Aqeeda of 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

Recitation of Ameen Loudly Behind Imam

When we perform our Salaah behind the Imam and he
recites"Waladdaalleen" loudly we say Amin quietly. This is because
Amin is a dua and it should always be read quietly. Some people say
thatwhen performing Salaah behind the Imam you should say Amin loudly
with rhythm.
We argue that there is no such Hadith, which mentions that, the
Prophet (May Allah bless him and grant him peace) ordered this action
and He (May Allah bless him and grant him peace) never encouraged
anyone to do this.
The people who follow this action put forward one Hadith, which says
that the Prophet (May Allah bless him and grant him peace) said Amin
loudly in the Salaah.
We claim that it is true by saying that the Prophet (May Allah bless
him and grant him peace) said Amin loudly a few times. The Prophet
used to carry out actions only to educate people, for example, in
Salaah-ul-Zuhr part of the Qur'an was recited loudly.
Imam Bukhari and Imam Muslim write:
When the Prophet (May Allah bless him and grant him peace) was
performing his Zuhr and Asr prayers, he recited part of the Qur'an
loudly, which we could hear. (Bukhari and Muslim, chapter on Qiraat,
Zuhr and Asr)
After reading this Hadith no one in the whole Ummah says that the Imam
should recite any part of the Qur'an loudly in the Zuhr and Asr
Salaah. This is because everyone knows that the Prophet (May Allah
bless him and grant him peace) only did this to educate the people. In
the same way, the Hadith that mentions that the Prophet (May Allah
bless him and grant him peace) said Amin loudly does not mean that it
is Sunnah to say Amin loudly. There is also proof from the Qur'an and
Sunnah that Amin should be said quietly behind the Imam.
Proof from the Qur'an to say Amin quietly behind the Imam
Hafidh Ibn Kathir writes:
When someone finishes reciting surat-ul-Fatiha, it is preferable to say Amin.
Amin means "Oh Allah, accept our du'a"
There is proof from the Qur'an that Amin is a du'a. For example, Allah
Ta'ala says in the Qur'an that Prophet Musa (May Allah be pleased with
Him) prayed to Allah by saying:
"Oh Allah, destroy the wealth of Pharaoh" (Surah Yunus: Verse 87)
The Prophet Musa' brother Haroon (May Allah be pleased with Him) was
standing beside him and said Amin. Allah accepted their du'a by
saying:
"I except both of your du'as" (Surah Yunus: 89)
The Prophet Musa (May Allah be pleased with Him) supplicated to Allah
whereas Haroon only said Amin. But Allah attributed the du'a to both
of them.
This proves that Amin is a du'a.(Tafsir Ibn Kathir. Under Surah Fatihah)
Qadhi Shawkani and Imam Qurtubi also write, in the interpretation of
Surah Fatihah, that Amin is a du'a.
(Qurtabi and Fathul Qadeer under surah Fatiha)
Now that it has been proved that Amin is a dua, we should supplicate
quietly to Allah. Proof from the Qur'an and Sunnah show that du'a
should be recited quietly.
Proof from the Qur'an and Sunnah that du'a should be recited quietly
Allah Ta'ala says in the Qur'an:
"Invoke your lord with humility and in secret. He likes not the
aggressors." (Surah al-a'raf: 55)
It is proved from the above verse that all should supplicate to Allah
with humility and secrecy.
Allah says in the Qur'an:
"And remembering your lord by your tongue and within yourself, humbly
and with fear without loudness in words."
(Surah al-a'raf: 205)
Qadhi Shawkaani writes:
In the above verse the word "remember" means du'a and du'a should be
said secretly.
(Fath ul qadeer. Under verse 205 Surah al-a'raf)
Allah Ta'ala says in the Qur'an:
"This is a mention of mercy of your Lord to his slave Zakariyya. When
he called out his Lord (Allah) – a call in secret.
