Mawlid, Deoband and Hanafi fiqh

[Saad]

Mawlid, Deoband and Hanafi fiqh (http://deoband.org/2010/02/fiqh/miscellaneous/mawlid-deoband-and-hanafi-fiqh/)

There are three types of mawlid gatherings and the ruling for each is different. The first type of gathering is that which does not contain any of the prevalent and customary restrictions (quyud). Neither [does it contain] mubah (permissible) restrictions nor makruh (prohibitively disliked) ones, i.e., it is free from all [sorts of] restrictions. For instance, a few people gathered by coincidence, no one had invited them with any extraordinary effort; rather they were gathered for some other permissible event. In this gathering, either by reading from a book or by delivering a lecture, the blessed event of the birth and the characteristics, habits, miracles and virtues of our Radiant Master (Allah bless him and give him peace), the Lord of the Universe, the Source of Pride for the Prophet Adam (may Allah's peace be upon him), were narrated based on sound sources.

Read the entire article... (http://deoband.org/2010/02/fiqh/miscellaneous/mawlid-deoband-and-hanafi-fiqh/)

[abul_hussain]

one think i don't understand is why the barelwi like folks use the term on 12 Rabbi Awwal : EID MEELAD UN NABI and they greet each other just like a real eid.

I only knew as Sunni Muslim that we have two EIDs :- EID ADHA and EID after Ramadan, where did this third EID MEELAD come from ?

besides, scholars have differed in the brith day: some said 7 , 12 , 14 etc.. no unanimous agreement. so are we going to have 5 or 6 eids ?

[hope1]

Assalamu aliakum,

Amazing article. What book is this Islah al-Rusum - meaning what is this book about? Maybe this whole book should be translated and published. We need more books by Moulana Thanwi in English, especially Tarbiyatus Salik.

One item which has become widespread in Deobandi masjids (which it seems from reading the article might be bida') is dua' after salaat. After every salaat imams make this dua' loudly whether they feel like it or not. Sometimes if they are tired they make short dua' but they make it. Even AskImam published one big answer criticizing this practice. Few people are following the books of the akabirs anymore.

[True Life]

:salam:
Amazing article. What book is this Islah al-Rusum - meaning what is this book about?(I think) it's basicly about customs and practices, which flowed especially into the lives of the Indo-Pak Muslims, but in reality are alien to Islam.

[Saad]

Assalamu aliakum,

One item which has become widespread in Deobandi masjids (which it seems from reading the article might be bida') is dua' after salaat. After every salaat imams make this dua' loudly whether they feel like it or not. Sometimes if they are tired they make short dua' but they make it. Even AskImam published one big answer criticizing this practice. Few people are following the books of the akabirs anymore.

Assalam o alaykum,

Mufti-i-Hind Mufti Kifayatullah Dahlawi (may Allah have mercy on him) has a risalah, Nafais Marghubah, on this topic which has signatures of many senior 'ulama of his time. In there he mentions that congregational dua' after fardh prayer is proven and permissible while congregational dua' after Sunan and Nawafil is makruh and bid'ah. This verdict of Mufti Kifayatullah was also mentioned by 'Allamah Sarfaraz Khan Safdar (may Allah have mercy on him) and he criticized one Deobandi alim who gave fatwa against it.

You can read about it here. It is the forth letter to Mawlana Sami al-Haq.

http://www.sarfrazsafdar.org/ifadat_makateeb.htm

[Taqwa True]

Shiekh Arif Billah Hazrat Maulana Shah Hakeem Mohammad Akhtar sahab db in his Bayan Explain cleanly the Real Rabiul awwal one can listen and read his bayan
Bayan on Rabiul Awaal
Adaab e ISHQ E RASOOL SALLALLAHOALAHIWASALLAM
http://www.khanqah.org/audios/show/rabi-ul-awal-haqiqi-ishq-e-rasool-saw-mon230991
Book on Rabiul awwal
http://www.khanqah.org/books/show/adaab-e-ishq-e-rasool-saw

