---
Wahhabiyyah Reject Bidah Hasana
‘What
an Excellent Bida’ah this is!’
Sayyiduna
Umar (RA) called it "EXCELLENT
BIDAH"
because Tarawih was never ordered by Prophet (Peace be upon him) to
be prayed in Jamaah and this kept on happening until Abu Bakr (RA)
died and initial part of Umar (RA)'s caliphate. Hence ordering Tarawih
to be prayed in Jamah and also something which Prophet had actually
"STOPPED" would for sure come in the category of
"BIDAH"
--
Wahhabiyyah need
to prove from anywhere that the Prophet (Peace
be upon him) told to pray Tarawih
in Jamaah?
Wahhabi say: All
Bidahs are misguidance (Nasai # 1579) and Tarawih was linguistic
bidah not Shari'i
How
can Tarawih be linguistic Bidah?
Prophet
(Peace be upon him) only prayed it for 3 days but we Muslims do it
behind Imam throughout the month of Ramadan and complete the
Quran.
Imam an Nawawi (rah) have explained the Hadith that he
who introduced a good practice will get its reward (See Sunnan Ibn
Majah # 207, Muslim #2219) and this hadith does Takhsis of Hadith
that all innovations are evil.
Muhsin
Khan Wahhabi/Salafi
translated a hadith on innovations as:
Volume
3, Book 49, Number 861: (Sahih Bukhari)
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."
Alhamdolillah all
new good innovations which are in
harmony with
principles of religion will not
be rejected nor
can be called blameworthy
innovations.
--
Wahabiyyah
Imitators and Admirers
(salafi/ahlehadith/deobandi/tablighi…etc)
EVERY
BIDAH ?
Regarding
the hadith of "Every
Bidah"
being misguidance, then here is how Imam
Ibn Hajr al Haythami (rah)
explains it:
وفي
الحديث "كل
بدْعة ضلالة وكل ضلالة في النار"
وهو
محمول على المحرمة لا غي
Translation:
That which is narrated in hadith that "all innovations are evil
and all evil are in hell fire" This hadith will refer to Bidat
al Muhrima (i.e. category of haram innovations only) not others.
[Al Haytami in Fatawa al Hadithiyyah, Volume No.1 Page No. 109, Published by Dar ul Fikr, Beirut, Lebanon]
Ibn
Hajr Al-’Asqalaani stated
in his Fat-hul-Baari Sharh Sahih Al Bukhaari when explaining the
famous statement of: ’Umar
ibn Al-Khattab:
‘What an Excellent Bida’ah this
is!’
“Hazrat
Umar (RA)
said, “[What a] Fine innovation!” and in some narrations a
(letter) ‘taa’ is added. The root meaning of innovation (bida’ah)
is what is produced without precedent. It is applied in the law in
opposition to the Sunna and is, in that case, blameworthy.
Strictly
speaking, if it is part of what is classified as commendable by the
law then it is an excellent innovation (hasana), while if it is part
of what is classified as blameworthy by the law then it is
blameworthy (mustaqbaha), otherwise it falls in the category of what
is permitted (mubaah). It can be divided into the five legal
categories [(or rulings) Ahkaam Al-Khamsah)].
[Fat-hul
Baari Sharh Sahih Al Bukhaari]
Notice that
most jurists define bida’ah
dhalālah (misguided)
as an act or dogma that contradicts the Sunnah and has no foundation
in Islām. So if an act does not contradict the pure Sunnah and does
have a basis in law, it is not an evil bida’ah but a good
bida’ah.
All of these definitions are derived from many
actions of the Sahābah during and after the life of the Nabī
(Sallallāhu ‘alayhi wa Sallam). If one reads through the works of
hadīth they will find numerous examples of the Sahābah doing acts
of worship without the prior recommendation or consent of the Nabī
(Sallallāhu ‘alayhi wa Sallam).
--
“ALL Bidahs are Misguidance
and
Misguidance are in the Fire.” ?