(Surah Maryam: 2-3)
Proof from Hadith for doing du'a secretly
Imam Ahmad Ibn Hanbal writes:
The Prophet (May Allah bless him and grant him peace) said that Allah
Ta'ala is pleased with those who remember him secretly.
(Musnad Ahmad, narration of Saad bin Abi Waqqaas, volume 1 p.172)
It is proven from the Qur'an and Sunnah that du'a should be
supplicated to Allah quietly and as Amin is also a du'a so it should
be said quietly also. That is the reason why all du'as are read
silently. For example Thanaa, Takbeer, Ta'awwudh, Tasbeeh, Tashahhud,
salutation and the final sitting's du'a are all read silently, so Amin
should also be included in the above. The reason why the Imam says the
Takbeer loudly is only to inform his followers that he is moving from
one position to another.
Proof from Hadith to say Amin quietly
Imam Muslim and Imam Bukhari write:
The Prophet (May Allah bless him and grant him peace) said that when
the Imam says "Waladdaalleen"then you must say Amin because the Angels
also say Amin and whosoever's Amin coincides with that of an Angel,
their past sins will be forgiven.
(Bukhai and Muslim Chapter on Ta'meen)
There are two ways in which Amin can be similar to the angels' Amin:
1) To say Amin with the Imam
2) To say Amin silently because the angels say Amin with the Imam and
also silently.
If someone proclaims Amin loudly it would not be similar to the
Angels' as no one hears the Angels.
Imam Muslim writes:
Abu Hurairah reported that the Prophet (May Allah bless him and grant
him peace) said that when the Imam says "Sami'allaahu liman Hamidah"
you should say "Rabbanaa lakal Hamd". Whoever's Tahmeed becomes
similar to the Angels', their past sins would be forgiven.(Muslim Bab
Ta'meen)
The Hadith of Amin and Tahmeed are written under the same chapter.
Both of these Hadith mention that whosoever's Amin or Tahmeed
coincides with that of the Angels' their past sins will be forgiven.
It is clear now that Amin should be said as "Rabbanaa lakal hamd" i.e.
silently and individually, without rhythm.
Imam Nasaa'ee writes:
The Prophet (May Allah bless him and grant him peace) said that when
the Imam says "Waladdaalleen", you should say "Amin". This is because
the angels and the Imam also say Amin. Whosoever's Amin coincides with
the Angels', his past sins would be forgiven.(Nasaa'ee, Ibn Maajah,
Daarimi, chapter Tahmeed, musnad Ahmad narration of Abu Hurairah)
This Hadith proves that Amin should be said as the Imam says his Amin.
No one hears the Imam's Amin, so no one should hear the follower's
Amin. The Prophet (May Allah bless him and grant him peace) has also
ordered us to follow the Imam, so we should say Amin quietly.
One doubt
Some people claim that the Imam should say Amin loudly.
Imam Dar Qutni writes:
Wyle said that the Prophet (May Allah bless him and grant him peace)
led the Salaah and read Amin loudly. (Tirmidhi and Dar Qutni, chapter
Ta'meen)
This Hadith provides evidence that Amin should be said loudly. There
is also another Hadith which Imam Dar Qutni wrote:
It is reported by Abu Hurairah that The Prophet (May Allah bless him
and grant him peace) led the Salaah and said Amin loudly. (Dar Qutni,
chapter Ta'meen)
There is also a third Hadith which is reported by Umm Haseen:
She said that the Prophet (May Allah bless him and grant him peace)
read the Salaah and said Amin loudly.(Zalee, Chapter on Ta'meen)
All the above narrations prove that the Imam should say Amin loudly
and the followers should also say Amin loudly.
We clear this doubt by saying
· That Bukhari or Muslim did not write the above narrations.
· Secondly, all these narrations prove that the Imam says Amin loudly sometimes.
· Thirdly, the Prophet (May Allah bless him and grant him peace) said
Amin loudly sometimes.