JAZAKALLAH OKHAIR

[hope1]

Assalam o alaykum,

Mufti-i-Hind Mufti Kifayatullah Dahlawi (may Allah have mercy on him) has a risalah, Nafais Marghubah, on this topic which has signatures of many senior 'ulama of his time. In there he mentions that congregational dua' after fardh prayer is proven and permissible while congregational dua' after Sunan and Nawafil is makruh and bid'ah. This verdict of Mufti Kifayatullah was also mentioned by 'Allamah Sarfaraz Khan Safdar (may Allah have mercy on him) and he criticized one Deobandi alim who gave fatwa against it.

You can read about it here. It is the forth letter to Mawlana Sami al-Haq.

http://www.sarfrazsafdar.org/ifadat_makateeb.htm

Assalamu alaikum,

JazakALlah for the link. I only considered otherwise because of the AskImam fatwa. Mufti Saeed Palanpuri said otherwise as well. And once he lead Asr salaat and he got up and left without making even personal dua'. But obviously we will accept the fatwa of Mufti KifayatUllah as well. But it is contradictory to AskImam right?

So based upon Mufti KifayatUllah's fatwa dua' after taraweeh salaat would be bida' and impermissible?

[Abu Zayd al-Atharee]

In there he mentions that congregational dua' after fardh prayer is proven and permissible while congregational dua' after Sunan and Nawafil is makruh and bid'ah.

As salaam alaikum wa rahmatullah,

It doesn't matter who issued the fatwa, it is a clear mistake. There is absolutely no proof whatsoever for performing congregational dua' after the fardh prayer. However, we know of many incidents where two companions or two tabi'een would meet and say (something similar to), 'Come let us pray (nafl) and then make dua' and let us say Ameen upon each others dua.'

And Allah knows best.

[The Fake Shaykh]

As salaam alaikum wa rahmatullah,

It doesn't matter who issued the fatwa, it is a clear mistake. There is absolutely no proof whatsoever for performing congregational dua' after the fardh prayer. However, we know of many incidents where two companions or two tabi'een would meet and say (something similar to), 'Come let us pray (nafl) and then make dua' and let us say Ameen upon each others dua.'

And Allah knows best.

I dont want to divert this thread, but those who want to go in to the dua topic whould read the link provided

this article explains this issue in detail:

http://www.alislam.co.za/uploads/The%20Proof%20For%20Collective%20Duaa.pdf

[a_muslim]

:salam:

Check this link out. Although it says that the celebration of the mawlid is permissible, it says this practice was originated by the Fatimides (shi'ahs) and when the Ayyubids (Sunnis) came to power, they stopped this practice. (I think it was Nuruddeen (rahimahullah) who defeated the Fatimides, and they're called Ayyubids coz the great Salahuddeen Ayyubi became the ruler there about 2 months later after his uncle died, so it may even have been one of these great personalities who stopped it).

http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503543944

Anyway, I came across these two quotes and was quite surprised by them:



1. Hadrat Allama Mulla Ali Qari saying the routine of the people of Madina Munawwarah writes,

“The people of Madina Munawwarah (May ALLLAH have Mercy on them) used to arrange and attend mawlid gatherings with enthusiasm and sincerity on the occasion of Mawlid Sharif.” (Mawrid ar-Riwa Fi Mawlid an-Nabawi, Page 29)


6. In "Fuyozal Haramain", Hazrat Shah Waliyullah has pointed out,

“The birth of the Prophet (Sallallahu Alaihi wa Sallam) was celebrated by the people of Makkah who received blessings on account of it.”

(http://sabihrehmani.niceboard.biz/articles-f2/history-of-mawlid-an-nabawi-sallallaho-alaihi-wa-sallam-celebrations-t2403.htm)

Can somebody confirm the actual position on the celebration of the Mawlid according to these two scholars, since they are considered authorities of hanafi fiqh, especially by the Ulama of Deoband, aren't they?

