Bid'ah (Innovation): Perception And Reality
LAST UPDATE: 24 / AUGUST / 2015
Bidah (Innovation): Perception And Reality
CONTENTS:
PART 1: INTRODUCTION
PART 2: SHORT VIDEO CLIPS
PART 3: ARTICLES AND BOOKS
PART 4: VIDEOS
PART 5: LITERAL OR LINGUISTIC OR LUGHWIYEA MEANING
OF BIDDAH
PART 6: PROOF OF GOOD BIDDAH FROM HOLY QUR’AN
PART 7: EVEN ALLAMA IB’N TAIMIYEA, WHO HOLDS THE
STATUS OF AN AUTHORITY OF ISLAM, NEAR
SALAFI BROTHERS, DIFFERENTIATED THE BID’AH INTO TWO KINDS, I.E. “BID’AH
LUGHWIYEA”
AND “BID’AH SHARAIYEA”
PART 8: RELIGIOUS & TECHNICAL MEANING OF BID’AH
PART 9: TYPES OF BIDDAH
PART 10: THE CONCEPT OF BID’AH IN THE HADITH
(a)
PROOF FROM HADITH
(b)
CORRECT MEANING OF THE HADITHS “EVERY INNOVATION IS MISGUIDANCE” AND “HE WHO
INNOVATES SOMETHING IN THIS MATTER OF OURS THAT IS NOT OF IT WILL HAVE
IT
REJECTED”
PART 11: EXPLAINING THE VERSE OF SURAH AL MAIDA
QURAN [5:3] ABOUT THE PERFECTION AND
COMPLETION OF THE DEEN
PART 12: REFUTING THE CLAIM THAT BIDDAH IN DEEN IS NOT
ALLOWED WHEREAS WORLDLY BIDDAH
IS ALLOWED
(a)
FIRST REFUTATION
(b)
SECOND REFUTATION
(c)
THIRD REFUTATION
(d)
FOURTH REFUTATION
(e)
FIFTH REFUTATION
PART 13: REFUTING THE CLAIM THAT ACTS OF THE
KHALIFAS ARE NOT PROOF OF THE BIDDAH
BECAUSE THEY BECAME THE SUNNAH OH
KHALIFAS
PART 14: OMISSION DOES NOT INDICATE PROHIBITION
PART 15: THE NATURE OF EVERYTHING IN ISLAM WHICH
DOES NOT CONTRADICT WITH THE LAWS OF
ISLAM IS “MUBAH” THAT IS :”PERMISSIBLE”
PART 16: CONCLUSION
PART 1: INTRODUCTION
“The
concept of Bid’ah”,
it is highly important but at the same time extremely complicated subject
and one
of the most misunderstood Islamic concepts of this time. By grace of Almighty Allah,
this article will provide an academic, religious, technical, jurisprudential
and theological foundation, in order to understand the reality of Bid’ah and to
differentiate between reality and perception.
“There are always two ways of understanding the Aqida (Islamic faith) , one way is to keep our mind initially empty and try to understand the concept in its total reality with proper comprehension, directly from the holy Quran and Sunnah of Holy Prophet (Peace Be Upon Him), by removing all kinds of apparent contradictions, then by taking the guidance from the books of world renowned classic Islamic scholars and finally, studying all the authoritative Islamic material relevant directly or indirectly, to the topic of concern. Then we will be able to form our own concept based on holy Quran & Sunnah of Holy Prophet (Peace Be Upon Him). The other way to understand an Islamic concept can be, with a mind, which is already preoccupied with self concocted or fabricated concepts. Once, our mind is filled with a self fabricated idea, then, we choose only specific Quranic verses or few selected hadith, which substantiate our self concocted ideas, due to our defective or incomplete knowledge. In this way, we are considering ourselves to be the authority of Islam, which is totally unfair and can be very dangerous for our Iman (Islamic faith).
“There are always two ways of understanding the Aqida (Islamic faith) , one way is to keep our mind initially empty and try to understand the concept in its total reality with proper comprehension, directly from the holy Quran and Sunnah of Holy Prophet (Peace Be Upon Him), by removing all kinds of apparent contradictions, then by taking the guidance from the books of world renowned classic Islamic scholars and finally, studying all the authoritative Islamic material relevant directly or indirectly, to the topic of concern. Then we will be able to form our own concept based on holy Quran & Sunnah of Holy Prophet (Peace Be Upon Him). The other way to understand an Islamic concept can be, with a mind, which is already preoccupied with self concocted or fabricated concepts. Once, our mind is filled with a self fabricated idea, then, we choose only specific Quranic verses or few selected hadith, which substantiate our self concocted ideas, due to our defective or incomplete knowledge. In this way, we are considering ourselves to be the authority of Islam, which is totally unfair and can be very dangerous for our Iman (Islamic faith).
“Some people either, due to lack
of deep understanding of Islamic concepts or due to lack of comprehensive
knowledge of Islam, hide many hadiths of holy Prophet (Peace Be Upon Him),
which deal with subject of Bid’ah, from their audience or readers. Unfortunately, the same
problem is with the concept of Shir’k. The word Shir’k is applied on many
Islamic acts, which specifically or technically speaking, do not come under the
category of shirk, they can be right or wrong but, do not fall under the
category of Shir’k. By declaring those acts to be Shir’k, which are not Shir’k,
they are declaring the person performing those acts to be Mushrik (a
non-believer), which means, you are kicking him out of the ambit of Islam and out
of ummah of holy Prophet (Peace Be Upon Him). In other words, you are throwing
him into hell fire and this is a very bad act in Isalm. Same problem is with
the concept of Bid’ah, when the so-called scholars with incomplete knowledge of
Islam, speak to their audience, regarding the Islamic concepts, the audiences,
who are not well verse with Islamic literature, think that the speaker has
proved his point through Quran and Sunnah but, they cannot differentiate
between right and wrong interpretation of holy Quran and Sunnah of holy Prophet
(Peace Be Upon Him). They
don’t know that, there are several other verse of holy Quran & hadith of
holy Prophet (Peace Be Upon Him) on the same subject, which the speaker is
neglecting or hiding due to his partial knowledge of the subject. They don’t know that he is
inferring the same concept as established by classical Islamic scholar in the
light of holy Quran & Sunnah or he is making his own new concept, which is opposing to the
authentic Islamic literature of centuries.
Let
us study and understand this subject from its beginning in the light of holy
Quran & Sunnah, with an open mind, so that we can understand the real
truth.
PART 2: SHORT VIDEO CLIPS
Insha’Allah coming soon….
CORRECTING ZAKIR NAIK:
MISC VIDEOS:
ENGLISH VIDEO: Two ways of learning! Bid'ah is most misunderstood
concept | 16 MINS 56 SECS
URDU VIDEO: 002 Ahle Sunnat, Gulaman e Rasool(saw) he aur Ahle
Biddat, Gustakh e Rasool(saw) he | 32 MINS
URDU VIDEO: 030 (SahihBukhari) BID'AT | 18 MINS 14 SECS
LOW QUALITY: https://archive.org/details/030SahihBukhariBIDAT
HIGH QUALITY: https://archive.org/details/030SahihBukhariBIDAT_201508
ENGLISH VIDEO: Analysing
the claim of dividing bid'ah into 'bidah created IN deen' and 'bidah created
FOR deen' by deviants | 2 MINS 29 SECS
ENGLISH VIDEO: Analysing the claim of dividing bid'ah into
Linguistic(lugwiya or literal) and Technical(shariah) by deviants | 1 MINS 40
SECS
ENGLISH VIDEO: Analysing the claim of dividing bid'ah into
Religious and Worldly by deviants | 1 MINS 46 SECS
ENGLISH VIDEO: BIDAH
IRREFUTABLE REFUTATION PIR SAQIB SHAAMIHH - | 19 MINS 30 SECS
URDU VIDEO: 'Bidah e Hasan per sawab' wali hadith per etraz ka
jawab | 8 MINS 58 SECS
URDU VIDEO: Bidat (Urdu) | 29 MINS 9 SECS
URDU VIDEO: Bid'at is something which came into existance from
nothingness | 8 MINS 37 SECS
ENGLISH VIDEO: Compiling
the Qur'an is a Good Bid'ah | 13 MINS 36 SECS
ENGLISH VIDEO: Hadiths on the ways of tackling a matter, if we
dont find anything about it in Qur'an & Sunnah and issue of bidah | 35 MINS
14 SECS
ENGLISH VIDEO: Hazrat Usman(r.a) started the Good
Bid'ah of 1st aazan of Jumah | 3 MINS 15 SECS
URDU VIDEO: Imam Izz Al-Din bin Abd Al-Salam's classification of
bidat | 6 MINS 10 SECS
URDU VIDEO: Imam Shaafi's classification of bidat | 7 MINS 46 SECS
ENGLISH VIDEO: Refuting deviants claim(deen was completed, so
creating bid'ah means we are adding in deen) by explaining Quran(5,3) about the
perfection and completion of deen #Short Reply | 17 MINS 46 SECS
URDU VIDEO: Sunnat e Hasana hi Bidat e Hasana (Good innovation)
hai #Short reply | 15 MINS 52 SECS
ENGLISH VIDEO: Sunni view on Mustahab proven from Hadith - Shaykh
Saqib Shaami (HH) | 3 MINS 42 SECS
URDU VIDEO: Taraweeh- Bidat e Hasna ya Lugwi | 10 MINS 50 SECS
ENGLISH VIDEO: Taraweeh is a Good
Bid'ah | 2 MINS 44 SECS
SERIES 1:
ENGLISH VIDEO: 01 Literal meaning of Bid'ah! Word Bid'ah is not an
evil word | 7 MINS 24 SECS
ENGLISH VIDEO: 02 Religious concept of Bid'ah from Qur'an | 22
MINS 9 SECS
ENGLISH VIDEO: 03 Meaning of Muhdasa from Qur'an | 8 MINS 45 SECS
ENGLISH VIDEO: 04 Even Ibn Tayyima divides the Bid'ah into two
kinds | 11 MINS 49 SECS
ENGLISH VIDEO: 05 Religious or technical meaning of Bid'ah by Ibn
Rajab Al Hanbali | 30 MINS 35 SECS
ENGLISH VIDEO: 06 Imam Shafi(rah) and Ibn Hajar Asqalani(rah) on
Religious or Technical Meaning of Bid'ah | 18 MINS 34 SECS
https://archive.org/details/06ImamShafirahAndIbnHajarAsqalanirahOnReligiousOrTechnicalMeaningOfBidah
SERIES 2:
ENGLISH VIDEO: 01 Refuting deviants claim that every innovation is
misguidance by applying their own logic | 19 MINS 21 SECS
ENGLISH VIDEO: 02 Refuting deviants claim(deen was completed, so
creating bid'ah means we are adding in deen) by explaining Quran(5,3) about the
perfection and completion of deen | 1 HOUR 15 MINS 41 SECS
ENGLISH VIDEO: 03 Imam Ibn Hajar Asqalani(rah) on the kinds of
bid'ah | 7 MINS 51 SECS
SERIES 3:
ENGLISH VIDEO: Any bid'ah which has a origin in(asl) in Deen is
permissible and Hadith of Hadhrat
Aisha(r.a) | 41 MINS 6 SECS
SERIES 4:
URDU VIDEO: 01 Har Bid'at, gumrahiyat nai hai | 22 MINS 4E SECS
URDU VIDEO: 02 Bid'at and formate(Social or Cultural Matter and
Development) | 22 MINS 52 SECS
SERIES 5:
URDU VIDEO: 01 Ulema ki nazar me bidat ki taqseem | 41 MINS 30
SECS
URDU VIDEO: 02 Taraweeh bidat e hasana (Good innovation) hai | 9
MINS 31 SECS
URDU VIDEO: 03 Salat ut doha aur bidat | 7 MINS 57 SECS
URDU VIDEO: 04 Bidat e hasana is itself sunnat of Huzur(saw) | 13
MINS 4 SECS
URDU VIDEO: 05 Sunnat e Hasana hi Bidat e Hasana (Good innovation)
hai | 53 MINS 31 SECS
URDU VIDEO: 06 Jo kaam Muslims aamtor per accha jane vo Allah ke
yaha bi accha hai | 23 MINS 45 SECS
MUBAH:
URDU VIDEO: Asal me her Cheez Jayaz he (Concept of Mubah) | 42
MINS 58 SECS
ENGLISH VIDEO: Concept of
Mubah (Permissible) from Quran and Hadith | 18 MINS 10 SECS
ENGLISH VIDEO: In Islam, Original Capacity of everything is
permissibility | 1 HOUR 30 MINS 27 SECS
ENGLISH VIDEO: Mubah and bid'ah | 22 MINS 14 SECS
ENGLISH VIDEO: Sunni view on Mubah proven from 5 verses & 3
Ahadith - Shaykh Saqib Shaami (HH)_HD | 19 MINS 21 SECS
CORRECTING ZAKIR NAIK:
0006 CORRECTING ZAKIR NAIK'S RELIGIOUS CONCEPT
OF BID'AH #ENGLISH | Duration: 26mins 26secs
0007 CORRECTING ZAKIR NAIK'S CONCEPT OF GOOD
BID'AH #ENGLISH | Duration: 29mins 44secs
0008 CORRECTING ZAKIR NAIK'S CONCEPT OF GOOD
BID'AH #URDU | Duration: 32mins 58secs
0009 CORRECTING ZAKIR NAIK REGARDING 'ALL
INNOVATIONS' #ENGLISH | Duration: 34mins 12secs
0010 CORRECTING ZAKIR NAIK REGARDING 'ALL
INNOVATIONS' #URDU | Duration: 32mins 11secs
0011 CORRECTING ZAKIR NAIK REGARDING 'MUBAH'
#ENGLISH | Duration: 23mins 43secs
0012 CORRECTING ZAKIR NAIK'S LINGUISTIC BID'AH
LOGIC #ENGLISH | Duration: 19mins
0013 CORRECTING ZAKIR NAIK'S LINGUISTIC BID'AH
LOGIC #URDU | Duration: 24mins
0014 CORRECTING ZAKIR NAIK'S MICROPHONE BID'AH
LOGIC #ENGLISH | Duration: 27mins 27secs
PART 3: ARTICLES AND BOOKS
ARTICLES:
Who Are The Ahlul Bid'ah?
Categories
of Bidah [innovations, bidats] in Islam :Every innovation Bidah is not bad
INNOVATION
(BIDAT) IN ISLAM ---Ja-Al Haq (Beliefs of AhleSunnah)
ʿIzz
al-Dīn b. ʿAbd al-Salām’s Categorization of the Term “Bidʿa” and the
Distinction Between its Lexical and Legal Definitions
Imam Ash-Shafi’i
on Evil and Good Bida’ah: A Refutation of the Pseudo-Salafi Weakening of His
Narration
"Drums
of Bidah"
THE
NOVELTIES ENGLISH VERSION OF "Na’iy Na’iy Batain" By Prof. Dr.
Muhammad Mas’ud Ahmad M.A, Ph.D
The Sunni
Definition of Bid`a As Either Good or Bad BY GF Haddad
Good
Bida'ah vs Misguided Bida'ah
Deoband
and Biddah
Ibn Rajab
al-Hanbali’s understanding of Bid’ah
Bid’ah
According to the Understanding of Traditional Islam
To Bid’ah or
Not To Bid’ah
A Personal
Account by Zaineb Sheikh
Bid'ah -
Innovation in Islam
Concept of
Bid'a in Sharia' by Nuh Ha Mim Keller
BOOKS
URDU BOOK:
Kitab al-Bid‘a (a comprehensive work on the concept of “innovations” in Islam)
By Dr. Tahir Ul Qadri | PAGES: 519
URDU BOOK:
The Application of the Word ‘Innovation’ (in the light of Prophetic Traditions
and Sayings of the Companions) | PAGES: 224
URDU BOOK:
The Kinds of Innovation (in the light of Prophetic Traditions and sayings of the
Imams) | PAGES: 128
URDU BOOK:
Innovation: Views of the Imams and Hadith-Scholars | PAGES: 136
ENGLISH
BOOK: Innovation and Creativity in Islam | PAGES: 14
ENGLISH
BOOK: An Excellent Innovation By Shaykh
`Abdul Hayy al-`Amrawi and Shaykh `Abdul Karim Murad | PAGE: 5
ENGLISH
BOOK: UNDERSTANDING IMAM AL SHATIBI'S VIEW ABOUT BIDDAH : THE ABSOLUTE TRUTH ABOUT
SUNNAH AND BIDAH | PAGES: 18
URDU BOOK:
Tahqeeq-e-Riwayat-e-Darmi (Research on the Hadith of Ibn Masud(r.a) and Loud
Dhikr) by Abdul Majeed Khan | Pages: 88
ENGLISH
BOOK: Did Ibn Masud Prohibit Loud Dhikr | Pages: 10
URDU BOOK:
Masla e Tark By Al Siddiq Gumrahi (rah) | PAGES: 52
PART 4: VIDEOS
BY DR. TAHIR UL QADRI
ENGLISH VIDEO: Concept of Bid'ah (In the Light of Qur'an and
Sunna) by Dr. Muhammad Tahir-ul-Qadri : Session One | 2 HOURS 2 MINUTES
ENGLISH VIDEO: Concept of Bid'ah (In the Light of Qur'an and
Sunna) by Dr. Muhammad Tahir-ul-Qadri : Session Two | 1 HOUR 51 MINUTES
EXPLAINING THE VERSE OF QUR’AN FROM SURAH AL MAIDA AYAT NO: 3
(QUR’AN 5:3)
ENGLISH VIDEO: Extract | Concept of Bidah' 3rd Session, 11
December, 2011 Canada | 1 HOUR 7 MINUTES
ENGLISH VIDEO: Islam: An
Ideology of Openness and Authenticity by Shaykh-ul-Islam Dr. Muhammad
Tahir-ul-Qadri | 2 HOUR 5 MINUTES
ENGLISH VIDEO: 04 History of Mawlid-un-Nabi (Celebration & the
Concept of Biddah) | 3 HOURS 30 MINUTES
URDU VIDEO: Tasawwur e Bidat | 2 HOURS 7 MINUTES
URDU VIDEO: 0587 ICIS Bidat ke Aqsam Part 01 2005 03 01 | 1 HOUR
34 MINUTES
URDU VIDEO: 0584 ICIS Bidat ke Aqsam Ahadith ki Roshni mei Part 02
09 03 2005 | 1 HOUR 11 MINUTES
URDU VIDEO: Haqiqat-e-Biddat by Shaykh-ul-Islam Dr Muhammad
Tahir-ul-Qadri | 2 HOUR 9 MINUTES
BY OTHER SCHOLARS
URDU VIDEO: BIDDATI KON ILZAM KIS PAR DAY 01 by FAROOK KHAN RAZVI
| 2 HOURS 43 MINUTES
URDU VIDEO: BIDDATI KON ILZAM KIS PAR Day 02 - by FAROOK KHAN
RAZVI | 3 HOURS 17 MINUTES
URDU VIDEO: Wahabis Biddat Expose by Farook Khan Razvi Barat Bazar
Ijtema | 2 HOURS 34 MINUTES
URDU VIDEO: BIDAT KA MAANI AOR BIDAT KA MAFHOOM | ABOUT 1 HOUR
ENGLISH VIDEO: Bidah Seminar 2011 Part 1 of 3 | 2 HOURS
URDU VIDEO: Bidat Ke Maani Aur Mafhoom Asif Ashraf jalali | 1 HOUR
19 MINUTES
URDU VIDEO: Biddat Aur Uski Hakikat+Munazra With a Baba_Saeed
Ahmad Asad | 1 HOUR 42 MINUTES
ENGLISH VIDEO: Bidah-In the
Light of Qur'aan and Sunnah | Al Madina Academy | 2 HOURS 40 MINUTES
ENGLISH VIDEO: Understanding Bidah - Shaykh Asrar Part 1 | 14
MINUTES 58 SECONDS
ENGLISH VIDEO: Understanding Bidah - Shaykh Asrar Part 2 and
Question Answer session | 14 MINUTES 59
SECONDS
PART 5: LITERAL OR LINGUISTIC OR LUGHWIYEA MEANING
OF BIDDAH
The
word Bid’ah is used in holy Quran, as far as its root is concern. The meaning of Bid’ah,
in general, is an innovation, creation, novelty or any new act. The
word “Mohdasa” in Arabic has the same meaning as Bid’ah. The
subject of Bid’ah has been discussed in the following verse of holy Quran
(ch:2, vs:117):
“He
is the One Who has created the heavens and the earth”,
which
means, Allah is one, who has originated the heavens and the earth, He created
everything from nothing, which is a Bid’ah. We infer one legal point from this
literal discussion that, the
words Bad’ah and Bid’ah, in its lingual meanings primarily, has nothing wrong
with it, it is not an evil word, had it been an evil word, in its origin, then
almighty Allah would never have used “Badi’e” for himself in the holy Quran. Literally
speaking Bid’ah is a very vast subject. The verse of holy Quran in which, the
Prophet-hood (pbuh) of Prophet Muhammad (pbuh) and his (pbuh) raising has been
introduced to the disbelievers of Makkah (vs: 9 and ch: 46) is:
“Qul
ma kuntu bidam
mina rusuli”, which means
“Say:
‘I am not the first Messenger (towards mankind that no precedent of
Messengership exists before me), the Prophets and Messengers have also been
coming before me.”
[FOR MORE INFO, VISIT:
[FOR MORE INFO, VISIT:
PART 6: PROOF OF GOOD BIDDAH FROM HOLY QUR’AN
The
verse of holy Quran, which gives a comprehensive appreciation of the concept of
Bid’ah is in chapter Al-Hadih and verse 27:
“Then
in the footsteps of these Messengers we sent (other) Messengers and We sent
‘Isa son of Maryam (Jesus son of Mary) after them and gave him the Injeel (the
Gospel). And We created kindness and mercy in the hearts of those who were (the
true) followers (of ‘Isa [Jesus]). And they
themselves invented the innovation of monasticism (living
the life of a recluse and committing to asceticism and austerity). We did not
prescribe it for them. But they (introduced this innovation of monasticism)
merely to seek Allah’s pleasure. Then they could not practically keep and
maintain that check which was its due (i.e. could not continue its spirit and
discipline). So We paid those of them their reward who believed (and continued
the innovation of monasticism to seek the pleasure of Allah). And most of them
(who left it and changed their ways) are disobedient.”
The
above verse of holy Quran not only mentions about the Bid’ah of Monasticism,
introduced by the true followers of Jesus but, it also specified three
important things regarding this Bid’ah:
1.
Those who adopted this Bid’ah, were originally the true follower of Esa (Jesus)
(as). It was new practice, which they adopted on their own but not based on the
holy commandment.
2.
Holy Quran says that they adopted this Bid’ah of Monasticism just for the sake
of pleasure of God. If a Bid’ah as a whole was totally to be rejected, then
almighty Allah would have never said that, “they did it just to seek the
pleasure of Allah”, in the holy Quran.
3. Quran says “once they adopted this Bid’ah of Monasticism, then, it was necessary for them to fulfill all its conditions.” But, holy Quran says that, most of them could not fulfill all the necessary conditions of Monasticism, it was their own failure.
4. Then, holy Quran states that “some of them who fulfill the necessary requirement of the Bid’ah of Monasticism, and continue to seek the pleasure of almighty Allah, were rewarded. This way, almighty Allah declared this Bid’ah to be “Bid’ah Hasana”, which means good Invention.
3. Quran says “once they adopted this Bid’ah of Monasticism, then, it was necessary for them to fulfill all its conditions.” But, holy Quran says that, most of them could not fulfill all the necessary conditions of Monasticism, it was their own failure.
4. Then, holy Quran states that “some of them who fulfill the necessary requirement of the Bid’ah of Monasticism, and continue to seek the pleasure of almighty Allah, were rewarded. This way, almighty Allah declared this Bid’ah to be “Bid’ah Hasana”, which means good Invention.
“So,
those who fulfilled the requirements of Bid’ah of Monasticism, got their reward
from almighty Allah, it means, a Bid’ah does not necessarily mean a bad Bid’ah,
it can also be a good Bid’ah.
There is an important point to consider here. The
practice of monasticism has been abrogated and cancelled in Islam, but the
principle contained in this verse of the acceptability of a new act performed
with the correct intention and fulfilling certain conditions is not abrogated,
but remains. The new practice introduced for the pleasure of Allah, in
the principles of Islamic jurisprudence becomes a Bid’ah of guidance; that
which violates the laws of Shari’ah becomes a Bid’ah of misguidance .
Imam
Al-Kurtabi Al-Maliki (ra) explains in his book of “Tafseer Al-Kurtabi”,
regarding the above verse of holy Quran. He says :
“As,
this Bid’ah of Monasticism was created by the pious people of the ummah of Esa
(as) and those who fulfilled all the conditions of this Bid’ah, got their
reward from almighty Allah. The above verse of holy Quran clarifies that the
hadith which says “all new innovations are Bid’ah and every Bid’ah is an evil
act” has some exceptions. This Quranic verse gives us a basic principle that,
if anybody invents a good Bid’ah, then, it is mandatory on him to fulfill all
its requirements, in order to get the reward from it, the one who deviates from
it, will lose his reward.” This is the religious concept of Bid’ah, directly
from the holy Quran, which is the highest authority in Islam.”
No
hadith (in its interpretation) can be against any verse of the holy Quran; in
fact hadith always verifies and clarifies the holy Quran. Some
people claim that every new act in Islam is a bad Bid’ah and to support their
claim, they quote the hadith that “The truest of speech is the Book of Allah,
the best guidance is that of Muhammad (pbuh) and the worst of things are those
which are newly invented. Every newly-invented thing is a Bid‘ah, every Bid‘ah
is an evil act, and every evil act will lead to the Hel fire”, these people are
completely unaware of the concept of Bid’ah, they simply quote a single hadith
and fail to study or understand the rest of the authentic materials available in
the form of holy Quran, Sunnah of holy Prophet (pbuh) and books of hundreds of
great Islamic authorities, on this subject of Bid’ah. For example, the
revelations of new verses of holy Quran in response to the situations, that
used to arise, is termed as Bid’ah by holy Quran itself. It comes in holy Quran
that “(ch:26 & vs:5):
“And
there does not come to them any new admonition (Mohdasin) and guidance from the
Most Kind (Lord) but they turn away from it.”
The
words “Mohdas”, “Mohdasin”, “Mohdasa”, “Al-Ehdaas”, “Hadas” & “Bid’ah”
comes from the same root word, if these words were evil words, in its origin,
then almighty Allah would have never used them in the holy Quran.Even
the word “Hadith” has the same root as “Hadasa”, it means speaking about new
things, which is again a Bid’ah. If
we neglect the classification of Bi’dah into good & bad and deny the
existence of good Bi’dah, then results are going to be very dangerous, Because,
this word (Bid’ah) has been applied in the holy Quran.”
Bid’ah
can be bad or good, it depends on various factors like, is it against the basic
commandments of holy Quran or in favor of it. There is nothing wrong with the
word of Bid’ah, it is just a new thing, as every new thing can wrong or right,
it depends on its nature, its impact and the intension of the performer. That’s
why; all the classical Islamic scholars classify the Bid’ah into two types,
good and bad.
FOR MORE INFO, KINDLY STUDY:
01 ENGLISH VIDEO: 02 Religious concept of Bid'ah from Qur'an | 22
MINS 9 SECS
03 http://mrehan786.blogspot.in/2011/05/urdu-book-innovation-views-of-imams-and.html
PART 7: EVEN ALLAMA IB’N TAIMIYEA, WHO HOLDS THE
STATUS OF AN AUTHORITY OF ISLAM, NEAR SALAFI BROTHERS, DIFFERENTIATED THE BID’AH INTO TWO KINDS, I.E. “BID’AH
LUGHWIYEA” AND “BID’AH SHARAIYEA”
If, without created any exception, we say that every
new act is a Bid’ah and every Bid’ah is an evil act, then why Allama Ib’n
Taimiyea divided the Bid’ah into two types? If
anyone asks us, why do you classify Bid’ah into good and bad? Then, we must
say, from where did Allama ib’n Taimiyea got the concept of classification of
Bid’ah into two? Did
holy Prophet (pbuh) classify the Bid’ah into “Bid’ah Lughwiyea” and “Bid’ah
Sharaiyea”? If holy Prophet (pbuh) did not classify the Bid’ah into two types,
then this classification of Allama ib’n Taimiyea itself becomes a Bid’ah,
because none of the companions (as) classify the Bid’ah into “Bid’ah Lughwiyea”
and “Bid’ah Sharaiyea”, then how can you classify it? If your classification of
Bid’ah, based on genuine reasoning, into “Bid’ah Lughwiyea” and “Bid’ah
Sharaiyea” is acceptable, then the classification of Bid’ah, based on Quran and
hadith, into “Hasana” and “Saiyeea” is also permissible. Let us apply a uniform
principle to all the Islamic concepts. Either we should completely neglect the
classification to Bid’ah, if this is the case, then all the minarets of Mosques
are to be demolished, because they come under the category of good Bid’ah, or
we should accept the classification of Bid’ah, given to us by the great
classical Islamic authorities.
ENGLISH VIDEO: 04 Even Ibn Tayyima divides the Bid'ah into two
kinds | 11 MINS 49 SECS
PART 8: RELIGIOUS & TECHNICAL MEANING OF BID’AH
The
Religious meaning of Bid’ah can be explained by Imam Ib’n Rajab Al-Hambili
(ra), a great Imam of Fiq’h Al-Hambili. He (ra) quotes in his (ra) book Jam’e
al-uloom wal-hikam (pg:345) that:
“Bad
Bid’ah is that particular act, which has no
root or evidence or reference from
the holy Quran, Sunnah of holy Prophet (pbuh) and companions (ra) ,which is
either directly or indirectly in support of it.”
He
did not say that “the act which was not performed by holy Prophet (pbuh) or
companions (ra) is a bad Bid’ah”. If
someone ask you did companions (ra) celebrated birthday of holy Prophet (pbuh)?
Ask him a question; did holy Prophet (pbuh) or companions (ra) build domes and
minarets of Mosque? If we go with their definition of Bid’ah, then we have to
demolish all the minarets of Mosque’s, because neither holy Prophet (pbuh) nor
companions (ra) build it.
Imam
Ib’ne Rajab (ra) mentions a hadith of holy Prophet (pbuh) that “if anybody
innovates anything, which is misguiding in its nature and against seeking the
pleasure of Allah and His Messenger (pbuh), is a bad Bid’ah.”
It is reported in Bukhari that “One night in the month of Ramadhan, when Umer-Ib’n-Khattab (ra) entered the Mosque-of-Nabivi (saw), he (ra) saw all the companions (ra) were offering the prayers of Taravhi (special prayers in the month of Ramdhan) separately or in the form of small groups, He (ra) said “how good it would be, If I appoint a single Imam for all of you”, so, he (ra) appointed Oba’i-bin-ka’ab (ra) as the Imam of Salat-ut-Taravhi (Prayers of Tahavhi). Next night, when he (ra) entered the Mosque-of-Nabivi (saw), he (ra) said “how good is this Bid’ah!” So, Umer (ra) was the first person in the ummah of holy Prophet (pbuh), who divided the Bid’ah into two types, Na’mal Bid’ah (Good Bid’ah) and Sayyial Bid’ah (Bad Bid’ah)”.
[FOR MORE INFO ABOUT THIS HADITH, READ : http://mrehan786.blogspot.in/2011/05/urdu-book-kitab-ul-bidat-book-on.html]
It is reported in Bukhari that “One night in the month of Ramadhan, when Umer-Ib’n-Khattab (ra) entered the Mosque-of-Nabivi (saw), he (ra) saw all the companions (ra) were offering the prayers of Taravhi (special prayers in the month of Ramdhan) separately or in the form of small groups, He (ra) said “how good it would be, If I appoint a single Imam for all of you”, so, he (ra) appointed Oba’i-bin-ka’ab (ra) as the Imam of Salat-ut-Taravhi (Prayers of Tahavhi). Next night, when he (ra) entered the Mosque-of-Nabivi (saw), he (ra) said “how good is this Bid’ah!” So, Umer (ra) was the first person in the ummah of holy Prophet (pbuh), who divided the Bid’ah into two types, Na’mal Bid’ah (Good Bid’ah) and Sayyial Bid’ah (Bad Bid’ah)”.
