Recently, a sister reached out to me with a request to write a blog post about Mawlid. While she didn’t specify her reasons, I assumed that her curiosity stemmed from the prevalence of Mawlid celebrations in her community and around the world, juxtaposed with the discomfort some people feel about it. Additionally, she seemed interested in understanding why Mawlid is sometimes labeled as a Bid’ah (innovation).
Mawlid, the celebration of the birth of the Prophet Muhammad (peace be upon him), is undeniably a contentious issue within the Islamic world. It has been a subject of intense debate and disagreement spanning decades, resulting in varying perspectives across the Muslim spectrum. Although I’ve touched on this topic superficially in some of my previous posts, the sister’s request prompted me to explore it more comprehensively. As a layman Muslim who doesn’t feel particularly offended by either side of the debate, I decided to delve deeper into the subject and offer a simple analogy to shed light on the matter.
Before we embark on this journey, I’d like to preface this blog post with a disclaimer and an apology if the content appears challenging or exaggerated to some readers. My opinions are formed through thorough research, discussions with fellow Muslims, and consultations with knowledgeable scholars (Ulamahs) both online and offline. It’s essential to remember that this issue, like many others in Islam, is multifaceted, and differing viewpoints are a natural part of our rich religious tradition.
In Islamic scholarship, Bid’ah (innovation) is classified into two main categories: Hasanah Bid’ah (good innovation) and Sai’ah Bid’ah (bad innovation). These classifications help differentiate between innovations that are deemed acceptable and those that are considered contrary to the teachings of Islam.
Before examining Bid’ah. Let’s look at our world’s inventions below:
| Good Inventions | Description | Bad Inventions | Description |
| 1. Penicillin | Antibiotic that revolutionized medicine by treating bacterial infections. | 1. Chemical Weapons | Created to harm and kill, causing mass destruction. |
| 2. Internet | Global communication and information-shaing platform. | 2. Landmines | Deadly explosive devices that cause long-lasting harm. |
| 3. Vaccines | Preventive measures against various diseases, saving countless lives. | 3. Cigarettes | Highly addictive and linked to severe health issues. |
| 4. Solar Panels | Clean and renewable energy source, reducing reliance on fossil fuels. | 4. Nuclear Weapons | Capable of immense destruction and loss of life. |
| 5. Wheel | Fundamental invention for transportation, machinery, and industry. | 5. Plastic Bags | Environmental hazard, leading to pollution and harm to wildlife. |
It is quite straightforward to assess the outcomes of good and bad inventions/ innovations mentioned above. Some may argue that vaccines are not halal or not recommended in Islam, Christianity, and Judaism. Interestingly, when traveling overseas with COVID-19 vaccine requirements, many prioritize health over religious considerations. Nevertheless, vaccines such as Cholera, Hepatitis B, Measles, Mumps, Rubella (MMR), etc. are administered by millions to safeguard themselves and their families from infections. If you ask me, it is definitely a bid’ah, we can’t do without it. Now, let’s consider the time of our Prophet (peace be upon him), his companions, and the next two generations. Did they need any vaccines in their times? Definitely not! But why? It’s simple.
- Diet and Nutrition: The diet of people during the early Islamic period often consisted of natural and unprocessed foods. There was an emphasis on consuming whole grains, fruits, vegetables, lean meats, and dairy products. The absence of processed foods, artificial additives, and excessive sugar intake likely had a positive impact on their overall health.
- Clean and Natural Environment: Many regions where Islam initially spread had clean and unpolluted environments. People had access to fresh air, and clean water sources, and were not exposed to the levels of pollution that exist in many urban areas today.
- Physical Activity: Daily life during the early Islamic period often involved physical activity, such as walking and manual labor. This active lifestyle contributed to better physical fitness and overall health.
- Low Stress Levels: The pace of life was generally slower, and societal stressors were different from those in contemporary times. People were not exposed to the same levels of chronic stress, work-related pressures, and information overload that are common today.
- Hygiene Practices: The emphasis on cleanliness and hygiene, both in personal habits and community practices, played a crucial role in preventing the spread of diseases.
