Zafran
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what would be?
List of common Bid'ah (innovations), with evidences
- Thread starter aadil77
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what would be?
:bism:
Laylat al-Nusf min Sha’baan (the middle of Sha’baan) should not be singled out for worship
I read in a book that fasting on the middle of Sha’baan is a kind of bid’ah, but in another book I read that one of the days on which it is mustahabb to fast is the middle of Sha’baan… what is the definitive ruling on this?
Praise be to Allaah.
There is no saheeh marfoo’ report that speaks of the virtue of the middle of Sha’baan that may be followed, not even in the chapters on al-Fadaa’il (chapters on virtues in books of hadeeth etc.). Some maqtoo’ reports (reports whose isnaads do not go back further than the Taabi’een) have been narrated from some of the Taabi’een, and there are some ahaadeeth, the best of which are mawdoo’ (fabricated) or da’eef jiddan (very weak). These reports became very well known in some countries which were overwhelmed by ignorance; these reports suggest that people’s lifespans are written on that day or that it is decided on that day who is to die in the coming year. On this basis, it is not prescribed to spend this night in prayer or to fast on this day, or to single it out for certain acts of worship. One should not be deceived by the large numbers of ignorant people who do these things. And Allaah knows best.
Shaykh Ibn Jibreen.
If a person wants to pray qiyaam on this night as he does on other nights – without doing anything extra or singling this night out for anything – then that is OK. The same applies if he fasts the day of the fifteenth of Sha’baan because it happens to be one of the ayyaam al-beed, along with the fourteenth and thirteenth of the month, or because it happens to be a Monday or Thursday. If the fifteenth (of Sha’baan) coincides with a Monday or Thursday, there is nothing wrong with that (fasting on that day), so long as he is not seeking extra reward that has not been proven (in the saheeh texts). And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
The very first sentence of the fatwa is wrong and grossly misleading. It casts a bad light on a person whom people consider to be a scholar. Here is my answer:
1) From Hadrat Mu'adh ibn Jabal (ra): Allah(swt) looks at his Creation during the night of the 15th of
Shaban and he forgives all his creation except a Mushrik(associator) and a Mushahin(hater of Muslims). (Ibn Hibban, Ibn Khuzayma and Tabarani in his Al Kabir and Al Awsat). Ibn Hibban considered this riwaya to be sahih. Ibn Hajr Haytami said: Tabarani narrated this in his Mu'jam al Kabir and Al Awsat and its narrators are trustworthy. Shaykh Shu'ayb Al Arna'ut declared it to be Sahih in Al Ihsan Fi Taqrib Sahih Ibn Hibban and Shaykh Nasir Albani declared it Sahih is his Silsila al Ahadith al Sahihah.
2) From Hadrat 'Abdillah ibn 'Amr (ra): Allah(swt) looks at his creation during the night of 15th Shaban and he forgives his servants except two - a mushahin and a qatil an nafs(murderer).
Musnad Ahmed and declared Sahih by Shaykh Ahmad Shakir. Declared Hasan by Shaykh Nasir Albani in his Silsila. Bazzar also narrated it and considered it Hasan.
These are two authentic traditions which clearly prove the fadila of this night. So it is proven from this hadith that Allah turns with mercy and forgiveness towards all his Creation in the night of Nisf Shabaan. Some people said that this is something specific to Allah and all that we have to do is ensure that we are not Mushriks or Mushaahin. I congratulate them on their courage and have only this to say: On the night that Allah turns to us in mercy, some people will be lost in sleep and some will be lost in prayer.
The choice is yours.
Wasalaam.
aadil77
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:bism:
The very first sentence of the fatwa is wrong and grossly misleading. It casts a bad light on a person whom people consider to be a scholar.
Sorry, how is the fatwa 'grossly misleading'?
Here's a fatwa from a scholar I'm sure you're aware of:
http://muslimways.com/weak-fabricated-hadith/regarding-celebrating-shab-e-barat.html
:bism:
Jazakallah for the reply biraadar. My statement was "The very first sentence of the fatwa is wrong and grossly misleading." And why did I say that? The Shaykh writes, "There is no saheeh marfoo’ report that speaks of the virtue of the middle of Sha’baan that may be followed, not even in the chapters on al-Fadaa’il (chapters on virtues in books of hadeeth etc.)" Why do I say that it is wrong? Because the scholar known as Muhaddith al 'Asr, Shaykh Muhammad Nasiruddin Albani declares two ahadith which deal with the fadila of this night to be authentic. One he declares to be rigorously authenticated and the other fair/good. And he is not alone in this analysis of these two ahadeeth. Secondly his Silsila Ahadith al Sahiha is a very well known book particularly in Salafi circles. In the light of his authentication the statement by Ibn Jibreen is astoundingly unfounded and misleading. And thanks for the fatwa of Ibn Baz as well. The Shaykh is dealing with two things in that fatwa, one is the establishment of virtue for the night of Nisf Shaban where he regretfully errs and says that it has no virtue and the second is extra ordained worship in this night which he says is not established where he is right. Kindly note that Bin Baz mentions some fabricated and exceedingly weak ahadith in his fatwa but fails to mention the two authentic ahadeeth on this issue which I have quoted establishing the virtue of this night as a night of forgiveness.
In conclusion I would like to state that the virtue of this night is established by authentic ahadith and the shoddy fatawa of Bin Baz, Ibn Jibrin and al Munajjid cannot be presented in opposition to the words of Rasulullah(saws). I will repeat those ahadith here along with some ahadith on fasting in Shaban.
From Hadrat Mu'adh ibn Jabal (ra): Allah(swt) looks at his Creation during the night of the 15th of
Shaban and he forgives all his creation except a Mushrik(associator) and a Mushahin(hater of Muslims). (Ibn Hibban, Ibn Khuzayma and Tabarani in his Al Kabir and Al Awsat). Ibn Hibban considered this riwaya to be sahih. Ibn Hajr Haytami said: Tabarani narrated this in his Mu'jam al Kabir and Al Awsat and its narrators are trustworthy. Shaykh Shu'ayb Al Arna'ut declared it to be Sahih in Al Ihsan Fi Taqrib Sahih Ibn Hibban and Shaykh Nasir Albani declared it Sahih is his Silsila al Ahadith al Sahihah.
From Hadrat 'Abdillah ibn 'Amr (ra): Allah(swt) looks at his creation during the night of 15th Shaban and he forgives his servants except two - a mushahin and a qatil an nafs(murderer).
Musnad Ahmed and declared Sahih by Shaykh Ahmad Shakir. Declared Hasan by Shaykh Nasir Albani in his Silsila. Bazzar also narrated it and considered it Hasan.
Sahih Muslim, Fasting in Shaban (Tr Muhammad Muhsin Khan):
Book 006, Number 2607:
'Imran b. Husain (Allah be pleased with them) reported Allah's Messenger (may peace he upon him) having said to him or to someone else: Did you fast in the middle of Sha'ban? He said: No. Thereupon he (the Holy Prophet) said: If you did not observe fast, then you should observe fast for two days.
Book 006, Number 2608:
Imran b. Husain (Allah be pleased with them) reported that Allah's Apostle (way peace heupon him) said. to a person: Did you observe any fast in the middle of this month (Sha'ban)? He said: No. Thereupon the Messenger of Allah (may peace be upon him) said: Fast for two days instead of (one fast) when you have completed (fasts of) Ramadan.
Book 006, Number 2609:
'Imran b. Husain (Allah be pleased with them) reported that the Apostle of Allah (may peace be upon him) said to a person: Did you observe fast in the middle of this month. i. e. Sha'ban? He said: No. Thereupon he said to him: When it is the end of Ramadan, then observe fast for one day or two (Shu'ba had some doubt about it) but he said: I think that he has said: two days.
Book 006, Number 2610:
This hadith is narrated by 'Abdullah b. Hani b. Akhi Mutarrif with the same chain of transmitters.
Wa salam.
Thanks for accepting that there is a difference of opinion on the matter. But the fact is that the opinion that is supported by sahih riwayaat and the opinions of many scholars of the Salaf is the right one and the second one is the weak qawl.The big 'statement' is about fatawa related to this topic. They may be right on other issues. Each fatwa is to be judged on its own merits.
I'll pass the sarcasm and say that I am only a student of Islam but even I have eyes. WS.
I have given the answer to this question of kissing thumbs during adhaan in detail on another forum to a barelwi (barelwis/brailvis/ahl al qubur/quburiyya/razvis/razakhanis=people of bida’ & outright shirk from the Indian subcontinent who follow a mubtadi’ called ahmed raza) in the form of a refutation of those people who consider this action to be mustahab. I am copying my refutation here along with elucidation of some points so that the matter becomes clear.
The black font is the Barelwi(B).
B: Kissing the Thumbs on Hearing the Name of the Beloved Prophet:
When hearing the Mua’zzin proclaim, "Ash'hadu anna Muhammad ar Rasoolullah," it is preferred (Mustahab) to kiss the two thumbs or the shahaadat finger and place them on the eyes. There are many religious and worldly benefits associated to this, as well as numerous Ahadith documenting its practice. Doing so is even practiced by the Sahaaba, and Muslims everywhere perform it in the belief that it is Mustahab.
Comment: The actual statement should be, "It is preferred ‘according to the people to Bida'’ to kiss the thumbs or the shahada finger and place them on the eyes. There are many ‘imaginary’ religious and worldly benefits associated with this, as well as numerous ‘exceedingly’ weak and ‘false’ ahadith documenting its practice. Doing so ‘is even wrongly claimed’ by some to be practiced by the Sahaba and Mubtadi'in everywhere perform it in ‘the wrong belief’ that it is Mustahab."
