Thursday, 16 November 2017

Saudi Arabia to Celebrate Mawlid un Nabi - November 30, 12 Rabb'ul Awwal 1439


Islam in Perspective
Prophet’s birthday celebration ‘sinful’
RIYADH: ARAB NEWS | Published — Saturday 3 January 2015

Grand Mufti Sheikh Abdul Aziz Al-Asheikh has warned against celebrating the birthday of the Prophet (peace be upon him), saying that it is a superstitious practice that was illegally added to the religion.
“It is a bida (a sinful religious innovation) that crept into Islam after the first three centuries when the companions and successors of the companions lived.”
Instead, it is obligatory for Muslims to follow the Prophet’s teachings as contained in the Sunnah, the sheikh said in his Friday congregational sermon at the Imam Turki bin Abdullah mosque in Riyadh.
The sheikh said that those who urge others to celebrate the birthday of the Prophet are evil and corrupt.
 “The true love of the Messenger of Allah (pbuh) is manifested by following in his footsteps and supporting his Sunnah ... that is how the love for the Prophet (pbuh) is expressed.”
He said Almighty Allah has said: “Say: ‘If you do love Allah, follow me: Allah will love you and forgive your sins.’” Muslims have a duty to believe in the Prophet (pbuh) as the servant and messenger of Allah, who was sent as a guide to the entire universe, Al-Asheikh said.
It is the duty of Muslims to love and respect him. They should also defend him against those who misinterpret his teachings, the atheists who deny him, and those who abuse or mock him. These are the duties of Muslims who truly love the Prophet (pbuh), the sheikh said.
He said that Almighty Allah states in the Holy Qur’an: “Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that you have gained; the commerce in which you fear a decline; or the dwellings in which you delight, are dearer to you than Allah, or His messenger, or the striving in His cause, then wait until Allah brings about His decision, and Allah guides not the rebellious.” Here



Saudi Arabia is going to celebrate Mawlid un Nabi this year! 


Saudi Arabia announces an official holiday for all employees in the private and government sectors: (News Saudi Arabia Updated 15 hours ago):
An official holiday for all employees in the Kingdom Saudi Arabia explained that Thursday, November 30, 2017, will be an official holiday for all employees of the private and government sectors on the occasion of the Birth of the Holy Prophet (). On November 30, 12 Rabb'ul Awwal 1439, the birthday of the Prophet, In order to commemorate the birth of the Prophet ().
Each state differs from the other in celebrating the birth of the Prophet ().

The celebration of the birth of the Prophet () is one of the customs inherited between the generations.
Some countries give this day an official holiday to all employees in the private and governmental sectors, In which Muslims exchange congratulations and fasting a number of Muslims in the year of the Prophet Muhammad ().

Translated from Arabic news available at the below linked websites:…/عطلة-رسمية-لكافة-العاملين-بالممل…/…/الملك-سلمان-يعلن-عن-اجازة-لج…/


اجازة رسمية فى السعودية
اليوم اعلنت المملكة العربية السعودية عن منح العاملين فى المملكة والمقيمين فيها عن اجازة فى هذا الشهر وستوافق يوم 30/11/2017 الموافق ل12ربيع الاول 1439 .
موعد اجازة المولد النبوى فى السعودية 
اعلنت المصادر عن ان اليوم الخميس الموافق 30 من نوفمبر سيكون موافقا لمولد خير خلق الله محمد صلى الله عليه وسلم الموافق بالتقويم الهجرى ليوم 12 ربيع الاول فاعلنت المملكة عن ان يوم مولد خلق البرية سيكون اجازة رسمية لجميع العاملين فى المملكة العربية السعودية هذا بالاضافة الى يومى الجمعه والسبت فاصبحت اجازة المولد النبوى 3 ايام.
مراسم الاحتفال بالمولد النبوى فى السعودية 
تختلف مراسم الاحتفال بالمولد النبوى الشريف من بلد الى اخرى وتختلف الاحتفالات على حسب عادات كل دولة ففى مصر تنتشر حلويات المولد النبوى الشريف كمراسم للاحتفالات بداية من اول شهر ربيع الاول وحتى نهاية الشهر اما فى المملكة العربية السعودية فتطلق المملكة الضوء الاخضر من برج الساعه فى السعودية .


Saudi Arabia: Backlash after women celebrate National Day 
25 September 2017 Here
IN PICTURES: How Saudi Arabia celebrated its 87th national day Here


Published on 24 Sep 2017:


Published on 14 Oct 2013:


(Edited by ADHM)

Saturday, 11 November 2017


Ancients knew and recognised the Prophet صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم at the end of times foretold in their scriptures.

Caesar of Rome had pictures of the great prophets including one of the last Prophet صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم which he showed to the companions of the Prophet صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم.


Narrated Abdullah bin Abbas, Allah's Apostle (sallallaho alaihi wasallam) wrote to Caesar and invited him to Islam and sent him his letter with Diha AI-KaIbi whom Allah's Apostle (sallallaho alaihi wasallam) ordered to hand it over to the Governor of Basra who would forward it to Caesar.
Caesar as a sign of gratitude to God. had walked from Hims to llya (i. e. Jerusalem) When Allah had granted him victory over the Persian forces. So, when the letter of Allah's Apostle (sallallaho alaihi wasallam) reached Caesar, he said after reading it, "Seek one of his followers present here, in order to ask him about Allah's Apostle (sallallaho alaihi wasallam)."

At that time Abu Sufyan bin Harb was in Sham (Syria) with some men from Quraish who had come to Sham as merchants during the truce that had been concl concluded between Allah's Apostle (sallallaho alaihi wasallam) and the infidels of Quraish.

Abu Sufyan said," Caesar's messenger found us somewhere in Sham, so he took me and my companions to llya and we were admitted into Caesar's court to find him sitting in his Royal court wearing a crown and surrounded by the senior dignitaries of the Byzantines.

