[nicktender]

The use of words of Zikr for purposes other than Ibadah is not Bid’ah

The reality of bid’ah is a new act which is done with the intention of ibadah . Words from the Qur’an and Hadith may be used for purposes other than Ibadah. These methods are fine as long as they do not contravene the Shariah and are treated merely as means to attain the goal. The means become Bid’ah whenever it is given a status beyond it‘s level, such as regarding them as Sunnah Ibadah. There are a number of examples where words of zikr may be used for a purpose other than Ibadah:

1) Teaching purposes

A teacher may recite a particular verse, and the class recites the same verse in unison. The intention of the teacher is to impart knowledge of that verse to the students, and the intention of the students is to learn the particular verse. The teacher may actually break down the verse into small parts to be repeated many times as a group in unison. Neither the teacher nor the students regard this act of recital, an act of Ibadah directly.

Some of early fuqaha, including Imam Shafi’i mentioned this is in their books. For example, Ibn al-Hajj Maliki stated :

“Regarding the narration of Ibn Zubair that during the time of Rasulullah (sallallahu alayhi wasallam), after he made the Salaam of the Salaat, he would recite in a raised voice, ‘Lailaha illallaah wahdahu…………..’, and the narration of Ibn Abbaas that after completing Salaat the people would raise their voices with Thikr, there are two answers:

First is that which Imaam Shaafi has explained in Kitaabul Umm: ‘Both the Imaam and the Ma’moom (the muqtadi) should engage in Thikrullaah silently after ending the Salaat except that it is incumbent (for the Muqtadi) to learn from the Imaam (what to recite). In this case the Imaam should recite audibly until he has understood that the muqtadi has learnt (the Thikr). Then he should revert to silent Thikr, for Allah Ta’ala says (in the Qur’aan): ‘Do not make your voice loud nor (totally) silent.’, i.e. with dua. ‘La-tajhar, i.e. do not raise. Latukhaafit, i.e. not too silent. You, yourself should be able to hear it. The jahr which has been narrated by Ibn Zubair and Ibn Abaas is jahr for a short while so that the people could learn from him (Rasulullah – sallallahu alayhi wasallam). This explanation is because the majority of narrations which we have recorded do not mention Thikr after the Salaam nor takbeer.” This is Imaam Shaafi’ who has explained it (the narrations mentioning audible Thikr after Salaat) in the light of Ta’leem. When the ta’leem has been served, then he (the Imaam) should stop (his audible Thikr). This (practice of ta’leem) is in conflict with today’s custom of qiraa’t, loud Thikr and congregating. They do not intend ta’leem. On the contrary, their intention is thawaab (since they regard it to be the correct form of ibaadat)...

All should abstain from jahri Thikr after completing the Salaat if they are in jamaa’t, for verily, it (Thikr jahr) is bid’ah.” (Al-Madhkal)

And from one of the most authoritative early Hanafi texts:

“If the Muthakkir (the lecturer) on the mimbar recites Ma’thoor (Masnoon) duas, (audibly) and the people follow him in reciting these (Masnoon) duas, then if the purpose is to teach them (how to recite the duas), there is nothing wrong. However, if the purpose is not for the ta’leem of the people, then it is Makrooh, for verily, doing so is bid’ah.”
(Al-Muheet al-Burhaani)

In Ihkaamul Ahkaam, Sabaahatul Fikr, and other books it is stated:

“The Jamhoor Hanafi and Shaafi’ Fuqaha have explicitly stated that jahr with Thikr is not Sunnat after Salaat. On the contrary, Sirr is. It is mentioned in Nisaabul Ihtisaab: ‘If they recite takbeer aloud after Salaat, it is Makrooh, for verily it is bid’ah except on the occasion of Nahr and the Days of Tashreeq.’ Ibn Bittaal and others have narrated that the Authorities of the (Four) Math-habs are unanimous that it is not Mustahab to raise the voice with Thikr. Imaam Shaafi’ has interpreted this Hadith (regarding jahr) to mean that Rasulullah (sallallahu alayhi wasallam) had made jahr for a short while. He did not make jahr permanently.”

To elevate the practices intended for a particular non-ibadah purpose to the level of ibadah, renders the act into a bid'ah. Allaamah Al-Kurduri (rahmatullah alayh), an authoritative Aalim from the 8th century Hijri says in his Fatawa Bazzaaziyyah regarding the incident of Ibn Mas’ood (radhiyallahu anhu):

“If you (O Reader!) say that it is mentioned in Al-Fataawa that Loud Zikr even in the Musjid will not be prevented to ensure that one does not come within the scope of the aayat of Allah Ta’ala, viz., ‘Who is more unjust than the one who prevents from the Musaajid that Allah’s Name be recited therein.’, but the action of Ibn Mas’ood (radhiyallahu anhu) contradicts your statement, then I say: If expulsion from the Musjid was executed literally, then it is probable on account of their belief that their act was ibaadat, and so that the people be taught that it (their collective Thikr) is bid’ah. A permissible action can become impermissible because of an accretion.”

2) Spiritual remedies in the Sufi Khanqahs

Spiritual remedies are not to be regarded as Ibadah. They are merely means that become redundant, and acts of futility, once the ends are achieved.The Deobandi Akabir have clarified explicitly the proper role of the spiritual treatments administered in the Khanqahs. :

Shaykh al-Hadith Mawlana Zakariyya Kandhlawi states:

"The writings of the Akabir are explicit that the original purpose [of Tasawwuf] is acquiring the state of ihsan, and that the struggles and spiritual exercises that have been prescribed by the Sufis have been devised for the ailments of the hearts in the same way doctors prescribe new types of medicine for new forms of physical illnesses. In the same way there is no doubt regarding physical medicines that they may be bid’ah, to consider spiritual medicines bid’ah is ignorance. They are not the original purpose. They are special methods of remedy for particular illnesses."(Shari’ah wa Tariqah ka Talazum)

Hadhrat Mufti Mahmudul Hasan Gangohi (rahmatullah alayh):

"A doctor prescribes a fixed amount of medicine to be taken at fixed times by a patient. This is not a command of ibaadat. It is a remedy based on the experience of the practitioner. Anyone who does not follow this, is not sinful by Allah Ta’ala. If he follows the guidance of the practitioner, he will, Insha’Allah, be cured. The special form of Thikr in which there is a fixed amount and a specific form of dharb (striking head movements) is of this category. With changing conditions (of mureedeen), the form of this Thikr too changes. Sometimes, this jahr and dharb are completely abandoned. The condition of specific forms of khatam is the same.” (Fataawa Mahmudiyyah, Vol.15)

And from his Malfoozat:

"One thing is `ilaaj (treatment) for which experience is sufficient as its efficiency is proven through experience. However, it should be such a treatment which is not prohibited by shari`ah. If there is no prohibition from the side of shari`ah then there is no harm in administering such treatment. For example, a person suffers from a skin disease and he has developed pimples. Such a person will be treated with medication which will ripen the pimples so that the matter will be easily ejected. He will then be asked to take a laxative to clear his entire system and the dryness that has appeared will also be removed. Similar is the case of making dharb (striking the head at the time of zikr). It is only a treatment and not an `ibaadat."

