↑ Manuel Franzmann, Christel Gärtner, Nicole Köck Religiosität in der säkularisierten Welt: Theoretische und empirische Beiträge zur Säkularisierungsdebatte in der Religionssoziologie Springer-Verlag 2009 ISBN978-3-531-90213-5 page 351
1 2 3 Schussman, Aviva (1998). "The Legitimacy and Nature of Mawid al-Nabī: (analysis of a Fatwā)". Islamic Law and Society. 5 (2): 214–234. doi:10.1163/1568519982599535.
1 2 Fitzpatrick, Coeli; Walker, Adam Hani, eds. (2014). Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of God [2 volumes] (illustrated ed.). ABC-CLIO. p. 368. ISBN9781610691789.
↑ N. J. G. Kaptein (1993). Muḥammad's Birthday Festival: Early History in the Central Muslim Lands and Development in the Muslim West Until the 10th/16th Century. BRILL. p. 74. ISBN9789004094529.
↑ Elie Podeh (2011). The Politics of National Celebrations in the Arab Middle East (illustrated ed.). Cambridge University Press. pp. 256–7. ISBN9781107001084.
↑ Katz, Marion Holmes (7 May 2007). The Birth of The Prophet Muhammad: Devotional Piety in Sunni Islam (in อังกฤษ). Routledge. p. 102. ISBN9781135983949. there is no doubt that the Prophet's (s) recompense to someone who does something for him will be better, more momentous, more copious, greater and more abundant than [that person's] action, because gifts correspond to the rank of those who give them and presents vary according to their bestowers; it is the custom of kings and dignitaries to recompense small things with the greatest of boons and the most splendid treasures, so what of the master of the kings of this world and the next?
↑ Katz, Marion Holmes (7 May 2007). The Birth of The Prophet Muhammad: Devotional Piety in Sunni Islam (in อังกฤษ). Routledge. p. 109. ISBN9781135983949. If Abu Lahab, the unbeliever whose condemnation was revealed in the Qur'an, was rewarded (juziya) in hell for his joy on the night of the Prophet's birth, what is the case of a Muslim monotheist of the community of Muhammad the Prophet who delights in his birth and spends all that he can afford for love of him? By my life, his reward (jaza ') from the Beneficent God can only be that He graciously causes him to enter the gardens of bliss!
↑ Katz (2007), p. 169: "In the eighteenth and nineteenth century, the celebration of the Prophet's (s) birthday and the recitation of mawlid texts were ubiquitous practices endorsed by the majority of mainstream Sunni scholars... by the modern period the celebration of the Mawlid was overwhelmingly accepted and practiced at all levels of religious education and authority. Prominent elite scholars continued to contribute to the development of the tradition."
1 2 Marion Holmes Katz (2007). The Birth of The Prophet Muhammad: Devotional Piety in Sunni Islam. Routledge. p. 117. ISBN9781135983949. The rationale of expressing love for the Prophet was so compelling that it occasionally forced even opponents of the mawlid celebration to qualify their disapproval. Ibn Taymiya remarks that people may celebrate the mawlid either in order to emulate the Christians' celebration of Jesus's birthday, or "out of love (mahabba) and reverence (ta'zim) for the Prophet." Although the first motive is manifestly invalid, Ibn Taymiya acknowledges the latter intention as legitimate; one who acts on this motivation may be rewarded for his love and his effort, although not for the sinful religious innovation in itself.
↑ Rapoport, Yosef (2010). Ibn Taymiyya and His Times. Oxford: Oxford University Press. pp. 324–325. ISBN9780199402069. At the same time, Ibn Taymiyya recognizes that people observe the mawlid for different reasons and should be recompessed according to their intentions. Some, for example, observe the mawlid out of a desire to imitate the Christian celebration of Jesus's birthday on Christmas. This intention is reprehensible
↑ Islamic Law in Theory: Studies on Jurisprudence in Honor of Bernard Weiss (in อังกฤษ). BRILL. 9 May 2014. ISBN9789004265196. Not only does Ibn Taymiyyah recognize the pious elements within devotional innovations, but he asserts that sincere practitioners of these innovations merit a reward. As I argue elsewhere, Ibn Taymiyyah's paradoxical position stems from a practical awareness of the way that Muslims of his day engaged in devotional practices. Ibn Taymiyya states that: "There is no doubt that the one who performs these [innovated festivals], either because of his own interpretation and independent reasoning or his being a blind imitator (muqallid) of another, receives a reward for his good purpose and for the aspects of his acts that confirm with the lawful and he is forgiven for those aspects that fall under the scope of the innovated if his independent reasoning or blind obedience is pardonable."
↑ Ahmed, editors, Yossef Rapoport, Shahab (2010). Ibn Taymiyya and his times. Karachi: Oxford University Press. p. 320. ISBN9780195478341. At the same time he recognized that some observe the Prophet's (s) birthday out of a desire to show their love of the Prophet and thus deserve a great reward for their good intentions.CS1 maint: extra text: authors list (link)
↑ Woodward, Mark (28 October 2010). Java, Indonesia and Islam (in อังกฤษ). Springer Science & Business Media. p. 170. ISBN9789400700567. The Mawlid is among the most commonly mentioned examples of praiseworthy innovation. This view is shared even by some of the most strident opponents of most other modalities of popular Islam. Ibn Taymiyyah, the Kurdish reformer who most Indonesian and other Islamists take as their spiritual ancestor and mentor, was subdued in his critique of the Mawlid. His position was that those who performed it with pious intent and out of love for the Prophet Muhammad (s) would be rewarded for their actions, and forgiven any sin from bid'ah that they might incur.
Katz, Marion Holmes (2007). The Birth of The Prophet Muhammad: Devotional Piety in Sunni Islam. Routledge. ISBN9781135983949.CS1 maint: ref=harv (link)