- Healthcare and Natural Remedies: While modern medicine as we know it did not exist, people relied on herbal remedies and traditional healing practices, which often had their roots in natural and effective treatments for various ailments.
- Strong Social Support: Close-knit communities and strong social bonds provide emotional and psychological support, which is known to have positive effects on health.
Overall, the health and well-being of individuals during the early Islamic golden generations were influenced by a combination of factors, including lifestyle, environment, and community practices. Today, while we benefit from advanced medical science and technology, there are also challenges related to modern lifestyles, pollution, and stress that impact our health.
Now coming back to Islam. Let’s look at five examples each of what are considered good (Hasanah) and bad (Sai’ah) innovations (Bid’ah) in Islam:
| Good Innovations (Hasanah Bid’ah) | Description | Bad Innovations (Sai’ah Bid’ah) | Description |
| 1. Compilation of the Quran | The gathering of Quranic verses into a single, organized book form after the Prophet’s death. | 1. Changing Core Beliefs | Introducing beliefs that contradict fundamental Islamic tenets, such as monotheism. |
| 2. Adhan (Call to Prayer) | The practice of announcing prayer times to the community through a designated call. | 2. Altering Worship Practices | Modifying established acts of worship like Salah or Hajj in a way not prescribed by Islam. |
| 3. Mawlid Celebration | Commemorating the birth of the Prophet Muhammad (peace be upon him) as an occasion of love and remembrance. | 3. Adding New Rituals | Introducing new religious rituals or ceremonies not prescribed by the Prophet (peace be upon him). |
| 4. Establishment of Madrasahs | Educational institutions dedicated to the study of Islamic sciences and theology. | 4. Excessive Ritualism | Engaging in excessive, ritualistic practices that were not part of the original faith. |
Hasanah Bid’ah (Good Innovation):
Hasanah Bid’ah refers to innovations that do not contradict the established teachings of Islam and are seen as beneficial to the Muslim community. These innovations are introduced with good intentions and do not lead to any deviation from the core principles of the faith. Examples of Hasanah Bid’ah might include the compilation of the Quran into a single book form during the Caliphate of Abu Bakr (may Allah be pleased with him) or the establishment of educational institutions to teach Islamic knowledge.
These innovations are viewed as a means to facilitate and improve the practice of Islam without compromising its fundamental principles.
Sai’ah Bid’ah (Bad Innovation):
Sai’ah Bid’ah refers to innovations that contradict or deviate from the established teachings of Islam. These innovations often introduce practices, beliefs, or rituals that are not supported by authentic sources of Islamic guidance. Examples of Sai’ah Bid’ah might include creating new acts of worship or altering the fundamental beliefs of Islam. For instance, introducing new rituals in prayer or deviating from the established understanding of monotheism would be considered Sai’ah Bid’ah.
Sai’ah Bid’ah is seen as harmful because it can lead to a distortion of Islamic beliefs and practices, potentially causing confusion and division within the Muslim community. It’s important to note that the classification of an innovation as Hasanah Bid’ah or Sai’ah Bid’ah is subject to interpretation by Islamic scholars and jurists. What is considered an acceptable innovation in one Islamic tradition or school of thought might be viewed differently in another.
Islamic scholars have historically employed certain criteria to assess whether an innovation falls into the category of Hasanah or Sai’ah Bid’ah. These criteria include whether the innovation aligns with the Quran and Sunnah (the practices and teachings of the Prophet Muhammad, peace be upon him), whether it maintains the core principles of Islam, and whether it benefits the Muslim community without leading to deviations in belief or practice.
In summary, Hasanah Bid’ah refers to innovations in Islam that are deemed beneficial and consistent with Islamic teachings, while Sai’ah Bid’ah refers to innovations that contradict or deviate from established Islamic beliefs and practices. The classification of an innovation depends on its adherence to the principles and teachings of Islam, as interpreted by Islamic scholars.
