"Drums of Bidah"
Wahhabi/Salafi Beating ...
"Drums of Bidah"
"Indeed, the most evil of matters (in the religion) are the newly invented ones, and
every innovation (in the religion) is abid`ah, and
every bid`ah is misguidance, and every misguidance is in the Hellfire."[Authinticated by Al-Albani]
^Wahhabi say:
“Every Bid’ah is in the Fire.”
"And the burden in the Hereafter will be much bigger,
for
“every bid’ah is in the Fire.”
^Wahhabi^
Wahabi Bidah Dance
“Bidah Here, Bidah There and Bidah Everywhere"
"Drums of Bidah"
"Tawheed al-Haakimiyyah is bid’ah"
^
“However, people like Yasir Qadhi state the opposite. In fact, they go as far as to say that Tawheed al-Haakimiyyah is bid’ah.
Wahabi say:
"It is indeed strange for someone to make such a statement – and we hope that he had already retracted this statement or will so in the near future – since it implies that he rejects a form of Tawheed al-’Uloohiyyah. The definition of Tawheed al-’Uloohiyyah is that one recognizes that it is only Allah who is worthy of obedience and worship”
^
One of the Wahabi scholar's made a 4th division of tawheed!!!
One of the Wahabi scholar's made a 4th division of tawheed!!!
He was called a BIDDATEE ( INNOVATOR) BY OTHER WAHABIS!!
The scholars who said 3 divisions in Tawheed is OK but fourth is a Biddah?
Why can't we make more divisions in TAWHEED?
Why not make 4 , 5 and 6... divisions and go on naming them?
Which rule says that IF Ibn TAYMIAH does something it becomes a Rule for WAHABIS , but if some one else does it , it is a BIDDAH??
So the wahabi rule is :
"Only Ibn Taymiah can add anyhting to Wahabism and his addition makes him "sheikhul Islam" but if another Wahabi adds something he is called a Biddatee
(Innovator)"
!!!
This issue indicates that the (Wahabis) pseudo-Salafiyya are shallow in their manhaj and lack a definite and concrete Usul in aqeeda and other affairs!
Let us see how these people are divided on this issue of:
"Tawhid al-Hakimiyya"
The blind followers of Ibn Tayamiyah like al Albani , ibn Baz , Uthaymeen , Fawzan… etc, they called the fourth division as Biddah!!!
Shaikh Ibn Uthaimeen on Tawhid ul-Hakimiyyah
Shaikh Muhammad ibn Saalih al-'Uthaimeen was asked concerning this, and he replied that:
"Whoever claims that there is a fourth category of tawheed under the title 'Tawheed al-Haakimiyyah' is to be counted as an innovator (mubtadi'). So this is an innovated categorisation which emanates from an ignorant person....
[Taken from 'al-Muslimoon,' no. 639, 25th of Dhul-Hijjah 1417H which corresponds to Friday the 2nd of May 1997]
Shaikh Salih al-Fawzaan on Tawheed ul-Haakimiyyah
There is someone who has made a fourth category for Tawheed and called it Tawheed al-Haakimiyyah
Shaikh Fawzaan: [interjecting]... This is misguidance..., this is misguidance. This is misguidance and an [unnecessary] addition, which the people of knowledge have not affirmed. Tawheed is but two or three categories... this is contradictory, one person says Tawheed is only one category and another says it is four categories. All of this is misguidance...
Shaikh Fawzaan: [interjecting]... This is misguidance..., this is misguidance. This is misguidance and an [unnecessary] addition, which the people of knowledge have not affirmed. Tawheed is but two or three categories... this is contradictory, one person says Tawheed is only one category and another says it is four categories. All of this is misguidance...
... he can't even make his mind up to whether there are 2 or 3 categories SubhanAllah...this is great stuff...oh but it goes further:Questioner 2:
So this is an innovated saying, this saying [Tawheed ul-Haakimiyyah]?