This
hadith is not general but rather specific as classical scholars
explained, such terminology is used in Shariah many times if we
generally apply such rulings without checking new matters in light of
Principles laid down by Shariah then this would be mocking at it, for
example Quran states: "Verily you and
what you worship apart from Allah are the fuel of hell" (Qur'an
21:98)
We all know that Jesus (pbuh)
is worshipped by Christians,
now if we make this ayah general then Naudhobillah: according
to Wahhbi/salafi
Logic/understanding:
"Jesus
shall become fuel of hell fire too”? (Audhobillah
Min Dhalik)
--
Therefore we have to understand the
reality behind words of Prophet (s), the Bidahs which Prophet
(s) forbade were
all new innovations which contradicted Shariah!
For
centuries, the Ulema-e-Deen have been produced the Shar'i
definition of Bid'ah as an innovation which can
be good or bad (Sai'yah or Hasanah).
If
one has to take the literal meaning of the word "Bid'ah" and
abandon or discard the Shar'i meaning, then the Ij'tima
for Tableegi purposes will be Bid'ah; the making of Ghusht will be
Bid'ah; engaging in Chilla would be Bid'ah; publication of books
would be Bid'ah,… etc…etc. - all of which would be classed
as detestable in the extreme.
However, such application of
the literal meaning of
"Bid'ah" cannot be
found the entire period of Rasoolullah (sallal laahu
alaihi wasallam), neither can it be found in the period of
the Sahabah, nor in the period of Taba'i (ridwanullahi
ta'ala ajma'in).
---
Is Every
(Kullu) Bida’ah Misguided?
The statement of the
Holy Prophet (Sallallāhu ‘alayhi wa Sallam)
“Every
newly fangled thing (kullu muhdathatin) is a bida’ah and every
bida’ah is misguidance
(dhalāla)…”
Wahhabiyyah/Salafi/Ahlehadis interpret
this hadīth to mean:
“Every
bida’ah without exception.”
Linguistically, this
is not necessarily sound. Many times in the language, especially in
Islāmic literature, “kull” is used to mean “most”
or “very many”.
Examples:
Allāh
ta’alā says,
تُدَمِّرُ
كُلَّ شَيْءٍ بِأَمْرِ رَبِّهَا
فَأَصْبَحُوا لَا يُرَى إِلَّا مَسَاكِنُهُمْ
كَذَلِكَ نَجْزِي الْقَوْمَ
الْمُجْرِمِينَ“
“Everything
(kulla) will it destroy by the command of its Lord!” Then by the
morning they – nothing was to be seen but (the ruins of) their
houses! Thus do We recompense those given to sin!” [46:25]
The
exceptions to the “everything”
being
the Mountains, the Heavens, the Angels… etc.
Another
example is the story of the hoopoe and the Hazrat
Sulaymān (AS)
“But
the Hoopoe tarried not far: he (came up and) said: “I have
compassed (territory) which thou hast not compassed, and I have come
to thee from Saba with tidings true. “I found (there) a woman
ruling over them and provided with every requisite
(وَأُوتِيَتْ
مِن كُلِّ شَيْءٍ);
and she has a magnificent throne…” "I found a woman ruling
them, who is blessed with everything,
and possesses a tremendous palace.
[27:23]
Yet,
Saba (Bilqis/Sheba) was not provided with every shay (thing). Rather,
she did not have the throne of Hazrat Sulaymān (AS).
--
حَدَّثَنَا
مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا
يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ، عَنْ
ثَابِتِ بْنِ عِمَارَةَ الْحَنَفِيِّ،
عَنْ غُنَيْمِ بْنِ قَيْسٍ، عَنْ أَبِي
مُوسَى، عَنِ النَّبِيِّ صلى الله عليه
وسلم قَالَ "
كُلُّ
عَيْنٍ زَانِيَةٌ وَالْمَرْأَةُ إِذَا
اسْتَعْطَرَتْ فَمَرَّتْ بِالْمَجْلِسِ
فَهِيَ كَذَا وَكَذَا يَعْنِي زَانِيَةً
"
. وَفِي
الْبَابِ عَنْ أَبِي هُرَيْرَةَ .
قَالَ
أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ
صَحِيحٌ .
Narrated
Abu Musa: that the Prophet (ﷺ)
said: "Every eye
commits adultery, and when the woman uses perfume and she passes by a
gathering, then she is like this and that.'"
