Post by Mohammed Aarif Waghoo on Apr 17, 2014 14:12:47 GMT 5.5
Defination of Bidah: Some thing which wasn’t performed or done during time of Prophet (saleh ala waalihi wasalam) but introduced later on.It is divided into different categories and bidah (innovation) in Aqeeda (islamic beliefs) is considered evil (haram) where as Good bidahs in religion which don’t effect Aqeeda (beliefs) are endorsed and made by Ijhtehad of scholars and had been made in the past.
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Major Question/objection: Is EVERY Innovation (bad) Bid’at?
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Discussion on Bid’at involves many aspects. Discussion on all of these aspects would require a very lengthy post in which many users might loose the track of the discussion. So I am planning to take one or two points at a time to explain our point of view, and then move on to other aspects).
Some people believe that bid’at (innovation) is always bad; it cannot be divided into good and bad innovations. Primarily they base their thesis on the following Hadith of Muslim :وشرالامور محدثاتھا وکل بدعھ ضلالھ۔۔۔ (And among the worst deeds is to invent new things and every innovation (Bid’at) is misguidance). This gives the impression that the Hadith is declaring every innovation as Bid’at and hence condemnable. Is it really the case? It is actually not. This is the point that I would be proving in this post initially. Rest of the points would follow in the future posts.
So for the current post my statement is:
“Every innovation is not (bad) Bid’at. Innovations are of two types: Bid’at-e-Hasana (good innovation) and Bid’at-e-Sai’ya (bad innovation). Only Bid’at-e-Saiya (bad innovation) has been condemned in the Hadith.”
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Point 1: Discussion on Terminology?
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For innovation or new things, two words are used in Hadith literature: (Muh’dasa) محدثھ and (Bid’aa) بدعھ and these two have almost the same meaning and are used interchangeably in various Ahadith. In fact in Ahadith the word Muh’dasa has been used more frequently than the word Bid’aa. Almost all the Ahadith related to innovation has used this word (i.e. Muh’dasaوشرالامور محدثاتھا
The Hadith of Bukhari starts as من احدث ۔۔۔ (Whoever invented a new thing …). Similarly the most famous Hadith (of Muslim) against Bid’at has the wording: وشرالامور محدثاتھا وکل بدعھ ضلالھ۔۔۔ (And among the worst deeds is to invent new things and every innovation is misguidance). So clearly the two words for innovation, which have been quite emphatically criticized in Ahadith are Muh’dasa محدثھ and Bid’aa بدعھ or Bid’at بدعت
Conclusion:
For innovation, two words are used in Ahadith namely (Muh’dasa) محدثھ and (Bid’aa) بدعھ:
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Point 2: بدعت لغوی vs. بدعت شرعی ?
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Although the above mentioned two words (Mukh’dasa and Bid’aa) have been thoroughly criticized in the sayings of the Prophet (صلی اللہ علیھ وآلھ وسلم), yet in Arabic they are used for every new thing whether the thing is good or bad. It is absolutely wrong to call every Bid’aa or Mukh’dasa as bad. It is clearly proven from Ahadith that even the acts of the Prophet (صلی اللہ علیھ وآلھ وسلم) were called as Muh’dasa (محدثھ) by Sahaba.
For example, Before the death of the Prophet (صلی اللہ علیھ وآلھ وسلم), Hazrat Aisha (رضی اللہ عنھ) heard new words of praise of Allah from the Prophet (صلی اللہ علیھ وآلھ وسلم) and asked why you are reciting these Ah’das (new words) (احدثتھا تقولھا). (Muslim / Ibn-e-Ibi Shaiba / Abu Noaim / Tabari).
Similarly Hazrat Rafay Bin Khadij (رضی اللہ عنھ) narrates that the Prophet (صلی اللہ علیھ وآلھ وسلم) started reciting new words before leaving a gathering and we asked (ھذہ کلمات احدثتھن) “You have recited new words”? (Nisai / Hakim / Munzri : Tabrani has declared its asnad as Jaiyad)
So if we take the Hadith of Muslim (شرالامور محدثاتھا) “And among the worst deeds are Muh’dasat (innovations)” in general context, then Na-Uzu-Billah Sahaba accused the Prophet (صلی اللہ علیھ وآلھ وسلم) about a bad thing (which is not possible). They were clearly using this word in its literal (dictionary) sense, meaning a new thing. There are similar Ahadith about the use of the word (Bid’aa) بدعھ which I would discuss later.
Conclusion:
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The words Muh’dasa محدثھ and Bid’aa بدعھ are not always used in negative sense. In dictionary meanings, they can be used for any (good or bad) innovation. In this context it is called as Bid’at-e-Lugwi بدعت لغوی (Bid’at in literal or dictionary meaning). The bid’at that has been condemned in the Ahadith is called as Bid’at-e-Shar’ee بدعت شرعی (Bid’at in Islamic Shariah).
The fact that Sahaba used these words even for the Prophet (صلی اللہ علیھ وآلھ وسلم) makes it clear that they always understood these words as neutral in connotation. If they had taken the word Muh’dasa as a negative word only,(because the Hadith stated “Among the worst deeds are Muh’dasat”), then for the new act of the Prophet (صلی اللہ علیھ وآلھ وسلم) they would have used a different word for sure. This is an indication that Sahaba believed in the division of the words of Muh’dasa and Bid’aa
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Quran uses “every” to Mean Only a Sub Class
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The wording of the previously quoted Hadith of Muslim apparently refers to all new things without restriction. Does it literally mean that everything new is misguidance or bad? The answer is “No”. Why?
In answer to this question, we may note that there are many similar generalities in the Quran and Hadith (by using the word “Every (کل)”) , all of them admitting of some qualification.
A few examples follow:
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Quranic Example No:1
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When Quran says “every boat” in “As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force.”, it means “every (new) boat”, or “every (serviceable) boat”. Otherwise there was no need to break the boat in order to save it from the king.
(Quran Al-Kahf 18:79)
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Quranic Example No:2
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When Quran says “every hill” while ordering Hazrat Abrahim (AS) in “Take four birds; Tame them to turn to thee; put a portion of them on every hill and call to them”, it means “every hill near by” and NOT “every hill in the world”.
(Quran Al-Baqara 2:260)
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Quranic Example No:4
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When Quran says “every stratagem” in “lie in wait for them in every stratagem (of war)”, it means “every stratagem which is feasible for war”. (At-Tauba 9:5)
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Quranic Example No:5
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When Quran says “every high place” in “Do ye build a landmark on every high place to amuse yourselves?”, it means “every high place where a landmark is feasible” (Ash-Shu’ara 26:128)
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Quranic Example No:6
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6 When Quran orders Hazrat Noh (AS) to take “every species with him in “take thou on board pairs of every species”, it does mean a very limited subset of total species on earth. (Al-Mu’minun 23:27)
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Hadiths uses “every(kull)” to Mean Only a Sub Class
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Example one
* The Prophet said: “Truly, this black seed (al-habba al-sawda’) is a cure for every (kull) disease except death.”
►[Narrated from 'A'isha and Abu Hurayra by Bukhari,
►Muslim,
► al-Tirmidhi
► Ibn Majah,
► and Ahmad through nineteen chains. Al-Zuhri said: "The black seed is black cumin (al-shuneez)." It is also named Indian cumin, fennel-flower; corn cockle, and wild savager.
^^^
this doesnt means Black seed is literally cure of Every (kull) disease on earth but only a subgroup
Example Two
* The Prophet said: "None shall enter Hellfire who prays before sunrise and before sunset."
[Narrated from 'Amara ibn Ru'ayba al-Thaqafi by
►Muslim, al-Nasa'i, Abu Dawud, and Ahmad.
This hadith is worded all-inclusively although it is not meant to include those who abandon the prayers of zuhr, maghrib, and 'isha'. Ibn Hajar confirmed al-Tibi's ruling that sound germane narrations must be taken together as one hadith, the general being modified in light of the specific (yuhmalu mutlaquha 'ala muqayyaduha) so that practice can conform with the totality of their content
Example Three
Prophet (SAleh ala waalihi wasalam) said Every (kull) thing with which a man plays is void except his training of his horse , throwing of arrows and playing with his wife , [ Quoted in Ihya Uloom ud din by Imam Ghazali (Rah) Vol 2 , Pg 171 and Termed Sahih ]
Imam Ghazali (Rah) writes : It doesnt means Every thing except above three is unlawful It means want of benefit.To make sweet sounds of birds and to play any other sports for enjoyment is not unlawful [same page of Ihya]
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Conclusion
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In all of the above quoted verses of Quran the word “Every (کل)” has been used, but its meaning is applicable only to a subclass of it. This reminds of the well known English proverb: “Exceptions are always there.”
There are many other examples from Quran and Hadith, where a general word is used to represent only a subclass of it.
Example
When Quran orders “every one” to observe fasts in Ramadhan (Al-Baqara 2:185), it does make exception of ill and travelers etc. Similarly by the words “Every Bid’at is misguidance” meant “Every (bad) bid’at (i.e. Bid’at-e-Saa’iya) is misguidance”.
There are many instances in Quran and Hadith where a general statement is made (by using the word “Every (کل)”) to represent only a subclass of it. (This is a well know topic in Ilm-ul-Blagha) In a similar fashion, this Hadith is only talking about bad innovations.