Shaikh Fawzaan: Yes, there is no doubt in this, it is in opposition to the Ijmaa [of Ahl us-Sunnah]. None of the people of knowledge have ever spoken with it. It is in opposition to the Ijmaa." End
Shaikh Fawzaan: Yes, there is no doubt in this, it is in opposition to the Ijmaa [of Ahl us-Sunnah]. None of the people of knowledge have ever spoken with it. It is in opposition to the Ijmaa." End
The Statement of Shaikh al-Ghunayman
One of those upon whose words the Qutubiyyah relied upon is Shaikh al-Ghunayman.
The Shaikh stated when asked about Tawhid ul-Haakimiyyah,
"It is not permissible to deny Tawheed al-Haakimiyyah, for it is from the types of Tawheed. But it falls under Tawheed al-‘Ibaadah with regards to the ruler himself as a person. With regards to it meaning Tawheed, then it falls under ar-Ruboobeeyyah, because the Ruler is Allaah. So it should be that the Rabb is the Muttasarrif (Controller of affairs), He is the One who has the Hukm, so it falls under Tawheed Ar-Ruboobiyyah with regards to ruling, ordering, prohibiting, and carrying out, whereas regards to application and action then the slave is responsible for following the Hukm of Allaah, so then it is from Tawheed Al-‘Ibaadah in this sense. And making it into a fourth category doesn’t make sense because it falls into the three categories. And the division without a reason is a cause of extra words which are not needed, and it is a simple matter anyway. If he makes it a separate category then he is being redundant, and there is no harm it."
Ibn Uthaymin... again
"Whoever claims that there is a fourth category of tawheed under the title 'Tawheed al-Haakimiyyah' is to be counted as an innovator (mubtadi'). So this is an innovated categorisation which emanates from an ignorant person who does not understand anything of the affairs of 'aqeedah and the deen.
This is because 'al-Haakimiyyah' falls within Tawheedur-Ruboobiyyah from the aspect that Allaah decrees whatever He wills.
It also enters under Tawheedur-Ruboobiyyah in that the servant must worship Allaah according to what He has decreed. So it does not fall outside the three categories of tawheed, which are: Tawheedur-Ruboobiyyah, Tawheedul-Uloohiyyah and Tawheedul-Asmaa was-Sifaat."
Then, when asked, 'How are we to rebut them?' he replied:
"We rebut them by saying to them, 'What does 'al-Haakimiyyah' mean?' It does not mean except their saying that judgement/decree is for Allaah alone ' and that is Tawheedur-Ruboobiyyah. So Allaah, He is the Lord, the Creator, the Sovereign Owner, the One in control of the affairs. But as for what they intend by it and an explanation of the danger of this idea of theirs, then we do not know their intentions and desire, so therefore we cannot estimate the seriousness of this matter.'
It also enters under Tawheedur-Ruboobiyyah in that the servant must worship Allaah according to what He has decreed. So it does not fall outside the three categories of tawheed, which are: Tawheedur-Ruboobiyyah, Tawheedul-Uloohiyyah and Tawheedul-Asmaa was-Sifaat."
Then, when asked, 'How are we to rebut them?' he replied:
"We rebut them by saying to them, 'What does 'al-Haakimiyyah' mean?' It does not mean except their saying that judgement/decree is for Allaah alone ' and that is Tawheedur-Ruboobiyyah. So Allaah, He is the Lord, the Creator, the Sovereign Owner, the One in control of the affairs. But as for what they intend by it and an explanation of the danger of this idea of theirs, then we do not know their intentions and desire, so therefore we cannot estimate the seriousness of this matter.'
[Taken from 'al-Muslimoon,' no. 639, 25th of Dhul-Hijjah 1417H]
Al-Albani
Shaikh Mu-hammad Naasiruddeen al-Albaanee was asked,
"Our Shaikh, may Allaah bless you, the scholars of the Salaf, may Allaah have mercy upon them, mention that Tawheed is of three types: 'ar-Ruboobiyyah,' 'al-Uloohiyyah' and 'al-Asmaa was-Sifaat,' so is it correct for us to say that there is a fourth Tawheed that is 'Tawheedul-Haakimiyyah' or 'Tawheed of Judgement?' So he replied:
"'Al-Haakimiyyah' is a branch of the branches of Tawheedul-Uloohiyyah, and those who focus their attention upon this newly invented saying in the present age use it as a weapon not to teach the Muslims the Tawheed that all of the Prophets and Messengers came with, but rather as apolitical weapon. So if you wish I will establish for you what I have just said, even though this question has repeatedly been answered by me, many times - or if you wish we will continue upon our topic.
