Post by Zameel on Nov 18, 2018 7:42:00 GMT
When considering the permissibility or otherwise of the “Mawlid”, it is necessary to define what is meant by “Mawlid”. “Mawlid” can be used in two different senses:
1. Gatherings in which the Messenger of Allāh (peace and blessings be upon him) is extolled and glorified, by reciting ḥadiths on his shamā’il (characteristics), reciting poetry on his praise and so on.
2. The public religious celebration of the time of year in which the Prophet (peace and blessings be upon him) was born – i.e. what is commonly known as “‘Īd Mīlād al-Nabī”, or what al-Shāṭibī (d. 790) defines as “treating the day of the prophetic birth as an ‘Id” (al-I‘tiṣām, 1:46) or what Abū Shāmah (599 - 665 H) defines as: “That which is done each year on the day coinciding with his (Allāh bless him and grant him peace) birth, in giving charity and doing good, and public display of adornment and joy.” (al-Bā‘ith ‘alā Inkār al-Bida‘ wa l-Ḥawādith, p. 21)
Notice, the first definition refers to a general gathering of praise, irrespective of time. The second definition refers to the celebration of a particular time of the year and treating that as a religious occasion.
The first definition of Mawlid is permissible at all times, in Rabī‘ al-Awwal and outside of Rabī‘ al-Awwal, as long as it is not accompanied by any evils or impermissible activities.
The second definition of Mawlid is an impermissible innovation. Yes, there were some great scholars after the sixth century of Hijrah who deemed it permissible, including Abū Shāmah himself, but this on its own does not make it an acceptable practice. (Some scholars who deemed “Mawlid” permissible were referring to the first meaning and not the second.)
At times, views that become popular at later times can be in error and can be a result of foreign influence. A good example is the belief regarding the parents of the Beloved Messenger (peace and blessings be upon him). In the first few centuries of Islām, Sunnī scholars were clear on their belief that the parents of the Prophet (peace and blessings be upon him) are not saved, while Shī‘ah adhere to a doctrine of prophetic bloodline and hence believe (in spite of conflicting evidence) that they are saved. Hence, Fakhr al-Dīn al-Rāzī mentions in a general sense that the Ahl al-Sunnah believe the parents of the Prophet (peace and blessings be upon him) are not saved while the Shī‘ah say otherwise. But later scholars were influenced by some weak arguments and fabricated ḥadīths, and popularised the view that they were saved. A good, detailed discussion on this can be found in Niḍāl Ᾱlah Rashshī’s recent commentary on al-Fiqh al-Akbar (al-Badr al-Anwar, p. 401-449). [He also demonstrates that al-Suyūṭī misattributed the Shī‘ī view Fakhr al-Dīn al-Rāzī was describing to al-Rāzī himself!]
Hence, just because something becomes popular in the later Ummah, and is supported by prominent scholars, it does not automatically mean that it is good or even an acceptable difference of opinion.
The public religious celebration of the time of year in which the Prophet (peace and blessings be upon him) was born, which we will refer to as “‘Īd Mīlād al-Nabī” for short, was initiated by the Shī‘ah (Mawsū‘at al-Shaykh al-Mufīd, 7:50-1; al-Khiṭaṭ, 2:216-8), whose religion is full of innovation and fabrication. It was then adopted by some Sunnīs some time during the end of the sixth century of Hijrah, and gained popular support.