Meaning an adulteress. [Grade: Hasan (Darussalam), English reference
: Jāmi' al-Tirmidhī, Vol. 5, Book 41, Hadith 2786, Arabic
reference: Book 43, Hadith 3015]
--
The
Prophet ﷺ
said
in Jāmi' al-Tirmidhī,
كُلُّ
عَيْنٍ زَانِيَةٌ
Which
means "Every
eye commits adultery."
Now
will we say this is also inclusive of the Prophets of Allah? Of
course not.
The
"Kullu" in this hadith needs to be qualified (i.e. we have
to make takhsees). In the same way, "Kullu bid'atin dalālah"
Does Not refer to EVERY
innovation but every
innovation which
goes *Against*
the Shari'ah.
Imam
Nawawi in
his commentary on the collection of Muslim (3:423):
“This
generality concerns a specific division, for the intended meaning is
the majority (not the totality) of innovation, for not all innovation
is blameworthy.”
And this is not a unique instance, for
there are numerous examples in both the Qur’an and the Sunnah of
statements of general wording and restricted meaning, such as the
following:
Allah said (Q21:98): “Verily
you and whatever you worship apart from Allah are the fuel of
Hell.”
Again,
the phrase here “whatever
you worship”
is an absolute statement when taken according to its literal sense in
Arabic, and yet this apparently absolute statement is qualified by
numerous restrictions; for many people worship the Prophet Jesus عليه
السلام,
his mother, and the angels, apart from Allah, but
neither ‘Isa عليه
السلام,
his mother, nor the angels are “the fuel of Hell.”
Allah said
(Q6:44): “But
when they forgot what they had been reminded of, We opened unto them
the doors of everything (kull
shay’)...”
Notice that
the same word in the above hadith “kull”
(meaning ‘every’), is also used here.
Like the hadith above,
it might seem to be an absolute statement to the uneducated eye,
but notice
that this is also restricted,
for the doors of mercy and guidance and blessing and salvation
were not opened
to them.
Allah said
(Q46:25): “(A
wind) destroying everything (kull
shay’) by command of its Lord…”
However,
it did not destroy
their dwellings, or the mountains or the earth.
In the
Sahih of Muslim (#1003), the Prophet صلى
الله عليه وسلم is
recorded as saying,
“No
one who prays before sunrise and sunset will enter Hell.”
The
same principle applies, for
although the language is an absolute statement when taken literally,
it is obvious - when compared with other statements made by the
Prophet صلى
الله عليه وسلم -
that it is restricted and non-universal.
Someone who
understands this hadith to
mean that if
so-and-so prays only the subh and ‘asr prayers they will not enter
Hell is
guilty of the same
ignorance and lack
of understanding as
someone who understands the first hadith above to mean that every
single innovation (in a literal absolute sense) is reprehensible and
leads one to the Fire...
and in both cases, they
are guilty of being ignorant of many other additional principles of
the Shari’ah (see
below).
Another hadith whose structure is the exact same
grammatically as the one above is, “Every
eye is adulterous,"
by which he صلى
الله عليه وسلم means, “every
eye that looks to a woman (and vice versa) with lust and
passion,” not in
the literal sense of every single eye!
There are many
other examples in the Qur’ān and the Sunnah that state
all-inclusiveness yet imply exceptions.
---
The
claim that the
Shar'i Bid'ah refers to every new act is
incorrect
Every new practice
is not Bid'ah
Although
in diction Bid'ah can refer to every new act, the Bid'ah that is
condemned by Shari'ah as astray is something else.
Extremists claim
that bid'ah
is that practice which was not found in the blessed time of the
Prophet (s), the Khulafa-ur-Rashidoon or the Sahaba.
Such
a definition would
label countless practices as Bid'ah
because
none of them were found during the blessed time of the Prophet(صلى
الله عليه وسلم)
or
the Sahaba (RA).
The extremists immediately
alter their stance and claim that such aforementioned items are not
Bid'ah, but only those new practices which people undertake for
reward.
Was this definition of Bid'ah presented with the
intention of reward?
If so, is such a definition of Bid'ah found
in the time of the Prophet(s) or the Sahaba(r) ?
If so, what is
the source?
If not, then this definition of Bid'ah is itself
Bid'ah!
