The Deen Show - What is innovation in Religion -MUST WATCH
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Pakistani1947
Chief Minister (5k+ posts)
Bid'at (innovation) is something that has no Islamic basis. A thing which is not proved from the Holy Quran and Hadith, as in practice at the time of the Holy Prophet, his companions, but is now done as religious duty.
The Prophet (saw) has condemned one who indulges in innovation and called them "destroyer of the religion". There are literally thousands of examples of Bid'at!
To build graves of hard bricks
To build domes on graves
To light candles near graves
To spread sheets and covers on graves
To gather for feast after a death in a house
Following are Hadeeths against innovations into religion:
Jabir b. Abdullah said: When Allah's Messenger (may peace he upon him) delivered the sermon, his eyes became red, his voice rose. and his anger increased so that he was like one giving a warning against the enemy and saying:" The enemy has made a morning attack on you and in the evening too." He would also say:" The last Hour and I have been sent like these two." and he would join his forefinger and middle finger; and would further say:" The best of the speech is embodied in the Book of Allah, and the beet of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." He would further say:, I am more dear to a Muslim even than his self; and he who left behind property that is for his family. and he who dies under debt or leaves children (in helplessness). the responsibility (of paying his debt and bringing up his children) lies on me." (Sahih Muslim Book #004, Hadith #1885)
'Asim reported: I asked Anas b. Malik whether Allah's Messenger (may peace be upon him) had declared Medina as sacred. He said: Yes. (the area) between so and so. He who made any innovation in it, and further said to me: It is something serious to make any innovation in it (and he who does it) there is upon him the curse of Allah, and that of the angels and of all the people, Allah will not accept from him on the Day of Resurrection either obligatory acts or the surpererogatory acts. Ibn Anas said: Or he accommodates an innovator. (Sahih Muslim Book #007, Hadith #3159)
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." (Sahih Bukhari, Book #49, Hadith #861)
'A'isha reported Allah's Messenger (may peace be upon him) as saying: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected. (Sahih Muslim, Book #018, Hadith #4266)
The Prophet (saw) has condemned one who indulges in innovation and called them "destroyer of the religion". There are literally thousands of examples of Bid'at!
To build graves of hard bricks
To build domes on graves
To light candles near graves
To spread sheets and covers on graves
To gather for feast after a death in a house
Following are Hadeeths against innovations into religion:
Jabir b. Abdullah said: When Allah's Messenger (may peace he upon him) delivered the sermon, his eyes became red, his voice rose. and his anger increased so that he was like one giving a warning against the enemy and saying:" The enemy has made a morning attack on you and in the evening too." He would also say:" The last Hour and I have been sent like these two." and he would join his forefinger and middle finger; and would further say:" The best of the speech is embodied in the Book of Allah, and the beet of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." He would further say:, I am more dear to a Muslim even than his self; and he who left behind property that is for his family. and he who dies under debt or leaves children (in helplessness). the responsibility (of paying his debt and bringing up his children) lies on me." (Sahih Muslim Book #004, Hadith #1885)
'Asim reported: I asked Anas b. Malik whether Allah's Messenger (may peace be upon him) had declared Medina as sacred. He said: Yes. (the area) between so and so. He who made any innovation in it, and further said to me: It is something serious to make any innovation in it (and he who does it) there is upon him the curse of Allah, and that of the angels and of all the people, Allah will not accept from him on the Day of Resurrection either obligatory acts or the surpererogatory acts. Ibn Anas said: Or he accommodates an innovator. (Sahih Muslim Book #007, Hadith #3159)
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." (Sahih Bukhari, Book #49, Hadith #861)
'A'isha reported Allah's Messenger (may peace be upon him) as saying: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected. (Sahih Muslim, Book #018, Hadith #4266)
zubair.maalick
MPA (400+ posts)
Any kind of Biddah is not allowed. Please listen to following discussion, the best description on Biddah:
[Listen this lecture atleast 2 times and with extreme focus]
http://thedeenshow.com/show.php?action=detail&id=1245
Actually some people have classify biddah as sahih and haram but in reality their is no such classification exist, any practice which is not found in Quran and Hadith is considered as Biddah whether is looks good or not. Distinguishing Biddah into good and bad actually give rise to sects.
For example:
Person A said act1 is not in Quran and hadith but nothing wrong in doing it and you will get reward also. X people followed it.
Person B said act2 is not in Quran and hadith but nothing wrong in doing it and you will get reward also. Moreover act1 is Biddah. Y people followed it.
now it give rise to 2 sects
Sect of person A with followers X = Quran + Hadith + act1
Sect of person B with followers Y = Quran + Hadith + act2
The main argument justifying Biddah is used: "Nothing wrong in it" (Mostly after Justifying some strange interpretation of Quran, which nobody ever did before)
That is the problem, who tell them nothing wrong in it. They just made these decisions on the basis of their own intellect. Even Sahaba Karam (ra) didn't had that authority. Even No human being have.
Their are many narrations in Hadith and from the lives of Sahaba karam which clearly proves it.
Thanks
[Listen this lecture atleast 2 times and with extreme focus]
http://thedeenshow.com/show.php?action=detail&id=1245
Actually some people have classify biddah as sahih and haram but in reality their is no such classification exist, any practice which is not found in Quran and Hadith is considered as Biddah whether is looks good or not. Distinguishing Biddah into good and bad actually give rise to sects.
For example:
Person A said act1 is not in Quran and hadith but nothing wrong in doing it and you will get reward also. X people followed it.
Person B said act2 is not in Quran and hadith but nothing wrong in doing it and you will get reward also. Moreover act1 is Biddah. Y people followed it.
now it give rise to 2 sects
Sect of person A with followers X = Quran + Hadith + act1
Sect of person B with followers Y = Quran + Hadith + act2
The main argument justifying Biddah is used: "Nothing wrong in it" (Mostly after Justifying some strange interpretation of Quran, which nobody ever did before)
That is the problem, who tell them nothing wrong in it. They just made these decisions on the basis of their own intellect. Even Sahaba Karam (ra) didn't had that authority. Even No human being have.
Their are many narrations in Hadith and from the lives of Sahaba karam which clearly proves it.
Thanks
Pakistani1947
Chief Minister (5k+ posts)
Ijtihad (اجتهاد) and Bid'at (innovation)
[SIZE=+1]The term Ijtihad means to derive and deduce religious opinion about some matter that is not mentioned in the sources of Islam, keeping in view the spirit and overall framework of Islam. In other words, the area of Ijtihad is the area in which Islam is silent and one must use ones common sense, intellect and experience to arrive at an opinion that should be in conformity with the spirit of Islam. For example, matters like test-tube babies, organ donation and cloning are some of the recent developments in science and one needs to know whether they are permitted by religion or not. It is in such matters that need for Ijtihad arises.
On the contrary, [/SIZE]Bid'at (innovation) is something that has no Islamic basis. A thing which is not proved from the Holy Quran and Hadith, as in practice at the time of the Holy Prophet, his companions, but is now done as religious duty.[SIZE=+1]
[/SIZE]There are literally thousands of examples of Bid'at!
To build graves of hard bricks
To build domes on graves
To light candles near graves
To spread sheets and covers on graves
To gather for feast after a death in a house[SIZE=+1]
[/SIZE][SIZE=+1]
[/SIZE]
[SIZE=+1]The term Ijtihad means to derive and deduce religious opinion about some matter that is not mentioned in the sources of Islam, keeping in view the spirit and overall framework of Islam. In other words, the area of Ijtihad is the area in which Islam is silent and one must use ones common sense, intellect and experience to arrive at an opinion that should be in conformity with the spirit of Islam. For example, matters like test-tube babies, organ donation and cloning are some of the recent developments in science and one needs to know whether they are permitted by religion or not. It is in such matters that need for Ijtihad arises.
On the contrary, [/SIZE]Bid'at (innovation) is something that has no Islamic basis. A thing which is not proved from the Holy Quran and Hadith, as in practice at the time of the Holy Prophet, his companions, but is now done as religious duty.[SIZE=+1]
[/SIZE]There are literally thousands of examples of Bid'at!
To build graves of hard bricks
To build domes on graves
To light candles near graves
To spread sheets and covers on graves
To gather for feast after a death in a house[SIZE=+1]
[/SIZE][SIZE=+1]
[/SIZE]
Last edited:
Please use your energy at
http://www.siasat.pk/forum/showthre...AB-V-SECULARISM-Where-should-we-stand-and-why
http://www.siasat.pk/forum/showthre...AB-V-SECULARISM-Where-should-we-stand-and-why
I'm afraid you can't make up your own meanings to Islamic terms. You have to take the meanings from the Qur'an and Sunna as understood by the classical authorities of the past.