[FOR MORE INFO ABOUT THIS HADITH, READ : http://mrehan786.blogspot.in/2011/05/urdu-book-kitab-ul-bidat-book-on.html]
Imam
Rajab (ra) said “sometimes, an act may be a new act but, it can be good for us.
It is reported in Sahi Bukhari that Sayyedna Uthamn (ra) innovated the second
azhan of Friday prayers, which is another example of good Bid’ah. When hazrath
Abdullah (ra) saw this innovation of second azhan, he (ra) said that “this is a
Bid’ah (good Bid’ah)”. This means, every new act can be called as Bid’ah, but
cannot be called as a bad Bid’ah.
Again,
Imam Rajab (ra) quotes a hadith of Bukhari that “the good Bid’ah of compilation
of holy Quran into one single book was done by Sayyedna Uthman (ra). When
hundreds of huffaz (the one who memorize the holy Quran) were martyred in
defensive wars of Islam, Sayyedna Umer (ra) came to Sayyedna Abu Bak’r (ra) and
asked, “O Caliph of Muslims, hundreds of huffaz have been martyred, if it goes
in this way, then we cannot preserve the holy Quran (in their hearts), let us
compile the holy Quran in the form of one single book, Sayyedna Abu Bak’r said ”O
Umer (ra), how can we do an act which holy Prophet (pbuh) did not do, Sayydna
Umer (ra) said “By
Lord, this act is for good and it is the requirement of today”,
then Abu Bak’r (ra) said “ Umer (ra) continued saying those words, until
almighty Allah opened my heart for it”, then both of them went to Zaid bin
Sabit (ra) and asked him to take the responsibility of compilation of holy
Quran into one single book, he (ra) responded in same way, by saying “how can I
do an act which holy Prophet (pbuh) did not do?”, they both kept saying “By
God, this is for good”, finally almighty Allah opened his (ra) heart, as He
opened the hearts of Abu Bak’r (ra) and Umer (ra)” (Ref: Chapter :
Kitab-ut-Tafseer & hadith # 40679)
When
some half cooked scholars of Islam, who claim to be authority on Islam, quote
the hadith that, “every innovation is a Bid’ah and every Bid’ah is an evil act”
and include even celebration of Moulid-un-Nabi (pbuh), celebration of birthdays
and kissing hands of Shaykhs into the category of Bid’ah, it means, they are
throwing the one who is celebrating Moulid-un-Nabi (saw) into hell fire, which
is totally unfair. Some Shayks say, “everything which holy Prophet (pbuh) did
not do, is a Bid’ah.” They say it because of their inefficient knowledge of
Islam and lack of proper guidance. This is called wrong interpretation of Quran
and Sunnah. We must ask them, how many books you have studied about Islam?, In
order to comprehend the religion of Islam. There is a hell lot of difference
between a teacher and a student of Islam. A student is in learning phase, even
if he studies a single book, it is a good achievement for him, but, the one who
claims to be an authority of Islam, needs to study hundreds of thousands of
books on various subjects of Islam, before claiming to be an authority of
Islam. Some
people claim to be Salafi today, to declare that Salafi is a school of thought
itself is a Bi’dah, because it never existed in the period of holy Prophet
(pbuh).”
There
are two stages in understanding the religion of Islam. First stage is
pre-opening of heart (state of confusion) and second stage is opening of heart.
That’s why, almighty Allah said in the holy Quran that “(O beloved) I opened
your heart (for deen-of-Islam)” and that’s why, Musa (as) requested almighty
Allah “O Allah, please open my heart for the Deen (religion)”, He (as) meant
that, “If my heart is opened, then only I can covey the Islamic teachings to my
followers.”
So,
before opening of heart Sayyedna Abu Bak’r (ra) & Zaid bin Sabit (ra) were
in the stages of confusion. When almighty Allah opened their hearts, they saw
the truth in the light of guidance of almighty Allah. So, those people say
that “every innovation is a Bid’ah and every Bid’ah is an evil act, without any
exception”, they are still in the sages of confusion, their hearts are not
opened yet and they are living in the darkness of misguidance. Inshah
Allah (If Allah wills), this article will open the hearts of thousands of
Muslims around the world. By grace of almighty Allah, we are in the stage of Noor
(light) of guidance of Allah and opening of heart. We think, although, some
particular act was not performed in the days of holy Prophet (pbuh), yet it
based on a daleel (evidence) from the holy Quran and Sunnah. These acts are
substantiated with the love of holy Prophet (pbuh).”
There
are two ways of defining the concept of Bid’ah, either we should define it from
our own or we should follow the rules given by the classical authorities of
Islam. Before labeling somebody as Bid’ati (the one who performs a Bid’ah), let
us first stop and understand what actually is a Bid’ah. Imam Hajr al-Askalani
(ra) , who is accepted as an authority, all over the Muslim world, including
Saudi Arabia, defines Bid’ah in his famous book Fath-ul-Bari (vol: 13 & pg:
288):
He
(ra) says that “Any
new act which has any kind of daleel (evidence) in Shariya (Quran & Sunnah)
cannot be termed as Bid’ah. Imam Shafai (ra) also gave the same definition of
Bid’ah.”
Now,
let us decide, do you have better understanding of Islam or the great Islamic
classical authorities have?”
ENGLISH VIDEO: 05 Religious or technical meaning of Bid'ah by Ibn Rajab Al Hanbali | 30 MINS 35 SECS
ENGLISH VIDEO: 06 Imam Shafi(rah) and Ibn Hajar Asqalani(rah) on Religious or Technical Meaning of Bid'ah | 18 MINS 34 SECS
https://archive.org/details/06ImamShafirahAndIbnHajarAsqalanirahOnReligiousOrTechnicalMeaningOfBidah
PART 9: TYPES OF BIDDAH
Imam
Hajr al Askalani (ra) quotes in his book that:
“Imam
Behaki (ra) quotes the definition of Bid’ah in his book, by Imam Shafai (ra),
which says that, “Bid’ah
is classified into two types, approved or good Bid’ah and bad or disapproved
Bid’ah. The Bidah which is not contradicting to Islamic Sharia is good
Bid’ah and the Bid’ah which is against the basic principles of Isalmic Sharia
is condemned or bad Bid’ah (Ref:
pg-2089, vol 13)”.Imam Behaki (ra) further quotes “Imam Shafai (ra) said
“Bid’ah are of two types, any innovation which is against any commandment of
holy Quran or against any specific hadith of holy Prophet (pbuh) or against the
Ijma of companions (ra), is a bad Bid’ah and any Bid’ah, which is not against
any commandment of holy Quran or against any specific hadith of holy Prophet
(pbuh) or against the Ijma of companions (ra) is a good Bid’ah.” So, according
to Imam Shafai (as), in order to claim any new act as a bad Bid’ah, these are
the mandatory conditions to be followed. “
Similar definitions have been expounded by other great
classical scholars, such as Imam al-Bayhaqiyy, Imam an-Nawwawiyy, and Izzudin
Ibn Abdus-Salaam and Hafiz Ibn Hajar al-Asqalaniyy, among others.
Izzudin Ibn Abdus-Salaam (one of the greatest mujtahids) categorised
innovations into five types: the obligatory (wajib), the recommended (mandub),
the permissible (mubah), the offensive (makruh), and the forbidden (haram). Quoted in Muhammad al-Jurdani, al-Jawahir al-lu’lu’iyyah fi
sharh al-Arba’in al- Nawawiya (Damascus, 1328), 220-1. Among the
obligatory innovations Ibn Abdus-Salaam cites the following examples: recording
the Qur’an and the laws of Islam in writing at a time when it was feared they
would be lost, studying Arabic Grammar in order to resolve controversies over
the Qur’an, and developing philosophical theology (kalam) to refute the claims
of the Mu’tazilites. Under recommended innovation come activities such as
building madrassas, writing books on beneficial Islamic subjects, and in-depth
studies of Arabic linguistics. Permissible innovations include worldly
activities such as sifting flour, and constructing houses in various styles not
known in Madinah. Reprehensible innovations include overdecorating
mosques or the Qur’an. The category of forbidden innovations includes
unlawful taxes, giving judgeships to those unqualified to hold them, and
sectarian beliefs and practices that explicitly contravene the known principles
of the Qur’an and Sunna.
The vast majority of the classical Scholars of Islam make a
distinction between innovations that are acceptable, that may be called
innovations of guidance, and those that are not, that may be called innovations
of misguidance.
FOR MORE INFO ABOUT THE TYPES OF BID’AH VISIT:
ENGLISH
VIDEO: Analysing the claim of dividing bid'ah into 'bidah created IN deen' and
'bidah created FOR deen' by deviants | 2 MINS 29 SECS
ENGLISH
VIDEO: Analysing the claim of dividing bid'ah into Linguistic(lugwiya or
literal) and Technical(shariah) by deviants | 1 MINS 40 SECS
ENGLISH
VIDEO: Analysing the claim of dividing bid'ah into Religious and Worldly by
deviants | 1 MINS 46 SECS
ENGLISH
VIDEO: BIDAH IRREFUTABLE REFUTATION PIR SAQIB SHAAMIHH - | 19 MINS 30 SECS
URDU
VIDEO: 'Bidah e Hasan per sawab' wali hadith per etraz ka jawab | 8 MINS 58 SECS
ENGLISH
VIDEO: Compiling the Qur'an is a Good Bid'ah | 13 MINS 36 SECS
ENGLISH
VIDEO: Hazrat
Usman(r.a) started the Good Bid'ah of 1st aazan of Jumah | 3 MINS 15 SECS
URDU
VIDEO: Imam Izz Al-Din bin Abd Al-Salam's classification of bidat | 6 MINS 10
SECS
URDU
VIDEO: Imam Shaafi's classification of bidat | 7 MINS 46 SECS
URDU
VIDEO: Sunnat e Hasana hi Bidat e Hasana (Good innovation) hai #Short reply |
15 MINS 52 SECS
ENGLISH
VIDEO: 03 Imam Ibn Hajar Asqalani(rah) on the kinds of bid'ah | 7 MINS 51
SECS
URDU
VIDEO: 01 Har Bid'at, gumrahiyat nai hai | 22 MINS 4E SECS
URDU
VIDEO: 01 Ulema ki nazar me bidat ki taqseem | 41 MINS 30 SECS
URDU
VIDEO: 02 Taraweeh bidat e hasana (Good innovation) hai | 9 MINS 31 SECS
URDU
VIDEO: 03 Salat ut doha aur bidat | 7 MINS 57 SECS
URDU
VIDEO: 04 Bidat e hasana is itself sunnat of Huzur(saw) | 13 MINS 4 SECS
URDU
VIDEO: 05 Sunnat e Hasana hi Bidat e Hasana (Good innovation) hai | 53 MINS 31
SECS
0007 CORRECTING ZAKIR NAIK'S CONCEPT OF GOOD BID'AH
#ENGLISH | Duration: 29mins 44secs
0008 CORRECTING ZAKIR NAIK'S CONCEPT OF GOOD BID'AH
#URDU | Duration: 32mins 58secs
PART 10: THE CONCEPT OF BID’AH IN THE HADITH
(a) PROOF
FROM HADITH
It is related from the route of Jarir Ibn Abdullah that the
Prophet sallallahu alayhi wa sallam said:
“Whosoever introduced a beneficiary action in Islam will be
rewarded for his practice as well as for the practice of the people who follow
him, without lessening their reward. Whosoever introduced a bad practice
in Islam will take the sin for it as well as the sin of the people who follow
him, without lessening their sin.”
REFERENCES:
1) Muslim, as-Sahīh b. of zakat (obligatory charity)
ch.20 (2:705#1017)
2) Ahmad
bin Hambal, Musnad (4:357 & 359);
3) Bayhaqī,
as-Sunan-ul-kubrā (4:175); and
4) Ibn Hajar ‘Asqalānī, Fath-ul-bārī (13:302).
This hadith which is of sound classification is very clear and unambiguous and is a foundation for proving the validity of good innovations in Islam. The criterion used as to whether or not a new action is accepted is that it should be hasanah, or beneficial. If the action is beneficial then there is an immense reward for it.. New introductions that are bad are punished severely. Scholars of Islam have derived the conditions for a new act to be considered beneficial or bad.
Although the context of this hadith relates to a specific incident during the time of the Prophet sallallahu alayhi wa sallam when some companions came forward to offer charity to some poverty-stricken new arrivals at Madinah, the meaning is general. It is not permissible to claim that this Hadith applies only to charity as a general term was used:Whosoever introduced a beneficiary action in Islam. The Prophet sallallahu alayhi wa sallam did not restrict the reward to ‘He who spends in charity.’ It is the rule among the scholars of Islam that if an ayah of hadith was revealed for a specific incident or reason yet a general term were used in it then its application would be general and not restricted to that incident.
Some people translate the word sunnatan as the specific Sunnah of the Prophet sallallahu alayhi wa sallam himself, instead the general word ‘action’ or ‘practice.’ In other words, whoever revived a Sunnah of the Prophet sallallahu alayhi wa sallam will be rewarded etc. However this is a gross mistranslation of the Hadith. It is impossible to differentiate such a thing as a good Sunnah, as all the practices of the Holy Prophet sallallahu alayhi wa sallam were good, and the concept of a ‘bad Sunnah’ for obvious reasons cannot be entertained at all. Therefore it is impossible for this Hadith to apply to the Sunnah of the Prophet sallallahu alayhi wa sallam.
FOR MORE INFO ABOUT THIS HADITH, VISIT:
URDU
VIDEO: 'Bidah e Hasan per sawab' wali hadith per etraz ka jawab | 8 MINS 58 SECS
ENGLISH
VIDEO: Compiling the Qur'an is a Good Bid'ah | 13 MINS 36 SECS
ENGLISH
VIDEO: Hazrat
Usman(r.a) started the Good Bid'ah of 1st aazan of Jumah | 3 MINS 15 SECS
URDU
VIDEO: Sunnat e Hasana hi Bidat e Hasana (Good innovation) hai #Short reply |
15 MINS 52 SECS
URDU
VIDEO: Taraweeh- Bidat e Hasna ya Lugwi | 10 MINS 50 SECS
ENGLISH
VIDEO: Taraweeh is a Good Bid'ah | 2 MINS 44
SECS
URDU
VIDEO: 02 Taraweeh bidat e hasana (Good innovation) hai | 9 MINS 31 SECS
URDU
VIDEO: 03 Salat ut doha aur bidat | 7 MINS 57 SECS
URDU
VIDEO: 04 Bidat e hasana is itself sunnat of Huzur(saw) | 13 MINS 4 SECS
URDU
VIDEO: 05 Sunnat e Hasana hi Bidat e Hasana (Good innovation) hai | 53 MINS 31
SECS
(b) CORRECT MEANING OF THE HADITHS “EVERY INNOVATION IS MISGUIDANCE” AND “HE WHO INNOVATES SOMETHING IN THIS MATTER OF OURS THAT IS NOT OF IT WILL HAVE IT REJECTED”
The authentic Hadith of the Prophet sallallahu alayhi wa
sallam translated as:
Abstain from innovations, for every kind of innovation is a Bid’ah, and every Bid’ah is misguidance and all misguidance leads to hellfire is often used in an attempt to prove that all new things introduced in Islam are forbidden. This Hadith would apparently contradict with that given above, however one must study the whole Hadith of which this is only a portion, and thus read it in context to the rest. One must also interpret this Hadith according to the other evidence from either the Qur’an or Hadith instead of giving a meaning from our own (mis)understanding.. The whole Hadith is:
Abstain from innovations, for every kind of innovation is a Bid’ah, and every Bid’ah is misguidance and all misguidance leads to hellfire is often used in an attempt to prove that all new things introduced in Islam are forbidden. This Hadith would apparently contradict with that given above, however one must study the whole Hadith of which this is only a portion, and thus read it in context to the rest. One must also interpret this Hadith according to the other evidence from either the Qur’an or Hadith instead of giving a meaning from our own (mis)understanding.. The whole Hadith is:
“I command you to have Taqwa, and to be obedient to those
appointed leader over you, even if it be an Abysinnian slave. O my
companions, those who live after me will, very soon, see a lot of differences
among you. Stick to my path and the path of the Rightly Guided
Khalifas. Abstain from innovations, for every kind of innovation is a
Bid’ah, and every Bid’ah is misguidance and all misguidance leads to hellfire.”
This Hadith is a warning about events to come very soon after
the Prophet’s sallallahu alayhi wa sallam passing on; events characterised by
differences among the companions. The Prophet’s advice was to stick to
his path and that of the Rightly Guided Khalifas, indicating
that there will be differences of opinion against Hazrat Abu Bakr, Hazrat Umar,
Hazrat Usman, and Hazrat Ali, and that when these arise, the people should
follow them and also the Sunnah of the Prophet sallallahu alayhi wa sallam. In fact, the time immediately after the death of the
Prophet sallallahu alayhi wa sallam was a time of great disruption and
tribulation for the Muslims. There came several people claiming to be
prophets after the Holy Prophet sallallahu alayhi wa sallam who fought against
Hazrat Abu Bakr Siddique. There were groups of Muslims who denied the
paying of Zakat, and there were people who abandoned Islam and challenged the
authority of the Prophet sallallahu alayhi wa sallam, becoming apostates.
Hazrat Abu Bakr said he would fight those people who claimed to be prophets,
who did not pay Zakat or became apostates. After him came people who
denied the Kkalifate of Hazrat Usman, and that of Hazrat Ali. The Khwarij
sect came about which fought against Hazrat Ali. In all, it was an
extremely volatile time. It is clear
that the ‘innovations’ mentioned in this Hadith refer to major disruptions that
occurred, including people declaring prophethood after the Prophet sallallahu
alayhi wa sallam, people denying the paying of Zakat, and the distorted beliefs
of the Khwarij. These were the kinds of ‘innovation’ referred to by the
Prophet sallallahu alayhi wa sallam that were misguidance and therefore leading
to Hellfire.
Further evidence for this comes from another sound Hadith
related by Ibn Abbas. The word ‘innovation’ used in the Hadith quoted
above is a translation of the word Muhdasa, which is derived from the word
Ihdas, meaning disruption. The following Hadith gives us the Prophet’s
interpretation of this word:
“O people, you will be gathered on the Day of Judgement in the same way you were born (naked). The first person to be given the dress of the hereafter will be Hazrat Ibrahim. Some people from my ummah will be brought in front of me, and taken toward hell. I will recognise them and I will say, “These are my companions.” An angel will say, “Don’t you know what kinds of disruption (Ihdasa) they committed after you? Although they embraced Islam in your life, soon after your demise they became apostates and turned towards kufr.”
“O people, you will be gathered on the Day of Judgement in the same way you were born (naked). The first person to be given the dress of the hereafter will be Hazrat Ibrahim. Some people from my ummah will be brought in front of me, and taken toward hell. I will recognise them and I will say, “These are my companions.” An angel will say, “Don’t you know what kinds of disruption (Ihdasa) they committed after you? Although they embraced Islam in your life, soon after your demise they became apostates and turned towards kufr.”
This Hadith of the Prophet sallallahu alayhi wa sallam
therefore defines what sort of innovation in the Din of Islam is a misguidance,
that is something major in the fundamentals or belief system of Islam, typical
of those innovations that occurred not long after his time.
This argument enables us to understand the following
Hadith:
“He who innovates something in this matter of ours that is not of it will have it rejected.” (Agreed)
The same word Ahdasa is used here which is translated as ‘innovates.’ Using the hadith about the companions sent to Hellfire who committed grave disruptions to interpret the word Ahdasa, the Hadith is also referring to major additions or alterations to the Din of Islam, that are not of it. Another variation of this Hadith related by Muslim is as follows:
“He who does an act which our matter is not (in agreement) with, will have it rejected.”
The same word Ahdasa is used here which is translated as ‘innovates.’ Using the hadith about the companions sent to Hellfire who committed grave disruptions to interpret the word Ahdasa, the Hadith is also referring to major additions or alterations to the Din of Islam, that are not of it. Another variation of this Hadith related by Muslim is as follows:
“He who does an act which our matter is not (in agreement) with, will have it rejected.”
“He who innovates something in this matter of ours that is not of it will have it rejected.” (Agreed)
The same word Ahdasa is used here which is translated as ‘innovates.’ Using the hadith about the companions sent to Hellfire who committed grave disruptions to interpret the word Ahdasa, the Hadith is also referring to major additions or alterations to the Din of Islam, that are not of it. Another variation of this Hadith related by Muslim is as follows:
“He who does an act which our matter is not (in agreement) with, will have it rejected.”
The same word Ahdasa is used here which is translated as ‘innovates.’ Using the hadith about the companions sent to Hellfire who committed grave disruptions to interpret the word Ahdasa, the Hadith is also referring to major additions or alterations to the Din of Islam, that are not of it. Another variation of this Hadith related by Muslim is as follows:
“He who does an act which our matter is not (in agreement) with, will have it rejected.”
This Hadith gives us a criterion by which every new act must
be judged, namely that it should not go against the Shariah and be compatible
with the Qur’an and Sunnah. Therefore every new act is not condemned but
rather should be evaluated on its merits to see whether it is in agreement with
the Qur’an and Sunnah.
A final point regarding the interpretation of Hadith needs to
be mentioned.. If interpretation is attempted without proper knowledge,
one may find apparent contradictions between various Hadith. If one
interpreted the last few Hadith as meaning every new act in Islam is a
misguidance, this would be in contradiction to the first hadith mentioned about
the rewards of introducing beneficial practises into Islam and the punishments
for introducing bad practises. All the Hadith mentioned above are of sound
classification; in reality, there are no contradictions if the Hadiths are
interpreted properly. This is what the great Scholars of Islam have
done. By interpreting correctly and with proper knowledge, they have
conformed and bridged the meanings between the Hadith. This concept is
very well known in the science of Hadith exegesis, for example, takhsis al-amm
is a frequent procedure of usul al-fiqh by which an apparently unqualified
statement is qualified to avoid the contradiction of another necessary principle.
FOR MORE INFO VISIT:
URDU
VIDEO: Bidat (Urdu) | 29 MINS 9 SECS
ENGLISH
VIDEO: 01 Refuting deviants claim that every innovation is misguidance by
applying their own logic | 19 MINS 21 SECS
ENGLISH VIDEO: Any bid'ah which has a origin in(asl) in Deen is permissible and
Hadith of Hadhrat Aisha(r.a) | 41 MINS 6 SECS
URDU
VIDEO: 01 Har Bid'at, gumrahiyat nai hai | 22 MINS 4E SECS
0009 CORRECTING ZAKIR NAIK REGARDING 'ALL INNOVATIONS'
#ENGLISH | Duration: 34mins 12secs
0010 CORRECTING ZAKIR NAIK REGARDING 'ALL INNOVATIONS'
#URDU | Duration: 32mins 11secs
PART 11: EXPLAINING THE VERSE OF SURAH AL MAIDA
QURAN [5:3] ABOUT THE PERFECTION AND COMPLETION OF THE DEEN
"Today I
have perfected your din for you, completed My Blessing
upon you, and have chosen for you Islam (as) din"
[Qur'an 5:3]
It means that Islamic Aqeeda is completed now. Any addition
in Islamic beliefs [aqeeda] will be considered an evil innovation. Where as
innovation in Fiqh or Hadiths [branch of sciences of hadiths , Fiqh is a new
innovation as well] is a Good innovation and mustahab in most cases. Ahlus
sunnah wa jammah interpret Quran and hadith is correct way so there no
contradiction is present between the two. Unlike others.
When Prophet Mohammad (SAWS) appeared, the Islamic laws were
made most comprehensive in the shape of Quran. Before that, the scriptures of
other prophets did not contain so much details. The basics of Islam were
completed during Prophet’s (SAWS) time. If
a scientist tells us more details about the solar system and discovers new
planets which were unknown to us, it will be treated as the development of
science. But if someone says that the Sun has hands and eyes and ears, but
these are not visible and not similar to human beings, he will be treated as a
innovator, liar, because he is reporting against the fact of the
matter. The same rules apply in religion. The basic faith of Islam
is Allah (SWT) is one, independent and everything else is dependent upon
Him. He is free from the limitations of face, body, limbs and
direction. If a group of people say that Allah (SWT) has hands,
eyes and face and other limitations, they will be treated as liars and
will be counseled to change their attitude and come back to the truthful
teachings of Islam. If they do not heed to the good counsel, they will
see the consequence of their beliefs on the Day of Judgment.
Imam Ibn Kathir writes that the meaning of this verse is that:
"...they
do not need any other religion or any other Prophet except Muhammad (peace
& blessings be upon him)...Therefore, the permissible is what he allows,
the impermissible is what he prohibits" [Tafsir ibn Kathir, under Qur'an 5:3]
What Ibn Kathir means here is the same, that do not invent new
things which are contradictory to the Qur'an and Sunnah, by making haram into
halal and vice versa, and follow the Prophet (peace & blessings be upon
him) for he has made things clear.
Thus “an innovation would
become a bad Bid’ah only, when it is in contradiction to any specific
commandment of the holy Quran or specific hadith of holy Prophet (pbuh), in all
other cases, the Bid’ah is termed as a good Bid’ah. Celebration of Moulid-un
Nabi (SAW), U’rs and birthdays comes under the category of good Bid’ah, they
cannot termed as bad Bid’ah, because, they do not contradict with any of the
commandments of holy Quran and Hadith.”
There is an oft repeated concept held by some Muslims today,
that any practice in religion that was not done by the Prophet sallallahu
alayhi wa sallam or his companions should be rejected because our deen is
completed. However one must go beyond slogans and oversimplifications and reach
a correct opinion by examining the facts based upon the Qur’an and Sunnah. As we have seen, new practices are not rejected, but are accepted and even
rewarded. However, the practice
concerned should be compatible with the dictates of the Shari’ah, otherwise it
will be rejected. The opinion of those who condemn any new act without
qualification comes from a misunderstanding of the sources of the Qur’an and
Hadith, for example by quoting passages out of context or without the true
meaning. It is apparent that the classical scholars, who probably had
a greater knowledge of Qur’anic or Hadith exegesis than any living person today
decreed that newly introduced practices are allowed as long as they do not
contradict the Qur’an or Sunnah. This stands in marked contrast to the opinion of many
so-called learned people today. They should be careful of condemning an
act as Haraam or prohibited if it is not specifically prohibited by the Qur’an
or Sunnah, as judging a permissible act as Haraam may lead to Shirk. In fact,
the introduction of new things into the deen ensures that Islam can apply
itself to any given time and situationbecause ISLAM IS A PERFECT DEEN (As Allah swt said: "Today I have perfected your din for you, completed My Blessing upon you, and have chosen for you
Islam (as) din" [Qur'an
5:3]) , and some new things have even been essential for its
preservation and propagation.
FOR MORE INFO VISIT: ENGLISH VIDEO: Concept of Bid'ah (In
the Light of Qur'an and Sunna) by Dr. Muhammad Tahir-ul-Qadri : Session Two | 1
HOUR 51 MINUTES
EXPLAINING THE VERSE OF QUR’AN FROM SURAH AL MAIDA AYAT NO: 3
(QUR’AN 5:3)
ENGLISH
VIDEO: Refuting deviants claim(deen was completed, so creating bid'ah means we
are adding in deen) by explaining Quran(5,3) about the perfection and
completion of deen #Short Reply | 17 MINS 46 SECS
ENGLISH
VIDEO: 02 Refuting deviants claim(deen was completed, so creating bid'ah means
we are adding in deen) by explaining Quran(5,3) about the perfection and
completion of deen | 1 HOUR 15 MINS 41 SECS
PART 12: REFUTING THE CLAIM THAT BIDDAH IN DEEN IS
NOT ALLOWED WHEREAS WORLDLY BIDDAH IS ALLOWED
(a)
FIRST
REFUTATION
If,
without created any exception, we say that every new act is a Bid’ah and every
Bid’ah is an evil act, then why you divided the Bid’ah into two types i.e.
“biddah in deen” and “biddah in worldly matters”? If anyone asks us, why do you
classify Bid’ah into good and bad? Then, we must say, from where did you got
the concept of classification of Bid’ah into two? Did holy Prophet (pbuh)
classify the Bid’ah into “biddah in deen” and “biddah in worldly matters”? If
holy Prophet (pbuh) did not classify the Bid’ah into two types, then this
classification of yours itself becomes a Bid’ah, because none of the companions
(as) classify the Bid’ah into “biddah in deen” and “biddah in worldly matters”,
then how can you classify it? If your classification of Bid’ah, based on genuine reasoning, into
“biddah in deen” and “biddah in worldly matters” is acceptable, then the
classification of Bid’ah, based on Quran and hadith, into “Hasana” and
“Saiyeea” is also permissible. Let us apply a uniform principle to all the Islamic
concepts. Either we should completely neglect the classification to Bid’ah, if
this is the case, then all the minarets of Mosques are to be demolished,
because they come under the category of good Bid’ah, or we should accept the
classification of Bid’ah, given to us by the great classical Islamic
authorities.
(b)
SECOND
REFUTATION
If,
without created any exception, we say that every new act is a Bid’ah and every
Bid’ah is an evil act, then why you divided the Bid’ah into two types i.e.
“biddah in deen” and “biddah in worldly matters”? If anyone asks us, why do you
classify Bid’ah into good and bad? Then, we must say, from where did you got
the concept of classification of Bid’ah into two? Did holy Prophet (pbuh)
classify the Bid’ah into “biddah in deen” and “biddah in worldly matters”? If holy
Prophet (pbuh) did not classify the Bid’ah into two types, then this
classification of yours itself becomes a Bid’ah, because none of the companions
(as) classify the Bid’ah into “biddah in deen” and “biddah in worldly matters”,
then how can you classify it? If your classification of Bid’ah, based on genuine reasoning, into
“biddah in deen” and “biddah in worldly matters” is acceptable, then the
classification of Bid’ah, based on Quran and hadith, into “Hasana” and
“Saiyeea” is also permissible. Let us apply a uniform principle to all the Islamic
concepts. Either we should completely neglect the classification to Bid’ah, if
this is the case, then all the minarets of Mosques are to be demolished,
because they come under the category of good Bid’ah, or we should accept the
classification of Bid’ah, given to us by the great classical Islamic
authorities.
(c)
THIRD
REFUTATION
People mistranslate the Arabic word “DEEN” in English as
“RELIGION”.
The word religion is used in English language only to denote a
set of beliefs about God whereas the Arabic word “DEEN” includes religious life
as well as the worldly life because ISLAM IS THE COMPLETE WAY OF LIFE!!! THUS THERE IS NO SUCH
CLASSIFICATION EXISTS AS “BIDDAH IN WORLDLY MATTERS” AND “BIDDAH IN DEEN”
BECAUSE “BIDDAH IN DEEN” INCLUDES “BIDDAH IN WORDLY MATTERS”.
(d)
FOURTH
REFUTATION
According
to there saying, biddah in worldly matters is allowed, so my question is that,
“ARE ALL WORLDLY INNOVATIONS PERMISSIBLE??”
Worldly
innovations includes some good things and some bad things. So are those bad
worldly innovations are permissible ?? any logical person will reply by saying
“NO”. So now according to them also only good worldly innovations are
permissible and they themselves rejects bad worldly innovations. THATS WHAT WE
SAY THAT THERE EXISTS TWO TYPES OF INNOVATIONS: “GOOD INNOVATIONS” AND “BAD
INNOVATIONS”. Hence there classification is not general and is bias!