He said to his translator: Ask them who among them is a close relation to the man who claims to be a Prophet."

Abu Sufyan added," I replied, 'I am the nearest relative to him.'
He asked," What degree of relationship do you have with him?"
I replied,' He is my cousin, and there was none of Bani Abd Manaf in the caravan except myself.
Caesar said,' Let him come nearer.' He then ordered that my companions stand behind me near my shoulder and said to his translator,' Tell his companions that I am going to ask this man about the man who claims to be a Prophet. If he tell"; a lie, they should contradict him immediately.'

Abu Sufyan added," By Allah! Had it not been shameful that my companions label me a liar, I would not have spoken the truth about him when he asked me. But I considered it shameful to be called a liar by my companions. So I told the truth. "
He then said to his translator. 'Ask him what kind of family does he belong to.'
I replied," He belongs to a noble family amongst us."
Caesar Said, "Have anybody else amongst you ever claimed the same before him?"
I replied, " No."
Caesar said," Had you ever blamed him for telling lies before he claimed what he claimed?"
I replied " No."
Caesar asked," Was any body amongst his ancestors a king?"
I replied, " No."
Caesar asked, " Do the noble or poor follow him?"
I replied, " It is the poor who follow him."
Caesar asked, " Are they increasing or decreasing (day by day)?"
I replied, "They are increasing."
Caesar asked, " Does any body amongst those who embrace his (the Prophet's ) religion become displeased and discard the religion?"
I replied. " No."
Caesar asked," Does he break his promises?"
I replied, " No, but we are now at truce with him and we are afraid that he may betray us."
Abu Sufyan added," other than the last sentence, I could not say any thing against him (Muhammad)."
Caesar then asked, " Have you ever had a war with him?"
I replied, "Yes."
Caesar asked, " What was the outcome of your battles with him?"
I replied, " The result was unstable; sometimes he was victorious and some-times we."
Caesar inquired," What does he order you to do?"
I said, " He tells us to worship God alone and not to seek partners with Him, and to leave all that our forefather's used to worship. He orders us to pray, give in charity, be chaste, keep promises and return what is entrusted to us."

When I had said that, Caesar said to his translator,
"Say to him: I asked you about his lineage and your reply was that he belonged to a noble family.
In fact all the Apostles came from the noblest lineage of their nations.

Then I questioned you whether anybody else amongst you had claimed such a thing, and your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man following a claim that had been said before him.
When I asked you whether he was ever blamed for telling lies, your reply was in the negative, so I took it for granted that a person who did not tell a lie about others could never tell a lie about God.

Then I asked you whether any of his ancestors was a king.
Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom.
When I asked you whether the rich or the poor people follow him, you replied that it was the poor who followed him. In fact, such are the followers of the apostles.

Then I asked you whether his followers were increasing or decreasing.
You replied that they were increasing. In fact, this is the result of true faith till it is complete (in all respects).
I asked you whether there was anybody who, after embracing his religion, became displeased and discarded his religion; your reply was in the negative. In fact, this is the sign of true faith, for when its cheerfulness enters and mixes in the hearts completely nobody will be displeased with it.
I asked whether he had ever broken his promise. You replied in the negative. And such are the apostles; they never break their promises.

When I asked you whether you fought with him and he fought with you, you replied that he did, and that sometimes he was victorious and sometimes you. Indeed such are the apostles; they are put to trials and the final victory is always theirs.
Then I asked you what he ordered you. You replied that he ordered you to worship God alone and not to worship others along with him, to leave all that your forefathers used to worship, to offer prayers, to speak the truth, to be chaste, to keep promises, and to return what is entrusted to you.

These are really the qualities of a prophet who I knew (from the previous Scripture) would appear, but I did not know that he would be from amongst you.

If what you say should be true, he will very soon occupy the earth under my feet, and If I knew that I would reach him definitely, I would go immediately to meet him; and were I with him, then I would certainly wash his feet."

Abu Sufyan added Caesar then asked for the letter of Allah's Apostle (sallallaho alaihi wasallam) and it was read:


"In the name of Allah the most Beneficent the most Merciful.
(This letter is) from Muhammad, the slave of Allah, and His Apostle to Hercules, the Ruler of the Byzantines.
Peace be upon the followers of guidance.  
Now then I invite you to Islam (i.e. surrender to Allah), embrace Islam and you will be safe; embrace Islam and Allah will bestow on you a double reward. But if you reject this invitation of lslam, you shall be responsible for misguiding the peasants (i. e. your nation).
0 people of the Scriptures! Come to an agreement which is common between us and you, that we shall worship none but Allah, and that we shall not worship others along with Him; and that none of us shall take others for Lords instead of Allah (God). And if they turn away then say: Bear witness that we are they who have surrendered (unto Him). . . . (i.e. Muslims)

Abu Sufyan added, "When Hercules had finished his speech, there was a great hue and cry caused by the Byzantinian Royalities surrounding him, and there was so much noise that I did not understand what they said.
We were ordered to be sent out of the court.
When I went out with my companions and we were alone, I said to them, verily Ibn Abi Kabsha's (i. e. the Prophet's) matter has gained power.

This is the king of Bani AI-Asfar (i. e. Hercules) fearing him.' Abu Sufyan added: By Allah I remained low and was sure that his religion would be victorious till Allah converted me to Islam, though (before) I disliked it" (Bukhari)

The above historical event leads us to the following conclusions:

Other nations were waiting the appearance of the Prophet (sallallaho alaihi wasallam) who was to be sent towards the mankind. His qualities, habits, teachings, and his person were so much described in the Old Scriptures, that left no doubt as to the universality of his prophet-hood.
Caesar's queries to Abu Sufyan were simply verification of facts mentioned in the Scriptures. 
After hearing Abu Sufyan, he was completely satisfied as to the appearance of the Prophet and openly declared his intention to serve him. The prophecy of the Old Scriptures that the Prophet will certainly occupy the land the then under the feet of Hercules, did happen and the Muslims occupied the entire land under Byzantine kingdom. 
The great hue and cry of the Byzantinian Royalities was due to the fact, that they and others considered Arabs as a degenerated nation, so they disliked the kings announcement raising their voices for expressing their dissatisfaction.


