Sunnah & Salient features of Ahl al-Bid’ah – Mulla Ali Qari

[Colonel_Hardstone]

I guess Ahl 'l-Sunnah 'ulama from Arab countries would counter that opposition to Mawlid celebrations in fact has become the salient feature of the people bid'ah (at least in their countries) rather than the other way around.

Then we will say that this proof enough that its isn't Sunnah i.e. Sunnah is UNIVERSAL and it equally reaches all lands where Islam has reached and Islam is taught and practised i.e. Ulama have learned Sunnah and propagated it

VERSUS

Cultural practises & Biad'ah are localised because they are by their very nature cultural.

e.g. whereever the Muslims get married their Nikah is done in a specific manner (i.e. Sunnah is followed) WHILE the dress/food etc. is localaised

[Ahmad_shakeel]

I guess Ahl 'l-Sunnah 'ulama from Arab countries would counter that opposition to Mawlid celebrations in fact has become the salient feature of the people bid'ah (at least in their countries) rather than the other way around.

is this even acepted criteria to make something part of Din?
show frm books of usool fiqh...

r u sure arab milads are free from haram..not from what i hve seen on youtube...not much different between arab and non arab milad..

marching on the streets, israaf, musicial instruments, fixing dates...even women mixed gatherings..

also are u aware many many sunni arabs have writen against milad?
like see this

http://www.sunniforum.com/forum/show...l=1#post457172

[WaliRazi]

r u sure arab milads are free from haram..not from what i hve seen on youtube...not much different between arab and non arab milad..

marching on the streets, israaf, musicial instruments, fixing dates...even women mixed gatherings..

I did not claim that all Arab Mawlids are free from haram, but I'm pretty sure those attended by Sunni 'ulama are. As for fixing dates, the following is attributed to Mullah Ali Qari,

‘‘We do not say that celebrating the Mawlid is fixed to one specific night and whosoever upholds that it is fixed by the Shari`ah is an innovator since His (May Allah’s peace and blessings be upon him) remembrance, and connection with Him is required at all times. Yet, however, the Month in which He was born has strong precedence over the others’’.

Also, it quotes Imam Qastallani:

‘‘The people of Islam always celebrate the month of His birth (May Allah’s peace and blessings be upon him) by preparing feasts, giving various sadaqah in its nights, express their joy, increase in doing virtuous acts, and recite the Noble Mawlid to receive plentiful blessings. It is observed that the Mawlid is followed with abundant blessings by Allah’s enormous grace and that the year passes safely for the people…’’

I've personally never heard any alim or lay Muslim claim that Mawlid celebrations are RESTRICTED to certain times or dates, even though preference is to be given to Rabbi ul-awwal according to some.

also are u aware many many sunni arabs have writen against milad?

Yes, but it seems to me that most have written in favour of the milad. I respect both sides. I would like to sign off by citing Shaykh bin Bayyah's statement on Celebrating The Prophet’s Birthday:

The celebration of the birthday of the Prophet (peace and blessings of Allah be upon him) is an issue of controversy amongst the scholars. Thus, there were some who considered it a disliked innovation, a few even saying it reached the level of prohibition, and there were others who considered it a praiseworthy innovation.

This difference is traced back to a divergence concerning the division of innovation (bid’ah). Some scholars recognized the validity of such innovations and this was, primarily, the school of Imam Al-Shafi’i (May Allah have mercy upon him) and the head of this thought was Al-’Izzi Adin Abdul Salam (May Allah have mercy upon him). In addition, Imam Al-Qarafi (May Allah have mercy upon him) who was a Maliki, carried this same opinion, giving it great attention , explaining it in an exhaustive manner. In his discussion Al-Qarafi (ra) expanded the concept of innovation to included innovations that were commendable, highly recommended, obligatory and a disliked nature. Thus, he divided innovation into five parts: (obligatory, recommended, permissible, disliked and forbidden).

There were some scholars who failed to accept this division contending that, “Any innovation, if it appears, then it is repulsive in nature.” They did this by restricting the statement of ‘Umar (ra), regarding the tarawih prayers, “This is a good innovation” to its linguistic meaning. There was a large body of scholars who held this opinion such as Taqi al-Din Ahmad Ibn Taymiyyah, Al-Shatibi, in his book Al-’Itisam, and many scholars from the Maliki and Hanbali schools (may Allah have mercy upon all of them).

Finally, there were scholars who wrote in support of celebrating the Mawlid such as Al-Suyuti (May Allah have mercy upon him) and, at the same time, there were others who wrote against it. Thus, in my opinion, there is no need to drag this discussion out, nor continue to argue about it any longer.

The Ruling:

Whoever wants to celebrate the Prophet’s (sa) birthday should celebrate it and avoid doing any action contrary to Islamic Law. This act should be done with an intention that it is not a sunna nor an obligatory act. If these conditions are observed, and one is careful not to contradict Islamic Law, out of sincere love for the Prophet (Peace and blessing of Allah upon him), then, Allah willing, there is nothing wrong with this action and this person will be rewarded.

Commenting on this, the Shaykh of Islam Ibn Taymiyyah (May Allah have mercy upon him) said, “Indeed, such a person will be rewarded because of his intention.” Likewise, for the one who shuns this celebration, seeking to cling to the sunna out of fear of falling into innovation, then this person will also be rewarded, Allah willing. It is important to note that this is not a big issue. Nor is it necessary to give it more attention then it deserves.

The Methodology:

Our attention towards this issue is directed towards uniting the Muslims and curbing these differences. We base this understanding on facilitation (for both sides) and ease. This ease is not founded on an empty premise, but is referenced directly back to the Quran, traditions of the Prophet (sa), the fundamental objectives of Islamic law, and the order of the Prophet (sa) to work towards unity between others. If a contentious issue arises pertaining to a matter, we exercise great consideration and respect for both sides. This consideration is not simply an act of being overly accommodative, as some contend, or attacking those who hold weak opinions. But, this respect and consideration for differences is guided by the fact that both opinions are based on proofs from Islamic Law. In some regards these proofs are clear, and in other regards the opposite holds true. Thus, some (scholars) have provided evidences for these acts’ legitimacy, and others hold proofs for the opposite. In conclusion, our stance is that both are on goodness, Allah willing, as long as this act is not mixed with some type of evil and the intention is correct.

Allah knows best. Shaykh Abdullah Bin Bayyah (May Allah preserve him)