· Fourthly, the Prophet (May Allah bless him and grant him peace) said
Amin loudly so that his followers would know that after
"Waladdaalleen", "Amin" should be said.
· Fifthly, these narrations cannot be used as evidence because they
are not authentic.
Examining the Narrators
The first narrator was called Muhammad bin Kathir.
Imam Dhahabi and Hafidh Asqalani write:
Imam Ahmad said that Muhammad bin Kathir is weak. Imam Nasaa'ee said
that he is not reliable in the science of Hadith. Abdullah bin Ahmad
said that he narrates false narrations of Hadith, which is why the
scholars of Hadith reject his narrations and say that Muhammad bin
Kathir is weak. Imam Bukhari, Imam Abu Dawood, Imam Salih, and Hafidh
Jazrah say that he made many mistakes in his narrations, all his
narrations are weak and that his narrations are difficult to
understand. Imam Ibn Adhi mentions his unknown narrations in his book
Kamil. Imam Ibn Habbaan said Muhammad bin Kathir is authentic but made
many mistakes. Imam Laith and Ibn Mu'een praised him.
(Meezan ul I'tidaal, Tahdheeeb-ut-tahdheeb, biography of Muhammad bin Kathir)
The other narrator of these narrations is Muhammad bin Khalid.
Imam Dhahabi and Hafidh Asqalani write:
Muhammad is a truthful man but is unknown. Imam Ibn Abi Khatim said
that I asked my Father about Muhammad but he replied that he was
unaware of his existence.
(Meezaan ul I'tidaal, biography of Muhammad bin Khalid)
Another narrator of these narrations is called Abdul Jabbar bin Wyle.
Hafidh Asqalani writes:
Imam Bukhari, Imam Tirmidhi and Imam ibn Habbaan said that bin Wyle
had never heard any Hadith from his Father. The other scholars of
Hadith say that he was born after his Father's death that is why it's
not possible that he would have heard any Hadith from his Father. Imam
Ibn Sa'ad said that ibn Wyle has only narrated a few Hadith.(Tahdheeb
ut-tahdheeb, biography of Abdul Jabbar bin Wyle)
Abdul Jabbaar's narrations cannot be used as evidence because he said
that he narrated directly from his Father whereas his Father had died
before his birth.
Is-haaq bin Ibrahim az Zubedi was another narrator of these narrations
Imam Dhahabi writes:
Imam Dawood and Imam Nasaaee said that he had no knowledge of Hadith
and he was not authentic. Imam Atee said that he was a liar.(Meezaan
ul I'tidaal, biography of Is-haaq bin Ibraaheem uz Zubaidi)
Another narrator of these narrations is called Abdullah bin Salim.
Imam Dhahabi writes:
He was a NAasbee (from a misled sect), Abdullah bin Salim contempted
Hadrat Ali (Radiall hu anhu) and he used to say that Hadrat Ali
(Radiall hu anhu) helped those people who killed Hadrat Abu Bakr
(Radiall hu anhu) and Hadrat Umar (Radiall hu anhu).
(Meezaan ul 'itidaal, biography of Abdullah bin Salim)
Another narrator of these narrations is Isma'il bin Muslim Makkee.
Imam Dhahabi and Hafidh Asqalani write:
Imam Ahmad, Imam Abu Zurah, Imam Nasaaee, Imam Ali, and Imam Bukhari
say that he is weak and that he narrates unknown Hadith. This is why
the scholars of Hadith began to avoid his narrations. Imam ibn Mo'een
said that he combined the text from one Hadith into another.
(Meezaan ul I'tidaal, tahdheeb ut-tahdheeb, biography of Isma'il bin
Muslim Makkee)
How can the above narrations be used as evidence when the narrators of
these Ahadith have been highly criticized by the scholars of Hadith.
The Ahadith that have been narrated by these narrators cannot be
authentic; they can only prove that "Amin" is to be said loudly by the
Imam, not that the followers say Amin loudly together with the Imam.