But Now, some may say Mawlid could fall under Sai’ah Bid’ah (3. Adding New Rituals). Let’s analyze the process of Mawlid in Europe, US, Singapore, and Malaysia as examples. Click here to watch this clip to understand the process, first.
| Process | Description |
| 1. Recitation of Quranic Verses | The celebration often begins with the recitation of Quranic verses that praise the Prophet Muhammad (peace be upon him) and emphasize his significance in Islam. |
| 2. Dhikr (Remembrance) | Attendees engage in dhikr, which involves the repeated remembrance of Allah and the Prophet through phrases and prayers to seek blessings and express love and devotion. |
| 3. Poetry and Nasheeds | Poetry and nasheeds (Islamic songs) are recited or sung, praising the life, character, and qualities of the Prophet Muhammad (peace be upon him). |
| 4. Lectures and Sermons | Scholars or religious leaders may deliver lectures and sermons that provide insights into the Prophet’s life, his teachings, and his impact on the Muslim Ummah. |
| 5. Reading of Seerah (Biography) | A portion of the Prophet’s biography (Seerah) may be read aloud, highlighting key events, teachings, and anecdotes from his life. |
| 6. Salawat and Salutations | Attendees send blessings and salutations (Salawat) upon the Prophet Muhammad (peace be upon him), often accompanied by raising hands and invoking peace and blessings upon him. |
| 7. Distribution of Food and Charity | It’s common to share meals or distribute food to attendees and give to charity as an expression of generosity and goodwill, following the example of the Prophet’s character. |
| 8. Community Gatherings | Mawlid celebrations often take place in mosques, community centers, or homes, where Muslims come together as a community to commemorate the occasion. |
| 9. Acts of Kindness and Good Deeds | Some individuals use the occasion to perform acts of kindness and good deeds in honor of the Prophet’s teachings of compassion and generosity. |
| 10. Cultural Expressions | In some regions, Mawlid is marked with cultural expressions, such as processions, decorations, and artistic displays to commemorate the Prophet’s birthday. |
| 11. Prayer and Supplication (Dua) | Attendees offer prayers and make supplications, seeking Allah’s blessings for themselves, their families, and the entire Muslim Ummah. |
| 12. Reflection and Renewal of Faith | Mawlid provides an opportunity for attendees to reflect on their faith, renew their commitment to Islam, and strive to follow the Prophet’s example in their lives. |
| 13. Interfaith and Community Outreach | In some cases, Mawlid celebrations may involve interfaith dialogues or community outreach activities to promote understanding and unity among diverse communities. |
I don’t wish to go through every point as it’s self-explanatory. Frankly speaking, instead of always spending time chilling out with friends, dining, doing karaoke, having BBQs, binge-watching, and so on, we should occasionally devote time to our Islamic practices. It’s not common for us to attend lectures, recite the Quran, and engage in discussions about pious predecessors. So, what’s the matter with Mawlid then? Well, let’s talk about it too.”
Apart from these significant reasons such as Lack of Historical Precedent, Concerns about Religious Innovation, Divergent Practices, Fear of Syncretism, and Focus on Other Forms of Worship which are debatable, let’s look at the practices by Muslims celebrating Mawlid out of the norm:
- Elaborate Celebrations: In some places, Mawlid celebrations can be extremely elaborate, resembling festive events more than religious gatherings. This may include grand processions, musical performances, and extravagant decorations, which some consider to be at odds with the solemnity of religious observance. Benghazi residents celebrate Mawlid holiday despite opposition [no comment] – YouTube
- Music and Dancing: Some Mawlid celebrations incorporate music, singing, and even dancing. While music and dance can be integral to cultural expressions, their inclusion in religious celebrations can be a point of contention among those who view them as incompatible with Islamic worship.
- Excessive Spending: Some Mawlid celebrations involve significant expenditures on decorations, food, and gifts. Critics argue that such extravagance may divert resources from charitable activities and helping those in need, which are emphasized in Islam.
4. Syncretism: In certain regions, Mawlid celebrations may incorporate elements from non-Islamic traditions or cultures, raising concerns about syncretism. Syncretism refers to the blending of religious or cultural practices from different belief systems, which some see as compromising the purity of Islamic faith.
6. Misuse of the Prophet’s Name: Some critics argue that excessive focus on Mawlid celebrations can lead to the inappropriate or commercial use of the Prophet Muhammad’s name and image, which they view as disrespectful.