THEREFORE
THE VALID AND THE GENERAL CLASSIFICATION OF BIDDAH IS: “GOOD BIDDAH” AND “BAD
BIDDAH”
(e) FIFTH
REFUTATION
This refutation is by Mufti Ahmad Yar Khan Naimi. He wrote an
article on biddah which can be read from here : http://mrehan786.blogspot.in/2011/01/innovation-bidat-in-islam-ja-al-haq.html
Following is an extract from the article:
To emplace the restriction of a religious action is only on your
part and is contrary to the Sahih Ahadith and rulings of the Ulama and
Muhadditheen. The Hadith states, "Every new work is an Innovation
(Bidat).' 7.51 - Mishkaat, Baabul-Itisaam
There is no limitation of religious or worldly here. We have
already presented the extracts from Ashiatul-Lam'aat and Mirqaat wherein it is
stated that there is no restriction of a deeni work. We have also produced
extracts from Mirqaat and Shaami in the first chapter of this discussion in
which the authors of these works have included good food and clothes, etc.
amongst the Permissible Innovation. These things are all worldly related but
were included. Thus, to emplace such a restriction is incorrect.
Hypothetically, even if it is accepted that there is a limitation of a
religious work in Innovation, a religious work is only that action through
which thawaab is attained. Mustahab, Nafil, Waajib and Fardh acts are all
regligious works because a person completes them for reward, and any worldly
work done with the intention of goodness causes thawaab to be attained. The
Ahadith state, "Meeting your Muslim brother cheerfully carries with it the
reward of Sadaqah; Nurturing your children brings reward if done with the
intention of Goodness; Even the morsel of food with which you feed your spouse
is reward."7.52.
Thus, every worldly action of a Muslim is a religious work. Now
answer the question: Is feeding people palau (a rise dish) with a good
intention Innovation or not? Also, placing the restriction of regligious work
is not beneficial to you as well, because the Mzdrassah of Deoband, its
timetable and syllabus of Hadith, giving a salary to the teachers of the
institution, coordinating holidays and examinations, placing zabar, zer and
pesh in the Holy Quran, printing Bukhari Sharif and the Holy Quran, making the
Khatme-Bukhari at the time of any problem (as practiced by Darul Uloom
Deoband), etc, are all religious works and Innovation. None of these things
occurred in the time of The Holy Prophet صلی اللہ
علیہ وسلم. Answer: Are these things Halaal or Haraam? What did Meelad and
Fatiha ever do to you that you deem them to be Haraam "because they
weren't in the time of Rasoolullah صلی اللہ
علیہ وسلم "? They are deemed as Haraam but the abovementioned
things are all Halaal?
In my debate with Maulwi Thanaullah Amritsari, I challenged him
and his fraternity of "Scholars" to define only four things correctly
and in such a manner that no objection can be raised. The four were: Innovation
(bidat), Polytheism (shirk), Religion (deen) and Worship (ibaadat). Ifhe could
do this, I would grant him any reward he wished from me.
Having trust in Allah عزوجل , I say that no Deobandi, Ghair-Muqallid (refuter of the
Four Imams رضی اللہ تعالٰی
عنہ ) or person who throws around the
words "Bidet" and "Shirk" can define these four things
while also saving their muzhab from any criticism due to these definitions.
Even today, every Deobandi and Ghair-Muqallid is challenged to
define these four things, showing how Meelad gatherings become Haraam while
taking out the magazine "Qaasim" and "Ahle-Hadith" remains
Halaal; how asking the Friends of Allahعزوجل for help is polytheism (shirk) but asking from the police
is completely in accordance to the laws of Islam. Insha-Allah they will not
(and never will) be able to define these things in such a manner. Thus, they
should make tauba from this baseless muzhab of theirs and enter the Ahle-Sunnah
wal-Jamaat. May Allah عزوجل grant
them the ability to do so.
With regards to the Hadith that you presented, we have already
submitted that 'Maa' can refer to either beliefs or, if to deeds, then by
'Laisa minhoo' it refers to those deeds and actions which are contrary to the
deen or Sunnah. We have already presented the reference for this.
Saying that every Innovation is Haraam and that there is no such
thing as Good Innovation is contrary to the presented Hadith which states,
"He who invents a good practice is worthy of reward and he who invents a
bad practice is worthy of punishment." Extracts of Shaami, Ashiatul-Lam'aat
and Mirqaat which state that there are five types of Innovation (Mubah, Waajib,
Mustahab, Makrooh and Haraam) have already been given. So, if it is accepted
that every Innovation is Haraam, you should do away with Madrassahs because
they are included here.
Also, Fiqhi laws and practices of the Sufiya that originated
after the Khairul Quroon (era of the Prophet صلی اللہ
علیہ وسلمand
two generations after him) will all become Haraam. All things mentioned above
(e.g. Imaane-Mujmal and Mufassal, the gathering of Hadith into book form,
criticizing their Chain of Narrators, etc) will all become Bidat because they
all originated after the time of Rasoolullah صلی اللہ
علیہ وسلم and even the Sahaaba. No Deobandi can show proof of these
things in the Quran and Hadith. In short, there is no practice of the Shariah
and Tareeqah that doesn't include Innovation (Bidal).
Maulwi Ismail Dehlwi writes, "Also, regarding the elders of
Tareeqah, though they strived in fixing Azkaar, Muraaqabat, Riyaazat and
Mujaahidat (practices of Tareeqah) which form the base of Sainthood (Wilaayat),
they also acted upon knowing that there are appropriate practices for every
time and that the method of Riyaazat would be different according to every
era." - Siraate-Mustaqeem, Pg. 7
This quote proves that the practices of Tasawwuf (Islamic
spiritualism) are the inventions of the Sufiya, are changed according to every
time and era and are permissible. In fact, the path of Sulook (practical
Tareeqah) is treaded upon with only these, so now what happened to the rule
that "every new thing is Haraam"? In the end, we have to conclude
that the action which goes against the Sunnah is bad and all others which don't
are good and acceptable.
MORE
INFO:
ENGLISH
VIDEO: Analysing the claim of dividing bid'ah into 'bidah created IN deen' and
'bidah created FOR deen' by deviants | 2 MINS 29 SECS
ENGLISH
VIDEO: Analysing the claim of dividing bid'ah into Religious and Worldly by
deviants | 1 MINS 46 SECS
ENGLISH
VIDEO: BIDAH IRREFUTABLE REFUTATION PIR SAQIB SHAAMIHH - | 19 MINS 30 SECS
ENGLISH
VIDEO: 01 Refuting deviants claim that every innovation is misguidance by
applying their own logic | 19 MINS 21 SECS
PART 13: REFUTING THE CLAIM THAT ACTS OF THE
KHALIFAS ARE NOT PROOF OF THE BIDDAH BECAUSE THEY BECAME THE SUNNAH OH
KHALIFAS
This
refutation is by Mufti Ahmad Yar Khan Naimi. He wrote an article on biddah
which can be read from here : http://mrehan786.blogspot.in/2011/01/innovation-bidat-in-islam-ja-al-haq.html
PART 14: OMISSION DOES NOT INDICATE PROHIBITION
Some
people normally say, “The Messenger did not do that,” “It is not
established that the Messenger did that,” and “The Messenger did
not celebrate the Mawlid”, and he deduces prohibition from the fact that the
Messenger did not do that. We ask, “Does omission indicated prohibition?”
The
noble Hadith scholar, Abul Fadl `Abdullah Muhammad ibn al-Siddiq al-Ghumari
wrote
in a book called, Excellent Understanding and Perception of the Question of
Omission:
“Omission
means that the Prophet omitted something and did not do it, or that the Salaf
omitted it without there being a Hadith or tradition about the prohibition of
that omitted thing which would demand that it is prohibited or disliked. Man
later people use that as proof of the prohibition or censure of things, and
some obstinate individuals go to excess in that.”
When
the Messenger omitted something, that can imply things other than
prohibition. He may have omitted it by his custom, as he did not eat lizards.
He may have omitted it by forgetting it, like forgetfulness in the prayer. He
may have omitted it out of the fear of imposing something on his community,
like not doing the tarawih prayer. He may have
omitted
it by not thinking of it. So the Messenger spoke on a palm trunk and did
not think about using a chair until the Companions suggested that a minbar be
made and then he did that. Or he may have omitted it out of fear of having a
negative effect on the hearts of the Companions or some of them, as he said to
`A’isha, “Were it not that
your
people were recently unbelievers, I would have demolished the House and then
rebuilt it on the foundations of Ibrahim ” as we find in the two Sahih
Collections.
So
omission alone, if not accompanied by a text that what was omitted is
forbidden, does not constitute proof. This verdict is not derived from the mere
fact of omission on its own. It is derived from evidence which indicates that.
Abu
Sa`id ibn Lubb said:
“Those
who dislike supplication at the end of the prayer rely on the fact that the
supplication at the end of the prayer rely on the fact that the supplication
was unknown at the end of the prayers, necessitating the interpretation: since
it was not part of the action of the Salaf. Based on the assumption of the
soundness of this transmission, omission does not oblige a ruling about what is
omitted other than the fact that it is permitted to omit it and there is no
interdiction in it. As for
connecting prohibition or dislike to the omission, that is not the case,
especially
when it
has a basis in the Shari`ah, as supplication does.”
In
al-Muhalla pt. 2, p. 254, Ibn Hazm mentioned the evidence of the Malikis and
Hanafis for it being disliked to pray two rak’at before Maghrib along
with the verdict of Ibrahim al-Nakha’i since Abu Bakr , `Umar and `Uthman
did not pray it. He replied to them:
“If it were sound, there still would
be no proof in it because it does not say that they were forbidden that.”
Evidence
that omission does not indicate prohibition:
Part
of the evidence is what Ibn al-Siddiq al-Ghumari says about omission not
entailing prohibition.
1. Allah Almighty, “Whatever the Messenger gives you, you should accept and
whatever He forbids you, you should forgo.” (59:7). HE DID NOT SAY,“LEAVE WHAT HE LEFT.”
2. The Messenger of Allah said, “When I command you to do
something, then do it as much as you can. When I forbid you to do something,
then leave off doing it.” HE DID NOT SAY, “AVOID WHAT OMIT.”
HOW THEN DOES OMISSION INDICATE PROHIBITION?
3. The Usulis define the Sunnah as
the words of the Prophet his actions and his affirmation. THEY DID NOT INCLUDE HIS OMISSION
BECAUSE IT IS NOT EVIDENCE.
4. Omission can have categories other than prohibition. The rule in
the usul is that something which is theoretical is not used for conclusion. We
do not say that what the Messenger did not do, like celebrating the
Mawlid, is haram because that is forging against Allah since omission does not
necessitate prohibition. Al-Shaf`i said, “ALL THAT HAS A SOURCE IN THE
SHARI`AH IS NOT INNOVATION, EVEN IF THE SALAF DID NOT DO IT.” So if someone forbids
celebrating the Mawlid of the Prophet with the claim that is innovation, we
argue with him with what we said, followed by the words, of Allah, “Say: ‘Has Allah given you
authority to do this or are you inventing lies against Allah?” (10:59)
Omission is not a proof in our
Shari`ah.
It does not demand prohibition or
make mandatory.
Whoever desires prohibition by the
omission
of our Prophet and sees it as true
judgment and correct
Has been misguided from the path of
all proofs.
He errs in the sound ruling and
fails.
FOR MORE
INFO: URDU BOOK: Masla e Tark By Al Siddiq Gumrahi (rah) | PAGES: 52
PART 15: THE NATURE OF EVERYTHING IN ISLAM WHICH
DOES NOT CONTRADICT WITH THE LAWS OF ISLAM IS “MUBAH” THAT IS
:”PERMISSIBLE”
The
nature of everything in Islam which does not contradict with the laws of Islam
is “mubah” that is :”permissible”! Some people object that why are you doing
this or that?? Did the Prophet (pbuh) performed this act? If not then this act
is not permissible in Islam. My reply to them is “..in Islam if something is
not prohibited then it is permissible. That is to say, The nature of everything
in Islam which does not contradict with the laws of Islam is “mubah” that is :permissible.
So if you say that this act of mine is not performed by the Prophet (pbuh),
then it does not mean that it is prohibited. And why i should prove to you that
this act is permissible, when we already know that The nature of everything in
Islam which does not contradict with the laws of Islam is “mubah” that is
:permissible? So according to this nature, performance of my act is
permissible. And if you are saying that it is not permissible in Islam then now
its your duty to prove that it is not permissible instead of asking me the
proofs. And you can not prove its impermissibility because this act of mine
does not contradicts with any laws of Islam. HENCE
THE PERFORMANCE OF MINE THIS ACT IS VALID AND PERMISSIBLE!!!”
MORE
INFO:
URDU
VIDEO: Asal me her Cheez Jayaz he (Concept of Mubah) | 42 MINS 58 SECS
ENGLISH
VIDEO: Concept of Mubah (Permissible) from Quran and Hadith | 18 MINS 10 SECS
ENGLISH
VIDEO: In Islam, Original Capacity of everything is permissibility | 1
HOUR 30 MINS 27 SECS
ENGLISH
VIDEO: Mubah and bid'ah | 22 MINS 14 SECS
ENGLISH
VIDEO: Sunni view on Mubah proven from 5 verses & 3 Ahadith - Shaykh Saqib
Shaami (HH)_HD | 19 MINS 21 SECS
PART 16: CONCLUSION
With the concept of Bid’ah being clarified somewhat, the
reader may want to know what practices fall with the domains of innovations of
guidance, which are permissible and rewarded, and innovations of misguidance,
which are forbidden and punishable. For innovations of guidance, it would be
fair to say that every single Muslim practices these innovations, knowingly or
otherwise, and the list is long. A few examples have been mentioned
above.
For examples of innovations of misguidance it would be useful to look at the aforementioned Hadith about Bid’ah referring to the time soon after the death of the Prophet sallallahu alayhi wa sallam when there came false prophets, apostates and people who did not pay Zakat. Therefore, if one were to declare or follow another prophet after the Holy Prophet sallallahu alayhi wa sallam this would be an innovation of misguidance. Following on from this, any change in the major beliefs and tenets of Islam would be in the same category. This could include for example, denying the attributes of Allah, denying the existence of angels etc. Any change in the basic practises of Islam would also be an innovation of misguidance, such as reducing or increasing the number of salaats in a day or changing the number of rakaats, fasting on forbidden days. Decreeing those things that are Halaal as Haraam or vice versa would also be an innovation of misguidance as would be adding verses to the Qur’an or falsifying Hadith. As can be seen these are major sins and lead to Shirk and even Kufr. These things are not necessarily far-fetched as they seem as the history of Islam bears witness to a number of stray sects of Islam that adopted certain of these practices and beliefs.
For examples of innovations of misguidance it would be useful to look at the aforementioned Hadith about Bid’ah referring to the time soon after the death of the Prophet sallallahu alayhi wa sallam when there came false prophets, apostates and people who did not pay Zakat. Therefore, if one were to declare or follow another prophet after the Holy Prophet sallallahu alayhi wa sallam this would be an innovation of misguidance. Following on from this, any change in the major beliefs and tenets of Islam would be in the same category. This could include for example, denying the attributes of Allah, denying the existence of angels etc. Any change in the basic practises of Islam would also be an innovation of misguidance, such as reducing or increasing the number of salaats in a day or changing the number of rakaats, fasting on forbidden days. Decreeing those things that are Halaal as Haraam or vice versa would also be an innovation of misguidance as would be adding verses to the Qur’an or falsifying Hadith. As can be seen these are major sins and lead to Shirk and even Kufr. These things are not necessarily far-fetched as they seem as the history of Islam bears witness to a number of stray sects of Islam that adopted certain of these practices and beliefs.
There is an oft repeated concept held by some Muslims today,
that any practice in religion that was not done by the Prophet sallallahu
alayhi wa sallam or his companions should be rejected as it is a misguidance
and therefore punishable in Hellfire. However one must go beyond slogans
and oversimplifications and reach a correct opinion by examining the facts
based upon the Qur’an and Sunnah. As we have seen, new practices are not
rejected, but are accepted and even rewarded. However, the practice
concerned should be compatible with the dictates of the Shari’ah, otherwise it
will be rejected. The opinion of those who condemn any new act without
qualification comes from a misunderstanding of the sources of the Qur’an and
Hadith, for example by quoting passages out of context or without the true
meaning. It is apparent that the classical scholars, who probably had a
greater knowledge of Qur’anic or Hadith exegesis than any living person today
decreed that newly introduced practices are allowed as long as they do not
contradict the Qur’an or Sunnah. This stands in marked contrast to the
opinion of many so-called learned people today. They should be careful of
condemning an act as Haraam or prohibited if it is not specifically prohibited
by the Qur’an or Sunnah, as judging a permissible act as Haraam may lead to
Shirk. In fact, the introduction of new things into the deen
ensures that Islam can apply itself to any given time and situation, and some
new things have even been essential for its preservation and propagation.
Thus “AN INNOVATION WOULD BECOME A BAD
BID’AH ONLY, WHEN IT IS IN CONTRADICTION TO ANY SPECIFIC COMMANDMENT OF THE
HOLY QURAN OR SPECIFIC HADITH OF HOLY PROPHET (PBUH), IN ALL OTHER CASES, THE
BID’AH IS TERMED AS A GOOD BID’AH. CELEBRATION OF MOULID-UN NABI (SAW), METHODS
OF ESAAL E SAWAAB (LIKE NIYAAZ, FATIHA, DASWA, BEESWA,TEEJA, CHALISWA), U’RS
AND BIRTHDAYS COMES UNDER THE CATEGORY OF GOOD BID’AH, THEY CANNOT TERMED AS
BAD BID’AH, BECAUSE, THEY DO NOT CONTRADICT WITH ANY OF THE COMMANDMENTS OF
HOLY QURAN AND HADITH.”
AND
ALLAH SWT KNOWS THE BEST!
INSHA’ALLAH IN FUTURE I WILL ADD MORE INFO ON IT
MAY ALLAH(SWT) GRANT US THE DEEDAR E MUSTAFA(PEACE BE
UPON HIM) BA HALT E BEDARI! AMIIN!
COMPILED BY: MUHAMMAD REHAN SIDDIQUI
Facebook Profile: http://www.facebook.com/mrehan15
ISLAMIC SITE: http://www.mrehan786.blogspot.com
Categories of Bidah [innovations, bidats] in Islam :Every innovation Bidah is not bad
Defination of Bidah: Some thing which wasn't performed or done during time of Prophet (saleh ala waalihi wasalam) but introduced later on.It is divided into different categories and bidah (innovation) in Aqeeda (islamic beliefs) is considered evil (haram) where as Good bidahs in religion which don't effect Aqeeda (beliefs) are endorsed and made by Ijhtehad of scholars and had been made in the past.
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Major Question/objection: Is EVERY Innovation (bad) Bid’at?
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Discussion on Bid’at involves many aspects. Discussion on all of these aspects would require a very lengthy post in which many users might loose the track of the discussion. So I am planning to take one or two points at a time to explain our point of view, and then move on to other aspects).
Some people believe that bid’at (innovation) is always bad; it cannot be divided into good and bad innovations. Primarily they base their thesis on the following Hadith of Muslim :وشرالامور محدثاتھا وکل بدعھ ضلالھ۔۔۔ (And among the worst deeds is to invent new things and every innovation (Bid’at) is misguidance). This gives the impression that the Hadith is declaring every innovation as Bid’at and hence condemnable. Is it really the case? It is actually not. This is the point that I would be proving in this post initially. Rest of the points would follow in the future posts.
So for the current post my statement is:
“Every innovation is not (bad) Bid’at. Innovations are of two types: Bid’at-e-Hasana (good innovation) and Bid’at-e-Sai’ya (bad innovation). Only Bid’at-e-Saiya (bad innovation) has been condemned in the Hadith.”
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Point 1: Discussion on Terminology?
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For innovation or new things, two words are used in Hadith literature: (Muh’dasa) محدثھ and (Bid’aa) بدعھ and these two have almost the same meaning and are used interchangeably in various Ahadith. In fact in Ahadith the word Muh’dasa has been used more frequently than the word Bid’aa. Almost all the Ahadith related to innovation has used this word (i.e. Muh’dasaوشرالامور محدثاتھا
The Hadith of Bukhari starts as من احدث ۔۔۔ (Whoever invented a new thing …). Similarly the most famous Hadith (of Muslim) against Bid’at has the wording: وشرالامور محدثاتھا وکل بدعھ ضلالھ۔۔۔ (And among the worst deeds is to invent new things and every innovation is misguidance). So clearly the two words for innovation, which have been quite emphatically criticized in Ahadith are Muh’dasa محدثھ and Bid’aa بدعھ or Bid’at بدعت
Conclusion:
For innovation, two words are used in Ahadith namely (Muh’dasa) محدثھ and (Bid’aa) بدعھ:
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Point 2: بدعت لغوی vs. بدعت شرعی ?
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Although the above mentioned two words (Mukh’dasa and Bid’aa) have been thoroughly criticized in the sayings of the Prophet (صلی اللہ علیھ وآلھ وسلم), yet in Arabic they are used for every new thing whether the thing is good or bad. It is absolutely wrong to call every Bid’aa or Mukh’dasa as bad. It is clearly proven from Ahadith that even the acts of the Prophet (صلی اللہ علیھ وآلھ وسلم) were called as Muh’dasa (محدثھ) by Sahaba.
For example, Before the death of the Prophet (صلی اللہ علیھ وآلھ وسلم), Hazrat Aisha (رضی اللہ عنھ) heard new words of praise of Allah from the Prophet (صلی اللہ علیھ وآلھ وسلم) and asked why you are reciting these Ah’das (new words) (احدثتھا تقولھا). (Muslim / Ibn-e-Ibi Shaiba / Abu Noaim / Tabari).
Similarly Hazrat Rafay Bin Khadij (رضی اللہ عنھ) narrates that the Prophet (صلی اللہ علیھ وآلھ وسلم) started reciting new words before leaving a gathering and we asked (ھذہ کلمات احدثتھن) “You have recited new words”? (Nisai / Hakim / Munzri : Tabrani has declared its asnad as Jaiyad)
So if we take the Hadith of Muslim (شرالامور محدثاتھا) “And among the worst deeds are Muh’dasat (innovations)” in general context,then Na-Uzu-Billah Sahaba accused the Prophet (صلی اللہ علیھ وآلھ وسلم) about a bad thing (which is not possible). They were clearly using this word in its literal (dictionary) sense, meaning a new thing. There are similar Ahadith about the use of the word (Bid’aa) بدعھ which I would discuss later.
Conclusion:
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The words Muh’dasa محدثھ and Bid’aa بدعھ are not always used in negative sense. In dictionary meanings, they can be used for any (good or bad) innovation. In this context it is called as Bid’at-e-Lugwi بدعت لغوی (Bid’at in literal or dictionary meaning). The bid’at that has been condemned in the Ahadith is called as Bid’at-e-Shar’ee بدعت شرعی (Bid’at in Islamic Shariah).
The fact that Sahaba used these words even for the Prophet (صلی اللہ علیھ وآلھ وسلم) makes it clear that they always understood these words as neutral in connotation. If they had taken the word Muh’dasa as a negative word only,(because the Hadith stated “Among the worst deeds are Muh’dasat”), then for the new act of the Prophet (صلی اللہ علیھ وآلھ وسلم) they would have used a different word for sure. This is an indication that Sahaba believed in the division of the words of Muh’dasa and Bid’aa
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Quran uses “every” to Mean Only a Sub Class
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The wording of the previously quoted Hadith of Muslim apparently refers to all new things without restriction. Does it literally mean that everything new is misguidance or bad? The answer is “No”. Why?
In answer to this question, we may note that there are many similar generalities in the Quran and Hadith (by using the word “Every (کل)”) , all of them admitting of some qualification.
A few examples follow:
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Quranic Example No:1
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When Quran says “every boat” in "As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force.”, it means “every (new) boat”, or “every (serviceable) boat”. Otherwise there was no need to break the boat in order to save it from the king.
(Quran Al-Kahf 18:79)
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Quranic Example No:2
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When Quran says “every hill” while ordering Hazrat Abrahim (AS) in “Take four birds; Tame them to turn to thee; put a portion of them on every hill and call to them”, it means “every hill near by” and NOT “every hill in the world”.
(Quran Al-Baqara 2:260)
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Quranic Example No:4
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When Quran says “every stratagem” in “lie in wait for them in every stratagem (of war)”, it means “every stratagem which is feasible for war”. (At-Tauba 9:5)
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Quranic Example No:5
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When Quran says “every high place” in "Do ye build a landmark on every high place to amuse yourselves?”, it means “every high place where a landmark is feasible” (Ash-Shu'ara 26:128)
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Quranic Example No:6
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6 When Quran orders Hazrat Noh (AS) to take “every species with him in “take thou on board pairs of every species”, it does mean a very limited subset of total species on earth. (Al-Mu'minun 23:27)
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Hadiths uses “every(kull)” to Mean Only a Sub Class
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Example one
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* The Prophet said: "Truly, this black seed (al-habba al-sawda') is a cure for every (kull) disease except death."
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►[Narrated from 'A'isha and Abu Hurayra by Bukhari,
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►Muslim,
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► al-Tirmidhi
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►, Ibn Majah,
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► and Ahmad through nineteen chains. Al-Zuhri said: "The black seed is black cumin (al-shuneez)." It is also named Indian cumin, fennel-flower; corn cockle, and wild savager.
^^^
this doesnt means Black seed is literally cure of Every (kull) disease on earth but only a subgroup
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Example Two
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* The Prophet said: "None shall enter Hellfire who prays before sunrise and before sunset."
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[Narrated from 'Amara ibn Ru'ayba al-Thaqafi by
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►Muslim, al-Nasa'i, Abu Dawud, and Ahmad.
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This hadith is worded all-inclusively although it is not meant to include those who abandon the prayers of zuhr, maghrib, and 'isha'. Ibn Hajar confirmed al-Tibi's ruling that sound germane narrations must be taken together as one hadith, the general being modified in light of the specific (yuhmalu mutlaquha 'ala muqayyaduha) so that practice can conform with the totality of their content
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Example Three
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Prophet (SAleh ala waalihi wasalam) said Every (kull) thing with which a man plays is void except his training of his horse , throwing of arrows and playing with his wife , [ Quoted in Ihya Uloom ud din by Imam Ghazali (Rah) Vol 2 , Pg 171 and Termed Sahih ]
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Imam Ghazali (Rah) writes : It doesnt means Every thing except above three is unlawful It means want of benefit.To make sweet sounds of birds and to play any other sports for enjoyment is not unlawful [same page of Ihya]
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Conclusion
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In all of the above quoted verses of Quran the word “Every (کل)” has been used, but its meaning is applicable only to a subclass of it. This reminds of the well known English proverb: “Exceptions are always there.”
There are many other examples from Quran and Hadith, where a general word is used to represent only a subclass of it.
Example
. When Quran orders “every one” to observe fasts in Ramadhan (Al-Baqara 2:185), it does make exception of ill and travelers etc. Similarly by the words “Every Bid’at is misguidance” meant “Every (bad) bid’at (i.e. Bid’at-e-Saa’iya) is misguidance”.
There are many instances in Quran and Hadith where a general statement is made (by using the word “Every (کل)”) to representonly a subclass of it. (This is a well know topic in Ilm-ul-Blagha) In a similar fashion, this Hadith is only talking about bad innovations.
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There are several hadiths proving Sahabas (Ra),Salafs, Early muslims brought many new innovations in Religion, e.g Fiqh , dividing quran into 30 parts, Books of Hadiths like Bukhari, Trimdhi, muslim were all done after centuries
Proof of Inventing
New action in religion From Quran
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Quran states:
{ ثُمَّ قَفَّيْنَا عَلَىٰ آثَارِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ٱبْنِ مَرْيَمَ وَآتَيْنَاهُ ٱلإِنجِيلَ وَجَعَلْنَا فِي قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ٱبتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلاَّ ٱبْتِغَآءَ رِضْوَانِ ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا فَآتَيْنَا ٱلَّذِينَ آمَنُواْ مِنْهُمْ أَجْرَهُمْ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ }
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…As for monasticism, they invented it themselves, for we had not enjoined it on them, seeking thereby to please Allah; but they did not observe it faithfully.[ We rewarded only those who were truly faithful, but many of them were transgressors (57:27)
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personal comments
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had all innovations would have been bad then Allah would not have said that he would give them Ajr on their invention of Rahbaniyat or to please Allah,i.e. those who practised it faithfully,We rewarded only those who were truly faithful
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what Allah says is that after adopting it they did not practice it properly, hence this verse has implied permission for innovating good matters, If the words are carefully read we get to know that If it was condemned then Allah would not have said: “but they did not observe it faithfully”
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Rather Allah condemns those who after innovating it did not practice it properly (hence good innovations are to be practiced properly), Allah proves new innovations to be rewardful in the same ayah when he says: “We rewarded only those who were truly faithfulTafsir ibn e abbas of above verse
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(Then We caused Our messengers) one after the other (to follow in their footsteps) to follow Noah and Abraham from their respective offspring; (and We caused Jesus, son of Mary, to follow) these Messenger, i.e. messengers other than the Prophet Muhammad (pbuh) (and gave him the Gospel, and placed compassion and mercy) towards each other (in the hearts of those who followed him) i.e. who followed the religion of Jesus. (But monasticism they invented) they built monasteries and cloisters to escape the sedition of Paul, the Jew. (We ordained it not for them) We did not enjoin monasticism upon them. (Only seeking Allah's pleasure) they did not invent it except to seek Allah's good pleasure, (and) had We enjoined it upon them
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(they observed it not with right observance) they would not have given it its right due.
(So We give those of them who believe) among the monks (their reward) double for their faith and worship; these are the ones who did not contravene against the religion of Jesus. 24 among these were in the Yemen and when they heard of the Prophet (pbuh) they believed in him and joined his religion, (but many of them) of the monks (are evil-livers) disbelievers, these are the ones who went against the religion of Jesus.
*** Tafsir Al Jalayn for Same Ayah ***
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{ ثُمَّ قَفَّيْنَا عَلَىٰ ءاثَٰرِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ٱبْنِ مَرْيَمَ وَءاتَيْنَٰهُ ٱلإنجِيلَ وَجَعَلْنَا فِى قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً } هي رفض النساء واتخاذ الصوامع { ٱبتَدَعُوهَا } من قبل أنفسهم { مَا كَتَبْنَٰهَا عَلَيْهِمْ } ما أمرناهم بها { إِلاَّ } لكن فعلوها { ٱبْتِغَاء رِضْوٰنِ } مرضاة { ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا } إذ تركها كثير منهم وكفروا بدين عيسى ودخلوا في دين ملكهم وبقي على دين عيسى كثير منهم فآمنوا بنبينا { فَئَاتَيْنَا ٱلَّذِينَ ءَامَنُواْ } به { مِنْهُمْ أَجْرَهُمْ وَكَثِيرٌ مّنْهُمْ فَٰسِقُونَ }
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Then We sent to follow in their footsteps Our messengers, and We sent to follow, Jesus son of Mary, and We gave him the Gospel, and We placed in the hearts of those who followed him kindness and mercy.
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But [as for] monasticism, namely, abstention from women and seclusion in monasteries, they invented it, [an innovation] on their part — We had not prescribed it for them, We did not enjoin them to it; but they took it on —only seeking God’s beatitude. Yet they did not observe it with due observance, for many of them abandoned it and rejected the religion of Jesus and embraced the religion of their [then] king
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. However, many of them did remain upon the religion of Jesus and they believed in our Prophet [when he came]. So We gave those of them who believed, in him, their reward; but many of them are immoral.Tafsir ib e khatir of 57:27
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Here is proof from Tafsir Ibn Kathir
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The tafsir.com website which is famous for its forgeries has yet again removed the crucial tafsir under this ayah. They have cleverly removed the important hadith from inbetween.
