Welcome to Islam, - Islam: basic principles & characteristics -I

Welcome to Islam, - Islam: basic principles & characteristics -I

Islam is the religion of truth. It is the embodiment of the code of life, which Allaah, the Creator and Lord of the Universe, has revealed for the guidance of mankind.
The Meaning of Islam:
Islam is an Arabic word which denotes submission, surrender and obedience. As a religion, Islam stands for complete submission and obedience to Allaah - that is why it is called Islam. The other literal meaning of the word Islam is “peace” and this signifies that one can achieve real peace of body and mind only through submission and obedience to Allaah. Such a life of obedience brings peace of the heart and establishes real peace in society. As Allaah Says )what means(:“Those who believe and whose hearts find rest in the remembrance of Allaah – indeed it is in the remembrance of Allaah alone that the heart of man finds rest –those who believe and act righteously, joy is for them, and a blissful home to return:”]Quran: 13:28-29[
The basic Islamic concept is that the whole universe was created by God, whom Islam calls “Allaah” and who is the Lord and the Sovereign of the Universe. He is the Lord of the Universe, which He Alone sustains. He created man and appointed for each human being a fixed period of life, which he is to spend upon the earth.
Allaah has prescribed a certain code of life as the correct one for him, but has, at the same time, conferred upon man freedom of choice as to whether or not he adopts this code as the actual basis of his life. One, who chooses to follow the code, revealed by Allaah becomes a Muslim )believer( and one, who refuses to follow it, becomes a Kaafir )disbeliever(.
A man joins the fold of Islam by honestly believing in and professing faith in the Oneness of Allaah and the Prophethood of Muhammad sallallaahu 'alayhi wa sallam )may Allaah exalt his mention(. Both these beliefs are epitomised in the Kalimah )Article of Faith(: 'Laa ilaaha illallaah Muhammadur-Rasoolullaah.' )i.e., there is no trie deity except Allaah, and Muhammad is His Prophet.(
The first part of this Kalimah )sentence( presents the concept of Tawheed )Oneness of God( and its second part affirms the Prophethood of Muhammad sallallaahu 'alayhi wa sallam.
Tawheed: The Bedrock of Islam
Tawheed is a concept that was preached by every Prophet of Allaah and, thus, constitutes the essence of the teachings of Islam. It means that there is only One Supreme Lord of the Universe. He is Omnipotent, Omni-present and the Sustainer of the world and of mankind.
We witness a superbly flawless plan in the universe - can it be without a Planner? We see great enchanting beauty and harmony in its working - can they be without a Creator? We observe wonderful design in nature - can it be without a Designer? We feel a lofty purpose in physical and human existence - can it be without a Will working behind it? We find that the universe is like a superbly written, fascinating book - can it be without an Author? Truly, Allaah Says )what means(:“O mankind! Worship your Lord, who created you and those before you, that you may become righteous – ]He[ who made for you the earth a bed ]spread out[ and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allaah equals while you know ]that there is nothing similar to Him[.”]Quran: 2:21-22[
This is the basic tenet to which Prophet Muhammad sallallaahu 'alayhi wa sallam asked humanity to adhere. It is an important metaphysical concept and answers the riddles of the universe. It points to the supremacy of law in the cosmos, the all-pervading unity behind the manifest diversity.
Prophethood & Life After Death:
The second part of the Kalimah, on the other hand, signifies that Allaah has not left man without any guidance for the conduct of his life. He has revealed His Guidance through His Prophets, and Muhammad sallallaahu 'alayhi wa sallam was the last of them.
Thus the second basic postulate of Islam is to believe in the Prophethood of Muhammad sallallaahu 'alayhi wa sallam, to accept the religion which he presented and to follow his commands and his example.
Every Prophet of Allaah, according to the Quran, strove to build man’s relationship with Allaah on the principle of Allaah’s sovereignty and acknowledgement of the authority of the Prophet as a source of Divine Guidance. Every one of them said: “I am to you Allaah’s apostle, worthy of all trust. So be committed to Allaah, heed Him, and obey me.”
The Guidance is revealed through the Prophets. It is a part of their mission to translate it into practice - in their own lives and in the society they try to reform. All the Prophets are representatives of Allaah, but they are human beings and their lives are models for mankind. Prophet Muhammad sallallaahu 'alayhi wa sallam is the last Prophet and, as such, the final model for mankind. To believe in him means to accept his authority as representative of the Supreme Ruler and to follow his example in thought and behaviour.