B: It is stated in the book, Salaat al-Mas'oodi:
روي عن النبي صلى الله عليه وسلم انه قال من سمع اسمي في الاذان ووضع ابھاميه على عينيه فانا طالبه في صفوف القيمه و قائده الى الجنه
''The Noble Messenger is reported to have said, "On the Day of Qiyaamat, I shall search for the person who used to place his thumbs on his eyes when hearing my name during the Adhaan. I shall lead him into Jannat." [Salat al-Mas'oodi, Vol 2, Chapter 20]
Comment: My dear friend who likes to give the sanad of every hadith that he quotes, where is the sanad of this hadith? For those who have never been introduced to the Islamic sciences(i.e. Barelwis) let me inform you that when "The Noble Messenger is reported to have said" is the way of narration then it means that the hadith is inauthentic.
B: Allama Ismail Haqqi Radi ALLAHu Ta'ala Anho writes under the verse 58 of Surah al Maidah,
وضعف تقبيل ظفرى ابهاميه مع مسبحتيه والمسح على عينيه عند قوله محمد رسول الله لانه لم يثبت فى الحديث المرفوع لكن المحدثين اتفقوا على ان الحديث الضعيف يجوز العمل به فى الترغيب والترهيب
"Kissing the nails of the thumbs and the shahadat finger when saying "Muhammadur-Rasoolullah SallAllaho Alaihi wa Sallam has been classified as weak (zaeef) because it is not proven from a marfoo' Hadith. However, Muhadditheen have agreed that to act upon a zaeef Hadith to incline people towards [good] deeds and instill fear within them is permitted." [Tafseer Rooh al-Bayaan, Vol 3, Page 282]
Comment: Tafseer Ruh al Bayan is one of the most inauthentic and ‘filled with weak narrations’ tafaseer in the world. You quote that It is not proven from a hadith marfu' but from a da’if riwayat? It is not even proven from a da'eef hadith. It is proven from a fabricated hadith which some scholars have labelled as extremely weak. Such ahadith cannot be used for Fad'ail 'Amal.
B: Shaami states,
يستحب أن يقال عند سماع الأولى من الشهادة : صلى الله عليك يا رسول الله ، وعند الثانية منها : قرت عيني بك يا رسول الله ، ثم يقول : اللهم متعني بالسمع والبصر بعد وضع ظفري الإبهامين على العينين فإنه عليه السلام يكون قائدا له إلى الجنة ، كذا في كنز العباد . قهستاني ، ونحوه في الفتاوى الصوفية . وفي كتاب الفردوس من قبل ظفري إبهامه عند سماع أشهد أن محمدا رسول الله في الأذان أنا قائده ومدخله في صفوف الجنة وتمامه في حواشي البحر للرملي
"On the testimony (of Prophethood) in Adhaan, it is Mustahab to say "Sallallaahu Alaika Ya Rasoolallah SallAllaho Alaihi wa Sallam on the first and "Quratu Aini bika Ya RasoolAllah SubHanuhu wa Ta'ala on the second. Then, place the nails of your thumbs on your eyes and say, "Allahumma Matti'ni bis-Sam'i wal-Basr." The Holy Prophet SallAllaho Alaihi wa Sallam will lead the person who does this into Jannat. The same has been documented by Kanzul lbaad, Qohistaani and in Fataawa Soofia. Kitaabul-Firdaus states that the Prophet SallAllaho Alaihi wa Sallam has said, I shall lead into Jannat the person who kisses his thumbnails when hearing "Ash'hadu anna Muhammad ar-Rasoolullah. I will also place him amongst the ranks of the inmates of Janna'. The complete discussion on this has been given in the marginal notes on Bahr ar-Raaiq of Ramli." [Radd al Muh'tar, Baab al-Adhan, Vol. 3, Page 233]
Comment: Again books of fiqh where books of hadith have failed you? Where is the daleel? First bring your dala’il from the qur’an and sunna and then talk about fiqh books. By the way you have given an incomplete quote.
This extract has given the reference of 5 books Kanz al-Ibaad, Fataawa Soofia, Kitaab al-Firdaus, Qohistaani and the marginal notes on Bahr ar-Raaiq. All of them have ruled this practice to be Mustahab.
Comment: The dua mentioned in Radd Al-Muhtar is mentioned from a book called "Kanz al-'Ibad" about which the great Hanafi scholar Mulla `Ali Qari (RA) gives a verdict:وفي هذا الكنز أحاديث سَمْجَة موضوعة، لا يحل سماعها
"This "Kanz" contains disgusting fabricated Ahadith. It is not permissible to even hear them!"
Shaykh Ghulam Mustafa Al-Sindhi (RA) states regarding the same "Kanzal-'Ibad":
إنه مملوء بالمسائل الواهية والأحاديث الموضوعة، لا عبرة له لا عند الفقهاء ولا عند المحدثين
It is full of weak Masa`il (issues) and fabricated Ahadith. Neither the Fuqaha, nor the Muhaddithin attach any weight to this book!
Allama Ibn ‘Abideen (RA) quotes the book "Al-Fatawa Al-Sufiyya" which is classed an unreliable and issues mentioned therein are not be practised upon by Allamah Birgivi (RA), Allamah Khadimi (RA), Allamah ‘Abdul Hai Lukhnawi (RA) and Shaykh Ghulam Mustafa Al-Sindhi (RA):
الفتاوى الصوفية ليست من الكتب المعتبرة فلا يجوز العمل بما فيها إلا إذا علم موافقتها للأصول
Water can only flow in one direction.
B: In the book "al Maqasid al Hasanah Fil Hadisil Atwirah Alas Sunnah". Imam Sakhawi Radi ALLAHu Ta'ala Anho states,
ذكره الديلمي في الفردوس من حديث أبي بكر الصديق أنه لما سمع قول المؤذن ( أشهد أن محمدا رسول الله ) قال هذا وقبل باطن الانملتين السبابتين ومسح عينيه فقال ( من فعل مثل ما فعل خليلي فقد حلت عليه شفاعتي ) ولا يصح
"Dailmi reports that Hadrat Abu Bakr Siddique Radi ALLAHu Ta'ala Anho once said 'When I heard the Muazzin say Ash'hadu anna Muhammadar-Rasoolullah SallAllaho Alaihi wa Sallam, I said the same, kissed the inner-side of my Kalima finger and placed it on my eyes. When the Holy Prophet SallAllaho Alaihi wa Sallam noticed this, he said. My intercession becomes obligatory upon he who does the same as my beloved.' This Hadith hasn't reached the classification of Sahih." [al Maqasid al Hasanah, Hadith 1021, Dar al Kutb Ilmiyah (Berut - Lebenon), Page 384]
Comment: Your translation is wrong and deceptive but I can see from which spring of bida’ you have drunk. He is saying, "And this is not sahih". What you are suggesting is that the hadith has reach an authentic grade less than sahih, viz. hasan which is absolutely wrong. This is in actuality a fabricated hadith, not even a weak one. Here are the Details:
The Barelwi gives the above quotation from Maqaasid al Hasana.
As you can see the Arabic, Sakhawi's opinion is Wa La Yasihh.
The Barelwi translates it as "This Hadith hasn't reached the classification of Sahih".
This is gross misrepresentation. See what a Shafi'i mubtadi’ called Gibril Haddad has to write about the use of La Yasihh in Hadith gradings and discussions:
"Similarly, al-Qari understands la yathbut to mean la asla lahu when it means la yasihh. In a fiqhi discussion la yathbut and la yasihh mean that the hadith falls short of the rank of sahih but in a hadithic discussion of forgeries such terms mean the hadith is forged.
He follows al-Zarkashi, Ibn 'Arraq, and others in their misunderstanding of the term “inauthentic” (la yasihh) to allow that a hadith is not necessarily forged whereas in discussions of forgeries and strictly hadithic, non-fiqh literature that term is strictly synonymous with “forged,” “baseless,” and other such descriptions used by the Masters in the books specifically devoted to forgeries as demonstrated by Abu Ghudda in his introduction to the Masnoo' and elsewhere.
In the entry, “Whoever circumambulates this House seven times, prays two rakas behind the Station of Ibrahim, and drinks Zamzam water, all his sins shall be forgiven as many as they may be” al-Qari cites al-Sakhawi's ruling of la yasihh, i.e. forged, but al-Qari goes on, Al-Sakhawi’s statement that the hadith is inauthentic does not preclude its being weak or fair unless he meant to convey that it is unestablished (la yathbutu). It seems al-Minnawfi understood the latter since he says, in his Mukhtasar [of al-Sakhawi's Maqasid], “It is a falsehood (batil) without basis (la asla lahu).”
In reality both al-Sakhawi and al-Minnawfi are asserting the same thing, namely, that the hadith is forged; but al-Qari follows two of his idiosyncrasies: first, he misunderstands al-Sakhawi’s statement to mean other than “forged”; second, he uses the terms “unestablished” and “without basis” indifferently.” (Haddad’s quote ends here)
See Shaykh ‘Abd al Fattah Abu Ghudda’s al Masnoo’ for further details.
In the light of the above discussion which shows what the masters of hadith actually mean regarding the word La Yasihh in hadith discussions, read the following fatwa by our scholars:
Nabi (S.A.W.) says, “The actual miser is he in whose presence my name is taken, yet he does not recite Salaat upon me.”
This Saheeh Hadith and many others of its nature teach us to send salutations upon our beloved Nabi (S.A.W.) when his name is taken.
Kissing the thumbs on hearing the name of Nabi (S.A.W.) is an outright innovation. All narrations in this regard are fabricated. (Fataawaa Rahimiyyah, Vol. 2, Page 303-304, Vol. 1, Page 58). And Allah Ta’ala knows best
Ebrahim bin Zainul `Abedeen Backus
Attested to as correct by: Mufti Muhammad Ashraf
Darul Iftaa, Jameah Mahmoodiyah, Springs.