:jazak:

[Saad]

Assalamu alaikum,

So based upon Mufti KifayatUllah's fatwa dua' after taraweeh salaat would be bida' and impermissible?

Assalam o alaykum,

Yes, that is what I assume since Tarawih prayer is not fardh. You should refer to the article posted by The Fake Shaykh for the proofs for dua' after fardh prayers.

I was under the impression that all Deobandi 'ulama allow collective dua' after fardh prayers and I have seen it being practiced in Deobandi masjids I have visited in different countries. This is something new.

[Rahmaniyyah]

Mawlid, Deoband and Hanafi fiqh (http://deoband.org/2010/02/fiqh/miscellaneous/mawlid-deoband-and-hanafi-fiqh/)

There are three types of mawlid gatherings and the ruling for each is different. The first type of gathering is that which does not contain any of the prevalent and customary restrictions (quyud). Neither [does it contain] mubah (permissible) restrictions nor makruh (prohibitively disliked) ones, i.e., it is free from all [sorts of] restrictions. For instance, a few people gathered by coincidence, no one had invited them with any extraordinary effort; rather they were gathered for some other permissible event. In this gathering, either by reading from a book or by delivering a lecture, the blessed event of the birth and the characteristics, habits, miracles and virtues of our Radiant Master (Allah bless him and give him peace), the Lord of the Universe, the Source of Pride for the Prophet Adam (may Allah's peace be upon him), were narrated based on sound sources.

Read the entire article... (http://deoband.org/2010/02/fiqh/miscellaneous/mawlid-deoband-and-hanafi-fiqh/)

:salam:

Was going to start a new thread on this after reading the translation but found this one already started. I can totally see the reasoning used given the situation in the subcontinent and masha Allah the principles really helped to explain the logic.

It was mentioned that the ruling is dependent on time and place. So the question is, how far can we extend the analogy used in the article globally? So for instance in the Arab world - they don't seem to be as crazy as the Indians when it comes to Mawlid because they are of an entirely different disposition. And likewise in the UK - or let's say, specific parts of the UK. For example, say there is a community of Muslims who clearly fall into the third category and there is no chance of ignorant shallow-minded individuals getting the wrong idea. Then surely it would be permissible and surely it is not possible to give a blanket fatwa on the entire Muslim population in the UK.

I say this because of the diversity of allegiances in the UK (as opposed to say the subcontinent). Many are Shaafi'i and will follow a different view. Others are Hanafi and will adhere to the fatwa in question - or other fataawa which are intolerant. Others are Maliki and will follow views of 'Ulama elsewhere. Not only that, there are Muslims from the subcontinent, there are Muslims from the Arab world who are Sufi-oriented and those that are not inclined to tasawwuf, and there are a growing number of those who are just white English Muslims. If we were to focus on purely the white English Muslim, and those Muslims from other ethnic origins who grew up with the British culture/outlook, then it is quite clear that they are not of the same temperament as those in the subcontinent. They don't go overboard with Mawlid with crazy decorations. They don't get excited when walking past someone's grave and they're not scolding people for not celebrating Mawlid. And let's say they don't have music or free-mixing. Nor are they standing up in order to get high. They're simply reciting poems in love of Rasulullah (SAW) and they want to express this love in a Halal way...

So the point is, each location and place will need its own fatwa. And I feel that many Muftis simply churn out fatawa which are highly contextualised which leads to (it appears) a stagnated scholarship. It is just a matter of "Let me find a similar question in xyz fatwa book and reproduce it" whilst the analogy doesn't entirely add up.

Any thoughts on the above would be appreciated. Please don't jump on me for being "controversial" - these are questions which ought to be answered and understood insha Allah, and it may well be down to the usual layman utter lack of ability and understanding.

One final question: It seems that by origin (asl), the Hanafis have not given a ruling of impermissibility but it is due to external factors (li ghayrihi) which has caused it to be termed impermissible. Is that correct?

:jazak:

:ws: