DiscussWorldIssues - Socio-Economic Religion and Political Uncensored Debate - View Single Post - Why exactly is giyarwee considered a bida?

**vigraxtru** · 07-29-2011, 01:29 PM

Assuming people do not consider it a fard or sunna, but realise that it is something optional, why would giyarwee be considered a bida? People can get together any time, any place to read quran, do zhikr, feed people etc and this is the essence of giyarwee and considering that people usually do not even do it on the 11th of every month (it is just the name that has stuck in the indian subcontinent "giyarwee" which means 11) then why exactly is it considered a bida by deobandis? After all, it is just a gathering of zhikr is it not?

can the la madhabis/ahlul hadith/salafis please stay out of responding to this

Consider the following from Mufti Abuhajira.

It was posted on a Mawlid thread but the points stated clearly applies to Giyarwee as well.

eg. Feeding kheer (rice pudding) to a poor on Friday after Jummah as a charitable work is mubah. It is something you and I and all of us can do. BUT if someone starts to preach that Feeding in this manner (i.e only kheer and only after jumma of a friday) will earn you extra rewards and starts to insist on it, and established big banners for it and communes huge gatherings to carry out this act.. and people follow it...to an extant people start to revere this act so much that awaam start to look down on the non-doers or atleast deem them selves as more practicing in deen because of it etc etc.. THIS is bid'a, since a proper ihtimam is being made for something which is merely mubah. The issues brought into this mubah act have rendered it doubtful for practice. So it will become impermissible. NOW if this act becomes a shi'aar of those who practice it...THEN it will become binding to leave out the WHOLE act.. even its mubah aspect. i.e Feeding kheer (rice pudding) to a poor on Friday after Jummah

Note that it does not mean that impermissibility falls onto feeding itself. You can by all means still feed.. and even feed kheer. but to do it in that manner with those lawazmat has become qabeeh.

the same applied to Mawlid. praise of the Wiladat of Rasulullah on the day of his wiladat be gathering for an activity and singing nasheed or na't or giving lecture, quran recitation etc etc was mubah. (Again note the mandub aspect is praising Rasulullah , and not the particular manner of praise.) And over the years this mubah got contaminated with bid'aat and jahala which even the proponents of Mawlid agree. And Many times over, this Mawlid has become a salient feature of distinction of those who do it and those who do not. So much so that vast majority calls anyone who desist from such activity to be wahabi! In such circumstances, this mubah has become impermissible. NOT only the specific haram aspects of it, but ALSO the general of it, since merely conducting such a gathering at such a time give credibility to those who bring about haram in it. Hence the fatwa will be that of impermissibility.

As for the Qiyas Ma'al Fariq i.e the eid.. then consider this.. Gathering for Salaat (Jama'ah) is mashroo'. If I start to add into it something (mubah or otherwise) and insist upon it to such a level that people start to deem it a part of Jama'at itself. lets say for example a loud recition of Surah Naas (protection from jinnat, which is mubah). And I start to recite this after every Salam.. such that people start thinking that it is part of Salah. Then ONLY this act which is added into the mashroo' will become the bida' and the fatwa of impermissibility will restrict to it. Because we cannot leave out Salah for that matter.

07-29-2011, 01:29 PM	#23
vigraxtru Join Date Oct 2005 Posts 421 Senior Member	Assuming people do not consider it a fard or sunna, but realise that it is something optional, why would giyarwee be considered a bida? People can get together any time, any place to read quran, do zhikr, feed people etc and this is the essence of giyarwee and considering that people usually do not even do it on the 11th of every month (it is just the name that has stuck in the indian subcontinent "giyarwee" which means 11) then why exactly is it considered a bida by deobandis? After all, it is just a gathering of zhikr is it not? can the la madhabis/ahlul hadith/salafis please stay out of responding to this Consider the following from Mufti Abuhajira. It was posted on a Mawlid thread but the points stated clearly applies to Giyarwee as well. eg. Feeding kheer (rice pudding) to a poor on Friday after Jummah as a charitable work is mubah. It is something you and I and all of us can do. BUT if someone starts to preach that Feeding in this manner (i.e only kheer and only after jumma of a friday) will earn you extra rewards and starts to insist on it, and established big banners for it and communes huge gatherings to carry out this act.. and people follow it...to an extant people start to revere this act so much that awaam start to look down on the non-doers or atleast deem them selves as more practicing in deen because of it etc etc.. THIS is bid'a, since a proper ihtimam is being made for something which is merely mubah. The issues brought into this mubah act have rendered it doubtful for practice. So it will become impermissible. NOW if this act becomes a shi'aar of those who practice it...THEN it will become binding to leave out the WHOLE act.. even its mubah aspect. i.e Feeding kheer (rice pudding) to a poor on Friday after Jummah Note that it does not mean that impermissibility falls onto feeding itself. You can by all means still feed.. and even feed kheer. but to do it in that manner with those lawazmat has become qabeeh. the same applied to Mawlid. praise of the Wiladat of Rasulullah on the day of his wiladat be gathering for an activity and singing nasheed or na't or giving lecture, quran recitation etc etc was mubah. (Again note the mandub aspect is praising Rasulullah , and not the particular manner of praise.) And over the years this mubah got contaminated with bid'aat and jahala which even the proponents of Mawlid agree. And Many times over, this Mawlid has become a salient feature of distinction of those who do it and those who do not. So much so that vast majority calls anyone who desist from such activity to be wahabi! In such circumstances, this mubah has become impermissible. NOT only the specific haram aspects of it, but ALSO the general of it, since merely conducting such a gathering at such a time give credibility to those who bring about haram in it. Hence the fatwa will be that of impermissibility. As for the Qiyas Ma'al Fariq i.e the eid.. then consider this.. Gathering for Salaat (Jama'ah) is mashroo'. If I start to add into it something (mubah or otherwise) and insist upon it to such a level that people start to deem it a part of Jama'at itself. lets say for example a loud recition of Surah Naas (protection from jinnat, which is mubah). And I start to recite this after every Salam.. such that people start thinking that it is part of Salah. Then ONLY this act which is added into the mashroo' will become the bida' and the fatwa of impermissibility will restrict to it. Because we cannot leave out Salah for that matter.
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