The code of behaviour and the law which is used to decide the rightness or otherwise )Halal and Haram( of any particular thing, is given by Allaah through the Prophet sallallaahu 'alayhi wa sallam and is known as the Sharee’ah )the path(. Belief in the Prophet sallallaahu 'alayhi wa sallam involves acceptance of the Sharee’ah and its implementation in all matters of daily life. This is how the Will of Allaah is fulfilled on earth. The Quran says )what means(:“And We did not send any messenger except to be obeyed by permission of Allaah…”]Quran: 4: 64[
And about the last Prophet sallallaahu 'alayhi wa sallam, it is explicitly stated that:“But no, by your Lord, they will not ]truly[ believe until they make you ]O Muhammad[, judge concerning that over which they dispute among themselves and then find no discomfort from what you have judged and submit in ]full, willing[ submission.”]Quran:4:65[
Important:
Thus the basic articles of Islamic faith are three, viz.:
a( Belief in the Oneness of Allaah;
b( Belief in the Prophethood of Muhammad sallallaahu 'alayhi wa sallam and in the Guidance which he bequeathed; and
c( Belief in Life after Death and in man’s accountability before Allaah on the Day of Judgement.
Whoever professes these beliefs is a Muslim. And all these concepts are epitomised in the Kalimah: “There is no god but Allaah; Muhammad is His Prophet.”
Some Basic Characteristics of Islam:
George Bernard Shaw is reported to have said: “I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion, which appears to me to possess that assimilating capacity to the changing phases of existence, which can make itself appeal to every age. I have studied him - the wonderful man - and, in ‘my opinion’ far from being an anti-Christ, he must be called the Saviour of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much-needed peace and happiness: I have prophesised about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today.”
The question is what are those characteristics of Islam, which have won millions of followers to the Faith in the past and which make it so appealing to the modern age? Some of the major characteristics of Islam are given in the following pages.
Simplicity, Rationality and Practicality
Islam is a religion without any mythology. Its teachings are simple and intelligible. It is free from superstitions and irrational beliefs. The Oneness of Allaah, the Prophethood of Muhammad sallallaahu 'alayhi wa sallam and the concept of Life after Death are the basic articles of its faith. They are based on reason and sound logic. All the teachings of Islam follow from those basic beliefs and are simple and straightforward. There is no hierarchy of priests, no far-fetched abstractions, no complicated rites and rituals. Everybody may approach the Book of Allaah directly and translate its dictates into practice according to the proper understanding of the Quran and Sunnah )the way of the Prophet sallallaahu 'alayhi wa sallam.
Islam awakens in man the faculty of reason and exhorts him to use his intellect. It enjoins him to see things in the light of reality. The Quran advised him to pray )what means(:“…My Lord! Increase me in knowledge.”]Quran: 20:114[ It asserts that those who have no knowledge are not equal to those who have ]Quran: 39:9[; that those who do not observe and understand are worse than cattle ]Quran: 7:179[; that the meanings of revelation become manifest to those“…who have knowledge…"]Quran: 6:97[ and those“…who have understanding…”]Quran: 6:98[; and that:“…Whoever has been given wisdom has certainly been given much good…”]Quran: 2:269[
The Prophet of Islam. sallallaahu alayhi wa sallam, has said the following:“He who leaves his home in search of knowledge walks in the path of Allaah.”]Tirmithi & Daarimi[“To seek knowledge is obligatory for every Muslim.”]Ibn Majah & Bayhaqi[“Acquire knowledge, because he who acquires it in the way of the Lord, performs an act of piety; he who disseminates it, bestows alms and he who imparts it to others, performs an act of devotion to God.”
This is how Islam brings man out of the world superstition and darkness and initiates him into that of Knowledge and Light.
Again, Islam is a practical religion and does not allow indulgence in empty and futile theorising. It says that faith is not a mere profession of beliefs; it is the very mainspring of life.
Unity of Matter and Spirit
A unique feature of Islam is that it does not divide life into watertight compartments of matter and spirit. It stands, not for life-denial, but for life-fulfillment. Islam does not believe in asceticism. It does not ask man to avoid all things material. It holds that spiritual elevation is not to be achieved by living piously in the rough and tumble of life, and not by renouncing the world. The Quran advises us to pray as follows:“…'Our Lord! Give us in this world ]that which is[ good and in the Hereafter ]that which is[ good and protect us from the punishment of the fire.'”]Quran: 2:201[
Allaah strongly censures those who refuse to benefit from His blessings. Allaah Says )what means(: “Say: 'Who has forbidden the adornment of ]i.e., from[ Allaah which He has produced for His servants and the good ]lawful[ things of provision?'”]Quran: 7:32[
Islam’s injunction is:“…Eat and drink, but be not excessive...”]Quran: 7:31[
The Noble Prophet sallallaahu 'alayhi wa sallam said:“A Muslim, who lives in the midst of society and bears with patience the afflictions that come to him, is better than the one who shuns society and can not bear any wrong done to him.”’
