|
Post by Zameel on Dec 18, 2016 19:17:06 GMT
Ibn al-Jawzi al-Hanbali (d. 597 Hijri) said that from the specialities of the mawlid is that it leads to security throughout the year and glad tidings that all wishes and desires will be fulfilled (AN: these are dunyawi benefits noted through tajaarib, NOT ukhrawi) as stated by al-Halabi in his famous work on Seerah. . Can you give some proper documentation for this? As far as I have seen, this is attributed to Ibn al-Jazari, the eighth century imam of qira'ah, not the sixth century Ibn al-Jawzi. ( Subul al-Huda, 1:439; al-Mawrid al-Rawi) Tajriba might prove haram to be beneficial in the dunya too, so I'm sure you will agree that this is no proof of permissibility or validity. According to the great historian Ibn al-Najjar (578 - 643 H), however, he was not a Maliki but a Zahiri. Ibn al-Najjar said: "He was Zahiri in madhhab," adding that: "he insulted the Imams and the 'ulama' of the predecessors a lot, with a filthy tongue, an idiot, very arrogant, with little care in matters of religion, lax." ( Lisan al-Mizan, 6:85; quoting from Ibn al-Najjar) Ibn al-Najjar also says: "I found the people in agreement on his lying , his weakness and his false claim to have heard what he did not hear, and to have met who he did not meet; and the signs of that are manifest in him." (ibid. 6:84) Yes, it is reported that he had "familiarity with fiqh according to the madhhab of Malik" ( Dhayl Tarikh Madinat al-Salam, 4:321) as Ibn al-Najjar also states, but it seems he adopted the Zahiri madhhab.
|
|
|
Post by abunoor on Dec 18, 2016 19:45:35 GMT
I just noticed the discrepancy after you pointed it out. Seems like the words are identical and that some have attributed it to ibn al-Jawzi while others to ibn al-jazari. However, if we were to disregard this quote we still know that ibn al-jawzi has been attributed a written mawlid as can seen here: al-mostafa.info/data/arabic/depot3/gap.php?file=m003070.pdfHowever, I haven't read it as of yet.
|
|
|
Post by abunoor on Dec 18, 2016 19:58:47 GMT
Ibn al-Jawzi al-Hanbali (d. 597 Hijri) said that from the specialities of the mawlid is that it leads to security throughout the year and glad tidings that all wishes and desires will be fulfilled (AN: these are dunyawi benefits noted through tajaarib, NOT ukhrawi) as stated by al-Halabi in his famous work on Seerah. . Can you give some proper documentation for this? As far as I have seen, this is attributed to Ibn al-Jazari, the eighth century imam of qira'ah, not the sixth century Ibn al-Jawzi. ( Subul al-Huda, 1:439; al-Mawrid al-Rawi) Tajriba might prove haram to be beneficial in the dunya too, so I'm sure you will agree that this is no proof of permissibility or validity. According to the great historian Ibn al-Najjar (578 - 643 H), however, he was not a Maliki but a Zahiri. Ibn al-Najjar said: "He was Zahiri in madhhab," adding that: "he insulted the Imams and the 'ulama' of the predecessors a lot, with a filthy tongue, an idiot, very arrogant, with little care in matters of religion, lax." ( Lisan al-Mizan, 6:85; quoting from Ibn al-Najjar) Ibn al-Najjar also says: "I found the people in agreement on his lying , his weakness and his false claim to have heard what he did not hear, and to have met who he did not meet; and the signs of that are manifest in him." (ibid. 6:84) Yes, it is reported that he had "familiarity with fiqh according to the madhhab of Malik" ( Dhayl Tarikh Madinat al-Salam, 4:321) as Ibn al-Najjar also states, but it seems he adopted the Zahiri madhhab. But al-Suyuti praised him lavishly in his bughyah: عمر بن الحسن بن علي بن محمّد بن الجميل بن فرح بن دحية الكلبي الأندلسي البلنسي الحافظ، أبو الخطّاب، كان من أعيان العلماء ومشاهير الفضلاء، متقناً لعلم الحديث وما يتعلّق به، عارفاً بالنحو واللغة وأيّام العرب وأشعارها، سمع الحديث ورحل، وله بنى الكامل دار الحديث الكامليّة بالقاهرة، وجعله شيخاً، حدث عنه ابن الصلاح وغيره، ومات ليلة الثلاثاء رابع عشر ربيع الأول سنة ثلاث وثلاثين وستمائة So there might be some differences regarding his person. Nevertheless, did al-Najjar or those who did jarh of him point out any mistakes in this specific work of his?