Sahih Bukhari: Volume 1, Book 1, Number 6 :

Narrated by 'Abdullah bin 'Abbas


Heraclius then asked for the letter addressed by Allah's Apostle which was delivered by Dihya to the Governor of Busra, who forwarded it to Heraclius to read.

The contents of the letter were as follows: "In the name of Allah the Beneficent, the Merciful (This letter is) from Muhammad the slave of Allah and His Apostle to Heraclius the ruler of Byzantine. Peace be upon him, who follows the right path. Furthermore I invite you to Islam, and if you become a Muslim you will be safe, and Allah will double your reward, and if you reject this invitation of Islam you will be committing a sin by misguiding your Arisiyin (peasants). (And I recite to you Allah's Statement:) 'O people of the scripture! Come to a word common to you and us that we worship none but Allah and that we associate nothing in worship with Him, and that none of us shall take others as Lords beside Allah. Then, if they turn away, say: Bear witness that we are Muslims (those who have surrendered to Allah).' (3:64).

 Abu Sufyan then added, "When Heraclius had finished his speech and had read the letter, there was a great hue and cry in the Royal Court.

So we were turned out of the court. I told my companions that the question of Ibn-Abi-Kabsha) (the Prophet Muhammad) has become so prominent that even the King of Bani Al-Asfar (Byzantine) is afraid of him. Then I started to become sure that he (the Prophet) would be the conqueror in the near future till I embraced Islam (i.e. Allah guided me to it)."

The sub narrator adds, "Ibn An-Natur was the Governor of llya' (Jerusalem) and Heraclius was the head of the Christians of Sham.
Ibn An-Natur narrates that once while Heraclius was visiting ilya' (Jerusalem), he got up in the morning with a sad mood. Some of his priests asked him why he was in that mood? Heraclius was a foreteller and an astrologer. He replied, 'At night when I looked at the stars, I saw that the leader of those who practice circumcision had appeared (become the conqueror). Who are they who practice circumcision?' The people replied, 'Except the Jews nobody practices circumcision, so you should not be afraid of them (Jews). 'Just Issue orders to kill every Jew present in the country.' While they were discussing it, a messenger sent by the king of Ghassan to convey the news of Allah's Apostle to Heraclius was brought in. Having heard the news, he (Heraclius) ordered the people to go and see whether the messenger of Ghassan was circumcised. The people, after seeing him, told Heraclius that he was circumcised. Heraclius then asked him about the Arabs. The messenger replied, 'Arabs also practice circumcision.' (After hearing that) Heraclius remarked that sovereignty of the 'Arabs had appeared. Heraclius then wrote a letter to his friend in Rome who was as good as Heraclius in knowledge. Heraclius then left for Homs. (a town in Syrian and stayed there till he received the reply of his letter from his friend who agreed with him in his opinion about the emergence of the Prophet and the fact that he was a Prophet. On that Heraclius invited all the heads of the Byzantines to assemble in his palace at Homs.

When they assembled, he ordered that all the doors of his palace be closed. Then he came out and said, 'O Byzantines! If success is your desire and if you seek right guidance and want your empire to remain then give a pledge of allegiance to this Prophet (i.e. embrace Islam).' (On hearing the views of Heraclius) the people ran towards the gates of the palace like onagers but found the doors closed. Heraclius realized their hatred towards Islam and when he lost the hope of their embracing Islam, he ordered that they should be brought back in audience. (When they returned) he said, 'What already said was just to test the strength of your conviction and I have seen it.' The people prostrated before him and became pleased with him, and this was the end of Heraclius's story (in connection with his faith).


Syed Muhammad Badar Alam a famous Medinite scholoar referring to tradition reported in 'Bukhari', in his Book' Tarjuman al Su-nnah' writes:

"Warqua Bin Naufil a famous Christian Priest among Arab, after hearing the detail as to how the Prophet gets the revelation through angel Gabriel, from Khadija, the first mother of the faithful, said,

"He is the angel who was sent to the Prophet Moses, would that had I been young in the time of your Prophet-hood, would that had I been alive when your people would turn you out (of Mecca). The Prophet inquired,' My people will turn me out.' He said 'Yes.'

The aforesaid Scholar mentioned, "this proved that people were well informed not only about the advent of the Prophet (sallallaho alaihi wasallam) but also of the events of his future life (through the Old Scriptures). The said Christian Priest described the incoming event of the Prophet's emigration, as if it was definite in happening, and it did happen.'


"Those who follow the messenger, the Prophet who can neither read nor write, whom they will find described in the Torah and the Gospel (which are) with them.". . . . .(7/157)

Ibn Kathir in his Book of Tafsir, giving the explanatory notes of the above revelation quoted historical evidence on the Universal Prophet-Hood of Muhammad (sallallaho alaihi wasallam).

He writes: "AI-Hakim in his Book 'AL-Mustadrak' mentioning the chain of narrators quoted from Hisham bin AI-Aas having said," I and one another man were sent as envoy to Hercules, the Roman Ruler to invite him to Islam. We reached Ghauta (Damascus).
ablah AI-Ghassani the Governor invited us to have a talk with him.
'We asserted that if you allowed us to appear before the King, we would talk with you otherwise not. ‘He promised and I invited him to Islam. The Governor was wearing a black dress."

Hisham asked the Governor, 'Why are you wearing the black dress. He replied, ' I have worn it taking oath that I will not put it off till I oust all of you from Syria. '
Hisham said, ' By God we shall occupy all this territory, not only this but if God wishes, also the country of your King and our Prophet (sallallaho alaihi wasallam) prophesied for it.'
He said, ' You are not among those people, the people who will take this country from us they observe fast during the day and pray during the night. How do you observe fast?'
Hisham said, 'we informed him of our fast. Immediately after hearing us his face blackened with disappointment. He asked us to get up and sent a messenger with us to the King.'