"'Al-Haakimiyyah' is a branch of the branches of Tawheedul-Uloohiyyah, and those who focus their attention upon this newly invented saying in the present age use it as a weapon not to teach the Muslims the Tawheed that all of the Prophets and Messengers came with, but rather as apolitical weapon. So if you wish I will establish for you what I have just said, even though this question has repeatedly been answered by me, many times - or if you wish we will continue upon our topic.
Pseudo-Salafiyya are divided on "Tawhid al-Hakimiyya"
^
As per these scholars there can be no further division!!
Why?
The pseudo-Salafiyya do not recognise the concept of "Bid'a Hasana", and if they were too they would have to admit that the division of Tawhid into 2,3 or 4 areas, is at least a Bid'a Hasana to their Ulama like Ibn Taymiyya onwards...
Wahabi/Salafi are totally divided on the issue of Tawhid and its branches,
especially on the issue of al-Hakimiyya they are bitterly at odds with each other, to the extent they make Tabdi (calling someone an innovator) over the affirmation or denial of this concept.
Even If It is assumed that It is “Bidat al Hasanah” then it will still be an "Evil innovation" in their sight because wahabi/salafi do not believe in classification of Bidah into good or bad.
Wahabi/Salafi say:
"...we do not believe!"
Wahabis on the... Net
“some of the ulama of past when saying "bidah hasana" they mean in general terms, meaning they weren't speaking about bidah in deen, if you check the examples they gave for bidah hasanah you will see that it wasn't in matters of deen/worship.
As for as-suyuti rahimahullah, it seems wallahu a'lam that he believed there coudl be a good bidah in deen, and that isnt' really much of a surprised since he was sufi or at least influenced by them in some matters."
^
Wahabi/Salafi say:
"The concept of good innovations only exists in the realm of mutual conduct and wordly matters, as well as from a linguistic perspective.
With respect to religious affairs and affairs pertaining worship, there has never been such a notion or concept, as Allah has perfected His religion for us as He clearly and explicitly states in the Qur’an.
What is perfect cannot be made any more perfect; and what was not part of the religion back then, can never be part of the religion now, just as Imam ash-Shâtibî has quoted from Imam Mâlik."
By the way... the above^
"What is perfect cannot be made any more perfect..."
Wahabis exclude
Ibn Tayimyyah's Division of Tawhid ?
The Holy Prophet (sal allahu alaihi wa aalahi wa sallam) came to give us the teaching of Tawhid, he never divided Tawhid into parts.
This division is not mentioned by Allah subhanahu wa tala in the Holy Quran , nor was it mentioned by the Holy Prophet
Sallallahu Alaihe-e-Wa-Sallam.None of the companions found and understood this division in Tawhid , none of Salaf divided Tawhid into parts. Clearly no one from the Salaf did it!!!
These people claim to be on the way of the Salaf in all affairs! But they fail to name just one major Sahabi, Tabi'i or Taba Tabi'i who divided Tawhid into 2, 3 and 4?
---
Ibn Taymiyyah Divided Tawhid into “Types” only to acuuse Sunni Muslims of Shirk and attack Tawassul.
1. Tauhid Rubabiyya
2. Tauhid Uluhiyya
3. Tauhid Al Asma Was Siffat
That's right Bidah Tauhid, Wahabi bigots have a 4 th Tauhid Al Hakamiyya...again wait for it they also have a 5th, 6th and even a 7th... Bidah Tawhid?
...continue to: Part-2
---
"Bidah Hasana"
?
Hazrat Umar (ra) called it "EXCELLENT BIDAH" because Tarawih was never ordered by Prophet (Peace be upon him) to be prayed in Jamaah and this kept on happening until Abu Bakr (ra) died and initial part of Umar (ra)'s caliphate. Hence ordering Tarawih to be prayed in Jamah and also something which Prophet had actually "STOPPED" would for sure come in the category of "BIDAH"
The wahabis need to prove from anywhere that the Prophet (Peace be upon him) told to pray Tarawih in Jamaah?
