Xuska Mowliidka oo ka dhacay Norway

[The Zack]

Mash'allah Yaa Miskiin.. Cibaadada la iskama sameesan karo, waa iney nas diini ah ku saleeysnaataa, sax.

[Warmoog]

Nomads, as I mentioned, the scholars have differences of opinion on the mawlid. They agree on it being an innovation, but they disagree on its legality as a celebration. They have differences of opinion on the general concept of innovation in Islam, not just the mawlid, and it stems from their interpretations of the Principles of Fiqh. The details are perhaps better suited for another discussion, but we can simply note that they have different understandings of the concept of bid'ah and varying methodologies for dealing with it.

 

Their opinions on the mawlid have generally been of three types, which were all mentioned in the fatwa on page one:

- some considered it disliked

- a few considered it prohibited

- some considered it permissible (if it is kept within the parameters of the Shari'ah)

 

All of these opinions have been held by well-reputed scholars and evidence from the revealed texts can be used to support each view. Moreover, the divergence in the scholars' views on the concept of innovation goes beyond this one subject and beyond the issues of today. It existed before the mawlid was invented, before the scholars of our time were born, and before the modern movements that were mentioned in the thread came into being. We should take that into account and not be quick to cast aspersions on anyone, especially senior scholars, when they hold an opinion we may not agree with.

 

The video clip of the event in Norway showed one of the attendees calling the celebration 'waajib'. Some of the other speakers also appeared to have had misconceptions about those who do not celebrate the mawlid. The fatwa serves to remind people of the strict conditions that must be met--i.e., that the mawlid is not an act of worship nor a legitimate Sunnah and cannot be intended as such and that the gatherings must be conducted in a way that complies with the Shari'ah--in order for the act to be within the limits of what could be considered permissible. It also reminds people that those who do not celebrate the mawlid avoid it for their own legitimate reasons, meaning people should respect each other's views. Sheikh Bin Bayyah did not say anything new on the subject, but he made a meaningful attempt to bridge rifts and engender better relations between Muslims. I hope that is not lost on us.

 

Let us also remember that when an act is said to be permissible, it is a neutral and indifferent ruling. It is neither recommended nor discouraged and it is not considered to bring either reward or punishment in itself. It is the intention for doing the act and the way it is done that might bring reward or punishment. So the intention and the actions that follow it must also be permissible, otherwise the ruling can change to disliked or prohibited. When someone participates in a mawlid gathering thinking it is a compulsory part of the religion or a legitimate act of worship, it becomes prohibited to them because that is an innovation in belief and worship. When the gathering consists of unlawful activities, it becomes prohibited then too and in that case, avoiding it would become compulsory.

 

This is part of the reason some of the scholars frown upon the prevalent mawlid practices. Not because there is something inherently wrong with the concept of celebrating the Prophet's birth, life, and legacy (may peace and blessings be upon him), but because they do not want something that would otherwise be permissible to be treated like it is 'waajib'. They do not want laypeople to imbue with extra meanings and ritualize it or cross the line in other ways with their behaviour--by setting aside a specific date for it, putting an inordinate amount of effort into gathering people, missing real duties like prayer while taking part in it, and so on. Our deen is orderly and it requires that our intentions and actions be kept within their proper proportions and limits. People have to mindful of this and extremely careful.

 

Al-Miskiin;713026 wrote:

Mawliidku waa cibaado, qofkii xusa nabiga ajar buu Allah ka filayaa. Qaacidada fiqhiguna waa asal ahaan cibaadadu waa XAARAAM!, wait wait, let me finish, Cibaadadu waa xaaraam ilaa wixii nas(daliil, proof) ku yimid mooyaane. That means, wax alle wixii aanaan daliil cad u haynin, oo aanan nabigiii(salallahu alayhi wasalam) laga keenin waa xaaraan.

This is certainly true when it comes to people who think the mawlid celebration is an act of worship. Is that the belief and intention of everyone who takes part in it? To be fair, we cannot assume it is.

 

We should keep in mind that there isn't a cookie-cutter formula for how people observe the mawlid. It varies widely according to local customs, which can change over time. The kind of activities we associate with it based our sociocultural background are not necessarily reflective of how everyone observes it, so there is a need to make some distinction between the concept of the mawlid and the ways people observe it at particular places and times.

 

Having read the thread again, I think it would help if nomads were more specific about what they are defending or opposing. If you are a proponent of the mawlid, are you defending mawlid celebrations in general or particular types of gatherings? If you oppose it, are you objecting to the excesses of the prevalent customs or do you reject the very concept of a mawlid gathering as an 'innovation', irrespective of its quality and form?

[Nur]

First Context:

 

They agree on it being an innovation, but they disagree on its legality as a celebration

 

Second Context:

 

They have differences of opinion on the general concept of innovation in Islam

 

 

Classification Of Bidca;

 

Their opinions on the mawlid have generally been of three types, which were all mentioned in the fatwa on page one:

- some considered it disliked

- a few considered it prohibited

- some considered it permissible (if it is kept within the parameters of the Shari'ah)

 

The above is in the Lexical Context only ( Lughah), Not (Istilaax Sharci)

 

 

 

InshAllah, I will come back with a detailed explanation of the above.

 

 

 

Nur

[Nur]

Nomads

 

I have started a new thread on these SOL Islam boards in the hopes that I clarify ambiguities that have been raised in the the Thread of Celebrations of the Prophet Muhammad's Mowlid ( Birthday Celebration ) in Norway by the Somali Community there.

 

The controversy surrounding the Mowlid, is part of a larger debate about the shariah permissibility of introducing new ways or new content of worship to the existing body of confirmed Islamic Sharia sanctioned rituals and activities.

 

In the coming days, InshAllah I will lay the linguistic and shariah contexts of the Bidcah concept in order to put to rest the major issue of innovation in faith matters, and later to apply the findings on the specific topic of the Mowlid ( Prophet's Birthday Celebration, or the Muslim Christmas!)

 

InshaAllah, I will prepare a write up ( e-Nuri Simplified Piece for Nomads) on the following Topics:

 

 

1. Definition of Bidcah:

 

a. Lexical meaning of Bidcah

b. Judicial Application of Bidcah ( Shariah)

 

Selected Modern Examples Of Bidcah:

 

a. Lexical Bidcah

b. Judicial Bidcah ( Shariah)

 

 

Additional Types of Bidcah

 

 

The Proofs of Prohibition of Bidcah; ( Quraan and Sunnah )

 

 

The Levels of Bidcah

 

Is There a Good Bidcah ?

 

Clarifying ambiguities in the following confusing sources:

 

1. Prophet Muhammad's saying " He who starts a good Bidcah, is rewarded for it as well as for those who practice it"

 

3. The Claim of Al Izz Ibn Abdu Salam and His Student, Al Qarafi that Bidcah is subject to the Five Shariah Classifications.

 

2. Caliph Omar Ibnul Khattab's statement ( A Good Bidcah!)

 

4. Mix up between the concept of Masaalix Al Mursalah and Bidac

 

5. Using the Caliphs originated religious activities as a proof that some Bidac are acceptable

 

6. The Potential of Tremendous Dangers of Bidcah on Islamic faith

 

a. Introducing Changes in Islam Like Christianity and Judaism have done to theirs ( As Predicted B Hadeeth)

 

b. More Bidac Mean More Changes, More changes mean More Divisions in Islam

 

c. Popular Bidac among lay people today

 

 

Nur

 

 

2011 e-Nuri Aqeedah Vigils

EVERY Innovation is a Bidcah

EVERY Bidcah is a Divergence From The Straight Path

EVERY Divergence from Straight Path Leads To Hell Fire