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*Originally posted by ravage: *
no sahabi or the prophet posted on this forum usmanjunooni.
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R u thick or summat? There’s a difference between spiritual matters and wordly matters.
enough evidence has been presented and if people still want to practice this innovation, fine, but you have been warned, ANY innovation will be thrown back at your face at the day of judgement no matter how good you tought it was because islam was PERFECTED by the prophet SAW and practiced by the sahabas, so no additions can be done....
Jazak’Allah Brother, well said but what about the following “Excellent Bidah”? Would it also be included?? Kindly read the remarks by Umer at the end of the hadith. (in bold)
Lets look at it Logically!
There are few topics that generate as much controversy today in Islam as what is sunna and what is bida or reprehensible innovation, perhaps because of the times Muslims live in today and the challenges they face. One of the reasons perhaps is the end of the Islamic caliphate, an event that marked not only the passing of temporal, political authority, but in many respects the passing of the consensus of Islam as well.
This argument will aim to clarify some possible misunderstandings of the concept of innovation (bida) in Islam, in light of the prophetic hadith,
"Beware of matters newly begun, for every matter newly begun is innovation, every innovation is misguidance, and every misguidance is in hell."
Consider 3 main points:
1) The first point is that scholars say that the mentioned hadith does not refer to all new things without restriction, but only to those which have no basis in Shariah. The use of the word "every" in the hadith does not indicate an absolute generalization, for there are many examples of similar generalizations in the Koran and sunna that are not applicable without restriction, but rather are qualified by restrictions found in other primary textual evidence.
2) The second point is that the sunna and way of the Prophet (Allah bless him and give him peace) was to accept new acts initiated in Islam that were of the good and did not conflict with established principles of Sacred Law, and to reject things that were otherwise.
3) And the third and last point is that new matters in Islam may not be rejected merely because they did not exist in the first century, but must be evaluated and judged according to the comprehensive methodology of Shariah.
Our first point, that the hadith does not refer to all new things without restriction, but only to those which have no examples in Sharia. At first it may seem strange, in view of the wording of the hadith, which says, " every innovation is misguidance” Now the word "bida" or "innovation" linguistically means anything new, So our first question must be about the generalizability of the word every in the hadith: does it literally mean that everything new in the world is haram or unlawful? The answer is no. Why?
In answer to this question, we may note that there are many similar generalities in the Koran and sunna, all of them admitting of some qualification, such as the word of Allah Most High in Surat al-Najm,
" . . A man can have nothing, except what he strives for" (Koran 53:39),
There is a large amount of evidence that a Muslim benefits from the good works of others, for example, from his fellow Muslims, the prayers of angels for him, the funeral prayer over him, charity given by others in his name, and the supplications of believers for him;
Or consider the words of Allah to unbelievers in Surat al-Anbiya,
"Verily you and what you worship apart from Allah are the fuel of hell" (Koran 21:98),
"what you worship" being a general expression, while there is no doubt that Jesus, his mother, and the angels were all worshipped apart from Allah, but are not "the fuel of hell", so are not what is meant by the verse;
And the hadith related by Muslim that the Prophet (Allah bless him and give him peace) said,
"No one who prays before sunrise and before sunset will enter hell",
which is a generalised expression that definitely does not mean what its outward generality implies, for someone who prays the dawn and midafternoon prayers and neglects all other prayers and obligatory works is certainly not meant.
Let us look for a moment at bida or innovation in the light of the sunna of the Prophet (Allah bless him and give him peace) concerning new matters.
Sunna , in both the language of the Arabs and the Sacred Law, means way, as is illustrated by the words of the Prophet (Allah bless him and give him peace),
"He who starts a good sunna in Islam ...And he who introduces a bad sunna in Islam...", sunna meaning way or custom. The way of the Prophet (Allah bless him and give him peace) in giving guidance, accepting, and rejecting: this is the sunna. For "good sunna" and "bad sunna" mean a "good way" or "bad way", and cannot possibly mean anything else.