The Dn is complete and a teaching of the Dn is to accept innovations that are liked or good (hasana) and reject innovations that are disliked and blameworthy (madhmma or sayyi'ah) or which are raised to the level of essentials of the Dn.
Some people object to commemorating the Mawlid on account of misunderstanding the Hadth of Bid`a.
`Irbd ibn Sriya (radiyallhu `anhu) relates that the Holy Prophet (sallallhu `alayhi wa sallam) stated:
وإياكم ومحدثات الأمور فإن كل محدثة بدعة وكل بدعة ضلالة
“wa iyykum wa muHdathtul-umr fa'inna kullu muHdathatin bid`atun wa kullu bid`atin Dalla”
“Beware of every novelty for every novelty is a bid`a and every bid`a is misguidance.”
(Ab Dwd, as-Sunan, 4:200, Kitbus-Sunna, Bb f luzmus-Sunna, #4607 Tirmidh, al-Jmi`us-Sahh, 5:44, Kitbul-`ilm, Bb Mj'a fil-akhdh bis-Sunna, #2676 Ibn Mja, as-Sunan, Muqaddima, Bb Ittib'is-Sunnatul-Khulaf'ir-Rshidn, 1:15, #42 Ibn Mja, as-Sunan, Muqaddima, Bb Ittib'is-Sunnatul-Khulaf'ir-Rshidn, 1:15, #44 Ahmad ibn Hanbal, al-Musnad, 4:162; Ibn Hibbn, as-Sahh, 1:178, #5 Tabarn, Musnad ash-Shammiyn, 1:446, #786 Tabarn, al-Mu`jamul-Kabr, 18:249, #624 Drim, as-Sunan, 1:57, #95 Bayhaq, Shu`abul-mn, 2:27, #7516 Hkim, al-Mustadrak, 1:174, #329 Hkim, al-Mustadrak, 1:176, #332)
The understanding of this Hadth according to the classical scholars of Hadth of the past is very different to what certain quarters lead us to believe in these troubled times. The classical Hadth master, Mull `Al al-Qr [d. 1014] explains this Hadth:
“ay kullu bid`atin sayyi'atin Dallatun li qawluh `alayhiS-Saltu was-salm man sanna fil-islmi sunnata Hasanatan falah ajruh wa ajru man `amila bih wa jama` ab bakrin wa `umarinil-qur'n wa katabtuh zaydin fil-muSHaf wa jadad f `ahd `uthmn (radiyallhu `anhum).”
“It means, every ‘bid`a WHICH IS BAD (sayyi'ah) is misguidance’ because he (`alayhis-saltu was-salm) stated: ‘who so ever innovates a good innovation in Islam will get the rewards of it and the rewards of those who practice it after.’ Examples of this are the compiling of the Qur'an by Ab Bakr and `Umar, having it writing in the form of a [one volume] book by Zayd and reviving it in the era of `Uthmn.”
(`Al Qr, Mirqt Sharh Mishkt, 1:216)
This understanding of bid`a is explained further with the following sahh (rigorously authenticated) Hadth which Mull `Al al-Qr cited above.
It is related on the authority of Jarr ibn `Abdullh (radiyallhu `anhu) that the Holy Prophet (sallallhu `alayhi wa sallam) stated:
من سن في الإسلام سنة حسنة فله أجرها وأجر من عمل بها بعده من غير أن ينقص من أجورهم شيء ومن سن في الإسلام سنة سيئة كان عليه وزرها ووزر من عمل بها من بعده من غير أن ينقص من أوزارهم شيء
“man sanna fil-islmi sunnatan Hasanatan falah ajruh wa ajru man `amila bih ba`dih min ghayri ay-yanquSa min ujrihim shay' wa man sanna fil-islmi sunnatan sayyi'atan kna `alayhi wazrih wa wizru man `amila bih min ba`dih min ghayri ay-yanquSa min awzrihim shay'.”
“Whoever innovates a good innovation in Islam has its reward and the reward of those who would practice upon 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 upon it until the Day of Judgement--without lessening the sin of those who practice with it.”
(Muslim, as-Sahh, 2:705, Kitbuz-Zakt, #1017 Nas', as-Sunan, 5:55, Kitbuz-Zakt, #2554 Ahmad ibn Hanbal, al-Musnad, 4:357-359; Ibn Hibbn, as-Sahh, 8:101, 102, #3308 Ibn Ab Shayba, al-Musannaf, 2:350, #9803 Bayhaq, as-Sunanul-Kubr, 4:175)
Firstly, since the wording of this Hadth is general, i.e. "Whoever" (من) its application is general. Secondly, one cannot say that "sunna" (سن) in this Hadth means the "Sunna" of the Holy Prophet (sallallhu `alayhi wa sallam) because the Hadth describes both "good (hasana)" and "bad (sayyi'a)" sunnas. Since the Prophetic Sunna is only "good", the term "sunna" in the Hadth refers to a new way or innovation and not Sunna of the Holy Prophet (sallallhu `alayhi wa sallam). The Hadth thus means that an innovation that is good is rewarded for while an innovation that is bad is punished for.
It is inconceivable that so-called scholars of today who barely know more than a dozen Hadths by heart have a better understanding than the traditional authorities of the Dn of the past like those in the following list who committed more than 100,000 Hadths to memory with their chains of transmission:
Imam Shfi`. Imm Shfi` divided bid`a (innovation) into the two basic categories:
قال الشافعي 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 هذه يعني انها محدثة لم تكن واذ كانت فليس فيها رد لما مضى
“Innovated matters are of two kinds (al-muHdathtu minal-umri Darbn): one is an innovation that contravenes (m uHditha yukhlifu) some-thing in the Qur'n or the Sunna or a Companion-report (athar) or the Consensus (ijm`): that innovation is misguidance (fahdhihil-bid`atu Dalla). The other kind is the innovation of any and all good things (m uHditha minal-khayr) contravening none of the above, and this is a blameless innovation (wahdhihi muHdathatun ghayru madhmma). `Umar said, concerning the prayers of Ramadn: ‘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.”
(Dhahab, Siyar a`lmun-nubal', 8:408)
The Dn is complete and a teaching of the Dn is to accept innovations that are liked or good (hasana) and reject innovations that are disliked and blameworthy (madhmma or sayyi'ah) or which are raised to the level of essentials of the Dn.
Some people object to commemorating the Mawlid on account of misunderstanding the Hadth of Bid`a.
`Irbd ibn Sriya (radiyallhu `anhu) relates that the Holy Prophet (sallallhu `alayhi wa sallam) stated:
وإياكم ومحدثات الأمور فإن كل محدثة بدعة وكل بدعة ضلالة
“wa iyykum wa muHdathtul-umr fa'inna kullu muHdathatin bid`atun wa kullu bid`atin Dalla”
“Beware of every novelty for every novelty is a bid`a and every bid`a is misguidance.”
(Ab Dwd, as-Sunan, 4:200, Kitbus-Sunna, Bb f luzmus-Sunna, #4607 Tirmidh, al-Jmi`us-Sahh, 5:44, Kitbul-`ilm, Bb Mj'a fil-akhdh bis-Sunna, #2676 Ibn Mja, as-Sunan, Muqaddima, Bb Ittib'is-Sunnatul-Khulaf'ir-Rshidn, 1:15, #42 Ibn Mja, as-Sunan, Muqaddima, Bb Ittib'is-Sunnatul-Khulaf'ir-Rshidn, 1:15, #44 Ahmad ibn Hanbal, al-Musnad, 4:162; Ibn Hibbn, as-Sahh, 1:178, #5 Tabarn, Musnad ash-Shammiyn, 1:446, #786 Tabarn, al-Mu`jamul-Kabr, 18:249, #624 Drim, as-Sunan, 1:57, #95 Bayhaq, Shu`abul-mn, 2:27, #7516 Hkim, al-Mustadrak, 1:174, #329 Hkim, al-Mustadrak, 1:176, #332)
The understanding of this Hadth according to the classical scholars of Hadth of the past is very different to what certain quarters lead us to believe in these troubled times. The classical Hadth master, Mull `Al al-Qr [d. 1014] explains this Hadth:
“ay kullu bid`atin sayyi'atin Dallatun li qawluh `alayhiS-Saltu was-salm man sanna fil-islmi sunnata Hasanatan falah ajruh wa ajru man `amila bih wa jama` ab bakrin wa `umarinil-qur'n wa katabtuh zaydin fil-muSHaf wa jadad f `ahd `uthmn (radiyallhu `anhum).”
“It means, every ‘bid`a WHICH IS BAD (sayyi'ah) is misguidance’ because he (`alayhis-saltu was-salm) stated: ‘who so ever innovates a good innovation in Islam will get the rewards of it and the rewards of those who practice it after.’ Examples of this are the compiling of the Qur'an by Ab Bakr and `Umar, having it writing in the form of a [one volume] book by Zayd and reviving it in the era of `Uthmn.”