There are several hadiths proving Sahabas (Ra),Salafs, Early muslims brought many new innovations in Religion, e.g Fiqh , dividing quran into 30 parts, Books of Hadiths like Bukhari, Trimdhi, muslim were all done after centuries
Proof of Inventing
New action in religion From Quran
Quran states:
{ ثُمَّ قَفَّيْنَا عَلَىٰ آثَارِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ٱبْنِ مَرْيَمَ وَآتَيْنَاهُ ٱلإِنجِيلَ وَجَعَلْنَا فِي قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ٱبتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلاَّ ٱبْتِغَآءَ رِضْوَانِ ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا فَآتَيْنَا ٱلَّذِينَ آمَنُواْ مِنْهُمْ أَجْرَهُمْ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ }
…As for monasticism, they invented it themselves, for we had not enjoined it on them, seeking thereby to please Allah; but they did not observe it faithfully.[ We rewarded only those who were truly faithful, but many of them were transgressors (57:27)
personal comments
had all innovations would have been bad then Allah would not have said that he would give them Ajr on their invention of Rahbaniyat or to please Allah,i.e. those who practised it faithfully,We rewarded only those who were truly faithful
what Allah says is that after adopting it they did not practice it properly, hence this verse has implied permission for innovating good matters, If the words are carefully read we get to know that If it was condemned then Allah would not have said: “but they did not observe it faithfully”
Rather Allah condemns those who after innovating it did not practice it properly (hence good innovations are to be practiced properly), Allah proves new innovations to be rewardful in the same ayah when he says: “We rewarded only those who were truly faithful
Tafsir ibn e abbas of above verse
(Then We caused Our messengers) one after the other (to follow in their footsteps) to follow Noah and Abraham from their respective offspring; (and We caused Jesus, son of Mary, to follow) these Messenger, i.e. messengers other than the Prophet Muhammad (pbuh) (and gave him the Gospel, and placed compassion and mercy) towards each other (in the hearts of those who followed him) i.e. who followed the religion of Jesus. (But monasticism they invented) they built monasteries and cloisters to escape the sedition of Paul, the Jew. (We ordained it not for them) We did not enjoin monasticism upon them. (Only seeking Allah's pleasure) they did not invent it except to seek Allah's good pleasure, (and) had We enjoined it upon them
(they observed it not with right observance) they would not have given it its right due.
(So We give those of them who believe) among the monks (their reward) double for their faith and worship; these are the ones who did not contravene against the religion of Jesus. 24 among these were in the Yemen and when they heard of the Prophet (pbuh) they believed in him and joined his religion, (but many of them) of the monks (are evil-livers) disbelievers, these are the ones who went against the religion of Jesus.
*** Tafsir Al Jalayn for Same Ayah ***
{ ثُمَّ قَفَّيْنَا عَلَىٰ ءاثَٰرِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ٱبْنِ مَرْيَمَ وَءاتَيْنَٰهُ ٱلإنجِيلَ وَجَعَلْنَا فِى قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً } هي رفض النساء واتخاذ الصوامع { ٱبتَدَعُوهَا } من قبل أنفسهم { مَا كَتَبْنَٰهَا عَلَيْهِمْ } ما أمرناهم بها { إِلاَّ } لكن فعلوها { ٱبْتِغَاء رِضْوٰنِ } مرضاة { ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا } إذ تركها كثير منهم وكفروا بدين عيسى ودخلوا في دين ملكهم وبقي على دين عيسى كثير منهم فآمنوا بنبينا { فَئَاتَيْنَا ٱلَّذِينَ ءَامَنُواْ } به { مِنْهُمْ أَجْرَهُمْ وَكَثِيرٌ مّنْهُمْ فَٰسِقُونَ }
Then We sent to follow in their footsteps Our messengers, and We sent to follow, Jesus son of Mary, and We gave him the Gospel, and We placed in the hearts of those who followed him kindness and mercy.
But [as for] monasticism, namely, abstention from women and seclusion in monasteries, they invented it, [an innovation] on their part — We had not prescribed it for them, We did not enjoin them to it; but they took it on —only seeking God’s beatitude. Yet they did not observe it with due observance, for many of them abandoned it and rejected the religion of Jesus and embraced the religion of their [then] king
However, many of them did remain upon the religion of Jesus and they believed in our Prophet [when he came]. So We gave those of them who believed, in him, their reward; but many of them are immoral.
Tafsir ib e khatir of 57:27
Here is proof from Tafsir Ibn Kathir
The tafsir.com website which is famous for its forgeries has yet again removed the crucial tafsir under this ayah. They have cleverly removed the important hadith from inbetween.
It states:
ابن مسعود قال: قال لي رسول الله صلى الله عليه وسلم: ” يا ابن مسعود ” قلت: لبيك يارسول الله قال: ” هل علمت أن بني إسرائيل افترقوا على ثنتين وسبعين فرقة؟ لم ينج منها إلا ثلاث فرق، قامت بين الملوك والجبابرة بعد عيسى بن مريم عليه السلام، فدعت إلى دين الله، ودين عيسى بن مريم، فقاتلت الجبابرة، فقتلت فصبرت ونجت، ثم قامت طائفة أخرى لم تكن لها قوة بالقتال، فقامت بين الملوك والجبابرة، فدعوا إلى دين الله ودين عيسى بن مريم، فقتلت وقطعت بالمناشير، وحرقت بالنيران، فصبرت ونجت، ثم قامت طائفة أخرى لم يكن لها قوة بالقتال، ولم تطق القيام بالقسط، فلحقت بالجبال، فتعبدت وترهبت، وهم الذين ذكر الله تعالى
Translation: Ibn Masud (ra) narrates that the Prophet (Peace be upon him) called me and I said “Labaik”. The Prophet said: Do you know that Banu Israel was divided into 72 sects “BUT ONLY THREE GROUPS OUT OF THEM GOT FORGIVNESS”
1.Those who after Isa (a.s) stood against the Kings and tyrants. They called people towards deen of Allah and Isa bin Marym (a.s). They fought against the transgressors and were martyred therefore they were forgiven
2. The second group was of those people who were not able to fight back but they stood firm infront of kings and tyrants. They said the words of truth. Due to this they were martyred by thick blades and were burnt (alive) but still they remained patient and thus attained forgiveness….
Pious and Good innovators of Rahbaniyat were forgiven
3. Then another group arose, they were not able to fight nor stand infront of kings/tyrants. THEY WENT TOWARDS THE MOUNTANS AND WORSHIPPED ALLAH IN “ISOLATION AND TOOK THE PATH OF MONASTICISM. THESE ARE THE PEOPLE MENTIONED IN THIS AYAH”
[Tafsir Ibn Kathir, Volume No.4, Page No. 540]
source of above tafsir ibn e khatir
CLICK HERE
Note : Some of our great muslims have forged and edited actual text of this tafsir from english translations, Above link has arabic and one can check what does it says, I have mentioned arabic too
Hence even Quran proofs that if muslims invent Good biddahs they are given Sawab for it ,
regarding word every (kull) in hadiths haani quoted, I already cleared that in my initial posts of this thread from Quran and hadiths, its used as a subgroup
what Prophet (saleh ala waalihi wasalam) said too
Hadith 1
Volume 3, Book 49, Number 861: (Sahih Bukhari)
Narrated Aisha: Allah’s Apostle said, ["If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."
Read it once again to understand that Islam is not an illogical religion, hence new innovations which are not in “Harmony” with the principles of religion will be Bidat al Dhalalah otherwise they will be Bidat al Hassanah.
The great Muhaditheen and Ulama explained it as
Imam Ibn Hajr al Haytami (Rahimuhullah)on above hadith said:
وفي الحديث "كل بدْعة ضلالة وكل ضلالة في النار" وهو محمول على المحرمة لا غي
That which is narrated in Hadith that All innovations are evil and all evil are in hell fire, This hadith will be applied forBidat al Muhrima (i.e. category of haram innovations only) not others.[Imam Ibn Hajr al-Haytami in Fatawa al Hadithiyyah, Page No. 203]
Hadith 2
عن ابن جرير بن عبد الله عن أبيه قال قال رسول الله صلى الله عليه وسلم من سن سنة خير فاتبع عليها فله أجره ومثل أجور من اتبعه غير منقوص من أجورهم شيئا ومن سن سنة شر فاتبع عليها كان عليه وزره ومثل أوزار من اتبعه غير منقوص من أوزارهم شيئ
Jarir bin Abdullah reported: Allah’s Messenger (may peace be upon him) said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their’s being diminished in any respect. [Sunan Tirmidhi Volume 005, Hadith Number 2675]
قال أبو عيسى هذا حديث حسن صحيح
Imam Tirmidhi Said: This hadith is “Hassan Sahih”
Source: CLICK HERE
Allah’s Messenger (may peace be upon him) said: He who introduced some good practice in Islam.
Note : The above hadith context refers to revviving any Good practice which is in coherence with Quran and Shariah, It can be a Sunnah which sahabas (Ra) revived or salafs revived or can be any other good practice within laws of shariah
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EXAMPLES of Good Innovations by Sahabas (ra) and Prophet (saw) approving them
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PROOF NO 1
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Bukhari, Volume 6, Book 61, Number 533:
Narrated Abu Said Al-Khudri:
A man heard another man reciting (Surat-Al-Ikhlas) ‘Say He is Allah, (the) One.’ (112. 1) repeatedly. The next morning he came to Allah’s Apostle and informed him about it as if he thought that it was not enough to recite. On that Allah’s Apostle said, “By Him in Whose Hand my life is, this Surah is equal to one-third of the Qur’an!”[b/]
Narrated Abu Said Al-Khudri: My brother, Qatada bin An-Nau’man said, “A man performed the night prayer late at night in the lifetime of the Prophet and he read: ‘Say: He is Allah, (the) One,’ (112.1)[ews] and read nothing besides that. The next morning a man went to the Prophet ,~ and told him about that .. On that Allah’s Apostle said, “By Him in Whose Hand my life is, this Surah is equal to one-third of the Qur’an!“
Note
Now Rasool never told that person to say “Qulho Wallaho Ahad” repeatedly. That Sahabi did it according to his own opinion as it was totally in harmony with the principles of religion.
And Abu Said Al-Khadri also thought that saying only “Qulho Wallaho Ahad” is not enogh and he has to recite the whole Surrah. (i.e. he was not criticizing it as Bidah, but due to other reason, that whole Surah should be recited).