The sunna of the Prophet (Allah bless him and give him peace) is his way of acting, ordering, accepting, and rejecting, and the way of his Rightly Guided Caliphs who followed his way of acting, ordering, accepting, and rejecting. So practices that are newly begun must be examined in light of the sunna of the Prophet (Allah bless him and give him peace).
There’s a hadith
"He who starts a good sunna in Islam earns the reward of it and all who perform it after him without diminishing their own rewards in the slightest."
There are many ahadith mentioning that sahaba kiram initiated new acts, forms of invocation (dhikr), supplications (dua), and so on, that the Prophet (Allah bless him and give him peace) had never previously done or ordered to be done. Rather, the Companions did them because of their inference and conviction that such acts were of the good.
And that the sunna and way of the Prophet (Allah bless him and give him peace) was both to accept those that were acts of worship and good deeds inline with what the Shariah had revealed,; and to reject those which were otherwise. This was his sunna and way, upon which his caliphal successors and Companions proceeded.
Bukhari relates from Abu Said al-Khudri that one man heard another reciting al-Ikhlas (Koran 112) over and over again, so when morning came he went to the Prophet (Allah bless him and give him peace) and sarcastically mentioned it to him. The Prophet (Allah bless him and give him peace) said, "By Him in whose hand is my soul, it equals one- third of the Koran." Daraqutni recorded another version of this hadith in which the man said, "I have a neighbor who prays at night and does not recite anything but al-Ikhlas."
The hadith shows that the Prophet (Allah bless him and give him peace) confirmed the persons restricting himself to this sura while praying at night, despite its not being what the Prophet himself did (Allah bless him and give him peace), for though the Prophets practice of reciting from the whole Koran was superior, the mans act was within the general parameters of the sunna and there was nothing blameworthy about it in any case.
Understanding Bid'a from Principle of Fiqh
The following principles of fiqh can help us to judge what is good and bad innovations and what is permitted and what is not permitted.
" The basic principal in all things is that they are permissible ". In other words apart from those things that have been specifically mentioned as haram all else is permissible. ' Halal is what Allah has permitted in His book and all else that has not been mentioned is excused.
To declare something haram or Makruh evidence is required therefore as cautionary measure it is best to accept something as permissible since that's the principle.
If the Shariah is declared something good than it remains so. For example the Shariah has praised Zikr all the time and at all places. Therefore there is no need to prove the permissibility of any particular type of Zikr, Silent loud, alone or in a group sitting or standing etc.
If we accept the principle that for any action to be permissible or forbidden it has to be mentioned by name in the texts then it will be objector's responsibility to prove that is forbidden by name in the texts.
The main fact that something is new and modern is not a sufficient reason for disapproving it until it opposes any principle of Shariah.
There is clear distinction between ' not doing something' and ' forbidding something'. The fact that something has not been done in the past does not mean it is forbidden.
An innovation that becomes a means of achieving any one of the objections of Shariah not only permissible but may become a necessity for example 'learning deen' is an obligation therefore innovation like Books, computers, Magazines, Correspondence courses, schools etc are necessary Bid'a.
Some examples of Bida NOT rejected
Something i was passed by a freind of mine, thought i would share: However i cant provide you any references if they are missing, but im sure a simple search will reveal them to you, thanks:
You may have come across guys who say that the prophet(pbuh) said "all innovations are bidah, and bidah leads to the hell fire.
Well they always quote half of the hadith, not all.
The Holy Prophet Muhammad (sallal laahu alaihi wasallam) said: "Whoever brings forth an innovation into our religion which is not part of it, it is rejected".
The Holy Prophet Muhammad (sallal laahu alaihi wasallam) also said:
"Beware of inventive matters for every invention is an innovation and
every innovation is evil".