Inventing a Religious Season is not Permissible
Ibn Daqīq al-‘Īd (625 – 702 H) writes:
“We have indeed been forbidden from inventing something that becomes a symbol of the religion, like what the Rawāfiḍ invented, of a third ‘Īd which they call ‘Īd al-Ghadīr. And similarly [we are forbidden from] assembling and making it a symbol for a specific occasion for a particular matter, that has not been established in Sharī‘ah.” (Iḥkām al-Aḥkām, 1:170)
Al-‘Izz ibn Abd al-Salām (577 - 660 H) states:
“As for the night of mid-Sha‘bān, it has virtue, and reviving it with worship is recommended, but individually and without congregation. People [publicly] treating this and the night of Raghā’ib as a [religious] season and symbol [of religion] is an evil innovation.” (Musājalah ‘Ilmiyyah, p.41)
Ibn al-Ḥājj (d. 737) said:
“More deserving of prohibition is when this ṣalāh is invented a name and time particular to it, and it becomes a public, widespread, symbol, that was not known except in the fifth century. Indeed the recommendation of this ṣalāh, in this public manner, requires a separate Shar‘ī evidence on the legality of establishing it in congregation in the masjids and public places.” (al-Madkhal, 4:260)
Ḥāfiẓ Zayn al-Dīn Ibn Rajab al-Ḥanbalī (736 – 795 H) said:
“It is reported from Ma‘mar from Ibn Ṭāwūs from his father, he said: The Messenger of Allāh said: ‘Do not treat any month as an ‘Īd, nor any day as an ‘Īd.’ (Muṣannaf ‘Abd al-Razzāq, 4:291)* The basis of this is that it is not legislated for Muslims to treat as ‘Īd beside what the Sharī‘ah has presented as it being treated as ‘Īd, which is the day of Fiṭr, the day of Aḍḥā and the days of Tashrīq, and these are the ‘Īds of the year, and Friday, the ‘Īd of the week, and anything besides this [not established in Sharī‘ah], to treat it as ‘Īd or a [religious] season is a bid‘ah having no basis in the Sharī‘ah.” (Laṭā’if al-Ma‘ārif, Dār Ibn Khuzaymah, p. 285)
* ‘Abd al-Razzāq also narrates from Ibn Jurayj from ‘Aṭā’ ibn Abī Rabāḥ: “Ibn ‘Abbās would forbid fasting the whole of Rajab, so that it is not treated as an ‘Īd.” (Muṣannaf ‘Abd al-Razzāq, 4:292)
It should be noted that this ruling refers to the situation that such a practice (of treating a time of the year as a religious season) is done in a ritualistic way – in that it appears to be a fixed ritual celebration of the religion. If it is done for obvious practical (non-ritualistic) reasons, like holding a ceremony upon the completion of Qur’ān or a book of ḥadīth, this would not fall under the same category.
The ‘Īd Mīlād al-Nabī is an Impermissible Innovation
Since the ‘Īd Mīlād al-Nabī is a ritualised, public celebration of a particular time of the year, that has no basis in the first few centuries of Islām, it falls under the category of what the scholars above have mentioned, and thus is a reprehensible innovation. Ibn al-Ḥājj said: “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)
The love for the Messenger of Allāh (peace and blessings be upon) should be expressed in the manner expressed by the ṣaḥābah, and if anything extra is done to make up for a shortcoming in this regard, it should be done in ways that are permissible in the Sharī‘ah conveyed to us by the Beloved Messenger (peace and blessing be upon him), not by inventing a new ‘Īd or religious season.
Regarding the ‘Id Mīlād al-Nabī, ‘Allāmah Ẓaḥir al-Dīn Ja‘far al-Tazmantī (d. 682) said: “This practice did not occur in the early period of the pious Salaf, in spite of their glorification and their love for him – such glorification and love that us put together will not amount to [the love of] even one of them, and not even an atom’s weight of it!” (Subul al-Hudā, 1:442) Referring to the “gathering some people do in Rabī‘ al-Awwal”, Imām al-Fākihānī (654 – 731 H) states “the Sharī‘ah has not given permission for this, nor did the ṣaḥābah practise it, nor the tābi‘īn, and nor the practising ‘ulamā’.” (al-Mawrid fi l-Mawlid)
Often supporters of ‘Īd Mīlād al-Nabī conflate the second meaning of Mawlid with the first, and accuse those who oppose the ‘Īd Mīlād al-Nabī of opposing the general mention and glorification of the Messenger of Allāh (peace and blessing be upon him). It should be clear that such a conflation is incorrect.
Those who do not partake in the ‘Īd Mīlād al-Nabī should not be accused of lacking in love for the Prophet (peace and blessings be upon him). Their non-participation is a consequence of their love for the Prophet (peace and blessings be upon him) and for what he taught, in particular his teaching not to introduce anything new into the religion that he came to convey to us. It does not make sense to do something that the Beloved Prophet (peace and blessings be upon him) would himself disapprove of in the name of his love.
1. Gatherings in which the Messenger of Allāh (peace and blessings be upon him) is extolled and glorified, by reciting ḥadiths on his shamā’il (characteristics), reciting poetry on his praise and so on.
