List of common Bid'ah (innovations), with evidences

format_quote Originally Posted by squiggle

I don't understand how either cos wouldn't they ask the prophet pbuh if what they did was allowed or not. Whenever they did an action like the example the sister gave earlier of Ruqya, they asked the prophet pbuh the ruling regarding it. And if he said it was permissable then they didn't really innovate that action because the prophet pbuh approved of what they did and said it's allowed in the religion. If the prophet pbuh had forbade what they did then they would've stopped it and it wouldn't have been apart of the religion. Thus no innovation.

So I can't see how they innovated. The ruqya example that the sister gave, the prophet pbuh approved of it, I believe after they had done it, so how did they innovate? Can we innovate today and ask the prophet (saw) if the action is allowed or not like the sahabba did?

Salaam

Its quite simple - did the prophet tell the sahaba to collect the Quran in book form - the answer is no - so its a bida - but its a good bida as we believe Abu Bakr (ra) and Umar (ra) did the right thing clearly.

Peace.

format_quote Originally Posted by cat eyes

oh really u say the companions did bid'da thats the first ive ever heard of such a thing. could u give evidence on this and explain more further please.

according to my understanding both good bid'da and bad bid'da is wrong and every type of bid'da is misguidance and every misguidance leads to the helfire

salaam

re read some of things posted by posters before - I dont have the time to keep going over and over again.

peace

format_quote Originally Posted by мυѕℓιмαн 4 ℓιfє

Aslaamu`Alaaykum. . .

Okay i once got told that reciting "Sadakal Allah al Azeem" at the end of Recitation is Bidah, could someone please Confirm InshaAllaah?

Sorry if i havent bought no ref i was thinking maybe anyone on this thread can answer? Sorry and please do not be angry if ive said anything wrong or without knowledge .

Wa`Alaaykum Salaam

Saying “Sadaqa Allaah al-‘Azeem”

I often hear that saying “Sadaqa Allaah al-‘Azeem (Allaah Almighty has spoken the truth)” after reading Qur’aan is bid’ah. Some people told me that it is permissible and they quoted as evidence the aayah (interpretation of the meaning):
“Say (O Muhammad): “Allaah has spoken the truth; follow the religion of Ibraaheem (Abraham) Haneefa (Islamic Monotheism, i.e. he used to worship Allaah Alone)” [Aal ‘Imraan 3:95]
Some educated people told me that when the Prophet (peace and blessings of Allaah be upon him) wanted to stop someone who was reading Qur’aan he said, “Enough” and he did not say “Sadaqa Allaahu al-‘Azeem.” My question is: is it permissible to say “Sadaqa Allaahu al-‘Azeem” when one stops reading Qur’aan? Could you please explain this to me?


Praise be to Allaah.

I do not know of any basis for the people’s habit of saying “Sadaqa Allaahu al-‘Azeem” when they finish reading Qur’aan, so it should not be taken as a habit. Indeed, according to the principles of sharee’ah it is more like bid’ah, if anyone believes that it is Sunnah. So this should not be done and should not be taken as a habit.

With regard to the aayah (interpretation of the meaning):

“Say (O Muhammad): ‘Allaah has spoken the truth…’”[Aal ‘Imraan 3:95] –

This is not speaking about this matter. Rather Allaah was commanding him to explain to the people that Allaah had spoken the truth in what He had said in His Books, the Tawraat, etc., and that He had spoken the Truth in all that He had said to His slaves in the Tawraat, the Injeel and all other revealed Books.

And He was speaking the truth in all that He said to His slaves in His Book the Qur’aan. But this is not evidence that it is mustahabb to say “Sadaqa Allaah al-‘Azeem” after reading the Qur’aan or after reading some aayahs or a soorah. This was not reported or known from the Prophet (peace and blessings of Allaah be upon him) or his companions (may Allaah be pleased with them). When Ibn Mas’ood recited to the Prophet (peace and blessings of Allaah be upon him) from the beginning of Soorat al-Nisaa’ until he reached the aayah (interpretation of the meaning):

“How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?”[al-Nisaa’ 4:41] –

the Prophet (peace and blessings of Allaah be upon him) said to him, “Enough.” Ibn Mas’ood said: “I turned to him and saw that his eyes were filled with tears”, i.e., he was weeping because of the mention of this great status on the Day of Resurrection which is mentioned in this aayah, where Allaah says (interpretation of the meaning): “How (will it be) then, when We bring from each nation a witness and We bring you” – O Muhammad – “as a witness against these people?” – i.e., against his ummah.

The point is that there is no basis in sharee’ah for adding these words – “sadaqa Allaah al-‘Azeem” – when finishing reading Qur’aan. What is prescribed is not to do this, in accordance with the example of the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them). But if a person does that sometimes, without intending to, it doesn’t matter, for Allaah speaks the truth in all matters, may He be glorified and exalted. But making that a habit every time one reads Qur’aan, as many people do nowadays, has no basis, as stated above.

Kitaab Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 9, p. 342 .




ٍSource

format_quote Originally Posted by aadil77

I thought bida'h in islam only refers to acts of ibaadah

Yes that's what I thought, driving to the masjid in a car is also a bid'a, they are good innovations, so is inventing the eyeglasses we use to read the quran with is also a good bid'a. But there is no good bidah in acts of direct worship of Allah like fajr prayer is 2 rakah, if someone makes it 4 rak3ah that is bidah and it cannot be good even though the person thinks he is doing good and earning the pleasure of Allah by praying more rakaats. we had many inventions that help muslims, the bida that is not allowed is in acts of direct worship.

Doing something that you think brings you closer to Allah and earns his pleasure that the prophet (saw) never did.

format_quote Originally Posted by ardianto

In another word, this is bid'ah hasana.

I've been doing some more reading on this and found the following,

Ibn Al-Jawzi, may Allaah have mercy upon him, said: “A Bid’ah is any form of worship that did not exist (at the time of the Prophet sallallaahu ‘alayhi wa sallam and his companions) then later it was innovated.”

Imaam Ash-Shaafi’i, may Allaah have mercy upon him, said:“A Bid’ah is anything that has no basis in the Qur’aan, Sunnah or sayings of any of the companions.”

