Celebrating The Maulid 06
By
Dr. Abubakar Muhammad Sani Birnin Kudu (Hafizahullah)
2. Shaikh Rasheed Ridaa added that the good things contained in the maulid as mentioned by Ibn Hajar that if pursued, maulid will be a good bid’ah, are not in itself bid’ah. The bid’ah is the special congregation in that special mode and style, in the specified time, and considering that to be part of the ‘Sha’aaril Islam” which is never established but with a nass from the Qur’an or Sunnah.
3. He also said: “that observing the maulid reached a stage where those who abstained form performing it are considered infidels. This makes it one of the basic foundations of aqeedah necessarily known from the deen, and this is clearly an addition to the foundations of Islam. And any additions to the foundation of Islam nullifies that particular addition and renders it alien and disowned by the Islam brought by the seal of the prophets (sallallaahu alaihi wa sallam)…” Fatawaa Shaikh Rasheed Ridaa.
Shaikh Rasheed Ridaa was asked about some people in the Jawa area of Indonesia who claim that whoever does not attend the maulid is a kafir, and whoever does not stand up on hearing the word ‘Marhaban’, at the time of reading the story of maulid is a kafir. And if someone asks them: Is this ordered by Allah and His Messenger?, they say: You are a kafir. Shaikh Rasheed Ridaa answered to all these questions with the aforementioned statement.
One other thing of this nature is the claim of ahlul maulid that it is haram for one to fast on the day of maulid. Al-Hattab in his ‘Mawahibul Jalil’ quoted an event that occurred in respect of one Ibn Abbaad who said that he came out on the day of maulid and met one Alhaj Ibn ‘Aashir and some other men, and they brought some dishes of varieties of food. And when they invited him he told them that he was fasting. The man (Alhaj Ibn Aashir was very much annoyed to hear that and ordered him to break the fast, and told him that it was a day of eid, so it is unlawful to fast.
Two: Suyuti’s argument with the hadith of Aqiqah
This is simply refuted by the fact that the hadith is not authentic. When asked about whether the prophet (sallallaahu alaihi wa sallam) really performed aqiqah once more for himself, Imam Malik answered: “Tell me about the Sahabah for whom the aqiqah was not performed in Jahiliyyah, have they done that themselves after embracing Islam? This is sheer false” See Ibn Rushdin’s Al-Muqaddimaatul Mumahhidaat vol.2 p.15.
The hadith in question is reported through one Abdullahi ibn al-Muharrar, who is termed by many scholars of hadith as: ‘Da’eef Jiddan’, ‘Munkarul Hadith’ or ‘Matruuk’. See Al-Musannaf by AbdurRazzaaq As-San’aani (d. 211 h) vol.4 p.325, and Al-Majruuhin by Ibn Hibban vol.2 p.29. He said in respect of Abdullahi ibn Muharrar: “He was one of the most devoted people but he used to tell lies without knowing, and used to twist narrations without understanding”.
An-Nawawi states: “As for the hadith mentioned by As-Shiraazi that the prophet (sallallaahu alaihi wa sallam) performed aqiqah for himself, it is reported by Al-Baihaqi through Abdullahi ibn al-Muharrar that the prophet (sallallaahu alaihi wa sallam) … . This is a false hadith” (Al-Majmuu’ by An-Nawawi vol.8 p.330, see also: At-Talkhisul Habeer by Ibn Hajar vol.4 p.147).
One surprising thing is that Al-Baihaqi himself after quoting the hadith stated that it is Munkar, but all the same Suyuti dwelled on the hadith to legalise ‘maulid’ without mentioning the ruling of Baihaqi on it. See As-Sunanul Kubra by Baihaqi vol.9 p.300.
But Az-Zarqaani in his sharhul Mawaahib after quoting Suyuti’s deduction from the hadith commented: “An-Nawawi said this hadith is false. So deducing (maulid) from it is out of place” Sharhul Mawahibil Laduniyyah vol.1 p.140.
Three: On the story of Abu Lahab
1. The text as narrated by Al-Bukhari is not as Ibnul Jazari and Ibn Nasirid Deen claimed. Al-Bukhari narrated from Al-Hakam ibn Nafi’ from Shu’aib from Az-Zuhri, he said Urwatu ibnuz Zubair told me that Zainab bint Abi Salama told him that Umm Habiba bint Abi Sufyan said: “I said: O Allah’s Messenger, marry my sister, the daughter of Abu Sufyan’.
The Prophet (sallallaahu alaihi wa sallam) said: “Do you like that? I replied, “Yes, for even now I am not your only wife and I like that my sister should share the good with me”. The Prophet (sallallaahu alaihi wa sallam) said, “But that is not lawful for me”. I said: “We have heard that you want to marry the daughter of Abu Salama”, He said: “You mean the daughter of Umm Salamah?” I said, “Yes” He said, “Even if she were not my step-daughter, she would be unlawful for me to marry as she is my foster suckling niece. I and Abu Salama were suckled by Thuwaiba. So you should not present to me your daughters or your sisters (in marriage)”. Urwah said: “Thuwaibah was a freed slave woman of Abu Lahab.
Abu Lahab freed her, and she suckled the Prophet (sallallaahu alaihi wa sallam). When Abu Lahab died he was seen in a dream by one of his relatives in a terrible situation in hell. He said to him: “What did you meet? Abu Lahab said: I did not meet (anything but torment), except that I was given water in this (in Abdur Razaq’s narration: He pointed to a dot on his finger) for freeing Thuwaibah”. (Sahihul Bukhari together with Fathil Bari vol.9 p.48 hadith No. 5101).
From this text you will find that:
Dr. Abubakar Muhammad Sani Birnin Kudu
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