And finally, look at the holy words of our holy Prophet (Sallallaho Alaihi Wa Sallam) If every Biddah was wrong Why did Prophet (صلی اللہ علیھ وآلھ وسلم) approved it ?
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EXAMPLES of Good Innovations by Sahabas (ra) and Prophet (saw) approving them
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good innovation by Sahabas (ra)
PROOF NO 2
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From Hadrat Bilal (ra) doing zikr his own way
Bukhari, Volume 2, Book 21, Number 250:
Narrated Abu Huraira:
At the time of the Fajr prayer the Prophet asked Bilal, “Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise.” Bilal replied, “I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me.”
Ibn Hajar Asqalani says in Fath al-Bari that the hadith shows it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal reached the conclusions he mentioned by his own inference,and the Prophet (Allah bless him and give him peace) confirmed him therein.
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good innovation by Sahabas (ra)
PROOF NO 3
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Narrated IsraiI:
Uthman bin ‘Abdullah bin Mauhab said, “My people sent me with a bowl of water to Um Salama.” Isra’il approximated three fingers (‘indicating the small size of the container in which there was some hair of the Prophet. ‘Uthman(ra) added, “If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and Sallallaho Alaihi Wa Sallam a few red hairs in it,”
Sahih Bukhari, Volume 7, Book 72, Number 784
***Commentary by Ibn e Hajar (Rah)***
Ibn al-Sakan narrated through Safwan ibn Hubayra from the latter’s father: Thabit al-Bunani said: Anas ibn Malik said to me (on his death-bed): “This is one of the hairs of Allah’s Messenger, Allah’s blessings and peace upon him. I want you to place it under my tongue. “Thabit continued: I placed it under his tongue, and he was buried with it under his tongue.”
►Narrated by Ibn Hajar in al-Isaba fi tamyiz al-sahaba (Calcutta, 1853) 1:72 under “Anas Ibn Malik.”
Point to NOTE
Rasool Allah [Sallallaho Alaihi Wa Sallam] never asked anyone to put his hair under his tongue while getting buried. Ans bin Malik introduced this new Action according to his own opinion, while he knew that there is a Barakah in the hairs of Rasool Allah [Sallallaho Alaihi Wa Sallam].
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good innovation by Sahabas (ra)
PROOF NO 4
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Narrated Thumama:
Anas said, “Um Sulaim used to spread a leather sheet for the Prophet and he used to take a midday nap on that leather sheet at her home.” Anas added, “When the Prophet had slept, she would take some of his sweat and hair and collect it (the sweat) in a bottle and then mix it with Suk (a kind of perfume) while he was still sleeping. “When the death of Anas bin Malik approached, he advised that some of that Suk be mixed with his Hanut (perfume for embalming the dead body), and it was mixed with his Hanut.,[Bukhari, Volume 8, Book 74, Number 298]
NOTE
Rasool Allah [Sallallaho Alaihi Wa Sallam] never asked someone to collect his sweat and Umm Sulaim did it according to her own opinion.
Similarly, Rasool Allah [Sallallaho Alaihi Wa Sallam] never asked his sweat and hair mixed with Suk to be used on a dead body as Hanut. It was Anas bin Malik himself who did it according to his own opinion
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good innovation by Sahabas (ra)
PROOF NO 5
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When `Abdullah ibn Anis came back from one of the battles having killed Khalid ibn Sufyan ibn Nabih, the Prophet gifted him his staff and said to him: “It will be a sign between you and me on the Day of Resurrection.” Thereafter he never parted with it and it was buried with him when he died. ,[Narrated by Ahmad in his Musnad (3:496)]
NOTE
Rasool Allah [Sallallaho Alaihi Wa SallamSallallaho Alaihi Wa Sallam] never asked Abdullah ibn Anis to take that staff with him in his grave, and he introduced this new act only according to his own opinion.
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good innovation by Sahabas (ra)
PROOF NO 6
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Dawud ibn Salih says: “[The Caliph] Marwan one day saw a man placing his face on top of the grave of the Prophet. He said: “Do you know what you are doing?” When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: “Yes; I came to the Prophet, not to a stone.
References:
►Ahmad (5:422)
►Ibn Hibban in his Sahih,
►Tabarani in his Mu`ja
►al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih.
►It is also cited by al-Subki in Shifa’ al-siqam (p. 126),
►Ibn Taymiyya in al-Muntaqa (2:261f.), and
►Haythami in al-Zawa’id (4:2)
NOTE
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Paying respect to the signs of Allah and to seek barakah from them is a virtuous act in Islam. Only limitation put by Islam is “Prostration“. But Some muslims have made many more things Haram at their own. Above practices were personally invented by Glorious Sahabas (Ra) as they didnt go against Shariah so no one ever objected
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good innovation by Sahabas (ra)
PROOF NO 7
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,Mu`adh ibn Jabal and Bilal also came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.[Sunan Ibn Majah 2:1320.]
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NOTE,
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Rasool Allah [Sallallaho Alaihi Wa Sallam] never asked Sahaba to place and rub their faces on his grave, or to sit there and weep. Abu Ayyub Ansari, Mu`adh ibn Jabal and Bilal did all that according to their own opinion.
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****Imam Ahmad’s commentry ****
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Imam Ahmad’s son `Abd Allah said: I asked my father about the man who touches and kisses the pommel of the Prophet’s minbar to obtain blessing, or touches the grave of the Prophet. He responded by saying: “There is nothing wrong with it.” `Abd Allah also asked Imam Ahmad about the man who touches the Prophet’s minbar and kisses it for blessing, and who does the same with the grave, or something to that effect, intending thereby to draw closer to Allah. He replied: “There is nothing wrong with it.”
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► This was narrated by `Abdullah ibn Ahmad ibn Hanbal in his book entitled al-`Ilal fi ma`rifat al-rijal (2:492)
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good innovation by Sahabas (ra)
PROOF NO 8
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Tabari narrated through Handhalah Ibn Hudhaym that the latter went with his grandfather, Hudhaym, to the Prophet. Hudhaym said to the Messenger of Allah:
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“I have sons and grandsons, some of whom are pubescent and others still children.” Motioning to the young child next to him, he said: “This is the youngest.” The Prophet brought this young child whose name was Handhalah next to him, wiped on his head, and told him, “barakallahu fik,” which means: “May Allah bless you.” After that, people started to bring Handhalah a person with a swollen face or a sheep with a swollen udder. Handhalah would place his hand on that part of his head the Prophet wiped, then touch the swollen part and say Bismillah, and the swelling would be cured.
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NOTE
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Handhalah did it according to his own opinion. Was he really indulged in Dhalalah? No because it didnt go against Quran and sunnah of Prophet (صلی اللہ علیھ وآلھ وسلم)
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►al-Tabarani in al-Awsat and al-Kabir (4:16),
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► and Imam Ahmad in his Musnad (5:67-68) with a sound chain as stated by al-Haythami in al-Zawa’id (4:211)
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good innovation by Sahabas (ra)
PROOF NO 9
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The Tabi Thabit al-Bunani said he used to go to Anas Ibn Malik, kiss his hands, and say: “These are hands that touched the Prophet. ” He would kiss his eyes and say: “These are eyes that saw the Prophet.”
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►Abu Ya`la narrated it in his Musnad (6:211)
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► and Ibn Hajar mentioned it in his al-Matalib al-`aliya (4:111).
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► al-Haythami declared it sound in Majma` al-zawa’id (9:325).
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NOTE
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Tabi`i Thabit al-Bunani did it and invented this new practice from his own, No one objected because it wasnt against principles of Shariah ,
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good innovation by Sahabas (ra)
PROOF NO 10
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Narrated Abu Burda:
When I came to Medina. I met Abdullah bin Salam. He said, “Will you come to me so that I may serve you with Sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house that in which the Prophet entered?”
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[Sahih Bukhari, Volume 5, Book 58, Number 159]
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Note
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Rasool Allah [Sallallaho Alaihi Wa Sallam] never asked Abdullah bin Salam(ra) to offer people to enter in that House. It was Abdullah bin Salam’s (ra) own opinion that a House, in which Rasool Allah [Sallallaho Alaihi Wa Sallam] had entered, became blessed. And other people must also enter in it in order to obtain blessings.
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good innovation by Sahabas (ra)
PROOF NO 11
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Ibn Umar (Ra)Fast at some particular days on every month at his own.
Abdullah b. ‘Umar (Allah be pleased with both of them) reported that he heard the Messenger of Allah (may peace be upon him) say about the day of Ashura: It is a day on which the people of pre-Islamic days observed fast. So he who liked to fast on this day should do so, and he who liked to abandon it should abandon it. ‘Abdullah (Allah be pleased with him) did not observe fast except when it coincided (with the days when he was in the habit of observing voluntary fasts during every month).