Ibn Rajab, may Allaah have mercy upon him, said: “A Bid’ah is any form of worship which has no basis in the Sharee’ah which would warrant its legislation.”

Ash-Shaatibi, may Allaah have mercy upon him, said: “(A Bid’ah) is any matter which closely resembles the Sharee’ah and is intended to be a way of worshipping Allaah."

According to the above definitions a bid'a is any form of worship which has no basis in the Sharee’ah which would warrant its legislation. The microphone that the imam uses is also a bid'a however the bid'a that isn't allowed is acts of direct worship.

Any habitual act performed with the intention of pleasing Allaah which Islaam did not consider as an act of worship is a Bid'ah, such as for example: wearing coarse woollen clothes, continuous silence, refraining from eating bread or meat, not drinking cold water or standing in the sun.

The bid'a of a microphone isn't an act of worship where people seek Allah's pleasure by using it.

Moreover, all acts of worship must be performed in exactly the same manner as the Prophet sallallaahu ‘alayhi wa sallam did them. Because he is our role model and to innovate an act of worship that he never did suggests he never told us of something that pleases Allah and we know the prophet (saw) told us of every act of worship that is beneficial. To innovate an act of worship suggests the prophet (saw) was ignorant of it and this can never be the case.

"Now people they get a bit confused they say "Hang on so you should be aware of electricity of cars of tractors of technology because they are innovations" however this is not what the prophet (saw) is referring to, realise that when the prophet (saw) is warning us against innovation he is talking about innovations in the religion of Islam and not in this world.

It doesn't matter what we wear, how we go to our work, our electricity, our means of travel this is not religion per say, a bid'a or a religious innovation is defined to be every act that has been added into Islam that was not part of it, and by which or through which a person seeks rewards from Allah (swt) this is the important key factor, that through this act you will try to seek reward from Allah but this act did not exist in the prophet (saw) time.

So people should be careful because they get confused between modern technology and the modern world and between religious innovations. Allah and his messenger revealed this religion, modern technology is our invention we can do with it as we please, but the religion of Allah the Qur'an and sunnah, our aqeedah, our fiqh, how we call people to the way of Allah, how we give dawah, this is religion of Allah. For this we must go back to Allah and his messenger.

So the prophet (saw) said in a hadith: "Whoever does an act that we did not do, it will be rejected of him" and in one hadith he said, "On the day of judgement I will see my ummah and they will all come to me, yet some angels will come and push away a segment, so I will say O Allah this is my ummah, but Allah will respond "you do not know what innovations they did to this religion, you do not know what they added to this religion" and at that the prophet (saw) will say: " may the fire of hell be upon those who change my religion"

The above hadith clearly indicates doing an act of worship that the prophet (saw) never did will be rejected.

The prophet (saw) in many hadith emphazizes the completness of the religion, that the religion of Islam is complete in and of itself, because in the hadith he warned us of adding something to this religion, whether it is a new concept, a new idea, a new aqeedah, a new philosophy whatever it is it doesn't matter.

Anything that is added to this religion we have to be aware of, Allah says in the Qur'an "Today I have completed your religion for you, perfected it for you"

Now I ask you, something that is perfect, is it in need of being added to? is it in need of being subtracted from? Something that is perfect, is perfect in and of itself. If you added something to it, then it would mean it's not perfect, if you took something away from it, then it would also mean it's not perfect.

we have to realise this religion of Islam is not the thought or philosopy of a human being it is from Allah (swt) and because Allah is all perfect and all knowledgabe this means the religion of Islam is perfect in all times and places.

We have to be aware and cautious against those people that try to renovate and innovate Islam, thinking that Islam is going to change from time, place and culture. There is no such thing as an American Islam, British Islam, Pakistani Islam, and a Arab Islam. There is only the Islam of the prophet Muhammed (saw).

We have to realise this and understand it, and this is something which many people in the west have a certain problem with, and the reason for this is because the western philosopy in general, it praises innovation, it praises change, it looks forward to it and wants things to change.

But I remind you, Innovation in and of itself implies in-perfection, BECAUSE if something was perfect it would not need to be innovated constantly. That is why the west when they're talking from an human perspective they look forward to innovation because they're talking about imperfect models as they stand, that is why they have different programmes, different philosophy's, different ways of advertising, different technologies, it keeps on changing with time and culture, this is because these things are based upon human thought and philosophy, of course they're going to require innovation.

But when it comes to Allah and his messenger, when it comes to the religion of Islam we have to realise this is from Allah (swt) we have to realise that the religion of Islam is only ONE! that is the one allah (swt) revealed through Gibrael to the prophet Muhamed (saw).

So we have to be cautious of this and we have to understand that when we presume, when we think, when we believe that we have to add something to this religion or change something, or something is backwards in this religion, then this automatically implies that we think Allah (swt) is not capable of revealing this religion and we seek refuge from this type of thought.

Because it automatically implies that Allah (swt) did not know the future, he did not know the situation that would arise for mankind and that they would have to go back to these situations and scenarios.

And we have to realise that Allah (swt) is the knower of everything, so I ask you brothers like the prophet (saw) said be aware of newly invented matters, whenever it comes to your religion go back to the Qur'an and sunnah, when it comes to your duniya innovate and renevate as you like but when it comes to the religion of Allah then take it back to the criterion which is the Qur'an and sunnah based upon the understanding of the companions.

I tell you, be aware of every single newly invented thing in this religion of Islam because every newly invented matter is a bid'a and every bid'a leads to misguidance and every misguidance is in the fire of hell".

god, this thread is depressing.

