Maliki Fuqaha on Mawlid


Citing al-Turtushi’s silence as his approval of the mawlid is nothing short of desperate. Despite what al-Suyuti says, we have al-madkhal before us and we have the intelligence to read Ibn al-Hajj’s own opinion (al-Suyuti himself considers ibn al-Hajj’s exposition contradictory, indicating he did not fully agree with it); aside from the paragraph quoted above of his clear rejection of organised “intentional” mawlid even if free from all sinful acts, he writes elsewhere:

وبعضهم- أي المشتغلين بعمل المولد- يتورع عن هذا- أي سماع الغناء وتوابعه- بقراءة البخاري وغيره عوضاً عن ذلك، هذا وإن كانت قراءة الحديث في نفسها من أكبر القرب والعبادات وفيها البركة العظيمة والخير الكثير، لكن إذا فعل ذلك بشرطه اللائق به على الوجه الشرعي لا بنية المولد، ألا ترى أن الصلاة من أعظم القرب إلى الله تعالى، ومع ذلك فلو فعلها
إنسان في غير الوقت المشروع لها لكان مذموماً مخالفاً، فإذا كانت الصلاة بهذه المثابة فما بالك بغيره

Tr: And some of them – i.e. those participating in the mawlid – are weary of these (i.e. sama and ghina etc.), and read from al-Bukhari and other such (books) instead of these. And although reading hadith in itself is from the greatest acts of nearness (to Allah) and worship since it contains great blessing and abundant good, but when this is done it should be done with its suitable condition according to the way the Shariah (has prescribed it) and not with the intention of the mawlid. Do you not see that the Salah is from the greatest acts of nearness to Allah and despite this if one were to perform it outside of its prescribed time it would be blameworthy and opposed? Since this is the case with Salah, the same is the case with other acts.

I ask: how does this fit in with the universal methodology of bid’ah?

Since al-Wanshrisi was mentioned, he quotes Abd Allah al-Haffar in his collection of Fatawa (al-mi’yar al-mu’rib) as saying the following concerning the mawlid (in a similar fashion to Ibn al-Hajj):

وليلة المولد لم يكن السلف الصالح وهم أصحاب رسول الله صلى الله عليه وسلم والتابعون لهم يجتمعون فيها للعبادة، ولا يفعلون فيها زيادة على سائر ليالي السنة، لأن النبي صلى الله عليه وسلم لا يعظم إلا بالوجه الذي شرع فيه تعظيمه، وتعظيمه من أعظم القرب إلى الله، لكن يتقرب إلى الله جل جلاله بما شرع، والدليل على أن السلف الصالح لم يكونوا يزيدون فيها زيادة على سائر الليالي أنهم اختلفوا فيها، فقيل إنه صلى الله عليه وسلم ولد في رمضان وقيل في ربيع، واختلف في أي يوم ولد فيه على أربعة أقوال، فلو كانت تلك الليلة التي ولد في صبيحتها تحدث فيها عبادة بولادة خير الخلق صلى الله عليه وسلم، لكانت معلومة مشهورة لا يقع فيها اختلاف ولكن لم تشرع زيادة تعظيم …

ولو فتح هذا الباب لجاء قوم فقالوا يوم هجرته إلى المدينة يوم أعز الله فيه الإسلام فيجتمع فيه ويتعبد، ويقول آخرون الليلة التي أسري به فيها حصل له من الشرف ما لا يقدر قدره، فتحدث فيها عبادة، فلا يقف ذلك عند حد، والخير كله في إتباع السلف الصالح الذين اختارهم الله له، فما فعلوا فعلناه وما تركوا تركناه، فإذا تقرر هذا ظهر أن الاجتماع في تلك الليلة ليس بمطلوب شرعا، بل يؤمر بتركه

Tr: The pious predocessors (salaf al-salih), that is the Companions of Allah’s Messenger (sallallahu alayhi wa sallam) and the Successors, did not congregate for worship on the night of the mawlid, and they would not increase (acts of devotion) therein over the rest of the days of the year, because the Prophet (sallallahu alayhi wa sallam) is not glorified except in the manner in which his glorification has been legislated (in the Shariah); and his glorification is from the greatest acts of nearness to Allah, but one should seek proximity to Allah with what has been legislated (in the Shariah). The proof that the Salaf did not increase (in acts of devotions) on that (night) than the rest of the nights is that they differed over it(‘s date); so it has been said he (sallallahu alayhi wa sallam) was born in Ramadan and it has been said in Rabi, and the day on which he was born has been disputed on four different views. So were it so that the night on which he was born in the morning, worship was invented therein in (celebration of) the birth of the best of creation (sallallahu alayhi wa sallam), it would have been specified and well-known containing no controversy. But increased glorification has not been legislated…if this door is opened, some people will say the day of Hijra is a day in which Allah honoured Islam so they would gather therein and increse in worship and others will say in the night of Isra he attained immeasurable honour so they invent worship therein, and this will have no boundary. And all good is in following the Pious Salaf for which Allah has selected them; so whatever they do, we do and whatever they left we leave. When this is realised, it becomes clear gathering on this night is not legally required, rather one is ordered to leave it.

See volume 7 of al-mi’yar al-mu’rib (pp. 99-100) – the file was too large to attach but can be dowloaded from here

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2 Responses to Maliki Fuqaha on Mawlid

  1. xamil says:

    but why non barelwi{deubandi} celebrate 100 aneverssary of darul ulum deuband{islamic university in india}? can yo give me answer about this was nabi saw and sahba celebrate anevarsary of masjide nabwi and other 3 masjid made by nabi

  2. Riz says:

    Some things in the post do not even make sense. For eg. do not read hadith in mawlid. That doesn’t even make sense. Hadith is not Salaat, where it has a prescribed time, you can read hadith anytime you want. You can be walking around and discussing hadith with someone, or quoting it.

    This smells like a salafi fabrication to me, we all know how many classical text they love to fabricate.

    Deo celerbate seerah un nabi, so simiarly again, where they quote hadith, so this would also nullify that function. Basically any function where you quote hadith would be nullified, so this doesnt even make any sense.

    As for the second part, increasing ibaddah on these days.
    Quran says that the birth days of prophets are blessed days. (eg. quran says, may peace be upon the birthday of Isa alaihi salam) so if the birthday of Hazrat Isa alahi salam is a blessed day, then what about the birthday of his Nabi. These birthdays are blessed days

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