(`Al Qr, Mirqt Sharh Mishkt, 1:216)
This understanding of bid`a is explained further with the following sahh (rigorously authenticated) Hadth which Mull `Al al-Qr cited above.
It is related on the authority of Jarr ibn `Abdullh (radiyallhu `anhu) that the Holy Prophet (sallallhu `alayhi wa sallam) stated:
من سن في الإسلام سنة حسنة فله أجرها وأجر من عمل بها بعده من غير أن ينقص من أجورهم شيء ومن سن في الإسلام سنة سيئة كان عليه وزرها ووزر من عمل بها من بعده من غير أن ينقص من أوزارهم شيء
“man sanna fil-islmi sunnatan Hasanatan falah ajruh wa ajru man `amila bih ba`dih min ghayri ay-yanquSa min ujrihim shay' wa man sanna fil-islmi sunnatan sayyi'atan kna `alayhi wazrih wa wizru man `amila bih min ba`dih min ghayri ay-yanquSa min awzrihim shay'.”
“Whoever innovates a good innovation in Islam has its reward and the reward of those who would practice upon 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 upon it until the Day of Judgement--without lessening the sin of those who practice with it.”
(Muslim, as-Sahh, 2:705, Kitbuz-Zakt, #1017 Nas', as-Sunan, 5:55, Kitbuz-Zakt, #2554 Ahmad ibn Hanbal, al-Musnad, 4:357-359; Ibn Hibbn, as-Sahh, 8:101, 102, #3308 Ibn Ab Shayba, al-Musannaf, 2:350, #9803 Bayhaq, as-Sunanul-Kubr, 4:175)
Firstly, since the wording of this Hadth is general, i.e. "Whoever" (من) its application is general. Secondly, one cannot say that "sunna" (سن) in this Hadth means the "Sunna" of the Holy Prophet (sallallhu `alayhi wa sallam) because the Hadth describes both "good (hasana)" and "bad (sayyi'a)" sunnas. Since the Prophetic Sunna is only "good", the term "sunna" in the Hadth refers to a new way or innovation and not Sunna of the Holy Prophet (sallallhu `alayhi wa sallam). The Hadth thus means that an innovation that is good is rewarded for while an innovation that is bad is punished for.
It is inconceivable that so-called scholars of today who barely know more than a dozen Hadths by heart have a better understanding than the traditional authorities of the Dn of the past like those in the following list who committed more than 100,000 Hadths to memory with their chains of transmission:
Imam Shfi`. Imm Shfi` divided bid`a (innovation) into the two basic categories:
قال الشافعي 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 هذه يعني انها محدثة لم تكن واذ كانت فليس فيها رد لما مضى
“Innovated matters are of two kinds (al-muHdathtu minal-umri Darbn): one is an innovation that contravenes (m uHditha yukhlifu) some-thing in the Qur'n or the Sunna or a Companion-report (athar) or the Consensus (ijm`): that innovation is misguidance (fahdhihil-bid`atu Dalla). The other kind is the innovation of any and all good things (m uHditha minal-khayr) contravening none of the above, and this is a blameless innovation (wahdhihi muHdathatun ghayru madhmma). `Umar said, concerning the prayers of Ramadn: ‘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.”
(Dhahab, Siyar a`lmun-nubal', 8:408)
Pakistani1947
Chief Minister (5k+ posts)
Ali Qari's explaination of Hadeeths is invalid as it is against many authentic hadeeths listed below. Ali Qari has no right to add "WHICH IS BAD" to the above hadeeth. Should we follow the instruction of Ali Qari or clear instruction of our beloved prophet Muhammad (صلى الله عليه وسلم)?
Al-Haafidh Ibn Rajab said in his commentary to al Arba'een: 'So his (صلى الله عليه وسلم) statement, "Every innovation is misguidance" is from the all encompassing word, not excluding from it anything. And it is the greatest principle from the principles of the Religion. And it is associated with his (صلى الله عليه وسلم) statement, "Whoever invents in this affair of ours, what is not from it, then it is rejected" So whoever invents things and attributes them to the religion, and it does not have an origin in the religion to return to, then it is misguidance, and the Religion is free from those things. And equal to that are matters of beliefs, or actions, or statements whether hidden, or manifest.' [Jaami'ul 'Uloom Wal Hikam, p. 233]
The statement of 'Umar radiallaahu 'anhu "What a good innovation", he desires the linguistic innovation, and not the religious innovation (al bida'atush Shar'iyyah). So whatever has an origin in the law, returns to it. If it is said that it is an innovation, then it is an innovation in language, and not in Islaamic Law. So the religious innovation is what does not have an origin for it to return to. So the collecting of the Qur`an into one book has for it an origin in the law to return to, because the Prophet sallaahu 'alayhi wa sallam had commanded the recording of the Qur`aan, but it was written scattered so the Companions collected it into one book for it's protection. Indeed the Prophet prayed taraaweeh with his Companions radiallaahu 'anhum nightly, and they had preferable fear about it in the appointment [of an Imaam], and the continuing of the Companions radiallaahu 'anhum in praying in separate groups in the lifetime of the Prophet and after his sallaahu 'alayhi wa sallam passing, up until 'Umar Ibnul Khattaab united them on one Imaam like how they used to be behind the Prophet sallaahu 'alayhi wa sallam, and this is not an innovation in the Religion.
There is a story behind this hadeeth, which will explain what "whoever starts a good thing" means. Imaam Muslim reported this story from Jareer ibn 'Abdullaah, who also narrated the hadeeth itself. He said: "Some people from the Bedouin came to the Messenger of Allaah (peace and blessings of Allaah be upon him), wearing woollen garments. He saw that they were in bad shape and in desperate need, so he urged the people to give them charity. They people were very slow to respond, and it could be seen in his face (that he was upset). Then a man of the Ansaar brought a package of silver, then another came, and another and another, and his face was filled with joy. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever starts a good thing in Islam, and others do likewise after him, there will be written for him a reward like that of those who followed him, without it detracting in the least from their reward. Whoever starts a bad thing in Islam, and others do likewise after him, there will be written for him a burden of sin like that of those who followed him, without it detracting in the least from their burden.'" (Reported by Muslim, no. 1017)
Following are some more hadeeths against innovations in religion:
Narrated 'Ali: We have nothing except the Book of Allah and this written paper from the Prophet (where-in is written: ) Medina is a sanctuary from the 'Air Mountain to such and such a place, and whoever innovates in it an heresy (بدعت) or commits a sin, or gives shelter to such an innovator in it will incur the curse of Allah, the angels, and all the people, none of his compulsory or optional good deeds of worship will be accepted. And the asylum (of protection) granted by any Muslim is to be secured (respected) by all the other Muslims; and whoever betrays a Muslim in this respect incurs the curse of Allah, the angels, and all the people, and none of his compulsory or optional good deeds of worship will be accepted, and whoever (freed slave) befriends (take as masters) other than his manumitters without their permission incurs the curse of Allah, the angels, and all the people, and none of his compulsory or optional good deeds of worship will be accepted. (Sahih Bukhari, Book #30, Hadith #94)
Anas reported: One day the Messenger of Allah (may peace be upon him) was sitting amongst us that he dozed off. He then raised his head smilingly. We said: What makes you smile. Messenger of Allah? He said: A Sura has just been revealed to me, and then recited: In the name of Allah, the Compassionate, the Merciful. Verily We have given thee Kauthar (fount of abundance). Therefore turn to thy Lord for prayer and offer sacrifice, and surely thy enemy is cut off (from the good). Then he (the Holy Prophet) said: Do you know what Kauthar is? We said: Allah and His Messenger know best. The Holy Prophet (may peace be upon him) said: It (Kauthar) is a canal which my Lord, the Exalted and Glorious has promised me, and there is an abundance of good in it. It is a cistern and my people would come to it on the Day of Resurrection, and tumblers there would be equal to the number of stars. A servant would be turned away from (among the people gathered there). Upon this I would say: My Lord, he is one of my people, and He (the Lord) would say: You do not know that he innovated new things (in Islam) after you. Ibn Hujr made this addition in the hadith:" He (the Holy Prophet) was sitting amongst us in the mosque, and He (Allah) said: (You don't know) what he innovated after you" (Sahih Muslim, Book #004, Hadith #0790)
Jabir b. Abdullah said: When Allah's Messenger (may peace he upon him) delivered the sermon, his eyes became red, his voice rose. and his anger increased so that he was like one giving a warning against the enemy and saying:" The enemy has made a morning attack on you and in the evening too." He would also say:" The last Hour and I have been sent like these two." and he would join his forefinger and middle finger; and would further say:" The best of the speech is embodied in the Book of Allah, and the beet of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." He would further say:, I am more dear to a Muslim even than his self; and he who left behind property that is for his family. and he who dies under debt or leaves children (in helplessness). the responsibility (of paying his debt and bringing up his children) lies on me." (Sahih Muslim Book #004, Hadith #1885)
'Asim reported: I asked Anas b. Malik whether Allah's Messenger (may peace be upon him) had declared Medina as sacred. He said: Yes. (the area) between so and so. He who made any innovation in it, and further said to me: It is something serious to make any innovation in it (and he who does it) there is upon him the curse of Allah, and that of the angels and of all the people, Allah will not accept from him on the Day of Resurrection either obligatory acts or the surpererogatory acts. Ibn Anas said: Or he accommodates an innovator. (Sahih Muslim Book #007, Hadith #3159)
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." (Sahih Bukhari, Book #49, Hadith #861)
'A'isha reported Allah's Messenger (may peace be upon him) as saying: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected. (Sahih Muslim, Book #018, Hadith #4266)
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Pakistani1947
Chief Minister (5k+ posts)
Question: I have a question in the area of what is and isn't Bidaa. Over and over again I hear people terming certain actions as Bidaa. I am however confused. Correct me if I am wrong, but isn't there a hadith by Prophet Muhammed (SAW) that says that anyone who introduces a new helpful hadith will be rewarded. If this is true, then why are all new inovations frowned upon. Jazak Allah Khul Khayer.