This is not what I was referring to, furthermore we need to always stop pulling the "differences of opinion" card to suit our desires.

i keep thinking the same thing. Im not saying it in regards to this particular issue, but surely everything we don't agree with doesn't come down to a "difference of opinion." What about other sects, are they a difference of opinion? what about those who call out to the dead? god, please don't tell me that is a difference of opinion as well. what about the kuffar? is their kufr a difference of opinion too? my point? we just seem to lazy to spread and propagate the truth and fight against falsehood thus class everyone and everything as the same when Allah or rasoolullah, sallahu aleyhi wa sallam haven't. is just the typical excuse.

don't get me wrong, difference of opinion are good (and i maybe wrong in that indeed it maybe a difference of opinion) and we should be tactful about the way we go about things and the way we advise people-especially since we are brethren in faith, but at the same time, where is the line drawn? seriously.
like some things some other things people say is a difference of opinion, such as supplicating to the dead and that ahl us-Sunnah (ash3ari, athari, mataridi) is 3 (i know this isn't what is discussed but im just using it to illustrate my point since i feel i have more knowledge about this, then what is being discussed)...well where is the line drawn


in the same respect that those who call out "bid3ah" should stop being "extreme" shouldn't those who get accused/advised of doing acts of bid3ah also look into what they are doing? isn't it a possibility that they could be in the wrong as well and (being a bit controversial here without pun intended) the scholars they follow? what about the ulmaa of today. couldn't the ulmaa of these days who spread the knowledge of people misunderstand something from the past scholars? distort their sayings? or just genuinely have misunderstood something?


and [thinking out aloud] about scholars of the past (again no pun intended), yes i know that 100+ of years of scholarship is credible, but couldn't those ulama have died before the truth came to them and another thing, who says that they cant be wrong and that the ulama of today can be right? who is to say that scholars of yesterday have the last word? why cant the scholars of today discovered something? i dont get it??? [/thinking out aloud]


secondly, why are we learning our deen in English?

Found the following article on Kalamullah, it's interesting.


The Islamic definition of Bid’ah:

Imaam Ash-Shaafi’i, may Allaah have mercy upon him, said: “A Bid’ah is anything that has no basis in the Qur’aan, Sunnah or sayings of any of the companions.”

Ibn Al-Jawzi, may Allaah have mercy upon him, said: “A Bid’ah is any form of worship that did not exist (at the time of the Prophet sallallaahu ‘alayhi wa sallam and his companions) then later it was innovated.”

Ibn Rajab, may Allaah have mercy upon him, said: “A Bid’ah is any form of worship which has no basis in the Sharee’ah which would warrant its legislation.”

Ash-Shaatibi, may Allaah have mercy upon him, said: “(A Bid’ah) is any matter which closely resembles the Sharee’ah and is intended to be a way of worshipping Allaah."

General rules to recognise Bid’ah:

1. Any act of worship is based on a fabricated Hadeeth is a Bid'ah, like the prayer in the month of Rajab which is called the prayer of Raghaa’ib.

2.Any act of worship which the Prophet sallallaahu ‘alayhi wa sallam did not perform, although there were no preventing factors is a Bid’ah, like uttering the intention before beginning the prayer, calling Adhaan for any prayer other than the five obligatory ones or praying after finishing Sa’y between mount Safaa and Marwah.

3. Any habitual act performed with the intention of pleasing Allaah which Islaam did not consider as an act or worship is a Bid'ah, such as for example: wearing coarse woollen clothes, continuous silence, refraining from eating bread or meat, not drinking cold water or standing in the sun.

4.Performing prohibitions acts with the intention of pleasing Allaah is a Bid'ah, such as singing songs about Him.

Moreover, all acts of worship must be performed in exactly the same manner as the Prophet sallallaahu ‘alayhi wa sallam did them. This cannot be achieved unless the following six conditions are fulfilled:

1. The act of worship must coincide with the Sharee’ah in the reason for which it is done, or else it would be rejected. Therefore, celebrating Al- Mawlid is a Bid’ah because it is performed as a
rewardable act, despite the fact that it has not been legislated.

2.The act of worship must coincide with the Sharee’ah in its category. Therefore, it is not acceptable if a person were to slaughter a horse instead of a camel or goat as a sacrifice after Hajj.

3. The act of worship must coincide with the Sharee’ah its quantity. Therefore, if somebody were to add two Rak’ah t o t h e Dhuhr prayer, making a total of six Rak'ah instead of four, this
would be unacceptable as it would not be coinciding with the Sharee’ah in its quantity.

4. The act of worship must coincide with the Sharee’ah in the manner in which it is performed. Therefore, if someone were to begin their wudoo' by washing their feet instead of their hands, then
this act would be unacceptable.

5. The act of worship must coincide with the Sharee’ah in the timing of its performance. Therefore, praying the Dhuhr prayer after sunset is unacceptable.

6. The act of worship must coincide with the Sharee’ah i n the place it which it is performed. Therefore, one cannot perform stand on a mountain other than ‘Arafah during Hajj.

The dangers of Bid’ah and their evil effects:

1. Bid’ah is a pre-cursor to disbelief.
2.Making unfounded statements on behalf of Allaah.
3.Correcting the Prophet sallallaahu ‘alayhi wa sallam or claiming that he had deficiencies.
4. Dividing the Muslim nation.
5. Abandoning the Sunnah.
6. Igniting disputes among the Muslims.
7. Accusing the Prophet of not completely conveying the message of Islaam.
8. Competing with the Prophets in their prophethood.
9. Altering the religion.

Claimed 'evidences' of the Innovators’ and their refutations:

Jareer Ibn ‘Abdullaah Al-Bujali may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alayhi wa sallam said: “Whoever introduces a good practice in Islaam will get the reward of performing it and that of all those who perform it until the Day of Resurrection; Whoever introduces a bad practice in Islaam will get the punishment of performing it and that of all those
who do it until the Day of Resurrection.” (Muslim).

