Chapter X: The Mawlid of Prophet Muhammad – Pagan Origins and Historical Examination
Introduction
The celebration of the Mawlid of Prophet Muhammad has become widespread among many Muslims. However, a critical examination of Islamic sources raises important questions:
-
Which verse of the Qur’an commands Muslims to hold the festival of Mawlid?
-
Whom do Muslims truly follow—Allah, the Qur’an, the authentic Hadith, the Prophet Muhammad, the Pillars of Islam, or Sharia?
This chapter explores the history, scholarly views, and religious implications of celebrating Mawlid, demonstrating that its origins are not rooted in the Qur’an or the practices of the Prophet and his companions, but rather in later historical innovations.
1. Historical Background of Mawlid
1.1 Early Islamic Practice
A careful examination of Islamic history shows three key points:
-
Neither the Prophet Muhammad (may Allah bless him and grant him peace) nor his companions (may Allah be pleased with them) celebrated Mawlid.
-
Mawlid was introduced over three centuries after the Prophet’s passing.
-
Its founders were associated with non-Islamic practices and lineages.
Al-Haafidh as-Sakhawi emphasizes:
“The practice of celebrating the noble Mawlid was not accepted by the early righteous generations (Salafus Salih) of the first three centuries. Indeed, this matter was innovated afterward.”
(Subulul Hudaa war-Rashaad, Vol. 1, p. 439)^1
1.2 The Emergence of Mawlid under the Fatimids
According to Sunni scholar Al-Imam al-Maqrizi:
“During the rule of the Fatimids in Egypt, these celebrations were treated as festive seasons where rulers would distribute wealth and generosity. They observed various festivals, including the Prophet’s Mawlid, the Mawlid of Ali, Hasan, Husayn, Fatimah, and other leaders.”
(Al-Khutwat, Vol. 1, p. 490)^2
The Fatimids, a Shia Ismaili dynasty, institutionalized these celebrations to legitimize their political and religious authority. They compelled people to light lanterns and observe festivities, particularly during Rabi’ul Awwal. Mawlid was officially observed as a custom rather than a divinely mandated practice.
1.3 Scholarly Commentary on the Fatimids
Historical records describe the Fatimids (Banu Ubayd) as rulers who claimed lineage from Fatimah, though this was disputed by scholars. Imam Shamah notes:
“The Fatimid rulers falsely claimed noble descent, oppressed people, and allied with foreign invaders. They introduced corrupt practices under the guise of religious celebration, including the Mawlid, to consolidate power and promote innovation over authentic Islamic practices.”
(Ar-Rawdatayn, pp. 200–202)^3
Abdullah Saleh Farsy writes:
“Those who started Mawlid were Shia Ismailis. They ruled Sunni lands from 297 A.H. (909 CE) to 567 A.H. (1171 CE). When they left, Sunnis continued the Mawlid of the Prophet alone, discarding other celebratory innovations.”^4
The first official Sunni Mawlid was organized by King Mudhaffar al-Din, brother-in-law of Salahuddin Ayyubi, in the 12th–13th century.
2. Absence of Qur’anic or Hadith Evidence
The exact birth date of the Prophet Muhammad is not mentioned in the Qur’an or in any authentic Hadith. Scholars have only speculated:
-
Safi-ur-Rahman al-Mubarakpuri (Ar-Raheeq al-Makhtum, p. 62) estimates the Prophet’s birth as Monday, 9 Rabi’ul Awwal, in the Year of the Elephant (571 CE)^5.
-
Sirajur Rahman suggests the date corresponds approximately to late February or early March 571 CE (Al-Mustafa, 1993, p. 11)^6.
Thus, the Mawlid cannot be derived from any Qur’anic directive or prophetic instruction; it is a post-hoc historical innovation.
3. Scholarly Opinions on Mawlid as Bid‘ah (Innovation)
Many Islamic scholars have condemned the Mawlid as an illegitimate innovation (bid‘ah):
-
Imam Ash-Shatibi (Al-I’tisam, 1/34) lists Mawlid among condemned innovations^7.