,[Sahih Muslim Book 006, Number 2507]
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Note
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Hadrat Umar (ra) invented this new practice on his own in Islam on fasting on those specific days, He wasn’t asked by Sahabas (ra) to do it nor by Prophet (صلی اللہ علیھ وآلھ وسلم) ever
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good innovation by Sahabas (ra) Prohphet (Saw) approving it
PROOF NO 12
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[Bukhari Volume 1, Book 12, Number 764: ]
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Narrated Rifa’a bin Rafi AzZuraqi:
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One day we were praying behind the Prophet. When he raised his head from bowing, he said, “Sami’a-l-lahu Liman hamida.” A man behind him said, “Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi” (O our Lord! All the praises are for You, many good and blessed praises). When the Prophet completed the prayer…he asked, “Who has said these words?” The man replied, “I.” The Prophet said, “I saw over thirty angels competing to write it first.” Prophet rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position
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Note
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This is a bidah is salat itself but the Prophet (صلی اللہ علیھ وآلھ وسلم) didn’t criticize the Sahaba (Ra) for it, He approved it because of Niyah alone ,
so according to some definitions naudhobillah the Prophet will be accused of bidah too .. Naudhobillah
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good innovation by Sahabas (ra)
PROOF NO 13
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[bukhari Volume 2, Book 13, Number 39: ]
Narrated Az-Zuhri:
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I heard As-Saib bin Yazid, saying, “In the life-time of Allah’s Apostle, and Abu Bakr and Umar, the Adhan for the Jumua prayer used to be pronounced after the Imam had taken his seat on the pulpit. But when the people increased in number during the caliphate of ‘Uthman, he introduced a third Adhan (on Friday for the Jumua prayer) …[end quote]
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and it was pronounced at Az-Zaura’ and that new state of affairs remained so in the succeeding years,so now Prophet is not there it means even Khulafa ar rashideen made new good bidahs
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good innovation by Sahabas (ra) Prohphet (Saw) approving it
PROOF NO 14
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Ibne Umar’s innovation in Talbia
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Muslim Book 007, Number 2667/8
‘Abdullah b. ‘Umar (ra) reported that the Messenger of Allah (may peace be upon him) entered upon the state of Ihram near the mosque at Dhu’l-Hulaifa as his camel stood by it and he said: Here I am at Thy service, O Lord; here I am at Thy service: here I am at Thy service. There is no associate with Thee. Here I am at Thy service. All praise and grace is due to Thee and the sovereignty (too). There is no associate with Thee. They (the people) said that ‘Abdullah b. ‘Umar said that that was the Talbiya of the Messenger of Allah (saw). Nafi’ said: ‘Abdullah (Allah be pleased with him) made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee. The Good is in Thy Hand. Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee
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good innovation by Sahabas (ra)
PROOF NO 15
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Abu Huraira asking people to lead 2 Rakah Salah for him and then pray for him
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في ذكر البصرة الملاحم سنن أبي داود
حدثنا محمد بن المثنى حدثني إبراهيم بن صالح بن درهم قال سمعت أبي يقول
انطلقنا حاجين فإذا رجل فقال لنا إلى جنبكم قرية يقال لها الأبلة قلنا نعم قال من يضمن لي منكم أن يصلي لي في مسجد العشار ركعتين أو أربعا ويقول هذه لأبي هريرة سمعت خليلي رسول الله صلى الله عليه وسلم يقول إن الله يبعث من مسجد العشار يوم القيامة شهداء لا يقوم مع شهداء بدر غيرهم
قال أبو داود هذا المسجد مما يلي
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The sahabi, Abu Hurayra, urged some people to pray 2 raka’ahs in Masjid Ashaar and told them to say after the prayers, “Haaza li Abi Hurayra”. This is for Abu Hurayra (Abu Dawud vol 2 p236)
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praying Salat for some one else is a biddah in that case salat is part of Deen of Islam, its a pillar and Great Sahabi (Rah) added some thing from his own which wasn’t practised before, this proves without a shadow of doubt that biddah are Good (hasina,Wajid, mubah) and Bad(zalalah,maqruh,haram) ,
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good innovation by Sahabas (ra)
PROOF NO 16
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Sahih Bukhari Book 32 Volume 3 Hadith 227
Narrated Abu Huraira:
Allah’s Apostle said, “Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven.” Ibn Shihab (a sub-narrator) said, “Allah’s Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of ‘Umar’s Caliphate.” ‘Abdur Rahman bin ‘Abdul Qari said, “I went out in the company of ‘Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, ‘Umar said, ‘In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)’. So, he made up his mind to congregate them behind Ubai bin Ka’b. Then on another night I went again in his company and the people were praying behind their reciter. On that, ‘Umar remarked, ‘What an excellent Bid’a (i.e.innovation in religion) this is; but the prayer which they do not perform (continues)
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good action by Sahabas (ra)
PROOF NO 17
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BY Ibn Umar (ra)
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عَن الْأَعْرَجِ رضي الله عنه قَالَ : سَأَلْتُ مُحَمَّدًا عَنِ صَلَاةِ الضُّحَي وَهُوَ مُسْنِدٌ ظَهْرَهُ إِلَي حُجْرَةِ النَّبِيِّ صلي الله عليه وآله وسلم، فَقَالَ : بِدْعَةٌ وَنِعْمَتِ الْبِدْعَةُ
Narated By Ara’j : I asked Abduallah Ibn Umar (ra) about prayer of chasht, that when He (Ibn Ummar) used to sit beside face of Allah’s Apostle (may peace be upon him) room, then he (Ibne Ummar) said: Its a innovation and a Good innovation. [Ibn Abu Shayba Volume 002, Hadith Number 7775]
replying to argument on Chast
Some do argue that Chast is a sunnah proved from many hadiths and not a biddah ,
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Reply
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I know about which hadiths you are talking around here But Hadrat Aisha (Ra) and Ibn Umer (Ra) never Saw Prophet (salehl ala waalihi wasalam) doing it infact they believed it to be Bidah according to sahih hadiths, Where as other Sahabas (Ra) didnt
,mean that they did not see the Prophet pray it (a) in the Mosque (b) on a regular basis (c) in congregation (d) for more than 2 or 4 rak`ats lest it be imposed on the Umma as an obligation
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now let me quote Sahih hadiths for you having proof of it
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Hadith Number 1 :
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Both Aisha and Ibn Umar (ra) stated that “the Prophet would not pray Duha except when returning from a trip.”
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►Muslim
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►Abu Dawud
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►Ahmad
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►al-Nasa’i
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►Ibn Khuzayma
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►and Ibn Hibban with sound chains. He also explained in his Sahih (6:270) that “this means he did not pray Duha in the mosque among people rather than in the house except upon returning from a trip.
Hadith Number 2 :
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كَانَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي الضُّحَى حَتَّى نَقُولَ لَا يَدَعُ وَيَدَعُهَا حَتَّى نَقُولَ لَا يُصَلِّي
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“The Messenger of Allah used to pray Duha to the point that we said he shall never leave it, and he used to leave it to the point that we said: he never prays it.
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►confirmed by the authentic report of Abu Said al-Khudri in al-Tirmidhi (hasan gharib) Book of witr:3 ,Hadith 476
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►and Imam Ahmed bin Hanbal (rah) in Musnad Ahmad No: 11155]
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Hadith Number 3 Quoting again with more chains
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Ibn `Umar’s reply when asked about Salat al-Duha: It is an innovation and what a fine innovation it is(bid`atun wa ni`mati al-bid`atu hiya)
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►Narrated from al-Hakam ibn al-Araj by Ibn Abi Shayba in his Musannaf (2:172) with a sound chain according to Ibn Hajar in Fath al-Bari (1959 ed. 3:52)
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► from Mujahid by Ibn al-Ja`d in his Musnad ( p. 314)
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►and al-Tabarani in al-Mu`jam al-Kabir (12:424).
Hadith Number 4
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Another reply to the same question by Ibn Umar: At the time Uthman was killed no-one considered it desirable [in the Religion] (ma ahadun yastahibbuha), and the people did not innovate anything that is dearer to me than that prayer
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► Narrated from Salim ibn Abd Allah ibn Umar by Abd al-Razzaq with a sound chain according to Ibn Hajar in Fath al-Bari (1959 ed. 3:52)
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Conclusion
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I myself believe in Salat ul Duha as sunnah, because the two principles must be applied that “the narrations of affirmation take precedence over those of negation” and that “those who know are a proof over those who do not know
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But Sahaba (Ra) differed on it, Hadrat Aisha(ra) differed on it Ibn e Umar (Ra) himself wasn’t sure about it and hence called it Good Bida’h Due to same confusion.and proved that Sahabas (Ra) did believed in bida’h e hasina (good bidah) even if they disagreed and thought some thing was abandoned or never performed throughout life of Prophet (saleh ala walaihi wasalam)
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hope this clear that issue, Good biddah is proved here again by Ibn e Umar (Ra) other view point
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good innovation by Sahabas (ra)
PROOF NO 18
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Volume 5, Book 59, Number 325 (Sahih Bukhari)
…When they took him to Al-Hil out of Mecca sanctuary to martyr him, Khubaib requested them. “Allow me to offer a two-Rak’at prayer.” They allowed him and he prayed two Rakat and then said, “By Allah! Had I not been afraid that you would think I was worried, I would have prayed more.” Then he (invoked evil upon them) saying, “O Allah! Count them and kill them one by one, and do not leave anyone of them”‘ Then he recited: “As I am martyred as a Muslim, I do not care in what way I receive my death for Allah’s Sake, for this is for the Cause of Allah. If He wishes, He will bless the cut limbs of my body.” Then Abu Sarva, ‘Ubqa bin Al-Harith went up to him and killed him. It was Khubaib who set the tradition of praying for any Muslim to be martyred in captivity (before he is executed)
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Conclusion
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the Prophet (Peace be upon him) accepted good innovations many other times too and this is proof of all new innovations not being evil,Note that the Prophet (Peace be upon him) will never would had contradicted his own saying or did some thing not according to shariah if every bidat was evil.there are many more examples of Sahaba themselves doing new things on “Ijtihad” because their understanding of Deen was proper unlike yours, they knew that general permission is the main thing whereas new things will be judged iun light of Principles like the hadith of Aisha (ra) proves, and yes the Ocassion of that hadith is general too i.e. for all times the new things are to be checked with principles of Shariah.
All the above-mentioned Sahaba introduced a new action according to their own Opinions,due to love with Prophet (saw) while they thought these new actions in complete harmony with the principles of Islam.
Some muslim must reconsider their definition of Bidah. And if they still insist on their definition, then they must declare all the above-mentioned Sahaba to be innovators, and misguided and fuel of hell fire. But they don’t do that either.
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► There are many acts which Prophet (saleh ala walihi wasalam) never did but Sahabas (ra) did.
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► There are many acts which Sahabas (Ra) never did but Tabeen (generation after them) did,
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► There are many acts which Tabeen (generation after Sahabas(ra)) never did ,but Taba tabeen(after them) did ,
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► There are many acts which First three generations after our beloeved Prophet(saleh ala walihi wasalam) never did but classical scholars, muhadiseen did , Like Collection of Hadiths in form of Books, Inventing of Fiqh branch of Islam ,
Fatwas by ulemas
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All the these actions are good biddahs but never went against Quran,Shariah,Hadiths or Islam and hence no one ever made a cry due to it ,
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Major Question/objection: Is EVERY Innovation (bad) Bid’at?
