 3216 and Muslim No. 1130

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his 'Al Haawiy' (volume 1 page 302):

We can derive from this narration the act of
offering thanks to Allah for a favour that He has
bestowed on a specific day in the form of the
granting of a blessing or the warding off of a
calamity and that it (expression of thanks) is
repeated on that day every year. The expression of
gratitude can be achieved through many forms of
worhsip... and which blessing is greater than the
blessing of the appearance of the Prophet
Muhammad (s.a.w.), the Prophet of mercy to all
of creation, i.e. It (day of the appearance (birth) of
the Prophet) is more deserving of our fast than the
day of 'Asyuura for it is a greater blessing and that
the expressions of thanks can take place through
forms other than fasting and not fasting alone like
providing food, charity, remembrance of Allah
(dzikr), recitation of the Holy Qur'an and other acts
of worship.
Just like the Mawlid, the same can be said with
regard to the migration of the Prophet (s.a.w.). This
is the day that Allah (s.w.t.) saved our Prophet
Muhammad (s.a.w.) and frustrated the nonbelievers. Allah (s.w.t.) gave victory to him (s.a.w.)
that day and supported him with forces from His
presence and put down the word of the nonbelievers, and so it is more deserving that we fast it
in thanks to Allah (s.w.t). than the day of 'Asyuura
for he (s.a.w.) is our Prophet and is of a higher
stature than Musa (a.s.).

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This is extremely clear even though the Prophet

(s.a.w.) and his companions did perform it (fast on
the day of migration).

PROOF FOR THE LEGALITY OF

EXPRESSING GRATITUDE BY
WAY OF ACTS OF WORSHIP
OTHER THAN FASTING
The words of Ibn Hajar: Expression of Gratitude
can take place through many forms of worship is
based upon another juristic principle. The narration
mentioned fasting but it explained the reason for its
performance which is the intention of offering
thanks (syukr) to Allah (s.w.t). The Messenger of
Allah (s.a.w.) affirmed the legality of both the fast
and the aim and the reason for it. If the aim and
reason is legislated by the Divine Law and
encouraged , then every deed through which this
aim can be realized is legislated and encouraged.
This if from the principles of Islamic Jurisprudence
(Usuul Fiqh) mentioned in the book 'Al
Muswaddah' authored by the At Taymiyyah family,
Ibn Taymiyya, his father and his grandfather: A
legal judgement that extends to the subsidiary
(far') by way of reason ('illah) which is mentioned
in a theological text is deemed to be intended by
the theological text. (Al Muswaddah: Volume 2
page 736 - 2nd Edition).
The explanation of this principle is that if Allah
(s.w.t.) or His Messenger (s.a.w.) mentions a deed
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and mentions a judgement pertaining to it and a

reason is mentioned for the judgement and if we
extend that judgement to another deed by way of
reason, if that same reason is present, this second
judgement is deemed to have been intended by
Allah (s.w.t.) and His Messenger (s.a.w.) and it is as
though it has been mentioned in the texts of the
Holy Qur'an and narrations that report the verbal
utterances of the Prophet (s.a.w.)
If we reflect upon the example mentioned, which is
the judgement pertaining to the holding of the
Mawlid we say:
1. That the Messenger (s.a.w.) mentioned the
fast of 'Asyuura
2. He (s.a.w.) mentioned the reason for it
which is offering gratitude (syukr) for being
saved
3. And so we extend the judgement pertaining
to fast to other pious acts which must be
deemed encouraged just like it by way of
the aim and reason and so we say: This
Prophetic command to fast in gratitude to
Allah can be expressed as though it is
mentioned in the narration itself in word
and for as long as it is intended by the text,
i.e. the words of the narration, it is not to be
regarded as a juristic analogy (qiyaas).

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This is the judgement (madzhab) of Imam Ahmad

ibn Hanbal. However the majority of scholars say
that it is a juristic analogy but that it is a strong
juristic analogy (qiyaas qawiyy) for the Prophet
had clearly stated its aim and reason.

PROPHET'S PRAISE FOR

GATHERINGS IN WHICH
ALLAH IS REMEMBERED
The holding of gatherings to celebrate the Mawlid
is a form from the different forms of expressing
thanks to Allah (s.w.t.) for guiding us to Islam and
because the creation of the Messenger of Allah
(s.a.w.) was a favour and a blessing upon this
community. The Prophet's blessings upon this
community are found in many aspects. His (the
Prophet's) (s.a.w.) first description is found in the
following verse: {And you indeed guide to the
straight path.}9 . Among the forms of blessings is
the presence of his noble self among the people.
Allah (s.w.t.) has said with regard to the
polytheists: {Allah would not punish them for as
long as you are among them.}10
It has been mentioned in the Prophetic Sunnah that
the Prophet (s.a.w.) praised those who congregated
for the sake of expressing gratitude to Allah (s.w.t.)
in the authentic collection of Prophetic sayings of
Imam Muslim (Saheeh Muslim No 2701) in which
9 Asy Syuura verse 52
10 Al Anfaal verse 33
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he reports on the authority of Mu'awiyah that:

The Messenger came to a circle of his
companions and said to them, What made you
sit together? They replied, We have sat down to
remember Allah and praise Him for guiding us to
Islam and the great favours He has bestowed
upon us. He (s.a.w.) said, By Allah, is that the
only reason that made you sit down together?
They said, Nothing made us sit except that. He
(s.a.w.) said, I did not make you swear because I
doubted you but because Jibril came to me and
informed me that Allah praises you among His
angels..
Al Hafiz ibn Hajar has mentioned together with his
words previously mentioned some of the forms of
worship that can be performed in expression of
thanks to Allah in the book 'Al Haawiy' (volume 1
page 302): recitation of the Qur'an, charity,
recitation of poetry in praise of the Prophet and in
encouraging frugality (zuhd).