Sayyiduna
Bilāl (Radhiya
Allāhu ‘Anhu):
Abu Hurairah (RA) reported that
Rasūlullah (Sallallāhu ‘alayhi wa Sallam), upon whom be peace,
said to Bilal, “O
Bilal, tell me what good deed you have done in Islam that I hear the
sound of your footsteps in Paradise?” Bilal
said, “That
after I purify myself during the day or night, I pray with that
purification as much as Allah (SWT) has destined for me.”
(Related
by al-Bukhari and Muslim. It is also reported by Buraydah Al-Aslamī
with minor differences in Tirmithī and Hākim’s
Mustadarak)
Rifa’a
ibn Rāfi’ Az-Zuraqī:
One
day we were praying behind the Prophet. When he raised his head from
bowing, he said, “Sami’a-l-lahu
Liman hamida.”
A man behind him said, “Rabbana
walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi”
(O our Lord! All the praises are for You, many good and blessed
praises).
When the Prophet completed the prayer, he asked, “Who
has said these words?” The man replied, “I.” The Prophet
said, “I
saw over thirty angels competing to write it first.”
Prophet rose (from bowing) and stood straight till all the vertebrae
of his spinal column came to a natural position. [Reported in Sahīh
Al-Bukhārī, the Muwatta’, Nasā’ī, Ahmad]
Ibn
Hajr states
after this hadīth, “From this hadīth the permissibility of
innovating [jawāz ihdāth] an invocation inside Salāh, other than
what was received from the Nabī (Sallallāhu ‘alayhi wa Sallam)
can be inferred, as long as it does not contradict what is received
from the Nabī (Sallallāhu ‘alayhi wa Sallam).” [Fat-hul
Bārī]
Our opponents will argue that due to the fact the Nabī
(Sallallāhu ‘alayhi wa Sallam) approved these actions the actions
are thus ‘ok’ or even recommended.
The problem with
this view is that the Sahābah knew the Nabī (Sallallāhu
‘alayhi wa Sallam)
had warned against misguided bida’ah, yet they still innovated acts
of worship without the blame of our beloved Nabī (Sallallāhu
‘alayhi wa Sallam).
Thus it is clear that the Sahābah
believed if the act did not contradict the established laws of the
shari’ah, the act was a good bida’ah.
----------
Note:
Sayyiduna
Abu Hurayrah (RA)
would (performing wudu) wash his arms up to the shoulders and
his legs right up to his shins.
----------
If
Every New Act
is Bid'ah
The
Holy Prophet صلى
الله عليه وسلم would
never have stated:
"Whoever
initiates a good practice in Islam and then
acted upon it,
he will be entitled to reward similar to that of those who followed
it, and the reward of the latter will not be affected in any way.
And whoever
initiates a bad practice in Islam and then acted upon it, he
will be entitled to loss similar to that of those who followed it,
and the loss of the latter will not be affected in any way"
(Muslim).
Sahih Muslim, Book 034, Number 6466:
Jarir
bin Abdullah ra reported:
Allah's Messenger (sallallahualaihi
was' sallam) 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 theirs being diminished in any respect. (English Translation
by Abdul Hamid Siddiqui)
Imam
Muslim related
from the route of Jarir
Ibn Abdullah,
that the Prophet(s) said:
The
one who innovates a good innovation in Islam has
its reward and the reward of those who would practice with it until
the Day of Judgement without lessening the rewards of those who
practice with it. The
one who innovates the innovation of misguidance,
would take the sin for it and the sin of those who practice with it
until the Day of Judgement without lessening the sin of those who
practice with it
This
hadith, which is confirmed and of the sahih classification, is a
foundation for proving the validity of the good
innovations in
Islam.
If every
new act
is Bid'ah,
the great Muhadditheen would never have explained the following 5
types of
Bid'ah:
Wajib,
Haram, Mandoob, Mubah, Makruh.
If
Every New Act was an Evil Bid'ah,
is
it possible to even contemplate a good bid'ah?
In
quoting Hafiz
ibn Kathir, Allama
Waheed-uz-Zaman writes,
"Bid'ah is of two types. One is
Bid'ah of astray which is also referred to as evil.