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Discussion on Bid’at involves many aspects. Discussion on all of these aspects would require a very lengthy post in which many users might loose the track of the discussion. So I am planning to take one or two points at a time to explain our point of view, and then move on to other aspects).
Some people believe that bid’at (innovation) is always bad; it cannot be divided into good and bad innovations. Primarily they base their thesis on the following Hadith of Muslim :وشرالامور محدثاتھا وکل بدعھ ضلالھ۔۔۔ (And among the worst deeds is to invent new things and every innovation (Bid’at) is misguidance). This gives the impression that the Hadith is declaring every innovation as Bid’at and hence condemnable. Is it really the case? It is actually not. This is the point that I would be proving in this post initially. Rest of the points would follow in the future posts.
So for the current post my statement is:
“Every innovation is not (bad) Bid’at. Innovations are of two types: Bid’at-e-Hasana (good innovation) and Bid’at-e-Sai’ya (bad innovation). Only Bid’at-e-Saiya (bad innovation) has been condemned in the Hadith.”
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Point 1: Discussion on Terminology?
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For innovation or new things, two words are used in Hadith literature: (Muh’dasa) محدثھ and (Bid’aa) بدعھ and these two have almost the same meaning and are used interchangeably in various Ahadith. In fact in Ahadith the word Muh’dasa has been used more frequently than the word Bid’aa. Almost all the Ahadith related to innovation has used this word (i.e. Muh’dasaوشرالامور محدثاتھا
The Hadith of Bukhari starts as من احدث ۔۔۔ (Whoever invented a new thing …). Similarly the most famous Hadith (of Muslim) against Bid’at has the wording: وشرالامور محدثاتھا وکل بدعھ ضلالھ۔۔۔ (And among the worst deeds is to invent new things and every innovation is misguidance). So clearly the two words for innovation, which have been quite emphatically criticized in Ahadith are Muh’dasa محدثھ and Bid’aa بدعھ or Bid’at بدعت
Conclusion:
For innovation, two words are used in Ahadith namely (Muh’dasa) محدثھ and (Bid’aa) بدعھ:
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Point 2: بدعت لغوی vs. بدعت شرعی ?
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Although the above mentioned two words (Mukh’dasa and Bid’aa) have been thoroughly criticized in the sayings of the Prophet (صلی اللہ علیھ وآلھ وسلم), yet in Arabic they are used for every new thing whether the thing is good or bad. It is absolutely wrong to call every Bid’aa or Mukh’dasa as bad. It is clearly proven from Ahadith that even the acts of the Prophet (صلی اللہ علیھ وآلھ وسلم) were called as Muh’dasa (محدثھ) by Sahaba.
For example, Before the death of the Prophet (صلی اللہ علیھ وآلھ وسلم), Hazrat Aisha (رضی اللہ عنھ) heard new words of praise of Allah from the Prophet (صلی اللہ علیھ وآلھ وسلم) and asked why you are reciting these Ah’das (new words) (احدثتھا تقولھا). (Muslim / Ibn-e-Ibi Shaiba / Abu Noaim / Tabari).
Similarly Hazrat Rafay Bin Khadij (رضی اللہ عنھ) narrates that the Prophet (صلی اللہ علیھ وآلھ وسلم) started reciting new words before leaving a gathering and we asked (ھذہ کلمات احدثتھن) “You have recited new words”? (Nisai / Hakim / Munzri : Tabrani has declared its asnad as Jaiyad)
So if we take the Hadith of Muslim (شرالامور محدثاتھا) “And among the worst deeds are Muh’dasat (innovations)” in general context, then Na-Uzu-Billah Sahaba accused the Prophet (صلی اللہ علیھ وآلھ وسلم) about a bad thing (which is not possible). They were clearly using this word in its literal (dictionary) sense, meaning a new thing. There are similar Ahadith about the use of the word (Bid’aa) بدعھ which I would discuss later.
Conclusion:
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The words Muh’dasa محدثھ and Bid’aa بدعھ are not always used in negative sense. In dictionary meanings, they can be used for any (good or bad) innovation. In this context it is called as Bid’at-e-Lugwi بدعت لغوی (Bid’at in literal or dictionary meaning). The bid’at that has been condemned in the Ahadith is called as Bid’at-e-Shar’ee بدعت شرعی (Bid’at in Islamic Shariah).
The fact that Sahaba used these words even for the Prophet (صلی اللہ علیھ وآلھ وسلم) makes it clear that they always understood these words as neutral in connotation. If they had taken the word Muh’dasa as a negative word only,(because the Hadith stated “Among the worst deeds are Muh’dasat”), then for the new act of the Prophet (صلی اللہ علیھ وآلھ وسلم) they would have used a different word for sure. This is an indication that Sahaba believed in the division of the words of Muh’dasa and Bid’aa
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Quran uses “every” to Mean Only a Sub Class
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The wording of the previously quoted Hadith of Muslim apparently refers to all new things without restriction. Does it literally mean that everything new is misguidance or bad? The answer is “No”. Why?
In answer to this question, we may note that there are many similar generalities in the Quran and Hadith (by using the word “Every (کل)”) , all of them admitting of some qualification.
A few examples follow:
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Quranic Example No:1
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When Quran says “every boat” in “As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force.”, it means “every (new) boat”, or “every (serviceable) boat”. Otherwise there was no need to break the boat in order to save it from the king.
(Quran Al-Kahf 18:79)
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Quranic Example No:2
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When Quran says “every hill” while ordering Hazrat Abrahim (AS) in “Take four birds; Tame them to turn to thee; put a portion of them on every hill and call to them”, it means “every hill near by” and NOT “every hill in the world”.
(Quran Al-Baqara 2:260)
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Quranic Example No:4
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When Quran says “every stratagem” in “lie in wait for them in every stratagem (of war)”, it means “every stratagem which is feasible for war”. (At-Tauba 9:5)
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Quranic Example No:5
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When Quran says “every high place” in “Do ye build a landmark on every high place to amuse yourselves?”, it means “every high place where a landmark is feasible” (Ash-Shu’ara 26:128)
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Quranic Example No:6
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6 When Quran orders Hazrat Noh (AS) to take “every species with him in “take thou on board pairs of every species”, it does mean a very limited subset of total species on earth. (Al-Mu’minun 23:27)
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Hadiths uses “every(kull)” to Mean Only a Sub Class
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Example one
* The Prophet said: “Truly, this black seed (al-habba al-sawda’) is a cure for every (kull) disease except death.”
►[Narrated from 'A'isha and Abu Hurayra by Bukhari,
►Muslim,
► al-Tirmidhi
► Ibn Majah,
► and Ahmad through nineteen chains. Al-Zuhri said: "The black seed is black cumin (al-shuneez)." It is also named Indian cumin, fennel-flower; corn cockle, and wild savager.
^^^
this doesnt means Black seed is literally cure of Every (kull) disease on earth but only a subgroup
Example Two
* The Prophet said: "None shall enter Hellfire who prays before sunrise and before sunset."
[Narrated from 'Amara ibn Ru'ayba al-Thaqafi by
►Muslim, al-Nasa'i, Abu Dawud, and Ahmad.
This hadith is worded all-inclusively although it is not meant to include those who abandon the prayers of zuhr, maghrib, and 'isha'. Ibn Hajar confirmed al-Tibi's ruling that sound germane narrations must be taken together as one hadith, the general being modified in light of the specific (yuhmalu mutlaquha 'ala muqayyaduha) so that practice can conform with the totality of their content
Example Three
Prophet (SAleh ala waalihi wasalam) said Every (kull) thing with which a man plays is void except his training of his horse , throwing of arrows and playing with his wife , [ Quoted in Ihya Uloom ud din by Imam Ghazali (Rah) Vol 2 , Pg 171 and Termed Sahih ]
Imam Ghazali (Rah) writes : It doesnt means Every thing except above three is unlawful It means want of benefit.To make sweet sounds of birds and to play any other sports for enjoyment is not unlawful [same page of Ihya]
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Conclusion
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In all of the above quoted verses of Quran the word “Every (کل)” has been used, but its meaning is applicable only to a subclass of it. This reminds of the well known English proverb: “Exceptions are always there.”
There are many other examples from Quran and Hadith, where a general word is used to represent only a subclass of it.
Example
When Quran orders “every one” to observe fasts in Ramadhan (Al-Baqara 2:185), it does make exception of ill and travelers etc. Similarly by the words “Every Bid’at is misguidance” meant “Every (bad) bid’at (i.e. Bid’at-e-Saa’iya) is misguidance”.
There are many instances in Quran and Hadith where a general statement is made (by using the word “Every (کل)”) to represent only a subclass of it. (This is a well know topic in Ilm-ul-Blagha) In a similar fashion, this Hadith is only talking about bad innovations.