Those who quote these two Ahadith claim that the word "Kul" which means "EVERY" or "ALL" which is mentioned in the above two Ahadith is used to include everything, i.e. all kinds of innovations or "Bid'ah" without any exception. They conclude therefore, that all innovations are "evil".
By stating such a statement, one is found accusing the
scholars (Ulema) of the Muslim World of committing "evil" innovations,
particularly Hadrat Umar (radi Allahu anhu) for he was the one to introduce the Taraweeh prayer, which the prophet peace be upon him himself approved of. Hence one is found rejecting what the Holy Prophet Muhammad (sallal laahu Alaihi wasallam) himself approved, IF GOING OFF THE MEANING OF KUL TO BE EVERY NEW INVENTION.
We will now quote before you many actions which were not carried out
during the life of Prophet Muhammad (sallal laahu alaihi wasallam) but
were in fact done following his demise by his Companions (ridwanullahi
ta'ala ajma'in).
- THE ISSUE OF COMPILING THE QUR'AN IN ONE BOOK
Hadrat Zaid bin Thabit (radi Allahu anhu) said: Prophet Muhammad (sallal
laahu alaihi wasallam) had passed away and the Qur'an has not been
compiled into one book! In fact, it was Hadrat Umar who told Hadrat
Abu-Bakr (radi Allahu anhuma) to collect the Qur'an. Hadrat Abu-Bakr
(radi Allahu anhu) was hesitant at first and he actually said, "How
could we do something which the Prophet (sallal laahu alaihi wasallam)
himself never did". Hadrat Umar (radi Allahu anhu) replied, "BUT BY
ALLAH IT IS A GOOD THING". Hadrat Zaid then said Hadrat Umar kept coming back and forth until Hadrat Abu-Bakr (radi Allahu anhuma) sent after him and assigned him the task of compiling the Qur'an. (Bukhari Shareef)
- PROPHET IBRAHIM'S STATION (FOOTPRINT).
Imam Baihaqi (radi Allahu anhu) said that Bibi Ayesha (radi Allahu
anha), a wife of the Holy Prophet (sallal laahu alaihi wasallam) said
that Prophet Ibrahim's (alaihis-salaam) Station (Footprint) was attached
to "KAABA" during the Prophet's and Abu-Bakr's time. It was not until
the time of Hazrat Umar (radi Allahu anhuma) who changed its original
position. Ibn Hajar (radi Allahu anhu), the great Muhaddith said: None
of the companions raised any objection against Hazrat Umar (radi Allahu
anhu) for doing so and he was the first person to cover Prophet
Ibrahim's (alaihis-salaam) Station (Footprint) in the state it is now.
- THE INTRODUCTION OF THE SECOND AZAAN DURING FRIDAY PRAYER
Imam Baihaqi narrated that Sayyiduna Al-Saa'eb bin Zaid (radi Allahu
anhuma) said: The first call (Azaan) for Friday Prayer commenced when
the Imam sat on the Pulpit (Mimbar). This was the practice during the
Prophet's, Hazrat Abu-Bakr's and Hazrat Umar's time. But when Hazrat
Uthman came, he introduced the second Azaan (radi Allahu anhuma).
- SENDING PRAISE AND SALAAMS UPON THE PROPHET (SALLAL LAAHU ALAIHI WASALLAM)
This was first introduced by Hazrat Ali (radi Allahu anhu) and he used
to teach it to people of his time. Ibn Jabir mentioned that in his book
called "Tah'theeb Al-Aa'thar" so did Imam Tabari, Ibi Assem and Yaqoub
bin Shaibah (radi Allahu anhuma).
- THE ADDITION MADE BY IBN MASOUD TO TASHA'HUD
Imam Tabari said that Ibn Masoud (radi Allahu anhuma) used to read after
saying "As Salaam Alaikum Warahmatullahi Wabarakaatuhu", "As Salaam
Alaina Min Rabenna" (Peace be upon us from our Lord).
- THE INTRODUCTION OF READING "BISMILLAH AL-RAHMAN AL-RAHIM" BEFORE COMMENCING TASHA'HUD.