Regarding the hadith of
"Every Bidah" being misguidance,
then here is how Imam Ibn Hajr al Haythami (rah) explains it:
وفي الحديث "كل بدْعة ضلالة وكل ضلالة في النار" وهو محمول على المحرمة لا غي
Translation: That which is narrated in hadith that "all innovations are evil and all evil are in hell fire" This hadith will refer to Bidat al Muhrima (i.e. category of haram innovations only) not others.
[Al Haytami in Fatawa al Hadithiyyah, Volume No.1 Page No. 109, Published by Dar ul Fikr, Beirut, Lebanon]
Ibn Hajr Al-’Asqalaani stated in his Fat-hul-Baari Sharh Sahih Al Bukhaari when explaining the famous statement of:
’Umar ibn Al-Khattab:
‘What an Excellent Bida’ah this is!’
“‘Hazrat Umar (RA) said,
“[What a] Fine innovation!” and in some narrations a (letter) ‘taa’ is added.
The root meaning of innovation (bida’ah) is what is produced without precedent. It is applied in the law in opposition to the Sunna and is, in that case, blameworthy. Strictly speaking, if it is part of what is classified as commendable by the law then it is an excellent innovation (hasana), while if it is part of what is classified as blameworthy by the law then it is blameworthy (mustaqbaha), otherwise it falls in the category of what is permitted (mubaah). It can be divided into the five legal categories [(or rulings) Ahkaam Al-Khamsah)]. [Fat-hul Baari Sharh Sahih Al Bukhaari]
Notice that most jurists define bida’ah dhalālah (misguided) as an act or dogma that contradicts the Sunnah and has no foundation in Islām. So if an act does not contradict the pure Sunnah and does have a basis in law, it is not an evil bida’ah but a good bida’ah.
All of these definitions are derived from many actions of the Sahābah during and after the life of the Nabī (Sallallāhu ‘alayhi wa Sallam). If one reads through the works of hadīth they will find numerous examples of the Sahābah doing acts of worship without the prior recommendation or consent of the Nabī (Sallallāhu ‘alayhi wa Sallam).
“All bidahs are misguidance and all misguidance are in the fire.”
This hadith is not general but rather specific as classical scholars explained, such terminology is used in Shariah many times if we generally apply such rulings without checking new matters in light of Principles laid down by Shariah then this would be mocking at it, for example Quran states:
"Verily you and what you worship apart from Allah are the fuel of hell"
(Qur'an 21:98)
We all know that Jesus (pbuh) is worshipped by Christians, now if we make this ayah general then Naudhobillah:
"Jesus shall become fuel of hell fire too"
?
(Audhobillah Min Dhalik)
Therefore we have to understand the reality behind words of Prophet (PBUH), the Bidahs which Prophet (PBUH) forbade were all new innovations which contradicted Shariah!
For centuries, the Ulema-e-Deen have been produced the Shar'i definition of Bid'ah as an innovation which can be good or bad (Sai'yah or Hasanah).
If one has to take the literal meaning of the word "Bid'ah" and abandon or discard the Shar'i meaning, then the Ij'tima for Tableegi purposes will be Bid'ah; the making of Ghusht will be Bid'ah; engaging in Chilla would be Bid'ah; publication of books would be Bid'ah,… etc…etc. - all of which would be classed as detestable in the extreme.
However, such application of the literal meaning of "Bid'ah" cannot be found the entire period of Rasoolullah (sallal laahu alaihi wasallam), neither can it be found in the period of the Sahabah, nor in the period of Taba'i (ridwanullahi ta'ala ajma'in).
Is Every (kullu) Bida’ah Misguided?
The statement of the Holy Prophet (Sallallāhu ‘alayhi wa Sallam)
“Every newly fangled thing (kullu muhdathatin) is a bida’ah and every bida’ah is misguidance (dhalāla)…”
Pseudo-Salafism interprets this hadīth to mean:
“Every bida’ah without exception.”
Linguistically, this is not necessarily sound. Many times in the language, especially in Islāmic literature, “kull” is used to mean “most” or “very many”.