|
|
|
Post by SyedMuhammadIbnAlAfaq on Mar 11, 2017 12:21:04 GMT
Mawlid is not only permissible, but indeed it is from he greatest of the acts if it is done in a way that is correct. al-Suyuti said:
"The legal status of the observance of the Mawlid – as long as it just consists of a meeting together by the people, a recitation of apposite parts of the Qur’an, the recounting of transmitted accounts of the beginning of the Prophet - may God bless him and grant him peace – and the wonders that took place during his birth, all of which is then followed by a banquet that is served to them and from which they eat, whereupon they take their leave without doing anything else – is a good innovation, for which one is rewarded because of the esteem shown to the position of the Prophet – may God bless him and grant him peace -, that is implicit in it, and because of the expression of joy and happiness on his – may God bless him and grant him peace - noble birth. "
Shah Abd al-Aziz ad-Dehlawi wrote:
"The Barakah of Rabi ul Awwal is due to birth of Prophet (salallaho alaihi wasalam) in this month, the more this Ummah sends Darud and Salaam and arrange for (sadaqa for the poor), more will they be blessed" [ Fatawa al Azizi 1:123]
The Shaykh al-Islam and hadith Master of his age, Ibn Hajr Asqalani was asked about the practice of commemorating the birth of the Prophet, and gave the following written reply:
"As for the origin of the practice of commemorating the Prophet's birth, it is an innovation that has not been conveyed to us from any of the pious early muslims of the first three centuries, despite which it has included both features that are praisweorthy and features that are not. If one takes care to include in such a commemoration only things that are praiseworthy and avoids those that are otherwise, it is a praise worthy innovation, while if ones does not, it is not. An authentic primary textual basis from which its legal validity is inferable has occured to me, namely the rigorously authenticated (sahih) hadith in the collections of Bukhari and Muslim that the Prophet came to Medina and found the Jews fasting on the tenth of Muharram `Ashura ' So he asked them about it and they replied: "It is the day on which Allah drowned Pharaoh and rescued Moses, so we fast in it to thanks to Allah Most high," which indicates the validity of giving thanks to Allah for the blessings He has bestowed on a particular day in providing a benefit, or averting an affliction, repeating one's thanks on the anniversary of that day every year, giving thanks to Allah taking * any various forms of worship such as prostration, fasting, giving charity or reciting the Koran. Then what blessing is greather than the Birth of the Prophet, the Prophet of Mercy, on this day? in light of which, one should take care to commemorate it on the day itself in order to confrom to the above story of moses and the tenth of Muharram, [but] those who do not view the matter thus do not mind commemorating it on any day of the month, while some have expanded its time to any of day the year, whatever exception bay e taken at such a view. I have derived the permissibility of Mawlid from another source of the Sunna [besides Ibn Hajar's deduction from the hadith of `Ashura'], namely :The hadith found in Bayhaqi, narrated by Anas, that "The Prophet slaughtered a `aqiqa [sacrifice for newborns] for himself after he received the prophecy," although it has been mentioned that his grandfather `Abd al-Muttalib did that on the seventh day after he was born, and the `aqiqa cannot be repeated. Thus the reason for the Prophet's action is to give thanks to Allah for sending him as a mercy to the worlds, and to give honor to his Umma, in the same way that he used to pray on himself. It is recommended for us, therefore, that we also show thanks for his birth by meeting with our brothers, by feeding people, and other such good works and rejoicing." This hadith confirms the aforementioned hadith of the Prophet's emphasis of Monday as the day of his birthday and that of his prophethood. [Husn al-Maqsad fi Amal al-Mawlid Page No. 64-65]
Allama Qastallani wrote:
"The Night of Prophet (Peace be upon him)'s birth is superior due to 3 reasons
First: He (salallaho alaihi wasalam) arrived (in this world) on the Night of Mawlid whereas Night of decree was granted to him (afterwards), therefore the arrival of Prophet (Peace be upon him) is greater than what has been granted to him, hence night of Mawlid is higher in virtue.