Refutation:

Imaam Ash-Shaatibi, may Allaah have mercy upon him, answered those who attempt to use this Hadeeth as evidence of the permissibility of innovating by saying: "Using this Hadeeth as an evidence (to innovate) implies that different evidences (Ahaadeeth) contradict one another (because in other Ahadeeth, the Prophet sallallaahu ‘alayhi wa sallam unequivocally warned against innovating)." Then he said: "The context of this Hadeeth is that it was said in a situation where charity was being given, and charity is something already legislated. The proof of this is actually to be found in the
very same Hadeeth, if you were to read it all, as

Jareer Ibn 'Abdullaah Al-Bujali, may Allaah be pleased with him, said: "We were with the Prophet sallallaahu ‘alayhi wa sallam (in the Masjid) just after dawn one day when some people entered barefooted and clad in woollen matting (or covered with sleeveless woollen blankets) with their swords hung around their necks. Most of them belonged to the tribe of Mudhar. The face of the Prophet sallallaahu ‘alayhi wa sallam turned pale due to their wretched condition. Then, the Prophet sallallaahu ‘alayhi wa sallam went into his house, re-emerged and commanded Bilaal to call the Adhaan, and the Iqaamah and then he sallallaahu ‘alayhi wa sallam led the prayer. After the prayer, the Prophet sallallaahu ‘alayhi wa sallam stood up and addressed people saying (that which translates as): “O mankind! Fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allaah, through whom you ask one another, and the wombs. Indeed Allaah is ever, over you, an Observer.” (An-Nisaa’: 1) “O you who have believed! Fear Allaah. And let every soul look to what it has put forth for tomorrow – and fear Allaah. Indeed, Allaah is Acquainted with what you do.” (Al-Hashr: 18).

Then, the Prophet sallallaahu ‘alayhi wa sallam said: “Give in charity from (what you possess of) Deenaars (gold coins) Dirhams (silver coins) a Saa’ (a small measure of weight) of wheat or even a Saa’ of dates.” until he sallallaahu ‘alayhi wa sallam said: “Give, even if it as little as half a date” Thereupon, a man from the Ansaar (residents of Madeenah) came with a bag of food which was so heavy that it was difficult for him to carry. Thereafter, people came successively until I saw two huge piles of food and clothes, and the Prophet’s face was bright as a glittering golden coin (due to his happiness). Then the Messenger sallallaahu ‘alayhi wa sallam said: “Whoever introduces a good practice in Islaam will get the reward of performing it and that of all those who perform it until the Day of Resurrection; Whoever introduces a bad practice in Islaam will get the punishment of performing it and that of all those who do it until the Day of Resurrection.”" (Muslim).

Therefore, it is obvious that this Hadeeth refers to deeds that are already legislated and proven to already exist in the religion, which in this case was charity given by a certain companion of the Prophet sallallaahu ‘alayhi wasallam.


Claimed Evidence:

‘Umar ibn Al-Khattaab, may Allaah be pleased with him, remarked upon seeing people playing Taraaweeh in congregation that: "This is a good Bid’ah." (Bukhaari).

Refutation:

Imaam Ibn Rajab, may Allaah have mercy upon him, said: "Any words from the Salaf considering something as a good Bid’ah were meant in the linguistic and not the Islamic sense, such as the saying of ‘Umar, may Allaah be pleased with him, when he saw people praying Taraaweeh in congregation, that "This is a good Bid’ah.""


Claimed Evidence:

Ibn Mas’ood, may Allaah be pleased with him, said: "What the Muslims see as good is good in the sight of Allaah and what they see as bad is bad in the sight of Allaah." (Ahmad).

Refutation:

As-Sindi, may Allaah have mercy upon him said: "It is obvious that he was referring to the companions of the Prophet sallallaahu ‘alayhi wa sallam and he was talking exclusively about those things that they had a unanimous consensus on, it does not include others. This is besides the fact that these were the words of a companion and not the Prophet sallallaahu ‘alayhi wasallam."

Claimed Evidence:

Al-‘Izz Ibn ‘Abdus-Salaam, may Allaah have mercy upon him, divided Bid’ah into five categories: obligatory, recommended, permissible, disliked and prohibited.

Refutation:

Ash-Shaatibi, may Allaah have mercy upon him, said: "This categorisation of Bid’ah is something new which has no supportive evidence to it, moreover, it contradicts the definition of Bid’ah, because any deed which has an evidence which legislates it to be obligatory, recommended or allowed is by definition not an innovation, and it would have been included in the general recommendation of good deeds. Therefore, considering a matter to be a Bid’ah yet claiming the existence of an evidence to recommend it is a contradiction in terms."

Reasons behind innovations:

Ignorance of the religion of Islaam.
Following ones whims.
Clinging to doubts.
The sole use of ration with no reference to the Islamic texts (Qur'aan and Sunnah).
Islamic Scholars not fulfilling their expected role.
Dependence on weak or fabricated Ahaadeeth
Extreme reactions to others errors
The failure to limit ones understanding of the Islamic texts to that of the companions of the Prophet sallallaahu ‘alayhi wa sallam.
Blind imitation of the masses
Not following the instructions of sincere scholars.

Ways to eradicate Bid’ah:
�
1.Warning against the dangers of Bid’ah a nd its evil effects.
2.Calling people to adhere to the Qur’aan and Sunnah,with the understanding of the Salaf.
3. Distinguishing between weak and the authentic Ahaadeeth.
4.Purifying the schools of jurisprudence from the innovation of fanaticism towards them.
5. Spreading knowledge and correcting the peoples understanding of faith, worship and financialtransactions.
6. Warning against and subduing the innovators
7.Receiving knowledge from the correct sources; i.e., the sincere guided Islamic scholars.

Related Qur’anic verses:

Allaah says that which translates as: “And do not be like those who became divided and differed after the clear proofs had come to them. And they will have a great punishment.” (Aal ‘Imraan: 105). Al-Qurtubi, may Allaah have mercy upon him, said: "This verse refers to the Jews and the Christians according to the majority of the scholars, but others have said that it refers to innovators within the Muslim nation."


Allaah says that which translates as: “On the Day [some] faces will turn white and [some] faces will turn black, [to them it will be said]: 'Did you disbelieve [i.e., reject faith] after your belief? Then taste the punishment for what you used to reject.'” (Aal ‘Imraan: 106). Ibn ‘Abbaas, may Allaah be pleased with him, said concerning this verse: "The faces of the people who adhered to the Sunnah will turn white and bright, while the faces of the innovators will turn black and gloomy". Al-Qurtubi, may Allaah have mercy upon him, said: "He who innovates or changes anything of the religion of Allaah will be amongst the black faced people who will be prevented from reaching the Prophet’s fountain and therefore prohibited from drinking from it".