The second
is Bid'ah Hidaaya which is also known as good. The bid'ah which is
contrary to the commandments of Allah & His Prophet is the Bid'ah
of misguidance and evil and the bid'ah which is in accordance with
the commandments of Allah & His Prophet but has no previous
precedence, for example new ways of being generous or new forms of
good deeds (like establishing orphanages or houses for widows, poor,
disabled or library, or schools of manufacturing, business,
agriculture, medicine or religious science) is Bid'ah Hasanah and
there is an expectation of reward for it based upon the
hadith
"Whoever
initiates a good practice in Islam and then acted upon it..."
In
the example of Bilāl, we
see that the Holy
Prophet (sallallahu
‘alayhi wa sallam) allowed him to innovate.
Furthermore
the issue is not restricted
to the issue of Bilāl.
They
seem to forget that many of
the salaf
innovated into
the dīn of
Allāh.
The
claim of all-inclusiveness is thus shown; by the evidences we have
presented here, to be an incorrect understanding of the hadīth.
The
Holy Prophet (صلى
الله عليه وسلم)
had stated "Upon
you is my Sunnah & the Hannah of the right guided Caliphs after
me" and "Follow after me Abu Bakr, Umar and every
bid'ah is misguidance".
^This
here is referring to Bid'ah
Sayyiah which
is contrary to the principles of Shari'ah and is misguided.
Here
ends the quote of ibn
Katheer (Lughatul
Hadith)
Imam
Shafi'i states:
"Innovations are of 2 types 1 (That innovation which is contrary
to the Book, Sunnah, Athaar and ljma', this is termed as the
"misquided Bid'ah" 2) That innovation which is good and
which is not opposed by any scholar. There is absolutely no censure
in this type of innovation. (Tahzeeb al-Asmaa'i wal lughaat of Imam
Nawawi, v2 p 23).
Bidah Hasana:
Punctuation
into the Holy Quran
Dotting and vowelization passed
through three stages:
……………………………………………………………………………
1.
In the first stage: Dots were used as syntactical marks. This was in
the era of Mu`awiyah Ibn Abi Sufyan, who charged Abu Al-Aswad
Al-Dualy (d. 69AH) to do it in order to prevent people from a faulty
reading of the Quran.
2. In the second stage: Arabic letters
were marked with different dotting to differentiate between them
(e.g.:B, T,TH). This was in the time of Abdul-Malik Ibn Marawan, who
charged Al-Hajjaj to do it.
Al-Hajjaj, in his turn, charged Nasr
Ibn Asem and Hayy Ibn Yaam or to accomplish it.
3. In the third
stage: Complete vowel points (e.g. dammah, fathah, kasrah) were used,
in the form we are using nowadays. This method was invented by
Al-Khaleel Ibn Ahmed Al Faraheedi.
Imam
Al-Ghazzâlî's Identical
Definition Hujjat al-Islâm al-Ghazzâlî said in his discussion of
the adding of dots to the Qur'anic script: “The fact that this is
innovated (muhdath) forms no impediment to this. How many innovated
matters are excellent! As it was said concerning the establishing of
congregations in Tarâwîh. That it was among the innovations of
`Umar (ra) and that it was an excellent innovation (bid`a hasana).
The blameworthy bid`a is only what opposes the ancient Sunna or might
lead to changing it.” [Al-Ghazzâlî, Ihyâ' `Ulûm al-Dîn
(1:276).]
---
Wahhabiyyah Quote Hadith:
The Holy Prophet Muhammad (صلى الله عليه وسلم) said:
"Whoever brings forth an innovation into our religion which is not part of it, it is rejected".
The Holy Prophet Muhammad (صلى الله عليه وسلم) also said:
"Beware of inventive matters for every invention is an innovation and every innovation is evil".
Those who quote these two Ahadith claim that the word "Kul" which means "EVERY" or "ALL" which is mentioned in the above two Ahadith is used to include everything, i.e. all kinds of innovations or "Bid'ah" without any exception.
They conclude therefore, that all innovations are "EVIL".
By stating such an ill-fated statement, they have in fact accused the scholars (ULAMA) of the Muslim World of committing "EVIL" innovations, particularly Hadrat Umar (radi Allahu anhu).
However, they quickly respond and say: No, we did not mean the Companions (SAHABA IKRAAM).
In
reply to that we say, yes, indeed
you did so, because you said "EVERY"
or "ALL" innovations are
"EVIL".
And you have rejected what the Holy Prophet Muhammad (صلى الله عليه وسلم) himself approved, i.e."Tarawih Prayers".