Let a man give charity from his dinars, his dirhams, his clothing, his wheat or his dates - even if it is only half a date.' A man from the Ansaar brought a package which he could hardly carry in his hand, then another and another came, until there were two piles, of food and clothing, and I saw the face of the Messenger of Allaah (peace and blessings of Allaah be upon him) beaming with joy. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever starts a good thing in Islam will have his own reward and a reward equal to that of those who follow him, without it detracting in the least from their reward, and whoever starts a bad thing in Islam will have to bear the burden of his own sin and a burden equal to that of those who followed him, without it detracting in the least from their burden. (Reported by al-Nisaa'i in al-Mujtaba: Kitaab al-Zakaat, Bab al-Tahreed 'ala al-Sadaqah).
From the context of the story, it is clear that what is meant by the words "whoever starts a good thing (sunnah hasanah) in Islam" means: Whoever revives a part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him), or teaches it to others, or commands others to follow it, or acts according to it so that others see him or hear about it and follow his example. This is also indicated by the hadeeth narrated by Abu Hurayrah, may Allaah be pleased with him, who said: "A man came to the Prophet (peace and blessings of Allaah be upon him), and he urged the people to give him charity. A man said: 'I have such-and-such,' and there was no person left in the gathering who did not give something in charity to him, whether it was a large amount or a little. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever starts something good, and others follow his lead, will have a complete reward and a reward like that of those who followed him, without it detracting in the least from their reward. Whoever starts something bad, and others follow his lead, will bear a complete burden of sin, and a burden like that of those who followed him, without it detracting in the least from their burden. (Reported by Ibn Maaajah in al-Sunan, no. 204)
It should be clear from the above, with no room for doubt, that the Prophet (peace and blessings of Allaah be upon him) was not allowing innovation in matters of deen (religion), nor was he opening the door to what some people call "bid'ah hasanah," for the following reasons:
The Prophet (peace and blessings of Allaah be upon him) stated repeatedly that: "Every newly-invented thing is a bid'ah (innovation), every bid'ah is a going astray, and every going astray will be in the Fire." (Reported by al-Nisaa'i in al-Sunan, Salaat al-'Eedayn, Baab kayfa al-Khutbah). Reports with the same meaning were narrated via Jaabir (may Allaah be pleased with him) by Ahmad, via al-'Irbaad ibn Saariyah by Abu Dawud and via Ibn Mas'ood (may Allaah be pleased with him) by Ibn Maajah.
The Prophet (peace and blessings of Allaah be upon him) used to say, when beginning a khutbah (sermon): "… The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad. The worst of things are those which are newly-invented, and every innovation is a going astray…" (reported by Muslim, no. 867)
If every bid'ah is a going astray, how can some people then say that there is such a thing in Islam as "bid'ah hasanah"? By Allaah, this is an obvious contradiction of the statement and warning of the Prophet (peace and blessings of Allaah be upon him).
The Prophet (peace and blessings of Allaah be upon him) stated that whoever innovates something new in the deen (religion) will have his deed rejected, and Allaah will not accept it, as is stated in the hadeeth narrated by 'Aa'ishah (may Allaah be pleased with her), who said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever innovates something in this matter of ours that is not a part of it will have it rejected.'" (Reported by al-Bukhaari, Fath al-Baari, no. 2697). How can anybody then say that bid'ah is acceptable and it is permitted to follow it?
When a person innovates something and adds to the deen something that does not belong to it, he is implying a number of bad things, each worse than the last, for example: That the religion is lacking, that Allaah did not complete and perfect it, and that there is room for improvement. This clearly contradicts the statement in the Qur'aan (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…" [al-Maa'idah 5:3]
That the religion remained imperfect from the time of the Prophet (peace and blessings of Allaah be upon him) until the time when this innovator came along and completed it with his own ideas.
That the Prophet (peace and blessings of Allaah be upon him) was "guilty" of either of two things: either he was ignorant of this "good innovation," or he knew about it but concealed it, thus letting his ummah down by not conveying it.
That the Prophet (peace and blessings of Allaah be upon him), his Companions and the righteous salaf (early generations) missed out on the reward of this "good innovation" - until this innovator came along and earned it for himself, despite the fact that he should say to himself, "If it was truly good, they would have been the first to do it."
Opening the door to bid'ah leads to changing the deen (religion) and opens the way for personal whims and opinions, because every innovator implies that what he is introducing is something good, so whose opinion are we supposed to follow, and which of them should we take as a leader?
Following bid'ah leads to the cancelling out of sunnah practices and the ways of the salaf. Real life bears witness that whenever a bid'ah is followed, a sunnah practice dies out; the reverse is also true.
Answer: Praise be to Allaah.
Firstly, we should know what "bid'ah" means according to Islamic teaching.
It is defined as: any invented way in religion that is aimed at worshipping or drawing closer to Allaah. This means anything that is not referred to specifically in Sharee'ah, and for which there is no evidence (daleel) in the Qur'aan or Sunnah, and which was not known at the time of the Prophet (peace and blessings of Allaah be upon him) and his Companions. At the same time, it is quite obvious that this definition of religious inventions or innovations, which are condemned, does not include worldly inventions [such as cars and washing machines, etc. - Translator].
If your confusion has to do with an apparent contradiction between the hadeeth narrated by Abu Hurayrah and the hadeeth narrated by Jareer ibn 'Abdullaah, then let us examine these two reports and find out what they mean:
Jareer ibn 'Abdullaah al-Bajali (may Allaah be pleased with him) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever starts a good thing and is followed by others, will have his own reward and a reward equal to that of those who follow him, without it detracting from their reward in any way. Whoever starts a bad thing and is followed by others, will bear the burden of his own sin and a burden equal to that of those who follow him, without it detracting from their burden in any way.'" (Reported by al-Tirmidhi, no. 2675. He said, This is a saheeh hasan hadeeth)
There is a story behind this hadeeth, which will explain what "whoever starts a good thing" means. Imaam Muslim reported this story from Jareer ibn 'Abdullaah, who also narrated the hadeeth itself. He said: "Some people from the Bedouin came to the Messenger of Allaah (peace and blessings of Allaah be upon him), wearing woollen garments. He saw that they were in bad shape and in desperate need, so he urged the people to give them charity. They people were very slow to respond, and it could be seen in his face (that he was upset). Then a man of the Ansaar brought a package of silver, then another came, and another and another, and his face was filled with joy. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever starts a good thing in Islam, and others do likewise after him, there will be written for him a reward like that of those who followed him, without it detracting in the least from their reward. Whoever starts a bad thing in Islam, and others do likewise after him, there will be written for him a burden of sin like that of those who followed him, without it detracting in the least from their burden.'" (Reported by Muslim, no. 1017)
Further explanation may be found in a report recorded by al-Nisaa'i, also from Jareer ibn 'Abdullah, may Allaah be pleased with him, who said: "We were with the Messenger of Allaah (peace and blessings of Allaah be upon him) early one day, when some people who were almost naked (not dressed properly) and barefoot, with their swords by their sides, came to him. Most, if not all of them, were of (the tribe of) Mudar. The Messenger's face changed when he saw how poor they were (i.e., he became upset). He went into (his house), then he came out and ordered Bilaal to give the call to prayer. He led the people in prayer, then he addressed them, saying: 'O people, "be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both he created many men and women, and fear Allaah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship)" [al-Nisaa' 4:1].
Firstly, we should know what "bid'ah" means according to Islamic teaching.
