Özet:

Thro the history of Islam, in various states, both official and public merasims will open the door to the coaching of the society, to the meeting with the government, to the contribution of the merasims written and read of the merasims. The celebration of this work is HZ. In the years after Muhammad's death, the love expressed by the medhies became a celebration. The celebrations of the birth of Muhammad are expressed in various symbols, casides and prayers.  These meras, which were moved from Baghdad to Mağrib and Endulus, took a traditional political, tasavvufic, literary status in the Mağrib lands. The special subject of the study is the Madhilid-i Nebî marasmi celebrated in 999/1591 in Kasrülbedî by Sultan Ahmed al-Mansûr in order to be a fiancé of the Sa'dî sheriffs after the Vadilmehazin/Kasrülkebir war with the Portuguese in 986/1578. The magnificence of this place made, the abundance of food and gifts prepared, and the abundance of the books read, are also important in terms of the particular importance that the Islamic states of the time have given to this subject. Not only its political or literary characteristics, but also the region that is far away from the territory where Islam was born. He has taken his place in history in terms of his desire to Muhammad. The words of the Holy Qur’an, the Holy Qur’an, the Holy Qur’an, the Holy Qur’an, the Holy Qur’an, the Holy Qur’an, the Holy Qur’an, the Holy Qur’an, the Holy Qur’an, the Holy Qur’an, the Holy Qur’an, and the Holy Qur’an. The Mawlid al-Nabawi Ceremony in the Age of Ahmad al-Mansur the Sa'di Sultan of Maghreb Abstract Through the Islamic History in different states, The Mawlid al-Nabawi, which is performed both as official and public ceremonies, enables the society to unite and meet authority and opens a door for society to benefit from the qasidas written and red with reference to these ceremonies. The celebrations mentioned in this study are Mawlid celebrations, which were praise poems expressing the love of the Prophet Muhammad upon his birthday in earlier times, then they expanded into celebrations praising the Prophet Muhammad with different kinds of symbols, odes (qasidas) and prayers. These celebrations passed on to Maghreb and Andalusia from Baghdad, and in the lands of Maghreb they became conventional politically, sufic and literarily. In particular, the subject of this study is the ceremony of Mawlid al-Nabawi performed in the year of 999/1591 in Kasrülbedi built by Sultan Ahmad al-Mansur, as a sign of the sharifs of Sa'di dynasty, after the war of Vadilmehazin/Kasrülkebir/Alcazarquivir with Portugueses in the year of 986/1578 which also prevents Maghreb from being the second Andalusia. This ceremony is also important as it shows the special interest of the Islamic states of that era to this issue with the magnificence of place, the abundance of food and presents served and qasidas red during the celebration. It is embedded in history not just for the political or literary features of it but also because of being the expression of anger for the Prophet Muhammad in an area far away from the lands where Islam was born. Key words: The Mawlid al-Nabawi, Mewlidiyyat, Maghreb, Sa'di Dynasty, Ahmad al-Mansur.

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