Bukhari and Muslim both narrated that Ibn Umar (radi Allahu anhuma) use
to read "Bimillah Al-Rahman Al-Rahim" before Tasha'hud.
All the above Companions have in fact introduced innovations which they
have deemed beneficial and which were not practised during the life of
the Prophet (sallal laahu alaihi wasallam). Hence, that these
innovations where brought about in acts of worship! What then would you
say about these renowned Companions? Are they going to be classified
among those who practise "evil" innovations!
As for their (Bin Baaz, etc.) other statement which is even worse that
the first one, where it is alleged by them that in the religion of Islam
there is no such thing as "good innovation" or "Bid'ah".
Let us quote the opinion of the most renowned scholars of Islam
regarding this issue.
- Imam Al-Hafiz Al-Nawawi (radi Allahu anhu) said in Vol.6, p.21 in his "Commentary on Sahih Al-Bukhari": What the Prophet (sallal laahu alaihi wasallam) meant when he said "very" or "all" innovations, is that it is general but restricted, i.e. that most innovations are "evil" but not "all". In "Tahdhib Al-Asma wal Lugat" Bid'ah is explained as follows:
"Bid'ah in Shari'ah is the invention of that which was not there in the
period of the Messenger of Allah, and it is divided into two categories
Hasanah (or good) and Qabihah (or evil)".
Ibn Hajar Al-Asqalani (radi Allahu anhu) who explained Sahih
Al-Bukhari said: "Every action which was not in practice at the
Prophet's time is called or known as Innovation, however, there are
those which are classified as 'Good' and there are those which are
contrary to that".Imam Abu-Na'im said that he heard Imam Ibrahim Al-Junaid say that he
heard Imam Shafi'i (radi Allahu anhuma) say: "The new things that are
brought about are two kinds. One kind is that which brought about,
inconsistent with something in the Qur'an or the Sunnah or with some
Athaar or I'jma. This the category of Bid'ah Dalalah (heretic
innovation). The second kind is that which is brought about from good
things which are consistent with any of the above".Imam of Imams Izzuddin Ibn Abd al-Salaam (radi Allahu anhu) writes in
his book "Al-Qawa'aid": "Bid'ah is divided into Wajib, Haram, Mandub,
Makruh and Mabah. And the way to know which category it belongs to, is
to examine it together with the laws of Shari'ah. If it falls in with
the laws that deal with what is Wajib, then it is Wajib. If with those
laws that deal with Haram, then it is Haram. If with the laws dealing
with what is Mandub, then it is Mandub. If with the laws dealing with
what is Makruh, then it is Makruh. If with the laws dealing with what is
Mubah, then it is Mubah".
Following the examination of the statements of these highly renowned
scholars of Islam, we ask: How is it then that what is alleged that the
word "Kul" or "every" includes all kinds of innovations or "Bid'ah"
regardless? And where in the religion of Islam is it stated that there
is no "good Bid'ah" or "good innovation". Hence, the Messenger of Allah
(sallal laahu alaihi wasallam) has said: "Whoever introduces a good
innovation into the religion of Islam, will be granted due reward for it
and the reward of those who acts upon it without any reduction in their
deeds".
5 – They say that celebrating the mawlid comes under the heading of bid’ah hasanah (“good innovation”) because it is based on giving thanks to Allaah for the Prophet!
Our response to that is that there is nothing good in innovation. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected.” (Narrated by al-Bukhaari, no. 2697; al-Fath, 5/355). And he said, “Every innovation is a going astray” (narrated by Ahmad, 4/126; al-Tirmidhi, no. 2676). The ruling on innovations is that they are all misguidance, but this specious argument suggests that not every bid’ah is a going astray, rather there are good innovations.