On another occasion he sallallaahu 'alayhi wa sallam said:“The three things are also enjoined upon the faithful: to help others, even when one is economically hard-pressed; to pray ardently for the peace of all mankind; and to administer justice to one’s own self.”
Thus, Islam does not admit any separation between “material” and “moral”, “mundane” and “spiritual” life, and enjoins man to devote all his energies to the reconstruction of life on healthy moral foundations. It teaches him that moral and material powers must be welded together and spiritual salvation can be achieved by using material resources for the good of man in the service of just ends. It does not advocate living a life of asceticism by running away from the challenges of life.
The world has suffered at the hands of the one-sidedness of many a religion and ideology. Some have laid emphasis on the spiritual side of life, but have ignored its material and mundane aspects. They have looked upon the world as an illusion, a deception and a trap.
On the other hand, materialistic ideologies have totally ignored the spiritual and moral side of life and have dismissed it as fictitious and imaginary. Both these attitudes have spelt disaster. They have robbed mankind of peace, contentment and tranquillity. Even today the imbalance is manifest in one or the other direction.
A French scientist, Dr. De Brogbi, rightly says: “The danger inherent in too intense a material civilisation is to that civilisation itself; it is the disequilibrium which would result, if a parallel development of the spiritual life were to fail to provide the needed balance.
"Christianity erred on one extreme; modern Western civilisation, in both of its variants of secular capitalistic democracy and Marxist socialism, has erred on the other.”
According to Lord Snell: “We have built a nobly-proportioned outer structure, but we have neglected the essential requirement of an inner order; we have carefully designed, decorated and made clean the outside of the cup; used our increased knowledge and power to administer to the comforts of the body, but we left the spirit impoverished.”
Islam aims at establishing an equilibrium between these two aspects of life - the material and the spiritual.

Ahlesunnat Wal Jamat, - Death of PROPHETS

There are those misinformed people who believe that the Ahl as-Sunnah Wa’l Jama actually believe that the Prophet Muhammad (May Allah bless him and grant him peace) did not die!! What a gross accusation!! The true belief of the Ahle Sunnah wa’l Jama, is that the Prophet (May Allah bless him and grant him peace), did die, but he is alive in his grave.
It is in the grave, that the Prophet Muhammad, (May Allah bless him and grant him peace), is presented with our deeds, and makes supplication on behalf of the Ummah. This will be looked into further in another chapter of the book, Insha Allah. There are also instances, where the Prophet (May Allah bless him and grant him peace) will appear in our dreams and comfort us with good news and glad tidings. We also believe, that to send Salaam [salutations] to our Prophet (May Allah bless him and grant him peace), will be met with a reply back. There are many narrations that support this, which will be discussed later on in this book.
Blasphemic Belief
A great Scholar of the Ahl as-Sunnah wa’l Jama, Sayyid Ahmad Sa’eed Shah Kaazmi, writes:
'The one who states that the Soul of the Prophet, (May Allah bless him and grant him peace), was not taken and he never died, is a Kafir and is out of the circle of Islam.
[Hayaat-un-Nabi, p8 by Sayyid Ahmad Sa’eed Shah Kaazmi]
This is the belief of the Ahle Sunnah wal Jammat but the people who say the Ahle Sunnah believe, that Prophet Muhammad, (May Allah bless him and grant him peace). has not passed away is a false accusation on us.
Shaykh ul Makkah, Shaykh Alawi says that the meaning of the Anbiya (Prophets) passing away, means that they have been taken away from us and we cannot see them just like the Angels are.
(Mafaheem page 165 by Shaykh Alawi Malki).
Proof that Prophets are alive.
Allah most High says in the Qur’aam,
“…those who have been slain in the way of Allah never think of them as dead; but they are alive with their Lord, get their subsistence” [Surah Al-Imran verse 169]
Of course, it goes without saying that the position of the Prophets, (May Allah bless them and grant them peace) is above and beyond the status of those who are martyred in Allah’s way. This however implicates, that nevertheless, he (May Allah bless him and grant him peace) is alive too.
Qadi Shawkawni writes:
In the Qur’an it is mentioned that martyrs are alive and food is provided for them; The Prophets and Righteous people are a lot higher in status than them so what will be their place? It has been proven through Ahadeeth that Prophets are alive in their graves. Both Imam Tirmizi and Imam Bayhaqi have said that this is an authentic Ahadith.
[Nayl al-Awtar vol 3 page 82 by Qadi Shawkani]
Proof from the Hadith that Prophets are alive in their graves
Our Prophet (May Allah bless him and grant him peace), said: On the night of Mi'raj when I passed Prophet Musa’s (Alay hissalaam) grave. He was standing in his grave and offering Salaah.