There are several hadiths proving Sahabas (Ra),Salafs, Early muslims brought many new innovations in Religion, e.g Fiqh , dividing quran into 30 parts, Books of Hadiths like Bukhari, Trimdhi, muslim were all done after centuries
Proof of Inventing
New action in religion From Quran
Quran states:
{ ثُمَّ قَفَّيْنَا عَلَىٰ آثَارِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ٱبْنِ مَرْيَمَ وَآتَيْنَاهُ ٱلإِنجِيلَ وَجَعَلْنَا فِي قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ٱبتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلاَّ ٱبْتِغَآءَ رِضْوَانِ ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا فَآتَيْنَا ٱلَّذِينَ آمَنُواْ مِنْهُمْ أَجْرَهُمْ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ }
…As for monasticism, they invented it themselves, for we had not enjoined it on them, seeking thereby to please Allah; but they did not observe it faithfully.[ We rewarded only those who were truly faithful, but many of them were transgressors (57:27)
personal comments
had all innovations would have been bad then Allah would not have said that he would give them Ajr on their invention of Rahbaniyat or to please Allah,i.e. those who practised it faithfully,We rewarded only those who were truly faithful
what Allah says is that after adopting it they did not practice it properly, hence this verse has implied permission for innovating good matters, If the words are carefully read we get to know that If it was condemned then Allah would not have said: “but they did not observe it faithfully”
Rather Allah condemns those who after innovating it did not practice it properly (hence good innovations are to be practiced properly), Allah proves new innovations to be rewardful in the same ayah when he says: “We rewarded only those who were truly faithful
Tafsir ibn e abbas of above verse
(Then We caused Our messengers) one after the other (to follow in their footsteps) to follow Noah and Abraham from their respective offspring; (and We caused Jesus, son of Mary, to follow) these Messenger, i.e. messengers other than the Prophet Muhammad (pbuh) (and gave him the Gospel, and placed compassion and mercy) towards each other (in the hearts of those who followed him) i.e. who followed the religion of Jesus. (But monasticism they invented) they built monasteries and cloisters to escape the sedition of Paul, the Jew. (We ordained it not for them) We did not enjoin monasticism upon them. (Only seeking Allah's pleasure) they did not invent it except to seek Allah's good pleasure, (and) had We enjoined it upon them
(they observed it not with right observance) they would not have given it its right due.
(So We give those of them who believe) among the monks (their reward) double for their faith and worship; these are the ones who did not contravene against the religion of Jesus. 24 among these were in the Yemen and when they heard of the Prophet (pbuh) they believed in him and joined his religion, (but many of them) of the monks (are evil-livers) disbelievers, these are the ones who went against the religion of Jesus.
*** Tafsir Al Jalayn for Same Ayah ***
{ ثُمَّ قَفَّيْنَا عَلَىٰ ءاثَٰرِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ٱبْنِ مَرْيَمَ وَءاتَيْنَٰهُ ٱلإنجِيلَ وَجَعَلْنَا فِى قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً } هي رفض النساء واتخاذ الصوامع { ٱبتَدَعُوهَا } من قبل أنفسهم { مَا كَتَبْنَٰهَا عَلَيْهِمْ } ما أمرناهم بها { إِلاَّ } لكن فعلوها { ٱبْتِغَاء رِضْوٰنِ } مرضاة { ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا } إذ تركها كثير منهم وكفروا بدين عيسى ودخلوا في دين ملكهم وبقي على دين عيسى كثير منهم فآمنوا بنبينا { فَئَاتَيْنَا ٱلَّذِينَ ءَامَنُواْ } به { مِنْهُمْ أَجْرَهُمْ وَكَثِيرٌ مّنْهُمْ فَٰسِقُونَ }
Then We sent to follow in their footsteps Our messengers, and We sent to follow, Jesus son of Mary, and We gave him the Gospel, and We placed in the hearts of those who followed him kindness and mercy.
But [as for] monasticism, namely, abstention from women and seclusion in monasteries, they invented it, [an innovation] on their part — We had not prescribed it for them, We did not enjoin them to it; but they took it on —only seeking God’s beatitude. Yet they did not observe it with due observance, for many of them abandoned it and rejected the religion of Jesus and embraced the religion of their [then] king
However, many of them did remain upon the religion of Jesus and they believed in our Prophet [when he came]. So We gave those of them who believed, in him, their reward; but many of them are immoral.
Tafsir ib e khatir of 57:27
Here is proof from Tafsir Ibn Kathir
The tafsir.com website which is famous for its forgeries has yet again removed the crucial tafsir under this ayah. They have cleverly removed the important hadith from inbetween.
It states:
ابن مسعود قال: قال لي رسول الله صلى الله عليه وسلم: ” يا ابن مسعود ” قلت: لبيك يارسول الله قال: ” هل علمت أن بني إسرائيل افترقوا على ثنتين وسبعين فرقة؟ لم ينج منها إلا ثلاث فرق، قامت بين الملوك والجبابرة بعد عيسى بن مريم عليه السلام، فدعت إلى دين الله، ودين عيسى بن مريم، فقاتلت الجبابرة، فقتلت فصبرت ونجت، ثم قامت طائفة أخرى لم تكن لها قوة بالقتال، فقامت بين الملوك والجبابرة، فدعوا إلى دين الله ودين عيسى بن مريم، فقتلت وقطعت بالمناشير، وحرقت بالنيران، فصبرت ونجت، ثم قامت طائفة أخرى لم يكن لها قوة بالقتال، ولم تطق القيام بالقسط، فلحقت بالجبال، فتعبدت وترهبت، وهم الذين ذكر الله تعالى
Translation: Ibn Masud (ra) narrates that the Prophet (Peace be upon him) called me and I said “Labaik”. The Prophet said: Do you know that Banu Israel was divided into 72 sects “BUT ONLY THREE GROUPS OUT OF THEM GOT FORGIVNESS”
1.Those who after Isa (a.s) stood against the Kings and tyrants. They called people towards deen of Allah and Isa bin Marym (a.s). They fought against the transgressors and were martyred therefore they were forgiven
2. The second group was of those people who were not able to fight back but they stood firm infront of kings and tyrants. They said the words of truth. Due to this they were martyred by thick blades and were burnt (alive) but still they remained patient and thus attained forgiveness….
Pious and Good innovators of Rahbaniyat were forgiven
3. Then another group arose, they were not able to fight nor stand infront of kings/tyrants. THEY WENT TOWARDS THE MOUNTANS AND WORSHIPPED ALLAH IN “ISOLATION AND TOOK THE PATH OF MONASTICISM. THESE ARE THE PEOPLE MENTIONED IN THIS AYAH”
[Tafsir Ibn Kathir, Volume No.4, Page No. 540]
source of above tafsir ibn e khatir
CLICK HERE
Note : Some of our great muslims have forged and edited actual text of this tafsir from english translations, Above link has arabic and one can check what does it says, I have mentioned arabic too
Hence even Quran proofs that if muslims invent Good biddahs they are given Sawab for it ,
regarding word every (kull) in hadiths haani quoted, I already cleared that in my initial posts of this thread from Quran and hadiths, its used as a subgroup
what Prophet (saleh ala waalihi wasalam) said too
Hadith 1
Volume 3, Book 49, Number 861: (Sahih Bukhari)
Narrated Aisha: Allah’s Apostle said, ["If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."
Read it once again to understand that Islam is not an illogical religion, hence new innovations which are not in “Harmony” with the principles of religion will be Bidat al Dhalalah otherwise they will be Bidat al Hassanah.
The great Muhaditheen and Ulama explained it as
Imam Ibn Hajr al Haytami (Rahimuhullah)on above hadith said:
وفي الحديث "كل بدْعة ضلالة وكل ضلالة في النار" وهو محمول على المحرمة لا غي
That which is narrated in Hadith that All innovations are evil and all evil are in hell fire, This hadith will be applied forBidat al Muhrima (i.e. category of haram innovations only) not others.[Imam Ibn Hajr al-Haytami in Fatawa al Hadithiyyah, Page No. 203]
Hadith 2
عن ابن جرير بن عبد الله عن أبيه قال قال رسول الله صلى الله عليه وسلم من سن سنة خير فاتبع عليها فله أجره ومثل أجور من اتبعه غير منقوص من أجورهم شيئا ومن سن سنة شر فاتبع عليها كان عليه وزره ومثل أوزار من اتبعه غير منقوص من أوزارهم شيئ
Jarir bin Abdullah reported: Allah’s Messenger (may peace be upon him) said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their’s being diminished in any respect. [Sunan Tirmidhi Volume 005, Hadith Number 2675]
قال أبو عيسى هذا حديث حسن صحيح
Imam Tirmidhi Said: This hadith is “Hassan Sahih”
Source: CLICK HERE
Allah’s Messenger (may peace be upon him) said: He who introduced some good practice in Islam.
Note : The above hadith context refers to revviving any Good practice which is in coherence with Quran and Shariah, It can be a Sunnah which sahabas (Ra) revived or salafs revived or can be any other good practice within laws of shariah
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EXAMPLES of Good Innovations by Sahabas (ra) and Prophet (saw) approving them
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PROOF NO 1
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Bukhari, Volume 6, Book 61, Number 533:
Narrated Abu Said Al-Khudri:
A man heard another man reciting (Surat-Al-Ikhlas) ‘Say He is Allah, (the) One.’ (112. 1) repeatedly. The next morning he came to Allah’s Apostle and informed him about it as if he thought that it was not enough to recite. On that Allah’s Apostle said, “By Him in Whose Hand my life is, this Surah is equal to one-third of the Qur’an!”[b/]
Narrated Abu Said Al-Khudri: My brother, Qatada bin An-Nau’man said, “A man performed the night prayer late at night in the lifetime of the Prophet and he read: ‘Say: He is Allah, (the) One,’ (112.1)[ews] and read nothing besides that. The next morning a man went to the Prophet ,~ and told him about that .. On that Allah’s Apostle said, “By Him in Whose Hand my life is, this Surah is equal to one-third of the Qur’an!“
Note
Now Rasool never told that person to say “Qulho Wallaho Ahad” repeatedly. That Sahabi did it according to his own opinion as it was totally in harmony with the principles of religion.
And Abu Said Al-Khadri also thought that saying only “Qulho Wallaho Ahad” is not enogh and he has to recite the whole Surrah. (i.e. he was not criticizing it as Bidah, but due to other reason, that whole Surah should be recited).
And finally, look at the holy words of our holy Prophet (Sallallaho Alaihi Wa Sallam) If every Biddah was wrong Why did Prophet (صلی اللہ علیھ وآلھ وسلم) approved it ?
