~~Allama Dr. Shaykh Hami (Hh)
Sheikh Sameer Manzoor:
“Mawlid is the ocean of mercy where seekers quench their thirst in remembrance of the Beloved of Allah ﷺ. It is a testimony that the Prophet’s light is timeless, beyond centuries, beyond boundaries, alive in every age. In celebrating Mawlid, we celebrate compassion, justice, and divine beauty, for the Messenger ﷺ is the eternal ambassador of love for all creation.”
– Allama Dr. Shaykh Hami
Mawlid al-Nabi ﷺ, known as the commemoration of the blessed birth of Prophet Muhammad ﷺ, has remained a central part of Muslim devotional life across centuries. It is more than a gathering—it is a spiritual celebration that integrates Qur’an recitation, narration of the Prophet’s sirah, the sending of blessings upon him (ṣalawat), charity to the poor, and collective dhikr. The specific form of Mawlid as practiced today developed in the centuries after the Prophet’s lifetime, but its spirit—gratitude to Allah for sending His Beloved Messenger—is firmly established in the Qur’an and ḥadith. The Qur’an calls the Prophet ﷺ “Siraj Munir”—a radiant lamp (33:46)—whose very existence illuminates humanity. Allama Dr. Shaykh Hami has repeatedly emphasized that the Mawlid is not a new invention detached from religion, but a continuation of the Qur’anic instruction to express joy at divine mercy, manifested in the Messenger of Allah ﷺ.
The Qur’an directly highlights the Prophet ﷺ as “a mercy to all worlds” (21:107). This verse alone gives Mawlid its foundation, because if Allah Himself introduces His Prophet as mercy, then celebrating that mercy is nothing but gratitude. Another verse states: “Say: In the bounty of Allah and in His mercy, let them rejoice; that is better than what they accumulate” (10:58). The majority of exegetes—including Imam al-Ṭabari and Ibn Kathir—have mentioned that Allah’s “bounty” refers to Islam, and His “mercy” refers to the Prophet ﷺ. Hence, rejoicing in Mawlid is not only permissible but commanded. Shaykh Hami often quotes this verse in his discourses to show that the very principle of rejoicing is Qur’anic, and that Muslims should be proud to honour the coming of their Prophet.
Another Qur’anic perspective is found in Allah’s command: “Remind them of the days of Allah” (14:5). The “days of Allah,” as explained by classical scholars, are those days upon which Allah’s favours descended upon humanity. What greater day can exist than the day the Prophet ﷺ entered this world? Similarly, Allah commands: “As for the favour of your Lord, proclaim it” (93:11). The birth of the Prophet ﷺ is the supreme favour, and commemorating it fulfills this command. Allama Dr. Shaykh Hami connects these verses with the ethos of Mawlid, teaching that the proclamation of Allah’s blessings through lectures, charity, and remembrance is an act of gratitude and love, rather than innovation.
The ḥadith tradition too provides clear indications. When asked about his Monday fasts, the Prophet ﷺ replied: “That is the day I was born and the day revelation descended upon me” (Muslim, 1162). Here, the Prophet explicitly linked his birth with worship and gratitude. Scholars like al-Suyuṭi drew upon this narration to affirm that connecting acts of devotion to the Prophet’s birthday is in line with Sunnah principles. Shaykh Hami elaborates that if the Prophet himself acknowledged his birth as a reason for fasting, then Muslims remembering his birth with Qur’an recitation, dhikr, and feeding the poor is surely within the bounds of Islam.
In addition, the Prophet ﷺ approval of truthful poetry about him further validates Mawlid traditions. He permitted Ḥassan ibn Thabit to recite poetry in his honour and even prayed for him, saying, “O Allah, support him with the Holy Spirit” (Bukhari, Manaqib). Mawlid gatherings often include naats and poems, not as mere entertainment, but as devotional acts that kindle love for the Prophet ﷺ. The role of poetry has historically been crucial in preserving the emotional bond with the Messenger. Shaykh Hami often explains that when believers gather to sing praise truthfully, they are not innovating but continuing the very tradition allowed by the Prophet ﷺ himself.