[Muslim chapter Fadhail Musa]
Qadi Shawkawni writes:
Scholars agree that our Prophet, (May Allah bless him and grant him peace), is alive in his grave and the earth does not eat the bodies of the Prophets.
[Nayl al-Awtar chapter Hajj by Qadi Shawkani]
Hafidhh Ibn Qayyim writes:
Our Prophet, (May Allah bless him and grant him peace), has said that on Fridays send as much Blessings as you can on me. If when-one sends Blessings to me, where-ever he may be his voice will reach me. The Companions said even after your death, our ‘Prophet, (May Allah bless him and grant him peace), replied affirmative. This is because Allah most High, has made the bodies of the Prophets haram (forbidden) for the earth to eat.
[Jala ul Afham page 63 by Hafidhh Ibn Qayyim]
Imam Darimi writes
'Sa’eed Ibn Al-Musayyib says, “In the days of Harrah (When Yazeed attacked Madina.) For three days in Masjid-e-Nabavi there was no Adhan, or Iqamah, I was in the Mosque alone. I heard from the grave our Prophet (May Allah bless him and grant him peace), grave the Adhan, and that's how I knew the time of Salaah”
[Darimi Chapter Fadhail Sayedul-Mursalin by Imam Darimi]
Hafidhh Ibn Taymiyyah says:
A group of people heard the answer of their Salaam. And Sa’eed Ibn Al- Musayyib in the days of Harrah heard the voice of our Prophet (May Allah bless him and grant him peace), saying the Adhan, from the grave. And there are more events like these and they are all true.
[Iqtidah Siratul-Mustakeem page 373 by Hafidhh Ibn Taymiyyah]
Hafidhh Ibn Kathir writes:
Abdullah Ibn Abbas, may Allah be pleased with Him, said that in his dream he saw the Prophet (May Allah bless him and grant him peace), and upon him there was dust from travelling. In his hand’ was a bottle in which there was blood, I asked him: “what is this?” He replied, “My grandson Hussain and his companions have been martyred, and I have collected the blood spilt by them and I shall present this blood to Allah Ta'ala.” This is an authentic narration.
Ummul Mu’ mineen Salma states: I saw the Messenger of Allah, (May Allah bless him and grant him peace), in my dream, there was dust upon his hair and beard, I asked him: “O Messenger of Allah why is there dust on you?” He replied: 'I am returning from Kerbala.
[Tarikh Ibn-e-Kathir, chapter Karbala]
The pious can talk after passing away.
Hafidhh Ibn Kathir writes:
Zaid bin Kharjah was one of the pious that talked after his death. When he died and was placed in his coffin, he started to talk, and he said I bear witness that Muhammad is Prophet of Allah and his name Ahmad was mentioned in the previous scriptures. (Old Testament and New Testament) and Abu Bakr and Umar were two Caliphs and now it is Usman’s government. Four years have passed and there are two years to go and conflicts will come and Muslims will become weak. A lot of scholars verify this narration including Imam Bukhari and Imam Bayhaqi. There was another pious person who talked after his death. Abdullah Ansari reports that in the time of Ali’s caliphate I was walking among the martyred and a person spoke: That Muhammad (May Allah bless him and grant him peace), and
Abu-Bakar and Usman are all true. A group of Scholars says that talking after passing away is true and these are authentic narrations.
[Tareek Ibn Kathir and Sirat un-Nabi, chapter Al-Mujazaat by Hafidhh Ibn Kathir. Also Tareekh ul Kabeer, Tareekh Bagdad, Al-Jahrhu-Tadeel, Tahdeed al Tahdeeb, Usdul Gaba, Al Asabah biography of Zaid bin Kharjah by Imam Bukhari, Khateeb Ibn abi Hatam, Hafidhh Ibn Hajr Asqalani, Imam Ibn Atheer].
Hafidhh Ibn Kathir writes:
That there was a Tabi’ee called Ribee bin Harraash, and he said I will not laugh until I know whether I am going to go to Heaven or Hell. When he died, and was bathed and placed in the coffin, he started to smile and started to talk. He said, “I met Allah and He was pleased with me and I asked him to give me permission to go back to the people and tell them that Allah is pleased with me, and He gave me permission. I am going back. “This is in accordance with saying of the, Prophet (May Allah bless him and grant him peace), he said that, there will be a follower and after his death he will speak and he will be the best among the tabi’een.