Al-Haafiz ibn Rajab said in Sharh al-Arba’een: “The words of the Prophet (peace and blessings of Allaah be upon him), ‘every innovation is a going astray’ is a concise but comprehensive comment which includes everything; it is one of the most important principles of religion. It is like his words ‘Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected.’ (Narrated by al-Bukhaari, 3/167, no. 2697; al-Fath, 5/355). Whoever innovates anything and attributes it to Islam when it has no basis in the religion, this is a going astray and is nothing to do with Islam, whether that has to do with matters of belief (‘aqeedah) or outward and inward words and deeds.”
(Jaami’ al-‘Uloom wa’l-Hakam, p. 233)
These people have no proof that there is any such thing as a “good innovation” apart from the words of ‘Umar (may Allaah be pleased with him) concerning Taraaweeh prayers, “What a good innovation this is.” (Saheeh al-Bukhaari, 2/252, no. 2010 mu’allaqan; al-Fath 4/294).
They also said that things were innovated which were not denounced by the salaf, such as compiling the Qur’aan into one volume and writing and compiling the hadeeth.
The response to that is that these matters had a basis in Islam, so they were not newly-invented.
‘Umar said: “What a good bid’ah” meaning innovation in the linguistic sense, not in the shar’i sense. Whatever has a basis in Islam, if it is described as an innovation, is an innovation in the linguistic sense, not in the shar’i sense, because innovation in the shar’i sense means that which has no basis in Islam.
Compiling the Qur’aan into one book has a basis in Islam, because the Prophet (peace and blessings of Allaah be upon him) had commanded that the Qur’aan be written down, but it was scattered, so the Sahaabah compiled it in one volume so as so protect and preserve it.
The Prophet (peace and blessings of Allaah be upon him) led his companions in praying Taraaweeh for a while, then he stopped doing that, lest that become obligatory on them. The Sahaabah (may Allaah be pleased with them) continued to pray it separately during the life of the Prophet (peace and blessings of Allaah be upon him) and after his death, until ‘Umar ibn al-Khattaab (may Allaah be pleased with them) gathered them behind one imaam as they used to pray behind the Prophet (peace and blessings of Allaah be upon him). This was not an innovation introduced into the religion.
Writing down the hadeeth also has a basis in Islam. The Prophet (peace and blessings of Allaah be upon him) ordered that some ahaadeeth should be written down for some of his companions when they asked him for that. In general terms writing it down during his lifetime was not allowed, for fear that the Qur’aan might be mixed with things that were not part of it. When the Prophet (peace and blessings of Allaah be upon him) died, this fear was no longer a factor, because the Qur’aan had been completed and arranged in order before he died. The Muslims compiled the Sunnah after that in order to preserve it and keep it from being lost. May Allaah reward them with good on behalf of Islam and the Muslims, because they preserved the Book of their Lord and the Sunnah of their Prophet (peace and blessings of Allaah be upon him) from being lost or being tampered with.
We may also say to them: why was this act of thanksgiving, as they call it, not done by the best generations, the Sahaabah, Taabi’een and followers of the Taabi’een, who loved the Prophet (peace and blessings of Allaah be upon him) most and who were most keen to do good and give thanks? Are those who introduced the innovation of the Mawlid more rightly-guided than them? Do they give more thanks to Allaah? Definitely not!
http://63.175.194.25/topics/muled/muled_llfozan_eng.shtml
this has been explained, …the sahabas loved the prophet SAW more than we do, and yet we did not see them doing it, then how can we do it?
Bhai... 12 Rabi al Awaal has come and gone. You guys are still arguing over it? Those who wanted to celebrate, did it. THose who opposed it, didn't. We have the same discussion, without fail, every year. The same arguments are re-cycled every year. Each one of you, every single one of you, feels that you are earning good deeds by pasting the fatwas and posting your opinion.
Jazak Allah Khair for your efforts. Honestly, there can never be a conclusion on this, till Imam Mehdi (Peace be upon him) comes and sorts out all these issues. Though, likely he will have much bigger issues to deal with.