Hadhrat Mufti Muhammad Shafi; (rahmatullah alayh) says in his Ma-aariful Qur’aan:

“With regard to the Mashaaikh-e-Chisht among the noble Sufiya who instruct the Mubtadi (beginner) with Thikr-e-jahr, it is by way of ilaaj (treatment), taking into consideration his condition, so that indolence and indifference (ghaflat) would dissipate with the jahr, and an affinity with Thikrullah develops in his heart. In reality, even according to them Chishti Mashaaikh), jahr in Thikr is not desirable despite it being permissible. Furthermore, its permissibility in terms of the Hadith is conditional with absence of riya.”

Mufti Muhammad Shafi' quotes Hakim al-Ummah Mawlana Thanawi as follows,

"He said: The common traditions denote the prohibition of loud dhikr of Allah and it is the opinion of Imam A'zam Abu Hanifah. The greatest scholar of fiqh and most muttaqi among our elders is Hadhrat Mawlana Rashid Ahmad Gangohi. He is of the opinion that it is bid’ah to perform loud dhikr considering it better (afdhal) and more virtious, but there is no harm if anyone does so for concentration and as a treatment against waswasa (suspicions and whisperings)."

Hakimul Ummat Maulana Ashraf Ali Thaanvi (rahmatullah alayh), explaining the khaanqah loud Thikr, said:

“But, jahr (loudness) is not the actual objective (maqsood bith-thaat) nor is it by itself an act of thawaab. To subscribe to such a belief is bid’at. I believe that the Hadith: “Verily, you are not calling a deaf being nor an absent being…”, is in negation of this belief...It is thus apparent that jahr itself is not an ibaadat. If Thikr is believed to be the objective and jahr is adopted for some expediency such as warding off stray thoughts, gaining concentration, etc., then this will not be prohibited on condition there is no accompanying adverse factor...

If the belief is that jahr itself is an act of thawaab, then this will not be permissible. It will be bid’at, except where it is established by the Shariah, e.g. Talbiyah during Hajj,Takbeeraat Tashreeq, etc...Similarly, dharb (swaying movements of the head) is not an act of thawaab. There are similar benefits (as have been explained)...Thus, dharb is a medium (or a method) of obtaining the objective… ”

And in Bawadir al-Nawadir:

“…when reading the Qur’an, the purpose is at times its recital, and at times to firmly memorise it. For example one person repeats an individual word to commit to memory, another repeats an individual sentence and another repeats an entire verse — all of this is permissible. There is no need to research what the way of the predecessors was.

“Likewise, the actual purpose of dhikr at times is the actual dhikr, and at times the envisioning and firmly establishing of a particular goal which is connected to that [form of] worship. Hence, the actual purpose of the repetition of a fixed amount of illa Allah and the name of His Majesty is not dhikr. Rather, the envisioning of a particular purpose; that purpose is the slow advancement in annihilation (fana) from the knowledge of anything apart from Allah and paying complete attention to Him.

“Hence, at the beginning, one contemplates a lot of things. As a result, through La ilaha illa Allah that which is contemplated is negated and [its meaning] is firmly rooted. Then, when one is successful to a certain level in that negation, to firmly establish His essence in one’s mind, one repeats illa Allah. Then even this [last] establishing is a nisbah hukmiyyah. Moving on, to just firmly establish the envisioning of His essence in one’s mind one repeats the name of His Majesty. The rigorous pursuit of this would allow [one to develop] in the heart a firm ability to not pay attention to that which is not the goal and pay complete attention to that which is the goal, leading to continually achieving the targeted proximity while completing the rights of a perfect form of dhikr.

“With the praise of Allah Most High, all objections have been answered and it has been established that the ruling that it is an innovation (bid’ah) is due to a lack of thought to it.”

Mufti Ahmed Desai summarises the issue well here:

"Such practices of Tasawwuf which are not part of the Sunnah are never presented by the Mashaaikh of Deoband as teachings of the Sunnah or of the Shariah. Such acts are not practised as acts of ibaadat. They are in the category of remedies (ilaaj) in the same way as medical remedies and medication. Just as physical remedies and medicines which did not exist during the age of the Sahaabah are permissible, so too are spiritual remedies valid and permissible. The argument against such spiritual remedies would be valid only if these are accorded Sunnah status.

Stating the category of ashghaal, Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh) said: “The purpose of all ashghaal is concentration of the heart. They are not Maqsood bith-thaat (objectives by themselves)."

The Akaabir of Deoband have made it very clear that these athkaar and ashghaal are not Masnoon Ibaadat nor the objectives (maqaasid). Rather they are the tharaa’i (means and ways) for the acquisition of perfect concentration in Ibaadat. Such concentration is Maqsood bith-thaat since it is commanded in the Hadith. Anyone who contends that a particular way is not permissible should present his Shar’i proof. Medicine of this era did not exist in the Khairul Quroon. The remedies for physical cure and health of this age are all innovations, yet no one contends that they are haraam unless a specific remedy is proven to be haraam. Similarly, spiritual cure and health which are imperative commands of the Shhariah also have different ways and means which did not exist during the age of Risaalat. But non-existence in that age is not a daleel for prohibition. Only if these tharaa’i are elevated to the status of Ibaadat or Aqaa’id or they violate any principle or teaching of Islam, could they justifiably be declared bid’ah and haraam..."

3) Ruqya – treatment for ailments, black majic and jinn possession

Here I will quote fatwas which we agree with, and which are issued by scholars respected by the Salafis, since they have the most problems with use of the verses of the Qur’an and Hadith for purposes mentioned above. Similar to the Ahl al-bid’ah from the other extreme, e.g. the Barelwis, they often find it difficult to differentiate between Ibadah and non-Ibadah:

Al-Hafiz Ibn Taymiyyah said in his Fatawa (19:64):

“It is permissible to write for the one afflicted [with the evil eye] and others of the sick something from the Book of Allah and His dhikr with permissible ink, and wash [the ink off the paper] and give it to drink, as Ahmad and others have explicated. ‘Abdullah ibn Ahmad said: ‘I read unto my father: Ya’la ibn ‘Ubayd narrated to us: Sufyan narrated to us: from Muhammad ibn Abi Layla: from al-Hakam: from Sa’id ibn Jubayr: from Ibn ‘Abbas (Allah be pleased with him): he said: When labour becomes difficult for a woman one should write: ‘In Allah’s name, there is no god but Allah, the Clement the Honourable. Glory to Allah Lord of the Magnificent Throne. All praise to Allah Lord of the Worlds. On the day when they behold it, it will be as if they had but tarried for an evening or the morn thereof (79:46), On the day when they behold what they were promised, it will be as if they had but tarried for an hour of a day, A clear message. Shall any be destroyed save evil-living folk? (46:35)’

“My father said: ‘Aswad ibn ‘Amir narrated to us with his chain [of narration] the same thing and he said: one writes [the ta'widh] in a clean vessel and gives it to drink’. My father said: ‘and Waki’ added in his narration: she is given to drink [from it] and it is sprinkled below her navel. ‘Abdullah said: I saw my father writing [a ta'widh] for a woman on a cup or something clean.’”

Ibn Taymiyyah (Allah have mercy on him) then transmitted this narration of Ibn ‘Abbas through another route, and he said at the end of it: “‘Ali (meaning Ibn al-Hasan, the nephew of the narrator of this narration) said: ‘one writes [the ta'widh] on paper and ties it around the upper arm of a woman’. ‘Ali said: ‘indeed we tried this and did not see anything more remarkable than it. When she delivered, it was quickly disposed of, by subsequently shredding it or burning it.’”