Hope there is clarity to the issue now and Sayyiduna Abi Bakr siddiq(ra) is absolved of what he did not do and the accusations of the enemies of the purified sunna of Muhammad(saws) are answered.
Quoting the book Moojibaat ar-RaHmah, Imam Sakhawi Radi ALLAHu Ta'ala Anho further writes.
عن الخضر عليه السلام أنه من قال حين يسمع المؤذن يقول أشهد أن محمدا رسول الله مرحبا بحبيبي وقرة عيني محمد بن عبد الله ثم يقبل ابهاميه ويجعلهما على عينيه لم يرمد أبدا
"It is reported from Hadrat Khidr Alaihis Salam , "If a person says "Marhaban bi-Habibi Quratu Aini Muhammad ibn Abdullah" when hearing the Muazzin say "Ash'hadu anna Muhammadur-Rasoolullah, then kisses his thumbs and places them on his eyes, never will they (the eyes) be sore."
[al Maqasid al Hasanah, Hadith 1021, Dar al Kutb Ilmiyah (Berut - Lebenon), Page 384]
Comment: Who reported it from Khadir(as)? Is this your daleel? Nonsense.
Shaykh Ahmad al-Raddad cited it in his book Mu’jibaat al Rahma (wa- ‘Azaaim al maghfira) with a broken chain containing unknown narrators from al-Khadir(as). In fact, everything related on this chapter is inauthentic as attributed to the Prophet(saws). (Mulla `Ali al-Qari’s Al-Asrar al-Marfu’a fil-Akhbar al-Mawdu`at)
Read this: Allama Muhammad Tahir Hanafi (RA) and Mulla `Ali Qari (RA) give a verdict about this narration in Tazkiratul-Maudua`at (page 36) and Al-Maudu`atul-Kabeer page 75):بسند فیھ مجاھیل مع انقطاعھ ۔ ۔ ۔
Its chain contains many narrators who are Majaheel and it is also disconnected.
Imam Baihaqi (RA) states in Kitaab ul Qir'aa (page 127):
فی ھذا الاسناد قوم مجھولون ولم یکلفنا اللہ تعالی ان یاخذ دیننا عمن لا نعرفھ
And in its chain are several narrators who are Majhool and Allah(SWT) has not made us responsible to take our religion from Majhool narrators.
He further writes that Abul Abbas Ahmad said that Muhammad ibn Baabaa, narrating his personal experience, states.
أنه هبت ريح فوقعت منه حصاة في عينه فأعياه خروجها وآلمته أشد الألم وأنه لما سمع المؤذن يقول أشهد أن محمدا رسول الله قال ذلك فخرجت الحصاة من فوره
"Once, due to a heavy wind blowing, a pebble hit my eye and refused to come out. I experienced major pain because of it." When Muhammad ibn Baabaa heard the Muazzin say "Ash 'hadu anna Muhammad ar-Rasoolullah, " he said this "Quratu Aini ... 'and, immediately, the pebble fell out." [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut - Lebenon), Page 384]
Comment: We are interested in Muhammad ibn 'Abdillah (saws) not Mr Baa_Baa. Do you have something from Muhammad Rasulullah(saws) or not?
Allama Shams Muhammad ibn Saalih Madani Alaihis Salam reports Imam Amjad to have said.
من صلى على النبي إذا سمع ذكره في الاذان وجمع أصبعيه المسبحة والابهام وقبلهما ومسح بهما عينيه لم يرمد أبدا
"If the person who hears the name of the Noble Messenger SallAllaho Alaihi wa Sallam in the Adhaan joins his Kalima finger and his thumbs," "Kisses and places them on his eyes, never will they be sore." [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut - Lebenon), Page 384]
Imam Amjad Radi ALLAHu Ta'ala Anho who was an accomplished scholar in Egypt, further states,
بعض شيوخ العراق أو العجم أنه يقول عندما يمسح عينيه صلى لله عليك يا سيدي يا رسول الله يا حبيب قلبي ويا نور بصري ويا قرة عيني وقال لي كل منهما منذ فعله لم ترمد عيني
"Some non-Arab and Iraqi Mashaaikh have said that by this practice, the eyes will never be sore." "From the time I have brought this into practice even my eyes have not ached." [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut - Lebenon), Page 384]
Ibn Saalih Radi ALLAHu Ta'ala Anho states,
وأنا ولله الحمد والشكر منذ سمعته منهما استعملته فلم ترمد عيني وأرجو أن عافيتهما تدوم وأني أسلم من العمى إن شاء لله
"From the time I heard this benefit. I brought this action into practice. Since then, my eyes haven't become sore and it is my hope that, Insha-Allah, they will never be and I will be saved from being blind." [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut - Lebenon), Page 385]
Imam Hasan Radi ALLAHu Ta'ala Anho states, من قال حين يسمع المؤذن يقول أشهد أن محمدا رسول الله مرحبا بحبيبي وقرة عيني محمد بن عبد الله ويقبل إبهاميه ويجعلهما على عينيه لم يعم ولم يرمد
''The eyes of he who says 'Marhaban bi-Habibi wa Quratu Aini Muhammad ibn Abdullah' when hearing the Muazzin say "Ash'hadu anna Muhammad ar-Rasoolullah and kisses and places his thumbs on them will never pain nor will he become blind." [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut - Lebenon), Page 385] In short, the book alMaqaasid al Hasanah confirms this practice by many Imams of the deen.
Comment: These are all stories. The book confirms this practice by some 'ulama of the Khalaf and that too as a nuskha` not a sunna and not a single one of the Salaf. So the decisions are worthless from a Shari'i point of view.[/COLOR]
Sharah Niqaaya states,
واعلم انه يستحب أن يقال عند سماع الأولى من الشهادة : صلى الله عليك يا رسول الله ، وعند الثانية منها : قرت عيني بك يا رسول الله ، وضع ظفري الإبهامين على العينين فإنه عليه السلام يكون قائدا له إلى الجنة ، كذا في كنز العباد
"It should be known that it is preferable (Mustahab) to say "Quratu Aini bika Ya Rasoolallah and place the thumbs on the eyes when hearing the first part of the second shahaadat. The Holy Prophet SallAllaho Alaihi wa Sallam wilt lead the person who does so into Jannat. Kanz al-Ibaad says likewise." [Jami' ar-Rumooz, Fasl al Adhan, Maktaba Islamiya (Iran), Vol 1, Page 125]
Maulana Jamaal ibn Abdullah ibn Umar Makki Radi ALLAHu Ta'ala Anho states in his Fataawa,
تقبيل الابھامين ووضعھما على العينين عند ذكر اسمه عليه السلام في الاذان جائز بل مستحب صرح به مشائخنا
"Taqbeelul-Ibhaamain (kissing and placing the thumbs on the eyes when hearing the blessed name of Rasoolullah SallAllaho Alaihi wa Sallam in Adhaan) not just permissible, but Mustahab. Our Mashaaikh have elucidated this.” [Fatawa Jamal Ibn Abdullah Ibn Umar Makki]
Allama Muhammad Taahir Radi ALLAHu Ta'ala Anho classifying this Hadith as Ghair-Sahih, also states,
وروي تجربة عن كثيرين "There are many reports of this benefit being experienced." [Khatima Majma' BiHar al-Anwaar, Vol 3, Page 511]
There are many other quotations besides these that can also be presented.
Comment: The stories of story tellers are indeed endless but we are interested in the Qur'an and Sunna. Do you have anything to do with them?
For the sake of conciseness. we make do with only these. Hadrat Sadr al-Afadhil, Maulana Sayyed Muhammad Naeemuddin Muraadabaai states that a very ancient copy of the Injeel (New Testament) has been discovered. It is known as the Gospel of Barnabas and has been translated into almost every language. The majority of its rulings and laws resemble Islamic commands.
Comment: The Gospel of Barnabas is a forgery and is as fabricated as the Juz' al Mafqud of 'Abd al Razzaq. So are you contemplating becoming Christians now?
It's written inside that when Hadrat Adam Alaihis Salam wished to see the Noor of the Beloved Mustapha SallAllaho Alaihi wa Sallam (Rooh al-Quds). The Noor was made bright on the nails of his thumbs. Hadrat Adam Alaihis Salam then kissed and placed them on his eyes out of love and appreciation.
Comment: Sounds like a TV serial in India called Ramayana. So nowadays you take your dala'il from the New Testament? How desperate and cheap can you get?