Allaah says that which translates as: “And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers – We will give him what he has taken [i.e., make him responsible for his choice] and drive him into Hell, and evil it is as a destination.” (An-Nisaa’: 115). Imaam Ibn Katheer, may Allaah have mercy upon him, said concerning this verse: "This refers to those who take a path other than the one which the Messenger sallallaahu ‘alayhi wa sallam came with; so they became on one side and the Sharee’ah on the other, despite the fact that the truth had become clear to them and they knew this."

Allaah says that which translates as: “…This day I have perfected for you your religion and completed My favour upon you and have approved for you Islaam as a religion…” (Al-Maa’idah: 3). Imaam Maalik, may Allaah have mercy upon him, said concerning this verse: "He who innovates a new Bid’ah in Islaam considering it to be something good is in effect claiming that Muhammad sallallaahu ‘alayhi wa sallam did not fully convey the message of Islaam… So whatever was not a part of the religion at that time (i.e., the time of the Prophet and his companions) cannot be considered as a
part of the religion today." Imaam Ibn Katheer, may Allaah have mercy upon him, said: "One of the greatest bounties from Allaah upon the Muslim nation is that He completed and perfected the religion of Islaam for them, so they have no need of any other religion or Prophet other than their Prophet.

This is precisely why Allaah made Muhammad sallallaahu ‘alayhi wa sallam the seal of all Prophets and sent him to the Jinn as well as mankind. The only matters which are lawful are those that the Messenger sallallaahu ‘alayhi wa sallam made lawful and the only matters which are unlawful are those which he made unlawful. The only things that can be considered as part of the religion of Islaam are those which he conveyed; and that which he did not convey can never and will never be part of the religion. Everything that the Messenger sallallaahu ‘alayhi wa sallam said was true and correct without even a trace of error or dishonesty."

Allaah says that which translates as: “And [Moreover], this is my path. Which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you so that you may become righteous.” (Al-An’aam: 153).

Mujaahid, may Allaah have mercy upon him, said concerning this verse: "The other ways mentioned are desires and innovations." Ibn Mas’ood, may Allaah be pleased with him, was asked about 'the straight path', he replied: "Muhammad sallallaahu ‘alayhi wa sallam left us standing at its beginning and it ends in Paradise. There are fast horses on its right and its left (indicating the speed with which they would lead one to Hell) with men inviting those who pass by (on the straight path) to come with them; so whoever responds to their invitation will be lead rapidly into the Hellfire, and whoever remains on the straight path will be lead to Paradise."


Allaah says that which translates as: “[They are] those whose effort is lost in worldly life, while they think they are doing well in work.” (Al-Kahf: 104) Imaam AtTabari, may Allaah have mercy upon him, said concerning this verse: "‘It refers to anyone who did an act thinking it to be correct and something that was in obedience to Allaah and something that pleased him, while in reality, it was a way of disobeying Allaah and straying away from the path of the believers."


Allaah says that which translates as: “So let those beware who dissent from his [i.e., the Prophet's] order lest trials strike them or a painful punishment.” (An- Noor: 63) Imaam Ibn Katheer, may Allaah have mercy upon him, said concerning this verse: "It refers to those who differ from the Prophet sallallaahu ‘alayhi wa sallam in any way, whether in his Sunnah, Sharee’ah or methodology. All words and deeds must be weighed according to his words and deeds, if they coincide then that is acceptable, otherwise, it will be rejected by Allaah regardless of who these words and deeds came
from, as the Prophet sallallaahu ‘alayhi wa sallam said: “He who does something which is not according to what we (i.e., the Prophet sallallaahu ‘alayhi wa sallam and his companions) are upon, then it is rejected (by Allaah)” (Muslim)."

Related Ahaadeeth:

Anas Ibn Maalik, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alayhi wa sallam said: “Allaah does not accept the repentance of an innovator until he abandons his innovation” (At- Tabaraani & Bayhaqi). Sufyaan Ath-Thawri, may Allaah have mercy upon him, said: "An innovation is dearer to Satan than a sin, for one can easily repent from a sin, but an innovation is not easily repented from (as an innovator thinks that he is on the correct path)."


Al-‘Irbaadh Ibn saariyah, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alayhi wa sallam said: “He who lives long enough will see many things which he will not recognise, therefore, hold on to my Sunnah and that of the rightly guided caliphs who succeed me; bite onto it (i.e., my Sunnah) with your molars. Stay away from innovations, because every innovation is misguidance.” (Ahmad & Abu Dawood)


Shaykh Al-Islaam Ibn Taymiyyah, may Allaah have mercy upon him, said: "Anyone who performs an act which is neither compulsory nor recommended, and intends for this to be an act of
worship, and believes it to be compulsory or recommended, is misguided and has innovated an evil Bid’ah according to the consensus of the Muslim scholars". Ibn Rajab, may Allaah have mercy upon him, said: "Anything newly introduced into the religion with no basis or reference in the Qur’aan or Sunnah is a misguidance, and the religion of Islaam has nothing to do with it."


‘Aa’ishah, may Allaah be pleased with her, narrated that the Prophet sallallaahu ‘alayhi wa sallam said: “He who does something which is not according to what we (i.e., the Prophet sallallaahu ‘alayhi wa sallam and hiscompanions) are upon then it is rejected.” (Bukhaari & Muslim). Ibn Rajab, may Allaah have mercy upon him, said: "Anyone who attempts to draw nearer to Allaah(i.e. please Him) by performing an act which neither Allaah nor His Messenger sallallaahu ‘alayhi wa sallam legislated as an act which pleases Allaah, will have that act rejected by Him."


‘Abdullaah Ibn Mas’ood, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alayhi wa sallam said: “I will be ahead of you in reaching my fountain, and there will be people who will be prevented from reaching it, therefore, I will say: 'My Lord! These are my followers!' It will be said: 'You do not know what they innovated and altered after you.' (i.e., after your death) Therefore, I will say: 'Let those who altered (the religion) b e k e p t a w a y . (in a humiliated place).” (Bukhaari & Muslim).