Second: If Night of decree is vitreous night because Angels descend in it, then Night of Mawlid has the virtue of Prophet (salallaho alaihi wasalam) being sent to world. The Prophet (saw) is superior to Angels, therefore night of Mawlid becomes superior.
Third: Due to night of decree, the Ummah of Muhammad (salallaho alaihi wasalam) was given imminence, whereas due to Night of Mawlid all creations were given Fazilah, as Prophet (salallaho alaihi wasalam) is sent as Mercy to worlds/creations (Quran 21:107), hence the blessing was made general for all creations. [Imam Qastallani in Al Muwahib al Laduniya Volume 1, Page No. 145, Also Imam Zarqani in his Sharah of Al-Muwahib, Volume 1, Page Nos 255-256]
Imam Qastallani also said:
"May Allah have mercy on the one who turns the nights of the month of the Prophet's birth into celebration in order to decrease the suffering of those whose hearts are filled with disease and sickness."[Al-Muwahib- Volume 1, Page No 148]"
Imam Shams ad-Din Damishqi wrote:
"It is proven that Abu Lahab's punishment of fire is reduced on every Monday because he rejoiced on brith of Prophet (salallaho alaihi wasalam) and freed the slave-woman Thawba (RA) When Abu Lahab, whose eternal abode is hell fire and regarding whom whole surah of Tabat Yada (i.e. Surah Lahab) was revealed, he gets Takhfif in his Adhaab every Monday then Imagine the situation of a (momin) who has spent his life in rejoicing over birth of Prophet (saw) and died as a Mawhid [ Mawrid as Sadi Fi Mawlid al Hadi by Imam al-Dimishqi and Imam Suyuti in Hassan al Maqsad fi Amal al Mawlid, Page No. 66]"
Imam Ibn Jawzi, the most strict scholar in al-Jarh wa't Tadeel, even he wrote a complete book on Mawlid where he said:
"In Haramayn (i.e. Makkah and Madina), in Egypt, Yemen rather all people of Arab world have been celebrating Mawlid for long. Upon sight of the moon in Rabi ul Awwal their happiness touches the limits and hence they make specific gatherings for Dhikr of Mawlid due to which they earn immense Ajr and Success.[Biyan al Milaad an Nabwi, Page No. 58]"
Shah Waliullah ad-Dehlawi wrote:
"I took part in a gathering of Mawlid inside Makkah where people were sending Darood and Slaam upon Prophet (Peace be upon him) and mentioning the incidents which took place during the time of your birth (before and after) and those which were witnessed before you were appointed as a Nabi (such as Nur eliminating from Bibi Amina RA, she seeing Nur, woman proposing to Abdullah RA on sight of Nur on his forhead etc...) suddeny I saw Nur to have enveloped one group of people, I don’t claim that I saw this with my bodlily eyes, nor do I claim that it was spiritual and Allah knows the best regarding these two, however upon concentration on these Anwaar a reality opened upon me that these Anwaar are of those Angels who take part in such gatherings, I also saw Mercy to be decending along with Anwaar of Angels [Fuyoodh al Haramayn, Pages 80-81]
Mulla Ali Qari in his Sharah Mishkat wrote:
"Allah said: There hath come unto you a messenger, (one) of yourselves (9:128), In this It is pointed towards honoring the time when Prophet (saw) arrived amongst us, therefore one should do dhikr (of Quran) to thank Allah. As for Samah and playing is concerned then that which is Mubah (i.e. allowed) could be made part of Mawliddue to happiness without any harm [Muallah Ali Qari in his Al Mawlid an Nabi, Page No. 17]"
Haji Imdad al-Allah Muhajir al-Makki (or Hakeem al-Ummah Ashraf Ali at-Thanawi) wrote:
"If one considers Mawlid an-Nabi to be Mustahsan (Praisworthy) for at all times but fixes 12th of Rabi al-Awwal for the ease of continuity from one year to the next, then it is Mubah (Permissible)"
Allama Khalil Ahmed Saharanpuri wrote:
“We do not consider commemoration of the birth of the Pride of the World, upon him peace, itself, prohibited. Rather, commemorating his birth, just like commemorating his other conditions and states, is praiseworthy. Thus, this matter is mentioned explicitly in the fatwa of Mawlawi Ahmad ‘Ali Sahib Muhaddith Saharanpuri.” (Al-Barahin al-Qati’ah, p. 8)
And he wrote:
"“Commemorating the states which have the least connection with the Messenger of Allah (Allah bless him and grant him peace) is from the most desirable of recommended acts (ahabb al-mandubat) and the greatest of preferable acts (a‘la l-mustahabbat) according to us, whether it is the commemoration of his noble birth or commemoration of his urine, faeces, standing, sitting, sleeping and waking as is stated clearly in our treatise called Al-Barahin al-Qati‘ah at various junctures therein.”