Ibn al-Qayyim (may Allaah have Mercy on him) relates the following regarding Ibn Taymiyyah combining the recital of Qur’anic verses with some innovative techniques:

“…He (Ibn Taymiyyah) used to often read into the ear of a possessed person: “Have you then assumed that We have only created you for mere play and that you would not return to Us?” (23:115)

He told me once that he read it into the ear of a possessed person, and the (female) spirit replied, “Yes,” prolonging its pronounciation.

He said: So I took a stick and beat him with it around the base of his neck until my hands weakened from the beating. Those gathered had no doubt he was going to die from that beating. ..”


Fatawa by Shaykh al-Jibreen

Using Prayers Other than the Prophet’s

Question:
Is a Ruqya valid if the Raqi uses prayers not known to have been used by the Prophet صلى الله عليه وسلم, even if they are void of Shirk?

Is it also valid if the Suras or Ayahs recited are not among those mentioned in the Sunnah, but are simply appreciated by the Raqi, who repeats them a certain number of times, believing that the number of times does not affect healing?

Answer:
Legally, Ruqyas are not restricted to specific Suras, Ayahs or prayers. The only restriction is that they be void of Shirk. According to the Prophet Ruqyas are valid so long as they are void of Shirk. For example, recitation must not be intended to Jinn or Satan, and sacrifices, however insignificant they might seem, must not be offered to other than Allah. Also, validity of Ruqyas requires that they do not involve non-Islamic activities, such as eating unclean food or neglecting prayers.

If void of Shirk and non-Islamic activities, Ruqyas are valid, for Allah describes all of the Qur‘an, not specific parts of it as a healing and a mercy for those who believe in it. He commands us, “Pray unto me, and I will hear your prayers.” He also commanded us, “Call upon your Lord humbly and in secret.” Allah has not demanded that certain expressions be used for prayers. It is allowed to repeat the Ayahs and prayers several times, for Allah‘s Words are a healing.

Repeating the Ruqya a Hundred Times

Question:
There is a Raqi who has learnt the Qur‘an by heart, is known for his piety and righteousness, and uses for Ruqyas only the Qur‘an and the Prophet‘s tradition. However, he repeats the Ruqya too many times; for example, he may repeat the Fatiha a hundred times or more, while believing that the number of times is not in itself the source of healing. What is the ruling regarding such repetition? Is it alien to Islam?

Answer:
There is no objection to repetition, whether it is counted or not, for the Qur‘an itself is a healing, a guidance and a mercy to those who believe in it. Therefore, the Raqi‘s use of the Qur‘an and the Prophet‘s tradition constitutes - by Allah‘s permission - a beneficial treatment, provided that both the Raqi and the patient are faithful, righteous persons. It is important that they be aware of the meanings of the verses and prayers being recited.


Fatawa by the Permanent Ifta’ committee:

Using Any Ruqyas Provided They Are Void of Shirk

Question A:
Is it allowed to administer treatment with any type of Ruqya?

Answer A:
It is allowed to administer treatment with a Ruqya so long as it is void of Shirk, and vice versa. Qur‘anic verses and the prayers proven to have been said by the Prophet are examples of valid (non-Shirk) Ruqyas, whereas invoking names of Jinn or supposedly righteous people is an example of Shirk. Incomprehensible Ruqyas are to be avoided lest they should contain Shirk elements. According to the Prophet Ruqyas are valid so long as they are void of Shirk.

Question B:
Is it allowed to invoke Allah‘s Attributes for Treatment?

Answer B:
It is allowed to do so, for Allah says, “Allah‘s are the fairest names. Invoke Him by them.” In some of his Ruqyas, the Prophet recited Allah‘s Attributes to invoke His blessings, as in these prayers: “O Allah, Lord of mankind, I pray You to remove the suffering. I pray You, as You are the Healer, and there is no healing but Yours, to bring about a healing that leaves behind no ailment.” May Allah‘s prayers and peace be upon Prophet Mohammad , his kin and companions.


Putting Written Qur’anic Verses into Water to Be Drunk

Question:
A sick man asks for a Ruqya treatment. The Raqi writes some Qur‘anic verses. He gives the writing to the patient and tells him to soak it in water, and then drink the water. is this valid?

Answer:
The Permanent Committee for Scientific Research and Ifta has already answered a similar question. This is the answer:The treatment by writing Qur‘anic verses on a piece of paper or a container, washing it with water, then drinking the water is valid. This is based on the general Qur‘anic statement, “And We reveal of the Qur‘an that which is a healing and a mercy for believers.”

The Qur‘an is a healing for psychological and physical diseases. In Ibn-Majah‘s Sunan and Al-Hakim‘s Al-Mustadrak, Ibn-Mas‘ud narrated that the Prophet said, “Use the two cures: honey and the Qur‘an.” According to Ibn-Majah, the Prophet said, “The best cure is the Qur‘an.”

According to Ibn-Assinni, Ibn-Abbas said, If delivery is too difficult, take a clean pan and write on it (from within) these verses: “On the day when they see that which they are promised (it will seem to them) as though they had tarried but an hour of daylight”; “ On the day when they behold it, it will be as if they had but tarried for an evening or the morn thereof”; “In their history verily there is a lesson for men of understanding.” Then, wash the pan with water. Some of the wash water is to be given to the woman in labour to drink, and some to be sprinkled on her abdomen and face.

As mentioned in Ibn-Al-Qayyim‘s Zad-Al-Ma’ad, Vol.3, p.381, Al-Khallal reported that Abdullah Ibn-Ahmad said, “I saw my father - if he got a case of difficult delivery - write on a white bowl or something clean these prayers and Qur‘anic verses as related by Ibn-Abbas, “There is no God but Allah, the Gracious, the Generous; may Allah, Lord of the Glorious Throne, be exalted!” “On the day when they see that which they are promised (it will seem to them) as though they had tarried but an hour of daylight” “ On the day when they behold it, it will be as if they had but tarried for an evening or the morn thereof.” Al-Khallal also reported that Abu-Bakr Al-Marwathi said, “Abu-Abdillah was approached by some man who said: “O Abu-Abdillah, will you write (a Ruqya) for a woman who has been in difficult labour for the last two days?” Abu-Abdillah replied: Let him bring a big bowl and some saffron. I have seen him write for more than one person.‖

According to Ibn-Al-Qayyim, a group of Salaf recommend the drinking of the wash water of soaked written Qur‘anic verses; similarly, Mujahid saw it valid to write Qur‘anic verses, wash the writing with water, and have patients drink it; and Abu-Qulabah made a similar recommendation.


Shaykh al-Fawzan’s selected fatwas:

Writing Qur’anic Verses on Leaves to Be Soaked in Water to Drink and to Rub Painful Spots with

Question:
Some patients take from a righteous man some Qur‘anic writings as a treatment for diseases from which they are suffering The Qur‘anic verses are written on a piece of paper The paper is to be soaked in water till the writing dissolves The patient drinks from the water three times and rubs the painful spot with the rest of the water. What is the legality of such a practice?