Examples:
Allāh ta’alā says,
تُدَمِّرُ كُلَّ شَيْءٍ بِأَمْرِ رَبِّهَا فَأَصْبَحُوا لَا يُرَى إِلَّا مَسَاكِنُهُمْ كَذَلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ“
“Everything (kulla) will it destroy by the command of its Lord!” Then by the morning they – nothing was to be seen but (the ruins of) their houses! Thus do We recompense those given to sin!” [46:25]
The exceptions to the “everything” being the Mountains, the Heavens, the Angels… etc.
Another example is the story of the hoopoe and the Hazrat Sulaymān (AS)
“But the Hoopoe tarried not far: he (came up and) said: “I have compassed (territory) which thou hast not compassed, and I have come to thee from Saba with tidings true. “I found (there) a woman ruling over them and provided with every requisite (وَأُوتِيَتْ مِن كُلِّ شَيْءٍ); and she has a magnificent throne…”
"I found a woman ruling them, who is blessed with everything, and possesses a tremendous palace. [27:23]
Yet, Saba (Bilqis/Sheba) was not provided with every shay (thing). Rather, she did not have the throne of Hazrat Sulaymān (AS).
There are many other examples in the Qur’ān and the Sunnah that state all-inclusiveness yet imply exceptions.
The claim that the Shar'i Bid'ah refers to every new act is incorrect
Every new practice is not Bid'ah
Although in diction Bid'ah can refer to every new act, the Bid'ah that is condemned by Shari'ah as astray is something else.
Extremists claim that bid'ah is that practice which was not found in the blessed time of the Prophet (PBUH), the Khulafa-ur-Rashidoon or the Sahaba.
Extremists claim that bid'ah is that practice which was not found in the blessed time of the Prophet (PBUH), the Khulafa-ur-Rashidoon or the Sahaba.
Such a definition would label countless practices as Bid'ah because none of them were found during the blessed time of the Prophet (
Sallallahu Alaihe-e-Wa-Sallam)
or the Sahaba (RA).
The extremists immediately alter their stance and claim that such aforementioned items are not Bid'ah, but only those new practices which people undertake for reward.
Was this definition of Bid'ah presented with the intention of reward?
If so, is such a definition of Bid'ah found in the time of the Prophet or the Sahaba ?
If so, what is the source?
If not, then this definition of Bid'ah is itself Bid'ah!
Hazrat Bilāl (Radhiya Allāhu ‘Anhu): Abu Hurairah (RA) reported that Rasūlullah (Sallallāhu ‘alayhi wa Sallam), upon whom be peace, said to Bilal, “O Bilal, tell me what good deed you have done in Islam that I hear the sound of your footsteps in Paradise?” Bilal said, “That after I purify myself during the day or night, I pray with that purification as much as Allah 
has destined for me.” (Related by al-Bukhari and Muslim. It is also reported by Buraydah Al-Aslamī with minor differences in Tirmithī and Hākim’s Mustadarak)
has destined for me.” (Related by al-Bukhari and Muslim. It is also reported by Buraydah Al-Aslamī with minor differences in Tirmithī and Hākim’s Mustadarak) Rifa’a ibn Rāfi’ Az-Zuraqī:
One day we were praying behind the Prophet. When he raised his head from bowing, he said, “Sami’a-l-lahu Liman hamida.” A man behind him said, “Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi” (O our Lord! All the praises are for You, many good and blessed praises). When the Prophet completed the prayer, he asked, “Who has said these words?” The man replied, “I.” The Prophet said, “I saw over thirty angels competing to write it first.” Prophet rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position. [Reported in Sahīh Al-Bukhārī, the Muwatta’, Nasā’ī, Ahmad]
Ibn Hajr states after this hadīth, “From this hadīth the permissibility of innovating [jawāz ihdāth] an invocation inside Salāh, other than what was received from the Nabī (Sallallāhu ‘alayhi wa Sallam) can be inferred, as long as it does not contradict what is received from the Nabī (Sallallāhu ‘alayhi wa Sallam).” [Fat-hul Bārī]
Our opponents will argue that due to the fact the Nabī (Sallallāhu ‘alayhi wa Sallam) approved these actions the actions are thus ‘ok’ or even recommended. The problem with this view is that the Sahābah knew the Nabī (Sallallāhu ‘alayhi wa Sallam) had warned against misguided bida’ah, yet they still innovated acts of worship without the blame of our beloved Nabī (Sallallāhu ‘alayhi wa Sallam).