It is defined as: any invented way in religion that is aimed at worshipping or drawing closer to Allaah. This means anything that is not referred to specifically in Sharee'ah, and for which there is no evidence (daleel) in the Qur'aan or Sunnah, and which was not known at the time of the Prophet (peace and blessings of Allaah be upon him) and his Companions. At the same time, it is quite obvious that this definition of religious inventions or innovations, which are condemned, does not include worldly inventions [such as cars and washing machines, etc. - Translator].
If your confusion has to do with an apparent contradiction between the hadeeth narrated by Abu Hurayrah and the hadeeth narrated by Jareer ibn 'Abdullaah, then let us examine these two reports and find out what they mean:
Jareer ibn 'Abdullaah al-Bajali (may Allaah be pleased with him) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever starts a good thing and is followed by others, will have his own reward and a reward equal to that of those who follow him, without it detracting from their reward in any way. Whoever starts a bad thing and is followed by others, will bear the burden of his own sin and a burden equal to that of those who follow him, without it detracting from their burden in any way.'" (Reported by al-Tirmidhi, no. 2675. He said, This is a saheeh hasan hadeeth)
There is a story behind this hadeeth, which will explain what "whoever starts a good thing" means. Imaam Muslim reported this story from Jareer ibn 'Abdullaah, who also narrated the hadeeth itself. He said: "Some people from the Bedouin came to the Messenger of Allaah (peace and blessings of Allaah be upon him), wearing woollen garments. He saw that they were in bad shape and in desperate need, so he urged the people to give them charity. They people were very slow to respond, and it could be seen in his face (that he was upset). Then a man of the Ansaar brought a package of silver, then another came, and another and another, and his face was filled with joy. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever starts a good thing in Islam, and others do likewise after him, there will be written for him a reward like that of those who followed him, without it detracting in the least from their reward. Whoever starts a bad thing in Islam, and others do likewise after him, there will be written for him a burden of sin like that of those who followed him, without it detracting in the least from their burden.'" (Reported by Muslim, no. 1017)
Further explanation may be found in a report recorded by al-Nisaa'i, also from Jareer ibn 'Abdullah, may Allaah be pleased with him, who said: "We were with the Messenger of Allaah (peace and blessings of Allaah be upon him) early one day, when some people who were almost naked (not dressed properly) and barefoot, with their swords by their sides, came to him. Most, if not all of them, were of (the tribe of) Mudar. The Messenger's face changed when he saw how poor they were (i.e., he became upset). He went into (his house), then he came out and ordered Bilaal to give the call to prayer. He led the people in prayer, then he addressed them, saying: 'O people, "be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both he created many men and women, and fear Allaah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship)" [al-Nisaa' 4:1].
"Fear Allaah, and keep your duty to Him. And let every person look to what he has sent forth for the morrow…" [al-Hashr 59:18].
Let a man give charity from his dinars, his dirhams, his clothing, his wheat or his dates - even if it is only half a date.' A man from the Ansaar brought a package which he could hardly carry in his hand, then another and another came, until there were two piles, of food and clothing, and I saw the face of the Messenger of Allaah (peace and blessings of Allaah be upon him) beaming with joy. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever starts a good thing in Islam will have his own reward and a reward equal to that of those who follow him, without it detracting in the least from their reward, and whoever starts a bad thing in Islam will have to bear the burden of his own sin and a burden equal to that of those who followed him, without it detracting in the least from their burden. (Reported by al-Nisaa'i in al-Mujtaba: Kitaab al-Zakaat, Bab al-Tahreed 'ala al-Sadaqah).
From the context of the story, it is clear that what is meant by the words "whoever starts a good thing (sunnah hasanah) in Islam" means: Whoever revives a part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him), or teaches it to others, or commands others to follow it, or acts according to it so that others see him or hear about it and follow his example. This is also indicated by the hadeeth narrated by Abu Hurayrah, may Allaah be pleased with him, who said: "A man came to the Prophet (peace and blessings of Allaah be upon him), and he urged the people to give him charity. A man said: 'I have such-and-such,' and there was no person left in the gathering who did not give something in charity to him, whether it was a large amount or a little. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever starts something good, and others follow his lead, will have a complete reward and a reward like that of those who followed him, without it detracting in the least from their reward. Whoever starts something bad, and others follow his lead, will bear a complete burden of sin, and a burden like that of those who followed him, without it detracting in the least from their burden. (Reported by Ibn Maaajah in al-Sunan, no. 204)
It should be clear from the above, with no room for doubt, that the Prophet (peace and blessings of Allaah be upon him) was not allowing innovation in matters of deen (religion), nor was he opening the door to what some people call "bid'ah hasanah," for the following reasons:
The Prophet (peace and blessings of Allaah be upon him) used to say, when beginning a khutbah (sermon): "… The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad. The worst of things are those which are newly-invented, and every innovation is a going astray…" (reported by Muslim, no. 867)
If every bid'ah is a going astray, how can some people then say that there is such a thing in Islam as "bid'ah hasanah"? By Allaah, this is an obvious contradiction of the statement and warning of the Prophet (peace and blessings of Allaah be upon him).
The Prophet (peace and blessings of Allaah be upon him) stated that whoever innovates something new in the deen (religion) will have his deed rejected, and Allaah will not accept it, as is stated in the hadeeth narrated by 'Aa'ishah (may Allaah be pleased with her), who said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever innovates something in this matter of ours that is not a part of it will have it rejected.'" (Reported by al-Bukhaari, Fath al-Baari, no. 2697). How can anybody then say that bid'ah is acceptable and it is permitted to follow it?
When a person innovates something and adds to the deen something that does not belong to it, he is implying a number of bad things, each worse than the last, for example: That the religion is lacking, that Allaah did not complete and perfect it, and that there is room for improvement. This clearly contradicts the statement in the Qur'aan (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…" [al-Maa'idah 5:3]
That the religion remained imperfect from the time of the Prophet (peace and blessings of Allaah be upon him) until the time when this innovator came along and completed it with his own ideas.
That the Prophet (peace and blessings of Allaah be upon him) was "guilty" of either of two things: either he was ignorant of this "good innovation," or he knew about it but concealed it, thus letting his ummah down by not conveying it.
That the Prophet (peace and blessings of Allaah be upon him), his Companions and the righteous salaf (early generations) missed out on the reward of this "good innovation" - until this innovator came along and earned it for himself, despite the fact that he should say to himself, "If it was truly good, they would have been the first to do it."
Opening the door to bid'ah leads to changing the deen (religion) and opens the way for personal whims and opinions, because every innovator implies that what he is introducing is something good, so whose opinion are we supposed to follow, and which of them should we take as a leader?
Following bid'ah leads to the cancelling out of sunnah practices and the ways of the salaf. Real life bears witness that whenever a bid'ah is followed, a sunnah practice dies out; the reverse is also true.
We ask Allaah to save us from the misguidance of personal whims and from all trials whether they are open or secret. And Allaah knows best
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`Al al-Qr has not added to it at all! He has explained it because Arabic is not like Urdu or English. The word “kul” here is m makhSS, meaning general specific. Also, `Al al-Qr is a Hadth master who knew far more Hadths and had far more powerful command of Islamic sciences than websites like "Islam Q&A" and Saudi government scholars like "Sheikh Muhammed Salih Al-Munajjid" who can't even pronounce Imam an-Nasa'is name and instead writes it as "Nisaa'i" or "womaniser"!
The scholar, the one of a kind in his time, the authority of his age, the commentator of Sahh Muslim, al-Hfiz an-Nawaw, said in Sharh Sahh Muslim (6-21):
“The Prophet’s (s) saying kul bid`a (every bid`a) is a general- particular (m makhss) and it is a reference to most of the bida` (innovations). The linguistics say: It (bid`a) is any act done without a previous pattern, and it is five different kind.”
The above quote has translated the Hadth incorrectly. The Sunni principle is that everything new that conforms to the principles of the Religion and does not violate them, is acceptable. A major proof for this is this Hadth but accurately translated as:
"Whoever innovates in this Matter of ours something that does not belong in it, this is rejected"
(man ahdatha f amrin hdh m laysa fhi fahuwa radd)
[from Aisha by al-Bukhari, Muslim, Abu Dawud, Ibn Majah, and Ahmad].
Meaning: whoever innovates in this Matter of ours something that *does* belong in it, it is accepted. Shaykh Nur al-Din `Itr said this hadith was the clearest proof for the "innovation of guidance."
This is further substantiated by the following Hadth.
"Man `amila `amalan laysa `alayhi amrun fa huwa radd."
"If anyone innovates something which contradicts our Religion, then it is rejected."