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It states:
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ابن مسعود قال: قال لي رسول الله صلى الله عليه وسلم: " يا ابن مسعود " قلت: لبيك يارسول الله قال: " هل علمت أن بني إسرائيل افترقوا على ثنتين وسبعين فرقة؟ لم ينج منها إلا ثلاث فرق، قامت بين الملوك والجبابرة بعد عيسى بن مريم عليه السلام، فدعت إلى دين الله، ودين عيسى بن مريم، فقاتلت الجبابرة، فقتلت فصبرت ونجت، ثم قامت طائفة أخرى لم تكن لها قوة بالقتال، فقامت بين الملوك والجبابرة، فدعوا إلى دين الله ودين عيسى بن مريم، فقتلت وقطعت بالمناشير، وحرقت بالنيران، فصبرت ونجت، ثم قامت طائفة أخرى لم يكن لها قوة بالقتال، ولم تطق القيام بالقسط، فلحقت بالجبال، فتعبدت وترهبت، وهم الذين ذكر الله تعالى
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Translation: Ibn Masud (ra) narrates that the Prophet (Peace be upon him) called me and I said “Labaik”. The Prophet said: Do you know that Banu Israel was divided into 72 sects “BUT ONLY THREE GROUPS OUT OF THEM GOT FORGIVNESS”
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1.Those who after Isa (a.s) stood against the Kings and tyrants. They called people towards deen of Allah and Isa bin Marym (a.s). They fought against the transgressors and were martyred therefore they were forgiven
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2. The second group was of those people who were not able to fight back but they stood firm infront of kings and tyrants. They said the words of truth. Due to this they were martyred by thick blades and were burnt (alive) but still they remained patient and thus attained forgiveness....
Pious and Good innovators of Rahbaniyat were forgiven
3. Then another group arose, they were not able to fight nor stand infront of kings/tyrants. THEY WENT TOWARDS THE MOUNTANS AND WORSHIPPED ALLAH IN “ISOLATION AND TOOK THE PATH OF MONASTICISM. THESE ARE THE PEOPLE MENTIONED IN THIS AYAH”
[Tafsir Ibn Kathir, Volume No.4, Page No. 540]
source of above tafsir ibn e khatir
http://www.altafsir.com/Tafasir.asp?...0&LanguageId=1
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Note : Some of our great muslims have forged and edited actual text of this tafsir from english translations, Above link has arabic and one can check what does it says, I have mentioned arabic too
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Hence even Quran proofs that if muslims invent Good biddahs they are given Sawab for it ,
regarding word every (kull) in hadiths haani quoted, I already cleared that in my initial posts of this thread from Quran and hadiths, its used as a subgroup
what Prophet (saleh ala waalihi wasalam) said too
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Hadith 1
Volume 3, Book 49, Number 861: (Sahih Bukhari)
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Narrated Aisha: Allah's Apostle said, ["If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."
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Read it once again to understand that Islam is not an illogical religion, hence new innovations which are not in “Harmony” with the principles of religion will beBidat al Dhalalah otherwise they will be Bidat al Hassanah.
The great Muhaditheen and Ulama explained it as
Imam Ibn Hajr al Haytami (Rahimuhullah)on above hadith said:
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وفي الحديث "كل بدْعة ضلالة وكل ضلالة في النار" وهو محمول على المحرمة لا غي
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That which is narrated in Hadith that All innovations are evil and all evil are in hell fire, This hadith will be applied forBidat al Muhrima (i.e. category of haram innovations only) not others.[Imam Ibn Hajr al-Haytami in Fatawa al Hadithiyyah, Page No. 203]
Hadith 2
عن ابن جرير بن عبد الله عن أبيه قال قال رسول الله صلى الله عليه وسلم من سن سنة خير فاتبع عليها فله أجره ومثل أجور من اتبعه غير منقوص من أجورهم شيئا ومن سن سنة شر فاتبع عليها كان عليه وزره ومثل أوزار من اتبعه غير منقوص من أوزارهم شيئ
Jarir bin Abdullah reported: Allah's Messenger (may peace be upon him) said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their's being diminished in any respect.[Sunan Tirmidhi Volume 005, Hadith Number 2675]
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قال أبو عيسى هذا حديث حسن صحيح
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Imam Tirmidhi Said: This hadith is “Hassan Sahih”
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Source: http://hadith.al-islam.com/Display/Display.asp?Doc=2&Rec=4324
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Allah's Messenger (may peace be upon him) said: He who introduced some good practice in Islam.
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Note : The above hadith context refers to revviving any Good practice which is in coherence with Quran and Shariah, It can be a Sunnah which sahabas (Ra) revived or salafs revived or can be any other good practice within laws of shariah
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EXAMPLES of Good Innovations by Sahabas (ra) and Prophet (saw) approving them
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PROOF NO 1
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Bukhari, Volume 6, Book 61, Number 533:
Narrated Abu Said Al-Khudri:
A man heard another man reciting (Surat-Al-Ikhlas) 'Say He is Allah, (the) One.' (112. 1) repeatedly. The next morning he came to Allah's Apostle and informed him about it as if he thought that it was not enough to recite. On that Allah's Apostle said, "By Him in Whose Hand my life is, this Surah is equal to one-third of the Qur'an!"[b/]
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Narrated Abu Said Al-Khudri: My brother, Qatada bin An-Nau'man said, "A man performed the night prayer late at night in the lifetime of the Prophet and he read: 'Say: He is Allah, (the) One,' (112.1)[ews] and read nothing besides that. The next morning a man went to the Prophet ,~ and told him about that .. On that Allah's Apostle said, "By Him in Whose Hand my life is, this Surah is equal to one-third of the Qur'an!"
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Note
Now Rasool never told that person to say "Qulho Wallaho Ahad" repeatedly. That Sahabi did it according to his own opinion as it was totally in harmony with the principles of religion.
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And Abu Said Al-Khadri also thought that saying only "Qulho Wallaho Ahad" is not enogh and he has to recite the whole Surrah. (i.e. he was not criticizing it as Bidah, but due to other reason, that whole Surah should be recited).
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And finally, look at the holy words of our holy Prophet (saww) If every Biddah was wrong Why did Prophet (صلی اللہ علیھ وآلھ وسلم) approved it ?
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EXAMPLES of Good Innovations by Sahabas (ra) and Prophet (saw) approving them
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good innovation by Sahabas (ra)
PROOF NO 2
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From Hadrat Bilal (ra) doing zikr his own way
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Bukhari, Volume 2, Book 21, Number 250:
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Narrated Abu Huraira:
At the time of the Fajr prayer the Prophet asked Bilal, "Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise." Bilal replied, "I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me."
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Ibn Hajar Asqalani says in Fath al-Bari that the hadith shows it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal reached the conclusions he mentioned by his own inference,and the Prophet (Allah bless him and give him peace) confirmed him therein.
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good innovation by Sahabas (ra)
PROOF NO 3
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Narrated IsraiI:
Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of water to Um Salama." Isra'il approximated three fingers ('indicating the small size of the container in which there was some hair of the Prophet. 'Uthman(ra) added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it,"
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Sahih Bukhari, Volume 7, Book 72, Number 784
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***Commentary by Ibn e Hajar (Rah)***
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Ibn al-Sakan narrated through Safwan ibn Hubayra from the latter's father: Thabit al-Bunani said: Anas ibn Malik said to me (on his death-bed): "This is one of the hairs of Allah's Messenger, Allah's blessings and peace upon him. I want you to place it under my tongue. "Thabit continued: I placed it under his tongue, and he was buried with it under his tongue."
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►Narrated by Ibn Hajar in al-Isaba fi tamyiz al-sahaba (Calcutta, 1853) 1:72 under "Anas Ibn Malik."
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Point to NOTE
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Rasool Allah [saww] never asked anyone to put his hair under his tongue while getting buried. Ans bin Malik introduced this new Action according to his own opinion, while he knew that there is a Barakah in the hairs of Rasool Allah [saww].
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good innovation by Sahabas (ra)
PROOF NO 4
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Narrated Thumama:
Anas said, "Um Sulaim used to spread a leather sheet for the Prophet and he used to take a midday nap on that leather sheet at her home." Anas added, "When the Prophet had slept, she would take some of his sweat and hair and collect it (the sweat) in a bottle and then mix it with Suk (a kind of perfume) while he was still sleeping. "When the death of Anas bin Malik approached, he advised that some of that Suk be mixed with his Hanut (perfume for embalming the dead body), and it was mixed with his Hanut.,[Bukhari, Volume 8, Book 74, Number 298]
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NOTE
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Rasool Allah [saww] never asked someone to collect his sweat and Umm Sulaim did it according to her own opinion.
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Similarly, Rasool Allah [saww] never asked his sweat and hair mixed with Suk to be used on a dead body as Hanut. It was Anas bin Malik himself who did it according to his own opinion
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good innovation by Sahabas (ra)
PROOF NO 5
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When `Abdullah ibn Anis came back from one of the battles having killed Khalid ibn Sufyan ibn Nabih, the Prophet gifted him his staff and said to him: "It will be a sign between you and me on the Day of Resurrection." Thereafter he never parted with it and it was buried with him when he died. ,[Narrated by Ahmad in his Musnad (3:496)]
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NOTE
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Rasool Allah [saww] never asked Abdullah ibn Anis to take that staff with him in his grave, and he introduced this new act only according to his own opinion.
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good innovation by Sahabas (ra)
PROOF NO 6
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Dawud ibn Salih says: "[The Caliph] Marwan one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone.
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References:
►Ahmad (5:422)
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►Ibn Hibban in his Sahih,
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►Tabarani in his Mu`ja
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►al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih.
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►It is also cited by al-Subki in Shifa' al-siqam (p. 126),
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►Ibn Taymiyya in al-Muntaqa (2:261f.), and
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►Haythami in al-Zawa'id (4:2)
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NOTE
,
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Paying respect to the signs of Allah and to seek barakah from them is a virtuous act in Islam. Only limitation put by Islam is "Prostration". But Some muslims have made many more things Haram at their own. Above practices were personally invented by Glorious Sahabas (Ra) as they didnt go against Shariah so no one ever objected
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good innovation by Sahabas (ra)
PROOF NO 7
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,Mu`adh ibn Jabal and Bilal also came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.[Sunan Ibn Majah 2:1320.]
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NOTE,
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Rasool Allah [saww] never asked Sahaba to place and rub their faces on his grave, or to sit there and weep. Abu Ayyub Ansari, Mu`adh ibn Jabal and Bilal did all that according to their own opinion.
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****Imam Ahmad's commentry ****
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Imam Ahmad's son `Abd Allah said: I asked my father about the man who touches and kisses the pommel of the Prophet's minbar to obtain blessing, or touches the grave of the Prophet. He responded by saying: "There is nothing wrong with it." `Abd Allah also asked Imam Ahmad about the man who touches the Prophet's minbar and kisses it for blessing, and who does the same with the grave, or something to that effect, intending thereby to draw closer to Allah. He replied: "There is nothing wrong with it."
,,
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► This was narrated by `Abdullah ibn Ahmad ibn Hanbal in his book entitled al-`Ilal fi ma`rifat al-rijal (2:492)
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good innovation by Sahabas (ra)
PROOF NO 8
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Tabari narrated through Handhalah Ibn Hudhaym that the latter went with his grandfather, Hudhaym, to the Prophet. Hudhaym said to the Messenger of Allah:
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"I have sons and grandsons, some of whom are pubescent and others still children." Motioning to the young child next to him, he said: "This is the youngest." The Prophet brought this young child whose name was Handhalah next to him, wiped on his head, and told him, "barakallahu fik," which means: "May Allah bless you." After that, people started to bring Handhalah a person with a swollen face or a sheep with a swollen udder. Handhalah would place his hand on that part of his head the Prophet wiped, then touch the swollen part and say Bismillah, and the swelling would be cured.
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NOTE
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Handhalah did it according to his own opinion. Was he really indulged in Dhalalah? No because it didnt go against Quran and sunnah of Prophet (صلی اللہ علیھ وآلھ وسلم)
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►al-Tabarani in al-Awsat and al-Kabir (4:16),
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► and Imam Ahmad in his Musnad (5:67-68) with a sound chain as stated by al-Haythami in al-Zawa'id (4:211)
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good innovation by Sahabas (ra)
PROOF NO 9
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The Tabi Thabit al-Bunani said he used to go to Anas Ibn Malik, kiss his hands, and say: "These are hands that touched the Prophet. " He would kiss his eyes and say: "These are eyes that saw the Prophet."
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►Abu Ya`la narrated it in his Musnad (6:211)
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► and Ibn Hajar mentioned it in his al-Matalib al-`aliya (4:111).
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► al-Haythami declared it sound in Majma` al-zawa'id (9:325).
,,
NOTE
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Tabi`i Thabit al-Bunani did it and invented this new practice from his own, No one objected because it wasnt against principles of Shariah ,
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good innovation by Sahabas (ra)
PROOF NO 10
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Narrated Abu Burda:
When I came to Medina. I met Abdullah bin Salam. He said, "Will you come to me so that I may serve you with Sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house that in which the Prophet entered?"
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[Sahih Bukhari, Volume 5, Book 58, Number 159]
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Note
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Rasool Allah [saww] never asked Abdullah bin Salam(ra) to offer people to enter in that House. It was Abdullah bin Salam's (ra) own opinion that a House, in which Rasool Allah [saww] had entered, became blessed. And other people must also enter in it in order to obtain blessings.
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good innovation by Sahabas (ra)
PROOF NO 11
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Ibn Umar (Ra)Fast at some particular days on every month at his own.
Abdullah b. 'Umar (Allah be pleased with both of them) reported that he heard the Messenger of Allah (may peace be upon him) say about the day of Ashura: It is a day on which the people of pre-Islamic days observed fast. So he who liked to fast on this day should do so, and he who liked to abandon it should abandon it. 'Abdullah (Allah be pleased with him) did not observe fast except when it coincided (with the days when he was in the habit of observing voluntary fasts during every month).
,[Sahih Muslim Book 006, Number 2507]
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Note
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Hadrat Umar (ra) invented this new practice on his own in Islam on fasting on those specific days, He wasn't asked by Sahabas (ra) to do it nor by Prophet (صلی اللہ علیھ وآلھ وسلم) ever
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good innovation by Sahabas (ra) Prohphet (Saw) approving it
PROOF NO 12
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[Bukhari Volume 1, Book 12, Number 764: ]
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Narrated Rifa'a bin Rafi AzZuraqi:
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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
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Note
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This is a bidah is salat itself but the Prophet (صلی اللہ علیھ وآلھ وسلم) didn't criticize the Sahaba (Ra) for it, He approved it because of Niyah alone,
so according to some definitions naudhobillah the Prophet will be accused of bidah too .. Naudhobillah
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good innovation by Sahabas (ra)
PROOF NO 13
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[bukhari Volume 2, Book 13, Number 39: ]
Narrated Az-Zuhri:
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I heard As-Saib bin Yazid, saying, "In the life-time of Allah's Apostle, and Abu Bakr and Umar, the Adhan for the Jumua prayer used to be pronounced after the Imam had taken his seat on the pulpit. But when the people increased in number during the caliphate of 'Uthman, he introduced a third Adhan (on Friday for the Jumua prayer) ...[end quote]
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and it was pronounced at Az-Zaura' and that new state of affairs remained so in the succeeding years,so now Prophet is not there it means even Khulafa ar rashideen made new good bidahs
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good innovation by Sahabas (ra) Prohphet (Saw) approving it
PROOF NO 14
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Ibne Umar's innovation in Talbia
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Muslim Book 007, Number 2667/8
'Abdullah b. 'Umar (ra) reported that the Messenger of Allah (may peace be upon him) entered upon the state of Ihram near the mosque at Dhu'l-Hulaifa as his camel stood by it and he said: Here I am at Thy service, O Lord; here I am at Thy service: here I am at Thy service. There is no associate with Thee. Here I am at Thy service. All praise and grace is due to Thee and the sovereignty (too). There is no associate with Thee. They (the people) said that 'Abdullah b. 'Umar said that that was the Talbiya of the Messenger of Allah (saw). Nafi' said: 'Abdullah (Allah be pleased with him) made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee. The Good is in Thy Hand. Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee
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good innovation by Sahabas (ra)
PROOF NO 15
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Abu Huraira asking people to lead 2 Rakah Salah for him and then pray for him
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في ذكر البصرة الملاحم سنن أبي داود
حدثنا محمد بن المثنى حدثني إبراهيم بن صالح بن درهم قال سمعت أبي يقول
انطلقنا حاجين فإذا رجل فقال لنا إلى جنبكم قرية يقال لها الأبلة قلنا نعم قال من يضمن لي منكم أن يصلي لي في مسجد العشار ركعتين أو أربعا ويقول هذه لأبي هريرة سمعت خليلي رسول الله صلى الله عليه وسلم يقول إن الله يبعث من مسجد العشار يوم القيامة شهداء لا يقوم مع شهداء بدر غيرهم
قال أبو داود هذا المسجد مما يلي
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The sahabi, Abu Hurayra, urged some people to pray 2 raka’ahs in Masjid Ashaar and told them to say after the prayers, “Haaza li Abi Hurayra”. This is for Abu Hurayra (Abu Dawud vol 2 p236)
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praying Salat for some one else is a biddah in that case salat is part of Deen of Islam, its a pillar and Great Sahabi (Rah) added some thing from his own which wasn't practised before, this proves without a shadow of doubt that biddah are Good (hasina,Wajid, mubah) and Bad(zalalah,maqruh,haram) ,
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good innovation by Sahabas (ra)
PROOF NO 16
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Sahih Bukhari Book 32 Volume 3 Hadith 227
Narrated Abu Huraira:
Allah's Apostle said, "Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven." Ibn Shihab (a sub-narrator) said, "Allah's Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of 'Umar's Caliphate." 'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a (i.e.innovation in religion) this is; but the prayer which they do not perform (continues)
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good action by Sahabas (ra)
PROOF NO 17
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BY Ibn Umar (ra)
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عَن الْأَعْرَجِ رضي الله عنه قَالَ : سَأَلْتُ مُحَمَّدًا عَنِ صَلَاةِ الضُّحَي وَهُوَ مُسْنِدٌ ظَهْرَهُ إِلَي حُجْرَةِ النَّبِيِّ صلي الله عليه وآله وسلم، فَقَالَ : بِدْعَةٌ وَنِعْمَتِ الْبِدْعَةُ
Narated By Ara'j : I asked Abduallah Ibn Umar (ra) about prayer of chasht, that when He (Ibn Ummar) used to sit beside face of Allah's Apostle (may peace be upon him) room, then he (Ibne Ummar) said: Its a innovation and a Good innovation. [Ibn Abu Shayba Volume 002, Hadith Number 7775]
replying to argument on Chast
Some do argue that Chast is a sunnah proved from many hadiths and not a biddah ,
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Reply
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I know about which hadiths you are talking around here But Hadrat Aisha (Ra) and Ibn Umer (Ra) never Saw Prophet (salehl ala waalihi wasalam) doing it infact they believed it to be Bidah according to sahih hadiths, Where as other Sahabas (Ra) didnt
,mean that they did not see the Prophet pray it (a) in the Mosque (b) on a regular basis (c) in congregation (d) for more than 2 or 4 rak`ats lest it be imposed on the Umma as an obligation
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now let me quote Sahih hadiths for you having proof of it
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Hadith Number 1 :
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Both Aisha and Ibn Umar (ra) stated that "the Prophet would not pray Duha except when returning from a trip."
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►Muslim
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►Abu Dawud
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►Ahmad
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►al-Nasa'i
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►Ibn Khuzayma
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►and Ibn Hibban with sound chains. He also explained in his Sahih (6:270) that "this means he did not pray Duha in the mosque among people rather than in the house except upon returning from a trip.
Hadith Number 2 :
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كَانَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي الضُّحَى حَتَّى نَقُولَ لَا يَدَعُ وَيَدَعُهَا حَتَّى نَقُولَ لَا يُصَلِّي
,
,
"The Messenger of Allah used to pray Duha to the point that we said he shall never leave it, and he used to leave it to the point that we said: he never prays it.
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►confirmed by the authentic report of Abu Said al-Khudri in al-Tirmidhi (hasan gharib) Book of witr:3 ,Hadith 476
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►and Imam Ahmed bin Hanbal (rah) in Musnad Ahmad No: 11155]
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Hadith Number 3 Quoting again with more chains
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Ibn `Umar's reply when asked about Salat al-Duha: It is an innovation and what a fine innovation it is(bid`atun wa ni`mati al-bid`atu hiya)
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►Narrated from al-Hakam ibn al-Araj by Ibn Abi Shayba in his Musannaf (2:172) with a sound chain according to Ibn Hajar in Fath al-Bari (1959 ed. 3:52)
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► from Mujahid by Ibn al-Ja`d in his Musnad ( p. 314)
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►and al-Tabarani in al-Mu`jam al-Kabir (12:424).
Hadith Number 4
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Another reply to the same question by Ibn Umar: At the time Uthman was killed no-one considered it desirable [in the Religion] (ma ahadun yastahibbuha), and the people did not innovate anything that is dearer to me than that prayer
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► Narrated from Salim ibn Abd Allah ibn Umar by Abd al-Razzaq with a sound chain according to Ibn Hajar in Fath al-Bari (1959 ed. 3:52)
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Conclusion
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I myself believe in Salat ul Duha as sunnah, because the two principles must be applied that "the narrations of affirmation take precedence over those of negation" and that "those who know are a proof over those who do not know
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But Sahaba (Ra) differed on it, Hadrat Aisha(ra) differed on it Ibn e Umar (Ra) himself wasn't sure about it and hence called itGood Bida'h Due to same confusion.and proved that Sahabas (Ra) did believed in bida'h e hasina (good bidah) even if they disagreed and thought some thing was abandoned or never performed throughout life of Prophet (saleh ala walaihi wasalam)
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hope this clear that issue, Good biddah is proved here again by Ibn e Umar (Ra) other view point
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good innovation by Sahabas (ra)
PROOF NO 18
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Volume 5, Book 59, Number 325 (Sahih Bukhari)
…When they took him to Al-Hil out of Mecca sanctuary to martyr him, Khubaib requested them. "Allow me to offer a two-Rak'at prayer." They allowed him and he prayed two Rakat and then said, "By Allah! Had I not been afraid that you would think I was worried, I would have prayed more." Then he (invoked evil upon them) saying, "O Allah! Count them and kill them one by one, and do not leave anyone of them"' Then he recited: "As I am martyred as a Muslim, I do not care in what way I receive my death for Allah's Sake, for this is for the Cause of Allah. If He wishes, He will bless the cut limbs of my body." Then Abu Sarva, 'Ubqa bin Al-Harith went up to him and killed him. It was Khubaib who set the tradition of praying for any Muslim to be martyred in captivity (before he is executed)
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Conclusion
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the Prophet (Peace be upon him) accepted good innovations many other times too and this is proof of all new innovations not being evil,Note that the Prophet (Peace be upon him) will never would had contradicted his own saying or did some thing not according to shariah if every bidat was evil.there are many more examples of Sahaba themselves doing new things on "Ijtihad" because their understanding of Deen was proper unlike yours, they knew that general permission is the main thing whereas new things will be judged iun light of Principles like the hadith of Aisha (ra) proves, and yes the Ocassion of that hadith is general too i.e. for all times the new things are to be checked with principles of Shariah.
All the above-mentioned Sahaba introduced a new action according to their own Opinions,due to love with Prophet (saw) while they thought these new actions in complete harmony with the principles of Islam.
Some muslim must reconsider their definition of Bidah. And if they still insist on their definition, then they must declare all the above-mentioned Sahaba to be innovators, and misguided and fuel of hell fire. But they don't do that either.
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► There are many acts which Prophet (saleh ala walihi wasalam) never did but Sahabas (ra) did.
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► There are many acts which Sahabas (Ra) never did but Tabeen (generation after them) did,
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► There are many acts which Tabeen (generation after Sahabas(ra)) never did ,but Taba tabeen(after them) did ,
,
► There are many acts which First three generations after our beloeved Prophet(saleh ala walihi wasalam) never did but classical scholars, muhadiseen did , Like Collection of Hadiths in form of Books, Inventing of Fiqh branch of Islam ,
Fatwas by ulemas
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All the these actions are good biddahs but never went against Quran,Shariah,Hadiths or Islam and hence no one ever made a cry due to it ,
Now there are few sects like Wahabis [salafis,ghair muqalids] and Deobandis who surprisingly claim to be bidah free, They claim to only Follow Quran and Sahih hadiths and consider following Ijhatehaad of any Imam Shirk if its again Sahih hadiths. Here are few innovations in these muslims which are practised 365 days a year and proved from no Sahih hadiths but surprisingly they still claim to be bidah proof.
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Some Biddahs in Wahabi/salafi /ahle hadith sect
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I have mentioned them in particular ars they are the noe most vocal in accusing other muslims of biddats,m I would like to ask them proofs of followiong bidats from onlySahih and Marfu Hadiths ,nothing else
Biddat Number 1
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► offer azan of tahajud,in pakistan and saudia , Where did Aqah karim (saleh ala waalihi wasalam) or Sahabas (Ra) did this act throughout their life , And I am talking about Tahajud Azan , its a bida'h
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Biddat Number 2
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► Misyar marriage allowed by Abdul Aziz bin Baaz , where is concept of this marriage came from
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Biddat Number 3
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► The concept Allah (swt) has literal hands, leg,eye is only in a sky , etc , Where is it proved from Quran and hadiths , This aqeeda is a bidah, only ibn e taymiyah believed in this concept and was criticized by many
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Biddat Number 4
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► Saying Bismilallah befofe reading every Sura'h in Salat, where did Sahabas(Ra) read bismilAllah afer every surah
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Biddat Number 5
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► Calling Yazid Radhitallah anho(not Rah) and believing him to be a Salaf, Which clasical scholar,Sahabi (ra) called him a Salaf,Sahabi (ra) or Radhitallah anho, its a bidah too.Dr zakir naik who follows saWahabi school does it.
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Biddat Number 6
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►Reading Ghayba salat e Janaza without the dead body infront , Prophet (saw) read it for Hadrat Najashi (Ra) after that no one in history of Islam, Sahabas (ra),Salafs read Salat e Janaza like this, kindly show me proof of this act from any other source
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Biddat Number 7
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► Raising Hands in Witr Salat for reading Dua and muktadi at the back say amin amin, show mejust one proof of this bidah
http://******************/en/ref/8594/
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Biddat Number 8
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► Raising finger constantly (again and aggain) during during attahiyyat in salah , kindly let me know which hadiths states to raise fingeragain and aggain during every sala'h
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Biddat Number 9
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► during salat for the dead ,imam read the salat with a loud voice and the people standing behind him say amin amin,aloudly,continuously,this ia a bidaat
http://******************/en/ref/8594/
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Biddat Number 10
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► Following Saudia during Eids and Ramadhan occasions, Throughout history Prophet (salehlalawaalihi wasalam) ,Sahabas (Ra) and Salafs (rah) have followed local moon not a moon 5000 miles away, now show me proof for it
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Biddat Number 11
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► 8 rakat tarawih (not tahajud salah) is a biddat having no proof from any Hadith or Salaf, nor did muslims throughout history ever performed 8 rakat tarawih in ramazan, but 20 rakat , now show me which hadiths proofs it , I am asking about Tarawih not Tahajud
Biddat Number 12
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► Congregating people behind one Imam to pray Salat al Tahajjud after Salat Al Tarawih, in the two Holy Mosques and other mosques.
[ biddat practiced by ******* lovers ]
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Biddat Number 13
► Reciting the Prayer of Completion of the Quran in Salat al Tarawih and also in Salat al Tahajjud
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Biddat Number 14
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► Designating the 27th night of Ramadan to complete reading the entire Quran in the two Holy Mosques in Saudia
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Biddat Number 15
► A caller saying, after Salat al Tarawih, in the Qiyam prayer, May Allah reward you
,Biddat Number 16
► Is it proved from any hadith that Rafayadein was done by Prophet (saw) throughout his life , not even a single sahih hadith exists but muslims perform it and have this aqeeda.Remember I am asking about proof that if was performed through his life not the act,but the beliefs
Proofs of abrogation of Rafulyadein from 40 + hadiths
http://qa.sunnipath.com/issue_view.asp?HD=7&ID=504&CATE=2
[bidah in ahle hadith sect]
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Biddat Number 17
►During salat putting their hand on the chest,this is a biddatt,and no sahih hadith is present to prove this point,[bidah by ahle hadith muslim ]
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Biddat Number 18
►during salat putting their one hand on another and hold their ankles,this is a biddat,Prophet MUHAMMAD saw never did it [done by Ahle hadith muslims ]
Biddat Number 19
To offer salat without wearing a cap or covering the head has become a norm, kindly proof that offering salah without covering the head is proved from Prophet (saleh ala waalihi wasalam
Biddat Number 20
During offering salat the legs are put apart at big distances usually,which is about 3-4 hand spam, kindly show proofs of this bidat from Quran anf sahih marfu hadiths only.
Biddat Number 21
Using the word Salafi to represent a sect ,although wahabis have never said its haram but prefer to usedthe word ahle sunnah wrongly for it, kindly show proof from Sahih hadith wherre did Prophet (صلی اللہ علیھ وآلھ وسلم) called any group as a salafi which will emerge during end of times.
Biddat Number 22
Removing parts and doing forgery in Riyad us saleheen, imam bukhari;s al adab al mufrab, calling hadiths sahih termed by classical scholars as daeef and removing chapters and pages from books of classical scholars are bidats, kindly show permission of these acts.
http://www.livingislam.org/n/slfm_e.html
http://www.livingislam.org/trs_e.html
http://www.livingislam.org/alb_e.html
http://www.ummah.net/Al_adaab/al50errs.html
^^^ proofs of forgeries
Biddat Number 23
Sheikh ul islam of wahabi sect Ibn Taymiyya divided Tawheed into two parts?
namely tawh.îd al-rubûbiyya and tawh.îd al-ulûhiyya, respectively, Oneness of Lordship and Oneness ofGod.
Did the Prophet (Peace be upon him) or Sahaba divide tawhid into these parts, and did they name it?many more bidahs
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Action # 24 : Done by ghair muqalids with no proof from a single hadith,
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The issue of eating a Buffalo and drinking its milk is not proved from a single sahih hadith , Ghair muqalids do taqleed of fiqh here in this issue which is no where found in hadiths. Why do they follow Imams [rah] here ?
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Action # 25 : Done by ghair muqalids with no proof from a single hadith,
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Action # 26 : Done by ghair muqalids with no proof from a single hadith,
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Action # 27 :Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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Raising hands during Wit'r Salah when dua e qunoot is said , This is no where proved from any hadith, Ghair muqalids follow Imam Shafi [rah] here and do his taqled against hadiths again.
Why to follow a fiqh here if its not proved from Sahih hadith or even a mawdo hadith ?
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Action # 28 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith
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Again in salah saying Sana'h and Tawooz silently is a fiqh issue, Ghair muqalids do taqleed of Imams [rah] here,
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Action # 29: Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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The action of saying Takbeer e Tahrima loudly in salah and muqtadis should say it silently is no where present in any hadith. Ghair muqalids again follow a fiqh and Imams [rah] here, or should I say follow them without it being in the hadith even
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Action # 30 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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In salah Imam says Salam alound in the end and muqtadis should say it silently is no where present in any hadith. Ghair muqalids again follow a fiqh and Imams [rah] here, or should I say follow them without it being in the hadith even
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Action # 31 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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The Tasbehaats of Rukho Sajda should be read silently, this again is derived from fiqhs of ahlus sunnah, Ghair muqalids [salafis] follow a fiqh here again, and interrestingly this isn't proved from a single hadith too, Why do shirk again if act is not proved from hadiths ?
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Action # 32: Done by ghair muqalids against hadiths in taqlid of four imams [rah]
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The sunnah salah is read alone not in a jammah behind imam, This act is again a fiqh issue, Ghair muqalids follow a fiqh on this issue, there is no hadith regarding this issue too, Again following Imams [rah] in an act not proved from hadiths.
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Action # 33 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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In Salah of fajr , magrib , Esa the muqtadi saying ameen loudly and not saying it in Zuhr salah is again not in any hadith. This is practised by ghair muqalids and they again follow fiqh on this issue
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Action # 34 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith
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The issue of whether a salah is valid or not if a muslim fails to read Sana'h and Tawooz in salah, this again is not present in any hadith its an issue of Fiqh. Ghair muqalids follow an Imam [rah] in this case as well inspite of the fact that its no where in any hadith.
