Wa sharrul Umoori Muhdathaatuhaa, Wa kulla Bid'atin dhaialah, wa kulla
dhalatin fin-naar" Al-Hadith (Sahih Muslim). Translation of the above
Hadith: Every innovation is a misguidance and every misguidance goes
to Hell fire.
IMAM SHAFI'S EXPLANATION OF THE ABOVE HADITH:
Kullu bida'tin daiala:"Every innovation is a misguidance"? Doesn't the
term "every" include all innovations?" Such anobjection stems from
themisinterpretation of the term kull ("every") in theHadith to be all
encompassing without exception, whereas in Arabic it may mean"Nearly
all" or "the vast majority." This is how al-Shafi'i understood it or
else he would have never allowed for any innovation whatsoever to be
considered good, and he is considered a hujja or "Proof," that is,
reference without peer for questions regarding the Arabic language.
Thestylistic figure of meaning the part by the whole, or nechdoche in
English is in Arabic: 'abbara 'an al-kathratf biat-kulliyya. This is
illustrated by the use of kull in the following verse 46:25 of the
Quran in a selective or partial sense not a universal sense:
"Destroying all things by commandment of its Lord. And morning found
them so that naught could be seen save their dwellings". Thus, the
dwellings werenot destroyed although"all" things had been destroyed.
"All" here means specifically the lives of the unbelievers of 'Ad and
their properties except their houses.
ARE THERE GOOD OR BAD INNOVATIONS IN ISLAM?
Prophetic saying as stated in Sahih Muslim is known even to common
Muslims, let alone scholars: "He who inaugurates a good practice
(sanna fil-islam sunnatun hasana) in Islam earns the reward of it, and
of all who perform it after him, without diminishing their own rewards
in theleast. " Tirmizi, Page 92.
Imam Nawawi said in Sahih Muslim (6-21):
"The Prophet's saying 'every innovation is a general-particular and
itis a reference to most innovations. The linguists say, 'Innovationis
any act done without a previous pattern, and it is of five different
kinds."' Imam Nawawi also said in Tahzeeb al Asma'wal
Sifaat,"Innovation in religious law is to originate anything which did
not exist during the time of the Prophet, and it is divided into good
and bad." He also said,"al-muhdathat (pi. for muhdatha) is to
originate something that has no roots in religious law. In the
tradition of religious law, it is called innovation, and if it has an
origin within the religious law, then it is not innovation. Innovation
in religious law is disagreeable, unlike in the language where
everything that has been originated without a previous pattern is
called innovation regardless of whether it is good or bad."
Sheikh al-Islam lbn HajarAl Asqalani, the commentator on al-Bukhari,
said,"Anything that did not exist during the Prophet's time is called
innovation, but some are good while others are not."
Abu Na'eem, narrated from Ibrahim al-Junaid, said, "I heard
Ash-Shafi'i saying, 'Innovation is of two types: praiseworthy
innovation and blameworthy innovation, and anything that disagrees
with the Sunnah is blameworthy."
Imam al Bayhaqi narrated in Manaqib Ash-Shafi'i that he
said,"Innovations are of two types: that which contradicts the Quran,
the Sunnah, or unanimous agreement of the Muslims is an innovation of
deception,while a good innovationdoes not contradict any of these
things."
IN CONCLUSION:
Clearly, we can see from the opinions of the righteous scholars, that
to define innovations in worship as wholly negative without exception
is ignorant. For these pious knowers,among them, Imam Shafi'i and Imam
Nawawi, declared that innovations could be divided into good and bad,
based on their compliance with, or deviance from religious law. Can
the latter day scholars of Islam (who came after I 1 00 years) claim
that they understand the Quran and Hadith better than the Sahaba and
the Salaf-Us-Saliheen? If 'every' innovation is a misguidance then the
following too are all innovations which originated two centuriesor
more after Sahaba RA:Reading eight raka in Tarawih; Translations of
Quran; Writing Tafseers; collection and classification of Ahaadiths;
Principles of Jurisprudence; The four schools of Fiqh, Stoned and
carpeted Mosques, use of loud speakers in mosques etc.
Therefore, anything thatdoes not have roots originating to the Quran
and Sunnah is considered a bad innovation. But the following
practices, suchas recitation of the Quran in gatherings; Recital of
Darud-Sharif (Salaat-o-Salaam) in gatherings and Mawlid (commemorating
the birth and Seerah of the Holy Prophet Muhammed (Peace be Upon Him)
has clear and authenticated roots to the Quran and Sunnah. Where in
Quran and Hadith all these gatherings are declared as haram or
prohibited? Proof of such acts is indicated as follows: On Mawlid:
"Abi Qatadat said that the Prophet was asked about fasting on Monday
and he said 'That was the day I was born."' This Hadith is a clear
evidence of the importance of the commemoration of the Prophet's e
birthday through worship. Al-Hafiz ibn Rajab al-Hanbali, in his book
Lataif al-maarif (p. 98), in explaining this Hadith of Muslim said,
"It is good to fast on the days that Allah honored and favored his
servants."
