الحمد لله، الحمد لله الذي أنعم على هذه الأمة بإرسال حبيبه الحنيف، وألهم أمته بالاحتفال بمولده الشريف، نحمده تعالى ونستعينه، ونشكره تعالى ونستغفره ونستغيثه، نعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا، من يهد الله فهو المهتد ومن يضلل فلن تجد له وليا مرشدا، ونشهد أن لا إله إلا الله وحده لا شريك له، له الملك و له الحمد، يحيي ويميت، بيده الخير، وهو على كل شيء قدير، ونشهد أن سيدنا و مولانا محمداً عبده ورسوله، وحبيبه وصفيه، بلغ الرسالة وأدٌى الأمانة ونصح الأمة، النبي الأمي الذي أرسله الله بالهدى والدين الحق، بشيرا ونذيرا بين يدي الساعة، صلى الله عليه وسلم وعلى آله وأصحابه ومن تبعهم بإحسان إلى يوم الدين. أما بعد! فيا عباد الله اتقوا الله حق تقاته ولا تموتن إلا وأنتم مسلمون. يأيها الذين ءامنوا اتقوا الله وقولوا قولا سديدا يصلح لكم أعمالكم ويغفر لكم ذنوبكم. ومن يطع الله ورسوله فقد فاز فوزا عظيما. اتقوا الله فيما أمر وانتهوا عما نها عنه وزجر. قال الله تعالى في كتابه الكريم قُلْ بِفَضْلِ ٱللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُواْ
“Say: ‘It is the favour of Allah and His mercy that should be the cause of their rejoicing.” (Yunus: 58)
The scholars of tafsir differ in their interpretations of this verse. Most Mufassirun hold that the “mercy” here refers to Islam or other blessings Allah has bestowed upon His creation. However, Abdullah ibn Abbas—one of the four great Abdullahs, a cousin of the Prophet Muhammad (ﷺ), and the foremost interpreter of the Qur’an—offered a profound explanation. He explained that the “favour of Allah” in this verse refers to the Qur’an, while the “mercy” refers to the Prophet Muhammad (ﷺ) himself. To support this, Ibn Abbas recited the verse:
وَمَآ أَرۡسَلۡنَٰكَ إِلَّا رَحۡمَةٗ لِّلۡعَٰلَمِينَ
“And We have not sent you, [O Muhammad], except as a mercy to the worlds.” (Al-Anbiya: 107)
This interpretation highlights that there is no greater mercy than the Prophet Muhammad (ﷺ). No description for any created being is more fitting or comprehensive than Allah’s words concerning His Prophet (ﷺ).
Some have argued that the Prophet’s mission was the mercy, not the Prophet himself. To refute this, we turn to the Prophet’s own words, recorded in authentic hadith. In one narration from both al-Hakim and al-Tabarani, the Prophet (ﷺ) said:
إِنَّمَا أَنَا رَحْمَةٌ مُهْدَاةٌ
“I am but a mercy that is gifted.”
In another narration recorded by Muslim, the Prophet (ﷺ) summarized the core of his divine mission:
إِنَّمَا بُعِثْتُ رَحْمَةً
“I was only sent as a mercy.”
These two hadiths make two important points: First, the Prophet Muhammad (ﷺ) himself is a mercy. Second, his mission is also an act of mercy. To argue that the Prophet’s mercy only began with his mission and that his birth was not a sign of mercy is clearly incorrect. He is mercy, and his mission is a mercy.
Thus, from the Qur’an and Sunnah, we find clear evidence that the birth of the Prophet Muhammad (ﷺ) is a moment of mercy worth celebrating and commemorating.
The Companions would gather to recount the stories, unique qualities, and miracles of the Prophets. In a lengthy hadith recorded by Tirmidhi, the Prophet Muhammad (ﷺ) once addressed his Companions in such a gathering, saying:
“I heard your comments and your amazement. Indeed, Ibrahim is Allah’s intimate friend (Khalilullah); Musa is Allah’s chosen one (Najiyullah); Isa is Allah’s Spirit and Word (Ruhullah wa Kalimatuh); and Adam is chosen by Allah (Safaullah) – but I am the Beloved of Allah (Habibullah), and that is no boast. I am the bearer of the Standard of Praise on the Day of Resurrection, and that is not a boast. I am the first intercessor and the first person on the Day of Resurrection whose intercession shall be accepted, and that is no boast. I am the first person to knock on the gates of Paradise, after which Allah will open it for me and cause me to enter it along with the impoverished believers, and that is no boast. I am the noblest of the first and the last, and that is no boast.”