We will now quote before you many actions which were not carried out during the life of Prophet Muhammad (صلى الله عليه وسلم) but were in fact done following his demise by his Companions (ridwanullahi ta'ala ajma'in).
During the Khilafa of Abu Bakr Siddique®
Umar® came to Abu Bakr ® and said: "In the Battle of Yamama many Hufaad of Qur'an have been Martyred. I fear that if the Hufaad continue to die in such battles the Qur'an could disappear. I recommend that you command for the Qur'an to be collected".
Abu Bakr ® replied: "How can I do a thing, which was not a practice of (Rasoolallah Sallallahu' alaihi wa sallam")
Umar ® replied: "By Allah this is a good thing."
Umar ® mentioned this many times to the Khalifa.
Later Abu Bakr ® said: "Allah has opened my heart to the fact that this was not an action of (Rasoolallah Sallallahu' alaihi wa sallam) but this is a good thing".
Abu Bakr ® then told Zaid ® to start collecting the Qur'an who questioned the Khalifa by asking:
Abu Bakr ® Why are you doing something which was not an action of (Rasoolallah Sallallahu' alaihi wa sallam?")
Abu Bakr ® replied: "By Allah this is a very good thing".
Zaid ® later said: "Allah Subha Nahu Wata’ala opened my heart to the fact that this was a good thing so I started collecting the Qur'an until it was collected."
[Bukhari (#4311, 4603, 6654), Tirmidhi (#3028), Imam Ahmad (#20657), Bayhaqi (Sunan, 2:40- 42), Tabarani (M. Kabir, #4901-03), and others.]
---
1. THE ISSUE OF COMPILING THE QUR'AN IN ONE BOOK
Hadrat Zaid bin Thabit (radi Allahu anhu) said: Prophet (صلى الله عليه وسلم) had passed away and the Qur'an has not been compiled into one book! In fact, it was Hadrat Umar (radi Allahu anhu) who told Hadrat Abu-Bakr (radi Allahu anhu) to collect the Qur'an. Hadrat Abu-Bakr (radi Allahu anhu) was hesitant at first and he actually said, "How could we do something which the Prophet himself never did".Hadrat Umar (radi Allahu anhu) replied, "BUT BY ALLAH IT IS A GOOD THING".
Hadrat Zaid (radi Allahu anhu) then said Hadrat Umar (radi Allahu anhu) kept coming back and forth until Hadrat Abu-Bakr (radi Allahu anhu) sent after him and assigned him the task of compiling the Qur'an. (Bukhari)
2. PROPHET IBRAHIM'S STATION (FOOTPRINT).
Imam Baihaqi said that Bibi Ayesha (radi Allahu anha), a wife of the Holy Prophet (sallal laahu alaihi wasallam) said that Prophet Ibrahim's Station (Footprint) was attached to "KAABA" during the Prophet's (sallal laahu alaihi wasallam) and Abu-Bakr's (radi Allahu anhu) time. It was not until the time of Hazrat Umar (radi Allahu anhu) who changed its original position.
Ibn Hajar, the great Muhaddith said: None of the companions raised any objection against Hazrat Umar (radi Allahu anhu) for doing so and he was the first person to cover Prophet Ibrahim's Station (Footprint) in the state it is now.
3. THE INTRODUCTION OF THE SECOND AZAAN DURING FRIDAY PRAYER
Imam Baihaqi narrated that Sayyiduna Al-Saa'eb bin Zaid (radi Allahu anhu) said:The first call (AZAAN) for Friday Prayer commenced when the Imam sat on the Pulpit (MIMBAR). This was the practice during the Prophet's, (sallal laahu alaihi wasallam) Hazrat Abu-Bakr's and Hazrat Umar's time. But when Hazrat Uthman (radi Allahu anhuma) came, he introduced the second Azaan.
4. SENDING PRAISE AND SALAAMS UPON THE PROPHET (SALLAL LAAHU ALAIHI WASALLAM)
This was first introduced by Hazrat Ali (radi Allahu anhu) and he used to teach it to people of his time. Ibn Jabir mentioned that in his book called "Tah'theeb Al-Aa'thar" so did Imam Tabari, Ibi Assem and Yaqoub bin Shaibah.