‘Abdullaah Ibn ‘Amr Ibn Al-‘Aas, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alayhi wa sallam said: “It was mandatory upon each of the Prophets who came before me to guide their nations to all that was good for them, and warn them against all that was evil for them” (Muslim). It was asked of Salmaan Al-Faarisi, may Allaah be pleased with him: "Your Prophet taught you everything, even what to do when using the toilet?" he replied: "Yes, he forbade us from facing the Qiblah (direction of prayer), and to clean ourselves afterwards using the right hand…"
(Muslim).

Abu Ad-Dardaa’, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alayhi wa sallam said: “I swear by Allaah that I have left you with it (i.e., the religion) so clear that it is as clear at night as it is during the day (i.e., patently obvious) and only a doomed person will stray away from it.” (Ibn Maajah).

Abu Dharr, may Allaah be pleased with him, said: "The Prophet sallallaahu ‘alayhi wa sallam told us about everything before his death, even (something as seemingly insignificant as) the birds in the sky." (Ahmad). Ash-Shaatibi, may Allaah have mercy upon him, said: "From this narration, we know that there is no room for anybody’s opinion in matters of worship and that the only thing people must do is restrict themselves to the boundaries set by the Messenger sallallaahu ‘alayhi wa sallam."

‘Umar Ibn Al-Khattaab, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alayhi wa sallam said: “Do not praise me (excessively) as the Christians praised ‘Eesaa the son of Maryam, I am but the slave of Allaah, so call me the slave and Messenger of Allaah” (Bukhaari).

Related words of the Salaf:

Ibn Mas’ood, may Allaah be pleased with him, said: "Follow (the Sunnah) and do not innovate, because you have been sufficed." (Ad-Daarimi). He also said: "Practicing a little of the Sunnah is far better than practicing many innovations." (Al-Haakim).

Hudhayfah Ibn Al-Yamaan, may Allaah be pleased with him, said: "Do not perform any act of worship which was not practiced by the companions of the Prophet sallallaahu ‘alayhi wa sallam because the early people (i.e. his companions) did not leave anything un addressed…so follow the way of those who were before you."

A man came to Ibn ‘Abbaas, may Allaah be pleased with him, and said: "Advise me" so he replied: "Fear Allaah, follow (the Sunnah) and do not innovate."

Al-Awzaa’i, may Allaah have mercy upon him, said: "Persevere on adherence to the Sunnah; stop where they (the companions of the Prophet sallallaahu ‘alayhi wa sallam) stopped; refrain from what they refrained from and follow the way of the Salaf because what sufficed them will suffice you."

Related stories:


Ibn ‘Abbaas, may Allaah be pleased with him, was circumambulating the Ka’bah with Mu’aawiyah Ibn Abu Sufyaan, may Allaah be pleased with him and his father, during Mu’aawiyah’s reign. Mu’aawiyah would touch all four corners of the Ka’bah while circumambulating and so Ibn ‘Abbaas remarked: "The Prophet only touched two corners (the black stone and the Yemeni corner)"

Mu’aawiyah replied: "No part of the house of Allaah should be neglected." Thereupon, Ibn ‘Abbaas recited (that which translates as): “There has certainly been for you in the Messenger of Allaah an excellent pattern (i.e., example to be followed) for anyone whose hope is in Allaah and the Last Day and [who] remembers Allaah often.” (Al-Ahzaab: 21). Upon hearing this, Mu’aawiyah refrained.

Sa’eed Ibn Al-Musayyib, may Allaah have mercy upon him, saw a man praying too many optional prayers before the Fajr prayer and therefore he forbade him from doing so. The man retorted: "O Abu Muhammad! Will Allaah punish me for praying?" Sa'eed replied: "No, but He will punish you for doing other than the Sunnah."

A man asked Imaam Maalik, may Allaah have mercy upon him: "At which point do I initiate my state of Ihraam?" he replied: "From Thul Hulayfah - where the Prophet sallallaahu ‘alayhi wa sallam did so" the man retorted: "I wish to do it from the area beside the grave of the Prophet sallallaahu ‘alayhi wa sallam" Imaam Maalik said: "Do not do that, for I fear that if you do so, you will be afflicted with trials" the man replied: "Why would I be afflicted with trials? All I wanted was to do it from a place which is only a few miles away from where you told me!" Imaam Maalik said upon hearing this:
"What can be more serious than feeling that you performed a righteous deed that the Prophet sallallaahu ‘alayhi wa sallam failed to do? I heard the saying of Allaah (which translates as): “So let those beware who dissent from his [i.e., the Prophet's] order lest trials strike them or a painful punishment.”"(An-Noor: 63)

Source: http://www.kalamullah.com/Books/Bidah.pdf

This is why it is reported on the Imaam of Daar-ul-Hijrah (Madeenah), Imaam Maalik Ibn Anas, may Allaah have mercy on him, that he said: "Whosoever introduces into Islaam an innovation, which he deems is good, then he has claimed that Muhammad (saws) has betrayed (the trust of conveying) the Message. Read the saying of Allaah, the Mighty and Majestic: 'This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.' [Surat-ul-Maa’idah:3] So whatever was not (part of) the Religion on that day, is not (part of) the Religion on this day. And the last part of this ummah (nation) will not be rectified, except by that which rectified its first part."

format_quote Originally Posted by Ummu Sufyaan

To really understand these issues, I would suggest that you study Usool al-Fiqh because it fosters an understanding of these issues of Law. Not only that it expands one's understanding and tolerance as to why scholars differ over issues even if some hold something to be an innovation like some do for the 15th of Sha'ban.

i keep thinking the same thing. Im not saying it in regards to this particular issue, but surely everything we don't agree with doesn't come down to a "difference of opinion."

There is no reason for it not to come down to a difference of opinion IF it is not from the fundamentals of the religion.

What about other sects, are they a difference of opinion? what about those who call out to the dead? god, please don't tell me that is a difference of opinion as well. what about the kuffar? is their kufr a difference of opinion too? my point? we just seem to lazy to spread and propagate the truth and fight against falsehood thus class everyone and everything as the same when Allah or rasoolullah, sallahu aleyhi wa sallam haven't. is just the typical excuse.