During the process of writing this blog post, I came across the two video clips below. I found them to be amazingly cute. We often pay a visit to places like Disney World, Funworld, Children’s Day Concerts, Legoland, or even New Year’s Street Parties. These environments can be fun, engaging, and moderately halal. I mean, if all Muslims were to stop attending such events, it could potentially have a negative impact on our community. Please check out the video first.
Celebrating the mawlid (birth) of the Prophet Muhammad (peace be upon him) in our community
The absence of specific Hadith mentioning the Prophet’s birthday celebrations does not necessarily mean he opposed it. Some argue that the concept of celebrating the Mawlid developed after the Prophet’s time and was not practiced during his lifetime, so there was no occasion for him to comment on it. Now, let’s shift our focus to one of the world’s inventions: the INTERNET.
Learning through the “black box” – the Internet could be a significant game-changer in Islam. Definitely, if I pose a question about whether the Internet is Haram, many will say no, some yes, and some maybe, depending on the spiritual closeness to ALLAH. The Prophet (peace be upon him) did mention that people would be talking by themselves in the future (referring to mobile phones or chips), which indicates the approaching Qiyamah. This seems like a negative example to me. So, is the Internet Halal, Makruh, or Haram? Should we denounce it and not use it at all, when the circumstances arise.?
I am merely comparing the intentions of its users. Many Muslims use it for studying, finding information, connecting with people, conducting business, etc. It’s a good thing, right? I want to use LinkedIn to enhance my skills; it’s not haram. I will be excited, and it could bring me better prospects in my career. Conversely, if I want to stalk someone on social media, engage in online gambling, or even watch undesirable sites, it could also be done. So, what am I supposed to do? Should I refrain from using the Internet?”
Let’s illustrate how the practice of Riba (interest) can affect a community and individuals using a layman’s example:
In Singapore, when a person buys a Housing and Development Board (HDB) flat with a loan, they typically enter into a financial arrangement that involves paying interest. Let’s explore how the concept of interest (riba) is considered Haram in Islamic finance and suggest an alternative living arrangement for Muslims who want to avoid it.
Impact of Interest (Riba) on Buying an HDB Flat:
- Accrual of Interest: When you take out a loan to purchase an HDB flat, the loan comes with an interest component. Over time, you end up paying more than the original purchase price due to this interest. In Islamic finance, earning or paying interest is considered Haram because it involves making money from money without engaging in productive economic activity.
- Financial Burden: Paying interest on a loan can be a financial burden, especially in the long term. It can lead to debt accumulation and may affect your financial well-being.
- Ethical Concerns: Islamic finance emphasizes ethical and just financial transactions. Charging or paying interest, as is common in conventional loans, is viewed as exploitative and unethical.
Alternative Living Arrangement for Muslims in Singapore:
For Muslims who want to avoid interest-based loans when buying a home in Singapore, there are alternative options:
- Renting: One option is to rent an apartment or flat rather than taking out a loan to buy one. Renting allows you to have a place to live without incurring interest-based debt. While you won’t build equity like a homeowner, you avoid the Haram aspect of riba.
- Cooperative Housing: Some Muslims in Singapore participate in cooperative housing schemes or community-based housing initiatives. These arrangements allow individuals to collectively purchase property without interest-based loans. Members of the cooperative pool their resources to acquire property, and ownership is shared among the members.
- Islamic Financing Institutions: In some cases, Islamic financial institutions in Singapore offer Sharia-compliant home financing options. These institutions structure their products to be in line with Islamic principles, such as profit-sharing agreements (Mudarabah) or lease-to-own arrangements (Ijara). While these options may involve different financial mechanisms, they are designed to be interest-free and Sharia-compliant.
So, why am I bringing this up in the context of Mawlid? I haven’t heard scholars officially issuing a fatwa that Mawlid is Haram. However, Riba is definitely haram, backed up by the Quran and Sunnah. There are no exceptions, even in Singapore. Muslims are encouraged to leave the country if such matters are part of national policy. ALLAH shall surely show us a way if we avoid Riba. If you search the internet, you will realize that involvement in Riba is considered a very sinful act, and the punishments are devastating.