5. THE ADDITION MADE BY IBN MASOUD TO TASHA'HUD
Imam Tabari said that Ibn Masoud use to read after saying "As Salaam Alaikum Warahmatullahi Wabarakaatuhu", "As Salaam Alaina Min Rabenna" (Peace be upon us from our Lord).
6. THE INTRODUCTION OF READING "BISMILLAH AL-RAHMAN AL-RAHIM" BEFORE COMMENCING TASHA'HUD.
Bukhari and Muslim both narrated that Ibn Umar use to read "Bimillah Al-Rahman Al-Rahim" before Tasha'hud.
All the above Companions have in fact introduced innovations which they have deemed beneficial and which were not practised during the life of the Prophet (sallal laahu alaihi wasallam). Hence, that these innovations where brought about in acts of worship!
What then would you say about these renowned Companions?
Are they going to be classified among those who practise "EVIL" innovations!
As for their (‘sheikh’ Bin Baaz, etc.) other statement which is even worse that the first one, where it is alleged by them that in the religion of Islam there is no such thing as "Good Innovation" or "BID'AH".
Let us quote the opinion of the most renowned scholars of Islam regarding this issue.
Imam Al-Hafiz Al-Nawawi said in Vol.6, p.21 in his "Commentary on Sahih Al-Bukhari": What the Prophet (sallal laahu alaihi wasallam) meant when he said "EVERY" or "ALL" innovations, is that it is general but restricted, i.e. that most innovations are "EVIL" but not "ALL".
In "Tahdhib Al-Asma wal Lugat" Bid'ah is explained as follows:
"Bid'ah in Shari'ah is the invention of that which was not there in the period of the Messenger of Allah (sallal laahu alaihi wasallam), and it is divided into two categories HASANAH (or good) and QABIHAH (or evil)".
Ibn Hajar Al-Asqalani who explained Sahih Al-Bukhari said: "Every action which was not in practice at the Prophet's (sallal laahu alaihi wasallam) time is called or known as Innovation, however, there are those which are classified as 'Good' and there are those which are contrary to that".
Imam Abu-Na'im said that he heard Imam Ibrahim Al-Junaid say that he heard Imam Shafi'i (radi Allahu anhuma) say: "The new things that are brought about are two kinds. One kind is that which brought about, inconsistent with something in the Qur'an or the Sunnah or with some Athaar or I'jma. This the category of BID'AH DALALAH (heretic innovation). The second kind is that which is brought about from good things which are consistent with any of the above".
Imam of Imams Izzuddin Ibn Abd al-Salaam writes in his book "Al-Qawa'aid":
"Bid'ah is divided into Wajib, Haram, Mandub, Makruh and Mabah. And the way to know which category it belongs to, is to examine it together with the laws of Shari'ah. If it falls in with the laws that deal with what is Wajib, then it is Wajib. If with those laws that deal with Haram, then it is Haram. If with the laws dealing with what is Mandub, then it is Mandub. If with the laws dealing with what is Makruh, then it is Makruh. If with the laws dealing with what is Mubah, then it is Mubah".
Following the examination of the statements of these highly renowned scholars of Islam, we ask: How is it then that what is alleged that the word "Kul" or "EVERY" includes all kinds of innovations or "Bid'ah" regardless?
And where in the religion of Islam is it stated that there is no "Good Bid'ah" or "good innovation" ?
Hence, the Messenger of Allah (صلى الله عليه وسلم) has said:
"Whoever introduces a good innovation into the religion of Islam, will be granted due reward for it and the reward of those who acts upon it without any reduction in their deeds".
From this hadith we find that every Muslim is entitled to introduce a "good Bid'ah or innovation" as long as it conforms with the test mentioned earlier, even though the Messenger of Allah (صلى الله عليه وسلم) did not do it, preach it or practice, in order that he/she could increase the deeds of goodness and rewards.