Answer:
Priority should be given to performing recitations and Nafth on the patient‘s body or painful spot, this is the legal Ruqya If the recitation is done onto water, and the patient drinks the water, it is valid as well, for this is in accordance with the Hadith However, several Ulama have allowed the practice of writing Qur‘anic verses on a leaf to be soaked in water, in which the writing dissolves, and the solution is drunk This is based on the generality of seeking treatment by means of the Glorious Qur‘an, for Allah says that it is a healing. Thus, that practice is valid with the Will of Allah. Yet, the preferred option is direct recitation on patients or water to be drunk.

Writing Qur’anic Verses on Something Clean and Washing It with Water to Be Drunk by Patients

Question:
Is it allowed to treat patients by writing Qur‘anic verses on a clean wooden slate, then washing it with water to be drunk by them? Is it allowed to take wages for administering such treatment?

Answer:
It is considered, by some Ulama, a valid treatment to write Qur‘anic verses on something clean and to wash the writing with water to be drunk by the patient. This belongs to treatment with Ruqya, as mentioned by scholars such as Ibn-Tairniyah (Ibn-Taimiyah’s Majmu’ Al-Fatawa (Collection of Fatwas), 19/64,65.) and Ibn-Al-Qayyim (Ibn-Al-Qayyim ‘s Zad Al-Ma ‘ad, 4/170, 171.). However, priority should be given to direct Ruqya, i.e. direct recitation and Nafth on the patient or on the painful spot; this is considered better...

[nicktender]

Mufti Ahmed Desai (Damat Barakatuhum) on the Sufi Zikr practices

The Athkaar and Ashghaal practices of the Mashaaikh have come down from centuries before the establishment of Darul Uloom Deoband, and as long as these practices are executed within the limits of the Shariah, and in privacy, it is baseless to brand them bid’ah. Any person has the right to recite, for example, La ilaha il lallaah 10,000 times, and perform 100 raka’ts Nafl Salaat every day, and recite the Qur’aan Shareef at fixed times at his convenience. Despite this programme not being Sunnah, it is perfectly valid. However, if this programme is imposed as a Sunnah act of ibaadat on the community, then undoubtedly, it will be branded bid’ah. If someone sits on a chair to recite the Qur’aan Shareef, it may not be branded bid’ah. But, if this form is elevated to the status of Sunnah, then it would be bid’ah...

Such practices of Tasawwuf which are not part of the Sunnah are never presented by the Mashaaikh of Deoband as teachings of the Sunnah or of the Shariah. Such acts are not practised as acts of ibaadat. They are in the category of remedies (ilaaj) in the same way as medical remedies and medication. Just as physical remedies and medicines which did not exist during the age of the Sahaabah are permissible, so too are spiritual remedies valid and permissible. The argument against such spiritual remedies would be valid only if these are accorded Sunnah status.

Stating the category of ashghaal, Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh) said: “The purpose of all ashghaal is concentration of the heart. They are not Maqsood bith-thaat (objectives by themselves)."

The Akaabir of Deoband have made it very clear that these athkaar and ashghaal are not Masnoon Ibaadat nor the objectives (maqaasid). Rather they are the tharaa’i (means and ways) for the acquisition of perfect concentration in Ibaadat. Such concentration is Maqsood bith-thaat since it is commanded in the Hadith. Anyone who contends that a particular way is not permissible should present his Shar’i proof. Medicine of this era did not exist in the Khairul Quroon. The remedies for physical cure and health of this age are all innovations, yet no one contends that they are haraam unless a specific remedy is proven to be haraam. Similarly, spiritual cure and health which are imperative commands of the Shhariah also have different ways and means which did not exist during the age of Risaalat. But non-existence in that age is not a daleel for prohibition. Only if these tharaa’i are elevated to the status of Ibaadat or Aqaa’id or they violate any principle or teaching of Islam, could they justifiably be declared bid’ah and haraam...

Ways for the acquisition of Zaahiri Ilm (academic knowledge of the Shariah) have been innovated after the age of the Sahaabah. The construction of Madaaris, introduction of syllabi, printing of kitaabs, etc. are all tharaa’i for the acquisition of the Maqsood. Since there is no conflict with any principle or teaching of Islam in these ways and means for acquisition of Ilm, it is justifiably averred that these ways and means are meritorious although not Waajib if lawful alternatives exist or could be introduced. The Ulama among the Sahaabah did not acquire their Ilm in the way subsequent generations pursued Knowledge. Yet, no one brands these innovated ways to be bid’ah.

Exactly in the same way did the Auliya introduce new ways and means for achieving Tazkiyah of the Nafs. While Tazkiyah is the Maqsood, the new methods are the tharaa’i. The suhbat (companionship) of Rasulullah (sallallahu alayhi wasallam) had made the Sahaabah independent of any way for achieving Tazkiyah. Rasulullah (sallallahu alayhi wasallam) was the supreme Sheikh in whose blessed suhbat Tazkiyah was achieved rapidly. After the departure of Rasulullah (sallallahu alayhi wasallam), there developed a definite decline in the spiritual system. Hence we find that the athkaar and nafl acts of ibaadat of the Auliya after the age of the Sahaabah, quantitively by far exceed that of the Sahaabah. The Auliya of later times had to strive for years to acquire the roohaaniyat which the Sahaabah gained within a short while in the suhbat of Rasulullah (sallallahu alayhi wasallam). The deprivation of Rasulullah’s suhbat constrained the Auliya to adopt measures and introduce ways and means for the attainment of the Maqsood. If it is permissible to introduce new ways and means for the achievement of physical health, for the pursuit of Zaahiri Knowledge, and for about just everything in this mundane world, there can be no Shar’i impediment for the introduction of ways and means to develop roohaaniyat. It devolves on the opponents of these tharaa’i to produce solid Shar’i dalaa-il for the negation of such ways and means which are not in violation of any express teaching or principle of the Shariah. Only moron Salafi coprocreeps baselessly brand such tharaa’i to be bid’ah.

[Quonuttott]

Dear Brothers, Assalaamoalaikum

Whatever I have read from the above posts, in particular from our Brother Seekerof Guidance, are opinions of people like you and me - albeit people who have spent their whole life for the Deen of Allah(SWT) and with whom,in all probability Allah(SWT) Is very pleased with, Inshallah.

Opinions of people do not send one to hell or to paradise. Only Allah(SWT) Has this prerogative and priviledge. No one can hijack this prerogative and this priviledge. HE is the ONLY MASTER of the Day of Judgment.

Most of the time, when one is confronted with an issue such as that of Bid'a, one undertakes all sorts of acrobacy such as here classifying bid'a as legal, as linguistic, etc .... to justify this interpretation or that interpretation. Bid'a in our case refers to this matter of ours. This matter of ours is the Deen of Allah(SWT) - Al Islam - the only straight path that leads to Allah(SWT). So, when we speak of Bid'a, we are speaking of Bid'a in conjunction with al-Islam. It is as simple as this.

Next, very often, we read about ijma, concensus. And I am tempted to ask: Which Ijma? Which Concensus? Do we have one such ijma, one such concensus?

On several threads I have asked two questions: (a) Why did the Holy Messenger(SAW) not do certain actions? (b) Why did the Sahabah not do certain actions? No answer to date, which incidentally leads me to conclude that even the various authorities (May Allah(SWT) Be pleased with them all) mentioned in the various posts above, did not consider this approach in discussing the Bid'a issue.

