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Post by Zameel on May 14, 2017 16:48:58 GMT
However, “Mawlid” does not only mean these things, but historically and in the present, is used to mean the popular “ birthday celebration of the Prophet”. Note, this is not merely a “celebration of the fact the Prophet was born” or even a mere “recollection of the historic day on which he was born,” but is to celebrate and mark, in each year, the day/time/month of the year in which he was born. Hence, people who celebrate the Mawlid refer to this time as an ‘Id, and emphasise the day and month in which he was born, and this specific occasion is given special importance in a ritualised manner. This is the “Mawlid” that is being addressed here. Are you saying that all those who celebrate Mawlid define Mawlid in this way? Would you then agree that to mark the month of Rabi ul-Awwal specifically or the twelfth of that month for extra acts of devotion or celebration, done publicly and repeatedly, with greater fervor and emphasis than other times of the year, is incorrect? Shaykh 'Awali al-Maliki believed there is extra virtue, in each reoccuring year, to the time of the year that coincides with the time the Prophet (sallallahu 'alayhi wasallam) was born. Do you agree with this?
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Post by Zameel on May 14, 2017 16:57:37 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.
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Post by SyedMuhammadIbnAlAfaq on May 15, 2017 12:06:24 GMT
Are you saying that all those who celebrate Mawlid define Mawlid in this way? Would you then agree that to mark the month of Rabi ul-Awwal specifically or the twelfth of that month for extra acts of devotion or celebration, done publicly and repeatedly, with greater fervor and emphasis than other times of the year, is incorrect? Shaykh 'Awali al-Maliki believed there is extra virtue, in each reoccuring year, to the time of the year that coincides with the time the Prophet (sallallahu 'alayhi wasallam) was born. Do you agree with this? 1. Yes, I do agree that to mark the month of Rabi ul-Awwal specifically or the twelfth of that month for extra acts of devotion or celebration, done publicly and repeatedly, with greater reward than other times of the year, is incorrect. All those who celebrate Mawlid does not celebrate it with this intention. Yes, that day is significant, important and a special day as on this day Muslims were blessed with the guidance of our messenger ﷺ. This was the greatest blessing for the world. This day is the most blessed. 2. Where did Shaykh Alawi al-Maliki say that there is an extra virtue, in each reoccurring year, to the time of the year that coincides with the time the Prophet ﷺ was born? He said that the day of Mawlid is greater than Eid because Eid and our Prophet ﷺ both were blessings for us and our Prophet ﷺ is a greater blessing. Hence, the day of Mawlid is greater. This doesn't mean that a good deed has a greater reward in the day of Mawlid and lesser reward in any other day. The use of the word 'virtue' doesn't every time mean that doing good acts on Mawlid holds greater reward. It can also be used to express greatness, honour and respect of a person, thing or a day. If Shaykh Alawi said that there is an extra virtue on the day of Mawlid, he is wrong (In my view he didn't say something like this). No one is free from error, he can err too. If there was an extra virtue, the Sahaba would have benefited from this virtue.
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Post by SyedMuhammadIbnAlAfaq on May 15, 2017 13:12:38 GMT
Haji Imdadullah defended Mawlid in his book Sharah Faysala Haft Mas'ala. Mufti Jamil Ahmad Thanawi defended this by saying that the evils present in the Mawlid gatherings of subcontinent can not be discovered in the ones of Makkah and Madina. He said that Haji Imdadullah was not aware of the condition of the people of the subcontinents and the evils attached to the Mawlid by them. (Sharah Faysala Haft Mas'ala) Similar statement was made by Mawlana Ashraf Ali Thanawi. The great scholar, Mawlana Rashid Ahmad Gangohi knew about the Mawlid of Haji Imdadullah but still, he never argued or debated with him. Why?
1. Was that Mawlid performed by Haji Imdadullah accurate or not?
2. If it was, then please elaborate which type of Mawlid is inaccurate and accurate according to you.
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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 SyedMuhammadIbnAlAfaq on May 15, 2017 13:44:30 GMT
If “Mawlid” was only “commemorating the Prophetic birth” or “being happy at the fact the Prophet was born”, this was of course something done by the early communities; whereas there are clear statements of scholars, even those in support of Mawlid, saying that the Mawlid is an innovation and is unprecedented.* Thus, it is even defined as the specific devotional celebration/gatherings that take place in Rabi ul-Awwal by, for instance, Abu Shamah and al-Fakihani An Annual Religious Conference that is done to spread Prophetic guidance is considered Bid'ah (Hasana). Spreading Prophetic guidance was done by early communities too. Khatm-e-Khwajgan is a form of Dhikr. But it is considered Bid'ah (Hasana). Dhikr was done by early communities too.