When we reached to the city, we were told that our camels cannot enter this city, if we wished, we could be given horses or mules, We refused and told them that we would not enter the city except on these animals.

The King was informed that the envoy refused to leave their camels. The King allowed and we entered the city riding on our mounts and with swords hanging on our sides, till we reached his 'Divan', and he was watching us. We knelt down our camels and raised a slogan 'There is no God but He alone, and He is the Greatest! We felt as if our slogan caused a tremor and 'Divan' was trembling like a cluster of dates quivered by air. He sent us words that we should not proclaim our religion like that and called us in. We entered and found him on a bed surrounded by Roman Patriarchs.

Everything around him was red and he was dressed in red, we came close to him.
He laughed and said', "Why you didn't offer your compliments as you do among yourselves? "
He had a very good Arabic translator.
We said, "We don't deem it proper to offer you our specific salutations, and your way of salutation doesn't suit us."
He inquired, “How do you offer salutations among yourselves?" 
We said, "We say peace be on you."
He said, " How do you salute your king?"
We said, "In the same manner." 
He inquired, " How does he reply? " 
We said, “With the same words." 
He asked. " What is your specific slogan."
We raised our voices, 'There is no God but He alone He is the Greatest.
When we said the 'Divan' shook again and he raised up his head and asked, “When you say these words in your houses, do they tremble?"
We said,. "We never saw it happening except at your place."
He said, ' I wish would that everything got shaken from this slogan, and it would have made to forsake half of my country, and half remained for me."
We said, "Why do you so desire?" 
He said, " It is better than the prophet-hood may get firm among the people."

Then he asked us the purpose of our visit. We informed him of our; mission to call him to Islam.

He questioned, " How do you observe ' fast and offer your prayers."
We explained to him. He stayed us in a beautiful house for three days.

After three days he called us in the night. When we appeared before him, he again asked us our purpose.
We repeated what we had said. 
Then he asked for something with gold engravings (like a big cup-board) which had holes, and the (small) opening of each hole had a door and lock. He unlocked a door and took out a black rolled silken cloth, when he unrolled it we found sketched on it a red picture.

This was the picture of a man having big eyes, heavy thy and such a long neck which we had never seen before, with beard and long beautiful hairs parted in two.
He (Hercules) asked us if we knew him. We said, "No." He said, “This is Adam."
He had a lot of hair on his body"
He opened another lock, and took out a cloth of black silk, on it was the picture of a man of white complexion, curly hair, red ball eyes, big head and a beautiful beard.
He said, "Do you know him?" We replied in negative. He said, "This is the picture of Noah."
Having unlocked another door he took out a picture sketched on black silk, of a very white man, beautiful eyes, broad forehead, big cheeks, white beard and smiling face.
He asked us, if we knew him. We replied in the negative. He said: This is Abraham."

He opened another door, we found in it a white picture, and By God it was the picture of our Prophet Muhammad (sallallaho alaihi wasallam).
He asked us about it and we said it was the picture of our Prophet, and looking at it our eyes filled with tears.
He said, "God knows, he is Muhammad, the Prophet: 'Then he stood and sat (as if perturbed), inquiringly he again asked us," Is he the same man?"
We said yes "He is our Prophet"(sallallaho alaihi wasallam).
He gazed on the picture for a little while and said, "This was the last one, but I placed it before you hastily, to test your integrity."

He uncovered another picture drawn on black silk, brownish complexion, soft face with curly hair, deep sharp eyes, irascible face, well set teeth and fat lips.
He asked us if we knew him. We replied in the negative. He said that was Moses.
There was another picture by its side which has some resemblance with the first picture, but it had oiled and combed hair, and broad forehead, he asked if we knew him. We said, "No."
He said, " He is Aaron son of Imran'.
'Opening another door he took out white silk, on it was a picture of brown colour, of medium height, straight hair, and choleric face. He asked us if we knew him.  He told it was Lut.
He opened another door and took out on white silk, the picture of a man nearly white complexion, with a deep red beautiful face with light cheeks, he asked us if we knew him. We said, "No."
He told us'.he was Isaac'.'
Taking out another white silk, he showed us a picture resembling Isaac, except on its lip was a mole. He asked us if we knew him. we said, "No." He said he was Jacob.
Opening another door he took out on a black silk, the picture of a man of white complexion, beautiful solemn face with a reddish nose, of good stature. He asked us if we knew him. We said, "No."He said he was Ismail, the ancestor of your Prophet.
Opening another door he took out a picture of a man on white silk, resembling to Adam, with a sunny face. He asked us if we knew him. We said, "No." He said, "This is Joseph."
Opening another door he took out a picture of a man on white silk of red complexion, thick shins, small eyes and of medium height, with a hanging sword. He asked us if we knew him. We said, "No." He said he was David.
Opening another hole, he took out a picture of a man on white silk, with heavy thies long legs, mounted on a horse. He asked us if we knew him. We replied in negative. He said that was Soloman son of David.
Opening another hole he unfolded a black silk on it was white picture of a young man, with a black beard and thick hair. He asked us if we knew him. We said, "No." He said, "This is Jesus Christ."

We asked him, "How did he get these pictures?"
We got sure that these pictures would certainly have been of the prophets, as we had found the picture of our prophet.

He said, "Adam requested God to show him the pictures of the prophets in his descent, so God sent him the pictures. Adam preserved them in the west of his Kingdom.  Zulqarnain got them and it were passed on to 'Daniel".

Then he said, He wanted to leave his country and enslave himself to any one lowest among us, till he died.
He departed us very honourably giving us presents and arranged our return journey.

When we came back to the first Califh Abu Bakar (radiallah-anho), we narrated (the entire event) i.e. what we were told and what we were shown, and what was presented to us. His eyes filled with tears, and said, "Had Allah willed, He would have certainly guided him."