Last but not least: I am what my pakistani/indian brothers would qualify as a pakka bid'ati. I participate in mawlid, in group du'a, in group dhikr (loud ones), group salaat-us-salaam, listen to naats/anasheeds, in fact I participate in all that would be classified as bid'a as per above posts. And yet, Allah(SWT) continues to guide me, and to answer my du'as. That would seem to be a contradiction to what is apparent from all that has been said in the previous posts!

And before we conclude: We usually tend to quote certain hadiths to prove our point and we tend to forget certain other hadiths that would counter the points we are trying to make. All sides tend to adopt this strategy.

Brotherly yours
farook

[JamesTornC]

Dear Brothers, Assalaamoalaikum


Last but not least: I am what my pakistani/indian brothers would qualify as a pakka bid'ati. I participate in mawlid, in group du'a, in group dhikr (loud ones), group salaat-us-salaam, listen to naats/anasheeds, in fact I participate in all that would be classified as bid'a as per above posts. And yet, Allah(SWT) continues to guide me, and to answer my du'as. That would seem to be a contradiction to what is apparent from all that has been said in the previous posts!



Brotherly yours
farook

I think you definitely need to have another shot at reading carefully what has been written up till now. Your argument that you participate in Bidah and yet Allah guides you and accept all your duahs does not give any credit whatsoever to all the bidahs in which you are involved in. They are surely based on your other ibaadahs such as salaah, zakaat, sadaqa etc. How would you know that giving up all those bidahs will not give you more guidance and rewards from Allah?

Furthermore, whatever you stated is merely a personal analysis of your current situation and is by no means representative of the whole Barelwi community. If you were to analyse the situation you would know exactly what i mean and i do not need to add further to this. But you should know that in the end, it is not your involvement in those bidahs which is reaping those rewards from Allah. In fact, if you were to see people who are not involved in them you would know better.

[nicktender]

Dear Brothers, Assalaamoalaikum

Whatever I have read from the above posts, in particular from our Brother Seekerof Guidance, are opinions of people like you and me - albeit people who have spent their whole life for the Deen of Allah(SWT) and with whom,in all probability Allah(SWT) Is very pleased with, Inshallah.

Opinions of people do not send one to hell or to paradise. Only Allah(SWT) Has this prerogative and priviledge. No one can hijack this prerogative and this priviledge. HE is the ONLY MASTER of the Day of Judgment.

Most of the time, when one is confronted with an issue such as that of Bid'a, one undertakes all sorts of acrobacy such as here classifying bid'a as legal, as linguistic, etc .... to justify this interpretation or that interpretation. Bid'a in our case refers to this matter of ours. This matter of ours is the Deen of Allah(SWT) - Al Islam - the only straight path that leads to Allah(SWT). So, when we speak of Bid'a, we are speaking of Bid'a in conjunction with al-Islam. It is as simple as this.

Next, very often, we read about ijma, concensus. And I am tempted to ask: Which Ijma? Which Concensus? Do we have one such ijma, one such concensus?

On several threads I have asked two questions: (a) Why did the Holy Messenger(SAW) not do certain actions? (b) Why did the Sahabah not do certain actions? No answer to date, which incidentally leads me to conclude that even the various authorities (May Allah(SWT) Be pleased with them all) mentioned in the various posts above, did not consider this approach in discussing the Bid'a issue.

Last but not least: I am what my pakistani/indian brothers would qualify as a pakka bid'ati. I participate in mawlid, in group du'a, in group dhikr (loud ones), group salaat-us-salaam, listen to naats/anasheeds, in fact I participate in all that would be classified as bid'a as per above posts. And yet, Allah(SWT) continues to guide me, and to answer my du'as. That would seem to be a contradiction to what is apparent from all that has been said in the previous posts!

And before we conclude: We usually tend to quote certain hadiths to prove our point and we tend to forget certain other hadiths that would counter the points we are trying to make. All sides tend to adopt this strategy.

Brotherly yours
farook

Brother, one thing you should be aware of is that we are in the worst of times, close to the Hour, during which the majority of the scholars are preoccupied in spreading bid'ah and destroying the Sunnah of the Prophet (Allah bless him and grant him peace). The paths to misguidance are many.

Even the non-Muslims were able to develop mystical and magical powers that could easily be interpreted as "guidance" by the unwary. The Mujaddid of this millenium, Shaykh Ahmed Sirhindi (rahmatullahi alayhi) stated:

“ Real purification depends on adherence to righteosness as approved by God, and this rests upon the teachings of the Prophets (Allah bless them and grant them peace) as already explained by me. Thus purification of self and heart cannot really be attained without the help of Prophethood. The purification attained by the infidels and the wrong doing people is the expurgartion of self and not of heart. The cleansing of self alone , however , does not increase anything but waywardness. The mysterious and magical powers sometimes devoloped by the infidels and wrong doing people through expurgation of self are surely Istidraj ( illusory magical power) which leads them by degrees to hell and destruction”. ( Maktubat, Vol.I, No. 266 to khwaja Abdullah and Ubaidullah ).

We take our fiqh from the fuqaha, not the sufis, as Mujaddid Alf-e-Thani explains succintly here:

“ No practice of any mystic is authoritative enough to decide which is lawful or unlawful. Will it not be sufficient that instead of reproaching them we pass over their actions and leave them to the judgement of God ? This is a matter in which the opinion of Imam Abu Hanifa, Imam Abu Yousuf or Imam Muhammed should be considered authoritative rather than the practice of Abu Bakr Shibli or Abul Hasan Nuri. The half-baked mystics of our day have taken to dancing and whirling as an accepted religious rite and raised it to the level of divine service. These are persons who have taken their religion for sport and pastime “
(Q.VII : 51. ; Maktubat, Vol.I, No. 266 to Khwaja Abdullah and Khwaja Ubaidullah)

Allah has given each one of us sufficient intellect to identify which ulama are occupied in propagating and preserving the blessed Sunnah, eliminating bid'ah, and treading a path that is in between the two extremes.

Imam Bukhari (rahmatullahi alayhi) statement here highlights the one quality which should enable us to easily identify the true ulama, whose likes were prevalent during his era, but are a rarity today:

"I have met more than a thousand scholars.(then he mentioned the names of the more prominent in each of the lands that he travelled in) and I found that they all agreed on the following points: they all used to prohibit bid'ah - that which the Prophet and his Companions were not upon, because of the saying of Allaah, 'and hold fast to the rope of Allaah and do not separate'" [Sharh Usul I'tiqaad]

Our whole journey in this life, is a journey of continually seeking guidance from Allah .

May Allah never cease to increase us in guidance. Ameen

[Quonuttott]

Brother, one thing you should be aware of is that we are in the worst of times, close to the Hour, during which the majority of the scholars are preoccupied in spreading bid'ah and destroying the Sunnah of the Prophet (Allah bless him and grant him peace). The paths to misguidance are many.

Even the non-Muslims were able to develop mystical and magical powers that could easily be interpreted as "guidance" by the unwary. The Mujaddid of this millenium, Shaykh Ahmed Sirhindi (rahmatullahi alayhi) stated:

“ Real purification depends on adherence to righteosness as approved by God, and this rests upon the teachings of the Prophets (Allah bless them and grant them peace) as already explained by me. Thus purification of self and heart cannot really be attained without the help of Prophethood. The purification attained by the infidels and the wrong doing people is the expurgartion of self and not of heart. The cleansing of self alone , however , does not increase anything but waywardness. The mysterious and magical powers sometimes devoloped by the infidels and wrong doing people through expurgation of self are surely Istidraj ( illusory magical power) which leads them by degrees to hell and destruction”. ( Maktubat, Vol.I, No. 266 to khwaja Abdullah and Ubaidullah ).

