This paper discusses change in the commemoration/celebration of the birth of the Prophet Muhammad (Mawlid al-Nabi) in Turkey. Muslims have been commemorating and celebrating the Mawlid according to the lunar calendar—Sunnis on the 12th of Rabi’ al-awwal and Shiites on the 17th—in different ways. In Turkey, Mawlid has often been commemorated with formal recitation of poetry praising him mostly in mosques and at homes. The most well-known example of this poetry is Vesiletu’n Necat by Suleyman Celebi (1351-1422). It is traditional to recite it with the appropriate melodic contour (makam) and rhythmic pattern (usul) in classical Turkish music. However, in 1989 an innovation has appeared: the Blessed Birth Week. Since then, Muslims in Turkey have also been also commemorating the Prophet Muhammad with civic activities outside of their homes and mosques for a week. As Eric Hobsbawm (1983) noted new traditions are sometimes invented on the basis of the old traditions. They are grafted on the body of the old to rejuvenate certain aspects of culture in novel ways in order to facilitate the sociocultural transformations. In this respect, the Blessed Birth Week is a new cultural expression that was invented on the basis of an old tradition: Mawlid. Through archival research on documents and publications by the Turkish Presidency of Religious Affairs and national daily newspapers, I will inquire when and how this new tradition started and who were involved in the initiation and the development of it. I will identify the core rituals of this new tradition and discuss the process of formation of these rituals. I will demonstrate that the Blessed Birth Week parted from Mawlid in two major ways: calendar and civic quality. During the last two decades it has been celebrated according to solar calendar during the third week of April not only in mosques, but also in public, social spaces intertwined with daily, secular life. In this regard, I will discuss the cultural construction of the Blessed Birth Week from a historical perspective as an outward performance of a series of rites and rituals that leads to reconstruction of Islam as a contemporary civic religion in Turkey.