The Prophet (PBUHﷺ) said, “You will follow the wrong ways, of your predecessors so completely and literally that if they should go into the hole of a mastigure, you too will go there.” We said, “O Allah’s Messenger (ﷺPBUH)! Do you mean the Jews and the Christians?” He replied, “Whom else?” (Meaning, of course, the Jews and the Christians.)
And you know what these two did?
“They have taken their scholars and monks as lords besides Allah , and [also] the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him.” [9:31]
And regarding that Verse the following has been narrated
Adi went to the Messenger of Allah (PBUH) wearing a silver cross around his neck. The Messenger of Allah (PBUH) recited this Ayah;
(They took their rabbis and their monks to be their lords besides Allah). Adi commented, "I said, They did not worship them.‘’’ The Prophet (PBUH) said,
**
(Yes they did. They (rabbis and monks) prohibited the allowed for them (Christians and Jews) and allowed the prohibited, and they obeyed them. This is how they worshipped them.)
**
If we look at indian movies of olden times we will see same sad state and the same is reflected in pakistani movies. Things have been gradually getting worse than better.
I agree with you ... to make it easier for us all ... let's look at these carefully. I believe what you have posted is one of the best definitions of what is a biddah.
Let's list the 10 top things that are considered "prohibited" but are really allowed ... and 10 top things that have been made "allowed" but are really prohibited.
qowm qatan quran se door nahin hai is liye ke ghar ghar main quran padha jaata hai.
qowm ko quran ke asal paighaam se door kar diya gayaa hai aur yeh us dor ki baat hai jab khudayee hakoomat ka muslamaanu ki apani ghalti ki wajah khaatma ho gayaa aur phir islam dushmanu ne islam hi ke naam par gher islami tasauwraat ko farogh diya jo aaj tak challenge nahin kiya gayaa qowmi satah par.
yeh tasawur kia tha is ko phir se quran hi se samajhne ki zaroorat hai.
*A-P
*
One example I can think of is for women to be allowed to go outside without a niqab ... this is now being prohibited in Saudi.
According to the Shafi'i, Maliki and Hanbali schools of thought a niqab is actually compulsory.
And Saudi Arabia follows the Hanbali school of thought.
The school of thought which allows women to not wear a niqab is the Hanafi school of thought-which is followed in the subcontinent. However the niqab is still highly recommended in the Hanafi school of thought and if the woman is beautiful then Hanafi law also requires her to cover her face.
And the women during the time of the Prophet (saw) and the sahabah (ra) covered their faces except in times of hajj where an exception is made for free women to uncover their faces. Slave-women also did not cover their faces.
In fact up until just a few hundred years ago **all **Muslim women, wherever they were, used cover their faces. In Turkey, India, Morocco, Arabia, Bosnia, Egypt etc everywhere. I remember in Pakistan my grandmother from gujranwala used to wear a burqa and so did everyone else that she ever saw from gujranwala and Lahore.
In fact only recently in the last 100 years or so have Muslim women uncovered their faces. Thanks to Western pressure and influence.
Psyah bhai, pardon my lack of knowledge , but what it has to do with the above issue? Certainly we cant get into the vicious circle of which imam was right and which was wrong according to our own notions, how we want to understand deen.
Psyah bhai, pardon my lack of knowledge , but what it has to do with the above issue? Certainly we cant get into the vicious circle of which imam was right and which was wrong according to our own notions, how we want to understand deen.
My point in posting that is that topic is one of huge importance - how do we work out what is bidd'ah? Looking at the way the Islam has reached us is imperative and then we might realise eventually that there is a context to the hadith ... about resembling the hadith where we resemble the people who came before us ... are we really taking scholars as gods? Are our scholars really changing the Deen?
So what is the correct way to understand that hadith?
According to the Shafi'i, Maliki and Hanbali schools of thought a niqab is actually compulsory.
And Saudi Arabia follows the Hanbali school of thought.
The school of thought which allows women to not wear a niqab is the Hanafi school of thought-which is followed in the subcontinent. However the niqab is still highly recommended in the Hanafi school of thought and if the woman is beautiful then Hanafi law also requires her to cover her face.
And the women during the time of the Prophet (saw) and the sahabah (ra) covered their faces except in times of hajj where an exception is made for free women to uncover their faces. Slave-women also did not cover their faces.
In fact up until just a few hundred years ago **all **Muslim women, wherever they were, used cover their faces. In Turkey, India, Morocco, Arabia, Bosnia, Egypt etc everywhere. I remember in Pakistan my grandmother from gujranwala used to wear a burqa and so did everyone else that she ever saw from gujranwala and Lahore.
In fact only recently in the last 100 years or so have Muslim women uncovered their faces. Thanks to Western pressure and influence.