Mawlana Ashraf Ali Thanawi and Mawlana Ahmad Ali Saharanpuri wrote fatwas in defence of Mawlid too. They deemed only the Mawlid with wrongs to be impermissible. As, in Barahin Qat'ia, Khalil Ahmed Saharanpuri wrote:
“However, due to the unlawful things that have become attached to them (the Mawlid functions), a ruling is given to the combination of it being bid’ah and abomination, or of shirk and prohibition. And this ruling is by consideration of those unlawful restrictions, not because of the commemoration itself.” (p. 8)"
Mawlana Rashid Ahmed Gangohi wrote:
“The birth-commemoration itself is recommended, and its reprehensibility is a result of the [innovated] restrictions [in the general Mawlid functions].” (Fatawa Rashidiyyah, p. 258)
Furthermore, in several places of the Fatawa, Mawlana Gangohi clearly qualifies the prohibition with the “widespread” (murawwajah) Mawlid functions. For example, on p. 174, he says: “The widespread mawlud function is bid’ah, and because of being mixed with reprehensible matters it is prohibitively disliked.” On p. 270, it explicitly states that because most mawlid and ‘urs functions are not free of bid’ah (innovated restrictions) and unlawful practices, all of them should be avoided.
If Mawlid in the month of Rabi al-Awwal is conducted with the belief that it is always recommended but because of a specific reason it is conducted specially on 12th, then it will be permissible.
For Example, The great scholar of Hadith and Hanbali jurist Imam Ibn Rajab al-Hanbali (Allah have mercy on him) has compiled a detailed work on the merits and virtues of each of the twelve Islamic months titled ‘Lata'if al-Ma’arif fi ma li Mawasim al-Am min al-Waza’if’. In the section on Rabi’ al-Awwal, he has multiple entries on the birth events of the Messenger of Allah (Allah bless him & give him peace) – the first being, ‘The mention of the birth of the Messenger of Allah (Allah have mercy on him) ( Al majlis al awwal fi dhikr mawlid rasul Allah)’.
The great scholar of Hadith and Hanafi jurist Imam Abdul-Hayy al-Lakhnawi (Allah have mercy on him) has compiled a very useful work for Imams and Khatibs comprising of many sample Friday sermons to be delivered throughout the entire year titled, ‘Al-Lata’if al-Mustahsanah’. In the first sermon of Rabi’ al-Awwal, he says:
“This month of Rabi’ al-Awwal has come unto you; a month in which the beloved of Allah, the intercessor and the most complete one (Allah bless him & give him peace) was born – according to the correct position. As such, increase Salawat on the best of creation in this month and obey his commands in regards to the unlawful and lawful….” ( Al-Lata’if al-Mustahsanah p: 27)
Although, their is some kind of specification in discussing the Mawlid during the friday sermons in the month of Rabi al-Awwal. But it is permissible because the reason for specification is correct.
Moreover, the impermissiblity for Mawlid was for the Indian Muslims only not for the non Indians. Even students of Rashid Ahmed Gangohi attended Milad (when not in India). For the ease of continuity from year to year, it will be allowed but it should not be given more importance then it deserves. The greatest of the scholars, the leader of the Ulema, Sayyid al-Shaykh al-Allama al-Alawi al-Maliki (May Allah bless him) said:
"“Gathering for the purpose of the noble prophetic birth is nothing but a customary practice, and is not at all part of worship, and this is what we believe and take as our religion before Allah Most High.”