“To honour Mawlid is to proclaim gratitude for the greatest mercy ever bestowed upon humanity – the arrival of the Prophet Muhammad ﷺ. It is a festival of light where hearts rejoice, tongues remember, and souls ascend towards Allah. Through Mawlid, generations are reminded that love is the core of Islam, and that without love of the Messenger ﷺ, faith remains incomplete.”
– Allama Dr. Shaykh Hami
Another ḥadith establishes the collective merit of gatherings: “Whenever people gather to remember Allah, angels surround them, mercy covers them, and tranquillity descends upon them, and Allah mentions them among those with Him” (Muslim 2700). Mawlid is, at its best, a collective remembrance of Allah through the life and teachings of His Beloved. It is not just a celebration, but a gathering where mercy, love, and divine remembrance descend. Allama Dr. Shaykh Hami describes Mawlid assemblies as fountains of love for the Ummah, providing spiritual nourishment in a time of material distractions.
A striking evidence is the report about Abu Lahab. Despite being a disbeliever condemned in the Qur’an (Surah al-Masad), his torment is lightened every Monday because he freed his slave-girl Thuwayba out of joy for the Prophet’s birth (Bukhari, Kitab al-Nikaḥ). Scholars, including Ibn Ḥajar, cite this to show that joy at the Prophet’s birth brings benefit even to the worst of people; how much more to believers who celebrate it with faith and good deeds! Shaykh Hami often uses this narration to demonstrate that if Abu Lahab benefits for one small act, then surely the Ummah benefits immensely from sincere Mawlid observances.
Historically, many great scholars legitimized Mawlid. Imam Jalal al-Din al-Suyuṭi (d. 911 AH), one of the greatest authorities of Islamic jurisprudence and ḥadith, wrote Ḥusn al-Maqṣid fi ‘Amal al-Mawlid, declaring Mawlid praiseworthy if it involves Qur’an recitation, feeding the poor, and remembrance of Allah. He classified it as a bid‘a ḥasana (commendable innovation). Shaykh Hami often cites Suyuṭi’s fatwa as a central defence of Mawlid, demonstrating how scholars of the highest calibre supported it.
Similarly, Ibn Ḥajar al-‘Asqalani (d. 852 AH), the greatest commentator on Bukhari, affirmed that Mawlid—though not practiced in the early generations—can be good if filled with righteous acts. He reasoned from the principle of gratitude and the Prophet’s Monday fast. His student, al-Sakhawi, also endorsed this view. Shaykh Hami frequently references Ibn Ḥajar to emphasize that the master of ḥadith himself validated the permissibility of Mawlid.
Ibn Kathir (d. 774 AH) documents in al-Bidaya wa’l-Nihaya how King al-Muẓaffar of Irbil organized Mawlid celebrations with charity, recitations, and feeding the masses, earning praise from contemporary scholars. Ibn Kathir praised the intention while warning against extravagance. Shaykh Hami highlights this balance: the event is commendable when centered on gratitude and charity, but extravagance and worldly display must be avoided.
Even Ibn Taymiyya (d. 728 AH), known for his caution on innovations, acknowledged in Iqtidha’ al-Ṣiraṭ al-Mustaqim that some who celebrate Mawlid with sincere intentions and righteous deeds may be rewarded by Allah. This is a powerful testimony because it comes from a scholar often cited by critics of Mawlid. Shaykh Hami points to this as proof that even those who were cautious recognized the potential merit of Mawlid when it is practiced with sincerity and righteousness.
From a juristic angle, Mawlid falls under acts of custom (adat) infused with devotion (ibadat). The usul al-fiqh principles apply: actions are judged by intentions (Bukhari 1: “Innama al-a‘mal…”), and permissible means that lead to righteous ends are themselves good. Shaykh Hami explains that Mawlid is not a ritual worship added to Islam but a means to fulfil existing obligations of gratitude, love, and remembrance.