[Tareekh Ibn Kathir, Sirat un Nabi chap on Miracles, Tareekh e Bagdad, Tahdeeb at Tahdeeb, Al Jahr hu wa Ta’deel by Hafidhh Ibn Kathir, Khateeb Baghdadi, Hafidhh Asqalani, Imam Ibn abi Khatam, biography of Ribee bin Harraash].
Hafidhh Ibn Kathir writes: that;
Ata Bin Khalid stated: My Aunt went to the grave of Hamza (May Allah be well pleased with him) and said, “Asslam u alaikum!” She heard the answer of the Sallam and the voice was coming from under the earth. She said, “I recognised the answer of my Salaam, as I recognise that Allah most High has created me. As I recognise the differences between day and night, that is how clear it was. Besides my slave and I there was no other person, which is why I was frightened.”
[Sirat un-Nabi chapter War Uhad by Hafidhh Ibn Kathir]
Hafidhh Ibn Kathir writes:
A young person used to come to the Mosque for his prayers. One day a woman with bad intentions invited him to her house, when he was in her house he recited a verse from the Holy Qur’an loudly and collapsed and died from the fear of Allah. The people prayed the funeral prayer and buried him. Umar may Allah be well pleased with him, asked: ‘Where is that young individual who used to come to the Mosque for his prayers?' They replied: 'He passed away and we have buried him'. Umar May Allah be well pleased with him, went to his grave and called out to him and recited a verse from the Holy Qur’an: ‘But for him who fears to stand before his Lord there are two Paradises' (Surah Al-Rahman, verse 46) The young man replied from his grave ‘Indeed Allah has given me two Paradises’. [Tafsir Ibn Kathir under Surah Al-’Araf, verse 202]
It is proven that our Prophet, (May Allah bless him and grant him peace), is alive in his grave.Sheikh ul Makkah, Shiekh Alawi says that the passing away of the Prophets only means that they have been taken away from us and we cannot see them, just as we cant see the angels. (Mafahim page 165 Sheikh Alawi Malki)
From the above we can conclude that the Prophets and the Righteous people are alive and can talk after they have passed away, and they can answer our Salaams after passing away. They are fully aware of the worldly matters, through the power that Allah most High, has granted them. Their life is much better than ours.
Whatever I have said may Allah Ta'ala accept this and if there is any mistakes may He forgive me. (Amin)

Ahlesunnat Wal Jamat, - Concept of Bidah in Islam

Bid'ah is a word that has been misused so often today, that it's definition needs to be explained clearly.
Definition of Bid'ah
Bid'ah, literally means innovation. In special terms it means carrying out actions which displease Allah ta`ala and his messenger.
[Tirmizi chapter Il]
Qadi Shawkani writes "In Islam there are two kinds of Bid'ah: Bid'ah Say'iah and Bid'ah Hasana. If a new thing opposes the Qur’an and Sunnah then it is Say'iah, but if it is not against the Shari'ah then it is Hasanah.
(Nayl-ul-Autaar, Qadi Shawkani chapter Salaah Al Taravee).
Imam Nawawi writes that there are certain types of Bid’ah. Two of them are Bid’ah Sayyiah and Bid’ah Hasanah. Bid’ah sayyiah is a Bid’ah that opposes the Qur’an and sunnah and Bidah Hasanah is a Bid’ah that is not against the Qur’an or Sunnah. For example:
To invent the usool (principle) of Hadeeth, usool of Fiqh, usool of Tafsir etc.
[Tahzeeb al Asma wal lughaat word Bid’ah by Imam Nawawi]
Hafidhh ibn Rajjab defines bida to mean new things that have no basis in the Qur'an or Sunnah. If a new practice has evidence from the Qur'an or Sunnah it will not be Bid'ah Shari'ah, but it will be Bid'ah Logaviyya (linguistic).
(Jaami' Al Uloom Al Hukkam page 252 by Hafidhh ibn Rajjab).
Hafidhh Asqalani writes if a new thing is against Islam, it will be bad. If it is not against Islam, it will be hasanah (Good).
(Fathul Bari chap on Taravi by Hafidhh Asqalani).
Hafidhh ibn Taymiyyah writes that bid'ah is always bad, but some scholars say that there are two kinds of bid'ah, that one is good and one is bad. If a new thing has origin in the Qur'an and Sunnah it will be called Bid'ah Logaviyya (verbally) but not Bid'ah in Shari'ah. Only the word bid'ah will be used on the new things. Like, the Qur'an was collected in one book after the Prophet Muhammad [May Allah bless Him and grant Him peace], and the congregational Taravi prayer was started in Sayyidna Umar's time but these two things have an origin in the Sunnah. Therefore, it will be called bid'ah verbally.
(Iqtidah al Sirat al Mustaqeem chap on Bid'ah by Hafidhh ibn Taymiyya).