2. The public religious celebration of the time of year in which the Prophet (peace and blessings be upon him) was born – i.e. what is commonly known as “‘Īd Mīlād al-Nabī”, or what al-Shāṭibī (d. 790) defines as “treating the day of the prophetic birth as an ‘Id” (al-I‘tiṣām, 1:46) or what Abū Shāmah (599 - 665 H) defines as: “That which is done each year on the day coinciding with his (Allāh bless him and grant him peace) birth, in giving charity and doing good, and public display of adornment and joy.” (al-Bā‘ith ‘alā Inkār al-Bida‘ wa l-Ḥawādith, p. 21)
Notice, the first definition refers to a general gathering of praise, irrespective of time. The second definition refers to the celebration of a particular time of the year and treating that as a religious occasion.
The first definition of Mawlid is permissible at all times, in Rabī‘ al-Awwal and outside of Rabī‘ al-Awwal, as long as it is not accompanied by any evils or impermissible activities.
The second definition of Mawlid is an impermissible innovation. Yes, there were some great scholars after the sixth century of Hijrah who deemed it permissible, including Abū Shāmah himself, but this on its own does not make it an acceptable practice. (Some scholars who deemed “Mawlid” permissible were referring to the first meaning and not the second.)
At times, views that become popular at later times can be in error and can be a result of foreign influence. A good example is the belief regarding the parents of the Beloved Messenger (peace and blessings be upon him). In the first few centuries of Islām, Sunnī scholars were clear on their belief that the parents of the Prophet (peace and blessings be upon him) are not saved, while Shī‘ah adhere to a doctrine of prophetic bloodline and hence believe (in spite of conflicting evidence) that they are saved. Hence, Fakhr al-Dīn al-Rāzī mentions in a general sense that the Ahl al-Sunnah believe the parents of the Prophet (peace and blessings be upon him) are not saved while the Shī‘ah say otherwise. But later scholars were influenced by some weak arguments and fabricated ḥadīths, and popularised the view that they were saved. A good, detailed discussion on this can be found in Niḍāl Ᾱlah Rashshī’s recent commentary on al-Fiqh al-Akbar (al-Badr al-Anwar, p. 401-449). [He also demonstrates that al-Suyūṭī misattributed the Shī‘ī view Fakhr al-Dīn al-Rāzī was describing to al-Rāzī himself!]
Hence, just because something becomes popular in the later Ummah, and is supported by prominent scholars, it does not automatically mean that it is good or even an acceptable difference of opinion.
The public religious celebration of the time of year in which the Prophet (peace and blessings be upon him) was born, which we will refer to as “‘Īd Mīlād al-Nabī” for short, was initiated by the Shī‘ah (Mawsū‘at al-Shaykh al-Mufīd, 7:50-1; al-Khiṭaṭ, 2:216-8), whose religion is full of innovation and fabrication. It was then adopted by some Sunnīs some time during the end of the sixth century of Hijrah, and gained popular support.
Inventing a Religious Season is not Permissible
Ibn Daqīq al-‘Īd (625 – 702 H) writes:
قد منعنا إحداث ما هو شعار في الدين. ومثاله: ما أحدثته الروافض من عيد ثالث، سموه عيد الغدير. وكذلك الاجتماع وإقامة شعاره في وقت مخصوص على شيء مخصوص، لم يثبت شرعا
Al-‘Izz ibn Abd al-Salām (577 - 660 H) states:
وأما ليلة النصف من شعبان فلها فضيلة، وإحياؤها بالعبادة مستحب، ولكن على الإنفراد من غير جماعة، واتخاذ الناس لها ولليلة الرغائب موسما وشعارا بدعة منكرة
Ibn al-Ḥājj (d. 737) said:
فأولى بالمنع إذا أحدثت لتلك الصلاة تسمية ووقت خاص بها، وصارت شعارا ظاهرا شائعا لم يكن معروفا إلا فى القرن الخامس، فقد صارت هذه الصلاة بهذه الهيئة الإجتماعية يفتقر استحبابها إلى دليل شرعي مستقل على مشروعية إقامتها جماعة فى المساجد والمواضع المشهورة
Ḥāfiẓ Zayn al-Dīn Ibn Rajab al-Ḥanbalī (736 – 795 H) said:
عن معمر عن ابن طاووس عن أبيه قال: قال رسول الله صلى الله عليه وسلم: لا تتخذوا شهرا عيدا ولا يوما عيدا. وأصل هذا أنه لا يشرع أن يتخذ المسلمون عيدا إلا ما جاءت الشريعة باتخاذه عيدا، وهو يوم الفطر ويوم الأضحى وأيام التشريق، وهي أعياد العام، ويوم الجمعة، وهو عيد الأسبوع، عما عدا ذلك فاتخاذه عيدا أو موسما بدعة لا أصل لها فى الشريعة
“It is reported from Ma‘mar from Ibn Ṭāwūs from his father, he said: The Messenger of Allāh said: ‘Do not treat any month as an ‘Īd, nor any day as an ‘Īd.’ (Muṣannaf ‘Abd al-Razzāq, 4:291)* The basis of this is that it is not legislated for Muslims to treat as ‘Īd beside what the Sharī‘ah has presented as it being treated as ‘Īd, which is the day of Fiṭr, the day of Aḍḥā and the days of Tashrīq, and these are the ‘Īds of the year, and Friday, the ‘Īd of the week, and anything besides this [not established in Sharī‘ah], to treat it as ‘Īd or a [religious] season is a bid‘ah having no basis in the Sharī‘ah.” (Laṭā’if al-Ma‘ārif, Dār Ibn Khuzaymah, p. 285)
* ‘Abd al-Razzāq also narrates from Ibn Jurayj from ‘Aṭā’ ibn Abī Rabāḥ: “Ibn ‘Abbās would forbid fasting the whole of Rajab, so that it is not treated as an ‘Īd.” (Muṣannaf ‘Abd al-Razzāq, 4:292)
It should be noted that this ruling refers to the situation that such a practice (of treating a time of the year as a religious season) is done in a ritualistic way – in that it appears to be a fixed ritual celebration of the religion. If it is done for obvious practical (non-ritualistic) reasons, like holding a ceremony upon the completion of Qur’ān or a book of ḥadīth, this would not fall under the same category.
The ‘Īd Mīlād al-Nabī is an Impermissible Innovation
Since the ‘Īd Mīlād al-Nabī is a ritualised, public celebration of a particular time of the year, that has no basis in the first few centuries of Islām, it falls under the category of what the scholars above have mentioned, and thus is a reprehensible innovation. Ibn al-Ḥājj said: “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)
The love for the Messenger of Allāh (peace and blessings be upon) should be expressed in the manner expressed by the ṣaḥābah, and if anything extra is done to make up for a shortcoming in this regard, it should be done in ways that are permissible in the Sharī‘ah conveyed to us by the Beloved Messenger (peace and blessing be upon him), not by inventing a new ‘Īd or religious season.
Regarding the ‘Id Mīlād al-Nabī, ‘Allāmah Ẓaḥir al-Dīn Ja‘far al-Tazmantī (d. 682) said: “This practice did not occur in the early period of the pious Salaf, in spite of their glorification and their love for him – such glorification and love that us put together will not amount to [the love of] even one of them, and not even an atom’s weight of it!” (Subul al-Hudā, 1:442) Referring to the “gathering some people do in Rabī‘ al-Awwal”, Imām al-Fākihānī (654 – 731 H) states “the Sharī‘ah has not given permission for this, nor did the ṣaḥābah practise it, nor the tābi‘īn, and nor the practising ‘ulamā’.” (al-Mawrid fi l-Mawlid)
Often supporters of ‘Īd Mīlād al-Nabī conflate the second meaning of Mawlid with the first, and accuse those who oppose the ‘Īd Mīlād al-Nabī of opposing the general mention and glorification of the Messenger of Allāh (peace and blessing be upon him). It should be clear that such a conflation is incorrect.
Those who do not partake in the ‘Īd Mīlād al-Nabī should not be accused of lacking in love for the Prophet (peace and blessings be upon him). Their non-participation is a consequence of their love for the Prophet (peace and blessings be upon him) and for what he taught, in particular his teaching not to introduce anything new into the religion that he came to convey to us. It does not make sense to do something that the Beloved Prophet (peace and blessings be upon him) would himself disapprove of in the name of his love.
اللهم صل على محمد وعلى آل محمد كما صليت على إبراهيم وعلى آل إبراهيم، إنك حميد مجيد
اللهم بارك على محمد وعلى آل محمد كما باركت على إبراهيم وعلى آل إبراهيم، إنك حميد مجيد