This is what I mean, these examples you are bringing forth are from the matters of Usool wherein there is no difference of opinion as the Usool are constant. So there is no disagreement here. This argument (for a lack of better word) is irrelevant because the matter (i.e. the 15th of Sha'ban) being discussed is not from the Usool.

don't get me wrong, difference of opinion are good (and i maybe wrong in that indeed it maybe a difference of opinion) and we should be tactful about the way we go about things and the way we advise people-especially since we are brethren in faith, but at the same time, where is the line drawn? seriously.

The line is drawn when the matter stops being from the branches of the religion and enters into the realm of the fundamentals such as where it starts infringing upon Tawheed for example.

like some things some other things people say is a difference of opinion, such as supplicating to the dead and that ahl us-Sunnah (ash3ari, athari, mataridi) is 3 (i know this isn't what is discussed but im just using it to illustrate my point since i feel i have more knowledge about this, then what is being discussed)...well where is the line drawn

See right here you're confusing something that is from the Usool (that calling out to the dead infringes upon Tawheed) to something that is from the furu' (the differences between the three schools which is something that the everyday Muslim has no need to know about).

Don't get me wrong, I personally follow the athari school but as someone living in the West, I don't think there is any benefit whatsoever in bringing these issues up to the masses when there are other more important issues that need to be dealt with. I mean people are very equipped to refute Jahm b. Safwan who lived a thousand years ago, but where are the brothers and sisters that can refute the ideological attack of Darwin and atheism?

in the same respect that those who call out "bid3ah" should stop being "extreme" shouldn't those who get accused/advised of doing acts of bid3ah also look into what they are doing? isn't it a possibility that they could be in the wrong as well and (being a bit controversial here without pun intended) the scholars they follow? what about the ulmaa of today. couldn't the ulmaa of these days who spread the knowledge of people misunderstand something from the past scholars? distort their sayings? or just genuinely have misunderstood something?

and [thinking out aloud] about scholars of the past (again no pun intended), yes i know that 100+ of years of scholarship is credible, but couldn't those ulama have died before the truth came to them and another thing, who says that they cant be wrong and that the ulama of today can be right? who is to say that scholars of yesterday have the last word? why cant the scholars of today discovered something? i dont get it??? [/thinking out aloud]

Of course they should stop being extreme. But you have to understand that Islamic Law is not something simplistic and watered down where things "should" be a certain way and scholars "should" act or be a certain way. I can't really explain this concept that Im trying to get at regarding Usul al-Fiqh to you via this medium so I'll ask you to listen to this talk by Imam Suhaib where he actually breaks down this point really well:

format_quote Originally Posted by AhmadibnNasroon

I am not accusing Sh. al Islaam of deviation, he was a mujtahid mutlaq and accusing him of deviation would be ludicrous. However he was a scholar who derived rulings through usool, but who are people like you and I? Shaykh al Islaam, Abu Haneefah, Ahmad ibn Hanbal, ibn Uthaymeen, etc were all great scholars of Islam who used the Qur'an and Sunnah to derive their rulings on such matters so they can fully explain themselves, but again, who are we?

Then I'm left wondering why are you so adamant in sticking to those who call it an innovation when it's clear that other scholars who are of the same caliber, if not greater or more numerous held a divergent view? Is it because the individual that calls something a bid'ah is automatically deemed correct?

Again, for it is irrelevant which position you hold - I'm just trying to get you to understand that there is a legitimate difference of opinion here and no matter how one tries to turn the issue into black and white it just cannot be turned into that.

Does it suffice us to just say, "Shaykh so and so said its ok so therefore thats our proof." Of course not, our deen is Qur'an and Sunnah is it not? And merely just saying so and so said its ok doesnt legitimize it, unless you are a scholar that can defend the position. But if we know that the scholars of hadeeth have graded such narrations as being weak and fabricated, then how can we just reach for the difference of opinion card?

I think it's the other way around - you can't say its 'so and so' using evidence unless you are a scholar and can defend a position because you lack the knowledge and scholarship of the maxims and intricacies of law to say such things. A lay person has nothing else except to follow a scholar he feels comfortable with as that's what's incumbent upon him.

How long are we going to hide behind the guise of taqleed and ta'assub? This is why I mentioned the athar of Abdullah ibn Abbas, I am not ibn Abbas, of course not, but that was not the reason I quoted him; because what happens is someone mentions the Qur'an or Sunnah, and clarifies the issue as the ulemma have, then someone else comes along and says, "shaykh so and so said this". Sub7anAllah, Imam Ahmad warned us against this and it is the madhab of the fuqahaa to abandon opinions in light of the text.

That's my point - you're clarifying the issue using ONE position amongst the 'Ulema and just because you believe it's closer to the truth doesn't necessarily mean that everyone else has to. Because just as you have 'Ulema to prove your position using the Qur'an and Sunnah, the other side has exactly the same. Why? Because this is not from the foundations of the religion.

If everything is a difference of opinion, then lets never condemn haram. Everyone always goes fatwa shopping on issues so they can legitimize their desires or what they do. Some of ahlu'3ilm were of the opinion that mut3ah is still permissible and ibn Kathir mentions it in his al Maghazi (Seerah'tul Nabawi), so now lets just say that the shi3a are correct and anyone who decides to do mut3ah is correct because some scholar said its ok. Sub7anAllah, whats next? Music is halal too? al Qurtubi and ibn Hazm were of the opinion that it is halal, so now can we say to the people that glorify and listen to musical instruments or singing that its ok? Where do we draw the line? When did our deen become qala fulan ibn fulan and not qala'Allah, qala'Rasoolillah? Just recently Sh. Adel al Kalbani came out and said music is halal, so now everytime someone wants to legitimize their position they can say, "brother its a legitimate difference of opinion amongst the scholars"???

Whats next? Riba'a in the non Muslim countries is halal too?!?!?! This is the opinion of some of ahnaaf and some of the ahnaaf took the opinion that not all intoxicants is khamr despite the hadeeth stating as such. So now everytime a Muslim lives in dar'ul kufr/dar'u harb, he can simply consume riba'a and claim that scholars said its ok?

