Post by Zameel on Dec 2, 2016 12:34:43 GMT
Mawlid Celebrations in Rabi ul-Awwal
“Mawlid” is widely understood as an annual celebration or festival held specifically in the lunar month of Rabi ul-Awwal. Some people believe there is extra reward for remembering and glorifying the Prophet (sallallahu ‘alayhi wa sallam) in the month of Rabi ul-Awwal because it was the month of his birth. Many others who celebrate the Mawlid in Rabi ul-Awwal don’t hold this belief, but do it with such fervour and enthusiasm that to an outside observer, it looks like they believe there is special virtue for celebrating and glorifying the life of the Prophet (sallallahu ‘alayhi wasallam) in Rabi ul-Awwal.
It should be understood that we only know that a good deed has extra reward or significance on a specific occasion, day or month from what we learn from the Prophet (sallallahu ‘alayhi wasallam) and the teachings of his companions. So, for example, we know it is better to increase in sending salawat on the Prophet (sallallahu ‘alayhi wasallam) on Friday because he (sallallahu ‘alayhi wasallam) told us. Similarly, we know that there is extra reward for fasting on the days of Monday and Thursday specifically because the Prophet (sallallahu ‘alayhi wasallam) informed us of this. But if extra reward for an action is not proven for a particular day or month, to consider it as having extra reward in that particular day or month, or to behave in a way that looks like one holds this belief, is incorrect, and against the teaching of the Prophet (sallallahu ‘alayhi wasallam).
The Prophet (sallallahu ‘alayhi sallam) forbade purposely singling out the night of Friday for extra night-prayer and the day of Friday for fasting. (Sahih Muslim) The reason for this prohibition is not that night-prayer and fasting are not good things, but by purposely singling out Friday for these acts, while not doing them on other days, makes it appear that the person believes there is extra reward for doing them on this particular day – when there isn’t. Therefore one should not do some good act on a particular day or month in a way that makes it look like he believes there is extra reward for doing it on that particular day or month, unless the belief in its extra reward is proven from the Prophet (sallallahu ‘alayhi wasallam) and the teachings of his companions.
Thus, doing something virtuous and good on a particular day or month with the unproven belief that that day or month holds extra virtue for that action, or in a manner that makes it look like one holds this belief, is incorrect and must be avoided. Imam Abu Hanifah forbade the imam of a masjid from choosing one particular surah for a particular rak‘ah of salah, which he always reads in that rak‘ah without fail. The reason he forbade this is because with the passage of time, people will start to regard that surah as having a special reward in that rak‘ah, while that extra reward is not proven. (Sharh Mukhtasar al-Tahawi, 8:525)
The same principle applies to the annual Mawlid celebration or what is known as “Eid Milad al-Nabi.” While glorifying, celebrating and remembering the birth and life of the Noble Prophet (sallallahu ‘alayhi wasallam) is a good thing, to do it specifically with a lot more emphasis and enthusiasm in a particular month, makes it appear that that month holds extra virtue for this action. It should be known that celebrating the birth and life of the Prophet (sallallahu ‘alayhi wasallam) is not more rewarding in Rabi ul-Awwal than in other months. Nor is sending salawat and blessings on him (sallallahu ‘alayhi wasallam) more rewarding in Rabi ul-Awwal than in other months.
Unfortunately, some people hold the belief that doing these deeds in Rabi ul-Awwal is more rewarding and virtuous than doing them in other months. Many others, while not holding this belief, celebrate the Mawlid in Rabi ul-Awwal in such a way that it looks to an outside observer that to do so in Rabi ul-Awwal is superior. For example, calling the annual Mawlid celebration “Eid” makes it appear to be a religious festival and, in fact, a salient feature (shi'ar) of the religion. Similarly, doing the celebration with great zeal in this month in the masjids and under the guidance of imams and religious leaders makes it appear that doing these acts in this month specifically has special religious significance and is of greater virtue. Moreover, many of those who celebrate Mawlid recount the virtues of the month of Rabi ul-Awwal, making it appear that to do extra good deeds in this month is more rewarding.*
The scholars have forbidden doing an act in a specific way or at a specific time in a manner that makes it look like that way or time results in the act being more rewarding, when this is not proven. [1] As mentioned earlier, it is not proven that it is more rewarding to celebrate the birth and life of the Prophet (sallallahu ‘alayhi wasallam), or to do other goods deeds, in Rabi ul-Awwal specifically. Hence, Mawlid in the manner that is commonly understood, as an annual celebration or festival in the month of Rabi ul-Awwal, must be avoided.
* It should be noted that acts done in a specific way or time without giving the appearance of any special religious significance, like those done for purposes of organisation, for making ease, or as a means, or for maximising the benefit of a good deed for which we know the purpose behind (like charity, the purpose of which is to alleviate suffering), do not fall under this category. As they give no appearance of any extra religious significance for that particular way or time of doing the act, they are permissible. Examples of this include madrasas, educational programs, permissible methods used to spread the message of Islam and permissible ways of maximising charitable donations to those who are in need of them. None of these practices give the appearance of any specific way or time of doing the act as having an extra reward that is not proven from the Prophet (sallallahu ‘alayhi wasallam) or the teachings of his companions.
