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 congregation in her community and around the world, and with the discomfort some people feel about it. Additionally, she seemed interested in understanding why Mawlid is sometimes labeled as a Bid’ah (innovation).
Every year, as the 12th of Rabi’ al-Awwal approaches, Muslims around the world prepare for what’s commonly known as Mawlid—the celebration of the Prophet Muhammad’s ﷺ birthday. Streets light up, poems are recited, children dress up religiously, and masjids echo with praises. But just as hearts warm with reverence, debates heat up too.
“Bid’ah!” some declare, “It’s a blameworthy innovation.”
Others respond: “It’s love. How can remembering the Prophet ﷺ ever be wrong?”
So… is Mawlid a misguided detour from tradition or an expression of devotion in modern times?
Let’s unpack it.
A Quick History Lesson
The earliest known public congregation of Mawlid trace back to the Fatimid dynasty in the 10th century CE (Shia rulers of Egypt). Later, Sunni rulers—like Sultan Al-Muzaffar in 12th-century Iraq—organized engaging events, including food distribution, poetry, and lectures. But here’s the twist: the Companions, Tābiʿīn, and early generations never celebrated the Prophet’s birthday as a religious event.
So does that automatically make it wrong?
Let’s not jump the gun.
Innovation: The Scary Word
In Islamic terminology, bid‘ah (innovation) refers to introducing something into the religion that was not practiced or approved by the Prophet ﷺ.
The Prophet ﷺ said:
“Whoever introduces into this matter of ours (Islam) that which is not from it, it is rejected.”
(Sahih Bukhari, Sahih Muslim)
Now here’s the nuance: Scholars like Imam al-Shafi‘i made a distinction between “good innovations” (bid’ah ḥasanah) and “bad innovations” (bid’ah sayyi’ah). He famously said:
“Anything that contradicts the Qur’an, Sunnah, or Ijma‘ is a reprehensible innovation. But if it aligns with them, it is not blameworthy.”
So, for example:
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Compiling the Qur’an into one book? Innovation—but good.
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Building minarets? Innovation—but good.
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Taraweeh in congregation under ‘Umar? Innovation—but good.
All these weren’t practiced during the Prophet’s lifetime—yet they’re widely accepted.
So Where Does Mawlid Fall?
Let’s be honest: Mawlid was not congregated by the Prophet ﷺ, his Companions, or the early scholars. That’s a historical fact.
But ask yourself: Why do people congregate it today?
Is it to imitate Christian Christmas?
To introduce a new ritual into Islam?
To claim the Prophet was divine?
For the vast majority of Muslims, the answer is no. The intent is simple: to remember, love, and honor the Prophet ﷺ. It’s not treated as a religious obligation, but as a cultural expression of love.
Modern scholars like Shaykh Yusuf al-Qaradawi and Shaykh Abdallah bin Bayyah argue that as long as the Mawlid doesn’t include haram acts (like music with indecent lyrics, mixing of genders, or attributing divinity to the Prophet ﷺ), then it’s a permissible and even commendable way to strengthen faith and connection.
Real Talk: Can Love Go Wrong?
Imagine it’s your mother’s birthday. You give her a gift, not because she asked, but because you love her. You write her a poem, not because it’s in the will, but because your heart overflows.
Now someone says, “This wasn’t done before. It’s not part of the family manual!”
Would you stop? Of course not.
Love expresses itself in different ways across time. And as long as that expression doesn’t violate core values, it can even enhance the bond.
Same goes for Mawlid.
If it inspires people to learn about the Prophet ﷺ, hear his seerah, send salawat, and increase love—how is that blameworthy?
But… Let’s Be Fair
There is a danger when Mawlid becomes more theatrical than spiritual, when it’s filled with fabricated stories, or when it’s treated like an Eid with fixed rituals. These extremes turn a simple act of love into a problematic one.
Scholars like Ibn Taymiyyah, often cited in opposition to Mawlid, said:
“Some people make the Prophet’s birthday a festival… and reward for this may be granted due to good intention, but not because of the innovation itself.”
That’s a surprisingly nuanced take.
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. |
Conclusion: A Matter of the Heart (and Limits)
Mawlid is not fard. Not sunnah. Not haram either. It lives in the grey zone of mubah (permissible)—and how you approach it depends on your intent, knowledge, and limits.
Celebrate love, not ritual.
Elevate remembrance, not extravagance.
Focus on seerah, not ceremonies.
As long as the goal is to bring hearts closer to the Prophet ﷺ and not to replace or invent religious obligations, Mawlid can be a beautiful, culturally-rooted way to revive love.
Final Thought
If we spent half as much energy studying the life of the Prophet ﷺ as we do debating his birthday, we’d all be better Muslims.
Is it an innovation? Maybe.
Is it misguidance? Only if it misleads.
Can it be love? Definitely—if love leads to action.
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