This hadith highlights the unique status and unparalleled virtues of the Prophet Muhammad (ﷺ). It illustrates how gatherings to reflect on the stories and qualities of the Prophets are part of Islamic tradition, emphasizing their significance. The Prophet (ﷺ) not only acknowledged the esteemed roles of the other Prophets but also affirmed his own special status as the Beloved of Allah and the leader on the Day of Judgment.
These gatherings serve as moments of reflection and gratitude for the mercy Allah has sent through His Prophets, particularly through the greatest of them, Muhammad (ﷺ). The mention of these virtues—without boasting—demonstrates his humility and reinforces his pivotal role in guiding humanity.
In this light, gathering to remember the birth of the Prophet Muhammad (ﷺ), who is the mercy to the worlds (Rahmatan lil ‘Alamin), is a practice rooted in the tradition of recounting and celebrating his unmatched status and the profound mercy he represents.
وَاشْكُرُوا لِلَّهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ
“Show thanks to Allah if it is Him you worship.” (2:172) Gratitude is the essence of true servitude. It is vital that we seize every opportunity to express our thanks for the countless blessings we receive. The practice of gratitude is exemplified by the Prophet Muhammad (ﷺ), who taught us to celebrate both current and historical blessings, whether they impact us individually or as a community.
One such blessing commemorated by Muslims is the Day of Ashura. When the Prophet (ﷺ) arrived in Madinah and saw the Jews fasting on Ashura, he inquired about the reason. They responded that it was to remember the day Allah saved Musa and drowned Fir’awn. The Prophet (ﷺ) then declared:
نَحْنُ أَوْلَى بِمُوسَى مِنكُمْ
“We have more right to Musa than you.” He instructed the Muslims to fast on this day as well, not only to honour a historical event but to express gratitude for Allah’s mercy shown to the believers. This shows that celebrating blessings, even those from the distant past, is an important expression of gratitude.
In his renowned book, Ash-Shifa, Qadi Iyad wrote,
“What goodness could be greater than that which benefits all believers? The Prophet Muhammad (ﷺ) is their guide, their intercessor, and the one who secures for them eternal bliss.”
Imam as-Suyuti also remarked that,
“The blessing of the Prophet’s birth is unparalleled. Thus, it is fitting to honour the day of his birth, much like we honour the Day of Ashura for Musa.”
Critics may argue about the exact date of the Prophet’s birth, but this is less significant than the act of celebration itself. The precise date of many historic events remains uncertain, yet we still seek Laylat al-Qadr with devotion, even though its exact timing is unknown.
Many scholars, including the revered Sahabi Ibn Abbas, affirm that the Prophet (ﷺ) was born on the 12th of Rabi’ al-Awwal. As he said:
ولد رسول الله ﷺ عام الفيل يوم الاثنين الثاني عشر من شهر ربيع الأول
“The Messenger of Allah was born in the Year of the Elephant on Monday the 12th of Rabi’ al-Awwal.”
This day should be celebrated, a celebration of the mercy and guidance bestowed upon us. Don’t let unfounded objections deter you. Join us at the mosque tomorrow night after Esha to remember and praise the Messenger of Allah (ﷺ).
أقول قولي هذا وأستغفر الله لي ولكم ولسائر المسلمين من كل ذنب فاستغفروه إنه هو الغفور الرَّحيم.
الحمد لله الحمد لله رب العالمين، وأشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمداً عبده ورسوله، صلى الله وسلم وبارك عليه وعلى آله وصحبه، والتابعين وتابعي التابعين ومن تبعهم بإحسان إلى يوم الدين.
أما بعد! فيأيها الذين ءامنوا اتقوا الله ما استطعتم واسمعوا وأطيعوا وأنفقوا خيرا لأنفسكم. يا عباد الله أوصيكم وإياي بتقوى الله وطاعته وأحذركم وإياي عن معصيته ومخالفته.
The most common criticism of celebrating Mawlid is that it is considered a bid’a, an innovation that did not occur during the Prophet’s lifetime, and therefore is deemed reprehensible and misguided. The saying,
كل بدعة ضلالة وكل ضلالة في النار
“Every innovation is misguidance, and every misguidance is in the Fire.” often causes concern. However, understanding this hadith requires careful interpretation. The great scholars of our ummah have clarified that this hadith, like many others, is subject to misinterpretation if read literally. It is crucial to rely on knowledgeable scholars rather than interpreting texts on our own.