Yet, many Muslims around the world engage in Riba. The reason? Often, it’s because they feel they have no other choice. However, it’s worth noting that knowing the harms of Riba, many Muslims should choose to migrate to countries where they can avoid it.
Now, let’s consider the contrast: Riba, which is clearly prohibited, can be adjusted to one’s needs in some situations. However, Mawlid, which is not Haram at all, is often looked down upon. Is that fair? Let me recap what typically happens during a Mawlid occasion in Singapore or Malaysia.
- Recitation of Quranic Verses: is it wrong, to even recite specific surahs from the Mushaf?
- Dhikr (Remembrance): group dikiring with ALLAH attributes, is it wrong?
- Poetry and Nasheeds: Poetry and nasheeds were done during the Rasul’s (s.a.w) times.
- Lectures and Sermons: Again, is it wrong?
- Reading of Seerah (Biography): It’s an inspiration to our kids and a reminder of how we should live life.
- Salawat and Salutations: ALLAH sent salaam to us if we send salaam to our Rasul. Ma sha ALLAH.
- Distribution of Food and Charity: Abundance goodness.
- Community Gatherings: Best time to mingle and tighten kinship, especially for children.
- Acts of Kindness and Good Deeds: Buying simple gifts or exchanging tips and tricks in life.
- Cultural Expressions: Potluck gathering appreciating different cuisine cultures, etc.
- Prayer and Supplication (Dua): Praying in Jama’ah
- Reflection and Renewal of Faith: Islamic Faith Discussion
- Interfaith and Community Outreach: DA’WAH
Imagine attending a prayer filled with the elements mentioned above; we could be blessed abundantly. Not only that, the Malaikaats will descend to the venue. Who will benefit the most? Those present at the venue, especially our kids.
Some brothers are defiant that MAWLID should not be observed. It could be a personal reason or exposure to corrupt practices. There may be instances where some individuals engage in practices that can be perceived as cheating or abusing the rituals. Here are a few potential examples:
- Commercialization: Some individuals and businesses may exploit religious rituals, including Mawlid, for financial gain. This can include selling overpriced religious items, organizing extravagant events with high entrance fees, or engaging in practices that prioritize profit over spiritual significance.
- Syncretism: In diverse religious communities like India, there can be a blending of religious practices from different traditions. While some may see this as a form of cultural integration, others may view it as an abuse of religious rituals when they become diluted or mixed with elements from other faiths.
- Misinterpretation: There may be instances where individuals misinterpret or misrepresent religious rituals associated with Mawlid. This can include conveying inaccurate information about the significance of certain practices or using them for personal or political purposes.
- Superstition: In some cases, religious rituals may be misconstrued as a means to fulfill personal wishes or desires through superstitious beliefs rather than as a form of devotion and worship.
- Lack of Knowledge: Some individuals may engage in religious rituals without a deep understanding of their historical and theological context. This can lead to practices that are disconnected from the original purpose and meaning of the rituals.
At Last – The Conclusion!
Well, for those who prefer to rely on hearsay from friends who haven’t quite finished their Quranic tafsir and hadith studies, or those who feel that understanding Islam through personal reflection is just too much effort – fret not! Who needs a deep understanding of the profound and centuries-old Mawlid process when you can simply stick to what’s convenient, right?
Why delve into the rich tapestry of Islamic tradition and history when you can take the shortcut of superficial knowledge? After all, who has the time for deep learning when you can just skim the surface and form opinions based on incomplete information? It’s a truly innovative way to approach matters of faith and spirituality, I must say! Who needs the wisdom of Quranic scholars and the insights of Hadith when you can rely on anecdotal information and personal biases?
LAST STOP!
To Mawlid or Not to Mawlid? Bidah Explained
This video summarizes my opinion about this topic. However, in a world filled with stress, depression, distractions, and limited time for Ibadah, I don’t mind participating in a Mawlid. Sometimes, I may not engage in certain dhikr, but I know that the blessings of Allah will be there, as I have another valuable reward, which is maintaining strong family ties (SIRATUL RAHIM).