To ensure purity, scholars set conditions: include Qur’an recitation, ṣalawat (33:56), and charity; avoid unlawful music, extravagance, or mixed-gender immodesty. Mawlid is valid when it emphasizes learning and service rather than mere spectacle. Shaykh Hami stresses that Mawlid should be free of cultural distortions and should reflect the humility and purity of the Prophet ﷺ.
The Prophet ﷺ himself is the embodiment of mercy, compassion, and truth. The Qur’an testifies: “Indeed, you are of a great moral character” (68:4) and “There has come to you a Messenger from among yourselves, grievous to him is your suffering, concerned over you, and to the believers he is kind and merciful” (9:128). Celebrating his Mawlid is not simply about his birth, but about renewing commitment to his values. Shaykh Hami explains that true Mawlid is to adopt the Prophet’s mercy and compassion as guiding principles.
In our era, Mawlid is not just festivity but a shield against social ills. It reminds Muslims of their moral compass, unites the Ummah in love of the Prophet ﷺ, and redirects the youth toward spirituality. By listening to sirah during Mawlid, Muslims find solutions to modern challenges in family, society, and governance. Shaykh Hami emphasizes Mawlid as a tool to counter vices like drugs, division, and materialism, replacing them with love, unity, and spiritual renewal.
Mawlid also has immense educational value. Reciting Qur’an, teaching authentic sirah, and clarifying weak narrations make it an intellectual school of faith. For the youth, it becomes a doorway to Islam that is both spiritual and rational. Shaykh Hami has often insisted that Mawlid gatherings must be schools of knowledge, correcting misconceptions and inspiring faith.
Practical Sunnah practices enrich Mawlid: fasting Mondays (Muslim 1162), giving charity (2:261), reciting ṣalawat (33:56), and studying the Prophet’s life at home. Some families commit to adopting one new Sunnah after each Mawlid. Shaykh Hami promotes these practical steps, making Mawlid not just a day of remembrance but a lifelong transformation.
Critics often object to Mawlid, but scholars cite the ḥadith: “Whoever initiates a good practice in Islam will have its reward and that of those who act on it…” (Muslim 1017). This statement arose when a companion revived the Sunnah of public charity. Mawlid fits this principle when it revives Sunnah values. Shaykh Hami explains that such gatherings, when oriented toward good, fall under bid‘a ḥasana and are rewarded, not condemned.
In sum, Mawlid is rooted in the Qur’an, ḥadith, and the practice of scholars across history. It brings together spiritual devotion, community service, and intellectual education. The Prophet ﷺ himself fasted on his birthday, scholars from al-Suyuṭi to Ibn Taymiyya acknowledged its merit, and centuries of Muslims have celebrated it with love. Shaykh Hami highlights that Mawlid is a rope tying the Ummah back to its Prophet, uniting them under the banner of mercy.
The real Mawlid is not only celebration but transformation. It is a renewal of faith, a reminder of divine mercy, and a call to embody the Prophet’s values of love, compassion, and justice. Rooted in Qur’an (21:107, 10:58, 33:56), ḥadith (Muslim 1162, 2700), and scholarly verdicts (Suyuṭi, Ibn Ḥajar, Ibn Kathir), it holds an honoured place in Islam. Shaykh Hami beautifully concludes that the true Mawlid is not about ritual alone—it is about living as a mercy for others, just as the Prophet ﷺ was a mercy for all creation.
“Mawlid is not simply an event marked on the calendar, it is the eternal revival of the Prophet’s ﷺ presence in our souls. Each time we gather for Mawlid, the fragrance of Madinah fills our hearts, the love of the Messenger ﷺ deepens, and faith finds new strength. It is a remembrance that transforms the ordinary into divine light, and turns gatherings of people into gatherings of angels.”
– Allama Dr. Shaykh Hami
Research Scholar
Sheikh Sameer Manzoor
sheikhsameermanzoor@gmail.com