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The Maliki scholar Al Hafiz Ibn ‘Abd al-Barr (d.423AH) in his work الاستذكار writes:
وَأَمَّا قَوْلُ عُمَرَ نِعْمَتِ الْبِدْعَةُ فِي لِسَانِ الْعَرَبِ اخْتِرَاعُ مَا لَمْ يَكُنْ وَابْتِدَاؤُهُ فَمَا كَانَ مِنْ ذَلِكَ فِي الدِّينِ خِلَافًا لِلسُّنَّةِ الَّتِي مَضَى عَلَيْهَا الْعَمَلُ فَتِلْكَ بِدَعَةٌ لَا خَيْرَ فِيهَا وَوَاجِبٌ ذَمُّهَا وَالنَّهْيُ عَنْهَا وَالْأَمْرُ بِاجْتِنَابِهَا وَهِجْرَانُ مُبْتَدِعِهَا إِذَا تَبَيَّنَ لَهُ سُوءُ مَذْهَبِهِ وَمَا كَانَ مِنْ بِدْعَةٍ لَا تُخَالِفُ أَصْلَ الشَّرِيعَةِ وَالسُّنَّةِ فَتِلْكَ نِعْمَتِ الْبِدْعَةُ كَمَا قَالَ عُمَرُ لِأَنَّ أَصْلَ مَا فَعَلَهُ سُنَّةٌ
وَكَذَلِكَ قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ فِي صَلَاةِ الضُّحَى وَكَانَ لَا يَعْرِفُهَا وَكَانَ يَقُولُ وَلِلضُّحَى صلاة
وذكر بن أبي شيبة عن بن عُلَيَّةَ عَنِ الْجَرِيرِيِّ عَنِ الْحَكَمِ عَنِ الْأَعْرَجِ قال سألت بن عُمَرَ عَنْ صَلَاةِ الضُّحَى فَقَالَ بِدْعَةٌ وَنِعْمَتِ الْبِدْعَةُ
وَقَدْ قَالَ تَعَالَى حَاكِيًا عَنْ أَهْلِ الكتاب (ورهبانية ابتدعوها ما كتبنها عليهم إلا ابتغاء رضوان الله الحديد 27
وَأَمَّا ابْتِدَاعُ الْأَشْيَاءِ مِنْ أَعْمَالِ الدُّنْيَا فَهَذَا لَا حَرَجَ فِيهِ وَلَا عَيْبَ عَلَى فَاعِلِهِ
Here
As for the saying of Umar رضي الله عنه “What a good innovation this is”, in the language of the Arabs it is to invent what has not (previously existed) and to originate it.
So whatever was from that (i.e., innovated) in the religion opposes the Sunnah which was practiced in the past, that is a Bidah.
It is (instead) a good innovation, as Umar رضي الله عنه said, because the basis (asl) of what he did was from the Sunnah.
Similarly, Abdullah ibn Umarرضي الله عنه said about Salat Ad-Duha, (…) as Ibn Abi Shaybah reported from (…..) that Ibn Umar was asked about Salat ad-Duha, he said it is an innovation and a good innovation.
And Allah Almighty said the story about the people of the Book {and monasticism, which they innovated; We did not prescribe it for them except [that they did so] seeking the approval of Allah} [Q 57:27]
As for innovating things in worldly matters, there is nothing wrong with it and there is no blemish on the one who does it.
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From
Sharh al-Maqasid of Imam al-Taftazani (d. 793 AH):
ولا يعرفون أن البدعة المذمومة هو المحدث في الدين من غير أن يكون في عهد الصحابة والتابعين ولا دل عليه الدليل الشرعي
[The bigots] do not recognize that bad innovations are the new matters in religion that either: were not existent [i.e. accepted] in the time of the companions or those who met the companions [and died as Muslims], or do not have a legal Islamic proof as a basis.
ومن الجهلة من يجعل كل أمر لم يكن في زمن الصحابة بدعة مذمومة وإن لم يقم دليل على قبحه تمسكا بقوله عليه الصلاة والسلام إياكم ومحدثات الأمور ولا يعلمون أن المراد بذلك هو أن يجعل في الدين ما ليس منه
Some ignorant people claim that all things that were not present at the time of the companions are bad innovations, even if there is no legal Islamic proof for it being bad.
They base this on the saying of the Prophet (may Aļļaah raise his rank even further)
[literal translation:] “Beware of new matters…” They do not know that what is meant by this is making a matter part of the religion when it is not a part of it.
Source: The Sunni Belief – Al-Taftaazaaniyy
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(Edited by ADHM)
OF THE TERM
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(Bidah)
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