A similar event has been reported with King Maquqas of Egypt and Mughira bin Shoba, wherein King Maquqas asked many questions and after getting satisfied he also testified that Muhammad (sallallaho alaihi wasallam) is the true Prophet for whom Jesus Christ had given glad tidings and ordered to follow him.

Imam Bukhari in his Book of 'History' reported,
 'narrated Jubair that when he reached Basra he met some Christian Priests who took him to a church and showed him the picture of the Prophet.
 Jubair confirmed them that it was the picture of the Prophet Muhammad (sallallaho alaihi wasallam).
The Christian Priest also told him that after every prophet there came some prophet but after Muhammad there would not be any prophet.'

History recorded other similar events all prove that the advent of the Prophet (sallallaho alaihi wasallam) was well renowned throughout the Christian and Jewish world.

They not only had undeniable signs told by the prophet of their times, but also they had pictures of the Prophet (sallallaho alaihi wasallam) which left them no place to carry any doubt as to his great personality.
That is the reason that the Holy Quran lays down:

"Those unto whom we gave the Scripture recognise him (Muhammad) as they recognise their sons."


(Edited by ADHM)

Tuesday, 7 November 2017

Concept of Bidah in Islam

Concept of Bidah in Islam

This topic has become very important to understand in this day and age due to pseudo researchers on Islam and also fanatics declaring other Muslims as Ahlul Bidah on internet and elsewhere.
The Primary sources of Islam i.e. Qur’an and Sunnah clearly distinguish between Bidah to be good and bad, whereas fanatics claim that Bidah can only be bad and all innovations are evil destined to hell.They misuse an oft repeated hadith in this regard which shall be explained later in this article.

The Nobel Qur’an states:

بَدِيعُ السَّمَاوَاتِ وَالأَرْضِ وَإِذَا قَضَى أَمْراً فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ

He is˺ the Originator of the heavens and the earth! When He decrees a matter, He simply tells it, Be! And it is! [2:117]

The word Bidah originates from “Badih” i.e. Originator. Had word Bidah been evil intrinsically then Allah(SWT) would not have used word Badih for Himself.

ثُمَّ قَفَّيْنَا عَلَىٰ آثَارِهِمْ بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ابْنِ مَرْيَمَ وَآتَيْنَاهُ الْإِنْجِيلَ وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ ۖ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ

Translation: … As for monasticism, they invented (ibtaduha) 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)

Upon reading this verse carefully it is clearly proven from Qur’an that Allah does not deem a new innovation as evil provided it is followed properly and faithfully. The Christian Monks innovated Rahbaniyah (monasticism) by themselves but Allah does not admonish them straight away rather says they did it to “PLEASE ALLAH” however they failed to “OBSERVE IT FAITHFULLY” and then Allah says “HE REWARDED THOSE WHO WERE FAITHFUL” This verse decisively proves that Allah considers good innovations as praiseworthy and gives rewards to those people who follow them faithfully (provided they do not contradict principles of Shariah as I will explain later).

Many Mufasireen have narrated hadith of Umar (RA) in Sahih Bukhari calling Bidah an excellent innovation under this verse.

Vol. 3, Book 32, Hadith 227: (Sahih Bukhari)
'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, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night."

This hadith explicitly proves that Bidahs are of two types i.e. excellent and bad.
Had all bidahs been bad then Umar (ra) the 2nd Caliph of Islam, who’s Sunnah we are ordained to follow, would not have called it an “EXCELLENT INNOVATION.”

The Wahhabiyyah (Salafi/Ahlehadith…etc.) and their fanatic supporters say that Umar (ra) was referring to linguistic (lughwi) Bidah here not Shari’i Bidah.

This is their Qiyas, I ask them to prove from categorical hadith of Prophet(s) where he(s) said: (that Tarawih prayer is Lughwi Bidah not Shari’i Bidah.)?

Plus Tarawih prayer cannot logically be called a linguistic Bidah because Prophet (Peace be upon him) never prescribed to pray Tarawih behind 1 Qari, rather Prophet (Peace be upon him) had stopped Sahaba from it.
So this will be counted as Bidah in religion but an excellent innovation.
Let us look at the hadith which proves that Prophet (Peace be upon him) was just praying his usual Tahajjud prayer and not Tarawih.

The Prophet ( صلى الله عليه وسلم) took a room made of date palm leaves mats in the mosque.
Allah's Messenger ( صلى الله عليه وسلم) prayed in it for a few nights till the people gathered (to pray the night prayer (Tarawih) (behind him.)
Then on the 4th night the people did not hear his voice and they thought he had slept, so some of them started humming in order that he might come out.

The Prophet ( صلى الله عليه وسلم) took a room made of date palm leaves mats in the mosque.
Allah's Messenger ( صلى الله عليه وسلم) prayed in it for a few nights till the people gathered (to pray the night prayer (Tarawih) (behind him.) Then on the 4th night the people did not hear his voice and they thought he had slept, so some of them started humming in order that he might come out. The Prophet ( صلى الله عليه وسلم) then said, "You continued doing what I saw you doing till I was afraid that this (Tarawih prayer) might be enjoined on you, and if it were enjoined on you, you would not continue performing it. Therefore, O people! Perform your prayers at your homes, for the best prayer of a person is what is performed at his home except the compulsory congregational) prayer." (See Hadith No. 229,Vol. 3) (See Hadith No. 134, Vol. 8) [Sahih Bukhari, 9.393]

Note: The (brackets) are added by Muhsin Khan Wahabi and are not part of hadith.

This hadith proves multiple points.
1. The Prophet (Peace be upon him) was praying his usual night prayer and Sahaba started to gather behind him although Prophet had not ordered them to do so.
2. He did not come out on the 4th night and said to Sahaba that he feared it would become obligatory upon them.
3. He categorically told Sahaba to pray in their homes instead.
Hence uniting people behind 1 Qari for Tarawih becomes a Bidah which was not sanctioned by Prophet. However it will be counted as an excellent Bidah as said by Umar (RA).

