Faysala-yi Haft Mas’ala
THE BOUNDARIES OF CENSURE AND TRANSGRESSION
Now if someone does not consider these particulars of the Prophet’s birthday celebration as the ultimate object of worship but simply as permissible (mubah) in essence, then that is not heretical innovation. Furthermore, if one understands the causes of these particularities as the object of worship and finds in these particularities some form of expediency (maslaha), then that is not heretical innovation. For example, if one does not believe standing during the performance of the mawlid as worship in its essence but instead regards hallowing the remembrance of the Prophet as the ultimate object of worship and has designated this form because of an associated expediency, then that is not heretical innovation. So for instance if one understands the remembrance of the prophet’s birthday as approved (mustahsan) at all times and because of an expected convenience, such as the ease of continuity from one year to the next, one designates a specific date for that occasion to take place, such as the twelfth of Rabi al-awwal in the Islamic Calendar, then that is not heretical innovation. The detailed arguments on these problems are extensive and for every instance there exists separate reasoning. Certain forms of expediency (masalih) are also mentioned in treatises on the celebration of the Prophet’s birthday. If any information were not available in detail, then those who designate the common good rely on the example of the ancients. To them this mode of determining the public benefit is sufficient. In this situation, a particularity is not censurable. The particularities, practices, meditations, stipulations, and rituals of schools and shrines belong to this category. However, if one understands these particularities as equal to the obligatory rituals of the religion, such as praying and fasting, then no doubt in that situation these particularities will represent transgressions. For example, if one believes that were the mawlid not held on its designated date, or if the standing up at the end of the ceremony (qiyam) does not take place, or if the provision of sweets is not ar-
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