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Action # 35 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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Where should the hands be places during Two sajahs [prostrations] in a salah. This is no where proved or found in any hadith, Ghair muqalids like Muqalids of Ahlus sunnah do Taqlid of imams [rah] on this issue in salah as well.
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Action # 36 : Done by ghair muqalids against hadiths in taqlid of four imams [rah]
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The conditions of making a salah valid which ghair muqalids follow blindly is not present in a single hadith. They copied it from Hanafi fiqh and do taqlid of Hanafi fiqh on this issue even if its not in a single hadith. Why isn't this shirk for them now ?
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Action # 37 :Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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When Ghair muqalids make niyah/intentions of salah this is found in not a single hadith. THey follow fiqhs of ahlus sunnah again on this issue and do taqlid of Imams [rah]. No where its in any hadith why they do such an act if its not proved from hadith ? isn't it shirk as well
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Action # 38 :Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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The arrangement in Janaza Salah practised by Ghair muqalids is against no where found in any hadith.
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Which means after first Takbeer to read
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► Sana'h
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► Taooz
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► Tasmiya
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► Fatiha than next Rakah
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After second Takbeer to read Durood e Ibrahimi
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After third Takbeer to read 12-13 Duas together , This way of offering Janaza Salah is proved from no sahih hadith . Why do ghair muqalids offer janaza salah like this ,
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Action # 39 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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Not to make Dua after reading Farz Salah which is done by ghair muqalids is a new innovation of modern times, its no where proved from a single Sahih or even mawdo hadith
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Action # 40 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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during salat putting their one hand on another and hold their elbows,this is a biddat,Prophet MUHAMMAD saw never did it, I am talking about Elbows not forearms
Now a few in Deoband School of thought
deoband Bidah number 1
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► Going out for 3 day Chilla
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deoband Bidah number 2
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► Going out for 4 months
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deoband Bidah number 3
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► Going out for 40 days
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deoband Bidah number 4
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► Specifying the last weekend of month for 3 days chilla
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deoband Bidah number 5
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► Specifying a special day for weekly Ghast
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deoband Bidah number 6
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► Weekly Ghast
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deoband Bidah number 7
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► Taking three people in the weekly Ghast
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deoband Bidah number 9
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► Deginating an Ameer for the weekly Ghast
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deoband Bidah number 10
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► Deginating an Ameer for the Siraoza or chila
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deoband Bidah number 11
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► Doing Irada(Niyah) in advance before going to Chilla,siroza etc
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deoband Bidah number 12
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► Designating one day of a week for weekly Biyan , Called Shab e Jumma, or some times on Thursdays and saturdays.
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deoband Bidah number 13
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► Salana Ijtima once a year at Raiwind is a bidah
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deoband Bidah number 14
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► Specifying fajr and specific times of the day to have daily mashwarah among various members of the group.
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deoband Bidah number 15
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► Making Tashkeel and going out under one ameer
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deoband Bidah number 16
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► Preaching only to muslims, I know some here in Canada, they never ever went to a non muslim but during their weekly Ghast do visit me and ask me to act on Shariah , Nothing is wrong in it I agree, But who deserves time first muslim or non muslim ?
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First answer above, remember not from ijhtihad of imams [rah] but only sahih and marfu hadiths,You do know defination of a bidah right ?
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Some Biddah in different Sects and
Ummah of Prophet (saw)
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► 3 days,40 days, Shab e Juma, Annual Ijtimah every year, Going on Ghast one day every week are all biddahs, Salafs or classical scholars never did it, [some bidahs in deoband schools]
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► Every Muslim child is taught Imaan-e-Mujmal and Imaan-e-Mufassal whereas no such categories or names for Imaan were in practice in the age of the Holy Prophet (sallal laahu alaihi wasallam) or the three blessed generations after him.(*)[bidah in almost all muslim schools ]
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►These six Kalimahs, their enumeration and their sequence that, this is the first Kalimah, this the second, etc. are all Bid'ats which were not there in the commencing period of Islam. [bidah in almost all muslim schools ]
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►To divide the Holy Quran into thirty Paras (sections) and to divide the Paras into Rukus, to put the I'raab (expressions such as Zabbar, Zer, Pesh) in the Holy Quran and to have the Holy Book printed by offset in the press are Bid'ats which could not be traced in the commencing era of Islam. [bidah in all muslim schools ]
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►To collect the Hadith in book form and state the chain or narrators and to characterise the Hadiths by saying this is Sahih, this is Hassan or Da'if, Mu'addaal or Mudallas, etc. and to establish the commands with the help ofHadith such as Makruh, Mustahab, etc. are all appreciable Bid'ats which were not in practice in the blessed age of Rasulullah (sallal laahu alaihi wasallam).[bidah all muslim schools ]
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►PRINCIPLES OF HADITH (USUL-E-HADITH) is a biddah in itself.[bidah all muslim schools ]
►Bukhari,muslim,trimdhi,abu dawood, all books of hadith which we consider sahih weren't compiled by Prophet (Saw), making books and following them as way of Prophet (saw) is a bidah itself ,it was never done by salafs but gathered by later classical scholars.[bidah all muslim schools ]
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►Branch of Fiqh is biddah Now a days all the matters in our daily life depend upon this knowledge because it contains the rules and commands for everything which may come across our lives, but this field of knowledge also is Bid'at Hasana.[bidah all muslim schools ]
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►Prayer for fasting is biddah , At the time of breaking fast (Iftaar) to say the Du'a: "O Allah, for Thee have I Fasted and in Thee I believe and upon Thee I trust and with the food given by Thee I open my fast" and to intend for fasting by saying this Du'a audibly at the time of Sehri: "O Allah, I intend to fast for Thy sake tomorrow" are all Bid'at Hasana.[bidah all muslim schools ]
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►Construction of Madressas [bidah all muslim schools ]
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►Terms like Alime E din,Mufti used for religious scholars are all biddah also.[bidah all muslim schools ]
These all are bidahs in religion and cannot be proved from Quran and Sahih marfu hadiths, most of them can't be proved from even a Daeef or Mawdo [fabricated hadith] mentioned above .
First of all brother Ibn ‘Uthaymeen was a wahabi scholar of last modern times so his views or explanation will be rejected, yes classical scholars explanation is acceptable no doubt
Also this Hadith is Sha'dh and is transmitted through other 10 chains, All chains are similar but have a changed wording , and all narrators are Thiqa [reliable] in these chains having narrators of Sahih bukhari and Sahih muslim , So how does Wahabis moving finger like tail of a wild horse becomes acceptable here ?
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The above hadith is Shadh [has extreme contradictory wording in chain] and not Sahih and marfu
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Explaining Hadith,The Great classical scholar Imam Bayhaqi (Rahimahullah) says, "The implication of 'he would move it' is that he would point with it, not that he would continue to move it."This would be in agreement with the narration of Ibn az-Zubair (Allah be pleased with him), who reported, "The Prophet (Peace be upon him) would point with his finger while supplicating, and he would not move it." [/COLOR]
[This is related by Abu Dawud with a Sahih chain. An-Nawawi also mentioned it ]
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So this hadith meaning is explained by Imam Bayhaqi [rah], Now why he explained like this here is the simple reasonbecause hadith is shadh
, all of the versions of the hadith mentioning that the Prophet (Allah bless him and give him peace) moved his finger have been related to us by way of Za'ida ibn Qudama al-Thaqafi, a narrator who is considered reliable, and who transmitted it from the hadith sheikh 'Asim ibn Kulayb, who related it from his father Kulayb ibn Shihab, from Wa'il ibn Hujr al-Hadrami. But we find that this version of "moving the finger" contradicts versions of the hadith transmitted from the same sheikh, 'Asim ibn Kulayb , by no less than ten of 'Asim's other students, all of them reliable [thiqa], who heard 'Asim report that the Prophet (Allah bless him and give him peace) DID NOT MOVE but rather pointed (ashara) with his index finger (towards the qibla or "direction of prayer")
ALL OTHER VERSIONS having Same Chain have [THIQA =reliable] narrators
**Version Number 1 **
Sufyan al-Thawri: "then he pointed with his index finger, putting the thumb to the middle finger to make a ring with them (al-Musannaf 2.68-69)
**Version Number 2 **
Sufyan ibn 'Uyayna: "he joined his thumb and middle finger to make a ring, and pointed with his index finger"(Ahmad, 4.318);
Version number 3 having same chain
Shu'ba ibn al-Hajjaj: "he pointed with his index finger, and formed a ring with the middle one" (Ahmad, 4.319)
Version number 4[ having same chain]
Qays ibn al-Rabi': "then he joined his thumb and middle finger to make a ring, and pointed with his index finger"(Tabarani, 22.33-34)
Version number 5 [ having same chain]
Abd al-Wahid ibn Ziyad al-'Abdi: "he made a ring with a finger, and pointed with his index finger" (Ahmad, 4.316)
Version number 6[ having same chain]
Abdullah ibn Idris al-Awdi: "he had joined his thumb and middle finger to make a ring, and raised the finger between them to make du'a (supplication) in the Testification of Faith" (Ibn Majah, 1.295)
Version number 7[ having same chain]
Zuhayr ibn Mu'awiya: "and I saw him ['Asim] say, 'Like this,'-and Zuhayr pointed with his first index finger, holding two fingers in, and made a ring with his thumb and second index [middle] finger"(Ahmad, 4.318-19)
Version number 8[ having same chain]
Abu al-Ahwas Sallam ibn Sulaym: "he began making du'a like this-meaning with his index finger, pointing with it-(Musnad al-Tayalisi, 137)
Version number 9[ having same chain]
Bishr ibn al-Mufaddal: "and I saw him ['Asim] say, 'Like this,'-and Bishr joined his thumb and middle finger to make a ring, and pointed with his index finger" (Abi Dawud, 1.251)
Version number 10 [ having same chain]
and Khalid ibn Abdullah al-Wasiti: "then he joined his thumb and middle finger to make a ring, and pointed with his index finger"[/n (Bayhaqi, 2.131)
So even if the hadith is sahih, when narrated by 10 other thiqa narrators with different wording than the wording becomes batil
In means that Islamic Aqeeda is completed now. Any addition in Islamic beliefs [aqeeda] will be considered an evil innovation. Where as innovation in Fiqh or Hadiths [branch of sciences of hadiths , Fiqh is a new innovation as well] is a Good innovation and mustahab in most cases. Ahlus sunnah wa jammah interpret Quran and hadith is correct way so there no contradiction is present between the two. Unlike others
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Major Question/objection: Is EVERY Innovation (bad) Bid’at?
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Discussion on Bid’at involves many aspects. Discussion on all of these aspects would require a very lengthy post in which many users might loose the track of the discussion. So I am planning to take one or two points at a time to explain our point of view, and then move on to other aspects).
Some people believe that bid’at (innovation) is always bad; it cannot be divided into good and bad innovations. Primarily they base their thesis on the following Hadith of Muslim :وشرالامور محدثاتھا وکل بدعھ ضلالھ۔۔۔ (And among the worst deeds is to invent new things and every innovation (Bid’at) is misguidance). This gives the impression that the Hadith is declaring every innovation as Bid’at and hence condemnable. Is it really the case? It is actually not. This is the point that I would be proving in this post initially. Rest of the points would follow in the future posts.
So for the current post my statement is:
“Every innovation is not (bad) Bid’at. Innovations are of two types: Bid’at-e-Hasana (good innovation) and Bid’at-e-Sai’ya (bad innovation). Only Bid’at-e-Saiya (bad innovation) has been condemned in the Hadith.”
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Point 1: Discussion on Terminology?
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For innovation or new things, two words are used in Hadith literature: (Muh’dasa) محدثھ and (Bid’aa) بدعھ and these two have almost the same meaning and are used interchangeably in various Ahadith. In fact in Ahadith the word Muh’dasa has been used more frequently than the word Bid’aa. Almost all the Ahadith related to innovation has used this word (i.e. Muh’dasaوشرالامور محدثاتھا
The Hadith of Bukhari starts as من احدث ۔۔۔ (Whoever invented a new thing …). Similarly the most famous Hadith (of Muslim) against Bid’at has the wording: وشرالامور محدثاتھا وکل بدعھ ضلالھ۔۔۔ (And among the worst deeds is to invent new things and every innovation is misguidance). So clearly the two words for innovation, which have been quite emphatically criticized in Ahadith are Muh’dasa محدثھ and Bid’aa بدعھ or Bid’at بدعت
Conclusion:
For innovation, two words are used in Ahadith namely (Muh’dasa) محدثھ and (Bid’aa) بدعھ:
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Point 2: بدعت لغوی vs. بدعت شرعی ?
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Although the above mentioned two words (Mukh’dasa and Bid’aa) have been thoroughly criticized in the sayings of the Prophet (صلی اللہ علیھ وآلھ وسلم), yet in Arabic they are used for every new thing whether the thing is good or bad. It is absolutely wrong to call every Bid’aa or Mukh’dasa as bad. It is clearly proven from Ahadith that even the acts of the Prophet (صلی اللہ علیھ وآلھ وسلم) were called as Muh’dasa (محدثھ) by Sahaba.
For example, Before the death of the Prophet (صلی اللہ علیھ وآلھ وسلم), Hazrat Aisha (رضی اللہ عنھ) heard new words of praise of Allah from the Prophet (صلی اللہ علیھ وآلھ وسلم) and asked why you are reciting these Ah’das (new words) (احدثتھا تقولھا). (Muslim / Ibn-e-Ibi Shaiba / Abu Noaim / Tabari).
Similarly Hazrat Rafay Bin Khadij (رضی اللہ عنھ) narrates that the Prophet (صلی اللہ علیھ وآلھ وسلم) started reciting new words before leaving a gathering and we asked (ھذہ کلمات احدثتھن) “You have recited new words”? (Nisai / Hakim / Munzri : Tabrani has declared its asnad as Jaiyad)
So if we take the Hadith of Muslim (شرالامور محدثاتھا) “And among the worst deeds are Muh’dasat (innovations)” in general context,then Na-Uzu-Billah Sahaba accused the Prophet (صلی اللہ علیھ وآلھ وسلم) about a bad thing (which is not possible). They were clearly using this word in its literal (dictionary) sense, meaning a new thing. There are similar Ahadith about the use of the word (Bid’aa) بدعھ which I would discuss later.
Conclusion:
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The words Muh’dasa محدثھ and Bid’aa بدعھ are not always used in negative sense. In dictionary meanings, they can be used for any (good or bad) innovation. In this context it is called as Bid’at-e-Lugwi بدعت لغوی (Bid’at in literal or dictionary meaning). The bid’at that has been condemned in the Ahadith is called as Bid’at-e-Shar’ee بدعت شرعی (Bid’at in Islamic Shariah).
The fact that Sahaba used these words even for the Prophet (صلی اللہ علیھ وآلھ وسلم) makes it clear that they always understood these words as neutral in connotation. If they had taken the word Muh’dasa as a negative word only,(because the Hadith stated “Among the worst deeds are Muh’dasat”), then for the new act of the Prophet (صلی اللہ علیھ وآلھ وسلم) they would have used a different word for sure. This is an indication that Sahaba believed in the division of the words of Muh’dasa and Bid’aa
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Quran uses “every” to Mean Only a Sub Class
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The wording of the previously quoted Hadith of Muslim apparently refers to all new things without restriction. Does it literally mean that everything new is misguidance or bad? The answer is “No”. Why?
In answer to this question, we may note that there are many similar generalities in the Quran and Hadith (by using the word “Every (کل)”) , all of them admitting of some qualification.
A few examples follow:
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Quranic Example No:1
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When Quran says “every boat” in "As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force.”, it means “every (new) boat”, or “every (serviceable) boat”. Otherwise there was no need to break the boat in order to save it from the king.
(Quran Al-Kahf 18:79)
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Quranic Example No:2
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When Quran says “every hill” while ordering Hazrat Abrahim (AS) in “Take four birds; Tame them to turn to thee; put a portion of them on every hill and call to them”, it means “every hill near by” and NOT “every hill in the world”.
(Quran Al-Baqara 2:260)
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Quranic Example No:4
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When Quran says “every stratagem” in “lie in wait for them in every stratagem (of war)”, it means “every stratagem which is feasible for war”. (At-Tauba 9:5)
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Quranic Example No:5
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When Quran says “every high place” in "Do ye build a landmark on every high place to amuse yourselves?”, it means “every high place where a landmark is feasible” (Ash-Shu'ara 26:128)
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Quranic Example No:6
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6 When Quran orders Hazrat Noh (AS) to take “every species with him in “take thou on board pairs of every species”, it does mean a very limited subset of total species on earth. (Al-Mu'minun 23:27)
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Hadiths uses “every(kull)” to Mean Only a Sub Class
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Example one
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* The Prophet said: "Truly, this black seed (al-habba al-sawda') is a cure for every (kull) disease except death."
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►[Narrated from 'A'isha and Abu Hurayra by Bukhari,
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►Muslim,
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► al-Tirmidhi
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►, Ibn Majah,
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► and Ahmad through nineteen chains. Al-Zuhri said: "The black seed is black cumin (al-shuneez)." It is also named Indian cumin, fennel-flower; corn cockle, and wild savager.
^^^
this doesnt means Black seed is literally cure of Every (kull) disease on earth but only a subgroup
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Example Two
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* The Prophet said: "None shall enter Hellfire who prays before sunrise and before sunset."
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[Narrated from 'Amara ibn Ru'ayba al-Thaqafi by
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►Muslim, al-Nasa'i, Abu Dawud, and Ahmad.
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This hadith is worded all-inclusively although it is not meant to include those who abandon the prayers of zuhr, maghrib, and 'isha'. Ibn Hajar confirmed al-Tibi's ruling that sound germane narrations must be taken together as one hadith, the general being modified in light of the specific (yuhmalu mutlaquha 'ala muqayyaduha) so that practice can conform with the totality of their content
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Example Three
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Prophet (SAleh ala waalihi wasalam) said Every (kull) thing with which a man plays is void except his training of his horse , throwing of arrows and playing with his wife , [ Quoted in Ihya Uloom ud din by Imam Ghazali (Rah) Vol 2 , Pg 171 and Termed Sahih ]
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Imam Ghazali (Rah) writes : It doesnt means Every thing except above three is unlawful It means want of benefit.To make sweet sounds of birds and to play any other sports for enjoyment is not unlawful
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Conclusion
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In all of the above quoted verses of Quran the word “Every (کل)” has been used, but its meaning is applicable only to a subclass of it. This reminds of the well known English proverb: “Exceptions are always there.”
There are many other examples from Quran and Hadith, where a general word is used to represent only a subclass of it.
Example
. When Quran orders “every one” to observe fasts in Ramadhan (Al-Baqara 2:185), it does make exception of ill and travelers etc. Similarly by the words “Every Bid’at is misguidance” meant “Every (bad) bid’at (i.e. Bid’at-e-Saa’iya) is misguidance”.
There are many instances in Quran and Hadith where a general statement is made (by using the word “Every (کل)”) to representonly a subclass of it. (This is a well know topic in Ilm-ul-Blagha) In a similar fashion, this Hadith is only talking about bad innovations.
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There are several hadiths proving Sahabas (Ra),Salafs, Early muslims brought many new innovations in Religion, e.g Fiqh , dividing quran into 30 parts, Books of Hadiths like Bukhari, Trimdhi, muslim were all done after centuries
Proof of Inventing
New action in religion From Quran
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Quran states:
{ ثُمَّ قَفَّيْنَا عَلَىٰ آثَارِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ٱبْنِ مَرْيَمَ وَآتَيْنَاهُ ٱلإِنجِيلَ وَجَعَلْنَا فِي قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ٱبتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلاَّ ٱبْتِغَآءَ رِضْوَانِ ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا فَآتَيْنَا ٱلَّذِينَ آمَنُواْ مِنْهُمْ أَجْرَهُمْ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ }
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…As for monasticism, they invented it themselves, for we had not enjoined it on them, seeking thereby to please Allah; but they did not observe it faithfully.[ We rewarded only those who were truly faithful, but many of them were transgressors (57:27)
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personal comments
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had all innovations would have been bad then Allah would not have said that he would give them Ajr on their invention of Rahbaniyat or to please Allah,i.e. those who practised it faithfully,We rewarded only those who were truly faithful
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what Allah says is that after adopting it they did not practice it properly, hence this verse has implied permission for innovating good matters, If the words are carefully read we get to know that If it was condemned then Allah would not have said: “but they did not observe it faithfully”
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Rather Allah condemns those who after innovating it did not practice it properly (hence good innovations are to be practiced properly), Allah proves new innovations to be rewardful in the same ayah when he says: “We rewarded only those who were truly faithfulTafsir ibn e abbas of above verse
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(Then We caused Our messengers) one after the other (to follow in their footsteps) to follow Noah and Abraham from their respective offspring; (and We caused Jesus, son of Mary, to follow) these Messenger, i.e. messengers other than the Prophet Muhammad (pbuh) (and gave him the Gospel, and placed compassion and mercy) towards each other (in the hearts of those who followed him) i.e. who followed the religion of Jesus. (But monasticism they invented) they built monasteries and cloisters to escape the sedition of Paul, the Jew. (We ordained it not for them) We did not enjoin monasticism upon them. (Only seeking Allah's pleasure) they did not invent it except to seek Allah's good pleasure, (and) had We enjoined it upon them
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(they observed it not with right observance) they would not have given it its right due.
(So We give those of them who believe) among the monks (their reward) double for their faith and worship; these are the ones who did not contravene against the religion of Jesus. 24 among these were in the Yemen and when they heard of the Prophet (pbuh) they believed in him and joined his religion, (but many of them) of the monks (are evil-livers) disbelievers, these are the ones who went against the religion of Jesus.
*** Tafsir Al Jalayn for Same Ayah ***
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{ ثُمَّ قَفَّيْنَا عَلَىٰ ءاثَٰرِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ٱبْنِ مَرْيَمَ وَءاتَيْنَٰهُ ٱلإنجِيلَ وَجَعَلْنَا فِى قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً } هي رفض النساء واتخاذ الصوامع { ٱبتَدَعُوهَا } من قبل أنفسهم { مَا كَتَبْنَٰهَا عَلَيْهِمْ } ما أمرناهم بها { إِلاَّ } لكن فعلوها { ٱبْتِغَاء رِضْوٰنِ } مرضاة { ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا } إذ تركها كثير منهم وكفروا بدين عيسى ودخلوا في دين ملكهم وبقي على دين عيسى كثير منهم فآمنوا بنبينا { فَئَاتَيْنَا ٱلَّذِينَ ءَامَنُواْ } به { مِنْهُمْ أَجْرَهُمْ وَكَثِيرٌ مّنْهُمْ فَٰسِقُونَ }
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Then We sent to follow in their footsteps Our messengers, and We sent to follow, Jesus son of Mary, and We gave him the Gospel, and We placed in the hearts of those who followed him kindness and mercy.
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But [as for] monasticism, namely, abstention from women and seclusion in monasteries, they invented it, [an innovation] on their part — We had not prescribed it for them, We did not enjoin them to it; but they took it on —only seeking God’s beatitude. Yet they did not observe it with due observance, for many of them abandoned it and rejected the religion of Jesus and embraced the religion of their [then] king
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. However, many of them did remain upon the religion of Jesus and they believed in our Prophet [when he came]. So We gave those of them who believed, in him, their reward; but many of them are immoral.Tafsir ib e khatir of 57:27
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Here is proof from Tafsir Ibn Kathir
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The tafsir.com website which is famous for its forgeries has yet again removed the crucial tafsir under this ayah. They have cleverly removed the important hadith from inbetween.
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It states:
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ابن مسعود قال: قال لي رسول الله صلى الله عليه وسلم: " يا ابن مسعود " قلت: لبيك يارسول الله قال: " هل علمت أن بني إسرائيل افترقوا على ثنتين وسبعين فرقة؟ لم ينج منها إلا ثلاث فرق، قامت بين الملوك والجبابرة بعد عيسى بن مريم عليه السلام، فدعت إلى دين الله، ودين عيسى بن مريم، فقاتلت الجبابرة، فقتلت فصبرت ونجت، ثم قامت طائفة أخرى لم تكن لها قوة بالقتال، فقامت بين الملوك والجبابرة، فدعوا إلى دين الله ودين عيسى بن مريم، فقتلت وقطعت بالمناشير، وحرقت بالنيران، فصبرت ونجت، ثم قامت طائفة أخرى لم يكن لها قوة بالقتال، ولم تطق القيام بالقسط، فلحقت بالجبال، فتعبدت وترهبت، وهم الذين ذكر الله تعالى
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Translation: Ibn Masud (ra) narrates that the Prophet (Peace be upon him) called me and I said “Labaik”. The Prophet said: Do you know that Banu Israel was divided into 72 sects “BUT ONLY THREE GROUPS OUT OF THEM GOT FORGIVNESS”
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1.Those who after Isa (a.s) stood against the Kings and tyrants. They called people towards deen of Allah and Isa bin Marym (a.s). They fought against the transgressors and were martyred therefore they were forgiven
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2. The second group was of those people who were not able to fight back but they stood firm infront of kings and tyrants. They said the words of truth. Due to this they were martyred by thick blades and were burnt (alive) but still they remained patient and thus attained forgiveness....
Pious and Good innovators of Rahbaniyat were forgiven
3. Then another group arose, they were not able to fight nor stand infront of kings/tyrants. THEY WENT TOWARDS THE MOUNTANS AND WORSHIPPED ALLAH IN “ISOLATION AND TOOK THE PATH OF MONASTICISM. THESE ARE THE PEOPLE MENTIONED IN THIS AYAH”
[Tafsir Ibn Kathir, Volume No.4, Page No. 540]
source of above tafsir ibn e khatir
http://www.altafsir.com/Tafasir.asp?...0&LanguageId=1
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Note : Some of our great muslims have forged and edited actual text of this tafsir from english translations, Above link has arabic and one can check what does it says, I have mentioned arabic too
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Hence even Quran proofs that if muslims invent Good biddahs they are given Sawab for it ,
regarding word every (kull) in hadiths haani quoted, I already cleared that in my initial posts of this thread from Quran and hadiths, its used as a subgroup
what Prophet (saleh ala waalihi wasalam) said too
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Hadith 1
Volume 3, Book 49, Number 861: (Sahih Bukhari)
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Narrated Aisha: Allah's Apostle said, ["If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."
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Read it once again to understand that Islam is not an illogical religion, hence new innovations which are not in “Harmony” with the principles of religion will beBidat al Dhalalah otherwise they will be Bidat al Hassanah.
The great Muhaditheen and Ulama explained it as
Imam Ibn Hajr al Haytami (Rahimuhullah)on above hadith said:
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وفي الحديث "كل بدْعة ضلالة وكل ضلالة في النار" وهو محمول على المحرمة لا غي
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That which is narrated in Hadith that All innovations are evil and all evil are in hell fire, This hadith will be applied forBidat al Muhrima (i.e. category of haram innovations only) not others.[Imam Ibn Hajr al-Haytami in Fatawa al Hadithiyyah, Page No. 203]
Hadith 2
عن ابن جرير بن عبد الله عن أبيه قال قال رسول الله صلى الله عليه وسلم من سن سنة خير فاتبع عليها فله أجره ومثل أجور من اتبعه غير منقوص من أجورهم شيئا ومن سن سنة شر فاتبع عليها كان عليه وزره ومثل أوزار من اتبعه غير منقوص من أوزارهم شيئ
Jarir bin Abdullah reported: Allah's Messenger (may peace be upon him) said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their's being diminished in any respect.[Sunan Tirmidhi Volume 005, Hadith Number 2675]
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قال أبو عيسى هذا حديث حسن صحيح
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Imam Tirmidhi Said: This hadith is “Hassan Sahih”
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Source: http://hadith.al-islam.com/Display/Display.asp?Doc=2&Rec=4324
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Allah's Messenger (may peace be upon him) said: He who introduced some good practice in Islam.
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Note : The above hadith context refers to revviving any Good practice which is in coherence with Quran and Shariah, It can be a Sunnah which sahabas (Ra) revived or salafs revived or can be any other good practice within laws of shariah
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EXAMPLES of Good Innovations by Sahabas (ra) and Prophet (saw) approving them
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PROOF NO 1
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Bukhari, Volume 6, Book 61, Number 533:
Narrated Abu Said Al-Khudri:
A man heard another man reciting (Surat-Al-Ikhlas) 'Say He is Allah, (the) One.' (112. 1) repeatedly. The next morning he came to Allah's Apostle and informed him about it as if he thought that it was not enough to recite. On that Allah's Apostle said, "By Him in Whose Hand my life is, this Surah is equal to one-third of the Qur'an!"[b/]
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Narrated Abu Said Al-Khudri: My brother, Qatada bin An-Nau'man said, "A man performed the night prayer late at night in the lifetime of the Prophet and he read: 'Say: He is Allah, (the) One,' (112.1)[ews] and read nothing besides that. The next morning a man went to the Prophet ,~ and told him about that .. On that Allah's Apostle said, "By Him in Whose Hand my life is, this Surah is equal to one-third of the Qur'an!"
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Note
Now Rasool never told that person to say "Qulho Wallaho Ahad" repeatedly. That Sahabi did it according to his own opinion as it was totally in harmony with the principles of religion.
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And Abu Said Al-Khadri also thought that saying only "Qulho Wallaho Ahad" is not enogh and he has to recite the whole Surrah. (i.e. he was not criticizing it as Bidah, but due to other reason, that whole Surah should be recited).
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And finally, look at the holy words of our holy Prophet (saww) If every Biddah was wrong Why did Prophet (صلی اللہ علیھ وآلھ وسلم) approved it ?
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EXAMPLES of Good Innovations by Sahabas (ra) and Prophet (saw) approving them
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good innovation by Sahabas (ra)
PROOF NO 2
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From Hadrat Bilal (ra) doing zikr his own way
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Bukhari, Volume 2, Book 21, Number 250:
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Narrated Abu Huraira:
At the time of the Fajr prayer the Prophet asked Bilal, "Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise." Bilal replied, "I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me."
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Ibn Hajar Asqalani says in Fath al-Bari that the hadith shows it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal reached the conclusions he mentioned by his own inference,and the Prophet (Allah bless him and give him peace) confirmed him therein.
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good innovation by Sahabas (ra)
PROOF NO 3
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Narrated IsraiI:
Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of water to Um Salama." Isra'il approximated three fingers ('indicating the small size of the container in which there was some hair of the Prophet. 'Uthman(ra) added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it,"
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Sahih Bukhari, Volume 7, Book 72, Number 784
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***Commentary by Ibn e Hajar (Rah)***
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Ibn al-Sakan narrated through Safwan ibn Hubayra from the latter's father: Thabit al-Bunani said: Anas ibn Malik said to me (on his death-bed): "This is one of the hairs of Allah's Messenger, Allah's blessings and peace upon him. I want you to place it under my tongue. "Thabit continued: I placed it under his tongue, and he was buried with it under his tongue."
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►Narrated by Ibn Hajar in al-Isaba fi tamyiz al-sahaba (Calcutta, 1853) 1:72 under "Anas Ibn Malik."
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Point to NOTE
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Rasool Allah [saww] never asked anyone to put his hair under his tongue while getting buried. Ans bin Malik introduced this new Action according to his own opinion, while he knew that there is a Barakah in the hairs of Rasool Allah [saww].
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good innovation by Sahabas (ra)
PROOF NO 4
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Narrated Thumama:
Anas said, "Um Sulaim used to spread a leather sheet for the Prophet and he used to take a midday nap on that leather sheet at her home." Anas added, "When the Prophet had slept, she would take some of his sweat and hair and collect it (the sweat) in a bottle and then mix it with Suk (a kind of perfume) while he was still sleeping. "When the death of Anas bin Malik approached, he advised that some of that Suk be mixed with his Hanut (perfume for embalming the dead body), and it was mixed with his Hanut.,[Bukhari, Volume 8, Book 74, Number 298]
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NOTE
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Rasool Allah [saww] never asked someone to collect his sweat and Umm Sulaim did it according to her own opinion.