REBUTTING THE DUBIOUS

ARGUMENTS OF THOSE WHO
OPPOSE PRAISE
One would notice that he (Ibn Hajar) has
mentioned together with the acts of worship, the
recitation of poems in praise of the Prophet (s.a.w.)
while the rejecters of the Mawlid claim that this is
not encouraged and that it is forbidden through the
words of the Prophet (s.a.w.) Do not extol me like
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the Christians extolled Esa son of Maryam (Al

Bukhari No. 3261) and this is a proof that
contradicts the narration itself.
This is because if the word Al Itra' means all
forms of praise, the narration has qualified the
prohibition with regard to that which the Christians
had performed and that is their claim that Esa is the
son of God and the like of it. If it refers to praise
with that which is false, then praise with that which
is true is not forbidden. The praise of our leader, the
Messenger of Allah (s.a.w), embodies praise of He
who has bestowed good upon us and was reason for
giving benefit to us.
In the recording of the Prophet's sayings by Imam
Abu Dawood (Sunan Abu Dawood No. 4779) the
narrators being those who are accepted by Al
Bukhari
and
Muslim:
The
migrants
(Muhajiruun) said, O Messenger of Allah, the
helpers (Al Ansar) have amassed all of the reward
for themselves. He (s.a.w.) said, No, for as long
as you pray for them and praise them. That is
you stand to gain reward (just as they had through
their actions in helping the Prophet and the
migrants) if you praise them and pray for them.

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LEGITIMACY OF RECITATION OF
POETRY AND THE BEATING OF
THE TAMBOURINE (DUFF) IN
THE MAWLID.
As for acts that are permissible like the recitation of
poetry and songs accompanied by the beating of the
tambourine (duff), Ibn Hajar (may Allah's mercy be
upon him) has said as quoted by Imam As Suyuuti
in his Al Haawi (volume 1 page 302): As for that
which is performed in it (Mawlid) it ought to be
limited to that which constitutes the display of
gratitude (syukr) to Allah,... from recitation, giving
food, charity, and the singing of praises for the
Prophet and of asceticism (zuhd). As for that which
accompanies it from listening to songs and fun and
others, it ought to be said that whatever from it is
permissible as dictated on that day, there is no harm
in incorporating it. As for that which is forbidden
(haram) or offensive (makruh), it should be
prevented.
There is a narration recorded by Imam Ahmad (No.
22989) with regard to the beating of the tambourine
(duff) which reads: A woman came to the
Prophet (s.a.w.) and said, 'I have made a vow to
beat the duff over your head.' He (s.a.w.) said,
'Fulfill your vow'. It has also been narrated by
Imam At Tirmidzhi (No. 3690) and Ibn Hibban in
his collection of authentic narrations (Saheeh Ibn
Hibban No. 4386) and Abu Dawood (No. 3312).

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Imam Al Khattaabiy has said in his book 'Ma'aalim

us Sunan' (volume 4 page 382): The beating of the
duff is not counted as being an act of obedience
associated with the fulfillment of vows. It is to be
considered to be permissible (mubah) at best except
that because it was linked to the expression of
happiness at the safe return of the Messenger of
Allah (s.a.w.), doing so came to resemble a pious
act from among the optional acts of obedience. This
is similar to the command of the Prophet (s.a.w.) to
'Abdullah ibn Rawaahah, Hassan ibn Tsabit, Ka'b
ibn Malik and others to recite poetry.

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CONCLUSION
Finally the holding of a Mawlid is but a form of the
gatherings of the remembrance of Allah and
expressing thanks to Him for that which He has
bestowed upon us from guidance through the
Messenger (s.a.w.) and it has been previously
mentioned that the Messenger of Allah (s.a.w.) said
to the people of such gatherings Allah prides upon
you in the presence of His angels.
Expressing joy and happiness at the creation of the
Messenger of Allah (s.a.w.) represents obedience to
Allah's command: {Say (O Muhammad), In the
grace and mercy of Allah let them rejoice..}11
Its repetition every year in the month of Rabi'ul
Awwal is like the repetition of the 'Asyuura fast
every year as explained by the scholars previously
mentioned.
We ask Allah (s.w.t.) that He gives us all the ability
to carry out deeds of obedience to Him and avoid
His disobedience and that He keeps us away from
differences and schisms in that.
{Our Lord expose the truth and judge between us
and our people and You are the best judge.}12
Praise be to Allah, Lord of the universe and may
the blessings of Allah be upon our leader
Muhammad and his family and companions.
11 Yunus 58
12 Al A'Raf 89
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