These are only emotional and strawmen arguments that have nothing to do with what is being mentioned here. These are issues that are beyond the point so lets not even get into them. They are specific issues that are beyond the level of discussion for both of us (Im sure) so lets leave that up to the scholars.

There are countless examples of this, so please don't try to put me down for standing up for what is haq and abandoning innovations and doubtful matters.

Just a reminder, it is arrogance to assume that the haq is solely with oneself and not with anyone else.

Anyway, I was not trying to insult you brother so I apologize if I did. And I apologize to other posters if I offended them as well.

Likewise, and no offense taken. I'd rather have a discussion with people then talk to someone who doesn't question anything at all.

Umar ibn Al-Khattaab, may Allaah be pleased with him, remarked upon seeing people playing Taraaweeh in congregation that: "This is a good Bid’ah." (Bukhaari).

Refutation:

Imaam Ibn Rajab, may Allaah have mercy upon him, said: "Any words from the Salaf considering something as a good Bid’ah were meant in the linguistic and not the Islamic sense, such as the saying of ‘Umar, may Allaah be pleased with him, when he saw people praying Taraaweeh in congregation, that "This is a good Bid’ah.""

what does it mean when it says linguistic bida?

Al-‘Izz Ibn ‘Abdus-Salaam, may Allaah have mercy upon him, divided Bid’ah into five categories: obligatory, recommended, permissible, disliked and prohibited.

Refutation:

Ash-Shaatibi, may Allaah have mercy upon him, said: "This categorisation of Bid’ah is something new which has no supportive evidence to it, moreover, it contradicts the definition of Bid’ah, because any deed which has an evidence which legislates it to be obligatory, recommended or allowed is by definition not an innovation, and it would have been included in the general recommendation of good deeds. Therefore, considering a matter to be a Bid’ah yet claiming the existence of an evidence to recommend it is a contradiction in terms."

Does this not show that there is actually differences of opnion when it comes to Bida as Ash-Shaatibi(ra) disagrees with Al Izz ibn Abdu Salem (ra).

Shaikhul-Islam explained that if Allah's Messenger in his lifetime indicates that a certain action is recommended (Mustahabb) or obligatory but it is not acted upon until after his death then such an action is linguistically called Bidah because it is a new action. Shaikhul-Islam further explained that during the life-time of Allah's Messenger , people used to establish the Qiyam of Ramadaan in Jama'ah, but on the third or fourth night Allah's Messenger explained that nothing prohibited him from coming out to pray with the companions except the fear that Taraweeh might be made obligatory upon the Ummah...

So, the excuse of not coming out to pray was the fear of obligation and it is established that if there was no such fear then Allah's Messenger would havecomeout. This fear was not existent at the time of Umar (because the revelation was completed). Umar thus gathered the people behind one Imam and the mosque was lit up (with the people who joined in the Jama'ah) and this (delightful) atmosphere came into existence.

This action of gathering in the mosque behind one Imam was not carried out by the people prior to this day and thus, Umar called it a Bidah because it is a new action in the linguistic form. It is not a Bidah in the Sharee'ah because the Sunnah has established that praying Taraweeh in groups is a righteous action, if there was no fear of obligation, and this fear vanishedwith the death of Allah's Messenger ...”

See, Iqtida Sirat al-Mustaqeem.
Quoted from 'Hukm al-Ihtifal bil-Mawlid war-Radd ala man ajaaz'
by Shaikh Muhammad ibn Ibraheem Aal-Shaikh (rahimahullah)


As far as Taraweeh is concerned

Allah's Messenger performed Taraweeh with his Sahabah but he later discontinued it fearing that Taraweeh might become an obligatory duty upon the Muslims. However, the Sahabah continued prayingTaraweeh in separate groups during the life of Allah's Messenger and after his death until Umar gathered them behind one Imam like they used to pray behind Allah's Messenger and so, this is not a Bidah in the religion.


Shaikhul-Islam Ibn Taymiyah (rahimahullah) also explained that Salaat Taraweeh is not a Bidah in the Sharee'ah rather it is a Sunnah of Allah's Messenger because he performed it and said, “Allah has made the fasts of Ramadaan obligatory upon you and made Qiyaam a Sunnah.”

Praying Taraweeh in the Jama'ah is also not a Bidah because Allah's Messenger is known to have performed this prayer in Jama'ah in the beginning of the Ramadaan for two nights, rather three nights.

The Prophet also established this Salaat many times during the last ten days and he said, “If a man prays behind the Imam until he (the Imam) completes his prayer then the reward of performing Qiyaam during the whole night will be recorded for him.”

This saying of the Prophet is an encouragement to perform Qiyaam behind the Imam and it further establishes that Qiyaam is a Sunnah and people used to pray in groups during his time and he approved of them and approval of the Prophet is a Sunnah.

See, Iqtida Sirat al-Mustaqeem.
Quoted from 'Hukm al-Ihtifal bil-Mawlid war-Radd ala man ajaaz'
by Shaikh Muhammad ibn Ibraheem Aal-Shaikh (rahimahullah)

format_quote Originally Posted by Zafran

salaam

re read some of things posted by posters before - I dont have the time to keep going over and over again.

peace

you give short answers for everything but then you don't explain. you see when a person don't have knowledge about a certain thing. they shouldn't speak.

salaam

format_quote Originally Posted by cat eyes

you give short answers for everything but then you don't explain. you see when a person don't have knowledge about a certain thing. they shouldn't speak.

salaam

Salaam

I have done enough research to know that there are a differences of opnion on this issue - you have no idea how much I know and how much I dont.

What do you want a copy and paste job just the way everybody else is doing on this thread? I can easily provide that and have done. So have other posters.

Peace

format_quote Originally Posted by Zafran

Salaam

I have done enough research to know that there are a differences of opnion on this issue - you have no idea how much I know and how much I dont.

What do you want a copy and paste job just the way everybody else is doing on this thread? I can easily provide that and have done. So have other posters.

Peace

yes that would be helpful