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Similarly, Rasool Allah [saww] never asked his sweat and hair mixed with Suk to be used on a dead body as Hanut. It was Anas bin Malik himself who did it according to his own opinion
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good innovation by Sahabas (ra)
PROOF NO 5
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When `Abdullah ibn Anis came back from one of the battles having killed Khalid ibn Sufyan ibn Nabih, the Prophet gifted him his staff and said to him: "It will be a sign between you and me on the Day of Resurrection." Thereafter he never parted with it and it was buried with him when he died. ,[Narrated by Ahmad in his Musnad (3:496)]
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NOTE
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Rasool Allah [saww] never asked Abdullah ibn Anis to take that staff with him in his grave, and he introduced this new act only according to his own opinion.
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good innovation by Sahabas (ra)
PROOF NO 6
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Dawud ibn Salih says: "[The Caliph] Marwan one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone.
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References:
►Ahmad (5:422)
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►Ibn Hibban in his Sahih,
,
►Tabarani in his Mu`ja
,
►al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih.
,
►It is also cited by al-Subki in Shifa' al-siqam (p. 126),
,
►Ibn Taymiyya in al-Muntaqa (2:261f.), and
,
►Haythami in al-Zawa'id (4:2)
,
NOTE
,
,
Paying respect to the signs of Allah and to seek barakah from them is a virtuous act in Islam. Only limitation put by Islam is "Prostration". But Some muslims have made many more things Haram at their own. Above practices were personally invented by Glorious Sahabas (Ra) as they didnt go against Shariah so no one ever objected
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good innovation by Sahabas (ra)
PROOF NO 7
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,
,Mu`adh ibn Jabal and Bilal also came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.[Sunan Ibn Majah 2:1320.]
,
NOTE,
,
Rasool Allah [saww] never asked Sahaba to place and rub their faces on his grave, or to sit there and weep. Abu Ayyub Ansari, Mu`adh ibn Jabal and Bilal did all that according to their own opinion.
,
****Imam Ahmad's commentry ****
,
Imam Ahmad's son `Abd Allah said: I asked my father about the man who touches and kisses the pommel of the Prophet's minbar to obtain blessing, or touches the grave of the Prophet. He responded by saying: "There is nothing wrong with it." `Abd Allah also asked Imam Ahmad about the man who touches the Prophet's minbar and kisses it for blessing, and who does the same with the grave, or something to that effect, intending thereby to draw closer to Allah. He replied: "There is nothing wrong with it."
,,
,
► This was narrated by `Abdullah ibn Ahmad ibn Hanbal in his book entitled al-`Ilal fi ma`rifat al-rijal (2:492)
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good innovation by Sahabas (ra)
PROOF NO 8
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Tabari narrated through Handhalah Ibn Hudhaym that the latter went with his grandfather, Hudhaym, to the Prophet. Hudhaym said to the Messenger of Allah:
,
"I have sons and grandsons, some of whom are pubescent and others still children." Motioning to the young child next to him, he said: "This is the youngest." The Prophet brought this young child whose name was Handhalah next to him, wiped on his head, and told him, "barakallahu fik," which means: "May Allah bless you." After that, people started to bring Handhalah a person with a swollen face or a sheep with a swollen udder. Handhalah would place his hand on that part of his head the Prophet wiped, then touch the swollen part and say Bismillah, and the swelling would be cured.
,
NOTE
,
Handhalah did it according to his own opinion. Was he really indulged in Dhalalah? No because it didnt go against Quran and sunnah of Prophet (صلی اللہ علیھ وآلھ وسلم)
,
►al-Tabarani in al-Awsat and al-Kabir (4:16),
,
► and Imam Ahmad in his Musnad (5:67-68) with a sound chain as stated by al-Haythami in al-Zawa'id (4:211)
,
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good innovation by Sahabas (ra)
PROOF NO 9
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The Tabi Thabit al-Bunani said he used to go to Anas Ibn Malik, kiss his hands, and say: "These are hands that touched the Prophet. " He would kiss his eyes and say: "These are eyes that saw the Prophet."
,
►Abu Ya`la narrated it in his Musnad (6:211)
,
► and Ibn Hajar mentioned it in his al-Matalib al-`aliya (4:111).
,
► al-Haythami declared it sound in Majma` al-zawa'id (9:325).
,,
NOTE
,
Tabi`i Thabit al-Bunani did it and invented this new practice from his own, No one objected because it wasnt against principles of Shariah ,
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good innovation by Sahabas (ra)
PROOF NO 10
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Narrated Abu Burda:
When I came to Medina. I met Abdullah bin Salam. He said, "Will you come to me so that I may serve you with Sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house that in which the Prophet entered?"
,
[Sahih Bukhari, Volume 5, Book 58, Number 159]
,
Note
,
Rasool Allah [saww] never asked Abdullah bin Salam(ra) to offer people to enter in that House. It was Abdullah bin Salam's (ra) own opinion that a House, in which Rasool Allah [saww] had entered, became blessed. And other people must also enter in it in order to obtain blessings.
,
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good innovation by Sahabas (ra)
PROOF NO 11
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Ibn Umar (Ra)Fast at some particular days on every month at his own.
Abdullah b. 'Umar (Allah be pleased with both of them) reported that he heard the Messenger of Allah (may peace be upon him) say about the day of Ashura: It is a day on which the people of pre-Islamic days observed fast. So he who liked to fast on this day should do so, and he who liked to abandon it should abandon it. 'Abdullah (Allah be pleased with him) did not observe fast except when it coincided (with the days when he was in the habit of observing voluntary fasts during every month).
,[Sahih Muslim Book 006, Number 2507]
,
Note
,
Hadrat Umar (ra) invented this new practice on his own in Islam on fasting on those specific days, He wasn't asked by Sahabas (ra) to do it nor by Prophet (صلی اللہ علیھ وآلھ وسلم) ever
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good innovation by Sahabas (ra) Prohphet (Saw) approving it
PROOF NO 12
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,
[Bukhari Volume 1, Book 12, Number 764: ]
,
Narrated Rifa'a bin Rafi AzZuraqi:
,
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
,
Note
,
This is a bidah is salat itself but the Prophet (صلی اللہ علیھ وآلھ وسلم) didn't criticize the Sahaba (Ra) for it, He approved it because of Niyah alone
,so according to some definitions naudhobillah the Prophet will be accused of bidah too .. Naudhobillah
,
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good innovation by Sahabas (ra)
PROOF NO 13
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,
[bukhari Volume 2, Book 13, Number 39: ]
Narrated Az-Zuhri:
,
I heard As-Saib bin Yazid, saying, "In the life-time of Allah's Apostle, and Abu Bakr and Umar, the Adhan for the Jumua prayer used to be pronounced after the Imam had taken his seat on the pulpit. But when the people increased in number during the caliphate of 'Uthman, he introduced a third Adhan (on Friday for the Jumua prayer) ...[end quote]
,
and it was pronounced at Az-Zaura' and that new state of affairs remained so in the succeeding years,so now Prophet is not there it means even Khulafa ar rashideen made new good bidahs
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good innovation by Sahabas (ra) Prohphet (Saw) approving it
PROOF NO 14
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Ibne Umar's innovation in Talbia
,
Muslim Book 007, Number 2667/8
'Abdullah b. 'Umar (ra) reported that the Messenger of Allah (may peace be upon him) entered upon the state of Ihram near the mosque at Dhu'l-Hulaifa as his camel stood by it and he said: Here I am at Thy service, O Lord; here I am at Thy service: here I am at Thy service. There is no associate with Thee. Here I am at Thy service. All praise and grace is due to Thee and the sovereignty (too). There is no associate with Thee. They (the people) said that 'Abdullah b. 'Umar said that that was the Talbiya of the Messenger of Allah (saw). Nafi' said: 'Abdullah (Allah be pleased with him) made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee. The Good is in Thy Hand. Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee
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good innovation by Sahabas (ra)
PROOF NO 15
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Abu Huraira asking people to lead 2 Rakah Salah for him and then pray for him
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في ذكر البصرة الملاحم سنن أبي داود
حدثنا محمد بن المثنى حدثني إبراهيم بن صالح بن درهم قال سمعت أبي يقول
انطلقنا حاجين فإذا رجل فقال لنا إلى جنبكم قرية يقال لها الأبلة قلنا نعم قال من يضمن لي منكم أن يصلي لي في مسجد العشار ركعتين أو أربعا ويقول هذه لأبي هريرة سمعت خليلي رسول الله صلى الله عليه وسلم يقول إن الله يبعث من مسجد العشار يوم القيامة شهداء لا يقوم مع شهداء بدر غيرهم
قال أبو داود هذا المسجد مما يلي
,
The sahabi, Abu Hurayra, urged some people to pray 2 raka’ahs in Masjid Ashaar and told them to say after the prayers, “Haaza li Abi Hurayra”. This is for Abu Hurayra (Abu Dawud vol 2 p236)
,
praying Salat for some one else is a biddah in that case salat is part of Deen of Islam, its a pillar and Great Sahabi (Rah) added some thing from his own which wasn't practised before, this proves without a shadow of doubt that biddah are Good (hasina,Wajid, mubah) and Bad(zalalah,maqruh,haram) ,
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good innovation by Sahabas (ra)
PROOF NO 16
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Sahih Bukhari Book 32 Volume 3 Hadith 227
Narrated Abu Huraira:
Allah's Apostle said, "Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven." Ibn Shihab (a sub-narrator) said, "Allah's Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of 'Umar's Caliphate." 'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a (i.e.innovation in religion) this is; but the prayer which they do not perform (continues)
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good action by Sahabas (ra)
PROOF NO 17
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,
BY Ibn Umar (ra)
,
عَن الْأَعْرَجِ رضي الله عنه قَالَ : سَأَلْتُ مُحَمَّدًا عَنِ صَلَاةِ الضُّحَي وَهُوَ مُسْنِدٌ ظَهْرَهُ إِلَي حُجْرَةِ النَّبِيِّ صلي الله عليه وآله وسلم، فَقَالَ : بِدْعَةٌ وَنِعْمَتِ الْبِدْعَةُ
Narated By Ara'j : I asked Abduallah Ibn Umar (ra) about prayer of chasht, that when He (Ibn Ummar) used to sit beside face of Allah's Apostle (may peace be upon him) room, then he (Ibne Ummar) said: Its a innovation and a Good innovation. [Ibn Abu Shayba Volume 002, Hadith Number 7775]
replying to argument on Chast
Some do argue that Chast is a sunnah proved from many hadiths and not a biddah ,
,
Reply
,
I know about which hadiths you are talking around here But Hadrat Aisha (Ra) and Ibn Umer (Ra) never Saw Prophet (salehl ala waalihi wasalam) doing it infact they believed it to be Bidah according to sahih hadiths, Where as other Sahabas (Ra) didnt
,mean that they did not see the Prophet pray it (a) in the Mosque (b) on a regular basis (c) in congregation (d) for more than 2 or 4 rak`ats lest it be imposed on the Umma as an obligation
,
now let me quote Sahih hadiths for you having proof of it
,
Hadith Number 1 :
,
Both Aisha and Ibn Umar (ra) stated that "the Prophet would not pray Duha except when returning from a trip."
,
►Muslim
,
►Abu Dawud
,
►Ahmad
,
►al-Nasa'i
,
►Ibn Khuzayma
,
►and Ibn Hibban with sound chains. He also explained in his Sahih (6:270) that "this means he did not pray Duha in the mosque among people rather than in the house except upon returning from a trip.
Hadith Number 2 :
,
كَانَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي الضُّحَى حَتَّى نَقُولَ لَا يَدَعُ وَيَدَعُهَا حَتَّى نَقُولَ لَا يُصَلِّي
,
,
"The Messenger of Allah used to pray Duha to the point that we said he shall never leave it, and he used to leave it to the point that we said: he never prays it.
,
►confirmed by the authentic report of Abu Said al-Khudri in al-Tirmidhi (hasan gharib) Book of witr:3 ,Hadith 476
,
►and Imam Ahmed bin Hanbal (rah) in Musnad Ahmad No: 11155]
,
Hadith Number 3 Quoting again with more chains
,
Ibn `Umar's reply when asked about Salat al-Duha: It is an innovation and what a fine innovation it is(bid`atun wa ni`mati al-bid`atu hiya)
,
►Narrated from al-Hakam ibn al-Araj by Ibn Abi Shayba in his Musannaf (2:172) with a sound chain according to Ibn Hajar in Fath al-Bari (1959 ed. 3:52)
,
► from Mujahid by Ibn al-Ja`d in his Musnad ( p. 314)
,
►and al-Tabarani in al-Mu`jam al-Kabir (12:424).
Hadith Number 4
,
Another reply to the same question by Ibn Umar: At the time Uthman was killed no-one considered it desirable [in the Religion] (ma ahadun yastahibbuha), and the people did not innovate anything that is dearer to me than that prayer
,
► Narrated from Salim ibn Abd Allah ibn Umar by Abd al-Razzaq with a sound chain according to Ibn Hajar in Fath al-Bari (1959 ed. 3:52)
,
Conclusion
,
I myself believe in Salat ul Duha as sunnah, because the two principles must be applied that "the narrations of affirmation take precedence over those of negation" and that "those who know are a proof over those who do not know
,
But Sahaba (Ra) differed on it, Hadrat Aisha(ra) differed on it Ibn e Umar (Ra) himself wasn't sure about it and hence called itGood Bida'h Due to same confusion.and proved that Sahabas (Ra) did believed in bida'h e hasina (good bidah) even if they disagreed and thought some thing was abandoned or never performed throughout life of Prophet (saleh ala walaihi wasalam)
,
hope this clear that issue, Good biddah is proved here again by Ibn e Umar (Ra) other view point
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good innovation by Sahabas (ra)
PROOF NO 18
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Volume 5, Book 59, Number 325 (Sahih Bukhari)
…When they took him to Al-Hil out of Mecca sanctuary to martyr him, Khubaib requested them. "Allow me to offer a two-Rak'at prayer." They allowed him and he prayed two Rakat and then said, "By Allah! Had I not been afraid that you would think I was worried, I would have prayed more." Then he (invoked evil upon them) saying, "O Allah! Count them and kill them one by one, and do not leave anyone of them"' Then he recited: "As I am martyred as a Muslim, I do not care in what way I receive my death for Allah's Sake, for this is for the Cause of Allah. If He wishes, He will bless the cut limbs of my body." Then Abu Sarva, 'Ubqa bin Al-Harith went up to him and killed him. It was Khubaib who set the tradition of praying for any Muslim to be martyred in captivity (before he is executed)
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Conclusion
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,
the Prophet (Peace be upon him) accepted good innovations many other times too and this is proof of all new innovations not being evil,Note that the Prophet (Peace be upon him) will never would had contradicted his own saying or did some thing not according to shariah if every bidat was evil.there are many more examples of Sahaba themselves doing new things on "Ijtihad" because their understanding of Deen was proper unlike yours, they knew that general permission is the main thing whereas new things will be judged iun light of Principles like the hadith of Aisha (ra) proves, and yes the Ocassion of that hadith is general too i.e. for all times the new things are to be checked with principles of Shariah.
All the above-mentioned Sahaba introduced a new action according to their own Opinions,due to love with Prophet (saw) while they thought these new actions in complete harmony with the principles of Islam.
Some muslim must reconsider their definition of Bidah. And if they still insist on their definition, then they must declare all the above-mentioned Sahaba to be innovators, and misguided and fuel of hell fire. But they don't do that either.
,
► There are many acts which Prophet (saleh ala walihi wasalam) never did but Sahabas (ra) did.
,
► There are many acts which Sahabas (Ra) never did but Tabeen (generation after them) did,
,
► There are many acts which Tabeen (generation after Sahabas(ra)) never did ,but Taba tabeen(after them) did ,
,
► There are many acts which First three generations after our beloeved Prophet(saleh ala walihi wasalam) never did but classical scholars, muhadiseen did , Like Collection of Hadiths in form of Books, Inventing of Fiqh branch of Islam ,
Fatwas by ulemas
,
All the these actions are good biddahs but never went against Quran,Shariah,Hadiths or Islam and hence no one ever made a cry due to it ,
PRoof of good biddah from Salafs ,Muhadiseen,Classical scholars of Islam
Imam Abu Hanifa (Rah) , Founder of Hanafi Madhab and a Tabe'e says
,
Quoted by Imam Ibn e Hajar Asqalini (rah),
,
Hadrat Omer Farooq (ra) said after offering Tarawih that its a excellent Bida , Imam Abu Hanifa (Rah) said that its a proof from people of knowledge that Whoever invents a Bad action in Islam he will get sin for himself and whoever follows him, And whoever invents a Good Biddat in islam he will get Reward for himself and all who follow him in that practice
,
[ Imam Ibn e Hajar Asqalani (Rah) in Zubda-tul-Fakr ]
,
scan of book
,
http://www.dawateislami.net/book/rea...eaderPageStart
,
He also writes details on evil biddats in next chapter scan of book
,
http://www.dawateislami.net/book/rea...eaderPageStart
Imam Ibn e Hajar Asqalani(rah) said:
,
“The root meaning of innovation is what is produced without precedent. It is applied in the law in opposition to the Sunna and is therefore blameworthy.
,
Strictly speaking, if it is part of what is classified as commendable by the law then it is a good 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 indifferently (mubâh). It can be divided into the known five categories.”
,
Reference
,
►Ibn Hajar, Fath. al-Bârî (1959 ed. 5:156-157=1989 ed. 4:318)
Ibn Hazm and Ibn al-Jawzî's Identical Definition for Bidah e hasina
,
Ibn Hazm al-Zâhiri said:
,
“Bida in the Religion is everything that did not come to us in the Qur'ân nor from the Messenger of Allâh ,
except that one is rewarded for some of it and those who do this are excused if they have good intentions.
,
Of it is the rewardable and excellent (h.asan), namely, what is originally permitted (mâ kâna asluhu al-ibâh.a) as was narrated from `Umar (ra): “What a fine bid`a this is!” Such refers to all good deeds which the texts stipulated in general terms of desirability even if its practice was not fixed in the text. And of it is the blameworthy for which there is no excuse such as what has proofs against its
invalidity.
,
► Ibn Hazm, al-Ihkâm fî Usûl al-Ahkâm (1:47)
Imam Al Ghazali (rah) support for Bidah e hasina
,
H.ujjat 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 h.asana).The blameworthy bid`a is only what opposes the ancient Sunna or might lead to changing it.
,
Reference
,
► Al-Ghazzâlî, Ihyâ Ulûm al-Dîn (1:276)
Proof from Ibn e Kathir on allowing mila'd
,
أحد الاجواد والسادات الكبراء والملوك الامجاد له آثار حسنة وقد عمر الجامع المظفري بسفح قاسيون وكان قدهم بسياقه الماء إليه من ماء بذيرة فمنعه المعظم من ذلك واعتل بأنه قد يمر على مقابر المسلمين بالسفوح وكان يعمل المولد الشريف في ربيع الاول ويحتفل به احتفالا هائلا وكان مع ذلك شهما شجاعا فاتكا بطلا عاقلا عالما عادلا رحمه الله وأكرم مثواه وقد صنف الشيخ أبو الخطاب ابن دحية له مجلدا في المولد النبوي سماه التنوير في مولد البشير النذير فأجازه على ذلك بألف دينار وقد طالت مدته في الملك في زمان الدولة الصلاحية وقد كان محاصر عكا وإلى هذه السنة محمودالسيرة والسريرة قال السبط حكى بعض من حضر سماط المظفر في بعض الموالد كان يمد في ذلك السماط خمسة آلاف راس مشوى وعشرة آلاف دجاجة ومائة ألف زبدية وثلاثين ألف صحن حلوى
,
Translation: He was a generous, mighty master, and glorious ruler, whose works were very good.He built Jamiya al Muzaffari near Qasiyun…
,
During Rabi ul Awwal he used to celebrate Mawlid ash Shareef (يعمل المولد الشريف في ربيع الاول) with great celebration,Moreover, he was benevolent, brave, wise, a scholar, and just person – Rahimuhullah wa Ikraam – Sheikh Abul Khattab (rah) wrote a book on Mawlid an Nabwi for him and named it At-Tanwir fi Mawlid al Bashir al Nazeer,for which he gave him 1000 dinars. His rule stayed till the Rule of Salahiya and he captured Aka and he remained a man worthy of respect.
Imam Al Shafi (rah) endorsing Good Bida'h (founder of Shafi Madhab)
,
Al-Rabî` said, Imam Al Shafi (Rah) said to us:
,
'Innovated matters are of two kinds (al-muh.dathâtu min al-umûri d.arbân):
one is an innovation that contravenes (mâ uh.ditha yukhâlifu) something in the Qur'ân or the Sunna or a Companion-report (athar) or the Consensus (ijmâ`): that innovation is misguidance (fahâdhihi al-bid`atu d.alâla)
,
The other kind is the innovation of any and all good things (mâ uh.ditha min al-khayr) contravening none of the above, and this is a blameless innovation (wahâdhihi muh.dathatun ghayru madhmûma)
,
`Umar (ra) said, concerning the prayers of Ramad.ân: What a fine bid`a this is! meaning that it was innovated without having existed before and, even so, there was nothing in it that contradicted the above[/blue
,
►Narrated from al-Rabî` by al-Bayhaqî in his Madkhal and Manâqib al-Shâfi`î (1:469) with a sound chain as stated by Ibn Taymiyya in his Dâr' Ta`ârud. al-`Aql wa al-Naql (p. 171
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►) and through al-Bayhaqî by Ibn `Asâkir in Tabyîn Kadhib al-Muftarî (Kawtharî ed. p. 97). Cited by al-Dhahabî in the Siyar (8:408),
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►Ibn Rajab in Jâmi` al-`Ulûm wal-H.ikam (p. 267=Zuh.aylî ed. 2:52-53=Arna'ût. ed. 2:131 s.ah.îh.)
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► and Ibn H.ajar in Fath. al-Bârî (1959 ed. 13:253)
Imam Al Shafi (rah) endorsing Good Bida'h (founder of Shafi Madhab)
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A major contribution of Imâm al-Shâfi`î (ra) in the Foundations of Jurisprudence (us.ûl al-fiqh) is his division of innovation (al-bid`a) and innovated matters (al-muh.dathât) into “good” and “bad” depending on their conformity or non-conformity to the guidelines of the Religion.
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This is authentically narrated from al-Shâfi`î from two of his most prestigious students in the latter period of his life,the Egyptian hadîth Masters Harmala ibn Yah.yâ al-Tujaybî and al-Rabî` ibn Sulaymân al-Murâdî:
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Harmala said, “I heard al-Shâfi`î (ra) say:
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'Innovation is two types (al-bid`atu bid`atân):
approved innovation (bid`a mah.mûda) and disapproved innovation (bid`a madhmûma). Whatever conforms to the Sunna is approved (mah.mûd) and whatever opposes it is abominable (madhmûm).
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He used as his proof the statement of `Umar ibn al-Khat.t.âb (ra) about the [congregational] supererogatory night prayers in the month of Ramad.ân: “What a fine innovation this is!
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►Narrated from H.armala by Abû Nu`aym with his chain through Abû Bakr al-âjurrî in H.ilyat al-Awliyâ' (9:121 #13315=1985 ed. 9:113)
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► and cited by Abû Shâma in al-Bâ`ith `alâ Inkâr al-Bida` wal-H.awâdith (Ryadh 1990 ed. p. 93),
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►Ibn Rajab in Jâmi` al-`Ulûm wal-H.ikam (p. 267=Zuh.aylî ed. 2:52= Arna'ût. ed. 2:131 s.ah.îh.),
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►Ibn H.ajar in Fath. al-Bârî (1959 ed. 13:253),
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►al-Turt.ûshî in al-H.awâdith wa al-Bida` (p. 158-159),
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►and al-Shawkânî, al-Qawl al-Mufîd fî Adillat al-Ijtihâd wa al-Taqlîd (1347/1929 ed. p. 36). `Umar's report is narrated by Mâlik in al-Muwat.t.a' and al-Bukhârî in his S.ah.îh
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This shows that Imam shafi (rah) never interpreted `Umar's words a ijhtihad or any thing the way the modern muslims over-interpreters (mu`attila) do.
Imam Dhahabi (Rah) writes:
المحدثات من الأمور ضربان ما احدث يخالف كتابا او سنة او اثرا او اجماعا فهذه البدعة ضلالة وما احدث من الخير لا خلاف فيه لواحد من هذا فهذه محدثة غير مذمومة قد قال عمر في قيام رمضان نعمت البدعة
Innovations are of two types, The first consist of those new matters which are in opposition of Quran, Sunnah, Athaar, or Ijma of Ummah, these will be Bidat al Dhalalah (evil innovations). The second type consists of those new matters which are performed for the good, these will not be disliked, This is why Umar (RA) said at Qiyaam of Tarawih: What an excellent Bidah this is
[Imam Dhahabi in As Siyar al Alam an Nabula, Volume 10, Page No. 70]
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Mullah Ali Qari (Rah) the great Hanafi Faqih writes:
قال الشيخ عز الدين بن عبد السلام في آخر كتاب القواعد البدعة إما واجبة كتعلم النحو لفهم كلام الله ورسوله وكتدوين أصول الفقه والكلام في الجرح والتعديل وإما محرمة كمذهب الجبرية والقدرية والمرجئة والمجسمة والرد على هؤلاء من البدع الواجبة لأن حفظ الشريعة من هذه البدع فرض كفاية وإما مندوبة كإحداث الربط والمدارس وكل إحسان لم يعهد في الصدر الأول وكالتراويح أي بالجماعة العامة والكلام في دقائق الصوفية وإما مكروهة كزخرفة المساجد وتزويق المصاحف يعني عند الشافعية وأما
عند الحنفية فمباح وأما مباحة كالمصافحة عقيب الصبح والعصر أي عند الشافعية أيضا وإلا فعند الحنفية مكروه والتوسع في لذائذ المآكل والمشارب والمساكن و,توسيع الأكمام
Sheikh Izz ud din bin Abdus Salam (Rahimuhullah) at the end of his book Al-Qawaid explains Bidah as: The study of the disciplines of Arabic that are necessary to understand the Qur'an and sunnah (such as grammar, word declension, and lexicography), to derive Usool of Fiqh,
The knowledge of Jirah wa Tadil (i.e. hadith classification to distinguish between correct and batil ahadith) are all Bidat al Wajiba (i.e. necessary new innovations), The Bidat al Mahrima include invention of new madhahib such as Jabriyah, Mujasmiyah..
....all these would be refuted through Bidat al Wajiba because it is Fard al Kifayah to defend shariah from such bidahs. On the other hand construction of universities and all other good deeds in Faruh which were not present in initial stages of Islam such as Tarawih in Jamaat, delicate points in Tassawuf will be Bidat al Mandub (i.e. allowed). The Shafi'is consider embellishing of mosques and Quran to be Bidat al Makruh (i.e. disliked), whereas Ahnaaf consider it Mubah (i.e. allowed),on the other hand Shafi'is consider shaking of hands after Fajr and Asr to be Mubah (i.e. allowed) whereas Ahnaaf consider it disliked, similarly making delicious foods and drinks, making houses spacious (are all included in allowed Bidahs) [Mullah Ali Qari in Mirqat al Mifatih Sharah Mishkaat al Misabih Volume 1, Page No. 216]
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Imam Ibn Hajar Hayathami [rah] said
وفي الحديث "كل بدْعة ضلالة وكل ضلالة في النا," 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 be applied for Bidat al Muhrima (i.e. evil innovations only) not others.[Al Haytami in Fatawa al Hadithiyyah, Page No. 203].
Imam Nawawi (rah) said:
البدعة في الشرع هي احداث مالم يکن في عهد رسول اﷲ صلي الله عليه وآله وسلم وهي منقسمة الي حسنة و قبيحة وقال الشيخ الامام المجمع علي امامته و جلالته و تمکنه في انواع العلوم و براعته ابو محمد عبدالعزيز بن عبدالسلام في آخر ’’کتاب القواعد‘‘ البدعة منقسمة إلي واجبة و محرمة و مندوبة و مکروهة و مباحة قال والطريق في ذلک أن تعرض البدعة علي قواعد الشريعة فان دخلت في قواعد الايجاب فهي واجبة و إن دخلت في قواعد التحريم فهي محرمة و إن دخلت في قواعد المندوب فهي مندوبه و ان دخلت في قواعد المکروه فهي مکروهة و ان دخلت في قواعد المباح فهي مباحة
Translation: “al-Bid`ah in the Law is the innovating of what did not exist in the time of the Messenger of Allah and is divided into “Excellent” and “bad” (wahya munqasimatun ila hasana wa qabiha). The Shaykh, the Imam on whose foremost leadership, greatness, standing, and brilliance in all kinds of Islamic sciences there is consensus, Abû Muh.ammad `Abd al-`Aziz ibn `Abd al-Salam - Allah have mercy on him and be well-pleased with him! - said toward the end of his book, al-Qawa`id : “Innovation is divided into 'obligatory' (wajiba), 'forbidden's (muharrama), 'recommended's (manduba), 'offensive's (makuiha), and 'indifferent's (mubaha). The way [to discriminate] in this is that the innovation be examined in the light of the regulations of the Law (qawa`id al-sharp`a).
If it falls under the regulations of obligatoriness (ijab) then it is obligatory; under the regulations of prohibitiveness (tahrum) then it is prohibited; recommendability, then recommended; offensiveness, then offensive; indifference, then indifferent.” [al-Nawawi, Tahdhib al-Asma' wal-Lughat Volume 003, Page No. 22]
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Imam Ibn al-athir al-Jazari's Identical Definition
البدعة بدعتان : بدعة هدًي، و بدعة ضلال، فما کان في خلاف ما أمر اﷲ به و رسوله صلي الله عليه وآله وسلم فهو في حيز الذّم والإنکار، وما کان واقعا تحت عموم ما ندب اﷲ إليه و حضَّ عليه اﷲ أو رسوله فهو في حيز المدح، وما لم يکن له مثال موجود کنوع من الجود والسخاء و فعل المعروف فهو من الأفعال المحمودة، ولا يجوز أن يکون ذلک في خلاف ما ورد الشرع به؛ لأن النبي صلي الله عليه وآله وسلم قد جعل له في ذلک ثوابا فقال من سنّ سُنة حسنة کان له أجرها و أجر من عمل بها وقال في ضِدّه ومن سنّ سنة سيّئة کان عليه وزرُها ووِزرُ من عمل بها(1) وذلک إذا کان في خلاف ما أمر اﷲ به ورسوله صلي الله عليه وآله وسلم
Translation: “Bida'h is two kinds: the bida'h of guidance and the bid`a of misguidance (bid`atu huda wa-bid`atu dalala). Whatever contravenes the command of Allah and His Messenger : that is within the sphere of blame and condemnation. And whatever enters into the generality of what Allah or His Prophet commended or stressed: that is within the sphere of praise. Whatever has no precedent such as extreme generosity or goodness - such are among the praiseworthy acts. It is impermissible that such be deemed to contravene the Law because the Prophet has stipulated that such would carry reward when he said: “Whoever institutes a good practice in Islam (man sanna fil-islami sunnatan hasana) has its reward and the reward of all those who practice it.” And he said, conversely, “whoever institutes a bad practice in Islâm (waman sanna fil-islami sunnatan sayyi'atan) bears its onus and the onus of all those who practice it.”
►Ibn al-Athîr said in his masterpiece, al-Nihâya fî Gharîb al-H.âdîth wal-Athar
Anything which contradicts the principles of Shariah is Bidat al Dhalalah (innovation of misguidance), whereas any new good thing which has asal in Quran and Sunnah is called Bidat al Hasanah (praiseworthy innovation)
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The detailed explanation of Bidah
Plus It was proven that Prophet (Peace be upon him) himself accepted new innovations, therefore our beloved Prophet could never contradict and this decisively proves that every new innovation cannot be declared as bad and they have to be first checked in "light of Principles" If we do not understand this usool then even Prophet (salallaho alaihi wasalam) could be Naudhobillah accused, above all Islam is a perfectly logical faith and our Final Prophet could never do something which he himself contradicted to (Naudhobillah)
The explanation in Lisan ul Arab!