Besides the Ulama of the Hanafi Mad'hab, Ulama from the Shafee and Maaliki Mad'habs have also ruled the kissing of the thumbs (Taqbeel al-Ibhaamain) to be Mustahab. A famous Shafa'ee book of Fiqh, I'aanatut-Taalibeen 'Alaa Hali alfaazi Fat'hil-Mu'een, states,
ثم يقبل ابھاميه و يجعلھما على عينيه لم يعم ولم يرمد ابدا
"Then kiss and place your thumbs on your eyes. By doing so, never will you become blind nor will your eyes be sore,' [I'aanatut-Taalibeen, Page 247, Egyptian Edition]
Another famous book of the Maaliki Mad'hab, Kifaayat at-Taalib ar Rabbani Ii Risaalati Ibn Abi Zaid Qeerwaani Radi ALLAHu Ta'ala Anho, after saying much about this practice, states,
عينيه لم يعم ولم يرمد ابدا "Never will the eyes of the person who does so pain, nor will he become blind." [Kifaayat at-Taalib ar Rabbani, Vol 1, Page 169, Egyptian Edition]
Shaikh Ali Saeed Adawi Radi ALLAHu Ta'ala Anho writes in his commentary of this extract,
لم يبين موضع التقبيل من ابھامين الا انه نقل عن الشيخ العالم المفسر نور الدين الخراساني قال بعضهم لقيته وقت الاذان فلما سمع الموذن يقول اشھد ان محمدا رسول الله قبل ابھامي نفسه و مسح بالظفرين اجفان عينيه من الماق الي ناحيه الصدع ثم فعل ذلك عند كل تشھد مرة فسالته عن ذلك ففقال كنت افعله ثم تركته فمرضت عيناي فرئيته صلى الله عليه وسلم مناما فقال لما تركت مسح عينيك عند الاذان ان اردت ان تبرء عيناك فعد في المسح فاستيقظت و مسحت فبرئت ولم يعاود في مرضھا الي الان
"The writer didn't mention when the thumbs should be kissed. However, it is reported that some people met Allama Mufassir Nooruddin Khorasaani Radi ALLAHu Ta'ala Anho at the time of Adhaan. When he heard the Muazzin say "Ash'hadu anna Muhammad ar-Rasoolullah he kissed and placed his thumbs on the eyelashes and comer of his eyes, right until the temples. He did this on every shahaadat. When the people asked him about this practice of his, he replied, "I used to kiss my thumbs but stopped after a while. My eyes later became sore. I then saw the Holy Prophet SallAllaho Alaihi wa Sallam in a dream and he said to me, "Why did you stop kissing your thumbs and placing them on the eyes during the Adhaan? If you want your eyes to stop paining, resume this practice." Thus, from then on, I continued this action and gained comfort. The pain didn't return from the time I recommenced this." [Nahjul-Istamia, Page 177]
Comment: One fake hadith and one dream. That is the extent of your daleel in this long, tedious, nonsensical post.
Important Note: Direct narrations and Ahadith have been presented regarding this practice in Adhaan. Takbeer (lqaamat) is in the likeness of Adhaan, and it has even been called Adhaan in the Ahadith. Therefore, kissing and placing the thumbs during the Takbeer is also beneficial and a means of blessings but during Salah or a Khutba or whilst listening to the Qur’an it should not be done!
Comment: Direct FORGED narrations and MAWDU`ahadith have been presented for this practice in Adhaan. Kindly Take home the same for Iqaama in order to misguide your relatives and friends.
Not performing it during salah is evident and the impermissibility during listening to the khutba or the Qur’an is because one should have utmost attention at these times and refrain from any unnecessary movements. When the verse Maa kaana muhammadun abaa ahadim mir rijalikum is recited, so many people kiss their thumbs, it is as if birds have gathered to sing and they do it to such an extent that people from afar cannot even hear some words of the holy Qur’an. Even if there is no harm to place the thumbs on the lips and then place them on the eyes at this time; there is no ruling to make a sound during the kiss of reverence – like when one kisses the black stone, the ka’aba, the Qur’an or the hands and feet of the pious. There is no rule to make the noises like a flock of birds.
Comment: When there is no ruling for the kiss itself then how can there be a ruling for making smooching sounds?
Their prayer at the House (of Allah) is nothing but whistling and clapping of hands: (its only answer can be) "Taste ye the penalty because ye blasphemed. Sura Anfal, v. 35
Conclusion:This entire discussion establishes that kissing and placing the thumbs during the Adhaan, etc. is Mustahab. It is found as the Sunnat of' Hadrat Adam Alaihis Salam, Abu Bakr Siddique Radi ALLAHu Ta'ala Anho and Imam Hasan Radi ALLAHu Ta'ala Anho.
Comment: Very true. It is proven from false ahadith.
Even Imams of the Shafa'ee and Maaliki Mad'habs have ruled it to be Mustahab. In every era, Muslim deemed this practice to have this very ruling, along with the following benefits,
Comment: \Wow! Kya daleel pesh ki hai! So the world of Bida' is not populated by you Barelwis alone! Lovely! We thought that you alone carried the banner of shirk and bida’ in the world but it seems that there are people of every hue with you. Mashallah.
The eyes of a person who does this are saved from being sore.
1. Insha-Allah, he will never become blind.
2. It is an excellent cure to remove something problematic to the eyes. These benefits have been experienced several times.
Comment: What is the use of seeing with the eyes when the heart is blind? By the way are you writing a book on ophthalmology or an article on fiqh?
3. The Prophet SallAllaho Alaihi wa Sallam will intercede for the one who practices this.
4. Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam will also search for the person who used to perform it and lead him into Jannah.
As long as no explicit proof of its prohibition is found, It cannot be stopped. Muslims deeming something preferable (Mustahab) is sufficient proof for it being so. However, for certification of Karaahat (i.e. to deem something Makrooh), a specific proof is needed! So, Calling this practice Haraam is sheer ignorance and an act of prejudice and strait-mindedness of a person afflicted with the blindness of Faith (Eiman). May Allah protect us from falling to this depth of depravity and deviation from the right path... Aameen!!
Comment: Yes. Very right. Doing things according the the Sharia' and asking for evidence is sheer ignorance and an act of prejudice. Letting every Bida' grow like grass under your feet is actually Sunna. Mashallah./COLOR]
والله سبحانه وتعالى اعلم ورسوله اعلم بالصواب
Almighty Allah SubHanuhu wa Ta'ala and His Beloved Rasool Sallallaho Alaihi wa Aalihi wa Sallam knows the best!
Comment: Allah knows Best.
The black font is the Barelwi(B).
B: Kissing the Thumbs on Hearing the Name of the Beloved Prophet:
When hearing the Mua’zzin proclaim, "Ash'hadu anna Muhammad ar Rasoolullah," it is preferred (Mustahab) to kiss the two thumbs or the shahaadat finger and place them on the eyes. There are many religious and worldly benefits associated to this, as well as numerous Ahadith documenting its practice. Doing so is even practiced by the Sahaaba, and Muslims everywhere perform it in the belief that it is Mustahab.
Comment: The actual statement should be, "It is preferred ‘according to the people to Bida'’ to kiss the thumbs or the shahada finger and place them on the eyes. There are many ‘imaginary’ religious and worldly benefits associated with this, as well as numerous ‘exceedingly’ weak and ‘false’ ahadith documenting its practice. Doing so ‘is even wrongly claimed’ by some to be practiced by the Sahaba and Mubtadi'in everywhere perform it in ‘the wrong belief’ that it is Mustahab."
B: It is stated in the book, Salaat al-Mas'oodi:
روي عن النبي صلى الله عليه وسلم انه قال من سمع اسمي في الاذان ووضع ابھاميه على عينيه فانا طالبه في صفوف القيمه و قائده الى الجنه
''The Noble Messenger is reported to have said, "On the Day of Qiyaamat, I shall search for the person who used to place his thumbs on his eyes when hearing my name during the Adhaan. I shall lead him into Jannat." [Salat al-Mas'oodi, Vol 2, Chapter 20]
Comment: My dear friend who likes to give the sanad of every hadith that he quotes, where is the sanad of this hadith? For those who have never been introduced to the Islamic sciences(i.e. Barelwis) let me inform you that when "The Noble Messenger is reported to have said" is the way of narration then it means that the hadith is inauthentic.
B: Allama Ismail Haqqi Radi ALLAHu Ta'ala Anho writes under the verse 58 of Surah al Maidah,
وضعف تقبيل ظفرى ابهاميه مع مسبحتيه والمسح على عينيه عند قوله محمد رسول الله لانه لم يثبت فى الحديث المرفوع لكن المحدثين اتفقوا على ان الحديث الضعيف يجوز العمل به فى الترغيب والترهيب
"Kissing the nails of the thumbs and the shahadat finger when saying "Muhammadur-Rasoolullah SallAllaho Alaihi wa Sallam has been classified as weak (zaeef) because it is not proven from a marfoo' Hadith. However, Muhadditheen have agreed that to act upon a zaeef Hadith to incline people towards [good] deeds and instill fear within them is permitted." [Tafseer Rooh al-Bayaan, Vol 3, Page 282]
Comment: Tafseer Ruh al Bayan is one of the most inauthentic and ‘filled with weak narrations’ tafaseer in the world. You quote that It is not proven from a hadith marfu' but from a da’if riwayat? It is not even proven from a da'eef hadith. It is proven from a fabricated hadith which some scholars have labelled as extremely weak. Such ahadith cannot be used for Fad'ail 'Amal.
B: Shaami states,
يستحب أن يقال عند سماع الأولى من الشهادة : صلى الله عليك يا رسول الله ، وعند الثانية منها : قرت عيني بك يا رسول الله ، ثم يقول : اللهم متعني بالسمع والبصر بعد وضع ظفري الإبهامين على العينين فإنه عليه السلام يكون قائدا له إلى الجنة ، كذا في كنز العباد . قهستاني ، ونحوه في الفتاوى الصوفية . وفي كتاب الفردوس من قبل ظفري إبهامه عند سماع أشهد أن محمدا رسول الله في الأذان أنا قائده ومدخله في صفوف الجنة وتمامه في حواشي البحر للرملي
"On the testimony (of Prophethood) in Adhaan, it is Mustahab to say "Sallallaahu Alaika Ya Rasoolallah SallAllaho Alaihi wa Sallam on the first and "Quratu Aini bika Ya RasoolAllah SubHanuhu wa Ta'ala on the second. Then, place the nails of your thumbs on your eyes and say, "Allahumma Matti'ni bis-Sam'i wal-Basr." The Holy Prophet SallAllaho Alaihi wa Sallam will lead the person who does this into Jannat. The same has been documented by Kanzul lbaad, Qohistaani and in Fataawa Soofia. Kitaabul-Firdaus states that the Prophet SallAllaho Alaihi wa Sallam has said, I shall lead into Jannat the person who kisses his thumbnails when hearing "Ash'hadu anna Muhammad ar-Rasoolullah. I will also place him amongst the ranks of the inmates of Janna'. The complete discussion on this has been given in the marginal notes on Bahr ar-Raaiq of Ramli." [Radd al Muh'tar, Baab al-Adhan, Vol. 3, Page 233]
Comment: Again books of fiqh where books of hadith have failed you? Where is the daleel? First bring your dala’il from the qur’an and sunna and then talk about fiqh books. By the way you have given an incomplete quote.
