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Post by sunniseeker on May 15, 2017 15:23:58 GMT
salaam 'alaykum, So you are saying the above is not permissible in itself? Wa 'alaykumussalam Yes, the birthday celebration of the Prophet, called "Mawlid", is a baseless and abominable innovation, as it introduces a ritualized and religious observance of a time of the year that has not been given any religious significance in Shari'ah. The first to introduce this innovation (i.e. the "birthday celebration of the Prophet") were the Shi'ah Rawafid. As I mentioned, people do treat the particular time of the year in which the Prophet (sallallahu 'alayhi wasallam) was born, i.e. Rabi al-Awwal, with greater emphasis and importance, many calling this occasion an "'Id". This is done publicly and in a manner that makes it appear that marking this month in this way is a symbol of religion. As Ibn al-Hajj described it many centuries ago: “Amongst the bid‘ahs they have innovated – while believing that it is from the greatest of rituals – and has been publicised as a symbol [of the religion] is: the Mawlid that they practise in the month of Rabī‘ al-Awwal.” ( al-Madkhal, 2:2) In order to justify the innovated birthday celebration, it is repackaged as "commemorating the Prophetic birth", "expressing joy at the fact the Prophet was born," but as I mentioned, this is a fallacy of equivocation. The reality of "Mawlid" is an innovated birthday celebration (marking the birth-anniversary of the Prophet for devotional celebration), but instead of addressing this particular innovated practice, other non-controversial practices are defended and the Mawlid simply redefined to reflect those non-controversial practices. (On the statement of Shaykh 'Alawi al-Maliki, see: ahlussunnah.boards.net/thread/542/mawlid-celebrations-rabi-ul-awwal?page=3&scrollTo=1110)Earlier you mentioned this is when the above is just restricted to that particular month/day i.e. 12th Rabi'. How about when in addition to this similar is done at other times of the year? There is also evidence of recurrence of ennoblement of a specific time in that the Prophet salAllahu 'alayhi wasallam would fast on Monday's due to him being born on that blessed day, as is well known. You are also using carefully packaged words such as "birthday celebration" and "devotional celebration" that have negative connotations.
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Post by sunniseeker on May 15, 2017 13:41:40 GMT
Does anyone claim that the mawlid can only take place in Rabi ul Awwal with the exception to any other time of the year? Let's for a moment ignore the term "mawlid", as that appears to be a source of confusion. I am talking about the birthday celebration of the Prophet, or as I mentioned earlier: publicly marking, in each year, the day/time/month of the year in which he was born, for extra acts of devotion or celebration. This is an actual practice that many Muslims engage in, which has historical precedence going back many centuries. This is what I have been referring to above. salaam 'alaykum, So you are saying the above is either, a. not permissible in itself, b. or to hold the view that each recurring day to be more virtuous is not permissible? If yes, can you elaborate how this is so - as mentioned in my previous post, your example using Abu Shama's view on salat al raghaib doesn't fit. Also can you reproduce exactly what Shaykh 'Alawi al-Maliki said regarding this?
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Post by sunniseeker on May 14, 2017 16:46:03 GMT
the mawlid is not singled out to one day a year or one month a year. No one is talking of "mawlid" in the sense of certain gatherings that are conducted throughout the year. This is equivocation. "Mawlid" in the sense we are using it here can only take place in Rabi ul Awwal. "Mawlid" means marking the day/month of the year in which the Prophet was born for devotional celebration, just as in the definition you gave from Abu Shamah. That is the "Mawlid" that is being spoken about here. And by definition, this amounts to singling out a day/month for devotional practice. salaam 'alaykum Does anyone claim that the mawlid can only take place in Rabi ul Awwal with the exception to any other time of the year? Also what Abu Shama is describing is completely different from what you are inferring from it. He is talking about establishing specific form of ibadah that has no basis....mawlid is a gathering of remembrance. It really isn't the same thing.
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Post by sunniseeker on May 9, 2017 15:18:32 GMT
salaam 'alaykum,
Isn't the above a very specific definition designed to fit your argument, and not one that necessarily reflects the actual perception of proponents of the mawlid in general?