Thus it is clear that the Sahābah believed if the act did not contradict the established laws of the shari’ah, the act was a good bida’ah.
If every new act is Bid'ah, the Holy Prophet (
Sallallahu Alaihe-e-Wa-Sallam)
would never have stated:
"Whoever initiates a good practice in Islam and then acted upon it, he will be entitled to reward similar to that of those who followed it, and the reward of the latter will not be affected in any way. And whoever initiates a bad practice in Islam and then acted upon it, he will be entitled to loss similar to that of those who followed it, and the loss of the latter will not be affected in any way" (Muslim).
If every new act is Bid'ah, the great Muhadditheen would never have explained the following 5 types of Bid'ah:
Wajib, Haram, Mandoob, Mubah, Makruh.
If every new act was an evil Bid'ah, is it possible to even contemplate a good bid'ah?
In quoting Hafiz ibn Kathir, Allama Waheed-uz-Zaman writes,
"Bid'ah is of two types. One is Bid'ah of astray which is also referred to as evil. The second is Bid'ah Hidaaya which is also known as good. The bid'ah which is contrary to the commandments of Allah & His Prophet is the Bid'ah of misguidance and evil and the bid'ah which is in accordance with the commandments of Allah & His Prophet but has no previous precedence, for example new ways of being generous or new forms of good deeds (like establishing orphanages or houses for widows, poor, disabled or library, or schools of manufacturing, business, agriculture, medicine or religious science) is Bid'ah Hasanah and there is an expectation of reward for it based upon the hadith
"Whoever initiates a good practice in Islam and then acted upon it..."
In the example of Bilāl, we see that the Holy Prophet (sallallahu ‘alayhi wa sallam) allowed him to innovate.
Furthermore the issue is not restricted to the issue of Bilāl. They seem to forget that many of the salaf innovated into the dīn of Allāh.
The claim of all-inclusiveness is thus shown; by the evidences we have presented here, to be an incorrect understanding of the hadīth.
The Holy Prophet (
Sallallahu Alaihe-e-Wa-Sallam)
had stated "Upon you is my Sunnah & the Hannah of the right guided Caliphs after me" and "Follow after me Abu Bakr, Umar and every bid'ah is misguidance".
^This here is referring to Bid'ah Sayyiah which is contrary to the principles of Shari'ah and is misguided.
Here ends the quote of ibn Katheer (Lughatul Hadith)
Imam Shafi'i states: "Innovations are of 2 types 1 (That innovation which is contrary to the Book, Sunnah, Athaar and ljma', this is termed as the "misquided Bid'ah" 2) That innovation which is good and which is not opposed by any scholar. There is absolutely no censure in this type of innovation. (Tahzeeb al-Asmaa'i wal lughaat of Imam Nawawi, v2 p 23).
"Bidah Hasana"
Punctuation into the Holy Quran
1. In the first stage: Dots were used as syntactical marks. This was in the era of Mu`awiyah Ibn Abi Sufyan, who charged Abu Al-Aswad Al-Dualy (d. 69AH) to do it in order to prevent people from a faulty reading of the Quran.
2. In the second stage: Arabic letters were marked with different dotting to differentiate between them (e.g.:B, T,TH). This was in the time of Abdul-Malik Ibn Marawan, who charged Al-Hajjaj to do it.
Al-Hajjaj, in his turn, charged Nasr Ibn Asem and Hayy Ibn Yaam or to accomplish it.
3. In the third stage: Complete vowel points (e.g. dammah, fathah, kasrah) were used, in the form we are using nowadays. This method was invented by Al-Khaleel Ibn Ahmed Al Faraheedi.