This extract has given the reference of 5 books Kanz al-Ibaad, Fataawa Soofia, Kitaab al-Firdaus, Qohistaani and the marginal notes on Bahr ar-Raaiq. All of them have ruled this practice to be Mustahab.
Comment: The dua mentioned in Radd Al-Muhtar is mentioned from a book called "Kanz al-'Ibad" about which the great Hanafi scholar Mulla `Ali Qari (RA) gives a verdict:وفي هذا الكنز أحاديث سَمْجَة موضوعة، لا يحل سماعها
"This "Kanz" contains disgusting fabricated Ahadith. It is not permissible to even hear them!"
Shaykh Ghulam Mustafa Al-Sindhi (RA) states regarding the same "Kanzal-'Ibad":
إنه مملوء بالمسائل الواهية والأحاديث الموضوعة، لا عبرة له لا عند الفقهاء ولا عند المحدثين
It is full of weak Masa`il (issues) and fabricated Ahadith. Neither the Fuqaha, nor the Muhaddithin attach any weight to this book!
Allama Ibn ‘Abideen (RA) quotes the book "Al-Fatawa Al-Sufiyya" which is classed an unreliable and issues mentioned therein are not be practised upon by Allamah Birgivi (RA), Allamah Khadimi (RA), Allamah ‘Abdul Hai Lukhnawi (RA) and Shaykh Ghulam Mustafa Al-Sindhi (RA):
الفتاوى الصوفية ليست من الكتب المعتبرة فلا يجوز العمل بما فيها إلا إذا علم موافقتها للأصول
Water can only flow in one direction.
B: In the book "al Maqasid al Hasanah Fil Hadisil Atwirah Alas Sunnah". Imam Sakhawi Radi ALLAHu Ta'ala Anho states,
ذكره الديلمي في الفردوس من حديث أبي بكر الصديق أنه لما سمع قول المؤذن ( أشهد أن محمدا رسول الله ) قال هذا وقبل باطن الانملتين السبابتين ومسح عينيه فقال ( من فعل مثل ما فعل خليلي فقد حلت عليه شفاعتي ) ولا يصح
"Dailmi reports that Hadrat Abu Bakr Siddique Radi ALLAHu Ta'ala Anho once said 'When I heard the Muazzin say Ash'hadu anna Muhammadar-Rasoolullah SallAllaho Alaihi wa Sallam, I said the same, kissed the inner-side of my Kalima finger and placed it on my eyes. When the Holy Prophet SallAllaho Alaihi wa Sallam noticed this, he said. My intercession becomes obligatory upon he who does the same as my beloved.' This Hadith hasn't reached the classification of Sahih." [al Maqasid al Hasanah, Hadith 1021, Dar al Kutb Ilmiyah (Berut - Lebenon), Page 384]
Comment: Your translation is wrong and deceptive but I can see from which spring of bida’ you have drunk. He is saying, "And this is not sahih". What you are suggesting is that the hadith has reach an authentic grade less than sahih, viz. hasan which is absolutely wrong. This is in actuality a fabricated hadith, not even a weak one. Here are the Details:
The Barelwi gives the above quotation from Maqaasid al Hasana.
As you can see the Arabic, Sakhawi's opinion is Wa La Yasihh.
The Barelwi translates it as "This Hadith hasn't reached the classification of Sahih".
This is gross misrepresentation. See what a Shafi'i mubtadi’ called Gibril Haddad has to write about the use of La Yasihh in Hadith gradings and discussions:
"Similarly, al-Qari understands la yathbut to mean la asla lahu when it means la yasihh. In a fiqhi discussion la yathbut and la yasihh mean that the hadith falls short of the rank of sahih but in a hadithic discussion of forgeries such terms mean the hadith is forged.
He follows al-Zarkashi, Ibn 'Arraq, and others in their misunderstanding of the term “inauthentic” (la yasihh) to allow that a hadith is not necessarily forged whereas in discussions of forgeries and strictly hadithic, non-fiqh literature that term is strictly synonymous with “forged,” “baseless,” and other such descriptions used by the Masters in the books specifically devoted to forgeries as demonstrated by Abu Ghudda in his introduction to the Masnoo' and elsewhere.
In the entry, “Whoever circumambulates this House seven times, prays two rakas behind the Station of Ibrahim, and drinks Zamzam water, all his sins shall be forgiven as many as they may be” al-Qari cites al-Sakhawi's ruling of la yasihh, i.e. forged, but al-Qari goes on, Al-Sakhawi’s statement that the hadith is inauthentic does not preclude its being weak or fair unless he meant to convey that it is unestablished (la yathbutu). It seems al-Minnawfi understood the latter since he says, in his Mukhtasar [of al-Sakhawi's Maqasid], “It is a falsehood (batil) without basis (la asla lahu).”
In reality both al-Sakhawi and al-Minnawfi are asserting the same thing, namely, that the hadith is forged; but al-Qari follows two of his idiosyncrasies: first, he misunderstands al-Sakhawi’s statement to mean other than “forged”; second, he uses the terms “unestablished” and “without basis” indifferently.” (Haddad’s quote ends here)
See Shaykh ‘Abd al Fattah Abu Ghudda’s al Masnoo’ for further details.
In the light of the above discussion which shows what the masters of hadith actually mean regarding the word La Yasihh in hadith discussions, read the following fatwa by our scholars:
Nabi (S.A.W.) says, “The actual miser is he in whose presence my name is taken, yet he does not recite Salaat upon me.”
This Saheeh Hadith and many others of its nature teach us to send salutations upon our beloved Nabi (S.A.W.) when his name is taken.
Kissing the thumbs on hearing the name of Nabi (S.A.W.) is an outright innovation. All narrations in this regard are fabricated. (Fataawaa Rahimiyyah, Vol. 2, Page 303-304, Vol. 1, Page 58). And Allah Ta’ala knows best
Ebrahim bin Zainul `Abedeen Backus
Attested to as correct by: Mufti Muhammad Ashraf
Darul Iftaa, Jameah Mahmoodiyah, Springs.
Hope there is clarity to the issue now and Sayyiduna Abi Bakr siddiq(ra) is absolved of what he did not do and the accusations of the enemies of the purified sunna of Muhammad(saws) are answered.
Quoting the book Moojibaat ar-RaHmah, Imam Sakhawi Radi ALLAHu Ta'ala Anho further writes.
عن الخضر عليه السلام أنه من قال حين يسمع المؤذن يقول أشهد أن محمدا رسول الله مرحبا بحبيبي وقرة عيني محمد بن عبد الله ثم يقبل ابهاميه ويجعلهما على عينيه لم يرمد أبدا
"It is reported from Hadrat Khidr Alaihis Salam , "If a person says "Marhaban bi-Habibi Quratu Aini Muhammad ibn Abdullah" when hearing the Muazzin say "Ash'hadu anna Muhammadur-Rasoolullah, then kisses his thumbs and places them on his eyes, never will they (the eyes) be sore."
[al Maqasid al Hasanah, Hadith 1021, Dar al Kutb Ilmiyah (Berut - Lebenon), Page 384]
Comment: Who reported it from Khadir(as)? Is this your daleel? Nonsense.
Shaykh Ahmad al-Raddad cited it in his book Mu’jibaat al Rahma (wa- ‘Azaaim al maghfira) with a broken chain containing unknown narrators from al-Khadir(as). In fact, everything related on this chapter is inauthentic as attributed to the Prophet(saws). (Mulla `Ali al-Qari’s Al-Asrar al-Marfu’a fil-Akhbar al-Mawdu`at)
Read this: Allama Muhammad Tahir Hanafi (RA) and Mulla `Ali Qari (RA) give a verdict about this narration in Tazkiratul-Maudua`at (page 36) and Al-Maudu`atul-Kabeer page 75):بسند فیھ مجاھیل مع انقطاعھ ۔ ۔ ۔
Its chain contains many narrators who are Majaheel and it is also disconnected.
Imam Baihaqi (RA) states in Kitaab ul Qir'aa (page 127):
فی ھذا الاسناد قوم مجھولون ولم یکلفنا اللہ تعالی ان یاخذ دیننا عمن لا نعرفھ
And in its chain are several narrators who are Majhool and Allah(SWT) has not made us responsible to take our religion from Majhool narrators.
He further writes that Abul Abbas Ahmad said that Muhammad ibn Baabaa, narrating his personal experience, states.
أنه هبت ريح فوقعت منه حصاة في عينه فأعياه خروجها وآلمته أشد الألم وأنه لما سمع المؤذن يقول أشهد أن محمدا رسول الله قال ذلك فخرجت الحصاة من فوره
"Once, due to a heavy wind blowing, a pebble hit my eye and refused to come out. I experienced major pain because of it." When Muhammad ibn Baabaa heard the Muazzin say "Ash 'hadu anna Muhammad ar-Rasoolullah, " he said this "Quratu Aini ... 'and, immediately, the pebble fell out." [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut - Lebenon), Page 384]
Comment: We are interested in Muhammad ibn 'Abdillah (saws) not Mr Baa_Baa. Do you have something from Muhammad Rasulullah(saws) or not?
Allama Shams Muhammad ibn Saalih Madani Alaihis Salam reports Imam Amjad to have said.