(Muslim, as-Sahh, Kitbul-Iqdiya, 3:1343, #1718 Ahmad ibn Hanbal, al-Musnad, 6:180, #2551 Drqutn, as-Sunan, 4:227, #81 Mundhir, at-Targhb wat-tarhb, 1:44, #77)
In meaning, both of the Hadths are the same, yet the second Hadth has a specific terminology that is used, and an understanding pertaining to that terminology. This terminology pertains to dispraising what is innovated in the Religion - specifically what contradicts the Religion. So whoever innovates something which does NOT contradict the Religion, it is accepted.
Judging by how they have mistranslated the Hadth, they are also most likely to have mistranslated/misquoted Hfiz Ibn Rajab unless someone could post the Arab (also accurately).
Hfiz Ibn Hajar al-`Asqaln states the same as Mull `Al al-Qr in his masterpiece commentary of Sahh al-Bukhr:
"The root meaning of innovation (bid`a) 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 (mustahsana) 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 (mubh). It can be divided into the known five categories."
(Ibn Hajar `Asqaln, Fathul-Br, 4:253)
This is not correct at all. Shaykh al-Islm, Imm an-Nawaw clearly defines bid`a in the Law (Shar`a):
"Al-Bid`a (innovation) in the Law (shar`a) is the innovating of what did not exist in the time of the Messenger of Allh (sallallhu `alayhi wa sallam) and is divided into 'excellent' and 'bad' (wahya munqasimatun il Hasana wa qabHa). The Shaykh, `Izzud-dn ibn `Abdus-Salm stated in his book, ‘al-Qaw`id’: 'Innovation is divided into obligatory (wjiba), forbidden (muharrama), recommended (mandba), offensive (makrha), and indifferent (mubha).'"
(Nawaw, Tahdhbul-Asm' wal-lught (Lebanon: Beirut, Drul-Kutubil-`Ilmiyya), 3:22)
Although the Prophet (s) stated this Hadth at that specific incident, the meaning is general and covers the general cases. It is not permissible to claim that this Hadth applies only to charity because the Prophet used a general term in this hadith. He did not specify the reward to 'He who spends in charity,' rather he said:
'He who innovates a good innovation.'
The Holy Prophet (s) used a general term in this Hadth, even though it was revealed for a specific incident. It is the rule among the scholars that if an yah or Hadth was revealed for a specific incident or a specific reason yet a general term was used, then the criterion would be in the general meaning of the term and not by the specificity of the incident.
Any Muslim who knows of an innovation innovated by the pious Muslim scholars which complies with tbe Qur'n and the Hadth, let him step forward and apply it.
All such innovations which comply with the Qur'n and the Hadth are covered and included by the hadith of the Prophet:
"He who innovates a good innovation in Islam has its reward and the reward of those who practice with it until the Day of Judgment."
Hence this Hadth is a foundation to affirm and confirm the validity of the good innovation in Islam. Moreover, the practices of the Companions and what we have witnessed from the pious Muslims stand as more proof of the validity of the good innovations.
The Sahba never performed the prayer of Tarwh in congregation for more than 3 days in a row prior to this event. So it is the sunna of the companions to accept good innovations and reject bad ones.
Al-Imm Shfi` (ra) stated the meaning of bid`a in light of this very narration and who better to understand it than him?:
"Innovated matters are of two kinds (al-muHdathtu minal-umri Darbn): one is an innovation that contravenes (m uHditha yukhlifu) something in the Qur'n or the Sunna or a Companion-report (thr) or the Consensus (ijm`): that innovation is misguidance (fahdhihil-bid`atu Dalla). The other kind is the innovation of any and all good things (m uHditha minal-khayr) contravening none of the above, and this is a blameless innovation (wahdhihi muHdathatun ghayru madhmma). `Umar said, concerning the prayers of Ramadn: `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."
(Bayhaq, Manqib ash-Shfi`, 1:469; Dhahab, Siyar a`lmun-nubal', 8:408; Suyt, Husnul-Maqsid, 56; Slih, Subulul-Hud war-Rashd, 1:370)
So Imam Shafi`i is using the report of `Umar as evidence for the division of bid`a into good and bad! Who knows about Hadith better than him today? And what about all of the 1400 years of Islamic scholarship agreeing with him? Were they all wrong and a few Saudi muftis of today correct? No, certainly not. The scholars of the past were more correct.
Al-Imm Shfi` (ra) stated the meaning of bid`a in light of this very narration and who better to understand it than him?:
"Innovated matters are of two kinds (al-muHdathtu minal-umri Darbn): one is an innovation that contravenes (m uHditha yukhlifu) something in the Qur'n or the Sunna or a Companion-report (thr) or the Consensus (ijm`): that innovation is misguidance (fahdhihil-bid`atu Dalla). The other kind is the innovation of any and all good things (m uHditha minal-khayr) contravening none of the above, and this is a blameless innovation (wahdhihi muHdathatun ghayru madhmma). `Umar said, concerning the prayers of Ramadn: `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."
(Bayhaq, Manqib ash-Shfi`, 1:469; Dhahab, Siyar a`lmun-nubal', 8:408; Suyt, Husnul-Maqsid, 56; Slih, Subulul-Hud war-Rashd, 1:370)
So Imam Shafi`i is using the report of `Umar as evidence for the division of bid`a into good and bad! Who knows about Hadith better than him today? And what about all of the 1400 years of Islamic scholarship agreeing with him? Were they all wrong and a few Saudi muftis of today correct? No, certainly not. The scholars of the past were more correct.
Pakistani1947
Chief Minister (5k+ posts)
Ahle-biddat (اہل بدعت) usually present Tarawih prayer as an example to justify their acts of biddat (بدعت). As far as Tarawih is concerned, it was not something invented in the religion, it was the sunnah and Sahabah (رَّضِيَ اللَّهُ عَنْهُمْ) used to pray with more than one Jammat. Hazrat Umer (رَّضِيَ اللَّهُ عَنْهُمْ) simply organized it into one Jammat. For example, early Quraan did not contain dots or short vowel markings on the letters and words. Dots were put as syntactical marks by Abu Al-Aswad Al Doaly, during the time of Mu'awiya Ibn Abi Sufian (661-680 CE). The letters were marked with different dotting by Nasr Ibn Asem and Hayy ibn Ya'amor, during the time of Abd Al-Malek Ibn Marawan (685-705 CE). A complete system of diacritical marks (damma, fataha, kasra) was invented by Al Khaleel Ibn Ahmad Al Faraheedy (d. 786 CE). This innovation will not be called biddat as adding dots or short vowel markings just enhanced the readability of Qur'aan for non-Arabs.
On the other hand, celebrating the Birthday of Prophet Muhammad (صلى الله عليه وسلم) is biddat (بدعت) as neither our beloved prophet celebrated the his(صلى الله عليه وسلم) or anybody birthday , nor Sahabah (رَّضِيَ اللَّهُ عَنْهُمْ), after the death of Prophet Muhammad (صلى الله عليه وسلم), celebrated birthday of Prophet Muhammad (صلى الله عليه وسلم).
Could anybody from bidatti (بدعتی) group tell me how many biddat (بدعت) invented by Sahabah (رَّضِيَ اللَّهُ عَنْهُمْ) after the death of Prophet Muhammad (صلى الله عليه وسلم) their biddat is included in Sahih Sitta books? Are Muslim after the death of Sahabah (رَّضِيَ اللَّهُ عَنْهُمْ) become more capable of creating biddat then Sahaba (رَّضِيَ اللَّهُ عَنْهُمْ)??
Biddat (بدعت) is also against the spirit of Islam. If you allow innovations in religion then there wouldn't be any limit to the addition of new sects to Islam.