If this was the case, the narrators of these Ahadith who are the
companions of the Prophet (May Allah bless him and grant him peace)
should have said "When the Prophet (May Allah bless him and grant him
peace) said Amin loudly, we also said Amin loudly. But they only
reported that the Prophet said Amin loudly.
It is established that the Imam says Amin loudly sometimes. The way of
the companions was to follow this and to listen to the Amin quietly,
not to read Amin loudly themselves. Secondly, there are other Ahadith
that mention that the Prophet (May Allah bless him and grant him
peace) used to say Amin silently.
Imam Ibn Abi Shaibah writes:
Wyle reported that he performed Salaah behind the Prophet (May Allah
bless him and grant him peace) and he said Amin silently.
(Musannaf ibn Abee Shaiba. Chapter Ta'meen)
Imam Ahmad bin Hanbal writes:
Wyle reported that the Prophet (May Allah bless him and grant him
peace) led the Salaah and said Amin silently.
(Musnad Ahmad bin Hambal, narrations of Wyle bin Hajjar)
Both of the above narrations prove that when the Prophet (May Allah
bless him and grant him peace) led the Salaah, he said Amin silently.
Imam Abu Dawood writes:
When the Prophet (May Allah bless him and grant him peace) led the
Salaah, after saying "Waladdaalleen", he became silent.
(Abu Dawood. Chapter Al Qiraa't)
The above narration proves that when the Prophet (May Allah bless him
and grant him peace) became silent, it was to say Amin silently. If
the Prophet (May Allah bless him and grant him peace) was to say Amin
loudly then, there was no point in Him remaining silent after saying
"Waladdaalleen".
Let us now examine the evidence of those people who say Amin loudly
behind the Imam.
First Evidence
Imam Bukhari writes:
Ata bin Rubah said that "Amin" is a du'a. Abd Allah and the people who
were behind him said Amin loudly and this sound echoed throughout the
masjid.
(Bukhari. Chapter on ta'meen)
They conclude from this Hadith that Amin should be said loudly so that
the sound echoes throughout the masjid. We argue that although this
narration is written in Bukhari, but he did not write the chain of
this narration. Imam Bukhari was born at the very end of the 2nd
century after Hijrah and Abdullah bin Zubair died in the 73rd year of
Hijrah. This means that Imam Bukhari was born 125 years after the
death of Abdullah bin Zubair. How could Bukhari know that the masjid
echoed with the sound of Amin, at the time of Abdullah bin Zubair?
Ta'leeq (To Suspend)
When a scholar of Hadith writes a Hadith without mentioning the chain
between himself and the Prophet (May Allah bless him and grant him
peace), or he mentions a little part of the chain, a Hadith such as
this is called Hadith Mu'allaq (suspended Hadith). This is because
this type of Hadith is chain-less. The scholars of Hadith call it a
suspended Hadith.
Hafidh Asqalani writes:
When a scholar of Hadith writes a chainless Hadith directly from the
Prophet (May Allah bless him and grant him peace) or from a companion,
or a student of a companion, this type of narration is not accepted
because he never met the companion of the Prophet (May Allah bless him
and grant him peace) or the companion's student. It is not known
whether the narrators, which he does not mention, are authentic or
weak. The majority of scholars of Hadith agree that if a scholar, who
writes a chainless Hadith, claims that the narrators are authentic,
his claim will not be accepted until he mentions their names. Both
Muslim and Bukhari contain some chain-less Hadith which cannot be
accepted.
(Sharh un nukhbah and muqaddamah Fath ul Baari. Chapter on Hadith
Mu'allaq by Hafidh Asqalani)
According to the majority of scholars chainless narrations are not
acceptable. Ibn Zubair's above narration is a chain-less narration and
so it cannot be accepted as evidence. Secondly, it is not clear from
Ibn Zubair's narration if the followers said "Amin" after
"Waladdaalleen" or during the du'a in the Fajr Salaah. It is also not
clear if the followers in the Salaah said Amin in all their Salaah or
just once. Thirdly, it doesn't say that the Prophet ordered to say
Amin. The above mentioned Hadith cannot be used to prove that Amin
should be said behind the Imam.