We take our fiqh from the fuqaha, not the sufis, as Mujaddid Alf-e-Thani explains succintly here:

“ No practice of any mystic is authoritative enough to decide which is lawful or unlawful. Will it not be sufficient that instead of reproaching them we pass over their actions and leave them to the judgement of God ? This is a matter in which the opinion of Imam Abu Hanifa, Imam Abu Yousuf or Imam Muhammed should be considered authoritative rather than the practice of Abu Bakr Shibli or Abul Hasan Nuri. The half-baked mystics of our day have taken to dancing and whirling as an accepted religious rite and raised it to the level of divine service. These are persons who have taken their religion for sport and pastime “
(Q.VII : 51. ; Maktubat, Vol.I, No. 266 to Khwaja Abdullah and Khwaja Ubaidullah)

Allah has given each one of us sufficient intellect to identify which ulama are occupied in propagating and preserving the blessed Sunnah, eliminating bid'ah, and treading a path that is in between the two extremes.

Imam Bukhari (rahmatullahi alayhi) statement here highlights the one quality which should enable us to easily identify the true ulama, whose likes were prevalent during his era, but are a rarity today:

"I have met more than a thousand scholars.(then he mentioned the names of the more prominent in each of the lands that he travelled in) and I found that they all agreed on the following points: they all used to prohibit bid'ah - that which the Prophet and his Companions were not upon, because of the saying of Allaah, 'and hold fast to the rope of Allaah and do not separate'" [Sharh Usul I'tiqaad]

Our whole journey in this life, is a journey of continually seeking guidance from Allah .

May Allah never cease to increase us in guidance. Ameen

Dear Brother, Assalaamoalaikum

Jazakallah for your reply, dear Brother.

Although we agree to disagree as regards what is Bid'a and what is not, I can only pray that Allah(SWT) gives you more courage, determination and, no doubt, further guidance so that you continue to defend his Deen. Insh'Allah.

Brotherly yours
farook

[Quonuttott]

Imam Turtushi mentions another clear example of preventing the masses from raising incorrectly the level of an action:

""And from these is the story of sacrifice:

Hudhayda ibn Ased said “I witnessed Abu Bakr and Umar and they did not sacrifice in fear of it being considered wajib”

Abu Masud al-Badari said “I leave my sacrifice and indeed I am from the most simple of you, in fear of my neighbours thinking it is wajib”

Tawus said “I have not seen a house containing more meat and bread than the house of Abbas. He would slaughter and sacrifice every day, but then would not do so on Id day; he would do this so people did not think it wajib and he was an Imam that people followed”

Abu Ayyub al-Ansari said “We would sacrifice for the women and our family and when people competed in this we left it”

Look, Allah have mercy on you! Indeed the consideration of this athar is like the one before, for the people of Islam have two views about sacrifice: first, it is sunna, and second, it is wajib. Even so, the Sahabah attempted to leave a sunna in fear of people understanding it different to how it should be understood believing it to be fard."

Dear Brothers & Sisters, Assalaamoalaikum

At last comes one post where we have a clear indication why the Sahabah did not do certain things. That does not mean that some action that they did not do is necessarily Bid'a. So, to those who constantly claim that the Holy Messenger(SAW) and the Sahaba did not do this, did not do that, and , therefore, can only be Bid'a, please do take note.

I only pray that my brothers & sisters continue to look for such information, and/or think more about the issue.

May Allah(SWT) Guide us all.

Brotherly yours
farook

[nicktender]

The principle of al-bid'ah al-idafiyya (“relative innovation”)

The principle of al-bid'ah al-idafiyya (“relative innovation”) by ‘Allamah al-Shatibi:

"Often an original practice is lawful but it falls onto the pattern of an innovation through the door of means…The reason for the inclusion of innovation here is that all that the Messenger of Allah (Allah bless him and grant him peace) performed continuously of optional prayers and which he displayed openly in congregations, they are Sunnah, so acting on optional activities which are not Sunnah in the way a Sunnah is practiced equates to removing the optional act from its place stipulated in the Shari‘ah. Then a consequence of this is the laypeople and the ignorant believe that it is a Sunnah. This is a great evil! Because believing what is not a Sunnah [to be a Sunnah], and acting upon it within the remit in which a Sunnah is practiced equates to changing the Shari‘ah, just as if it were believed that an obligation is not an obligation or that that which is not an obligation is an obligation, and then practice in accordance with this belief – For, this is ruinous! So, granted, the action is originally valid, but its extraction from its remits [stipulated in the Shari‘ah] in belief or practice equates to ruining the laws of the Shari‘ah."

The principle above is clearly applicable to the widespread disregard in many mosques of the Ahl al-bid'ah, for the confirmed Sunnah mode of the taraweeh, and the wajib-like obsession in such mosques for joining the feet, despite Saheeh narrations of the same Ahadeeth also commanding the joining of the necks and knees. These errors that are clearly visible in a significant proportion of such mosques, are clear indications of their deviance and the fact that alongside their chaotically malleable forms of taqleed is the most fanatic taqleed of anomalous views:

THE SAHABAH (RADHIYALLAHU ANHUM) ARE THE CRITERIA BETWEEN SUNNAH AND BID’AH

In every issue, the Ummah tends towards one of two extremes. One group of Ahl al-bid’ah label the acts of ibadah introduced by the Khulafa Rashideen as bid’ah in its legal sense, effectively accusing the Sahabah of being complicit in a heinous crime by innovating, or by performing with rigid constancy a non-Sunnah specified form of ibadah - which is also bid’ah. This group brand the taraweeh prayers as a bid’ah, or relegate the exact form as practised with rigid constancy by the Sahabah, to below the level of a Sunnah...

Ibn Taymiyyah (rahimahullah) states the fact that the 20 rakats taraweeh prayers are actually Sunnah, due to its explicit and implicit acceptance by the Muhajirun and the Ansars:

“It has been proven without doubt that Ubayy ibn Ka’b (Allah be pleased with him) used to lead the Companions, during Ramadan, for 20 rak’ahs and 3 rak’ahs of witr. Hence it is the principle (maslak) of most of the Ulama that this is the Sunnah, because Ubayy ibn Ka’b led 20 rak’ahs of prayer in the presence of the Muhajirin (the emigrants) and the Ansars (the helpers) and not a single Companion repudiated it!” (Fatawa Ibn Taymiyyah)

Similarly, Imam Muwaffaq al-Din Ibn Qudama al-Maqdisi (d. 620) declared in his famous book of fiqh al-Mughni:

"There has been the Companion's consensus (Ijma us-Sahabah) on 20 rak'ahs of Taraweeh."

The fact that Ijma' of the Sahabah, and the best of generations, was enacted on twenty Rakaats, raises it to the level of an emphasised Sunnah, and signifies that the Ahadeeth narrating different number of rakaats are mansookh (abrogated) and any anomalous view will be simply set aside.

It is ironic that those who claim to follow the Salaf, and criticize taqleed, are so blinded by their own taqleed of the anomalous view, that the Sunnah form of taraweeh confirmed by the Ijma' of the Sahabah and the Aimmah Mujtahideen, and the ta'ammul (continuous inherited practice) of the whole Ummah since the Salaf, has been discarded widely amongst them within a very short time-scale.