From the above, the conclusion is that if a new thing has been started, and it neither goes against the Qur’an or Sunnah, then it can be declared a ‘good’ innovation. However, if a new act is initiated against the Qur'an and Sunnah, that will be called bad bid'ah, or a reprehensible innovation.
Definition of BID'AH SAYYIAH
Bid'ah say'iah is a new thing, introduced to and made part of the Deen (Islam) that has no origin what so ever from the Qur'an or the Sunnah of Rasoolallah [May Allah bless Him and grant Him peace]
Imam Bukhari and Imam Muslim write that there was some companions talking and the Prophet was listening. One of them said: 'I will make prayers (Salaah) all night long.' The second said: 'I will fast (sawm) all the time.' The third said: 'I will never marry.' When our Prophet [May Allah bless Him and grant Him peace]heard them say this he said: 'I am the most God conscious of Allah (Ta`ala) than any of you. I pray (Salaah,) I fast (sawm) as well, and I do marry woman too. And who so turns his face from my Sunnah, cannot be of my Ummah'.
[Mishkat Muslim, Bukhari chapter Ihtisam]
The reason why our Prophet [May Allah bless Him and grant Him peace]stopped them from doing what they wanted to do was because it was against Sunnah(his way). What ever we do which is against the way of our Prophets [May Allah bless Him and grant Him peace] Sunnah is a Bid'ah Say'iah.
RasoolAllah [May Allah bless Him and grant Him peace] stated: "On the Day of Judgement, some people will come to me when I will be standing by Haudh-e-Kauser (Well). They will be grabbed and taken towards the Hellfire. I shall say: "These are my people" but in reply I will be told: "These are the people who introduced innovations after you, so they are unbelievers."
[Bukhari & Muslim, Kitaab-ul-Haudh]
From the above Hadith we learn of the innovations from which we have been warned. Such innovations that make a person Murtad (a non believer.) A few examples of innovations, which cause a person to become Murtad:- A person claiming to be a Prophet, deny giving Zakaat. Perform Haj at a place other than the Ka'ba, or to introduce any other new belief which is in opposition to Qur'an or Ahadith.
A person once sent salaam to Abdullah Ibn Umar radhiAllahu anhu who replied: I do not accept his salaam, as this person has innovated by becoming Qadriyyah (A sect which does not believe in destiny) [Mistake, Kitaab-ul-Iman wa-al-Qadr, transmitted by Abu Dawood, Tirmidhi and Ibn Majah]
The above narration emphasises the fact that Bid'ah is to hold such an Aqeedah which is in direct opposition to the Qur'an and Sunnah, i.e. to become Qadriyyah, Jabriyya etc.
RasoolAllah [May Allah bless Him and grant Him peace] stated: "Every innovation leads astray and every creator of the astray goes in the Fire."
[Muslim chapter Al-jumah]
An example of this Bid'ah is given by Hafidhh Ibn Al-Qayyim who writes: 'The one who denies the punishment of the grave is an innovater'.
[Kitaab-ur-Rooh chap10]
PROOF OF BID'AH HASANA
Allah Ta'ala says in the Holy Qur'an:
"And we ordained in the hearts of those who followed him Compassion and Mercy. But the Monasticism which they innovated for themselves which we did not prescribe for them"
Surah Al Hadeed, verse 27"
This verse points out that when something new is invented to please Allah Ta'ala then it is permissible, and Allah Ta'ala gives reward for it. Those who do not fulfil the requirements then Allah Ta'ala will not reward them.
RasoolAllah [May Allah bless Him and grant Him peace] stated: "The person who introduced a good thing in Islam, shall obtain the reward for it and also the reward for those who adopt it. As for the one who introduces a bad thing (Bid'ah Sayyi ah) he will obtain the punishment for introducing it and also for those who adopt it, will also be punished."
(Sahih Muslim in Kitaab-uz-Zakaat Tirmidhee chapter Eleleven).
This Hadith gives proof of the fact that it is permissible to introduce a good act in Islam, also it gives permission to follow that deed with the intention of reward.
Even our Prophets (Sallallahu'alaihi wa sallams) companions intoduced new things in Islam that the Messenger of Allah himself had not done, and our Prophet [May Allah bless Him and grant Him peace]did not stop them. If by doing something new without the permission of our Prophet [May Allah bless Him and grant Him peace]was Bid'ah then these people would not have done so. Yes it was important for them to remember that, not to start some thing new which would be against our Prophet [May Allah bless Him and grant Him peace] sunnah in any way.