Narrated Zaid bin Thabit: Abu Bakr As-Siddiq sent for me when the people! of Yamama had been killed (i.e., a number of the Prophet's Companions who fought against Musailama). (I went to him) and found 'Umar bin Al-Khattab sitting with him. Abu Bakr then said (to me), "Umar has come to me and said: "Casualties were heavy among the Qurra' of the! Qur'an (i.e. those who knew the quran by heart) on the day of the Battle of Yalmama, and I am afraid that more heavy casualties may take place among the Qurra' on other battlefields, whereby a large part of the Qur'an may be lost. Therefore I suggest, you (Abu Bakr) order that the Qur'an be collected." I said to 'Umar, "How can you do something which Allah's Apostle did not do?" 'Umar said, "By Allah, that is a good project. "Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which 'Umar had realized." Then Abu Bakr said (to me). 'You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for Allah's Apostle. So you should search for (the fragmentary scripts of) the Qur'an and collect it in one book)." By Allah If they had ordered me to shift one of the mountains, it would not have been heavier for me than this ordering me to collect the Qur'an. Then I said to Abu Bakr, "How will you do something which Allah's Apostle did not do?" Abu Bakr replied, "By Allah, it is a good project." Abu Bakr kept on urging me to accept his idea until Allah opened my chest for what He had opened the chests of Abu Bakr and 'Umar. So I started looking for the Qur'an and collecting it from (what was written on) palmed stalks, thin white stones and also from the men who knew it by heart, till I found the last Verse of Surat At-Tauba (Repentance) with Abi Khuzaima Al-Ansari, and I did not find it with anybody other than him. The Verse is: 'Verily there has come unto you an Apostle (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty..(till the end of Surat-Baraa' (At-Tauba) (9.128-129) Then the complete manuscripts (copy) of the Qur'an remained with Abu Bakr till he died, then with 'Umar till the end of his life, and then with Hafsa, the daughter of 'Umar. (Sahih Bukhari, Book #61, Hadith #509)
Lesson learned from above Hadeeth: Hazrat Abu Bakr (رَّضِيَ اللَّهُ عَنْهُمْ) were so afraid of doing anything which is not done by our beloved Prophet (صلى الله عليه وسلم) that initially he even resisted in compilation of Quraan. Just think about it without any bias, why were Hazrat Abu Bakr (رَّضِيَ اللَّهُ عَنْهُمْ) initially against the compilation of Quraan?? The answer is very simple, because he (رَّضِيَ اللَّهُ عَنْهُمْ) did not want to be a biddati (innovator into religion). when Hazrat Umer (رَّضِيَ اللَّهُ عَنْهُمْ) explained that this act (compilation of Quraan) does not come under the defination of Biddat only then he (رَّضِيَ اللَّهُ عَنْهُمْ) agreed to proceed.
This Hadeeth also explain the reason why any of Sahah (رَّضِيَ اللَّهُ عَنْهُمْ) did not celebrate the birthday of Prophet Muhammad (صلى الله عليه وسلم), did not ever do Sijda to any Qabar, did not ever celbrated Shab-e-barat, did not build domes on graves...etc, etc.
May Allah give hidayat to my bidatti (بدعتی) Muslim brothers who think that they are more capable of innovating new ways of ibadat which our beloved Prophet (صلى الله عليه وسلم) were not able to teach us, Nauzobillah (Aameen)..
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Pakistani1947
Chief Minister (5k+ posts)
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Pakistani1947
Chief Minister (5k+ posts)
In the presence of following authentic Hadeeths if somebody still insist to blind follow personalities other than our beloved Prophet Muhammad (صلى الله عليه وسلم) then we can only pray for them that may Allah give them Hidayat (Aameen).
Following are some hadeeths against innovations in religion:
Narrated 'Ali: We have nothing except the Book of Allah and this written paper from the Prophet (where-in is written: ) Medina is a sanctuary from the 'Air Mountain to such and such a place, and whoever innovates in it an heresy (بدعت) or commits a sin, or gives shelter to such an innovator in it will incur the curse of Allah, the angels, and all the people, none of his compulsory or optional good deeds of worship will be accepted. And the asylum (of protection) granted by any Muslim is to be secured (respected) by all the other Muslims; and whoever betrays a Muslim in this respect incurs the curse of Allah, the angels, and all the people, and none of his compulsory or optional good deeds of worship will be accepted, and whoever (freed slave) befriends (take as masters) other than his manumitters without their permission incurs the curse of Allah, the angels, and all the people, and none of his compulsory or optional good deeds of worship will be accepted. (Sahih Bukhari, Book #30, Hadith #94)
Anas reported: One day the Messenger of Allah (may peace be upon him) was sitting amongst us that he dozed off. He then raised his head smilingly. We said: What makes you smile. Messenger of Allah? He said: A Sura has just been revealed to me, and then recited: In the name of Allah, the Compassionate, the Merciful. Verily We have given thee Kauthar (fount of abundance). Therefore turn to thy Lord for prayer and offer sacrifice, and surely thy enemy is cut off (from the good). Then he (the Holy Prophet) said: Do you know what Kauthar is? We said: Allah and His Messenger know best. The Holy Prophet (may peace be upon him) said: It (Kauthar) is a canal which my Lord, the Exalted and Glorious has promised me, and there is an abundance of good in it. It is a cistern and my people would come to it on the Day of Resurrection, and tumblers there would be equal to the number of stars. A servant would be turned away from (among the people gathered there). Upon this I would say: My Lord, he is one of my people, and He (the Lord) would say: You do not know that he innovated new things (in Islam) after you. Ibn Hujr made this addition in the hadith:" He (the Holy Prophet) was sitting amongst us in the mosque, and He (Allah) said: (You don't know) what he innovated after you" (Sahih Muslim, Book #004, Hadith #0790)
Jabir b. Abdullah said: When Allah's Messenger (may peace he upon him) delivered the sermon, his eyes became red, his voice rose. and his anger increased so that he was like one giving a warning against the enemy and saying:" The enemy has made a morning attack on you and in the evening too." He would also say:" The last Hour and I have been sent like these two." and he would join his forefinger and middle finger; and would further say:" The best of the speech is embodied in the Book of Allah, and the beet of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." He would further say:, I am more dear to a Muslim even than his self; and he who left behind property that is for his family. and he who dies under debt or leaves children (in helplessness). the responsibility (of paying his debt and bringing up his children) lies on me." (Sahih Muslim Book #004, Hadith #1885)
'Asim reported: I asked Anas b. Malik whether Allah's Messenger (may peace be upon him) had declared Medina as sacred. He said: Yes. (the area) between so and so. He who made any innovation in it, and further said to me: It is something serious to make any innovation in it (and he who does it) there is upon him the curse of Allah, and that of the angels and of all the people, Allah will not accept from him on the Day of Resurrection either obligatory acts or the surpererogatory acts. Ibn Anas said: Or he accommodates an innovator. (Sahih Muslim Book #007, Hadith #3159)
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." (Sahih Bukhari, Book #49, Hadith #861)
'A'isha reported Allah's Messenger (may peace be upon him) as saying: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected. (Sahih Muslim, Book #018, Hadith #4266)
Following are some hadeeths against innovations in religion:
Narrated 'Ali: We have nothing except the Book of Allah and this written paper from the Prophet (where-in is written: ) Medina is a sanctuary from the 'Air Mountain to such and such a place, and whoever innovates in it an heresy (بدعت) or commits a sin, or gives shelter to such an innovator in it will incur the curse of Allah, the angels, and all the people, none of his compulsory or optional good deeds of worship will be accepted. And the asylum (of protection) granted by any Muslim is to be secured (respected) by all the other Muslims; and whoever betrays a Muslim in this respect incurs the curse of Allah, the angels, and all the people, and none of his compulsory or optional good deeds of worship will be accepted, and whoever (freed slave) befriends (take as masters) other than his manumitters without their permission incurs the curse of Allah, the angels, and all the people, and none of his compulsory or optional good deeds of worship will be accepted. (Sahih Bukhari, Book #30, Hadith #94)
Anas reported: One day the Messenger of Allah (may peace be upon him) was sitting amongst us that he dozed off. He then raised his head smilingly. We said: What makes you smile. Messenger of Allah? He said: A Sura has just been revealed to me, and then recited: In the name of Allah, the Compassionate, the Merciful. Verily We have given thee Kauthar (fount of abundance). Therefore turn to thy Lord for prayer and offer sacrifice, and surely thy enemy is cut off (from the good). Then he (the Holy Prophet) said: Do you know what Kauthar is? We said: Allah and His Messenger know best. The Holy Prophet (may peace be upon him) said: It (Kauthar) is a canal which my Lord, the Exalted and Glorious has promised me, and there is an abundance of good in it. It is a cistern and my people would come to it on the Day of Resurrection, and tumblers there would be equal to the number of stars. A servant would be turned away from (among the people gathered there). Upon this I would say: My Lord, he is one of my people, and He (the Lord) would say: You do not know that he innovated new things (in Islam) after you. Ibn Hujr made this addition in the hadith:" He (the Holy Prophet) was sitting amongst us in the mosque, and He (Allah) said: (You don't know) what he innovated after you" (Sahih Muslim, Book #004, Hadith #0790)
Jabir b. Abdullah said: When Allah's Messenger (may peace he upon him) delivered the sermon, his eyes became red, his voice rose. and his anger increased so that he was like one giving a warning against the enemy and saying:" The enemy has made a morning attack on you and in the evening too." He would also say:" The last Hour and I have been sent like these two." and he would join his forefinger and middle finger; and would further say:" The best of the speech is embodied in the Book of Allah, and the beet of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." He would further say:, I am more dear to a Muslim even than his self; and he who left behind property that is for his family. and he who dies under debt or leaves children (in helplessness). the responsibility (of paying his debt and bringing up his children) lies on me." (Sahih Muslim Book #004, Hadith #1885)
'Asim reported: I asked Anas b. Malik whether Allah's Messenger (may peace be upon him) had declared Medina as sacred. He said: Yes. (the area) between so and so. He who made any innovation in it, and further said to me: It is something serious to make any innovation in it (and he who does it) there is upon him the curse of Allah, and that of the angels and of all the people, Allah will not accept from him on the Day of Resurrection either obligatory acts or the surpererogatory acts. Ibn Anas said: Or he accommodates an innovator. (Sahih Muslim Book #007, Hadith #3159)
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." (Sahih Bukhari, Book #49, Hadith #861)
'A'isha reported Allah's Messenger (may peace be upon him) as saying: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected. (Sahih Muslim, Book #018, Hadith #4266)
There are so many mistakes in this, I don't know where to start.