Peace Insaaniyat
I was making a very specific point ... According to the documented ahadith of RasoolAllah (SAW) there is evidence that bare faced women were allowed to be out and about in public. By requiring this to be applied as a requirement may be for some specific socio-political reason ... but it is not bidd'ah to veil until it is stated as being "fard" or carry an Islamic ruling when in fact that ruling was never given. I don't disagree with the opinion of niqab and I accept that jurists have said that it is "not allowed for women to be out without niqab"... The point I was making is that to the OP this is a very dangerous line to use - to start judging the ummah on account of a very naive view if we apply our own understandings to that particular hadith. What the jurists say is allowed or prohibited is not always going to be based on what is haram or halal ... and likewise what is halal or haram is not always going to be promoted or outlawed in society by the jurists. To lie is a sin ... it is haram - but punishment does not apply on the liar so it cannot be made into a crime that has a punishment. Unless it is attached to some other act that does warrant a punishment.
I'm glad that you accept that rib'a is being allowed when it is forbidden ...
You will find there are many more ... such as haram meat being stated as halal ...
The further point I would like to make is that of preference ...
Some people believe bidd'ah pertains only to additions ... no ... it pertains to forbidding what is allowed as well ... There are many people who favour conservatism and thus see Islam all about being "protection" ... and will tend to focus on "avoiding prohibitions" ... but there are other Muslims who favour emotional attachment to their Deen and see Islam as being about Mercy and engage in practices that increase their "love" ... they will be less inclined to look at things that "were done" and explore new ways to do things ... but giving them credit they will NOT do things that were "forbidden" ... I mean expressly forbidden ... unless something is forbidden by RasoolAllah (SAW) then people should be allowed to do as they wish if not then that forbidding of what is allowed will become a bidd'ah in itself ... in the same way to adopt a new thing and calling it "fard" is also bidd'ah.
People need to be prepared to look at themselves as well as others ... and use the same yardstick ... if you want to use that hadith to criticise others then let's look at the whole subject of:
Additions that are considered Mandatory when they were not
Deletions that are considered Forbidden when they are not
And if we make excuses for ourselves - such as this and that is the consensual opinion of this and that school ... then please let's make excuses for others too.
I was making a very specific point ... According to the documented ahadith of RasoolAllah (SAW) there is evidence that bare faced women were allowed to be out and about in public.
Proof? It was usually either:
a)slave women
b)female pilgrims at hajj
c)older women
who went without niqab during the Prophet (saw)'s time. Everyone else covered their face
[QUOTE]
The point I was making is that to the OP this is a very dangerous line to use - to start judging the ummah on account of a very naive view if we apply our own understandings to that particular hadith.
[/QUOTE]
So, what about umm ul momeneen, hazrat ayesha sadiqqa ra's hadith about lowering the niqaab back on face whenever a caravan or men passed by, during ahraam?
O community of Muslims, roll up your sleeves, for the matter is momentous. Prepare for an imminent journey. Garner provision now as the journey is long. Lighten your loads, for before you is an ascent most steep! Only those traveling lightly shall bear its climb.
O humanity, before the Hour comes, you will see wonders, vast tribulations, and difficult times. Darkness will prevail, and foulness will take the forefront. Those who enjoin right will be oppressed, and those who condemn vice will be suppressed.
Hence, strengthen your faith for that time, and cling to faith as you would clench on for dear life. Flee to righteous deeds, and force yourselves to perform them. Be patient during the difficult times, and you will eventually arrive to eternal bliss.
I would have thought it is imperative for Umm ul Momineen to wear it
I do not want to say anything too strong on this subject but the tafsirs have given a contextualized scenario of the prohibition
O Prophet! Tell your wives and daughters and the women of the believers to draw their cloaks closely over themselves (jalābīb is the plural of jilbāb, which is a wrap that covers a woman totally) — in other words, let them pull part of it [also] over their faces, leaving one eye [visible], when they need to leave [the house] for something. That makes it likelier that they will be known, to be free women, and not be molested, by being approached. In contrast, slavegirls did not use to cover their faces and so the disbelievers used to pester them. And God is Forgiving, of any occasion in the past when they may have neglected to cover themselves, Merciful, to them in His veiling them.
note: the English Translation of Tafsir Ibn kATHIR has been tampered with. The tafsir has under gone ‘abridgement’ which is the Jewish form of correcting Ibn Kathir to what he should have said (tampering, rabbis, monks)
a)slave women
b)female pilgrims at hajj
c)older women
who went without niqab during the Prophet (saw)'s time. Everyone else covered their face
Hang on, who said anything about judging anyone?
Peace Insaaniyat
That claim in bold is impossible to verify and even if it can be verified - it does not make it Fard until it is declared hukm through the science of hadith ... The Shahabah often spoke and recognised each other ... There is also a hadith where a man was looking at a woman while his face was being moved away by RasoolAllah (SAW). That is enough to say the issue is not as black and white as is being presented.
That claim in bold is impossible to verify and even if it can be verified - it does not make it Fard until it is declared hukm through the science of hadith ... The Shahabah often spoke and recognised each other ... There is also a hadith where a man was looking at a woman while his face was being moved away by RasoolAllah (SAW). That is enough to say the issue is not as black and white as is being presented.
The hadith you are referring to occurred in the context of hajj/ihram. Which is when women are told not to wear a niqab.
The fact that the Prophet (saw) had to explicitly tell women to uncover their faces in ihram demonstrates that the women had their faces veiled the rest of the time.
Its a well known fact amongst the scholars, even the Hanafi scholars who deem the niqab to be not obligatory, that women wore a niqab as the expected norm at the time.