-
Imam Al-Fakihani denounces it in his treatise on bid‘ah^8.
-
Imam Al-Hajj Al-Maliki calls it bid‘ah in Al-Mudkhal (2:11–12)^9.
-
Abu at-Tayyib Shamsul-Haq Al-Adhwiym Abaadiy and his teacher Bashirud-Din Qanuji declare it forbidden, citing authentic Hadith^10.
-
Abu ‘Abdillah Al-Haffaar Al-Maalikiy confirms that neither the Prophet nor his companions performed Mawlid, and it was never part of early Islamic practice^11.
4. Questions for Reflection
-
Where in the Qur’an are Muslims permitted to celebrate the Prophet’s Mawlid?
-
Where in the Qur’an does it state that Muhammad was born and lived?
-
Why do Muslims celebrate the Mawlid, which is not mentioned in the Qur’an?
-
Muslims, whom do you truly follow—Allah, the Qur’an, the authentic Hadith, the Pillars, or Sharia?
Conclusion
The celebration of the Prophet Muhammad’s Mawlid is a pagan innovation that emerged centuries after his passing. It was introduced for political and social purposes by the Fatimid rulers and is not rooted in authentic Islamic teachings. Understanding the historical and religious context of Mawlid invites Muslims to reflect on the importance of following Allah, the Qur’an, and the Sunnah of the Prophet, rather than cultural or political innovations introduced centuries later.
Max Shimba Ministries Org.
October 16, 2016
Footnotes
-
Al-Haafidh as-Sakhawi, Subulul Hudaa war-Rashaad, Vol. 1, p. 439.
-
Al-Imam al-Maqrizi, Al-Khutwat, Vol. 1, p. 490.
-
Imam Shamah, Ar-Rawdatayn Fiy Akhbaar Dawlatayn, pp. 200–202.
-
Shaykh Abdullah Saleh Farsy, Tafsir Mawlid Barzanji, Zanzibar, p. iv.
-
Safi-ur-Rahman al-Mubarakpuri, Ar-Raheeq al-Makhtum, p. 62.
-
Sirajur Rahman, Al-Mustafa, 1993, p. 11.
-
Imam Ash-Shatibi, Al-I’tisam, 1/34.
-
Imam Al-Fakihani, Risaalah Maalooma.
-
Imam Al-Hajj Al-Maliki, Al-Mudkhal, Vol. 2, pp. 11–12.
-
Bashirud-Din Qanuji, Ghaayatul Kalaam fi Ibtwaal ‘Amal al-Mawlid wal-Qiyaam.
-
Abu ‘Abdillah Al-Haffaar Al-Maalikiy, Al-Mi’yaar Al-Mu’arab, 7/99.
Bibliography
-
Al-Haafidh as-Sakhawi, Subulul Hudaa war-Rashaad, Vol. 1.
-
Al-Imam al-Maqrizi, Al-Khutwat, Vol. 1.
-
Imam Shamah, Ar-Rawdatayn Fiy Akhbaar Dawlatayn.
-
Shaykh Abdullah Saleh Farsy, Tafsir Mawlid Barzanji, Zanzibar.
-
Safi-ur-Rahman al-Mubarakpuri, Ar-Raheeq al-Makhtum.
-
Sirajur Rahman, Al-Mustafa, Ansaar Muslim Youth Organisation, 1993.
-
Imam Ash-Shatibi, Al-I’tisam.
-
Imam Al-Fakihani, Risaalah Maalooma.
-
Imam Al-Hajj Al-Maliki, Al-Mudkhal.
-
Bashirud-Din Qanuji, Ghaayatul Kalaam fi Ibtwaal ‘Amal al-Mawlid wal-Qiyaam.
-
Abu ‘Abdillah Al-Haffaar Al-Maalikiy, Al-Mi’yaar Al-Mu’arab.
