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Post by SyedMuhammadIbnAlAfaq on May 15, 2017 14:57:43 GMT
You said that Mawlid is to celebrate and mark, in each year, the day/time/month of the year in which he was born . Yes, you are Right. Many ignorants do this. But this doesn't mean that everyone celebrates Mawlid in this way. I have seen people celebrating Mawlid in Jumada-Al-Awwal, Rabi-al-Thani and in other months too. Everyone does do Mawlid in this way.
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Post by Zameel on May 15, 2017 15:18:22 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. As you will find in the statements of scholars refuting this type of reasoning, the excellence and virtue of a time (and not just actions done in that time) is established by scriptural texts, not analogy. The excellence of Friday is established in scriptural texts. The excellence of the 12th of Rabi al-Awwal is not. Thus, to claim this date (every time it reoccurs) has some excellence and virtue is incorrect, yet some late scholars claimed that it does have excellence.
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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 Zameel on May 15, 2017 15:45:34 GMT
There are two meanings of "mawlid" that are being conflated: 1. The popular birthday celebration of the Prophet (sallallahu alayhi wasallam) 2. A gathering to commemorate the birth and life of the Prophet (sallallahu alayhi wasallam) It is not possible to have a "birthday celebration" (the first meaning) outside of Rabi al-Awwal, as by definition it can only take place on the anniversary of the birth. On the other hand, it is possible to commemorate the birth and life of the Prophet (the second meaning) outside of Rabi al-Awwal. If you see how Abu Shamah defined "Mawlid", he defines it precisely as a birthday celebration. And this can of course only take place in Rabi al-Awwal. Others have also explained the popular "Mawlid" in this way. A general gathering to remember the Prophet (sallallahu alayhi wasallam) is meritorious both inside and outside of Rabi al-Awwal. This is not an innovation. The birthday celebration, on the other hand, which can only take place in Rabi al-Awwal, is a baseless innovation. 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. This is proven by textual evidence. There is no evidence that one can make an analogy on this for other events, and establish virtue or excellence for their anniversaries. For instance, one cannot claim that the anniversary of the victory of Badr has any extra merit by virtue of it having been the anniversary of the victory of Badr. The same could be said of other blessed events, like the day of Hudaybiyyah or the hijrah from Makkah to Madinah.
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Post by SyedMuhammadIbnAlAfaq on May 15, 2017 16:07:54 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. As you will find in the statements of scholars refuting this type of reasoning, the excellence and virtue of a time (and not just actions done in that time) is established by scriptural texts, not analogy. The excellence of Friday is established in scriptural texts. The excellence of the 12th of Rabi al-Awwal is not. Thus, to claim this date (every time it reoccurs) has some excellence and virtue is incorrect, yet some late scholars claimed that it does have excellence. Is the birth of the Prophet not a blessing to us? According to your belief, there is no significance established for the month of Rabi al-Awwal. In 'Khutbaat-e-Milad-al-Nabi', Mawlana Ashraf Ali Thanawi says that Rabi al-Awwal is significant due to three reasons: 1. Due to the blessed birth of our Prophet. 2. According to some traditions, Sayyidna Adam entered Jannat in this month. 3. Due to the death of the messenger of Allah. He then states: "In Islam, this month is very important and it is GREATER than all other months." [Khutbaat-e-Hakim-ul-Ummat, Khutbaat-e-Milad-al-Nabi, Volume 5, page 119) Didn't he establish the importance of this month from analogy? How is this justified? Hakim-ul-Ummat then said: "The importance of Friday is due to the birth of Hazrat Adam" (Page 20) Secondly, no one is establishing the significance of 12th of Rabi. But, in fact, the significance of "the birth of the Prophet" is being established (Either on any date, 12th, 8th etc).
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Post by sunniseeker on May 15, 2017 16:13:08 GMT
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. This is proven by textual evidence. There is no evidence that one can make an analogy on this for other events, and establish virtue or excellence for their anniversaries. For instance, one cannot claim that the anniversary of the victory of Badr has any extra merit by virtue of it having been the anniversary of the victory of Badr. The same could be said of other blessed events, like the day of Hudaybiyyah or the hijrah from Makkah to Madinah. People don't generally ascribe 'extra merit' to those anniversaries, but like to remember the blessings and favours granted by Allah on these occasions, as is encouraged. So Monday has merit because in it he was born salAllahu 'alayhi wasallam, but not the month in which he was born? Regarding qiyas - is it done in the presence of textual evidence or in it's absence?