And he (May Allah bless him) said:
"We announce that specifying one night besides another for this gathering is the greatest estrangement from the Messenger (Allah bless him and grant him peace).”
|
|
|
Post by SyedMuhammadIbnAlAfaq on Mar 19, 2017 9:17:55 GMT
The Prophet's birth is the most significant and virtuous event in the history. Although it is significant, but this significance doesn't entail that by doing good acts on the Night of Mawlid one will get more reward than by doing good acts on the Night of Decree (Laylat al-Qadr). Such virtue and reward is not established for the Night of Mawlid as Mulla Ali Qari said in al-Mawrid al-Rawi, but extra reward is established for Laylat al-Qadr. The extra reward that is established for the Muslims on Laylat al-Qadr is a blessing but it is not a greater blessing than the coming of the Messenger of Allah to this world. Moreover, the blessing that Allah gifted to Muslims on Laylat al-Qadr is due to the Prophet's coming to this world. So, The Night of Mawlid is Afzal (superior) than Laylat al-Qadr but it doesnt mean that we will get more reward by doing good acts on the Night of Mawlid than by doing good acts on Laylat al-Qadr.
|
|
|
Post by SyedMuhammadIbnAlAfaq on Mar 19, 2017 9:29:43 GMT
Allama Suyuti said:
"I answer that the origin of the celebration of Mawlid, which consists in the gathering of people, the recitation of Qur'an, the narrating of accounts related to the beginnings of the Prophet (s) and the miracles that have been told as taking place upon his birth, and then in the giving of food to the people who eat and leave without adding anything to this, -- *this is one of the praiseworthy innovations* [huwa min al-bida` al-hasana]"
Suyuti clearly said that Mawlid should be celebrated in the correct way and it should involve only those acts that are permissible. It is not a Eid, but it is greater than Eids. Sayyid Alawi al-Maliki said in Hawl al-ihtifal bi zikra mawlid al-nabawi al-sharif:
“How many times have we stressed that the Messenger of Allah’s day of birth is not considered a Eid, neither do we regard it as a day of Eid, for it is a day greater and more virtuous than the day of Eid. Eid only comes once a year, whilst celebrating the birth of the Messenger of Allah (Allah bless him & give him peace) and mentioning his Sirah should be a constant thing, without restricting it to a particular time or place.” (P.8-9)
He further sates:
“We celebrate the birth of the Messenger of Allah (Allah bless him & give him peace) constantly and all the time, at every occasion and at every event of happiness and joy. This is increased in the month of his birth “Rabi’ al-Awwal” and the day of his birth, Monday”. (p. 11)
The Sayyid also said:
“One of the innovations (bid’a) of the Mawlid is that, it is practiced by some of those who celebrate it by carrying out unlawful activities, being negligent with prayers, involvement in Riba and not implementing the outward and inward Sunnas of the Messenger of Allah (Allah bless him & give him peace).” (p. 49)
And:
“One of the innovations that is practised in some countries is restricting the mention of the Messenger of Allah’s (Allah bless him & give him peace) sirah, characteristics, and praise, feeding others and carrying out other commendable actions to the month of Rabi’ al-Awwal because of the birth of the Messenger of Allah (Allah bless him & give him peace). However, it is necessary that these acts are not restricted to the month of Rabi’ only; rather, it is necessary (wajib) upon a Muslim that he carries out these good deeds constantly in every day of the month, for the mention of the Messenger of Allah (Allah bless him & give him peace) is not attached to a particular time….” (p. 50)
And:
"If we met and mentioned the praises of the Messenger of Allah (Allah bless him & give him peace), his struggles, his characteristics and did not even mention the story of his birth, to which people have become accustomed to such an extent that they consider a Mawlid gathering incomplete without it….,we would have celebrated the Mawlid.” (p. 40)
Sayyid Alawi al-Maliki explained the complete Deobandi position in regards to Mawlid. There is no need to explain anything.
When we study the above quotes of Shaykh Muhammad ibn Alawi al-Maliki (may Allah have mercy on him) taken from his book which he compiled in support of the Mawlid, it becomes clear that there is agreement between what the scholars of Deoband say and those who celebrate Malwid regarding the evil and unlawful practices. As such, there is no disagreement in reality.
|
|