We have greater right to show gratitude to Allah for the favour He bestowed upon Musa

والصَّلَاةُ والسَّلاَمُ عَلَى سَيّدِنَا مُحَمَّدٍ أَشْرَفِ اْلمُرْسَلِيْنَ وَعَلَى آلِهِ وَصَحْبِهِ الطَّيّبِيْنَ الطَّاهِرِيْن

This birth is undoubtedly a significant blessing that Allah ta^ala has granted us. In appreciation of this blessing, Muslims have continually celebrated the Mawlid of the Messenger of Allah ﷺ for centuries, expressing heartfelt gratitude to Allah for this magnanimous bestowal and profound blessing.

Muslims celebrate, that is, they commemorate, the birth of the Messenger of Allah ﷺ every year at the time of his birth. They recite the Qur'an, recount the story of his birth, provide food, and engage in acts of charity. All of these practices have a solid foundation in Islamic law; they are not innovations lacking a basis in the Shari^ah but are indeed firmly rooted in it. Numerous principles in Islamic law substantiate this practice, including the narration by Imam An-Nasa'iyy that the Prophet ﷺ prostrated during Suratu Sad and stated, "Dawud (David) prostrated in repentance." This indicates that Dawud prostrated in repentance to Allah, while we prostrate in gratitude to Allah ta^ala for the blessing He bestowed upon Dawud.

This hadith serves as foundational proof for establishing acts of worship as expressions of gratitude to Allah ta^ala for a previously bestowed blessing, specifically, the acceptance of Dawud’s repentance. The Prophet ﷺ prostrated in thanks for this blessing after a considerable time had elapsed. Thus, even though this blessing occurred long ago, it remains permissible to engage in acts of worship as a form of gratitude for it, even after a significant duration. Moreover, this practice may also be repeated, just as the prostration in Suratu Sad is observed each time it is recited by the reader. This was explicitly articulated by the hadith scholar As-Suyutiyy, may Allah have mercy on him, affirming that this hadith serves as a foundational basis for the practice of celebrating the Mawlid.

Moreover, another foundational source is found in the narration of Imam Al-Bukhariyy in his Sahih, from Ibnu ^Abbas, wherein it is related that when the Prophet ﷺ arrived in Medina, he observed that the Jews were fasting on the Day of ^Ashura’. The Prophet ﷺ had already been observing this fast before he arrived in Medina, yet upon noticing that the Jews were also engaging in it, he inquired of them about it. They replied, “This is the day on which Allah granted victory to Musa (Moses) and the Children of Israel over Pharaoh, and we fast in reverence of it.” The Prophet ﷺ responded, “We are more entitled to Musa than you,” meaning, “We have a greater right to show gratitude to Allah for the favour He bestowed upon Musa, for Musa was a Muslim, whereas you are not.” Thereafter, he ordained the observance of the fast on that day. 

This hadith also stands as fundamental proof for establishing acts of worship in gratitude to Allah ta^ala for past blessings and for the recurrence of such acts annually in commemoration of those blessings. Thus, Muslims follow this practice in commemorating the Prophet's ﷺ birth. The blessing of his birth ﷺ occurred in the past, and on the same day, we express gratitude to Allah through acts of devotion. Every year, when this day returns, we repeat these acts of gratitude. The fact that this serves as a foundational basis for the practice of celebrating the Mawlid was explicitly stated by the hadith scholar Ibnu Hajar, may Allah have mercy on him.

This is comparable to what Imam Muslim narrated in his Sahih regarding fasting on Mondays. When the Prophet ﷺ was asked, “Why do you fast on Mondays?” he replied, “That is the day I was born, and the day I was commissioned—or the day when revelation was sent down to me.” Therefore, his statement, “That is the day I was born,” explicitly indicates that on the day of his ﷺ birth, it is recommended to initiate acts of worship and to repeat them, as this day marks the Prophet’s ﷺ birth. Muslims have historically followed this practice, and the fact that this hadith serves as a foundational basis for the celebration of the Mawlid has been explicitly stated by the hadith scholar As-Suyutiyy, may Allah have mercy on him.