Second Evidence
Imam Ibn Majah wries:
Bishar bin Rafir said that Abu Hurairah's cousin Abu Abdullah told me
that he heard Abu Hurairah saying that the people have stopped saying
Amin although the Prophet (May Allah bless him and grant him peace)
used to say Amin after Waladdaalleen. The people in the first row
offering Salaah could hear him. The sound echoed throughout the
masjid.
(Ibn Maajah, Chapter Ta'meen)
Examination of the narrators
The first narrator of this narration is Abu Abdullah.
Imam Dhahabi writes:
He is Abu Hurairah's cousin, but is unknown. Imam Bukhari and Imam
Muslim did not take this narration from him.
(Meezaan ul I'tidaal, biography of Abu Abdullah)
The second narrator is Bishar bin Rafir.
Imam Dhahabi and Hafidh Asqalani write:
Imam Bukhari said that no one could verify his narration. Imam Ahmad
said that his narrations are weak and he has no knowledge of Hadith.
Imam Yahya bin Mo'een said that his narrations are unknown. Imam
Nisaaee said that he is not strong in the knowledge of Hadith. Imam
Ibn Habbaan said that he narrates false Ahadith. Imam Abu Khatim and
Imam Tirmidhi say that he is weak and that he narrates unknown
Hadiths. This is the reason why his narrated Ahadiths are weak. Imam
ibn Abdul Barr said that all the scholars of Hadith agree that all his
narrations should be thrown away. The scholars of Hadith did not
accept his narrations. Imam Bukhari and Muslim did not take any
narrations from him. There were the only two or three people who
praised him.
(Meezaan ul I'tidaal, tahdheeb ut tahdheeb, biography of Bishar bin
Rafir il Harsee)
The above statements show that the narrators of these narrations have
been highly criticized by the scholars of Hadith.
The Text of Hadith
Abu Hurairah said that the people had stopped saying Amin.
Abu Hurairah was a famous companion of the Prophet (May Allah bless
him and grant him peace) and he died in 59 AH. He complained that the
people had stopped saying Amin. In his time, a large number of the
companions were alive, if it was a sunnah to say Amin loudly behind
the Imam, then the companions would have done so and Abu Hurairah
needn't have complained.
Abu Hurairah saw this in the time of the Kulafa but did not mention
that they, or their followers used to say Amin loudly; it has been
proven that the khulafa and their followers did not practice this.
Abu hurairah continued to say that when the Prophet (May Allah bless
him and grant him peace) used to say Amin, the people in the first row
heard it and the sound echoed throughout the masjid.
This statement proves that the Prophet (May Allah bless him and grant
him peace) used to say Amin sometimes to teach the people, but the
people behind him did not say Amin loudly and that
The following sentence "The sound echoed throughout the masjid"
requires attention because the sound can only echo if the place is
made of cement and also has a dome. The roof of the masjid, at the
time of the Prophet (May Allah bless him and grant him peace), was
made from palm-tree branches and no cement was used. This means that
it is not possible for the sound to have echoed throughout the masjid.
The interesting thing is that Imam Dawood also wrote this narration in
his chapter on ta'meen, but did not mention the above words (i.e. "The
sound echoed throughout the masjid").
The above narration is not authentic and the text does not prove that
Amin should be said loudly behind the Imam. This is because in the
whole narration there is no proof that the companions of the Prophet
(May Allah bless him and grant him peace) used to say Amin loudly
behind the Imam.

Aqeeda of Ahlesunnat Wal Jamat, - The Excellency of the 15th Night of Shabaan

Many Muslims in various countries pray on the 15th night of Shabaan,
and ask for forgiveness of their sins and on the following day proceed
to fast. To do this is in no way against the Qur'an nor the Sunnah.