There are many examples, but for the moment we shall highlight two:
Our Prophet [May Allah bless Him and grant Him peace] asked Bilal radiAllahu unho "What do you practice that from which you look forward to a lot of reward from Allah Subha Nahu Wata’ala. The reason being I heard your footsteps in Paradise. (junnaah") Bilal radiAllahu unho replaid: "Whenever I do Ablution (Wudhu,) after it I always say a Prayer (Nafil Salaah")
["Bukhari, Kitab Tahajud"]
This new practice that Bilal RadiAllaho unho started by himself was so much accepted by Allah Ta`ala that our Prophet [May Allah bless Him and grant Him peace] heard his foot steps in paradise.
Ibn Hajr writes in his commentary to worship at a set time is permissible.
[Fathul bari by Hafidhh Asqalani]
2) In a Masjid in Quba an Imam used to lead congregation prayers in every rakat (cycle) after reciting Surah Al Fatiha and a verse of the Qur'an he also recited Surah Al Ikhlas as well. When our Prophet [May Allah bless Him and grant Him peace] asked him: 'Why do you do this? He replied: 'I love reading Surah Al Ikhlas'. Our Prophet [May Allah bless Him and grant Him peace] said: 'This love will take you towards paradise'. [Bukhari Kitab as Salaah]
Our Prophet [May Allah bless Him and grant Him peace] did not stop either of these two companions, but instead gave them inspiration of the glad tidings they were going to receive.
Imam Bukhari writes Umar [May Allah be pleased with Him] ordered that congregational Taravi prayer should be offered together. When the people started this and Umar saw this he said This is a good bid'ah. [Bukhari Kitab-us Taraweeh]
Umar RadiAllaho unho ordered the people to offer congregational prayers of Taraweeh, and called this “Bid'ah Hasana.” From this we can prove two things.
1) After our Prophet [May Allah bless Him and grant Him peace] any new thing that was initiated and was not against his sunnah or the Qur'an is called Bid'ah Hasana.
2) To start something new in Islam, which is not already there and does not affect the sunnah then this will be the Sunnah of Umar radiAllaho unho.
This Hadith supports the fact that if a new thing does not oppose the Qur'an or Ahadith then it is a Bid'ah Hasana.
During the Khilafa of Abu Bakr Siddique RadhiAllahu anahu, Umar RadhiAllahu anhu came to Abu Bakr Radiallaho and said: "In the Battle of Yamama many Hufaad of Qur'an have been Martyred. I fear that if the Hufaad continue to die in such battles the Qur'an could disappear. I recommend that you command for the Qur'an to be collected". Abu Bakr RadhiAllahu anhu replied: "How can I do a thing, which was not a practice of (Rasoolallah Sallallahu' alaihi wa sallam") Umar RadhiAllahu anhu replied: "By Allah this is a good thing." Umar RadhiAllahu anhu mentioned this many times to the Khalifa. Later Abu Bakr RadhiAllahu anhu said: "Allah has opened my heart to the fact that this was not an action of (Rasoolallah Sallallahu' alaihi wa sallam) but this is a good thing". Abu Bakr Radiallahu unhu then told Zaid RadhiAllahu anhu to start collecting the Qur'an who questioned the Khalifa by asking: Abu Bakr Radiallaho Why are you doing something which was not an action of (Rasoolallah Sallallahu' alaihi wa sallam?") Abu Bakr Radiallaho replied: "By Allah this is a very good thing". Zaid RadhiAllahu anhu later said: "Allah Subha Nahu Wata’ala opened my heart to the fact that this was a good thing so I started collecting the Qur'an until it was collected."
(Bukhari in Kitaab Fadhaa il-ul-Qur'an).
The above Hadith goes a long way in proving that the introduction of a good thing (which was not an action of Rasoolallah Sallallahu' alaihi wa sallam) is the Sunnah of the Sahaba RadhiAllahu Ta'ala Ajma'een.
During the time of RasoolAllah Sallallahu' alaihi wa sallam, seven different types of Qir'aat (recitation techniques) were used to recite the Qur'an. But Uthman RadhiAllahu anhu united the people to one type of Qirat. This was a thing not done by the Prophet SallAllahu alaihi wasallam, Abu Bakr nor Umar RadhiAllahu anhum but by Uthman RadhiAllahu anhu.
['Bukhari in Fadhaa il-ul-Qur'an']
Some examples of Bid'ah Hasana.
Punctuation in the Qur'an
Names of Surahs written in the Qur'an
Mihrabs in the Masjid
Minarets of Masjid
Taqleed of the four schools of Fiqh
Fixing congregational prayer times with the clock times
These are all Bid'ah Hasana and have been accepted by the whole of the Ummah.