All should read this following explanation carefully because we are going to present the translation of passage regarding Bidah from Imam Ibn Manzur's Lisaan ul Arab (work on lexicography), the passage is not to be exploited by anyone nor misused, It has one of the most wonderful and clearest definition of Bidah and that too in detail once and for all
Imam Ibn Munzur(rah) the author of Lisaan ul Arab the outstanding book on Lughat, he writes
Bidat comes from the word Hadath i.e. (any) new thing which comes forward after the completion of Deen. Umar ibn ul Khattab (ra) said about Salaat of Tarawih: What an “EXCELLENT BIDAH” this is [Refer to Sahih Bukhari, Hadith No.2010]. Bidah consists of “TWO TYPES WHICH ARE BIDAT AL HASANAH AND BIDAT AS-SAIYA” anything which is against the orders of Allah (and Prophet) then It is prohibited whereas anything which comes under general permissible things which have been recommended by Allah and his Apostle (Peace be upon him) then to do it is Fair.
The new matters which do not have previous examples such as different types of charities and other such good deeds are permitted provided they are not “Against principles of shariah” The Prophet (Peace be upon him) has given glad tiding upon such good deeds (in general), The Prophet (salallaho alaihi wasalam) said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, and contrary to this he said: And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) “BUT THIS WILL ONLY HAPPEN IF THE DEED IS AGAINST THE AHKAAM OF ALLAH AND HIS APOSTLE” And that which Umar (ra) said: “This is an excellent bidah” then it also comes in the category of above because when Taraiwh is amongst good deeds (itself) then It will be included in Praiseworthy deeds, and this is why Umar (ra) “CALLED IT BIDAH AND PRAISED IT”, secondly our Prophet (Peace be upon him) did not teach us the way of Tarawih (himself), he prayed Tarawih for few nights but then “LEFT IT AND NOR DID HE ORDER TO GATHER PEOPLE FOR IT AND NOR WAS IT PRACTISED DURING THE TIME OF ABU BAKR, ONLY UMAR (RA) MADE ARRANGMENT OF GATHERING PEOPLE AND MADE PROPER WAY OF IT AND THIS IS WHY HE PRECISELY CALLED IT BIDAH” whereas in reality it will be called Sunnah because the Prophet (Peace be upon him) said: Hold fast onto my way and the way of 4 rightly guided caliphs [Refer to Sunnan Abu Dawud Hadith # 4607]
Just like it the hadith which states: Every new matter is Bidah (and every bidah is misguidance) then “THAT IS ALSO ATTRIBUTED ONLY TO THOSE THINGS WHICH GO AGAINST THE PRINCIPLES OF SHARIAH, WHEREAS THOSE WHICH ARE IN CONFORMITY OF SUNNAH WILL NOT BE CALLED BIDAH”
End Quote- Reference:
[ Lisaan ul Arab, Volume No. 2, Pages 37-38, Published by Dar us Sadir, Beirut, Lebanon]
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Sheikh Izz ud din bin Abdus Salam (Rah)
قال الشيخ عز الدين بن عبد السلام في آخر كتاب القواعد البدعة إما واجبة كتعلم النحو لفهم كلام الله ورسوله وكتدوين أصول الفقه والكلام في الجرح والتعديل وإما محرمة كمذهب الجبرية والقدرية والمرجئة والمجسمة والرد على هؤلاء من البدع الواجبة لأن حفظ الشريعة من هذه البدع فرض كفاية وإما مندوبة كإحداث الربط والمدارس وكل إحسان لم يعهد في الصدر الأول وكالتراويح أي بالجماعة العامة والكلام في دقائق الصوفية وإما مكروهة كزخرفة المساجد وتزويق المصاحف يعني عند الشافعية وأما
عند الحنفية فمباح وأما مباحة كالمصافحة عقيب الصبح والعصر أي عند الشافعية أيضا وإلا فعند الحنفية مكروه والتوسع في لذائذ المآكل والمشارب والمساكن وتوسيع الأكمام
Translation: Sheikh Izz ud din bin Abdus Salam (Rahimuhullah) at the end of his book Al-Qawaid explains Bidah as: The study of the disciplines of Arabic that are necessary to understand the Qur'an and sunnah (such as grammar, word declension, and lexicography), to derive Usool of Fiqh, The knowledge of Jirah wa Tadil (i.e. hadith classification to distinguish between correct and batil ahadith) are all Bidat al Wajiba (i.e. necessary new innovations).The Bidat al Muhrima (Haram) include invention of new sects such as Jabriyah, Qadriyah, Murjiyah and Mujasmiyah, all these would be refuted through Bidat al Wajiba because it is Fard al Kifayah to defend shariah from such bidahs. On the other hand construction of universities and all other good deeds in Faruh which were not present in initial stages of Islamsuch as Tarawih in Jamaat, delicate points in Tassawuf will be Bidat al Mundub (i.e. allowed).The Shafi'is consider embellishing of mosques and Quran to be Bidat al Makruh (i.e. disliked), whereas Ahnaaf consider it Mubah (i.e. allowed),on the other hand Shafi'is consider shaking of hands after Fajr and Asr to be Mubah (i.e. allowed) whereas Ahnaaf consider it disliked, similarly making delicious foods and drinks, making houses spacious (are all included in allowed Bidahs)
[Mullah Ali Qari in Mirqat al Mafatih Sharah Mishkaat al Misabih Volume 1, Page No. 216]▄▄▄▄▄▄▄▄▄▄▄
Examples from Classicla scholars
muhadiseen
who believe in Good biddah
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Almost all the aa’ima and muhadasin have supported the division of bid’at into its types (some have divided it even in more than two types). A selective list (in chronological order of their year of death) follows here.
► Imam Muhammad Bin Idrees Bin Abbas Ash-Shafai (204 H)
►Imam Abu Abdullah Muhammad Bin Ahmad Al-Qurtabi (380 H)
►Imam Ali Bin Ahmad Ibn Hazm Al-Undalasi (456 H)
►Imam Abu Bakar Ahmad Bin Hussain Al-Bahaqi (458 H)
► Imam Abu Hamid Muhammad Bin Muhammad Al-Ghazali (505 H)
►Imam Abu Zakariya Muhai-ud-Din Bin Sharf An-Novavi (676 H)
► Imam Hafiz Imad-ud-Din Abu-ul-Fida Ismail Ibn-e-Kasir (774 H)
► Imam Abu Ishaq Ibrahim Bin Musa Ash-Shay’tabi (790 H)
► Imam Abd-ur-Rehman Bin Shahab-ud-Din Ibn Rajab Al-Hanbli (795 H)
► Imam Abu-ul-Fazal Ahmad Bin Ali Bin Muhammad Ibn-e-Hajar Asqlani (852 H)
► Imam Jalal-ud-Din Abdur-Rehman Bin Abu Bakar As-Suoti(911 H)
► Imam Abu-ul-Abbas Ahmad Bin Muhammad Shahab-ud-Din Al-Qustlani (923 H)
► Imam Ahmad Shahab-ud-Din Ibn-e-Hajar Al-Mecci Al-Haismi (974 H)
► Imam Mulla Ali Bin Sultan MuhammadMulla Al-Qari (1014 H)
► Sheikh Abdul Haq Muhadis Dehlvi (1052 H)
► Sheikh Muhammad Bin Ali Bin Muhammad Ash-Shokani (1255 H)
► Allama Shahab-ud-Din Syed Mahmood Aa’losi (1270 H)
► Nawab Sadiq Hassan Khan Bhopali (1307 H)
► Molana Shabir Ahmad Usmani (1369 H)
► Ash-Sheikh Muhammad Bin Alvi Al-Maliki Al-Mecci (1425 H)
and many more,
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PRoof of evil biddah from Salafs ,Muhadiseen,Classical scholars of Islam
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Imam Malik (D.179H) said:
"He who innovates a bid'ah in Islam regarding it as something good, has claimed that Muhammad (sallallaahu alayhi wa sallam) has betrayed his trust to deliver the message as Allah says, 'this day have I perfected for you your religion'. And whatsoever was not part of the religion then, is not part of the religion today." (al-I'tisaam)
Imaam Abu Haneefah(Rahimullah)
"stick to the narrations and the way of the salaf, and beware of the newly invented matters for all of it is innovation" [Sawnul Muntaq of as-Suyutee pg.32]
Imaam Bukhaaree (Rahimullah)
"I have met more than a thousand scholars.(then he mentioned the names of the more prominent in each of the lands that he travelled in) and I found that they all agreed on the following points: they all used to prohibit bid'ah - that which the Prophet and his Companions were not upon, because of the saying of Allaah, 'and hold fast to the rope of Allaah and do not separate'"
[Imaam Bukhaaree's article on belief as quoted in Sharh Usul I'tiqaad 1/170. From amongst the scholars he met were: Ahmad bin Hanbal, Abu Ubaid al-Qaasim, ibn Ma'een, ibn Aasim, ibn Abee Shaybah.]
Al-Nawawi (may Allaah have mercy on him)
“This hadeeth is one of the most important basic principles of Islam, and it is one of the most concise and comprehensive sayings of the Prophet (peace and blessings of Allaah be upon him). It clearly states that innovations and newly invented matters will be rejected. The second report adds another idea, which is that some of those who follow the innovations of others may become stubborn when they are presented with the evidence of the first report which says, “Whoever innovates something…” They may say, “I am not innovating anything”. But he may in this case be presented with the evidence of the second report, which says, “Whoever does any action…” This clearly shows that all innovated actions will be rejected, whether the one who does them innovates them himself or is following someone else who innovated it… This hadeeth is one that should be learned by heart and used to denounce evil actions and be spread as evidence so that all people may use it.” (Sharh Muslim, 12/16).
Many many more examples where Bad bidah is criticized and that which is according to principles of Quran and hadith is admired.
We have seen that Bid'at is of two kinds, viz. Bid'at Hasana (appreciable innovation) and Bid'at Sai'yya (offensive innovation).
Bid'at Hasana is divided in three categories:
We have seen that a Bid'at which does not contradict with the Holy Quran and Sunnah is Bid'at Hasana and that which contradicts with the Holy Quran and Sunnah or leads to an annihilation of a Sunnah is Bid'at Sai'yya.
Bid'at is divided into five categories and the characteristics of each is given below.
is that action which the Shari'atprohibited and which is done without expecting any reward or punishment for it. For example, partaking in a variety of delicious dishes or wearing nice and attractive clothing, etc.
is that act which is done with an anticipation for earning reward, for example to pray the Milad-un-Nabi (sallal laahu alaihi wasallam) or to pray Fatiha for the souls of deceased Muslims, etc. If is done with the intention of gaining rewards, he will gain reward for it, and if one does not do it, he will not be reprimanded for omitting it.
Mirqat Bad-ul I'tisaam says, "Hazrat Abdullah ibn-e Mas'ood (radi Allahu anhu) has narrated from the Holy Prophet (sallal laahu alaihi wasallam) that, 'What the Muslims consider as good then it is also considered as good by Allah.' Another Hadith which is Marfu' says, 'My Ummah will not agree upon a thing which is misleading.'" In the first pages of Miskhat there is a Hadith, "Verily actions depend upon intentions and a man will get whatever he intends for."
The book of Fiqh Darr-e-Mukhtaar (Vol.1) under the chapter of Mustahabs of Ablutions says, "A Mustahab action is that action which the Holy Prophet (sallal laahu alaihi wasallam) at times did and at times omitted and also that which the Muslims preceding us thought to be good."
The book Shami (Vol. 5) under the chapter of Qurbani says, "Verily good intentions change habits into worship." It is also written similarly in the book Mirqat under the chapter of Intentions.
From these Hadiths and quotings from different books of Fiqh we come to know that whatever permissable action done with an intention of anticipating rewards or that which the Muslims consider as reward earning is also considered as rewarding in the Judgement of Allah Ta'ala. Muslims are witnesses of Allah Ta'ala and whatever they witness to be good is good and whatever they witness to be evil is evil.
is that new action which has not been prohibited in the Shari'at but to omit it will lead to critical complications in the religion. For example, to put the expressions (I'raab) in the Holy Quran such as Fatha (Zabar), Kasra (Zer) and Dhumma (Pesh), to construct madressas for teaching the Holy Quran and Hadith and to learn and teachthe knowledge of nahv (Arabic syntax), etc. are all Bid'at Wajib.Let's take an example of the complication which the Muslims will face if one of these things was to be omitted. Supposing the expressions of the Holy Quran were to be erased, then millions of Muslims who are not familiar with the Arabic syntax (Nahv - the learning of which is also Bid'at Wajib) will not be able to read the Holy Book correctly and will be sinful for reading it incorrectly.
Is that innovation the performing of which will lead to the annihilation of a Sunnah. If a Ghaiyr Mu'akkidah Sunnah is annihilated then it is Makruh Tanzihi and if a Mu'akkidah Sunnahis annihilated then it is Makruh Tahrimi. For example, to pray the Eid Khutba in a language other than Arabic, etc. is Bid'at Makruh Tahrimi.
Is that innovation which will lead to the annihilation of a Wajib. For example, the introductions of beliefs which are in contradiction with the Kitab and Sunnah, such as Qadriyya who believe, that man has got all the power to do whatever he wishes, and Jabriyya, who believe that man has got no power at all and all actions are done under compulsion, whereas the belief of the Ahle Sunnat Wal Jamaat is that man has been given option in some things and is under compulsion in some. So to believe as the Qadriyya or the Jabriyya will lead to the annihilation of a Wajib which is Haraam. Many sects have been introduced into Islam after the Holy Prophet (sallal laahu alaihi wasallam). Rasulullah (sallal laahu alaihi wasallam) said: "My Ummah will be divided into seventy three sects and all will be in Hell exceptone. That upon which I and my Sahaba are."
__________________Imam Abu Hanifa (Rah) , Founder of Hanafi Madhab and a Tabe'e says
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Quoted by Imam Ibn e Hajar Asqalini (rah),
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Hadrat Omer Farooq (ra) said after offering Tarawih that its a excellent Bida , Imam Abu Hanifa (Rah) said that its a proof from people of knowledge that Whoever invents a Bad action in Islam he will get sin for himself and whoever follows him, And whoever invents a Good Biddat in islam he will get Reward for himself and all who follow him in that practice
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[ Imam Ibn e Hajar Asqalani (Rah) in Zubda-tul-Fakr ]
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scan of book
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http://www.dawateislami.net/book/rea...eaderPageStart
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He also writes details on evil biddats in next chapter scan of book
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http://www.dawateislami.net/book/rea...eaderPageStart
Imam Ibn e Hajar Asqalani(rah) said:
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“The root meaning of innovation is what is produced without precedent. It is applied in the law in opposition to the Sunna and is therefore blameworthy.
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Strictly speaking, if it is part of what is classified as commendable by the law then it is a good innovation (hasana), while if it is part of what is classified as blameworthy by the law then it is blameworthy (mustaqbaha)
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, otherwise it falls in the category of what is permitted indifferently (mubâh). It can be divided into the known five categories.”
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Reference
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►Ibn Hajar, Fath. al-Bârî (1959 ed. 5:156-157=1989 ed. 4:318)
Ibn Hazm and Ibn al-Jawzî's Identical Definition for Bidah e hasina
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Ibn Hazm al-Zâhiri said:
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“Bida in the Religion is everything that did not come to us in the Qur'ân nor from the Messenger of Allâh ,
except that one is rewarded for some of it and those who do this are excused if they have good intentions.
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Of it is the rewardable and excellent (h.asan), namely, what is originally permitted (mâ kâna asluhu al-ibâh.a) as was narrated from `Umar (ra): “What a fine bid`a this is!” Such refers to all good deeds which the texts stipulated in general terms of desirability even if its practice was not fixed in the text. And of it is the blameworthy for which there is no excuse such as what has proofs against its
invalidity.
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► Ibn Hazm, al-Ihkâm fî Usûl al-Ahkâm (1:47)
Imam Al Ghazali (rah) support for Bidah e hasina
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H.ujjat al-Islâm al-Ghazzâlî said in his discussion of the adding of dots to the Qur'anic script:
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“The fact that this is innovated (muhdath) forms no impediment to this
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. 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 h.asana).The blameworthy bid`a is only what opposes the ancient Sunna or might lead to changing it.
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Reference
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► Al-Ghazzâlî, Ihyâ Ulûm al-Dîn (1:276)
Proof from Ibn e Kathir on allowing mila'd
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أحد الاجواد والسادات الكبراء والملوك الامجاد له آثار حسنة وقد عمر الجامع المظفري بسفح قاسيون وكان قدهم بسياقه الماء إليه من ماء بذيرة فمنعه المعظم من ذلك واعتل بأنه قد يمر على مقابر المسلمين بالسفوح وكان يعمل المولد الشريف في ربيع الاول ويحتفل به احتفالا هائلا وكان مع ذلك شهما شجاعا فاتكا بطلا عاقلا عالما عادلا رحمه الله وأكرم مثواه وقد صنف الشيخ أبو الخطاب ابن دحية له مجلدا في المولد النبوي سماه التنوير في مولد البشير النذير فأجازه على ذلك بألف دينار وقد طالت مدته في الملك في زمان الدولة الصلاحية وقد كان محاصر عكا وإلى هذه السنة محمودالسيرة والسريرة قال السبط حكى بعض من حضر سماط المظفر في بعض الموالد كان يمد في ذلك السماط خمسة آلاف راس مشوى وعشرة آلاف دجاجة ومائة ألف زبدية وثلاثين ألف صحن حلوى
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Translation: He was a generous, mighty master, and glorious ruler, whose works were very good.He built Jamiya al Muzaffari near Qasiyun…
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During Rabi ul Awwal he used to celebrate Mawlid ash Shareef (يعمل المولد الشريف في ربيع الاول) with great celebration,Moreover, he was benevolent, brave, wise, a scholar, and just person – Rahimuhullah wa Ikraam – Sheikh Abul Khattab (rah) wrote a book on Mawlid an Nabwi for him and named it At-Tanwir fi Mawlid al Bashir al Nazeer,for which he gave him 1000 dinars. His rule stayed till the Rule of Salahiya and he captured Aka and he remained a man worthy of respect.
Imam Al Shafi (rah) endorsing Good Bida'h (founder of Shafi Madhab)
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Al-Rabî` said, Imam Al Shafi (Rah) said to us:
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'Innovated matters are of two kinds (al-muh.dathâtu min al-umûri d.arbân):
one is an innovation that contravenes (mâ uh.ditha yukhâlifu) something in the Qur'ân or the Sunna or a Companion-report (athar) or the Consensus (ijmâ`): that innovation is misguidance (fahâdhihi al-bid`atu d.alâla)
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The other kind is the innovation of any and all good things (mâ uh.ditha min al-khayr) contravening none of the above, and this is a blameless innovation (wahâdhihi muh.dathatun ghayru madhmûma)
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`Umar (ra) said, concerning the prayers of Ramad.ân: What a fine bid`a this is! meaning that it was innovated without having existed before and, even so, there was nothing in it that contradicted the above[/blue
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►Narrated from al-Rabî` by al-Bayhaqî in his Madkhal and Manâqib al-Shâfi`î (1:469) with a sound chain as stated by Ibn Taymiyya in his Dâr' Ta`ârud. al-`Aql wa al-Naql (p. 171
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►) and through al-Bayhaqî by Ibn `Asâkir in Tabyîn Kadhib al-Muftarî (Kawtharî ed. p. 97). Cited by al-Dhahabî in the Siyar (8:408),
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►Ibn Rajab in Jâmi` al-`Ulûm wal-H.ikam (p. 267=Zuh.aylî ed. 2:52-53=Arna'ût. ed. 2:131 s.ah.îh.)
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► and Ibn H.ajar in Fath. al-Bârî (1959 ed. 13:253)
Imam Al Shafi (rah) endorsing Good Bida'h (founder of Shafi Madhab)
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A major contribution of Imâm al-Shâfi`î (ra) in the Foundations of Jurisprudence (us.ûl al-fiqh) is his division of innovation (al-bid`a) and innovated matters (al-muh.dathât) into “good” and “bad” depending on their conformity or non-conformity to the guidelines of the Religion.
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This is authentically narrated from al-Shâfi`î from two of his most prestigious students in the latter period of his life,the Egyptian hadîth Masters Harmala ibn Yah.yâ al-Tujaybî and al-Rabî` ibn Sulaymân al-Murâdî:
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Harmala said, “I heard al-Shâfi`î (ra) say:
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'Innovation is two types (al-bid`atu bid`atân):
approved innovation (bid`a mah.mûda) and disapproved innovation (bid`a madhmûma). Whatever conforms to the Sunna is approved (mah.mûd) and whatever opposes it is abominable (madhmûm).
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He used as his proof the statement of `Umar ibn al-Khat.t.âb (ra) about the [congregational] supererogatory night prayers in the month of Ramad.ân: “What a fine innovation this is!
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►Narrated from H.armala by Abû Nu`aym with his chain through Abû Bakr al-âjurrî in H.ilyat al-Awliyâ' (9:121 #13315=1985 ed. 9:113)
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► and cited by Abû Shâma in al-Bâ`ith `alâ Inkâr al-Bida` wal-H.awâdith (Ryadh 1990 ed. p. 93),
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►Ibn Rajab in Jâmi` al-`Ulûm wal-H.ikam (p. 267=Zuh.aylî ed. 2:52= Arna'ût. ed. 2:131 s.ah.îh.),
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►Ibn H.ajar in Fath. al-Bârî (1959 ed. 13:253),
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►al-Turt.ûshî in al-H.awâdith wa al-Bida` (p. 158-159),
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►and al-Shawkânî, al-Qawl al-Mufîd fî Adillat al-Ijtihâd wa al-Taqlîd (1347/1929 ed. p. 36). `Umar's report is narrated by Mâlik in al-Muwat.t.a' and al-Bukhârî in his S.ah.îh
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This shows that Imam shafi (rah) never interpreted `Umar's words a ijhtihad or any thing the way the modern muslims over-interpreters (mu`attila) do.
Imam Dhahabi (Rah) writes:
المحدثات من الأمور ضربان ما احدث يخالف كتابا او سنة او اثرا او اجماعا فهذه البدعة ضلالة وما احدث من الخير لا خلاف فيه لواحد من هذا فهذه محدثة غير مذمومة قد قال عمر في قيام رمضان نعمت البدعة
Innovations are of two types, The first consist of those new matters which are in opposition of Quran, Sunnah, Athaar, or Ijma of Ummah, these will be Bidat al Dhalalah (evil innovations). The second type consists of those new matters which are performed for the good, these will not be disliked, This is why Umar (RA) said at Qiyaam of Tarawih: What an excellent Bidah this is
[Imam Dhahabi in As Siyar al Alam an Nabula, Volume 10, Page No. 70]
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Mullah Ali Qari (Rah) the great Hanafi Faqih writes:
قال الشيخ عز الدين بن عبد السلام في آخر كتاب القواعد البدعة إما واجبة كتعلم النحو لفهم كلام الله ورسوله وكتدوين أصول الفقه والكلام في الجرح والتعديل وإما محرمة كمذهب الجبرية والقدرية والمرجئة والمجسمة والرد على هؤلاء من البدع الواجبة لأن حفظ الشريعة من هذه البدع فرض كفاية وإما مندوبة كإحداث الربط والمدارس وكل إحسان لم يعهد في الصدر الأول وكالتراويح أي بالجماعة العامة والكلام في دقائق الصوفية وإما مكروهة كزخرفة المساجد وتزويق المصاحف يعني عند الشافعية وأما
عند الحنفية فمباح وأما مباحة كالمصافحة عقيب الصبح والعصر أي عند الشافعية أيضا وإلا فعند الحنفية مكروه والتوسع في لذائذ المآكل والمشارب والمساكن و,توسيع الأكمام
Sheikh Izz ud din bin Abdus Salam (Rahimuhullah) at the end of his book Al-Qawaid explains Bidah as: The study of the disciplines of Arabic that are necessary to understand the Qur'an and sunnah (such as grammar, word declension, and lexicography), to derive Usool of Fiqh,
The knowledge of Jirah wa Tadil (i.e. hadith classification to distinguish between correct and batil ahadith) are all Bidat al Wajiba (i.e. necessary new innovations), The Bidat al Mahrima include invention of new madhahib such as Jabriyah, Mujasmiyah..
....all these would be refuted through Bidat al Wajiba because it is Fard al Kifayah to defend shariah from such bidahs. On the other hand construction of universities and all other good deeds in Faruh which were not present in initial stages of Islam such as Tarawih in Jamaat, delicate points in Tassawuf will be Bidat al Mandub (i.e. allowed). The Shafi'is consider embellishing of mosques and Quran to be Bidat al Makruh (i.e. disliked), whereas Ahnaaf consider it Mubah (i.e. allowed),on the other hand Shafi'is consider shaking of hands after Fajr and Asr to be Mubah (i.e. allowed) whereas Ahnaaf consider it disliked, similarly making delicious foods and drinks, making houses spacious (are all included in allowed Bidahs) [Mullah Ali Qari in Mirqat al Mifatih Sharah Mishkaat al Misabih Volume 1, Page No. 216]
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Imam Ibn Hajar Hayathami [rah] said
وفي الحديث "كل بدْعة ضلالة وكل ضلالة في النا," 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 be applied for Bidat al Muhrima (i.e. evil innovations only) not others.[Al Haytami in Fatawa al Hadithiyyah, Page No. 203].
Imam Nawawi (rah) said:
البدعة في الشرع هي احداث مالم يکن في عهد رسول اﷲ صلي الله عليه وآله وسلم وهي منقسمة الي حسنة و قبيحة وقال الشيخ الامام المجمع علي امامته و جلالته و تمکنه في انواع العلوم و براعته ابو محمد عبدالعزيز بن عبدالسلام في آخر ’’کتاب القواعد‘‘ البدعة منقسمة إلي واجبة و محرمة و مندوبة و مکروهة و مباحة قال والطريق في ذلک أن تعرض البدعة علي قواعد الشريعة فان دخلت في قواعد الايجاب فهي واجبة و إن دخلت في قواعد التحريم فهي محرمة و إن دخلت في قواعد المندوب فهي مندوبه و ان دخلت في قواعد المکروه فهي مکروهة و ان دخلت في قواعد المباح فهي مباحة
Translation: “al-Bid`ah in the Law is the innovating of what did not exist in the time of the Messenger of Allah and is divided into “Excellent” and “bad” (wahya munqasimatun ila hasana wa qabiha). The Shaykh, the Imam on whose foremost leadership, greatness, standing, and brilliance in all kinds of Islamic sciences there is consensus, Abû Muh.ammad `Abd al-`Aziz ibn `Abd al-Salam - Allah have mercy on him and be well-pleased with him! - said toward the end of his book, al-Qawa`id : “Innovation is divided into 'obligatory' (wajiba), 'forbidden's (muharrama), 'recommended's (manduba), 'offensive's (makuiha), and 'indifferent's (mubaha). The way [to discriminate] in this is that the innovation be examined in the light of the regulations of the Law (qawa`id al-sharp`a).
If it falls under the regulations of obligatoriness (ijab) then it is obligatory; under the regulations of prohibitiveness (tahrum) then it is prohibited; recommendability, then recommended; offensiveness, then offensive; indifference, then indifferent.” [al-Nawawi, Tahdhib al-Asma' wal-Lughat Volume 003, Page No. 22]
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Imam Ibn al-athir al-Jazari's Identical Definition
البدعة بدعتان : بدعة هدًي، و بدعة ضلال، فما کان في خلاف ما أمر اﷲ به و رسوله صلي الله عليه وآله وسلم فهو في حيز الذّم والإنکار، وما کان واقعا تحت عموم ما ندب اﷲ إليه و حضَّ عليه اﷲ أو رسوله فهو في حيز المدح، وما لم يکن له مثال موجود کنوع من الجود والسخاء و فعل المعروف فهو من الأفعال المحمودة، ولا يجوز أن يکون ذلک في خلاف ما ورد الشرع به؛ لأن النبي صلي الله عليه وآله وسلم قد جعل له في ذلک ثوابا فقال من سنّ سُنة حسنة کان له أجرها و أجر من عمل بها وقال في ضِدّه ومن سنّ سنة سيّئة کان عليه وزرُها ووِزرُ من عمل بها(1) وذلک إذا کان في خلاف ما أمر اﷲ به ورسوله صلي الله عليه وآله وسلم
Translation: “Bida'h is two kinds: the bida'h of guidance and the bid`a of misguidance (bid`atu huda wa-bid`atu dalala). Whatever contravenes the command of Allah and His Messenger : that is within the sphere of blame and condemnation. And whatever enters into the generality of what Allah or His Prophet commended or stressed: that is within the sphere of praise. Whatever has no precedent such as extreme generosity or goodness - such are among the praiseworthy acts. It is impermissible that such be deemed to contravene the Law because the Prophet has stipulated that such would carry reward when he said: “Whoever institutes a good practice in Islam (man sanna fil-islami sunnatan hasana) has its reward and the reward of all those who practice it.” And he said, conversely, “whoever institutes a bad practice in Islâm (waman sanna fil-islami sunnatan sayyi'atan) bears its onus and the onus of all those who practice it.”
►Ibn al-Athîr said in his masterpiece, al-Nihâya fî Gharîb al-H.âdîth wal-Athar
Anything which contradicts the principles of Shariah is Bidat al Dhalalah (innovation of misguidance), whereas any new good thing which has asal in Quran and Sunnah is called Bidat al Hasanah (praiseworthy innovation)
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The detailed explanation of Bidah
Plus It was proven that Prophet (Peace be upon him) himself accepted new innovations, therefore our beloved Prophet could never contradict and this decisively proves that every new innovation cannot be declared as bad and they have to be first checked in "light of Principles" If we do not understand this usool then even Prophet (salallaho alaihi wasalam) could be Naudhobillah accused, above all Islam is a perfectly logical faith and our Final Prophet could never do something which he himself contradicted to (Naudhobillah)
The explanation in Lisan ul Arab!
All should read this following explanation carefully because we are going to present the translation of passage regarding Bidah from Imam Ibn Manzur's Lisaan ul Arab (work on lexicography), the passage is not to be exploited by anyone nor misused, It has one of the most wonderful and clearest definition of Bidah and that too in detail once and for all
Imam Ibn Munzur(rah) the author of Lisaan ul Arab the outstanding book on Lughat, he writes
Bidat comes from the word Hadath i.e. (any) new thing which comes forward after the completion of Deen. Umar ibn ul Khattab (ra) said about Salaat of Tarawih: What an “EXCELLENT BIDAH” this is [Refer to Sahih Bukhari, Hadith No.2010]. Bidah consists of “TWO TYPES WHICH ARE BIDAT AL HASANAH AND BIDAT AS-SAIYA” anything which is against the orders of Allah (and Prophet) then It is prohibited whereas anything which comes under general permissible things which have been recommended by Allah and his Apostle (Peace be upon him) then to do it is Fair.