من صلى على النبي إذا سمع ذكره في الاذان وجمع أصبعيه المسبحة والابهام وقبلهما ومسح بهما عينيه لم يرمد أبدا
"If the person who hears the name of the Noble Messenger SallAllaho Alaihi wa Sallam in the Adhaan joins his Kalima finger and his thumbs," "Kisses and places them on his eyes, never will they be sore." [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut - Lebenon), Page 384]
Imam Amjad Radi ALLAHu Ta'ala Anho who was an accomplished scholar in Egypt, further states,
بعض شيوخ العراق أو العجم أنه يقول عندما يمسح عينيه صلى لله عليك يا سيدي يا رسول الله يا حبيب قلبي ويا نور بصري ويا قرة عيني وقال لي كل منهما منذ فعله لم ترمد عيني
"Some non-Arab and Iraqi Mashaaikh have said that by this practice, the eyes will never be sore." "From the time I have brought this into practice even my eyes have not ached." [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut - Lebenon), Page 384]
Ibn Saalih Radi ALLAHu Ta'ala Anho states,
وأنا ولله الحمد والشكر منذ سمعته منهما استعملته فلم ترمد عيني وأرجو أن عافيتهما تدوم وأني أسلم من العمى إن شاء لله
"From the time I heard this benefit. I brought this action into practice. Since then, my eyes haven't become sore and it is my hope that, Insha-Allah, they will never be and I will be saved from being blind." [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut - Lebenon), Page 385]
Imam Hasan Radi ALLAHu Ta'ala Anho states, من قال حين يسمع المؤذن يقول أشهد أن محمدا رسول الله مرحبا بحبيبي وقرة عيني محمد بن عبد الله ويقبل إبهاميه ويجعلهما على عينيه لم يعم ولم يرمد
''The eyes of he who says 'Marhaban bi-Habibi wa Quratu Aini Muhammad ibn Abdullah' when hearing the Muazzin say "Ash'hadu anna Muhammad ar-Rasoolullah and kisses and places his thumbs on them will never pain nor will he become blind." [al Maqasid al Hasanah, Hadit 1021, Dar al Kutb Ilmiyah (Berut - Lebenon), Page 385] In short, the book alMaqaasid al Hasanah confirms this practice by many Imams of the deen.
Comment: These are all stories. The book confirms this practice by some 'ulama of the Khalaf and that too as a nuskha` not a sunna and not a single one of the Salaf. So the decisions are worthless from a Shari'i point of view.[/COLOR]
Sharah Niqaaya states,
واعلم انه يستحب أن يقال عند سماع الأولى من الشهادة : صلى الله عليك يا رسول الله ، وعند الثانية منها : قرت عيني بك يا رسول الله ، وضع ظفري الإبهامين على العينين فإنه عليه السلام يكون قائدا له إلى الجنة ، كذا في كنز العباد
"It should be known that it is preferable (Mustahab) to say "Quratu Aini bika Ya Rasoolallah and place the thumbs on the eyes when hearing the first part of the second shahaadat. The Holy Prophet SallAllaho Alaihi wa Sallam wilt lead the person who does so into Jannat. Kanz al-Ibaad says likewise." [Jami' ar-Rumooz, Fasl al Adhan, Maktaba Islamiya (Iran), Vol 1, Page 125]
Maulana Jamaal ibn Abdullah ibn Umar Makki Radi ALLAHu Ta'ala Anho states in his Fataawa,
تقبيل الابھامين ووضعھما على العينين عند ذكر اسمه عليه السلام في الاذان جائز بل مستحب صرح به مشائخنا
"Taqbeelul-Ibhaamain (kissing and placing the thumbs on the eyes when hearing the blessed name of Rasoolullah SallAllaho Alaihi wa Sallam in Adhaan) not just permissible, but Mustahab. Our Mashaaikh have elucidated this.” [Fatawa Jamal Ibn Abdullah Ibn Umar Makki]
Allama Muhammad Taahir Radi ALLAHu Ta'ala Anho classifying this Hadith as Ghair-Sahih, also states,
وروي تجربة عن كثيرين "There are many reports of this benefit being experienced." [Khatima Majma' BiHar al-Anwaar, Vol 3, Page 511]
There are many other quotations besides these that can also be presented.
Comment: The stories of story tellers are indeed endless but we are interested in the Qur'an and Sunna. Do you have anything to do with them?
For the sake of conciseness. we make do with only these. Hadrat Sadr al-Afadhil, Maulana Sayyed Muhammad Naeemuddin Muraadabaai states that a very ancient copy of the Injeel (New Testament) has been discovered. It is known as the Gospel of Barnabas and has been translated into almost every language. The majority of its rulings and laws resemble Islamic commands.
Comment: The Gospel of Barnabas is a forgery and is as fabricated as the Juz' al Mafqud of 'Abd al Razzaq. So are you contemplating becoming Christians now?
It's written inside that when Hadrat Adam Alaihis Salam wished to see the Noor of the Beloved Mustapha SallAllaho Alaihi wa Sallam (Rooh al-Quds). The Noor was made bright on the nails of his thumbs. Hadrat Adam Alaihis Salam then kissed and placed them on his eyes out of love and appreciation.
Comment: Sounds like a TV serial in India called Ramayana. So nowadays you take your dala'il from the New Testament? How desperate and cheap can you get?
Besides the Ulama of the Hanafi Mad'hab, Ulama from the Shafee and Maaliki Mad'habs have also ruled the kissing of the thumbs (Taqbeel al-Ibhaamain) to be Mustahab. A famous Shafa'ee book of Fiqh, I'aanatut-Taalibeen 'Alaa Hali alfaazi Fat'hil-Mu'een, states,
ثم يقبل ابھاميه و يجعلھما على عينيه لم يعم ولم يرمد ابدا
"Then kiss and place your thumbs on your eyes. By doing so, never will you become blind nor will your eyes be sore,' [I'aanatut-Taalibeen, Page 247, Egyptian Edition]
Another famous book of the Maaliki Mad'hab, Kifaayat at-Taalib ar Rabbani Ii Risaalati Ibn Abi Zaid Qeerwaani Radi ALLAHu Ta'ala Anho, after saying much about this practice, states,
عينيه لم يعم ولم يرمد ابدا "Never will the eyes of the person who does so pain, nor will he become blind." [Kifaayat at-Taalib ar Rabbani, Vol 1, Page 169, Egyptian Edition]
Shaikh Ali Saeed Adawi Radi ALLAHu Ta'ala Anho writes in his commentary of this extract,
لم يبين موضع التقبيل من ابھامين الا انه نقل عن الشيخ العالم المفسر نور الدين الخراساني قال بعضهم لقيته وقت الاذان فلما سمع الموذن يقول اشھد ان محمدا رسول الله قبل ابھامي نفسه و مسح بالظفرين اجفان عينيه من الماق الي ناحيه الصدع ثم فعل ذلك عند كل تشھد مرة فسالته عن ذلك ففقال كنت افعله ثم تركته فمرضت عيناي فرئيته صلى الله عليه وسلم مناما فقال لما تركت مسح عينيك عند الاذان ان اردت ان تبرء عيناك فعد في المسح فاستيقظت و مسحت فبرئت ولم يعاود في مرضھا الي الان
"The writer didn't mention when the thumbs should be kissed. However, it is reported that some people met Allama Mufassir Nooruddin Khorasaani Radi ALLAHu Ta'ala Anho at the time of Adhaan. When he heard the Muazzin say "Ash'hadu anna Muhammad ar-Rasoolullah he kissed and placed his thumbs on the eyelashes and comer of his eyes, right until the temples. He did this on every shahaadat. When the people asked him about this practice of his, he replied, "I used to kiss my thumbs but stopped after a while. My eyes later became sore. I then saw the Holy Prophet SallAllaho Alaihi wa Sallam in a dream and he said to me, "Why did you stop kissing your thumbs and placing them on the eyes during the Adhaan? If you want your eyes to stop paining, resume this practice." Thus, from then on, I continued this action and gained comfort. The pain didn't return from the time I recommenced this." [Nahjul-Istamia, Page 177]
Comment: One fake hadith and one dream. That is the extent of your daleel in this long, tedious, nonsensical post.
Important Note: Direct narrations and Ahadith have been presented regarding this practice in Adhaan. Takbeer (lqaamat) is in the likeness of Adhaan, and it has even been called Adhaan in the Ahadith. Therefore, kissing and placing the thumbs during the Takbeer is also beneficial and a means of blessings but during Salah or a Khutba or whilst listening to the Qur’an it should not be done!
Comment: Direct FORGED narrations and MAWDU`ahadith have been presented for this practice in Adhaan. Kindly Take home the same for Iqaama in order to misguide your relatives and friends.
Not performing it during salah is evident and the impermissibility during listening to the khutba or the Qur’an is because one should have utmost attention at these times and refrain from any unnecessary movements. When the verse Maa kaana muhammadun abaa ahadim mir rijalikum is recited, so many people kiss their thumbs, it is as if birds have gathered to sing and they do it to such an extent that people from afar cannot even hear some words of the holy Qur’an. Even if there is no harm to place the thumbs on the lips and then place them on the eyes at this time; there is no ruling to make a sound during the kiss of reverence – like when one kisses the black stone, the ka’aba, the Qur’an or the hands and feet of the pious. There is no rule to make the noises like a flock of birds.
Comment: When there is no ruling for the kiss itself then how can there be a ruling for making smooching sounds?
Their prayer at the House (of Allah) is nothing but whistling and clapping of hands: (its only answer can be) "Taste ye the penalty because ye blasphemed. Sura Anfal, v. 35
Conclusion:This entire discussion establishes that kissing and placing the thumbs during the Adhaan, etc. is Mustahab. It is found as the Sunnat of' Hadrat Adam Alaihis Salam, Abu Bakr Siddique Radi ALLAHu Ta'ala Anho and Imam Hasan Radi ALLAHu Ta'ala Anho.
Comment: Very true. It is proven from false ahadith.