Book 7, Hadith 2883 (Sahih Muslim)
Mujahid reported: I and 'Urwah b. Zubair entered the mosque and found 'Abdullah b. 'Umar sitting near the apartment of A'ishah and the people were observing the forenoon prayer (when the sun had sufficiently risen). We asked him about their prayer, and he said: It is bid'a (innovation), Urwah said to him: O Abu Abd al-Rahman, how many 'umrahs did Allah's Messenger (صلى الله عليه وسلم) perform? He said: Four 'umrahs…

Now Sahaba were offering Duha prayer and Ibn Umar (ra) calls it a Bidah. Now he could not have called practice of so many Sahaba as an evil innovation. The hadith about Duha prayer had not reached Ibn Umar (ra) but he did not straightaway deem it to be an evil innovation but just as a good innovation. This is clarified from another hadith of Ibn Umar (ra).

Hakm bin al-Araj (Radhi Allah) said that he asked Muhammad (i.e. Abdullah Ibn Umar) about the Prayer of Duha as he (Ibn Umar) used to sit near the room of Apostle of Allah (may peace be upon him), he (Ibn Umar) said: It is an innovation and a Good innovation. [Ibn Abi Shayba Volume 002, Hadith Number 7775: Fath ul Bari Volume 003, Hadith Number 1121]

Sahih Muslim, Book 7, Hadith 2667: “'Abdullah b. 'Umar (Allah be pleased with them) reported that the Talbiya of the Messenger of Allah (may peace be upon him) was this:... He (the narrator) further said that 'Abdullah b. 'Umar (Allah be pleased with them) made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee, and good is in Thy Hand; here I am at Thy service; unto Thee is the petition, and deed (is also for Thee).”

Ibn Umar (ra) made additions to the Talbiyyah which we do not usually say when we do Hajj or Umra, but none of the Sahaba or scholars deemed him as Mubtadi.

Volume 2, Book 21, Number 250: (Sahih Bukhari)
Narrated Abu Huraira: At the time of the Fajr prayer the Prophet (s) 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."

Clearly Bilal (ra) did an action by himself and it was not told by Prophet (s) to pray every time after performing wudhu.

Now remember had every new action been evil in sight of Prophet (Peace be upon him) then he would have rebuked Bilal and said only follow what I have told you to do and do not innovate good things by yourself. This hadith proves that any good actions which do not contradict the principles of Shariah will be counted as good innovations.

Wahhabiyyah (Salafi, Ahlehadith…etc.) make a counter objection that Prophet was present to authenticate the actions of those Sahaba, the answer to that is that Prophet(s) cannot contradict his own principles, when he had laid down a principle that all innovations are evil then he cannot contradict it, therefore that hadith of all innovations being evil only refers to those innovations which contradict Shariah and not those innovations which are in harmony with Shariah.

Volume 1, Book 12, Number 764: (Sahih Bukhari)
Narrated Rifa'a bin Rafi AzZuraqi: One day we were praying behind the Prophet(s). 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 (s) completed the prayer, he asked, "Who has said these words?"
The man replied, "I."
The Prophet (s) said, "I saw over thirty angels competing to write it first."
Prophet(s) rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position.

That Sahabi behind the Prophet (s) innovated the extra wordings and Prophet (s) praised that act.

I have already explained that Prophet(s) cannot contradict his own principles if all innovations were bad, hence it stands established form this hadith that good innovations in Islam are considered praiseworthy.

Volume 9, Book 93, Number 472: (Sahih Bukhari)
Narrated 'Aisha: The Prophet(s) sent (an army unit) under the command of a man who used to lead his companions in the prayers and would finish his recitation with (the Sura 112): 'Say (O Muhammad): "He is Allah, the One." ' (112.1) When they returned (from the battle), they mentioned that to the Prophet(s).
He said (to them), "Ask him why he does so."
They asked him and he said, "I do so because it mentions the qualities of the Beneficent and I love to recite it (in my prayer)."  The Prophet(s); said (to them), "Tell him that Allah loves him"

Now there is no hadith which teaches us to finish the recitation in prayer every time with Surah al-Ikhlas.
The Prophet(s) asked him the reasoning for it and upon finding out that his reasoning was love for Allah, so the Prophet(s) considered his innovation as good because his intention was good and it did not contradict principles of Shariah.

Volume 2, Book 13, Number 39: (Sahih Bukhari)
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) and it was pronounced at Az-Zaura' and that new state of affairs remained so in the succeeding years

Now the excuse of the Wahhabiyyah (Salafi/Ahlehadith...etc.)… that Prophet was there to authenticate the new innovations is refuted from this hadith.

Uthman (ra) started the 2nd adhan for Jummah, again this was a good innovation for the good of Ummah and it did not go against principles of Shariah.

Volume 3, Book 36, Number 476: (Sahih Bukhari)
Narrated Abu Said: Some of the companions of the Prophet went on a journey till they reached some of the 'Arab tribes (at night). They asked the latter to treat them as their guests but they refused. The chief of that tribe was then bitten by a snake (or stung by a scorpion) and they tried their best to cure him but in vain. Some of them said (to the others), "Nothing has benefited him, will you go to the people who resided here at night, it may be that some of them might possess something (as treatment)," They went to the group of the companions (of the Prophet ) and said, "Our chief has been bitten by a snake (or stung by a scorpion) and we have tried everything but he has not benefitted. Have you got anything (useful)?"
One of them replied, "Yes, by Allah! I can recite a Ruqya, but as you have refused to accept us as your guests, I will not recite the Ruqya for you unless you fix for us some wages for it."
They agrees to pay them a flock of sheep. One of them then went and recited (Suratul-Fatiha): 'All the praises are for the Lord of the Worlds' and puffed over the chief who became all right as if he was released from a chain, and got up and started walking, showing no signs of sickness.