“Mawlid” is widely understood as an annual celebration or festival held specifically in the lunar month of Rabi ul-Awwal. Some people believe there is extra reward for remembering and glorifying the Prophet (sallallahu ‘alayhi wa sallam) in the month of Rabi ul-Awwal because it was the month of his birth. Many others who celebrate the Mawlid in Rabi ul-Awwal don’t hold this belief, but do it with such fervour and enthusiasm that to an outside observer, it looks like they believe there is special virtue for celebrating and glorifying the life of the Prophet (sallallahu ‘alayhi wasallam) in Rabi ul-Awwal.
It should be understood that we only know that a good deed has extra reward or significance on a specific occasion, day or month from what we learn from the Prophet (sallallahu ‘alayhi wasallam) and the teachings of his companions. So, for example, we know it is better to increase in sending salawat on the Prophet (sallallahu ‘alayhi wasallam) on Friday because he (sallallahu ‘alayhi wasallam) told us. Similarly, we know that there is extra reward for fasting on the days of Monday and Thursday specifically because the Prophet (sallallahu ‘alayhi wasallam) informed us of this. But if extra reward for an action is not proven for a particular day or month, to consider it as having extra reward in that particular day or month, or to behave in a way that looks like one holds this belief, is incorrect, and against the teaching of the Prophet (sallallahu ‘alayhi wasallam).
The Prophet (sallallahu ‘alayhi sallam) forbade purposely singling out the night of Friday for extra night-prayer and the day of Friday for fasting. (Sahih Muslim) The reason for this prohibition is not that night-prayer and fasting are not good things, but by purposely singling out Friday for these acts, while not doing them on other days, makes it appear that the person believes there is extra reward for doing them on this particular day – when there isn’t. Therefore one should not do some good act on a particular day or month in a way that makes it look like he believes there is extra reward for doing it on that particular day or month, unless the belief in its extra reward is proven from the Prophet (sallallahu ‘alayhi wasallam) and the teachings of his companions.
Thus, doing something virtuous and good on a particular day or month with the unproven belief that that day or month holds extra virtue for that action, or in a manner that makes it look like one holds this belief, is incorrect and must be avoided. Imam Abu Hanifah forbade the imam of a masjid from choosing one particular surah for a particular rak‘ah of salah, which he always reads in that rak‘ah without fail. The reason he forbade this is because with the passage of time, people will start to regard that surah as having a special reward in that rak‘ah, while that extra reward is not proven. (Sharh Mukhtasar al-Tahawi, 8:525)
The same principle applies to the annual Mawlid celebration or what is known as “Eid Milad al-Nabi.” While glorifying, celebrating and remembering the birth and life of the Noble Prophet (sallallahu ‘alayhi wasallam) is a good thing, to do it specifically with a lot more emphasis and enthusiasm in a particular month, makes it appear that that month holds extra virtue for this action. It should be known that celebrating the birth and life of the Prophet (sallallahu ‘alayhi wasallam) is not more rewarding in Rabi ul-Awwal than in other months. Nor is sending salawat and blessings on him (sallallahu ‘alayhi wasallam) more rewarding in Rabi ul-Awwal than in other months.
Unfortunately, some people hold the belief that doing these deeds in Rabi ul-Awwal is more rewarding and virtuous than doing them in other months. Many others, while not holding this belief, celebrate the Mawlid in Rabi ul-Awwal in such a way that it looks to an outside observer that to do so in Rabi ul-Awwal is superior. For example, calling the annual Mawlid celebration “Eid” makes it appear to be a religious festival and, in fact, a salient feature (shi'ar) of the religion. Similarly, doing the celebration with great zeal in this month in the masjids and under the guidance of imams and religious leaders makes it appear that doing these acts in this month specifically has special religious significance and is of greater virtue. Moreover, many of those who celebrate Mawlid recount the virtues of the month of Rabi ul-Awwal, making it appear that to do extra good deeds in this month is more rewarding.*
The scholars have forbidden doing an act in a specific way or at a specific time in a manner that makes it look like that way or time results in the act being more rewarding, when this is not proven. [1] As mentioned earlier, it is not proven that it is more rewarding to celebrate the birth and life of the Prophet (sallallahu ‘alayhi wasallam), or to do other goods deeds, in Rabi ul-Awwal specifically. Hence, Mawlid in the manner that is commonly understood, as an annual celebration or festival in the month of Rabi ul-Awwal, must be avoided.
* It should be noted that acts done in a specific way or time without giving the appearance of any special religious significance, like those done for purposes of organisation, for making ease, or as a means, or for maximising the benefit of a good deed for which we know the purpose behind (like charity, the purpose of which is to alleviate suffering), do not fall under this category. As they give no appearance of any extra religious significance for that particular way or time of doing the act, they are permissible. Examples of this include madrasas, educational programs, permissible methods used to spread the message of Islam and permissible ways of maximising charitable donations to those who are in need of them. None of these practices give the appearance of any specific way or time of doing the act as having an extra reward that is not proven from the Prophet (sallallahu ‘alayhi wasallam) or the teachings of his companions.