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Post by adam786 on May 15, 2017 21:52:10 GMT
"You are also using carefully packaged words such as "birthday celebration" and "devotional celebration" that have negative connotations."
Well spotted. This seems to be a hallmark of Zameelur in his writings.
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Post by sunniseeker on May 16, 2017 10:12:43 GMT
I feel, with all due respect, Mufti saheb in order conform to a predetermined verdict of impermissiblity, you have concocted a definition of mawlid that nobody holds or practices. Mawlid is not institutionalised to just Rabi ul Awwal, but is just naturally given more emphasis for obvious reasons.
In doing so you have contradicted yourself e.g. mawlid in Rabi' ul Awwal is a "birthday celebration" and outside it, it is a "commemoration of his birth" and therefore permissible. Also by using terms such as "birthday celebration" you are purposefully trying to give it the impression that term holds in western culture. The same actions done outside the month are done within it, so how can one be permissible and the other not?
Also a "birthday celebration" can only be done inside Rabi' only because you are giving it the meaning this particular phrase holds in western culture - the fact is a particular event can be "celebrated" or "commemorated" at any time. So your definition isn't absolute.
Going back to the topic of the thread; you mentioned it is not a valid difference to regard it as permissible because no mujtahid imam had articulated it. Can you show where the view of not permissible has been so by a mujtahid imam?
You also mentioned that proof that qiyas can be done is required in order to make qiyas i.e. you said above:
"There is no evidence that one can make an analogy on this for other events, and establish virtue or excellence for their anniversaries".
Can you please explain this point?
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Post by SyedMuhammadIbnAlAfaq on Jul 9, 2017 21:36:35 GMT
Islamic Schools, Khanqahs started after the Prophet. But they are given importance too as if they have some religious importance. Why are these not stopped? Writing tafsirs of Qur'an is also famous in our age. One should have knowledge about the Tafsir of Qur'an. But there was no tafsir book at the time of the messenger, not even at the time of mujtahids. There were no Hadith collections at that time of our Prophet. But now the use of these Hadith collections is prevalent. But they are not stopped, Why? Different Islamic conferences are held on specific days. So if specifying was wrong then why date is fixed for the conferences. Hakim ul-Ummah Ashraf Ali Thanawi divided Takhsees (specification) into two types: A'di and Deeni. He said that A'di takhsees is permissible and Deeni takhsees is impermissible. (Khutbaat e Milad al-Nabi) You have answered your own question. These are non-ritualistic ( 'adi) specifications, not given any religious meaning in and of themselves. People understand madrasas, for instance, are means to an end and are not intrinsically meritorious. Mawlid, the celebration of the birth-anniversary in Rabi al-Awwal, however, is treated as an "Id" by many and is treated as though it has intrinsic religious merit, which amounts to a ritualistic ( ta'abbudi) restriction, as opposed to a non-ritualistic ( 'adi) one. This explains why there are some people, even scholars, who actually believe there is extra merit for carrying out certain good deeds specifically in the month of Rabi al-Awwal, but no one believes the transmission of religious knowledge is intrinsically more meritorious in madrasas. Yes, people might believe it is better for other (practical/organisational) reasons, but not for any intrinsic religious meaning. Al-Shatibi explains: “As for madrasas, there no ritualistic matter connected to it about which it will be said: it is bid‘ah, unless it were supposed that part of the sunnah was that religious knowledge is only studied in masjids, but this is not found – rather, religious knowledge in the early period was distributed in every place, whether masjid, house, travel or residence, or other than that, and even in the markets. Thus, if someone prepares a madrasa for studying religious knowledge, by preparing which he is assisting students, this is no more than him preparing it as a house amongst houses [in which knowledge is distributed]…so where does bid‘ah enter into here? If it is said that bid‘ah is in specifying that place over other places, then the specification here is not a ritualistic ( ta‘abbudi) specification…” ( al-I‘tisam, 1:346) Going to a Madrassa is encouraged, Isn't it? People insist going to Madrassas. Although Madrassas are only source of seeking knowledge, they are considered blessed places. People are encouraged and are sometimes, insisted to go to Madrassas. Mawlid is also source of remembering the birth of Rasul Allah and it is blessed. If a Madrassa is a blessed place, although it is ONLY a source of seeking knowledge, then Mawlid is also blessed. People should be encouraged to do it and could be insisted too. Madrassas are given "ANY RELIGIOUS MEANING". If they are not given any religious meaning, nobody should be encouraged to go there?
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