A literal reading of this hadith كل بدعة ضلالة, might suggest that any new practice after the Prophet’s death is destined for the Fire, but this is not the intended meaning. The companions of the Prophet understood the context of his warnings against certain innovations, which is why detailed explanations were not always necessary. The true meaning is better captured by,
كل بدعة مخالفة لكتاب الله وسنة رسوله
“Every bida’ that contradicts Book of Allah and the Sunna of His Messenger.” If an innovation aligns with these principles, it is acceptable.
Imam ash-Shafi’i said,
ما أحدث وخالف كتاباً أو سنة أو إجماعاً أو أثراً فهو البدعة الضالة، وما أحدث من الخير ولم يخالف شيئاً من ذلك فهو المحمود
“What is innovated and contradicts the Book, Sunnah, consensus, or traditions of the Companions is misguided. However, if an innovation is good and does not conflict with these, it is praiseworthy.”
Similarly, the renowned Andalusian mufassir al-Qurtubi stated,
“Any innovation must either align with the Law or oppose it. Innovations with a basis in the Law are encouraged, while those against it are blameworthy.”
For example: lengthening the I’tidaal, which is a short pillar, in the salah for no reason is an innovation; men and women mixing freely during dhikrs is a reprehensible innovation that has no basis in our deen.
And as the Prophet said,
ما رآه المسلمون حسناً فهو عند الله حسن وما رآه المسلمون قبيحاً فهو عند الله قبيح
“What the Muslims view as good is good in the eyes of Allah, and what the Muslims view as ugly is ugly in the eyes of Allah.” Umar ibn al-Khattab organised taraweekh into a single congregation and Uthman ibn Affan added an extra athan for jumua’. These actions were aligned with the book of Allah and Sunnah, not deviations from it.
Thus, let us embrace Mawlid as an opportunity to renew our connection to the Prophet Muhammad (ﷺ), deepen our love for him and his teachings, and foster unity within the ummah. May this Mawlid bring joy and togetherness, strengthening the bonds that connect us and overshadowing our differences.
We ask Allah to fill our hearts with love for His Messenger, making him dearer to us than our families, possessions, and even ourselves. May this Mawlid be a time of profound joy and unity for the entire Muslim ummah.
إِنَّ اللهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ، يَا أَيُهَا الذِينَ آمَنُواْ صَلُّواْ عَلَيْهِ وَسَلِّمُواْ تَسْلِيماً.
اللَّهُمَّ صَلِّ وَسَلِّمْ وَبَارِكْ عَلَيْهِ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ. وَارْضَ اللَّهُمَّ عَنِ الْخُلَفَاءِ الرَّاشِدِينَ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيٍّ، وعن أم المومنين عائشة التي أمرنا الله في سورة النور أن ندافع عنها، وَعَنْ سَائِرِ الصَّحَابَةِ أَجْمَعِينَ، خُصُوصاً اِلأَنْصَارَ مِنْهُمْ وَالمُهَاجِرِينَ، وَعَنِ التَّابِعِينَ وَتَابِعِي التَّابِعِينَ وَمَنْ تَبِعَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدِّينِ.
اللهم يا عزيزُ يا حكيم، نسألك كما جمعت بين قلوب المهاجرين والأنصار على الإيمان والإخاء، أن تجمع بين قلوبنا على طاعتك ومحبتك. اللهم اجعلنا من الذين يتبعون سنة نبيك محمدٍ صلى الله عليه وسلم ، واجعل قلوبنا مخلصة لك في كل شأن. اللَّهُمَّ بَارِكْ عَلَى شُيُوخِنَا، وَعَلَى رئيسنا، وَعَلَى أَمِيرِنَا، وَعَلَى جَمِيعِ أُمَرَاءِ وَزُعَمَاءِ المُسْلِمِينَ.
اللَّهُمَّ بَارِكْ عَلَى المُسْلِمِينَ فِي هَذِهِ المَدِينَةِ، وَوَفِّقْهُمْ لِمَا تُحِبُّهُ وَتَرْضَاهُ يَا أَكْرَمَ الأَكْرَمِينَ.
اللَّهُمَّ أَعِزَّ الإِسْلَامَ وَالمُسِْلمِينَ،. ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار.
إِنَّ اللهَ يَامُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى، وَيَنْهَى عَنِ الْفَحْشَاءِ وَالمُنكَرِ وَالْبَغْيِ، يَعِظُكُمْ لَعَلَّكُمْ تَذَّكَّرُونَ، وَلَذِكْرُ اللهِ أَكْبَرُ وَاللهُ يَعْلَمُ مَا تَصْنَعُونَ. وَقُومُواْ إِلَى صَلاتِكُمْ يَرْحَمُكُمُ اللهُ.
