The earliest accounts for the observance of Mawlid can be found in eighth-century Mecca, when the house in which Muhammad was born was transformed into a place of prayer by Al-Khayzuran (mother of Harun al-Rashid, the fifth and most famous Abbasid caliph). The early celebrations included elements of Sufic influence, with animal sacrifices and torchlight processions along with public sermons and a feast. The celebrations occurred during the day, in contrast to modern day observances, with the ruler playing a key role in the ceremonies. Emphasis was given to the Ahl al-Bayt with presentation of sermons and recitations of the Qur'an. The event also featured the award of gifts to officials in order to bolster support for the ruling caliph.
The first public celebrations by Sunnis took place in twelfth-century Syria, under the rule of Nur ad-Din Zangi Though there is no firm evidence to indicate the reason for the adoption of the Shi'ite festival by the Sunnis, some theorise the celebrations took hold to counter Christian influence in places such as Spain and Morocco. Theologians denounced the celebration of Mawlid as unorthodox, and the practice was briefly halted by the Ayoubides when they came to power, becoming an event confined to family circles. It regained status as an official event again in 1207 when it was re-introduced by Muzaffar ad-din, the brother-in-law of Saladin, in Arbil, a town near Mosul, Iraq. The practice spread throughout the Muslim world, assimilating local customs, to places such as Cairo, where folklore and Sufic practices greatly influenced the celebrations. By 1588 it had spread to the court of Murad III, Sultan of the Ottoman empire. In 1910, it was given official status as a national festival throughout the Ottoman empire. Today it is an official holiday in many parts of the world.
Islamic scholars are divided on whether observing Mawlid is necessary or even permissible in Islam. Some see it as a praiseworthy event and positive development, while others say it is an improper innovation and forbid its celebration.
A number of Islamic scholars, such as Muhammad Alawi al-Maliki, Gibril Haddad, and Zaid Shakir, all subscribing to the Sufi movement, and Yusuf al-Qaradawi, the primary scholar of the Muslim Brotherhood movement, have given their approval for the observance of Mawlid.[15] They cite hadith where Muhammad recommended fasting on Mondays, as that was the day he was born and also the day prophecy descended on him. They suggest that fasting on Mondays is also a way of commemorating Muhammad's birthday. However, there is division among them on the lawfulness of the methods of the celebrations. Most accept that it is praiseworthy as long as it is not against sharia (i.e. inappropriate mingling of the sexes, consuming forbidden food or drink such as alcohol, playing music etc).
Notable scholars who consider Mawlid to be bid'ah and forbid its celebration include Muhammad Taqi Usmani, a Hanafi scholar from Pakistan who has served as a judge on the Shariah Appellate Bench of the Supreme Court of Pakistan and subscribes to the Deobandi movement, and Abd-al-Aziz ibn Abd-Allah ibn Baaz, who was the Grand Mufti of Saudi Arabia subscribing to the Salafi movement.[16] Although all agree that the birth of Muhammad was the most significant event in Islamic history, they point out that the companions of Muhammad and the next generation of Muslims did not observe this event.] Furthermore, they highlight that Muhammad did not observe the birth or death anniversaries of his family and loved ones, including that of his first wife Khadijah bint Khuwaylid, nor did he advise his followers to observe his birthday.
(Extracted from Wikipedia)
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