To start with, you have contradicted yourself by saying that Milad is not allowed because the Holy Prophet (s) did not do it. You forget that he (s) did not:
- perform Tarawih prayers more than 3 days in a row which is why `Umar called it "ni`mal-bid`a - very good bid`a". Now do you understand the meaning of the word bid`a better than `Umar?
- The Qur'an was NEVER compiled into a 1 volume book by the Prophet (s) but it was a bid`a that was accepted.
- The Prophet (s) NEVER put vowels (dots) on any Qur'anic letter. It was done later and hence was a bid`a hasana.
Our Prophet (s) taught us that good bida` are accepted and bad ones rejected and this is the understanding of Islam given by all of the classical scholars of Islam before the Saudi American ones.
The night of the 15th of the Islamic month of Sha`bn is known as “Shabb-e-Bar’at” (Shabb = night in Persian) or “Laylatul-Bar’at” (Layl = night in Arabic) and is mentioned with the words “Laylat min Nisfush-Sha`bn” in Hadths. It is known as “bar’at [Arabic: freedom]” because by worshiping during this night one can free themselves from the torments of Hell and gain forgiveness from Allah from the burden of their sins.
Many Hadths about the virtues of this night have been related on the authority of many Sahba (companions of the Prophet), such as `Abdullh ibn `Amr ibn al-`s, Mu`dh ibn Jabal, Ab Hurayra, Ab Tha`laba, `Awf ibn Mlik, Ab Bakr as-Siddq, Ab Ms al-Ash`ar, Ummul-Mu’minn `’isha Siddqa, `Al ibn Ab Tlib and `Uthmn ibn Abil-`s (radiyallhu `anhum ajma`n).
It is known from the sayings and practices of the righteous Salaf and authorities of the past that it was from their habit to worship on this night. Some in this era are quick to label worshiping, making dhikr, listening to lectures and making gatherings on this night, to be an innovation of misguidance. However one cannot say this, as there are Hadths regarding the special merits available during the blessed night.
It is related on the authority of `Abdullh ibn `Amr (radiyallhu `anhu) that the Messenger of Allah (sallallhu `alayhi wa sallam) stated:
“Allah observes His creatures on the middle night of Sha`bn. He would forgive the sins of His servants excepts for two people, the quarrelsome and the murderer.”
(Ahmad ibn Hanbal, al-Musnad, 2:176)
Many Hadths about the virtues of this night have been related on the authority of many Sahba (companions of the Prophet), such as `Abdullh ibn `Amr ibn al-`s, Mu`dh ibn Jabal, Ab Hurayra, Ab Tha`laba, `Awf ibn Mlik, Ab Bakr as-Siddq, Ab Ms al-Ash`ar, Ummul-Mu’minn `’isha Siddqa, `Al ibn Ab Tlib and `Uthmn ibn Abil-`s (radiyallhu `anhum ajma`n).
It is known from the sayings and practices of the righteous Salaf and authorities of the past that it was from their habit to worship on this night. Some in this era are quick to label worshiping, making dhikr, listening to lectures and making gatherings on this night, to be an innovation of misguidance. However one cannot say this, as there are Hadths regarding the special merits available during the blessed night.
It is related on the authority of `Abdullh ibn `Amr (radiyallhu `anhu) that the Messenger of Allah (sallallhu `alayhi wa sallam) stated:
“Allah observes His creatures on the middle night of Sha`bn. He would forgive the sins of His servants excepts for two people, the quarrelsome and the murderer.”
(Ahmad ibn Hanbal, al-Musnad, 2:176)
Pakistani1947
Chief Minister (5k+ posts)
Since Traveeh Prayer existed during the time Prophet Muhammad (صلى الله عليه وسلم) and Umer (رَّضِيَ اللَّهُ عَنْهُمْ) just organised this prayer under one Imam hence it is not biddah. Biddah is something new in religion without support of Quraan or Sunnah. The Traveeh can be supported by hadeeths and even you agree that our beloved Prophet Muhammad (صلى الله عليه وسلم) performed it for three days hence there is support from Sunnah pbuh for it. If Prophet Muhammad (صلى الله عليه وسلم) had celebrated his birthday only once in his life time than we had "Jawaz" (justification) to celebrate his (صلى الله عليه وسلم) birthday. For example Sufi raqs is a biddah as it was never done by Prophet Muhammad (صلى الله عليه وسلم).
Compilation of Quraan was not biddah as the same Quraan which was revealed to Prophet Muhammad was compiled. If somebody add a Surrah to the Quraan then it will be diddah.
The vowel (dots) on Quraanic letters is not biddat as just enhanced the readability of Quraan by a non-Arab, words were not changed. If somebody adds a new words to Quraan then it will be called Biddah.
Our Prophet Muhammad (صلى الله عليه وسلم) taught us following:
Narrated 'Ali: We have nothing except the Book of Allah and this written paper from the Prophet (where-in is written: ) Medina is a sanctuary from the 'Air Mountain to such and such a place, and whoever innovates in it an heresy (بدعت) or commits a sin, or gives shelter to such an innovator in it will incur the curse of Allah, the angels, and all the people, none of his compulsory or optional good deeds of worship will be accepted. And the asylum (of protection) granted by any Muslim is to be secured (respected) by all the other Muslims; and whoever betrays a Muslim in this respect incurs the curse of Allah, the angels, and all the people, and none of his compulsory or optional good deeds of worship will be accepted, and whoever (freed slave) befriends (take as masters) other than his manumitters without their permission incurs the curse of Allah, the angels, and all the people, and none of his compulsory or optional good deeds of worship will be accepted. (Sahih Bukhari, Book #30, Hadith #94)
Anas reported: One day the Messenger of Allah (may peace be upon him) was sitting amongst us that he dozed off. He then raised his head smilingly. We said: What makes you smile. Messenger of Allah? He said: A Sura has just been revealed to me, and then recited: In the name of Allah, the Compassionate, the Merciful. Verily We have given thee Kauthar (fount of abundance). Therefore turn to thy Lord for prayer and offer sacrifice, and surely thy enemy is cut off (from the good). Then he (the Holy Prophet) said: Do you know what Kauthar is? We said: Allah and His Messenger know best. The Holy Prophet (may peace be upon him) said: It (Kauthar) is a canal which my Lord, the Exalted and Glorious has promised me, and there is an abundance of good in it. It is a cistern and my people would come to it on the Day of Resurrection, and tumblers there would be equal to the number of stars. A servant would be turned away from (among the people gathered there). Upon this I would say: My Lord, he is one of my people, and He (the Lord) would say: You do not know that he innovated new things (in Islam) after you. Ibn Hujr made this addition in the hadith:" He (the Holy Prophet) was sitting amongst us in the mosque, and He (Allah) said: (You don't know) what he innovated after you" (Sahih Muslim, Book #004, Hadith #0790)
Jabir b. Abdullah said: When Allah's Messenger (may peace he upon him) delivered the sermon, his eyes became red, his voice rose. and his anger increased so that he was like one giving a warning against the enemy and saying:" The enemy has made a morning attack on you and in the evening too." He would also say:" The last Hour and I have been sent like these two." and he would join his forefinger and middle finger; and would further say:" The best of the speech is embodied in the Book of Allah, and the beet of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." He would further say:, I am more dear to a Muslim even than his self; and he who left behind property that is for his family. and he who dies under debt or leaves children (in helplessness). the responsibility (of paying his debt and bringing up his children) lies on me." (Sahih Muslim Book #004, Hadith #1885)
'Asim reported: I asked Anas b. Malik whether Allah's Messenger (may peace be upon him) had declared Medina as sacred. He said: Yes. (the area) between so and so. He who made any innovation in it, and further said to me: It is something serious to make any innovation in it (and he who does it) there is upon him the curse of Allah, and that of the angels and of all the people, Allah will not accept from him on the Day of Resurrection either obligatory acts or the surpererogatory acts. Ibn Anas said: Or he accommodates an innovator. (Sahih Muslim Book #007, Hadith #3159)
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." (Sahih Bukhari, Book #49, Hadith #861)
'A'isha reported Allah's Messenger (may peace be upon him) as saying: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected. (Sahih Muslim, Book #018, Hadith #4266)
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