Even Imams of the Shafa'ee and Maaliki Mad'habs have ruled it to be Mustahab. In every era, Muslim deemed this practice to have this very ruling, along with the following benefits,
Comment: \Wow! Kya daleel pesh ki hai! So the world of Bida' is not populated by you Barelwis alone! Lovely! We thought that you alone carried the banner of shirk and bida’ in the world but it seems that there are people of every hue with you. Mashallah.
The eyes of a person who does this are saved from being sore.
1. Insha-Allah, he will never become blind.
2. It is an excellent cure to remove something problematic to the eyes. These benefits have been experienced several times.
Comment: What is the use of seeing with the eyes when the heart is blind? By the way are you writing a book on ophthalmology or an article on fiqh?
3. The Prophet SallAllaho Alaihi wa Sallam will intercede for the one who practices this.
4. Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam will also search for the person who used to perform it and lead him into Jannah.
As long as no explicit proof of its prohibition is found, It cannot be stopped. Muslims deeming something preferable (Mustahab) is sufficient proof for it being so. However, for certification of Karaahat (i.e. to deem something Makrooh), a specific proof is needed! So, Calling this practice Haraam is sheer ignorance and an act of prejudice and strait-mindedness of a person afflicted with the blindness of Faith (Eiman). May Allah protect us from falling to this depth of depravity and deviation from the right path... Aameen!!
Comment: Yes. Very right. Doing things according the the Sharia' and asking for evidence is sheer ignorance and an act of prejudice. Letting every Bida' grow like grass under your feet is actually Sunna. Mashallah./COLOR]
والله سبحانه وتعالى اعلم ورسوله اعلم بالصواب
Almighty Allah SubHanuhu wa Ta'ala and His Beloved Rasool Sallallaho Alaihi wa Aalihi wa Sallam knows the best!
Comment: Allah knows Best.
أبو سليمان عمر
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Asalamu alaykum
:bism:
The very first sentence of the fatwa is wrong and grossly misleading. It casts a bad light on a person whom people consider to be a scholar. Here is my answer:
1) From Hadrat Mu'adh ibn Jabal (ra): Allah(swt) looks at his Creation during the night of the 15th of
Shaban and he forgives all his creation except a Mushrik(associator) and a Mushahin(hater of Muslims). (Ibn Hibban, Ibn Khuzayma and Tabarani in his Al Kabir and Al Awsat). Ibn Hibban considered this riwaya to be sahih. Ibn Hajr Haytami said: Tabarani narrated this in his Mu'jam al Kabir and Al Awsat and its narrators are trustworthy. Shaykh Shu'ayb Al Arna'ut declared it to be Sahih in Al Ihsan Fi Taqrib Sahih Ibn Hibban and Shaykh Nasir Albani declared it Sahih is his Silsila al Ahadith al Sahihah.
2) From Hadrat 'Abdillah ibn 'Amr (ra): Allah(swt) looks at his creation during the night of 15th Shaban and he forgives his servants except two - a mushahin and a qatil an nafs(murderer).
Musnad Ahmed and declared Sahih by Shaykh Ahmad Shakir. Declared Hasan by Shaykh Nasir Albani in his Silsila. Bazzar also narrated it and considered it Hasan.
These are two authentic traditions which clearly prove the fadila of this night. So it is proven from this hadith that Allah turns with mercy and forgiveness towards all his Creation in the night of Nisf Shabaan. Some people said that this is something specific to Allah and all that we have to do is ensure that we are not Mushriks or Mushaahin. I congratulate them on their courage and have only this to say: On the night that Allah turns to us in mercy, some people will be lost in sleep and some will be lost in prayer.
The choice is yours.
Wasalaam.
first of all akhi the shaykh answered a question and the question was
I read in a book that fasting on the middle of Sha’baan is a kind of bid’ah, but in another book I read that one of the days on which it is mustahabb to fast is the middle of Sha’baan… what is the definitive ruling on this?
to what the shaykh answered
There is no saheeh marfoo’ report that speaks of the virtue of the middle of Sha’baan that may be followed,
hence the questioer asked about fasting doing an act of ibadah becasue it is the 15th of shaban and the shaykh reply answers this that there is no sahih hadith reprt that speaks of the middle of shaban that should be FOLLOWED hence it is not wrong at all scholars answer questions that were asked and to the question that was asked he answer alhumdulillah
as for shaykh ibn baz akhi you have err for he said Hadiths concerning the virtues of prayer on this night are Mawdu' (fabricated) which is true both ahadith you posted simple says Allah forgives sins on that day .. the matter is simple first we need to understand both fatwa say there is no sahih ahadih that we should celebrate that day or single that day out and this is true
so now looks look at this
The Prophet would fast most of the month of Sha'ban. 'Aishah said: "I never saw the Messenger of Allah fast a complete month save for Ramadan, and I have never seen him fast more in a month than he did in Sha'ban." This is related by al-Bukhari and Muslim. so if the person was doing this then great becasue this is sunnah but to single out the 15th is bidah becasue there is no sahih hadith that says so
a good example of what im trying to say is the prophet said
Muslim :: Book 32 : Hadith 6224
Abu Huraim reported Allah's Messenger (may peace be upon him) as saying The deeds of people would be presented every week on two days, viz. Monday and Thursday, and every believing servant would be granted pardon except the one in whose (heart) there is rancour against his brother and it would he said: Leave them and put them off until they are turned to reconciliation.
so from this hadith if it was the only one we would understand that on these days Allah forgive people just like the ahadith you posted we understand stand that then we look at the other ahadith
Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) was asked about fasting on Mondays. He said, "That is the day on which I was born and the day on which I received Revelation.''
[Muslim].
Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, "Deeds of people are presented (to Allah) on Mondays and Thursdays. So I like that my actions be presented while I am fasting.''
[At-Tirmidhi].
Aishah (May Allah be pleased with her)u reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) used to observe fast on Mondays and Thursdays.
[At-Tirmidhi].
so we see know that the day is a great day and not only that that it is sunnah to fast them to where as the 15th of shaban having its virtues it is not sunnah to single that day out in fasting now if you fasting like the prophet fasted shaban and the 15th came and u fasted it great so long as you are not singleing it out so understand the both fatwa are talking about fasting extra praying etc on this day in a way of singleing it out
أبو سليمان عمر
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Just to add the shaykh ibn baz sais
Among the bid’ahs that have been invented by some people is celebrating the middle of Sha’baan (Laylat al-Nusf min Sha’baan), and singling out that day for fasting. There is no evidence (daleel) for that which can be regarded as reliable. Some da’eef (weak) ahaadeeth have been narrated concerning its virtues, but we cannot regard them as reliable. The reports which have been narrated concerning the virtues of prayer on this occasion are all mawdoo’ (fabricated), as has been pointed out by many of the scholars. We will quote some of their comments below, in sha Allaah.
i believe this is the arabic of it read it inshA Allah
ومن البدع التي أحدثها بعض الناس: بدعة الاحتفال بليلة النصف من شعبان، وتخصيص يومها بالصيام، وليس على ذلك دليل يجوز الاعتماد عليه، وقد ورد في فضلها أحاديث ضعيفة لا يجوز الاعتماد عليها، أما ما ورد في فضل الصلاة فيها، فكله موضوع، كما نبه على ذلك كثير من أهل العلم، وسيأتي ذكر بعض كلامهم إن شاء
Among the bid’ahs that have been invented by some people is celebrating the middle of Sha’baan (Laylat al-Nusf min Sha’baan), and singling out that day for fasting. There is no evidence (daleel) for that which can be regarded as reliable. Some da’eef (weak) ahaadeeth have been narrated concerning its virtues, but we cannot regard them as reliable. The reports which have been narrated concerning the virtues of prayer on this occasion are all mawdoo’ (fabricated), as has been pointed out by many of the scholars. We will quote some of their comments below, in sha Allaah.
i believe this is the arabic of it read it inshA Allah
ومن البدع التي أحدثها بعض الناس: بدعة الاحتفال بليلة النصف من شعبان، وتخصيص يومها بالصيام، وليس على ذلك دليل يجوز الاعتماد عليه، وقد ورد في فضلها أحاديث ضعيفة لا يجوز الاعتماد عليها، أما ما ورد في فضل الصلاة فيها، فكله موضوع، كما نبه على ذلك كثير من أهل العلم، وسيأتي ذكر بعض كلامهم إن شاء
أبو سليمان عمر
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it seems he is saying it is a bidah but in a manner that i cant say is correct
brother Abu Sulaymaan: Please wait for a detailed answer. It is very late here.brother Adil. My post is in refutation of Barelwis who believe that it is mustahabb. The light coloured sentences are by the Barelwi and the red and dark blue "comments" are by me. Hope that I have cleared the confusion now. Please read the post again and I will try to edit it tomorrow so that it becomes easier to read. WS.
أبو سليمان عمر
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akhi this topic can get to detail and insha Allah if i need to i will but in short some says there is a good bidah but the prophet said All Bidah is a misguidance so the matter is who we believe some of the scholars who have said that there is a good bidah and this is due to there ijtihad then they are rewared 1 hasana but they were wrong im sure u will get a lot of post try to verify what they say but remeber if we differ in a matter take it back to Allah and his messnager insha Allah but if any of the brothers or sister do post trying to say that there is i will post the deatiled unless u want it i can
brother Abu Sulayman. Coming back to our discussion of the fatawa of those scholars previously mentioned in this post. About Shaykh Ibn Jibrin's fatwa:The Shaykh was asked, "I read in a book that fasting on the middle of Sha’baan is a kind of bid’ah, but in another book I read that one of the days on which it is mustahabb to fast is the middle of Sha’baan… what is the definitive ruling on this?"
He started off by saying, "There is no saheeh marfoo’ report that speaks of the virtue of the middle of Sha’baan that may be followed."