Imam Al-Ghazzâlî's Identical Definition Hujjat al-Islâm al-Ghazzâlî said in his discussion of the adding of dots to the Qur'anic script:
“The fact that this is innovated (muhdath) forms no impediment to this. How many innovated matters are excellent! As it was said concerning the establishing of congregations in Tarâwîh. That it was among the innovations of `Umar (ra) and that it was an excellent innovation (bid`a hasana). The blameworthy bid`a is only what opposes the ancient Sunna or might lead to changing it.” [Al-Ghazzâlî, Ihyâ' `Ulûm al-Dîn (1:276).]
---
"Bidah...Bidaahh!"
IGNORANCE AND LITTLE KNOWLEDGE
The Holy Prophet Muhammad (sallal laahu alaihi wasallam) said:
"Whoever brings forth an innovation into our religion which is not part of it, it is rejected".
The Holy Prophet Muhammad (sallal laahu alaihi wasallam) also said:
"Beware of inventive matters for every invention is an innovation and every innovation is evil".Those who quote these two Ahadith claim that the word "Kul" which means "EVERY" or "ALL" which is mentioned in the above two Ahadith is used to include everything, i.e. all kinds of innovations or "Bid'ah" without any exception.
They conclude therefore, that all innovations are "EVIL".
By stating such an ill-fated statement, they have in fact accused the scholars (ULAMA) of the Muslim World of committing "EVIL" innovations, particularly Hadrat Umar (radi Allahu anhu).
However, they quickly respond and say: No, we did not mean the Companions (SAHABA IKRAAM).
In reply to that we say, yes, indeed you did so, because you said "EVERY" or "ALL" innovations are "EVIL".
And you have rejected what the Holy Prophet Muhammad (sallal laahu alaihi wasallam) himself approved, i.e."Tarawih Prayers".
We will now quote before you many actions which were not carried out during the life of Prophet Muhammad (sallal laahu alaihi wasallam) but were in fact done following his demise by his Companions (ridwanullahi ta'ala ajma'in).
1. THE ISSUE OF COMPILING THE QUR'AN IN ONE BOOK
Hadrat Zaid bin Thabit (radi Allahu anhu) said: Prophet Muhammad (sallal laahu alaihi wasallam) had passed away and the Qur'an has not been compiled into one book! In fact, it was Hadrat Umar (radi Allahu anhu) who told Hadrat Abu-Bakr (radi Allahu anhu) to collect the Qur'an. Hadrat Abu-Bakr (radi Allahu anhu) was hesitant at first and he actually said, "How could we do something which the Prophet himself never did". Hadrat Umar (radi Allahu anhu) replied, "BUT BY ALLAH IT IS A GOOD THING". Hadrat Zaid (radi Allahu anhu) then said Hadrat Umar (radi Allahu anhu) kept coming back and forth until Hadrat Abu-Bakr (radi Allahu anhu) sent after him and assigned him the task of compiling the Qur'an. (Bukhari Shareef)2. PROPHET IBRAHIM'S STATION (FOOTPRINT).
Imam Baihaqi said that Bibi Ayesha (radi Allahu anha), a wife of the Holy Prophet (sallal laahu alaihi wasallam) said that Prophet Ibrahim's Station (Footprint) was attached to "KAABA" during the Prophet's (sallal laahu alaihi wasallam) and Abu-Bakr's (radi Allahu anhu) time. It was not until the time of Hazrat Umar (radi Allahu anhu) who changed its original position.
Ibn Hajar, the great Muhaddith said: None of the companions raised any objection against Hazrat Umar (radi Allahu anhu) for doing so and he was the first person to cover Prophet Ibrahim's Station (Footprint) in the state it is now.
3. THE INTRODUCTION OF THE SECOND AZAAN DURING FRIDAY PRAYER
Imam Baihaqi narrated that Sayyiduna Al-Saa'eb bin Zaid (radi Allahu anhu) said: The first call (AZAAN) for Friday Prayer commenced when the Imam sat on the Pulpit (MIMBAR). This was the practice during the Prophet's, (sallal laahu alaihi wasallam) Hazrat Abu-Bakr's and Hazrat Umar's time. But when Hazrat Uthman (radi Allahu anhuma) came, he introduced the second Azaan.