They paid them what they agreed to pay. Some of them (i.e. the companions) then suggested to divide their earnings among themselves, but the one who performed the recitation said, "Do not divide them till we go to the Prophet(s) and narrate the whole story to him, and wait for his order."
 So, they went to Allah's Apostle and narrated the story. Allah's Apostle asked, "How did you come to know that Surat-ul-Fatiha was recited as Ruqya?" Then he added, "You have done the right thing. Divide (what you have earned) and assign a share for me as well." The Prophet(s) smiled thereupon.

The hadith is explicit that the Companion had no previous knowledge that reciting the Fatiha to heal (ruqya) was countenanced by Sacred Law, but rather did so because of his own personal reasoning (ijtihad), and since it did not contravene anything that had been legislated, the Prophet (Allah bless him and give him peace) confirmed him therein and considered it a good act. This hadith also has proof that Qur’an has Shifa in it and can be used both as Ruqya and Ta’weez (there are other proofs on using it as Ta’weez but that is not our current topic).

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).

This is clear proof that Khubaib (ra) innovated something by himself and it was not even authenticated by Prophet (Peace be upon him). Hence, proven that innovating good things, which do not contradict Shariah are considered as praiseworthy innovations.

Note: that Muhsin Khan translates many hadith wrongly to support his Wahhabism.

But Allah is the best of planners, Allah made him translate this following hadith according to understanding of us Ahlus Sunnah wa’l Jammah

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."

That is exactly our concept on Bidah.

We believe any Bidah which is not in harmony with the principles of religion only that is rejected but other is not.
There are many more proofs from hadiths but hope these suffice.

Let us now come towards hadiths misused by  Wahhabiyyah (Salafi/Ahlehadith…etc.)

They quote: "The best of the speech is embodied in the Book of Allah, and the best of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." [Sahih Muslim # 1885]

And hadith in Sunnan Nasai’i adds: … and every going astray is in the Fire.' [Sunnan Nasai’i Vol. 2, Book 19, Hadith 1579]

Wahhabiyyah and fanatics (salafi/Ahlehadith) use these hadiths to misguide people that every innovation is evil, although I have proven from Qur’an and overwhelming hadiths that every innovation cannot be evil and new innovations have to be checked in light of Shariah. If we take these hadiths on face value then there will be contradiction in Qur’an and Sunnah and that is impossible. This is why great scholars like Ibn Hajr al-Haythami (Rahimahullah) explained these hadiths as:

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. category of haram innovations only) not others.[Al Haythami in Fatawa al Hadithiyyah, Volume No.1 Page No. 109, Published by Dar ul Fikr, Beirut, Lebanon]

Wahhabiyyah (salafi/Ahlehadit…etc) also use a weak hadith from Sunnan Darimi against group Dhikr to call it Bidah, which states:

We used to sit by the door of `Abd Allah ibn Mas`ud before the Morning Prayer, so that when he came out we would walk with him to the mosque. (One day) Abu Musa al-Ash`ari came to us and said: "Has Abu `Abd al-Rahman come out yet?" We replied No. So he sat down with us until he came out. When he came out, we all stood along with him, so Abu Musa said to him: "O Abu `Abd al-Rahman! I have just seen something in the mosque which I considered wrong, but all praise is for Allah, I did not see anything except good in it." He inquired: "What is it?" Abu Musa replied: "If you live you will see it. I saw in the mosque people sitting in circles awaiting the Prayer. In each circle they had pebbles in their hands and a man would say: Repeat Allahu Akbar a hundred times. So they would repeat it a hundred times. Then he would say: say La Ilaha illAllah a hundred times. So they would say it a hundred times. Then he would say: say SubhanAllah a hundred times. So they would say it a hundred times."
Ibn Mas`ud asked: "What did you say to them?" Abu Musa said: "I did not say anything to them. Instead I waited to hear your view on it."
Ibn Mas`ud replied: "Would that you had ordered them to count their evil deeds and assured them that their good deeds would not be lost!" Then we went along with him until he came to one of these circles whereby he stood and said: "What is this I see you doing?" They replied: "O Abu `Abd al-Rahman! These are pebbles upon which we are counting takbir, tahlil and tasbih." He said: "Count your evil deeds instead. I assure you that none of your good deeds will be lost. Woe to you, O Umma of Muhammad, sallallahu `alayhi wa sallam, how quickly you go to destruction! Here are your Prophet's Companions available in abundance (mutawafirun). And there are his clothes which have not yet decayed and his bowl which is unbroken. By Him in Whose Hand is my soul! Either you are following a Religion that is better guided than the Religion of Muhammad sallallahu `alayhi wa sallam, or you are opening a door of misguidance." They said: "O Abu `Abd al-Rahman! By Allah, we only intend good!" He said: "How many are there who intend good but do not achieve it. Indeed Allah's Messenger said to us: A people will recite the Qur'an but it will not pass beyond their throats. By Allah! I do not know, but perhaps most of them are from among you." Then he left them. Amar bin Salima said: We saw most of those people fighting against us on the day of Nahrawan, on the side of the Khawarij. [Sunnan Darimi, Hadith # 209]

This hadith is absolutely weak and Wahhabiyyah hide the chain of narrators while showing it.
It contains Amar bin Yahya bin Amar bin Salama.
Regarding him Muhaditheen said:
Yahya Ibn Ma`in saw him and said: "His narrations are worth nothing";
Ibn Kharrash: "he is not accepted";
al-Dhahabi listed him among those who are weak and whose hadith is not retained in al-Du`afa' wa al-Matrukin (p. 212 #3229), Mizan al-i`tidal (3:293), and al-Mughni fi al-Du`afa' (2:491); and al-Haythami declared him weak (da`if) in Majma` al-Zawa'id, chapter entitled Bab al-`Ummal `ala al-Sadaqa.