In the Haramian (Makkah and Madina) they celebrate on the 27th of Ramadan “Lai latul qader”, it is not establishd in Hadith. Is there any set date for Lai latul Qadar or even to congregate for hours on end? To give the Ka'aba a bath twice in a year is not mentioned in the Qur’an.
So why do all these Muslims from the whole world join them in prayer there. In what Hadith does this say that to recite the whole of the Qur'an in Salaah (Taraweh) and finish on the 27th of Ramadan?
In which Hadith does it say that Bukhari is the next book after the Holy Qur'an, or did any of our Prophets [May Allah bless Him and grant Him peace] companions say this?
In Saudi Arabia they do celebrate their National day. They hang the picture of the King every where even on the Riyals where does this derive from? So then it would be right to say that to assent that Bukhari is the second Heighest book (kitab) after the Qur'an is Bid'ah? Usool-Tafsir, Usool-Hadith, Usool-Fiqh, and Asma e Rijal, which companions of our Prophet Salalla ho alhi wasallam started this. So this means that this is also Bid'ah?
Our Prophet [May Allah bless Him and grant Him peace] and his Companions used to call Saudi Arabia “Jaziratul Arab” but the present Government has taken that name out and changed it to Saudi Arabia.
These are some new actions done by the Sihaba and the pious which were not counted as Bidah
Hafidhh Ibn Taimiyyah writes: "Imam Ahmad Ibn Hanbal would place his hand on the grave of a person who had just died and then supplicate to Allah". He also says: "There were some people from amongst the Salaf who would never narrate a Hadith of (Rasoolallah Sallallahu' alaihi wa sallam) without performing wudhu (ablution)".
[Ibn Taimiyyah in Al-Tawasul page 90]
Hafidhh Ibn Taimiyyah did not refer to the above as innovations even though both acts are not evident from the life of (Rasoolallah Sallallahu alaihi wa sallam,) or the rightly guided Khalifa s. This clearly proves that the Salaf believed that it was permitted to do something which did not oppose the Qur'an and Sunnah of the Messenger (Sallallahu'alaihi wa sallam)
It is in this same book of Hafidhh Ibn Taimiyyah where it mentions many other cases where the Sahaba started things that were not present during the time of (RasoolAllah Sallallahu' alaihi wa sallam)
A few examples of these are:
Abu Hurairah radhiAllahu anhu would do masah (wiping) of his neck during wudhu. Umar radhiAllahu anhu would put water in his eyes and do masah of the ears, Abdullah Ibn Umar radhiAllahu considered it virtuous to walk along the same routes which the Prophet [May Allah bless Him and grant Him peace] used in his lifetime also to stop where the Prophet [May Allah bless Him and grant Him peace] stopped, and to perform wudhu where (RasoolAllah Sallallahu' alaihi wa sallam) performed it. Abdullah Ibn Umar would also touch with his hands the places where (Rasoolallah Sallallahu'alaihi wa sallam) sat to obtain Baraka (blessings).
[Qaydah Jaleelah page 223 by Hafidhh Ibn Taymiyyah]
All of this is evidence in support of the fact it is permitted to do something not done by the Prophet [May Allah bless Him and grant Him peace] so long as it does not oppose the Sunnah and is intended for reward alone. As this was the practice of the Sahaba radhiAllahu anhum.
The objection, which could arise, is that: 'The Companions had the authority to start something new but we do not.'
Firstly: Not all the things mentioned earlier were started by the Companions.
Secondly, Hafidhh Ibn Taimiyyah writes: "Apart from the Prophet [May Allah bless Him and grant Him peace] no one has the right to introduce anything new to the Deen (Religion) and then call it Sunnah, the Khulafa Rashideen followed the Sunnah, therefore their way is called the way of the Prophet [May Allah bless Him and grant Him peace]. Wajib is only what Allah has made Wajib and Haraam is only that which Allah and his Messenger has forbidden, the authority of classifying Mustahab (Desirable), Mubaah (permissible), and Makrooh (Disliked), is with the Prophet [May Allah bless Him and grant Him peace] alone. No others have such authority". He continues by saying, "The majority of Scholars do not consider the (above) practice of Abdullah Ibn Umar to be permitted" ["Hafidhh Ibn Taimiyyah]
[Qaydah Jaleelah chap action of Sihabah by Hafidhh Ibn Taymiyyah]
According to Hafidhh Ibn Taymiyyahs statement we can see that the sunnah can only be something that was practised by the Prophet not by anyone else. Some people consider something to be Bid’ah, which was not practised by the Prophet, or His Companions. According to the above statement they cannot say this as the Prophet [May Allah bless him and grant him peace] only had such Authority to do so.
In the following pages we will discuss some of the issues, which are considered as ‘Bidah’ by some of the Muslims.