4. SENDING PRAISE AND SALAAMS UPON THE PROPHET (SALLAL LAAHU ALAIHI WASALLAM)
This was first introduced by Hazrat Ali (radi Allahu anhu) and he used to teach it to people of his time. Ibn Jabir mentioned that in his book called "Tah'theeb Al-Aa'thar" so did Imam Tabari, Ibi Assem and Yaqoub bin Shaibah.
5. THE ADDITION MADE BY IBN MASOUD TO TASHA'HUD
Imam Tabari said that Ibn Masoud use to read after saying "As Salaam Alaikum Warahmatullahi Wabarakaatuhu", "As Salaam Alaina Min Rabenna" (Peace be upon us from our Lord).
6. THE INTRODUCTION OF READING "BISMILLAH AL-RAHMAN AL-RAHIM" BEFORE COMMENCING TASHA'HUD.
Bukhari and Muslim both narrated that Ibn Umar use to read "Bimillah Al-Rahman Al-Rahim" before Tasha'hud.
All the above Companions have in fact introduced innovations which they have deemed beneficial and which were not practised during the life of the Prophet (sallal laahu alaihi wasallam). Hence, that these innovations where brought about in acts of worship!
What then would you say about these renowned Companions?
Are they going to be classified among those who practise "EVIL" innovations!
As for their (‘sheikh’ Bin Baaz, etc.) other statement which is even worse that the first one, where it is alleged by them that in the religion of Islam there is no such thing as "Good Innovation" or "BID'AH".
Let us quote the opinion of the most renowned scholars of Islam regarding this issue.
Imam Al-Hafiz Al-Nawawi said in Vol.6, p.21 in his "Commentary on Sahih Al-Bukhari": What the Prophet (sallal laahu alaihi wasallam) meant when he said "EVERY" or "ALL" innovations, is that it is general but restricted, i.e. that most innovations are "EVIL" but not "ALL".
In "Tahdhib Al-Asma wal Lugat" Bid'ah is explained as follows:
"Bid'ah in Shari'ah is the invention of that which was not there in the period of the Messenger of Allah (sallal laahu alaihi wasallam), and it is divided into two categories HASANAH (or good) and QABIHAH (or evil)".
Ibn Hajar Al-Asqalani who explained Sahih Al-Bukhari said: "Every action which was not in practice at the Prophet's (sallal laahu alaihi wasallam) time is called or known as Innovation, however, there are those which are classified as 'Good' and there are those which are contrary to that".
Imam Abu-Na'im said that he heard Imam Ibrahim Al-Junaid say that he heard Imam Shafi'i (radi Allahu anhuma) say: "The new things that are brought about are two kinds. One kind is that which brought about, inconsistent with something in the Qur'an or the Sunnah or with some Athaar or I'jma. This the category of BID'AH DALALAH (heretic innovation). The second kind is that which is brought about from good things which are consistent with any of the above".
Imam of Imams Izzuddin Ibn Abd al-Salaam writes in his book "Al-Qawa'aid":
"Bid'ah is divided into Wajib, Haram, Mandub, Makruh and Mabah. And the way to know which category it belongs to, is to examine it together with the laws of Shari'ah. If it falls in with the laws that deal with what is Wajib, then it is Wajib. If with those laws that deal with Haram, then it is Haram. If with the laws dealing with what is Mandub, then it is Mandub. If with the laws dealing with what is Makruh, then it is Makruh. If with the laws dealing with what is Mubah, then it is Mubah".
Following the examination of the statements of these highly renowned scholars of Islam, we ask: How is it then that what is alleged that the word "Kul" or "EVERY" includes all kinds of innovations or "Bid'ah" regardless?
And where in the religion of Islam is it stated that there is no "Good Bid'ah" or "good innovation".
Hence, the Messenger of Allah (sallal laahu alaihi wasallam) has said: "Whoever introduces a good innovation into the religion of Islam, will be granted due reward for it and the reward of those who acts upon it without any reduction in their deeds".
From this hadith we find that every Muslim is entitled to introduce a "good Bid'ah or innovation" as long as it conforms with the test mentioned earlier, even though the Messenger of Allah (sallal laahu alaihi wasallam) did not do it, preach it or practice, in order that he/she could increase the deeds of goodness and rewards.
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