[NEronchik]

Confirming the fact that actions of the Khulafa Rashideen are actually Sunnah, Ali (radhiyallahu anhu) said,

"The Prophet (Allah bless him and grant him peace) (ordered that a drunkard) be whipped forty lashes, Abu Bakr (also gave the command) of forty. Whilst Umar gave the command of eighty. All of which are Sunnah." (Muslim, Abu Daud, Ibn Majah)

Imam al-Nawawi commenting upon this Hadith stated,

"This narration is a manifest proof, that Ali radhiyallahu anhu honoured the actions and commandments of Umar and Abu Bakr radhiyallahu anhuma by acknowledging their actions as a Sunnah, contrary to the lies which the Shias ascribe to him."

I havn't read through the thread, but seeing this post of you, I wanted to add to that that there is an authentic narration, (Bukhari if my memory serves me right) where during the rule of Sayyidina Uthman , he told Sayyidina Ali to lash someone 80 times, to which he replied that the Sunnah of Rasulu'Allah (salla'Allahu alayhi wa alihi wa sallam) was 40 lashes, and if he wanted to follow the Sunnah of Sayyidina Umar , he (sayyidina Uthman) should lash him himself. So we see an instance where Sayyidina Ali disagreed with this practice of adding to the punishment as prescribed by Rasulu'Allah, salla'Allahu alayhi wa alihi wa sallam.

[nicktender]

I havn't read through the thread, but seeing this post of you, I wanted to add to that that there is an authentic narration, (Bukhari if my memory serves me right) where during the rule of Sayyidina Uthman , he told Sayyidina Ali to lash someone 80 times, to which he replied that the Sunnah of Rasulu'Allah (salla'Allahu alayhi wa alihi wa sallam) was 40 lashes, and if he wanted to follow the Sunnah of Sayyidina Umar , he (sayyidina Uthman) should lash him himself. So we see an instance where Sayyidina Ali disagreed with this practice of adding to the punishment as prescribed by Rasulu'Allah, salla'Allahu alayhi wa alihi wa sallam.

The Khulafa Rashideen and certain other Sahaba, had every authority to make their own Qiyaas and ijitihad. Any action that was sanctioned by them became Sunnah, due to the explicit command of the Prophet (Allah bless him and grant him peace) to adopt their practice - an interpretation confirmed by other Ahadeeth, and statements of innumerable fuqaha from the Mutaqaddimeen:

http://www.sunniforum.com/forum/show...l=1#post740234

Imaam Haakim records the statement of Hadhrat Ali with the following additional words:

"And Uthmaan also completed 80 lashes, and all this is Sunnat."

[nicktender]

Ibn 'Abbaas mentions one of the qualities of Ahl as-Sunnah:

"You will always see a man of Ahl as-Sunnah calling people to the Sunnah and forbidding bid'ah."
Al-Laalkaa'i in Sharh Usool I'tiqaad Ahl as-Sunnah.

Strangely, those who are the most fervent claimants to 'sunnism' today seem to lighten the Sunnah and defend bid'ah.

[nicktender]

Shah Abdul Azeez Muhaddith Dehlawi writes,

“The understanding of the Sahabah (radhiyallahu anhum) and the Taabi’een are a criterion for right and wrong. It is Waajib (compulsory) to accept what they understood from the teachings of Rasulullaah as they kept the conditions and words of Rasulullaah in mind.” (Fataawaa Azeezi Vol.1)

[avaicavum]

Salaaam my brethren,

The name of this Forum is " Bidah" and i see you are trying to justify your atance against Bidah Hasanah. Yes it is true the ulema are not united in this issuer but the majority of the ulema say Bidah are of two types one is Bidah e Hasanah and the other is Bidah e Qalila pardon my vocab ( bad bidah).

Imam Shafi'i r.a, Imam nawawi, Imam Jalaluddin suyuti, Shah Abdul aziz dehlwi r.a , ibn subki and many more agrred that bodah is bidah e hasanah and bidah e kalaa.

Our brother has quuoted a passage from Fatawa e Azizi but he forgets to mention other passages in Fatawa e aziziz where the Shah himself states about the two bidah. I haver read it myself.



Since late mufti Ibn Baaz considered the Mawlid-un-Nabi (صلی الللہ علیہ وسلم) as unislamic there was a war of words between the two scholars. In opposition and reply to Sheikh Ibz Baaz’s Fatwa, Al-Maliki produced a clear, decisive and well-supported argument in Arabic on the permissibility of Mawlid-un-Nabi. Al-Maliki, in his book "Holal Ihtefaal Bezikra-al Moulidin Nabawee al-Shareef" raised some very serious questions to Ibn Baaz. He questioned Ibn Baaz about his views on the innovations which are being practised "here" (in Masjid al-Haram) and which were never practised before, neither by the Prophet Muhammad, nor the Sahabah (his companions) and the Tabi‘un (second genearation) and Tabi‘ al-Tabi‘in (third generation) of Muslims (Salaf). The practices, which Al-Maliki mentioned were those such as:

1. The forming of a congregation to perform Tahajjud Salah (night prayer) behind an Imam.

2. The recitation of du'a after the Qur'an has been completed at the end of Ramadan in taraweeh prayer.

3. The gathering of people on the Laylat al-Qadr (27th of Ramadan) at Tahajjud where the Imam delivers a Khutbah (sermon).

4. The call of the muezzin by saying "Salaatul qiyaam athabakumullah."

5. Sending Durood (praise and salaams) upon the prophet during adhan (call for prayer). This was first introduced by Ali who taught it to people of his time. Ibn Jabir mentioned that in his book called "Tah'theeb Al-Aa'thar" so did Imam Tabari, Ibi Assem and Yaqoub bin Shaibah.


Look what i am saying is that you base your opinion on these ulema whereas they do the things which as per you is bidah.,

Haji Imdadullah Muhajir makki r.a was shaykh in tasawwuf of Ulema e deoband and also ashraf ali thanwi r.a. He used to celeberate mawlid and he even authored a book on it.

Jalaluddin suyuti also authroed a book on the permissiblity of mawlid and not only that a scholar whose knowledge was much more than the ulema of deoband and who was in the line of scholars such as Shah Waliyullah, Shah Abdul Aziz, Ibn hajar asqlani and ghazzali and these giants of Islam. His name was shaykh abdul haqq muhaddith dehlwi r.a even he wrote in the rewards and permissibilty of mawlid i ahve the book in which he wrote this.

Yes it is true Imam Rabbani Mujaddid alf thani r.a was against Bidah e hasanah but the masail which seem bidah for many were nto bidah for Mujaddid and for it it had a basis in Quran and Sunnah. In Maktubat e Imam rabbani he mentions the permissibility of Mawlid. Now what do you say of this.

Shah Abdul aziz Muhaddith dehlwi r.a writes in fatawa e azizi that on the day of ashura and before ashura there gather around 500-100 people in his madrasah and all recite Durood sharif and they do it until i ascend the pulpit and then i narrate the fazail e Imam Hussain r.a as per the sahih hadiths and then we narrate the waqiyah e karbala and then we narrate all the events and after wasrds we do khatme Quran sharif and Fatiha and then we eat the food on which the fatiha was done.