There are many narrations that support its validity.
There is one night in the year when Allah (Soobha Nahu Wata'ala) gives
the knowledge to the Angels, about what is going to happen in the
following year, for example, who is going to die, who will be born,
who will be ill and how much food people will have in the year, etc.
The Majority of the scholars of Islam say:
That night is Laila-tul-Qadar in the month of Ramadan but the other
scholars like Ikramah who is student of Abdullah bin Abbas (Radi
allahu unho) says that night is 15th of Shabaan. There is a Hadith
which Imam Tabari (Radi allahu unho) writes: Prophet [May Allah bless
Him and grant Him peace] said, 'From Shabaan to Shabaan there is a
decision made of who is going to die, be married and some people get
married but their names are written in the death
program. [Tafsir Tabari, under Surah Dukhan, verse 1 by Imam Tabari]
This narration is Ikrama's, the other scholar's statements are proven
that 15th night of Shabaan is a holy night but there is no doubt that
Allah (Soobha Nahu Wata'ala) gives the full knowledge to the Angels in
the night of Laila-tul-Qadar, which is in the month of Ramadan.
If we read all the narration's regarding Laila-tul-Qadar and the 15th
night of Shabaan we can reach the conclusion that the yearly program
started on the 15th night of Shabaan and completed on Laila-tul-Qadar.
There might be a suspicion as to 'why does a year program take so long
from Shabaan to Ramadan? The answer is Allah knows the best. No one
can understand for sure the philosophy of Allah's work. He made the
worlds in six days. Who knows why He took six days to make the worlds.
To examine all of the above statements consult these books:
"Tafsir Tabari, Fathul Qadeer by Qadi Shawkani, Tafsir Qurtabi, Tafsir
Bagawi, Tafsir Mazhari, Tafsir Ma'ah riyful Qur'an, Tafsir Ibn Kathir,
Tafsir Zia-ul-Qur'an under the verse of Surah Al- Dokhan verse 1 to 5"
There are some other narrations that inform us about the Excellency of
the 15th night of Shabaan.
Imam Ibn Majah states:
It is narrated by Ali (Radi allahu unho) that the Prophet [May Allah
bless Him and grant Him peace] stated; " when it is the 15th night of
Shabaan, do Qiyaam in the night, and fast in the morning, and ask for
forgiveness. Because on that night Allah calls: 'Is there anyone who
is asking for forgiveness so that I can forgive them, who is in
distress that I may relieve his distress, is there anyone who needs
(rizq) food that I may give it to him.' And this continues till the
morning." [Ibn Majah chapter Salaah]
Imam Tirmidhi writes:
Aisha Radi Allahu unha said: "On this night the Prophet [May Allah
bless Him and grant Him peace] went to Jannat-ul-Baqee to make du'a, I
followed him. The Prophet [May Allah bless Him and grant Him peace]
said to me: Allah puts His attention towards the first Heaven, and
forgives the sins of the people, even if they were equivalent to the
hairs of the goats of Bunn Qalb. (A tribe who at the time had a lot of
goats)
[ Tirmidhi , Kitab-us-Siyaam]
Imam Bukhari has objected upon one narrator but this is compensated by
the fact that Ibn Maja has narrated it with different narrations
(chains).
Allama Dhahabi, and Hafidhh Ibn Kathir quoted from Hafidhh Abu Zurah
that only 30 Hadith in Ibn Majah are weak. [Tadhkaratul- Hufaadh by
Hafidhh Dha'ha'bi and Tareek Ibn Kathir biography Ibn Majah
Some other people have stated that more than 30 Hadith are da'eef,
(weak) but the narrations we have are not amongst those 30, that is
why these Hadith can be used to support the validity of 15th Shabaan
night.