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EXAMPLES of Good Innovations by Sahabas (ra) and Prophet (saw) approving them
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good innovation by Sahabas (ra)
PROOF NO 2
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From Hadrat Bilal (ra) doing zikr his own way
Bukhari, Volume 2, Book 21, Number 250:
Narrated Abu Huraira:
At the time of the Fajr prayer the Prophet asked Bilal, “Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise.” Bilal replied, “I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me.”
Ibn Hajar Asqalani says in Fath al-Bari that the hadith shows it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal reached the conclusions he mentioned by his own inference,and the Prophet (Allah bless him and give him peace) confirmed him therein.
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good innovation by Sahabas (ra)
PROOF NO 3
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Narrated IsraiI:
Uthman bin ‘Abdullah bin Mauhab said, “My people sent me with a bowl of water to Um Salama.” Isra’il approximated three fingers (‘indicating the small size of the container in which there was some hair of the Prophet. ‘Uthman(ra) added, “If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and Sallallaho Alaihi Wa Sallam a few red hairs in it,”
Sahih Bukhari, Volume 7, Book 72, Number 784
***Commentary by Ibn e Hajar (Rah)***
Ibn al-Sakan narrated through Safwan ibn Hubayra from the latter’s father: Thabit al-Bunani said: Anas ibn Malik said to me (on his death-bed): “This is one of the hairs of Allah’s Messenger, Allah’s blessings and peace upon him. I want you to place it under my tongue. “Thabit continued: I placed it under his tongue, and he was buried with it under his tongue.”
►Narrated by Ibn Hajar in al-Isaba fi tamyiz al-sahaba (Calcutta, 1853) 1:72 under “Anas Ibn Malik.”
Point to NOTE
Rasool Allah [Sallallaho Alaihi Wa Sallam] never asked anyone to put his hair under his tongue while getting buried. Ans bin Malik introduced this new Action according to his own opinion, while he knew that there is a Barakah in the hairs of Rasool Allah [Sallallaho Alaihi Wa Sallam].
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good innovation by Sahabas (ra)
PROOF NO 4
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Narrated Thumama:
Anas said, “Um Sulaim used to spread a leather sheet for the Prophet and he used to take a midday nap on that leather sheet at her home.” Anas added, “When the Prophet had slept, she would take some of his sweat and hair and collect it (the sweat) in a bottle and then mix it with Suk (a kind of perfume) while he was still sleeping. “When the death of Anas bin Malik approached, he advised that some of that Suk be mixed with his Hanut (perfume for embalming the dead body), and it was mixed with his Hanut.,[Bukhari, Volume 8, Book 74, Number 298]
NOTE
Rasool Allah [Sallallaho Alaihi Wa Sallam] never asked someone to collect his sweat and Umm Sulaim did it according to her own opinion.
Similarly, Rasool Allah [Sallallaho Alaihi Wa Sallam] never asked his sweat and hair mixed with Suk to be used on a dead body as Hanut. It was Anas bin Malik himself who did it according to his own opinion
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good innovation by Sahabas (ra)
PROOF NO 5
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When `Abdullah ibn Anis came back from one of the battles having killed Khalid ibn Sufyan ibn Nabih, the Prophet gifted him his staff and said to him: “It will be a sign between you and me on the Day of Resurrection.” Thereafter he never parted with it and it was buried with him when he died. ,[Narrated by Ahmad in his Musnad (3:496)]
NOTE
Rasool Allah [Sallallaho Alaihi Wa SallamSallallaho Alaihi Wa Sallam] never asked Abdullah ibn Anis to take that staff with him in his grave, and he introduced this new act only according to his own opinion.
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good innovation by Sahabas (ra)
PROOF NO 6
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Dawud ibn Salih says: “[The Caliph] Marwan one day saw a man placing his face on top of the grave of the Prophet. He said: “Do you know what you are doing?” When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: “Yes; I came to the Prophet, not to a stone.
References:
►Ahmad (5:422)
►Ibn Hibban in his Sahih,
►Tabarani in his Mu`ja
►al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih.
►It is also cited by al-Subki in Shifa’ al-siqam (p. 126),
►Ibn Taymiyya in al-Muntaqa (2:261f.), and
►Haythami in al-Zawa’id (4:2)
NOTE
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Paying respect to the signs of Allah and to seek barakah from them is a virtuous act in Islam. Only limitation put by Islam is “Prostration“. But Some muslims have made many more things Haram at their own. Above practices were personally invented by Glorious Sahabas (Ra) as they didnt go against Shariah so no one ever objected
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good innovation by Sahabas (ra)
PROOF NO 7
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,Mu`adh ibn Jabal and Bilal also came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.[Sunan Ibn Majah 2:1320.]
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NOTE,
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Rasool Allah [Sallallaho Alaihi Wa Sallam] never asked Sahaba to place and rub their faces on his grave, or to sit there and weep. Abu Ayyub Ansari, Mu`adh ibn Jabal and Bilal did all that according to their own opinion.
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****Imam Ahmad’s commentry ****
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Imam Ahmad’s son `Abd Allah said: I asked my father about the man who touches and kisses the pommel of the Prophet’s minbar to obtain blessing, or touches the grave of the Prophet. He responded by saying: “There is nothing wrong with it.” `Abd Allah also asked Imam Ahmad about the man who touches the Prophet’s minbar and kisses it for blessing, and who does the same with the grave, or something to that effect, intending thereby to draw closer to Allah. He replied: “There is nothing wrong with it.”
,,
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► This was narrated by `Abdullah ibn Ahmad ibn Hanbal in his book entitled al-`Ilal fi ma`rifat al-rijal (2:492)
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good innovation by Sahabas (ra)
PROOF NO 8
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Tabari narrated through Handhalah Ibn Hudhaym that the latter went with his grandfather, Hudhaym, to the Prophet. Hudhaym said to the Messenger of Allah:
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“I have sons and grandsons, some of whom are pubescent and others still children.” Motioning to the young child next to him, he said: “This is the youngest.” The Prophet brought this young child whose name was Handhalah next to him, wiped on his head, and told him, “barakallahu fik,” which means: “May Allah bless you.” After that, people started to bring Handhalah a person with a swollen face or a sheep with a swollen udder. Handhalah would place his hand on that part of his head the Prophet wiped, then touch the swollen part and say Bismillah, and the swelling would be cured.
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NOTE
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Handhalah did it according to his own opinion. Was he really indulged in Dhalalah? No because it didnt go against Quran and sunnah of Prophet (صلی اللہ علیھ وآلھ وسلم)
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►al-Tabarani in al-Awsat and al-Kabir (4:16),
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► and Imam Ahmad in his Musnad (5:67-68) with a sound chain as stated by al-Haythami in al-Zawa’id (4:211)
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good innovation by Sahabas (ra)
PROOF NO 9
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The Tabi Thabit al-Bunani said he used to go to Anas Ibn Malik, kiss his hands, and say: “These are hands that touched the Prophet. ” He would kiss his eyes and say: “These are eyes that saw the Prophet.”
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►Abu Ya`la narrated it in his Musnad (6:211)
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► and Ibn Hajar mentioned it in his al-Matalib al-`aliya (4:111).
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► al-Haythami declared it sound in Majma` al-zawa’id (9:325).
,,
NOTE
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Tabi`i Thabit al-Bunani did it and invented this new practice from his own, No one objected because it wasnt against principles of Shariah ,
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good innovation by Sahabas (ra)
PROOF NO 10
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Narrated Abu Burda:
When I came to Medina. I met Abdullah bin Salam. He said, “Will you come to me so that I may serve you with Sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house that in which the Prophet entered?”
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[Sahih Bukhari, Volume 5, Book 58, Number 159]
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Note
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Rasool Allah [Sallallaho Alaihi Wa Sallam] never asked Abdullah bin Salam(ra) to offer people to enter in that House. It was Abdullah bin Salam’s (ra) own opinion that a House, in which Rasool Allah [Sallallaho Alaihi Wa Sallam] had entered, became blessed. And other people must also enter in it in order to obtain blessings.
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good innovation by Sahabas (ra)
PROOF NO 11
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Ibn Umar (Ra)Fast at some particular days on every month at his own.
Abdullah b. ‘Umar (Allah be pleased with both of them) reported that he heard the Messenger of Allah (may peace be upon him) say about the day of Ashura: It is a day on which the people of pre-Islamic days observed fast. So he who liked to fast on this day should do so, and he who liked to abandon it should abandon it. ‘Abdullah (Allah be pleased with him) did not observe fast except when it coincided (with the days when he was in the habit of observing voluntary fasts during every month).