[1]
روي عن الشعبي أن عمر بن الخطاب رضي الله عنه كان يضرب ((الرجبيين)) الذين يصومون رجب كله، فوجه الإمام ابن وضاح فعله هذا بقوله: ((إنما معناه خوف أن يتخذوه سنة مثل رمضان)). (البدع والنهي عنها، دار الصفا، ص٥١
سئل الإمام النووي الشافعي عن فعل بعض المصلين في صلاة التراويح من قراءة سورة الأنعام جملة فى الركعة الأخيرة من التراويح فى الليلة السابعة من شهر رمضان، فأجاب: ((هذا الفعل المذكور ليس بسنة بل هو بدعة مكروهة ولكراهتها أسباب. منها: إيهام كونها سنة، ومنها تطويل الركعة الثانية…فينبغي لكل مصل اجتناب هذا الفعل وينبغي إشاعة إنكار هذا فقد ثبتت الأحاديث الصحيحة فى النهي عن محدثات الأمور، وأن كل بدعة ضلالة، ولم ينقل هذا الفعل عن أحد من السلف)) (فتاوى الإمام النووي، ص. ٢٥-٦
قال الإمام عز الدين ابن عبد السلام الشافعي في إنكاره على صلاة الرغائب: ((العالم إذا صلى كان موهما للعامة أنها من السنن فيكون كاذبا على رسول الله صلى الله عليه وسلم بلسان الحال ولسان الحال قد يقوم مقام لسان المقال)) وقال: ((صلاة الرغائب بخصوصياتها توهم العامة أنها سنة من سنن رسول الله صلى الله عليه وسلم كما هو الواقع)) وقال: ((وأما حديث أنس وعتبان بن مالك رضي الله عنهما: فالفرق بينهما وبين صلاة الرغائب أن الاقتداء في صلاة الرغائب توهم العامة أنها سنة وشعار فى الدين بخلاف ما وقع في حديث أنس وعتبان رضي الله عنهما فإنه نادر فلا يوهم العامة أنه سنة بل يوهم الجواز)) (مساجلة علمية بين الإمامين الجليلين العز بن عبد السلام وابن الصلاح حول صلاة الرغائب المبتدعة
قال الإمام الشاطبي المالكي: ((كل عمل أصله ثابت شرعا إلا أن في إظهار العمل به أو المداومة عليه ما يخاف أن يعتقد أنه سنة فتركه مطلوب فى الجملة من باب سد الذرائع)) (الإعتصام، ج٢ ص٣٣٣
قال خاتمة المحققين عند السادة الحنفية الإمام ابن عابدين رحمه الله: ((وقد صرح بعض علمائنا وغيرهم بكراهة المصافحة المعتادة عقب الصلوات مع أن المصافحة سنة، وما ذاك إلا لكونها لم تؤثر في خصوص هذا الموضع فالمواظبة عليها فيه توهم العوام بأنها سنة فيه)) وقال: ((ولذا منعوا عن الاجتماع لصلاة الرغائب التي أحدثها بعض المتعبدين لأنها لم تؤثر على هذه الكيفية في تلك الليالي المخصوصة، وإن كانت الصلاة خير موضوع)) وقال الحصكفي فى الدر عن سجدة الشكر بعد الصلاة المكتبوبة: ((لكنها تكره بعد الصلاة لأن الجهلة يعتقدونها سنة أو واجبة وكل مباح يؤدي إليه فمكروه)) ونقل ابن عابدين عن الطحطاوي في شرح هذه العبارة: ((فمكروه الظاهر أنها تحريمية لأنه يدخل فى الدين ما ليس منه)) (رد المحتار للشامي
وقال الإمام برهان الدين الحنفي البخاري من أئمة القرن السادس عن سجدة الشكر: ((وجه الكراهة على قول النخعي وأبي حنيفة رضي الله عنهما على ما ذكره القدوري أنه لو فعلها من كان منظورا إليه وظن ظان أنه واجب أو سنة متبعة عند حدوث نعمة فقد أدخل فى الدين ما ليس منه وقد قال عليه السلام: من أدخل فى الدين ما ليس منه فهو مكروه)) (المحيط البرهاني
ومن المنقول عن أئمة المذهب (أبي حنيفة وأصحابه) أنه يكره اتخاذ شيء مخصوص من القرآن لركعة خاصة من الصلوات، ووجهه على ما قاله الإمام أبو بكر الجصاص من القرن الرابع: ((ويكره أن يتخذ شيء من القرآن لشيء من الصلوات، وذلك لأنه لو أبيح ذلك لم يؤمن على مرور الأوقات أن يظنه الناس مسنونا أو واجبا كما قد سبق الآن إلى ظن كثير من الجهال في مثله...فقصد أهل العلم حياطة الدين وصيانته أن يلحق به ما ليس منه...كما روي عن النبي صلى الله عليه وسلم النهي عن أن يصام يوم الجمعة)) (شرح مختصر الطحاوي، دار السراج، ج٨ ص٥٢٥