Salafi Research Institute SRI
Compiled, Translated & Annotated
Abu Hibbaan & Abu Khuzaimah Ansaari
The Fourth Proof
One of the proofs they use is they say the Messenger of Allaah (Sallalahu Alayhee Wasallam) used to fast on the day of Ashoora and he also ordered us to observe this fast. This is because that day was blessed and the jews would also fast on that day because it was the day Allaah saved Moosaa (Alayhis Salaam) and his nation from Fir’aun and his army, Therefore as Muslims we should first and foremost fast on the blessed day the Messenger of Allaah (Sallalahu Alayhee Wasallam) was born.
Answer
Think about this for a minute what a trivial crooked thought this is. So the Messenger of Allaah (Sallalahu Alayhee Wasallam) fasted and also ordered us to do the same, yet these people rather than fasting prepare food on their tables, listen to Qawwalees and dance, we seek refuge in Allaah from all of this.
The Messenger of Allaah (Sallalahu Alayhee Wasallam) fasted on the day of Ashoora but nothing has been cited from him concerning his own birthday (ie fasting on his birthday or doing other things) so rather than surpassing the Messenger of Allaah (Sallalahu Alayhee Wasallam) we should follow and obey him, not in fasting nor in idle futile things.
In addition to our point above, the Quraish used to fast the day of Ashoora anyway and maybe they extracted this from a previous sharee’ah just like respecting the 4 months of unlawfulness and performing Hajj. We also have evidence of the people fasting during the age of ignorance in Saheeh al-Bukhaari (4/244 with Fath) and Saheeh Muslim (7/5 with Nawawee).
As for the hadeeth which mentions when the Messenger of Allaah (Sallalahu Alayhee Wasallam) made Hijrah to Madeenah he observed the jews fasting and hence he asked them concerning it. So they informed him that it was due to the salvation of Moosaa (Alayhis Salaam) and we observe this fast as a thanking. Upon which the Messenger of Allaah (Sallalahu Alayhee Wasallam) said I have more right than you upon Moosaa (Alayhis Salaam) and hence he also fasted and ordered others to do the same.
Qaadhee A’yyaadh said some beneficial words concerning this,
“The Messenger of Allaah (Sallalahu Alayhee Wasallam) did not initiate this fast (upon hearing it from the jews) rather it is authentically established from a hadeeth in the books of Saheeh and Sunan from Ai’shah (RadhiAllaaha Anha), “The Quraish used to also fast in the days of ignorance (on this day).”
Imaam Qurtubee said,
“It is possible the Quraish fasted due to some ruling or command based on the religion of Ibraheem and the fasting of the Messenger of Allaah (Sallalahu Alayhee Wasallam) on the same day may have been due to similarities of the abrahamic faiths, for instance the Hajj. So when he saw the jews fasting he also fasted due to the longing of his heart and he also ordered us to do the same. So no command prohibits this and so both groups of people (ie Muslims and the jews) fast on the same day due to differing reasons.” (For details refer to Fath ul-Baaree Sharh Saheeh Bukhaari of Haafidh Ibn Hajr (4/248)
The Fifth Proof
Some of the proponents of the Mawlid have the audacity to go onto to say the Messenger of Allaah (Sallalahu Alayhee Wasallam) sacrificed a ram as his Aqeeqah and so why should we not celebrate his birthday.
Answer
First and foremost it is important to understand the meaning of Aqeeqah. Imaam Ibn Qudaamah writes,
“Aqeeqah is that which is sacrificed on behalf of a child and it has also been said the food that is prepared in relation to the joyous occasion of a childs birth is also known as Aqeeqah.” (al-Mughnee (9/458) of Ibn Qudaamah)
He also said according to our school of thought it is Sunnah to sacrifice an animal on the 7th day after the birth of a child and if this is not possible then on the 14th or on the 21st day as has been transmitted from Ai’shah (RadhiAllaahu Anha) (al-Mughnee (9/461) of Ibn Qudaamah)
As for the individual who reached and passed the adolescent stage and his Aqeeqah had not been done, then there is difference of opinion concerning this whether he should do the Aqeeqah for himself or not.
So for instance if we do take up the claim of the proponents of Mawlid then Aqeeqah only needs to be done once in a life time and thereafter the need for any further Aqeeqah stops. Therefore doing the Aqeeqah every year is not established by any means hence it is not even established once after Nabuwwah if the Messenger of Allaah (Sallalahu Alayhee Wasallam) ever did this let alone his whole life so what basis does the claim of him doing this his whole life have.
As for the narration that has been transmitted that mentions the Messenger of Allaah (Sallalahu Alayhee Wasallam) did his own Aqeeqah after having given the Nabuwwah, Haafidh Ibn Hajr Asqaalaanee said this narration of Musnad al-Bazzaar is not authentically established as Imaam Bazzaar himself said, Abdullaah the narrator who narrated this report was alone in reporting it and he is also weak.
He further said, Imaam Abdur Razzaaq, the author of the Musannaf said
“The scholars of hadeeth have rejected taking the narrations of Abdullaah bin Muharrar just on the basis of him narrating this report. Meaning Abdullaah bin Muharrar damaged his trustworthiness just on account of narrating this narration alone. Therefore how can any deduction or elucidation be correct from such a report.” (refer to Fath ul-Baaree (12/12)
From his book ‘Celebrating Milaad On the Day Of Messenger of Allaah (Sallalahu Alayhee Wasallam) Died’ (pg.29-32)