The new matters which do not have previous examples such as different types of charities and other such good deeds are permitted provided they are not “Against principles of shariah” The Prophet (Peace be upon him) has given glad tiding upon such good deeds (in general), The Prophet (salallaho alaihi wasalam) said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, and contrary to this he said: And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) “BUT THIS WILL ONLY HAPPEN IF THE DEED IS AGAINST THE AHKAAM OF ALLAH AND HIS APOSTLE” And that which Umar (ra) said: “This is an excellent bidah” then it also comes in the category of above because when Taraiwh is amongst good deeds (itself) then It will be included in Praiseworthy deeds, and this is why Umar (ra) “CALLED IT BIDAH AND PRAISED IT”, secondly our Prophet (Peace be upon him) did not teach us the way of Tarawih (himself), he prayed Tarawih for few nights but then “LEFT IT AND NOR DID HE ORDER TO GATHER PEOPLE FOR IT AND NOR WAS IT PRACTISED DURING THE TIME OF ABU BAKR, ONLY UMAR (RA) MADE ARRANGMENT OF GATHERING PEOPLE AND MADE PROPER WAY OF IT AND THIS IS WHY HE PRECISELY CALLED IT BIDAH” whereas in reality it will be called Sunnah because the Prophet (Peace be upon him) said: Hold fast onto my way and the way of 4 rightly guided caliphs [Refer to Sunnan Abu Dawud Hadith # 4607]
Just like it the hadith which states: Every new matter is Bidah (and every bidah is misguidance) then “THAT IS ALSO ATTRIBUTED ONLY TO THOSE THINGS WHICH GO AGAINST THE PRINCIPLES OF SHARIAH, WHEREAS THOSE WHICH ARE IN CONFORMITY OF SUNNAH WILL NOT BE CALLED BIDAH”
End Quote- Reference:
[ Lisaan ul Arab, Volume No. 2, Pages 37-38, Published by Dar us Sadir, Beirut, Lebanon]
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Sheikh Izz ud din bin Abdus Salam (Rah)
قال الشيخ عز الدين بن عبد السلام في آخر كتاب القواعد البدعة إما واجبة كتعلم النحو لفهم كلام الله ورسوله وكتدوين أصول الفقه والكلام في الجرح والتعديل وإما محرمة كمذهب الجبرية والقدرية والمرجئة والمجسمة والرد على هؤلاء من البدع الواجبة لأن حفظ الشريعة من هذه البدع فرض كفاية وإما مندوبة كإحداث الربط والمدارس وكل إحسان لم يعهد في الصدر الأول وكالتراويح أي بالجماعة العامة والكلام في دقائق الصوفية وإما مكروهة كزخرفة المساجد وتزويق المصاحف يعني عند الشافعية وأما
عند الحنفية فمباح وأما مباحة كالمصافحة عقيب الصبح والعصر أي عند الشافعية أيضا وإلا فعند الحنفية مكروه والتوسع في لذائذ المآكل والمشارب والمساكن وتوسيع الأكمام
Translation: Sheikh Izz ud din bin Abdus Salam (Rahimuhullah) at the end of his book Al-Qawaid explains Bidah as: The study of the disciplines of Arabic that are necessary to understand the Qur'an and sunnah (such as grammar, word declension, and lexicography), to derive Usool of Fiqh, The knowledge of Jirah wa Tadil (i.e. hadith classification to distinguish between correct and batil ahadith) are all Bidat al Wajiba (i.e. necessary new innovations).The Bidat al Muhrima (Haram) include invention of new sects such as Jabriyah, Qadriyah, Murjiyah and Mujasmiyah, all these would be refuted through Bidat al Wajiba because it is Fard al Kifayah to defend shariah from such bidahs. On the other hand construction of universities and all other good deeds in Faruh which were not present in initial stages of Islamsuch as Tarawih in Jamaat, delicate points in Tassawuf will be Bidat al Mundub (i.e. allowed).The Shafi'is consider embellishing of mosques and Quran to be Bidat al Makruh (i.e. disliked), whereas Ahnaaf consider it Mubah (i.e. allowed),on the other hand Shafi'is consider shaking of hands after Fajr and Asr to be Mubah (i.e. allowed) whereas Ahnaaf consider it disliked, similarly making delicious foods and drinks, making houses spacious (are all included in allowed Bidahs)
[Mullah Ali Qari in Mirqat al Mafatih Sharah Mishkaat al Misabih Volume 1, Page No. 216]▄▄▄▄▄▄▄▄▄▄▄
Examples from Classicla scholars
muhadiseen
who believe in Good biddah
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Almost all the aa’ima and muhadasin have supported the division of bid’at into its types (some have divided it even in more than two types). A selective list (in chronological order of their year of death) follows here.
► Imam Muhammad Bin Idrees Bin Abbas Ash-Shafai (204 H)
►Imam Abu Abdullah Muhammad Bin Ahmad Al-Qurtabi (380 H)
►Imam Ali Bin Ahmad Ibn Hazm Al-Undalasi (456 H)
►Imam Abu Bakar Ahmad Bin Hussain Al-Bahaqi (458 H)
► Imam Abu Hamid Muhammad Bin Muhammad Al-Ghazali (505 H)
►Imam Abu Zakariya Muhai-ud-Din Bin Sharf An-Novavi (676 H)
► Imam Hafiz Imad-ud-Din Abu-ul-Fida Ismail Ibn-e-Kasir (774 H)
► Imam Abu Ishaq Ibrahim Bin Musa Ash-Shay’tabi (790 H)
► Imam Abd-ur-Rehman Bin Shahab-ud-Din Ibn Rajab Al-Hanbli (795 H)
► Imam Abu-ul-Fazal Ahmad Bin Ali Bin Muhammad Ibn-e-Hajar Asqlani (852 H)
► Imam Jalal-ud-Din Abdur-Rehman Bin Abu Bakar As-Suoti(911 H)
► Imam Abu-ul-Abbas Ahmad Bin Muhammad Shahab-ud-Din Al-Qustlani (923 H)
► Imam Ahmad Shahab-ud-Din Ibn-e-Hajar Al-Mecci Al-Haismi (974 H)
► Imam Mulla Ali Bin Sultan MuhammadMulla Al-Qari (1014 H)
► Sheikh Abdul Haq Muhadis Dehlvi (1052 H)
► Sheikh Muhammad Bin Ali Bin Muhammad Ash-Shokani (1255 H)
► Allama Shahab-ud-Din Syed Mahmood Aa’losi (1270 H)
► Nawab Sadiq Hassan Khan Bhopali (1307 H)
► Molana Shabir Ahmad Usmani (1369 H)
► Ash-Sheikh Muhammad Bin Alvi Al-Maliki Al-Mecci (1425 H)
and many more,
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PRoof of evil biddah from Salafs ,Muhadiseen,Classical scholars of Islam
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Imam Malik (D.179H) said:
"He who innovates a bid'ah in Islam regarding it as something good, has claimed that Muhammad (sallallaahu alayhi wa sallam) has betrayed his trust to deliver the message as Allah says, 'this day have I perfected for you your religion'. And whatsoever was not part of the religion then, is not part of the religion today." (al-I'tisaam)
Imaam Abu Haneefah(Rahimullah)
"stick to the narrations and the way of the salaf, and beware of the newly invented matters for all of it is innovation" [Sawnul Muntaq of as-Suyutee pg.32]
Imaam Bukhaaree (Rahimullah)
"I have met more than a thousand scholars.(then he mentioned the names of the more prominent in each of the lands that he travelled in) and I found that they all agreed on the following points: they all used to prohibit bid'ah - that which the Prophet and his Companions were not upon, because of the saying of Allaah, 'and hold fast to the rope of Allaah and do not separate'"
[Imaam Bukhaaree's article on belief as quoted in Sharh Usul I'tiqaad 1/170. From amongst the scholars he met were: Ahmad bin Hanbal, Abu Ubaid al-Qaasim, ibn Ma'een, ibn Aasim, ibn Abee Shaybah.]
Al-Nawawi (may Allaah have mercy on him)
“This hadeeth is one of the most important basic principles of Islam, and it is one of the most concise and comprehensive sayings of the Prophet (peace and blessings of Allaah be upon him). It clearly states that innovations and newly invented matters will be rejected. The second report adds another idea, which is that some of those who follow the innovations of others may become stubborn when they are presented with the evidence of the first report which says, “Whoever innovates something…” They may say, “I am not innovating anything”. But he may in this case be presented with the evidence of the second report, which says, “Whoever does any action…” This clearly shows that all innovated actions will be rejected, whether the one who does them innovates them himself or is following someone else who innovated it… This hadeeth is one that should be learned by heart and used to denounce evil actions and be spread as evidence so that all people may use it.” (Sharh Muslim, 12/16).
Many many more examples where Bad bidah is criticized and that which is according to principles of Quran and hadith is admired.
2.1 TYPES OF BID'AT AND THEIR STATUS IN THE SHARI'AH
We have seen that Bid'at is of two kinds, viz. Bid'at Hasana (appreciable innovation) and Bid'at Sai'yya (offensive innovation).
Bid'at Hasana is divided in three categories:
- Bid'at Ja'iz (permissable)
- Bid'at Mustahab (appreciable)
- Bid'at Wajib (essential)
- Bid'at Makruh (abominable)
- Bid'at Haraam (prohibited)
2.2 DEFINITION OF THE CATEGORIES OF BID'AT AND THEIR CHARACTERISTICS
We have seen that a Bid'at which does not contradict with the Holy Quran and Sunnah is Bid'at Hasana and that which contradicts with the Holy Quran and Sunnah or leads to an annihilation of a Sunnah is Bid'at Sai'yya.
Bid'at is divided into five categories and the characteristics of each is given below.
A. BID'AT JA'IZ :
is that action which the Shari'atprohibited and which is done without expecting any reward or punishment for it. For example, partaking in a variety of delicious dishes or wearing nice and attractive clothing, etc.
B. BID'AT MUSTAHAB :
is that act which is done with an anticipation for earning reward, for example to pray the Milad-un-Nabi (sallal laahu alaihi wasallam) or to pray Fatiha for the souls of deceased Muslims, etc. If is done with the intention of gaining rewards, he will gain reward for it, and if one does not do it, he will not be reprimanded for omitting it.
Mirqat Bad-ul I'tisaam says, "Hazrat Abdullah ibn-e Mas'ood (radi Allahu anhu) has narrated from the Holy Prophet (sallal laahu alaihi wasallam) that, 'What the Muslims consider as good then it is also considered as good by Allah.' Another Hadith which is Marfu' says, 'My Ummah will not agree upon a thing which is misleading.'" In the first pages of Miskhat there is a Hadith, "Verily actions depend upon intentions and a man will get whatever he intends for."
The book of Fiqh Darr-e-Mukhtaar (Vol.1) under the chapter of Mustahabs of Ablutions says, "A Mustahab action is that action which the Holy Prophet (sallal laahu alaihi wasallam) at times did and at times omitted and also that which the Muslims preceding us thought to be good."
The book Shami (Vol. 5) under the chapter of Qurbani says, "Verily good intentions change habits into worship." It is also written similarly in the book Mirqat under the chapter of Intentions.
From these Hadiths and quotings from different books of Fiqh we come to know that whatever permissable action done with an intention of anticipating rewards or that which the Muslims consider as reward earning is also considered as rewarding in the Judgement of Allah Ta'ala. Muslims are witnesses of Allah Ta'ala and whatever they witness to be good is good and whatever they witness to be evil is evil.
C. BID'AT WAJIB :
is that new action which has not been prohibited in the Shari'at but to omit it will lead to critical complications in the religion. For example, to put the expressions (I'raab) in the Holy Quran such as Fatha (Zabar), Kasra (Zer) and Dhumma (Pesh), to construct madressas for teaching the Holy Quran and Hadith and to learn and teachthe knowledge of nahv (Arabic syntax), etc. are all Bid'at Wajib.Let's take an example of the complication which the Muslims will face if one of these things was to be omitted. Supposing the expressions of the Holy Quran were to be erased, then millions of Muslims who are not familiar with the Arabic syntax (Nahv - the learning of which is also Bid'at Wajib) will not be able to read the Holy Book correctly and will be sinful for reading it incorrectly.
D. BID'AT MAKRUH :
Is that innovation the performing of which will lead to the annihilation of a Sunnah. If a Ghaiyr Mu'akkidah Sunnah is annihilated then it is Makruh Tanzihi and if a Mu'akkidah Sunnahis annihilated then it is Makruh Tahrimi. For example, to pray the Eid Khutba in a language other than Arabic, etc. is Bid'at Makruh Tahrimi.
E. BID'AT HARAAM :
Is that innovation which will lead to the annihilation of a Wajib. For example, the introductions of beliefs which are in contradiction with the Kitab and Sunnah, such as Qadriyya who believe, that man has got all the power to do whatever he wishes, and Jabriyya, who believe that man has got no power at all and all actions are done under compulsion, whereas the belief of the Ahle Sunnat Wal Jamaat is that man has been given option in some things and is under compulsion in some. So to believe as the Qadriyya or the Jabriyya will lead to the annihilation of a Wajib which is Haraam. Many sects have been introduced into Islam after the Holy Prophet (sallal laahu alaihi wasallam). Rasulullah (sallal laahu alaihi wasallam) said: "My Ummah will be divided into seventy three sects and all will be in Hell exceptone. That upon which I and my Sahaba are."
Now there are few sects like Wahabis [salafis,ghair muqalids] and Deobandis who surprisingly claim to be bidah free, They claim to only Follow Quran and Sahih hadiths and consider following Ijhatehaad of any Imam Shirk if its again Sahih hadiths. Here are few innovations in these muslims which are practised 365 days a year and proved from no Sahih hadiths but surprisingly they still claim to be bidah proof.
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Some Biddahs in Wahabi/salafi /ahle hadith sect
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I have mentioned them in particular ars they are the noe most vocal in accusing other muslims of biddats,m I would like to ask them proofs of followiong bidats from onlySahih and Marfu Hadiths ,nothing else
Biddat Number 1
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► offer azan of tahajud,in pakistan and saudia , Where did Aqah karim (saleh ala waalihi wasalam) or Sahabas (Ra) did this act throughout their life , And I am talking about Tahajud Azan , its a bida'h
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Biddat Number 2
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► Misyar marriage allowed by Abdul Aziz bin Baaz , where is concept of this marriage came from
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Biddat Number 3
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► The concept Allah (swt) has literal hands, leg,eye is only in a sky , etc , Where is it proved from Quran and hadiths , This aqeeda is a bidah, only ibn e taymiyah believed in this concept and was criticized by many
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Biddat Number 4
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► Saying Bismilallah befofe reading every Sura'h in Salat, where did Sahabas(Ra) read bismilAllah afer every surah
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Biddat Number 5
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► Calling Yazid Radhitallah anho(not Rah) and believing him to be a Salaf, Which clasical scholar,Sahabi (ra) called him a Salaf,Sahabi (ra) or Radhitallah anho, its a bidah too.Dr zakir naik who follows saWahabi school does it.
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Biddat Number 6
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►Reading Ghayba salat e Janaza without the dead body infront , Prophet (saw) read it for Hadrat Najashi (Ra) after that no one in history of Islam, Sahabas (ra),Salafs read Salat e Janaza like this, kindly show me proof of this act from any other source
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Biddat Number 7
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► Raising Hands in Witr Salat for reading Dua and muktadi at the back say amin amin, show mejust one proof of this bidah
http://******************/en/ref/8594/
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Biddat Number 8
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► Raising finger constantly (again and aggain) during during attahiyyat in salah , kindly let me know which hadiths states to raise fingeragain and aggain during every sala'h
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Biddat Number 9
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► during salat for the dead ,imam read the salat with a loud voice and the people standing behind him say amin amin,aloudly,continuously,this ia a bidaat
http://******************/en/ref/8594/
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Biddat Number 10
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► Following Saudia during Eids and Ramadhan occasions, Throughout history Prophet (salehlalawaalihi wasalam) ,Sahabas (Ra) and Salafs (rah) have followed local moon not a moon 5000 miles away, now show me proof for it
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Biddat Number 11
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► 8 rakat tarawih (not tahajud salah) is a biddat having no proof from any Hadith or Salaf, nor did muslims throughout history ever performed 8 rakat tarawih in ramazan, but 20 rakat , now show me which hadiths proofs it , I am asking about Tarawih not Tahajud
Biddat Number 12
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► Congregating people behind one Imam to pray Salat al Tahajjud after Salat Al Tarawih, in the two Holy Mosques and other mosques.
[ biddat practiced by ******* lovers ]
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Biddat Number 13
► Reciting the Prayer of Completion of the Quran in Salat al Tarawih and also in Salat al Tahajjud
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Biddat Number 14
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► Designating the 27th night of Ramadan to complete reading the entire Quran in the two Holy Mosques in Saudia
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Biddat Number 15
► A caller saying, after Salat al Tarawih, in the Qiyam prayer, May Allah reward you
,Biddat Number 16
► Is it proved from any hadith that Rafayadein was done by Prophet (saw) throughout his life , not even a single sahih hadith exists but muslims perform it and have this aqeeda.Remember I am asking about proof that if was performed through his life not the act,but the beliefs
Proofs of abrogation of Rafulyadein from 40 + hadiths
http://qa.sunnipath.com/issue_view.asp?HD=7&ID=504&CATE=2
[bidah in ahle hadith sect]
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Biddat Number 17
►During salat putting their hand on the chest,this is a biddatt,and no sahih hadith is present to prove this point,[bidah by ahle hadith muslim ]
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Biddat Number 18
►during salat putting their one hand on another and hold their ankles,this is a biddat,Prophet MUHAMMAD saw never did it [done by Ahle hadith muslims ]
Biddat Number 19
To offer salat without wearing a cap or covering the head has become a norm, kindly proof that offering salah without covering the head is proved from Prophet (saleh ala waalihi wasalam
Biddat Number 20
During offering salat the legs are put apart at big distances usually,which is about 3-4 hand spam, kindly show proofs of this bidat from Quran anf sahih marfu hadiths only.
Biddat Number 21
Using the word Salafi to represent a sect ,although wahabis have never said its haram but prefer to usedthe word ahle sunnah wrongly for it, kindly show proof from Sahih hadith wherre did Prophet (صلی اللہ علیھ وآلھ وسلم) called any group as a salafi which will emerge during end of times.
Biddat Number 22
Removing parts and doing forgery in Riyad us saleheen, imam bukhari;s al adab al mufrab, calling hadiths sahih termed by classical scholars as daeef and removing chapters and pages from books of classical scholars are bidats, kindly show permission of these acts.
http://www.livingislam.org/n/slfm_e.html
http://www.livingislam.org/trs_e.html
http://www.livingislam.org/alb_e.html
http://www.ummah.net/Al_adaab/al50errs.html
^^^ proofs of forgeries
Biddat Number 23
Sheikh ul islam of wahabi sect Ibn Taymiyya divided Tawheed into two parts?
namely tawh.îd al-rubûbiyya and tawh.îd al-ulûhiyya, respectively, Oneness of Lordship and Oneness ofGod.
Did the Prophet (Peace be upon him) or Sahaba divide tawhid into these parts, and did they name it?many more bidahs
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Action # 24 : Done by ghair muqalids with no proof from a single hadith,
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The issue of eating a Buffalo and drinking its milk is not proved from a single sahih hadith , Ghair muqalids do taqleed of fiqh here in this issue which is no where found in hadiths. Why do they follow Imams [rah] here ?
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Action # 25 : Done by ghair muqalids with no proof from a single hadith,
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Action # 26 : Done by ghair muqalids with no proof from a single hadith,
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Action # 27 :Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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Raising hands during Wit'r Salah when dua e qunoot is said , This is no where proved from any hadith, Ghair muqalids follow Imam Shafi [rah] here and do his taqled against hadiths again.
Why to follow a fiqh here if its not proved from Sahih hadith or even a mawdo hadith ?
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Action # 28 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith
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Again in salah saying Sana'h and Tawooz silently is a fiqh issue, Ghair muqalids do taqleed of Imams [rah] here,
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Action # 29: Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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The action of saying Takbeer e Tahrima loudly in salah and muqtadis should say it silently is no where present in any hadith. Ghair muqalids again follow a fiqh and Imams [rah] here, or should I say follow them without it being in the hadith even
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Action # 30 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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In salah Imam says Salam alound in the end and muqtadis should say it silently is no where present in any hadith. Ghair muqalids again follow a fiqh and Imams [rah] here, or should I say follow them without it being in the hadith even
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Action # 31 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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The Tasbehaats of Rukho Sajda should be read silently, this again is derived from fiqhs of ahlus sunnah, Ghair muqalids [salafis] follow a fiqh here again, and interrestingly this isn't proved from a single hadith too, Why do shirk again if act is not proved from hadiths ?
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Action # 32: Done by ghair muqalids against hadiths in taqlid of four imams [rah]
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The sunnah salah is read alone not in a jammah behind imam, This act is again a fiqh issue, Ghair muqalids follow a fiqh on this issue, there is no hadith regarding this issue too, Again following Imams [rah] in an act not proved from hadiths.
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Action # 33 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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In Salah of fajr , magrib , Esa the muqtadi saying ameen loudly and not saying it in Zuhr salah is again not in any hadith. This is practised by ghair muqalids and they again follow fiqh on this issue
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Action # 34 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith
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The issue of whether a salah is valid or not if a muslim fails to read Sana'h and Tawooz in salah, this again is not present in any hadith its an issue of Fiqh. Ghair muqalids follow an Imam [rah] in this case as well inspite of the fact that its no where in any hadith.
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Action # 35 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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Where should the hands be places during Two sajahs [prostrations] in a salah. This is no where proved or found in any hadith, Ghair muqalids like Muqalids of Ahlus sunnah do Taqlid of imams [rah] on this issue in salah as well.
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Action # 36 : Done by ghair muqalids against hadiths in taqlid of four imams [rah]
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The conditions of making a salah valid which ghair muqalids follow blindly is not present in a single hadith. They copied it from Hanafi fiqh and do taqlid of Hanafi fiqh on this issue even if its not in a single hadith. Why isn't this shirk for them now ?
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Action # 37 :Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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When Ghair muqalids make niyah/intentions of salah this is found in not a single hadith. THey follow fiqhs of ahlus sunnah again on this issue and do taqlid of Imams [rah]. No where its in any hadith why they do such an act if its not proved from hadith ? isn't it shirk as well
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Action # 38 :Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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The arrangement in Janaza Salah practised by Ghair muqalids is against no where found in any hadith.
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Which means after first Takbeer to read
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► Sana'h
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► Taooz
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► Tasmiya
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► Fatiha than next Rakah
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After second Takbeer to read Durood e Ibrahimi
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After third Takbeer to read 12-13 Duas together , This way of offering Janaza Salah is proved from no sahih hadith . Why do ghair muqalids offer janaza salah like this ,
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Action # 39 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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Not to make Dua after reading Farz Salah which is done by ghair muqalids is a new innovation of modern times, its no where proved from a single Sahih or even mawdo hadith
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Action # 40 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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during salat putting their one hand on another and hold their elbows,this is a biddat,Prophet MUHAMMAD saw never did it, I am talking about Elbows not forearms
Now a few in Deoband School of thought
deoband Bidah number 1
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► Going out for 3 day Chilla
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deoband Bidah number 2
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► Going out for 4 months
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deoband Bidah number 3
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► Going out for 40 days
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deoband Bidah number 4
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► Specifying the last weekend of month for 3 days chilla
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deoband Bidah number 5
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► Specifying a special day for weekly Ghast
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deoband Bidah number 6
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► Weekly Ghast
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deoband Bidah number 7
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► Taking three people in the weekly Ghast
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deoband Bidah number 9
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► Deginating an Ameer for the weekly Ghast
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deoband Bidah number 10
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► Deginating an Ameer for the Siraoza or chila
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deoband Bidah number 11
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► Doing Irada(Niyah) in advance before going to Chilla,siroza etc
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deoband Bidah number 12
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► Designating one day of a week for weekly Biyan , Called Shab e Jumma, or some times on Thursdays and saturdays.
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deoband Bidah number 13
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► Salana Ijtima once a year at Raiwind is a bidah
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deoband Bidah number 14
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► Specifying fajr and specific times of the day to have daily mashwarah among various members of the group.
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deoband Bidah number 15
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► Making Tashkeel and going out under one ameer
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deoband Bidah number 16
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► Preaching only to muslims, I know some here in Canada, they never ever went to a non muslim but during their weekly Ghast do visit me and ask me to act on Shariah , Nothing is wrong in it I agree, But who deserves time first muslim or non muslim ?
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First answer above, remember not from ijhtihad of imams [rah] but only sahih and marfu hadiths,You do know defination of a bidah right ?
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Some Biddah in different Sects and
Ummah of Prophet (saw)
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► 3 days,40 days, Shab e Juma, Annual Ijtimah every year, Going on Ghast one day every week are all biddahs, Salafs or classical scholars never did it, [some bidahs in deoband schools]
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► Every Muslim child is taught Imaan-e-Mujmal and Imaan-e-Mufassal whereas no such categories or names for Imaan were in practice in the age of the Holy Prophet (sallal laahu alaihi wasallam) or the three blessed generations after him.(*)[bidah in almost all muslim schools ]
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►These six Kalimahs, their enumeration and their sequence that, this is the first Kalimah, this the second, etc. are all Bid'ats which were not there in the commencing period of Islam. [bidah in almost all muslim schools ]
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►To divide the Holy Quran into thirty Paras (sections) and to divide the Paras into Rukus, to put the I'raab (expressions such as Zabbar, Zer, Pesh) in the Holy Quran and to have the Holy Book printed by offset in the press are Bid'ats which could not be traced in the commencing era of Islam. [bidah in all muslim schools ]
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►To collect the Hadith in book form and state the chain or narrators and to characterise the Hadiths by saying this is Sahih, this is Hassan or Da'if, Mu'addaal or Mudallas, etc. and to establish the commands with the help ofHadith such as Makruh, Mustahab, etc. are all appreciable Bid'ats which were not in practice in the blessed age of Rasulullah (sallal laahu alaihi wasallam).[bidah all muslim schools ]
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►PRINCIPLES OF HADITH (USUL-E-HADITH) is a biddah in itself.[bidah all muslim schools ]
►Bukhari,muslim,trimdhi,abu dawood, all books of hadith which we consider sahih weren't compiled by Prophet (Saw), making books and following them as way of Prophet (saw) is a bidah itself ,it was never done by salafs but gathered by later classical scholars.[bidah all muslim schools ]
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►Branch of Fiqh is biddah Now a days all the matters in our daily life depend upon this knowledge because it contains the rules and commands for everything which may come across our lives, but this field of knowledge also is Bid'at Hasana.[bidah all muslim schools ]
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►Prayer for fasting is biddah , At the time of breaking fast (Iftaar) to say the Du'a: "O Allah, for Thee have I Fasted and in Thee I believe and upon Thee I trust and with the food given by Thee I open my fast" and to intend for fasting by saying this Du'a audibly at the time of Sehri: "O Allah, I intend to fast for Thy sake tomorrow" are all Bid'at Hasana.[bidah all muslim schools ]
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►Construction of Madressas [bidah all muslim schools ]
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►Terms like Alime E din,Mufti used for religious scholars are all biddah also.[bidah all muslim schools ]
These all are bidahs in religion and cannot be proved from Quran and Sahih marfu hadiths, most of them can't be proved from even a Daeef or Mawdo [fabricated hadith] mentioned above .
Quote:
Originally Posted by learner
Answer3>I don't do it but moving finger tashahhud is no sin... read this for detail...
. http://*******.com/en/ref/7570/ . t was narrated that Waa’il ibn Hajar said: I said: I will certainly watch how the Messenger of Allaah (peace and blessings of Allaah be upon him) prays. So I watched him and he stood up and said takbeer (“Allaahu akbar”), and raised his hands until they were level with his ears. Then he placed his right hand on his left hand, wrist and lower forearm. When he wanted to bow, he raised his hands likewise, and put his hands on his knees, and when he raised his head he raised his hands likewise. Then he prostrated and put his hands level with his ears, then he sat with his left foot tucked underneath him and put his left hand on his left thigh and knee, and he put the edge of his right elbow on his right thigh. Then he held two of his fingers and made a circle, then he raised his forefinger and moved it, making du’aa’ with it... [Narrated by al-Nasaa’i, 889; classed as saheeh by Ibn Khuzaymah, 1/354; Ibn Maajah, 5/170]... Shaykh Ibn ‘Uthaymeen quoted this hadeeth – “moving it, making du’aa’ with it” – as evidence that moving the forefinger during the tashahhud should be done with every phrase of the du’aa’. He said in al-Sharh al-Mumti’: |
Also this Hadith is Sha'dh and is transmitted through other 10 chains, All chains are similar but have a changed wording , and all narrators are Thiqa [reliable] in these chains having narrators of Sahih bukhari and Sahih muslim , So how does Wahabis moving finger like tail of a wild horse becomes acceptable here ?
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The above hadith is Shadh [has extreme contradictory wording in chain] and not Sahih and marfu
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Explaining Hadith,The Great classical scholar Imam Bayhaqi (Rahimahullah) says, "The implication of 'he would move it' is that he would point with it, not that he would continue to move it."This would be in agreement with the narration of Ibn az-Zubair (Allah be pleased with him), who reported, "The Prophet (Peace be upon him) would point with his finger while supplicating, and he would not move it." [/COLOR]
[This is related by Abu Dawud with a Sahih chain. An-Nawawi also mentioned it ]
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So this hadith meaning is explained by Imam Bayhaqi [rah], Now why he explained like this here is the simple reasonbecause hadith is shadh
, all of the versions of the hadith mentioning that the Prophet (Allah bless him and give him peace) moved his finger have been related to us by way of Za'ida ibn Qudama al-Thaqafi, a narrator who is considered reliable, and who transmitted it from the hadith sheikh 'Asim ibn Kulayb, who related it from his father Kulayb ibn Shihab, from Wa'il ibn Hujr al-Hadrami. But we find that this version of "moving the finger" contradicts versions of the hadith transmitted from the same sheikh, 'Asim ibn Kulayb , by no less than ten of 'Asim's other students, all of them reliable [thiqa], who heard 'Asim report that the Prophet (Allah bless him and give him peace) DID NOT MOVE but rather pointed (ashara) with his index finger (towards the qibla or "direction of prayer")
ALL OTHER VERSIONS having Same Chain have [THIQA =reliable] narrators
**Version Number 1 **
Sufyan al-Thawri: "then he pointed with his index finger, putting the thumb to the middle finger to make a ring with them (al-Musannaf 2.68-69)
**Version Number 2 **
Sufyan ibn 'Uyayna: "he joined his thumb and middle finger to make a ring, and pointed with his index finger"(Ahmad, 4.318);
Version number 3 having same chain
Shu'ba ibn al-Hajjaj: "he pointed with his index finger, and formed a ring with the middle one" (Ahmad, 4.319)
Version number 4[ having same chain]
Qays ibn al-Rabi': "then he joined his thumb and middle finger to make a ring, and pointed with his index finger"(Tabarani, 22.33-34)
Version number 5 [ having same chain]
Abd al-Wahid ibn Ziyad al-'Abdi: "he made a ring with a finger, and pointed with his index finger" (Ahmad, 4.316)
Version number 6[ having same chain]
Abdullah ibn Idris al-Awdi: "he had joined his thumb and middle finger to make a ring, and raised the finger between them to make du'a (supplication) in the Testification of Faith" (Ibn Majah, 1.295)
Version number 7[ having same chain]
Zuhayr ibn Mu'awiya: "and I saw him ['Asim] say, 'Like this,'-and Zuhayr pointed with his first index finger, holding two fingers in, and made a ring with his thumb and second index [middle] finger"(Ahmad, 4.318-19)
Version number 8[ having same chain]
Abu al-Ahwas Sallam ibn Sulaym: "he began making du'a like this-meaning with his index finger, pointing with it-(Musnad al-Tayalisi, 137)
Version number 9[ having same chain]
Bishr ibn al-Mufaddal: "and I saw him ['Asim] say, 'Like this,'-and Bishr joined his thumb and middle finger to make a ring, and pointed with his index finger" (Abi Dawud, 1.251)
Version number 10 [ having same chain]
and Khalid ibn Abdullah al-Wasiti: "then he joined his thumb and middle finger to make a ring, and pointed with his index finger"[/n (Bayhaqi, 2.131)
So even if the hadith is sahih, when narrated by 10 other thiqa narrators with different wording than the wording becomes batil
Quote:
Originally Posted by subten
Can you please explain this verse from the quran about the religion being completed,
Whoever introduces any innovation into Islam claiming that it is good is implying that Muhammad (peace and blessings of Allaah be upon him) betrayed the message entrusted to him, because Allaah says (interpretation of the meaning): “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion” Jazakallah Khair |
In means that Islamic Aqeeda is completed now. Any addition in Islamic beliefs [aqeeda] will be considered an evil innovation. Where as innovation in Fiqh or Hadiths [branch of sciences of hadiths , Fiqh is a new innovation as well] is a Good innovation and mustahab in most cases. Ahlus sunnah wa jammah interpret Quran and hadith is correct way so there no contradiction is present between the two. Unlike others