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Post by sunniseeker on Feb 1, 2017 14:19:45 GMT
assalaamu 'alaykum, In the link below it suggests one can combine prayers due to any excuse if they think they will not be able to pray either prayer on time. I was under the impression that the only valid excuses are travelling, rain (Maliki and Shaafi'i) and also sickness (Hanbali). The fatwa below also quotes from Ibn Taymiyyah who also lists these three excuses but also adds "or any other reason" - is that a sound Hanbali position? islamqa.info/en/20017
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Post by sunniseeker on Dec 16, 2016 22:03:29 GMT
What is the proof that it has to be spontaneous or random? Regarding Ibn Hajar's analogy being problematic - isn't that the nature of all qiyas i.e. drawing analogy from from the nusus in the absence of direct nass in that regard? Also, Imam Lacknawi has a fatwa on the permissibility of mawlid and it addresses issues regarding fixing dates, gathering people etc. If people give it more due than is established then that is the fault of the those people, not the asl itself.
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Post by sunniseeker on Dec 16, 2016 11:31:31 GMT
assalaamu 'alaykum, From: islamqa.org/shafii/shafiifiqh/30192The above reasoning by Ibn Hajar shows that time can be rendered virtuous or sanctified by virtue of its connection with that which is sacred. The month of Rabi' al Awwal is rendered great by no other reason than it's attribution to the Greatest Bounty of our Lord. Other great events also occurred within this month, such as the Hijrah. Just as Ibn Hajar reasons, are we not allowed to emphasise our gratitude for the immense favour Allah Ta'ala bestowed upon us in this month? Ibn Qayyim also mentions in his Zaad al Ma'aad that Allah Ta'aala's blessings are placed in three things - people, places and time. So no doubt the month of Rabi' is blessed with Allah Ta'aala. Further, it is generally accepted by ijma that the piece of land wherein the Prophet sallAllahu 'alayhi wasallam is buried is the most sanctified place on Earth...this is again due to no other reason than it's attribution to the him salAllahu 'alayhi wasallam. I am not sure, but I think this is something that the later ulama agreed upon and is not supported by any nusus. So I don't see why it should be problematic to view anything attributed to the Prophet salAllahu 'alayhi wasallam as blessed - be it his time, the places he associated with and also the people who connected to him. Allahumma salli wa sallim wa baarik 'alayhi was 'ala aalihi.
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Post by sunniseeker on Jul 15, 2016 9:27:21 GMT
I see no issue with that, as long as 'Isha', Witr and Fajr are prayed in that sequence before sunrise. JazakAllah khayr. Just one final question inshaAllah - If for any reason one was not able to perform Esha & Witr before sunrise, would it then become 'actual' qadaa?
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Post by sunniseeker on Jul 14, 2016 14:26:33 GMT
assalaamu 'alaykum, Mufti Zameel, could please you comment on what you would advise in the situation where we have perpetual twilight with regards to Esha salah and also when it is occurs very late? I feel very uncomfortable praying it in masaajid when I know the time has not even come in even according to 15 degrees let alone 18. JazakAllah khayran. Wa alaykumussalam. When neither 15 degrees nor 18 degrees time for 'Isha' enter, safest would be to pray 'Isha' shortly after nisf al-layl (exactly halfway between sunset and sunrise). This would be the same as the start time for Fajr. Make the intention of the last 'Isha' salah that is due on you. At present, 15 degrees time does come in in the UK, at around midnight. Hence, 'Isha should be prayed at that time. JazakAllah khayr. Since in that case we would be praying Esha in Fajr time, would it be possible to pray it when one wakes up to pray Fajr at a later time i.e. pray Esha first then Fajr? I'm thinking more in terms of easing the hardship for people working in the morning, as it would be difficult to stay awake till nisf al layl, then sleeping and then waking up a few hours later for Fajr (for those intending to pray in Jama'ah). May Allah Ta'ala bless you Mufti Zameel, I hope you don't mind but I may have further questions to follow, but don't want to put them all in one post in case it doesn't make sense This issue has been bugging me for a while so I would be grateful to know what you advise.
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Post by sunniseeker on Jul 14, 2016 12:13:57 GMT
assalaamu 'alaykum,
Mufti Zameel, could please you comment on what you would advise in the situation where we have perpetual twilight with regards to Esha salah and also when it is occurs very late? I feel very uncomfortable praying it in masaajid when I know the time has not even come in even according to 15 degrees let alone 18. JazakAllah khayran.
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