Even Imam Tirmidhi's narration is weak but this does not belittle the
subject, when it concerns its merits and excellence - since weak
narrations are still acceptable. However, we would like to ask those
people who are so against the Mid Shabaan, wether they have even a
weak hadith to disprove the prayers on the 15th of Shabaan? In reality
they have no narration against the 15th night of Shabaan. If there are
any they should prove it. Those who are against the 15th night of
Shabaan usually say 'Why do you celebrate the 15th night of Shabaan?'
The answer is why do all of the Saudi Arabian scholars celebrate
Laila-tul-Qadar on the 27th of Ramadan in Haramain (Makkah and
Madinah). 'Did the Prophet [May Allah bless Him and grant Him peace]
and his companions' celebrate the Laila-tul-Qadar on the 27th of
Ramadan?' The answer is no, they did not. So if this is permitted the
15th night of Shabaan is also permitted as well.
The Ahl-Sunnah say this is a permissible act, but it is not a Sunnah.
There is enough proof that if the majority of the Muslims consider it
to be good then it is sufficient. As the Prophet [May Allah bless Him
and grant Him peace] stated: The thing that group of a Muslims says is
good, it is accepted to Allah.
[ "Mishkat chapter Ihtisaam"]
Two great followers of Ibn Taymiyah and Muhammad bin Abdul Wahhab Al
Najdi, are Hafidhh Abdullah Rawpari and Thanaa'ullah Amritsari, both
state that to worship on the 15th night of Shabaan is not Bid'ah and
the person who does Ibada (Worship) on this night will obtain reward
for it. The narrations concerning this night are weak but this does
not matter since weak Ahadith are acceptable for virtuous actions.
[Fatawa Ahl-e-Hadith by Hafidhh Rawpari and Fatawa Thanaa'iya by
Thana'ullah Amritsari, chapter on fasting]
Hafidhh Ibn Tayymiya writes:
The excellency regarding the 15th of Shabaan is an area of dispute
between the Scholars, some of them say that there is no significance
of this night, but Imam Ahmed recognises the excellency of this night,
our other Hanbli Scholars also agree with Imam Ahmed. There are
Ahadith on this night being significant, some of them are from Sunnan
(Tirmizy, Ibn Majah) and the other Ahdeeth books as well
[Iqtidah Siratul Mustaqeem page 203 by Hafidhh Ibn Taymiyah]
The people who reject the significance of this night argue that the
holy Qur'an was not revealed on this night so that is why there is no
significance of this night It is true that the Holy Qur'an was
revealed in Ramadan, but the significance is because the Ahadeeth that
tells us bout the reward one will get if he/She worshipped on15th
night of Shabaan. We pray to Allah if everything stated is correct
eccept it, but if there is any mistake may Allah forgive us. (Amin)

Who were some of the great Muslim scientists and thinkers?

Like many of their later Renaissance counterparts, most Muslim
scientists and thinkers were multidisciplinary, and produced
remarkable works of in many fields. A few of the more famous scholars
include:
Ibn Hayyan (Geber, 738-813) - known as the father of chemistry.
Al-Khawarizmi (Algorizm, 750-850) - invented algebra and was
instrumental in the development of trigonometry, calculus, and the use
of algorithms.
Ibn Firnas (died 888) - developed the mechanics of flight before
DaVinci; he also built a planetarium.
Al-Razi (Rhazes, 864-930) - a great physician who identified and
treated smallpox.
Al-Zahravi (Albucasis, 936-1013) - recognized as the father of modern surgery.
Ibn Sina (Avicenna, 981-1037) - a very well known physician, authored
the "Cannon of Medicine" and the "Book of Healing." His writings were
considered the authority of medicine for over five hundred years.
Al-Idrisi (Dreses, 1099-1166) - made the first world maps that clearly
showed North, Central, and South America.
Ibn Rushd (Averroes, 1128-1198) - a great philosopher, astronomer, and
physician.
Ibn Batuta (1304-1378) - an avid world traveler, writer and
geographer; he visited most of then-known world from Spain, to parts
of Africa, to China.