Bone Crushing reply of the great Imam Ahmed bin Hanbal (rah) on this hadith Imam Ahmad's narration in al-Zuhd from Abu Wa'il who said: "Those who claim that `Ibn Mas`ud forbade dhikr are lying: I never sat with him in any gathering except he made dhikr of Allah in it."

[Cited by al-Munawi in Fayd al-Qadir (1:457), al-Suyuti in Natijat al-Fikr fi al-Jahr bil-Dhikr in al-Hawi, al-Nabulusi in Jam` al-Asrar (p. 66), al-Hifni in Fadl al-Tasbih wa al-Tahlil as cited in al-Lacknawi, Sibahat al-Fikr (p. 25).]

There are many hadiths on group Dhikr. See Hadith Qudsi # 14 in Salafi publication of 40 Hadith Qudsi itself and also Hadith Qudsi # 15.

Let us now come towards scholars who divided Bidah in different categories i.e. Good and Bad.

Imam ash-Shafi’i (Rahimahullah)
قال الشافعي: المحدثات من الامور ضربان: ما أحدث يخالف كتابا أو سنة أو أثرا أو إجماعا، فهذه البدعة
ضلالة، وما أحدث من الخير لا خلاف فيه لواحد من هذا، فهذه محدثة غير مذمومة، قد قال عمر في قيام
رمضان: نعمت البدعة هذه
Translation: Imam ash-Shafi’i (rah) said that 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 [al-Dhahabi in Siyar A’lam an Nubala, Volume 10, Page No. 70]

Izz ud din Abdus Salam (Rahimahullah)
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 لْن حفظ الشريعة من هذه البدع فرض كفاية،
وإما مندوبة كإحداث الربط والمدارس وكل إحسان لم يعهد في الصدر الْوّل وكالتراويح أي بالجماعة
العامة. والكلام في دقائق الصوفية، وإما مكروهة كزخرفة المساجد وتزويق المصاحف يعني عند الشافعية
وإلا فعند
وأما عند الحنفية فمباح، وأما مباحة كالمصافحة عقيب الصبح والعصر أي عند الشافعية أيضا
الحنفية مكروه، والتوسع في لذائذ المآكل والمشارب والمساكن وتوسيع الْكمام
Translation: Sheikh Izz ud din 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 al-Jarh wa’t T’adil (i.e. hadith classification to distinguish between correct and batil hadiths) are all Bidat al Wajiba (i.e. necessary new innovations). The Bidat al Muhrima (Haram) include invention of new schools such as Jabriyah, Qadriyah, 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 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.367, Published by Dar ul Fikr, Beirut, Lebanon]

Imam an-Nawawi (Rahimahullah)
البدعة في الشرع هي احداث مالم يکن في عهد رسول الله صلي الله عليه وآله وسلم وهي منقسمة
الي حسنة و قبيحة وقال الشيخ الَّمام 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 الَّيجاب 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: “The Bidah in our law constitutes of innovating something which did not exist in the time of our Prophet, It is then divided into “Good” and “blameworthy” (wahya munqasimatun ila hasana wa qabiha). The Sheikh and the Imam ,on whose foremost leadership, his greatness, his standing, and his brilliance in all kinds of Islamic sciences has been concensus i.e. Abu Muhammad Abdul Aziz bin Abdus Salam (Rahimuhullah) said towards the end of his book, al-Qawaid : “Innovation is divided into 'obligatory' (wajiba), 'forbidden (muharrama), 'recommended (manduba), 'offensive (makuiha), and 'allowed (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 No. 3, Page No. 22]

There are many more scholars who explained in this fashion but due to brevity issue they are not shown.

A counter question to Wahhabiyyah Salafi/Ahlehadith:

Abu Darda (RA) narrates that the Prophet (salallaho alaihi wasalam)
said: Whatever Allah has permitted in His Book is halaal, whatever He has forbidden is haraam, and anything over which there is silence is pardoned, so accept the pardon of Allah, for Allah cannot be forgetful. Then he recited this verse: ‘and your Lord is never forgetful’ [Maryam 19:64]. [Imam al-Haythami in Majma uz Zawaid (1/171), Hadith No. 794]

Imam Nur ud-din al-Haythami (rah) said: It is narrated by Al-Bazzar and Tabarani in his Kabir with Hassan chain having reliable narrators .
This hadith is also classified as Sahih by Wahhabi authority Nasir ud-din Albani in his Silsilat as Sahihah (5/325)

Hence all matters like Mawlid (although clear proofs exist for permissibility of Mawlid in Qur’an and Hadith), actions such Isaal ath-Thawaab done for deceased, and so on, are praiseworthy acts according to above hadith and Shariah.
Wahhabiyyah and fanatics have no proof directly from the Nusoos against their impermissibility, nor can they use the “Kullu Bidatin Dhalala” hadith as I have shed light on it before.

Wahhabiyyah (Salafi/Ahlehadith…etc) have divided Tawhid into 3 Parts:

1. Tawhid al-Uloohiyah
2. Tawhid ar-Ruboobiyah
3. Tawhid Asma wa Sifaat

I challenge Wahhabiyyah and their fanatic supporters to show a single Marfu Hadith where Prophet Muhammad (Peace be upon him) said Tawhid has these three names.

Please note, Wahhabiyyah/Salafis have to show these exact three names from Marfu hadith otherwise their division of Tawhid itself will be proven as Bidah according to their own definition of Bidah, because they consider all new innovations as blameworthy no matter how good they are. 

Also there is a hadith in Sahih Bukhari Volume 5, Book 59, Number 568 in which Usama bin Zaid (ra) killed a man who was previously Kafir but said Kalimah just before dying, the Prophet(s) considered that person as perfectly Muslim.

Now we ask Wahhabiyyah/Salafis...
Where the Prophet(s) taught that Sahaba 3 three Tawhids?

By Brother Aamir Ibrahim
(Edited by ADHM)