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Post by SyedMuhammadIbnAlAfaq on May 15, 2017 13:56:44 GMT
Allama Jalal al-Din al-Suyuti said: "I answer that the origin of the celebration of Mawlid, which consists of (1) the gathering of people, (2) the recitation of Qur'an, (3) 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 (4) 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] for the doing of which one obtains reward, because of the respect shown to the greatness of the Prophet (s) and the demonstration of joy and happiness at the news of his noble birth."
[Al-Hawi lil-Fatawi, Beirut: Dar al-Kitab al-`Arabi, 1:251-252] Suyuti mentioned three constituents of Mawlid: 1) Gathering of the people. 2) Recitation of the Noble Qur'an. 3) 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 4) Then in the giving of food to the people who eat and leave without adding anything to this. Are all these things wrong?
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Post by SyedMuhammadIbnAlAfaq on May 15, 2017 14:01:00 GMT
Shaykh Mutawali al-Darsh said:
"We do not call it a celebration but a commemoration of the birth of the Holy Prophet ﷺ. This is a development which took place at the end of the sixth Islamic century according to Imam as-Suyuti, who researched the origins of the practice.
There are two points of view. On the one hand there are those who consider the commemoration to be a good innovation to remind us of the birth of the Prophet , to remind us of his achievements and to remind us of the great Islamic way of life we inherited from his coming. In the seventh Islamic century people became more involved in worldly affairs, and the living experience of the Shari'ah was in decline. As a result, scholars took the opportunity to remind people of that great event in the history of humanity. In this commemoration, Muslims revive the memory of the Prophet's achievements.
They quote the Hadith in which the Prophet was asked about the first day of the week, when he replied, "That was the day I was born. That was the day I received my message and when I migrated to al-Madinah." So these were days ingrained in the memory of the Prophet ﷺ. Also, upon his arrival in Madinah, the Prophet saw the Jewish community celebrating an event, and when he inquired about it he was told, "This was the day on which God saved Moses and his people", to which the Prophet ﷺ replied, "We deserve to look after the correct tradition of Moses." The proponents of the Mawlid also point to the ayah in the chapter of Ibrahim when God says to Moses (alaihis salam), "Remember the days of Allah", meaning the days on which Allah has graced them with so many favours.
On the Prophet's birthday, some parts of the life of the Prophet are related, the Qur'an is recited and food is offered to the needy, avoiding the sort of behaviour that is Islamically reprehensible. Those who say that commemorating the Prophet's birthday is a Bid'ah which is not acceptable are influenced by the bad behaviour that took place when people danced in the streets, mixed freely with the opposite sex and danced around the villages. That is the part which is not acceptable.
One of the great Muslim scholars in his book published this century, "Al-Ibda'a fi mazaar 'il Ibtida'a" or "The most innovative thing in explaining the harmful things in innovations" came to the conclusion that the two parties in the Mawlid debate are not talking about the same thing. The party which objects is talking about things which are not generally acceptable, while the party which encourages the commemoration is talking about things that are generally acceptable. The author concludes that if Islamically unacceptable practices are avoided then there is no harm in commemorating the birthday of the Prophet ﷺ. This is the view of Ibn Hajar, al-Imam as-Suyuthi and the recently departed great Mufti from Egypt, Sheikh Hasanayn Muhammad Makhluf."
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Post by Zameel on May 15, 2017 14:24:49 GMT
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 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)
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Post by SyedMuhammadIbnAlAfaq on May 15, 2017 14:52:32 GMT
The statement of Shaykh Alawi al-Maliki is: “From his (ṣallallāhu ‘alayhi wasallam) statement on the excellence of Friday and enumeration of its distinctions, ‘in it was created Ādam’, is derived the ennoblement of a time in which it is proven that it is the birth of any prophet that was from amongst the prophets (upon them peace), so what of the day on which the best prophet and most noble messenger was born? This ennoblement is not limited to that day itself, but it will be specific [to that day] and have generality for its type [i.e. anniversary/weekly reoccurrence], whenever it reoccurs as is the condition of Friday.” (Ḥawl al-Iḥtifāl bi Dhikrā al-Mawlid al-Nabawī al-Sharīf, p. 140) Where did he say that an act done on Friday rewards more than the act done in any other day? He only said that Friday is a noble day because Adam was born on that day. Adam's birth was a 'benevolence' of Allah. His birth was a blessing and that blessing makes this day a noble day. But this doesn't mean that any act done on Friday has more reward than an act done on any other day.
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