My problems with this statement:
It is a generalized dismissive statement that does not take into account either fadeela of this night or 'amal. In the previous posts I have given the ahadith speaking of the virtue of the middle of Sha'ban. When there are authentic narrations describing the fada'il of the middle of Sha'ban it is a must for the scholar to mention them and then talk further. Anyone who reads this fatwa will walk away with the impression that there is no importance whatsoever to this night, neither in terms of fadila nor in terms of aamaal.
He further said, "Some maqtoo’ reports (reports whose isnaads do not go back further than the Taabi’een) have been narrated from some of the Taabi’een, and there are some ahaadeeth, the best of which are mawdoo’ (fabricated) or da’eef jiddan (very weak). These reports became very well known in some countries which were overwhelmed by ignorance; these reports suggest that people’s lifespans are written on that day or that it is decided on that day who is to die in the coming year.
Problem: There is no need to discuss maqtu', mawdu' or da'if jiddan riwayat when sahih and hasan riwayat are available. Over here he is not even discussing the issue of fasts. He is just talking about some weak and fabricated hadith. He should have spoken about the authentic hadith here. So either he did not know or this is a sin of deliberate omission.
He then said, "On this basis, it is not prescribed to spend this night in prayer or to fast on this day, or to single it out for certain acts of worship. One should not be deceived by the large numbers of ignorant people who do these things. And Allaah knows best."
On which basis? Please see the ahadith that I have quoted from Muslim in one of my posts. They are specific to fasting in the Middle of Sha'ban. This was not clarified by the Shaykh whereas al Munajjid has at least mentioned the ayyam-e-beed.
About Bin Baz's fatwa I would like to inform you that it is not specific to answering about praying on that day or any specific amal on that day. Rather it is dismissive of the fadila of the night which is proven from the sahih hadith that I quoted.
The Shaykh writes in the fatwa, " Hafiz ibn Rajab remarked in his book Lata'if Al-Ma'arif after his previously quoted statement, that, 'Some of the followers of the companions like Khalid bin Ma'dan and Makhul and Luqman bin 'Amir used to respect the 15th of Sha'ban by offering extra prayers at night. It is said that they were influenced by certain Judaic traditions." (All those who hold this night in esteem are in fact following this isolated tradition).
The part in brackets is by the Shaykh. Please note the part "all those who hold this night in esteem". Which means that he did not hold this night in esteem which goes against the hadith sahih I quoted.
He further approvingly quotes. "The Imam Abu Bakr AI-Turtusi has remarked in his book AI-Hawadith Wal Bid'ah that lbn Waddah has reported from Zaid bin Aslam as saying, "None of our scholars (Fuqhaha) gave any consideration or attention to the 15th Sha'ban nor the hadith of Makhool, neither did they give this night precedence over other nights."
So at the end of the day both fatawa are not only dismissive of prayer on this day and night but also of the virtue of the night itself. WS.
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i see what you are saying well akhi maybe the shaykh holds the view that the hadith is weak as do other schoalrs which im sure you knoأw
Ibn Rajab al-Hanbali said:
Concerning the virtue of the night of the fifteenth of Sha’baan there are numerous ahaadeeth, concerning which the scholars differed,
Lataa’if al-Ma’aazif, 261.
In al-Zawaa’id it says: Its isnaad is da’eef, because ‘Abd-Allaah ibn Lahee’ah is da’eef (weak) and al-Waleed ibn Muslim is mudallis.
There is also some idtiraab (weakness) in the hadeeth, as stated by al-Daaraqutni in al-‘Ilal, 6/50, 51. He said: This hadeeth is not proven.
It was narrated from Mu’aadh ibn Jabal, ‘Aa’ishah, Abu Hurayrah, Abu Tha’labah al-Khushani and others, but the isnaads are not free of some weakness, and some of them are very weak.
and Allah knows best
Ibn Rajab al-Hanbali said:
Concerning the virtue of the night of the fifteenth of Sha’baan there are numerous ahaadeeth, concerning which the scholars differed,
, and Ibn Hibbaan classed some of them as saheeh.
Lataa’if al-Ma’aazif, 261.
In al-Zawaa’id it says: Its isnaad is da’eef, because ‘Abd-Allaah ibn Lahee’ah is da’eef (weak) and al-Waleed ibn Muslim is mudallis.
There is also some idtiraab (weakness) in the hadeeth, as stated by al-Daaraqutni in al-‘Ilal, 6/50, 51. He said: This hadeeth is not proven.
It was narrated from Mu’aadh ibn Jabal, ‘Aa’ishah, Abu Hurayrah, Abu Tha’labah al-Khushani and others, but the isnaads are not free of some weakness, and some of them are very weak.
and Allah knows best
MashALLAH its nice and v.useful thread. i just want to say few lines.
qst about kissing ur thumb etc...i smile by reading above posts. brothers dont u think that its duty of Ulama to disscuss this and proves what right or wrong !! i think we at this stage just need to go to our authetic Aalim and what he say we act upon this.
2ndly what is bidha..... most of ppl define it as anything new in islam. BUT to me the most correct definition is; to do anything wrong and u have in mind that i am not doing wrong, i am right. (ghalat kam ko sahee samj kay karna).
So Hazrat Aysha RA said the first bidha in islam was to eat full.~(paet bhar kay khana). similarly there is another Hidath ' shatian says that i attacked/harm human with sins but they attack and harm me with toba/repentence, when i see this, i indulge them in bidha and they think that they are doing right.'
i heard it is in hadith that ALLAH SWT doesnot accept the toba of bidha ppl.
now all of us think either we are doing something which is islamically not correct and we are taking it as correct.....? one more imp thing. its comes in hadith there are lot of fitna near to qiyama, suhaba RA asked, what is the sign that someone indulged in them, it was said that if he think something wrong as a right and he take something right/correct as a wrong..
i hope u will got much if u think on above lines.
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أبو سليمان عمر
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akhi in sort the prophet didnt do it the sahaba didnt do it there for it is a bidah to do and it is not permissable
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not in accordance with this matters of ours will have it rejected.” Narrated by Muslim, 1718.
And he (peace and blessings of Allaah be upon him) said: “Beware of newly-invented matters, for every newly-invented matter is an innovation, and every innovation is a going astray.” Narrated by Abu Dawood, 4607; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
as for bidah well then it means somthng newly invented in the deen some act of worship that isnt prescribe by the prophet an act to get a closer to Allah in a manner that the prophet did do
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “According to sharee’ah, the definition is ‘Worshipping Allaah in ways that Allaah has not prescribed.’ If you wish you may say, ‘Worshipping Allaah in ways that are not those of the Prophet (peace and blessings of Allaah be upon him) or his rightly guided successors (al-khulafaa’ al-raashidoon).’”
The first definition is taken from the aayah (interpretation of the meaning):
“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?” [al-Shooraa 42:21]
The second definition is taken from the hadeeth of the Prophet (peace and blessings of Allaah be upon him), who said:
“I urge you to adhere to my way (Sunnah) and the way of the rightly-guided successors (al-khulafa’ al-raashidoon) who come after me. Hold fast to it and bite onto it with your eyeteeth [i.e., cling firmly to it], and beware of newly-invented matters.”
So everyone who worships Allaah in a manner that Allaah has not prescribed or in a manner that is not in accordance with the way of the Prophet (peace and blessings of Allaah be upon him) or his rightly-guided successors (al-khulafa’ al-raashidoon), is an innovator, whether that innovated worship has to do with the names and attributes of Allaah, or to do with His rulings and laws.
With regard to ordinary matters of habit and custom, these are not called bid’ah (innovation) in Islam, even though they may be described as such in linguistic terms. But they are not innovations in the religious sense, and these are not the things that the Prophet (peace and blessings of Allaah be upon him) was warning us against.
And there is no such thing in Islam as bid’ah hasanah (good innovation).”
(Majmoo’ Fataawa Ibn ‘Uthaymeen, vol. 2, p. 291)
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not in accordance with this matters of ours will have it rejected.” Narrated by Muslim, 1718.
And he (peace and blessings of Allaah be upon him) said: “Beware of newly-invented matters, for every newly-invented matter is an innovation, and every innovation is a going astray.” Narrated by Abu Dawood, 4607; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
as for bidah well then it means somthng newly invented in the deen some act of worship that isnt prescribe by the prophet an act to get a closer to Allah in a manner that the prophet did do
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “According to sharee’ah, the definition is ‘Worshipping Allaah in ways that Allaah has not prescribed.’ If you wish you may say, ‘Worshipping Allaah in ways that are not those of the Prophet (peace and blessings of Allaah be upon him) or his rightly guided successors (al-khulafaa’ al-raashidoon).’”
The first definition is taken from the aayah (interpretation of the meaning):
“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?” [al-Shooraa 42:21]
The second definition is taken from the hadeeth of the Prophet (peace and blessings of Allaah be upon him), who said:
“I urge you to adhere to my way (Sunnah) and the way of the rightly-guided successors (al-khulafa’ al-raashidoon) who come after me. Hold fast to it and bite onto it with your eyeteeth [i.e., cling firmly to it], and beware of newly-invented matters.”
So everyone who worships Allaah in a manner that Allaah has not prescribed or in a manner that is not in accordance with the way of the Prophet (peace and blessings of Allaah be upon him) or his rightly-guided successors (al-khulafa’ al-raashidoon), is an innovator, whether that innovated worship has to do with the names and attributes of Allaah, or to do with His rulings and laws.
With regard to ordinary matters of habit and custom, these are not called bid’ah (innovation) in Islam, even though they may be described as such in linguistic terms. But they are not innovations in the religious sense, and these are not the things that the Prophet (peace and blessings of Allaah be upon him) was warning us against.
And there is no such thing in Islam as bid’ah hasanah (good innovation).”
(Majmoo’ Fataawa Ibn ‘Uthaymeen, vol. 2, p. 291)