,[Sahih Muslim Book 006, Number 2507]
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Note
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Hadrat Umar (ra) invented this new practice on his own in Islam on fasting on those specific days, He wasn’t asked by Sahabas (ra) to do it nor by Prophet (صلی اللہ علیھ وآلھ وسلم) ever
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good innovation by Sahabas (ra) Prohphet (Saw) approving it
PROOF NO 12
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[Bukhari Volume 1, Book 12, Number 764: ]
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Narrated Rifa’a bin Rafi AzZuraqi:
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One day we were praying behind the Prophet. When he raised his head from bowing, he said, “Sami’a-l-lahu Liman hamida.” A man behind him said, “Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi” (O our Lord! All the praises are for You, many good and blessed praises). When the Prophet completed the prayer…he asked, “Who has said these words?” The man replied, “I.” The Prophet said, “I saw over thirty angels competing to write it first.” Prophet rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position
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Note
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This is a bidah is salat itself but the Prophet (صلی اللہ علیھ وآلھ وسلم) didn’t criticize the Sahaba (Ra) for it, He approved it because of Niyah alone ,
so according to some definitions naudhobillah the Prophet will be accused of bidah too .. Naudhobillah
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good innovation by Sahabas (ra)
PROOF NO 13
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[bukhari Volume 2, Book 13, Number 39: ]
Narrated Az-Zuhri:
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I heard As-Saib bin Yazid, saying, “In the life-time of Allah’s Apostle, and Abu Bakr and Umar, the Adhan for the Jumua prayer used to be pronounced after the Imam had taken his seat on the pulpit. But when the people increased in number during the caliphate of ‘Uthman, he introduced a third Adhan (on Friday for the Jumua prayer) …[end quote]
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and it was pronounced at Az-Zaura’ and that new state of affairs remained so in the succeeding years,so now Prophet is not there it means even Khulafa ar rashideen made new good bidahs
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good innovation by Sahabas (ra) Prohphet (Saw) approving it
PROOF NO 14
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Ibne Umar’s innovation in Talbia
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Muslim Book 007, Number 2667/8
‘Abdullah b. ‘Umar (ra) reported that the Messenger of Allah (may peace be upon him) entered upon the state of Ihram near the mosque at Dhu’l-Hulaifa as his camel stood by it and he said: Here I am at Thy service, O Lord; here I am at Thy service: here I am at Thy service. There is no associate with Thee. Here I am at Thy service. All praise and grace is due to Thee and the sovereignty (too). There is no associate with Thee. They (the people) said that ‘Abdullah b. ‘Umar said that that was the Talbiya of the Messenger of Allah (saw). Nafi’ said: ‘Abdullah (Allah be pleased with him) made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee. The Good is in Thy Hand. Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee
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good innovation by Sahabas (ra)
PROOF NO 15
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Abu Huraira asking people to lead 2 Rakah Salah for him and then pray for him
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في ذكر البصرة الملاحم سنن أبي داود
حدثنا محمد بن المثنى حدثني إبراهيم بن صالح بن درهم قال سمعت أبي يقول
انطلقنا حاجين فإذا رجل فقال لنا إلى جنبكم قرية يقال لها الأبلة قلنا نعم قال من يضمن لي منكم أن يصلي لي في مسجد العشار ركعتين أو أربعا ويقول هذه لأبي هريرة سمعت خليلي رسول الله صلى الله عليه وسلم يقول إن الله يبعث من مسجد العشار يوم القيامة شهداء لا يقوم مع شهداء بدر غيرهم
قال أبو داود هذا المسجد مما يلي
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The sahabi, Abu Hurayra, urged some people to pray 2 raka’ahs in Masjid Ashaar and told them to say after the prayers, “Haaza li Abi Hurayra”. This is for Abu Hurayra (Abu Dawud vol 2 p236)
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praying Salat for some one else is a biddah in that case salat is part of Deen of Islam, its a pillar and Great Sahabi (Rah) added some thing from his own which wasn’t practised before, this proves without a shadow of doubt that biddah are Good (hasina,Wajid, mubah) and Bad(zalalah,maqruh,haram) ,
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good innovation by Sahabas (ra)
PROOF NO 16
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Sahih Bukhari Book 32 Volume 3 Hadith 227
Narrated Abu Huraira:
Allah’s Apostle said, “Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven.” Ibn Shihab (a sub-narrator) said, “Allah’s Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of ‘Umar’s Caliphate.” ‘Abdur Rahman bin ‘Abdul Qari said, “I went out in the company of ‘Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, ‘Umar said, ‘In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)’. So, he made up his mind to congregate them behind Ubai bin Ka’b. Then on another night I went again in his company and the people were praying behind their reciter. On that, ‘Umar remarked, ‘What an excellent Bid’a (i.e.innovation in religion) this is; but the prayer which they do not perform (continues)
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good action by Sahabas (ra)
PROOF NO 17
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BY Ibn Umar (ra)
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عَن الْأَعْرَجِ رضي الله عنه قَالَ : سَأَلْتُ مُحَمَّدًا عَنِ صَلَاةِ الضُّحَي وَهُوَ مُسْنِدٌ ظَهْرَهُ إِلَي حُجْرَةِ النَّبِيِّ صلي الله عليه وآله وسلم، فَقَالَ : بِدْعَةٌ وَنِعْمَتِ الْبِدْعَةُ
Narated By Ara’j : I asked Abduallah Ibn Umar (ra) about prayer of chasht, that when He (Ibn Ummar) used to sit beside face of Allah’s Apostle (may peace be upon him) room, then he (Ibne Ummar) said: Its a innovation and a Good innovation. [Ibn Abu Shayba Volume 002, Hadith Number 7775]
replying to argument on Chast
Some do argue that Chast is a sunnah proved from many hadiths and not a biddah ,
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Reply
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I know about which hadiths you are talking around here But Hadrat Aisha (Ra) and Ibn Umer (Ra) never Saw Prophet (salehl ala waalihi wasalam) doing it infact they believed it to be Bidah according to sahih hadiths, Where as other Sahabas (Ra) didnt
,mean that they did not see the Prophet pray it (a) in the Mosque (b) on a regular basis (c) in congregation (d) for more than 2 or 4 rak`ats lest it be imposed on the Umma as an obligation
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now let me quote Sahih hadiths for you having proof of it
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Hadith Number 1 :
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Both Aisha and Ibn Umar (ra) stated that “the Prophet would not pray Duha except when returning from a trip.”
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►Muslim
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►Abu Dawud
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►Ahmad
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►al-Nasa’i
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►Ibn Khuzayma
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►and Ibn Hibban with sound chains. He also explained in his Sahih (6:270) that “this means he did not pray Duha in the mosque among people rather than in the house except upon returning from a trip.
Hadith Number 2 :
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كَانَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي الضُّحَى حَتَّى نَقُولَ لَا يَدَعُ وَيَدَعُهَا حَتَّى نَقُولَ لَا يُصَلِّي
,
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“The Messenger of Allah used to pray Duha to the point that we said he shall never leave it, and he used to leave it to the point that we said: he never prays it.
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►confirmed by the authentic report of Abu Said al-Khudri in al-Tirmidhi (hasan gharib) Book of witr:3 ,Hadith 476
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►and Imam Ahmed bin Hanbal (rah) in Musnad Ahmad No: 11155]
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Hadith Number 3 Quoting again with more chains
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Ibn `Umar’s reply when asked about Salat al-Duha: It is an innovation and what a fine innovation it is(bid`atun wa ni`mati al-bid`atu hiya)
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►Narrated from al-Hakam ibn al-Araj by Ibn Abi Shayba in his Musannaf (2:172) with a sound chain according to Ibn Hajar in Fath al-Bari (1959 ed. 3:52)
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► from Mujahid by Ibn al-Ja`d in his Musnad ( p. 314)
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►and al-Tabarani in al-Mu`jam al-Kabir (12:424).
Hadith Number 4
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Another reply to the same question by Ibn Umar: At the time Uthman was killed no-one considered it desirable [in the Religion] (ma ahadun yastahibbuha), and the people did not innovate anything that is dearer to me than that prayer
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► Narrated from Salim ibn Abd Allah ibn Umar by Abd al-Razzaq with a sound chain according to Ibn Hajar in Fath al-Bari (1959 ed. 3:52)
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Conclusion
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I myself believe in Salat ul Duha as sunnah, because the two principles must be applied that “the narrations of affirmation take precedence over those of negation” and that “those who know are a proof over those who do not know
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But Sahaba (Ra) differed on it, Hadrat Aisha(ra) differed on it Ibn e Umar (Ra) himself wasn’t sure about it and hence called it Good Bida’h Due to same confusion.and proved that Sahabas (Ra) did believed in bida’h e hasina (good bidah) even if they disagreed and thought some thing was abandoned or never performed throughout life of Prophet (saleh ala walaihi wasalam)
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hope this clear that issue, Good biddah is proved here again by Ibn e Umar (Ra) other view point
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good innovation by Sahabas (ra)
PROOF NO 18
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Volume 5, Book 59, Number 325 (Sahih Bukhari)
…When they took him to Al-Hil out of Mecca sanctuary to martyr him, Khubaib requested them. “Allow me to offer a two-Rak’at prayer.” They allowed him and he prayed two Rakat and then said, “By Allah! Had I not been afraid that you would think I was worried, I would have prayed more.” Then he (invoked evil upon them) saying, “O Allah! Count them and kill them one by one, and do not leave anyone of them”‘ Then he recited: “As I am martyred as a Muslim, I do not care in what way I receive my death for Allah’s Sake, for this is for the Cause of Allah. If He wishes, He will bless the cut limbs of my body.” Then Abu Sarva, ‘Ubqa bin Al-Harith went up to him and killed him. It was Khubaib who set the tradition of praying for any Muslim to be martyred in captivity (before he is executed)
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Conclusion
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the Prophet (Peace be upon him) accepted good innovations many other times too and this is proof of all new innovations not being evil,Note that the Prophet (Peace be upon him) will never would had contradicted his own saying or did some thing not according to shariah if every bidat was evil.there are many more examples of Sahaba themselves doing new things on “Ijtihad” because their understanding of Deen was proper unlike yours, they knew that general permission is the main thing whereas new things will be judged iun light of Principles like the hadith of Aisha (ra) proves, and yes the Ocassion of that hadith is general too i.e. for all times the new things are to be checked with principles of Shariah.
All the above-mentioned Sahaba introduced a new action according to their own Opinions,due to love with Prophet (saw) while they thought these new actions in complete harmony with the principles of Islam.
Some muslim must reconsider their definition of Bidah. And if they still insist on their definition, then they must declare all the above-mentioned Sahaba to be innovators, and misguided and fuel of hell fire. But they don’t do that either.
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► There are many acts which Prophet (saleh ala walihi wasalam) never did but Sahabas (ra) did.
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► There are many acts which Sahabas (Ra) never did but Tabeen (generation after them) did,
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► There are many acts which Tabeen (generation after Sahabas(ra)) never did ,but Taba tabeen(after them) did ,
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► There are many acts which First three generations after our beloeved Prophet(saleh ala walihi wasalam) never did but classical scholars, muhadiseen did , Like Collection of Hadiths in form of Books, Inventing of Fiqh branch of Islam ,
Fatwas by ulemas
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All the these actions are good biddahs but never went against Quran,Shariah,Hadiths or Islam and hence no one ever made a cry due to it ,