Moreover, the regular observance of this practice each year is a commendable act. The Prophet ﷺ clarified that Allah approves consistency in righteous deeds, even if they are modest. As narrated by ‘Abu Dawud from ^A’ishah, the Messenger of Allah ﷺ said, “The most approved deeds to Allah are those that are consistent, even if they are few.” ^A’ishah also mentioned, “Whenever the Messenger of Allah ﷺ performed a deed, he committed to it,” meaning he would consistently engage in it without abandoning it, as explained by the hadith scholar Ibnu Hajar and others.

Therefore, commemorating the Prophet’s birth is not merely an act of adornment; rather, it signifies attentiveness. Our observance of this occasion—through reciting the Qur’an, remembering Allah, providing food, and performing good deeds— is truly commendable and is rooted in Islamic law.

This act is considered good even if the Messenger of Allah ﷺ did not personally perform it. Indeed, there are commendable actions that the Prophet ﷺ did not practice because he feared that they might become obligatory upon his nation; out of mercy for his community, he refrained from such acts. However, after his passing, this concern has dissipated.

This celebration falls within the framework of the hadith narrated by Imam Muslim and aligns with the foundational principles of Shari^ah. Specifically, it encompasses what the Shari^ah encourages regarding the remembrance of Allah, the expression of the Prophet’s ﷺ qualities, the promotion of knowledge, and communal gatherings for such purposes. Additionally, it involves providing food, expressing gratitude for blessings, and celebrating religious endowments, all of which manifest the symbols and strength of Islam.

This is a commendable practice that aligns with the hadith narrated by Imam Muslim in his Sahih, where the Messenger of Allah ﷺ said: “Whoever initiates a commendable practice in Islam, and it is followed after him, will receive a reward resembling that of those who act upon it, without diminishing their reward in any way. And whoever initiates a blameworthy practice in Islam, and it is followed after him, will bear a burden like that of those who act upon it, without diminishing their burden in any way.”

"مَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً حَسَنَةً، فَعُمِلَ بِهَا بَعْدَهُ، كُتِبَ لَهُ مِثْلُ أَجْرِ مَنْ عَمِلَ بِهَا ]أَيْ يُشْبِهُهُ[، وَلَا يَنْقُصُ مِنْ أُجُورِهِمْ شَيْءٌ، وَمَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً سَيِّئَةً، فَعُمِلَ بِهَا بَعْدَهُ، كَانَ عَلَيْهِ مِثْلُ وِزْرِ مَنْ عَمِلَ بِهَا، وَلَا يَنْقُصُ مِنْ أَوْزَارِهِمْ شَيْءٌ"

This hadith specifically refers to introducing good practice in matters related to the religion, as the Prophet ﷺ said, 'Whoever initiates a commendable practice in Islam.' He ﷺ did not say, 'in our worldly affairs.' Some people, when they see this hadith used as evidence for the celebration of the Mawlid by ‘Ahlu s-Sunnah, claim it pertains only to worldly matters. However, how could it be referring to worldly affairs when the Prophet ﷺ explicitly said, 'in Islam,' meaning matters concerning the religion of Allah?"

Based on this hadith, Imam Ash-Shafi^iyy divided newly introduced matters into two categories. He stated, 'Matters introduced after the Prophet ﷺ -those which he neither mentioned, performed, nor were done in his presence with his approval -are either praiseworthy or blameworthy.' He further clarified, 'Innovation is of two kinds: praiseworthy innovation and blameworthy innovation. What accords with the Sunnah is praiseworthy, and what opposes the Sunnah is blameworthy.' As proof, he cited the statement of ^Umar ibnu l-Khattab regarding the night prayers of Ramadan: 'What a blessed innovation this is.'

The meaning of this is that the gathering of people behind a single imam during Ramadan for the Tarawih prayer is an innovation—a newly introduced practice that was not observed in the time of the Prophet ﷺ. Yet, despite this, ^Umar remarked, 'What a blessed innovation this is.' It is indeed an innovation, but a commendable one. Moreover, no rational person would doubt that expressing gratitude to Allah for the birth of the Merciful Messenger, our master Muhammad ﷺ falls under this first category of praiseworthy innovation. And Allah knows best.