It is incumbent not only on Muslims but on all human beings to rejoice
in his advent, the day of his birth. As al-Hafiz ibn Rajab al-Hanbali
said,"The best favor that Allah has granted this nation is the birth
of Prophet Muhammad (PBUH) when he was sent to humanity. " We did not
send you except as a mercy to the whole Universe' (AlAnbiya'107. So we
review and recall Allah's favor of sending the Prophet by fasting on
that day". 'Of the favor and mercy of Allah let them rejoice" (Yunus,
58).
Below is a divine order for all the believers to send Salutations on
Prophet Muhammad (Peace be upon HIM). Allah has said in the Quran-
Allah and His angels sends blessings on the Prophet (Peace be upon
HIM)"-. O'you believes! You too send Salutation on beloved Prophet
(Peace be upon HIM)" (33:56)
What does the Quran sayabout Dhiker in gatherings'?
"Those men and women who engage much in Allah's praise. For them has
Allah prepared forgiveness and a great reward." (33:35)
"Those who remember their Lord standing, and sitting, and lying on
their sides" (3:191)
" Men whom neither traffic nor merchandise can divert from Remembrance
of Allah nor from regular Salaat, nor from regular practice of Zakaat.
(24:37)
"Those who believe, andwhose hearts find comfort in the remembrance of
Allah! Aye! It is in the remembrance of Allah that hearts can find
comfort;" (13: 28)
What do the Hadith say about Dhiker in gatherings?
Hadith Qudsi: "Those that remember Me in their heart, I remember them
in My heart; and those that remember Me in a gathering, I remember
them (i.e. make mention of them) in a gathering better than theirs.
(This can include recitation of Quran, Durood (Salat-o-Salaam) and
other Dhiker Allah)
In Bukhari and Muslim: The Prophet (Peace be upon him) said that
Allahhas angels roaming the roads to find the people of dhikr, i.e.
those who say La ltaha ltiabah and similar expressions, and when they
find a group of people (Qaom) reciting dhikr, they call each other and
encompass them in layers until the first heaven -- the location
ofwhich is in Allah's knowledge. (This is to say, an unlimited number
of angels are going to be over that group
Ibn 'Umar reported that the Prophet (Peace be upon him) said: "When
you pass by the gardens of Paradise, avail yourselves of them." The
Companions asked:"What are the gardens of Paradise, 0 Messengerof
Allah?" He replied:"The circles of dhikr. There are roaming angels of
Allah who go about looking for the circles of dhikr, and when they
rind them they surround them closely." Tirmidhi narrated it (Hasan
Gharib) and Ahmad.
Abu Sa'id Al-Khudri and Abu Huraira reported that the Prophet (Peace
be upon him) said,"When any group of men remember Allah, angels
surround them and mercy covers them, tranquility descends upon them,
and Allah mentions them to those who are with Him." Narrated by
Muslim, Tirmidhi, Ahmad, lbn Majah, and Bayhaqi.
Those who call upon Bida'h (innovations):
For those who insist on scrutinizing Bida'h should rather pay more
attention to Haram and major sins. The following are typical examples
that majority of the Ummah is engaged in everyday and so routinely
which are often overlooked and justified through obtaining Fatwa's for
the purpose of legitimizing their actions:
Buying houses on mortgages (interest);
Holding Credit on credit cards;
Eating non halal meat and foods (MacDonald, KFC, etc.)
Disobedience to parents and ill treatment of either wife or husband;
Sending of children to Islamic school but not practicing Islam themselves
Calling other Muslim brothers Miskeen (poor) based upon nationality
Undue extravagance: Luxuries (Castles, Rolls Royces, Cadillacs etc);
Engaging in fraud and corruption
Celebrating own anniversaries and birthdays yet raise objection on Mawlid. Etc.
Islam cannot be customized to suit individual needs and lifestyles.
This is a great hypocrisy. One can ask themselves how pious and strict
follower of theQuran and Sunnah, am I in reality? Stay away from
haram, shirk and Kufr and try to follow other Hadiths as well in order
to fulfill the claim of being strict followers of Quran and Sunnah.
'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
-
{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
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