If you do not believe me i will give you the link.

Shah Waliyullah, Ibn hajar asqlani, Jalaluddin suyuti, they all celeberated Mawlid.

[nicktender]

Loud zikr practices whose aim is ibadah is a bid'ah. The ruling of permissibility only comes into effect if the act is not regarded as an Ibadah, strict conditions are maintained to ensure no possibility of anyone misconstruing the act, and it is used only for a particular expediency.

Hadhrat Qaadhi Thanaawullah Paani Patti Hanafi (rahmatullahi alaih) said:

“It is possible that the Sufia Chistia (rahmatullahi alaihim) initiated Loud Zikr for those who were novices owing to some underlying wisdom, and that was to drive out shaitaan, to combat unwariness and forgetfulness, for the inspiration of the heart, to flare the flames of those in love (with Allaah Ta`ala) with suitable spiritual exercises, and notwithstanding all this a condition was made for the participants (in these exercises) to abstain from show and seeking of fame.” [Tafseer-e-Mazhari, page 409, vol.3]

[idobestbuyonlinepp]

Brother SeekerOfGuidance,

The book, Bid'ah and the Salaf's Worship is a great book on the topic. By Maulana Abdul-Hay Lucknawi with sharh by Shaikh Abdul- Fattah Abu Guddah .

It'd be good if the book can be copied on sf...

[nicktender]

Brother SeekerOfGuidance,

The book, Bid'ah and the Salaf's Worship is a great book on the topic. By Maulana Abdul-Hay Lucknawi with sharh by Shaikh Abdul- Fattah Abu Guddah .

It'd be good if the book can be copied on sf...

Yes, it's an excellent book. In particular, the descriptions of the exertions of the Salaf in worship and devotion to Allah is astonishing. They had none of the superficialities that exists today.

[nicktender]

Shaykh Abdul Hayy Lakhnawi said:

"It is mentioned in the border commentary of Tariqat al-Muhammidiyah by Khwajah Zada, regarding the words "after the Sahaba..." That which was innovated in the era of the Rightly Guided Caliphs is not a bid'ah, because their Sunnah is like that of the Prophet (Allah bless him and grant him peace), about which there is a command in the hadith that one should adhere firmly to.

Abdul Ghani Nablusi, the author of Hadiqatul Nadiyah which is a commentary of Tariqatul Muhammadiya, also elucidates in the commentary of the words, 'After the first generation.' That this refers to the Pious predecessors who were present in the time of the Prophet (Allah bless him and grant him peace) and the Sahaba (radhiyallahu anhum) in the light of the hadith,

"Hold firmly to my Sunnah and the Sunnah of the Rightly Guided Caliphs after me""

(Bid'ah and the Salaf's Worship)

[nicktender]

THE SAHABAH (RADHIYALLAHU ANHUM) ARE THE CRITERIA BETWEEN SUNNAH AND BID’AH

In every issue, the Ummah tends towards one of two extremes. One group of Ahl al-bid’ah label the acts of ibadah introduced by the Khulafa Rashideen as bid’ah in its legal sense, effectively accusing the Sahabah of being complicit in a heinous crime by innovating, or by performing with rigid constancy a non-Sunnah specified form of ibadah - which is also bid’ah. This group brand the taraweeh prayers as a bid’ah, or relegate the exact form as practised with rigid constancy by the Sahabah, to below the level of a Sunnah.

Another group of the Ahl al-bid’ah attach the word hasanah to bid’ah in its legal sense, in order to open the door for any innovation in the religion. They attempt to justify innovations by non-Sahaabah, on the basis of the introductions of the Sahaabah, and they describe Sunnah acts of ibaadat as being ‘bid’ah’ (in its legal meaning) on the faulty basis that such acts were not initially or directly ordered by Rasulullah (sallallahu alayhi wasallam).

Acts of ibaadat introduced by the Sahaabah and which Nabi (sallallahu alayhi wasallam) himself had approved directly in his lifetime, or after his lifetime, through the principle found in Ahadith such as, “Cling with your jaws to my Sunnah and the Sunnah of my rightly-guided Khulafa.”, cannot be described as bid’ah in its legal meaning. Rather they are all Sunnah.

'Umar Ibn 'Abdul 'Azeez statement here demonstrates this tendency of the Ummah to diverge towards two extremes with regards to the actions of the Sahabah:

"Stop where the people have stopped! For indeed, they stopped upon receiving knowledge. The clear evidences would suffice them, and they were the strongest at manifesting them. If there were any merit in something, then they would be the most deserving of it. So if you say: 'It was introduced after them' , then no one introduces something into it except that he has opposed their guidance, and desired other than their example. They have described it from what was sufficient, and they have spoken concerning it - what sufficed. What is above them is excessiveness, and what is below them is inadequacy. Some people have fallen short of them, and so they have drawn away. And others have transgressed them, so they have become extreme. But indeed they were between these two (extremes) upon a straight path."

[Reported by Ibn Qudaamah in Al Burhaan li Bayaanil Qur'aan (p. 88-89), as a statement of 'Abdul 'Azeez Ibn Abil Maajishoon and then he said: He related it's meaning back to 'Umar Ibn 'Abdul 'Azeez. al Haafidh Ibnul Jawzee in Manaqibul Umar Ibn Abdul Azeez (p. 83-84). al Haafidh Ibn Rajab Fadhlul Ilmis Salaf (p. 36)]

Shaykh Abdul Hayy Lakhnawi, after describing the two extremes above, said:

"To Allah do I turn with grievance regarding this bickering and disputing, they assume there is benefit in it, never! I swear by Allah it is detrimental. In fact, the fear of prolonging this debilitating issue has deterred me from presenting the flaws of both groups, and highlighting the mistakes of those who have classified certain bid'ahs as commendable, when in reality they are reprehensible and vice-versa."(Bid'ah and the Salaf's Worship)

[nicktender]

The Sahaabah had a licence from Rasulullah (sallallahu alayhi wasallam), and the Ummah has been commanded explicitly by him (sallallahu alayhi wasallam) to obey and follow that which was accepted by the Sahaabah (radhiyallahu anhum). There are innumerable Ahadith and statements of the Salaf, and the early fuqaha, which delineate clearly that the Sunnah, in its legal sense, is restricted to the actions accepted and practised by the Sahabah (radhiyallahu anhum). The import of these Ahadith and statements are so clear that no further explanation is required:

The Prophet sallallâhu ’alayhi wa sallam said:

“Indeed those of you who will live after me, will see many differences (of opinions). It will be binding upon you (at that time) to hold on fast to my Sunnat and the Sunnat of my rightly guided Khulafa-e- Raashideen. Hold onto to it with your canines. And save yourselves from innovations, because indeed every innovation is a Bid’ah and every Bid’ah is deviation.”

And he, sallallâhu ’alayhi wa sallam said:

“The stars are the custodians for the sky, so when the stars pass away, that which has been decreed for the sky will come upon it. I am the custodian for my Companions, so when I pass away, there will come upon my Companions that which is decreed for them. And my Companions are the custodians for my Ummah, so when my Companions pass away, that which has been decreed upon my Ummah will come upon it.” (Muslim (16/82) and Ahmad (4/398))

And he, sallallâhu ’alayhi wa sallam said:

“Indeed my Ummah will split-up into seventy-three. All of them are in the Fire accept one.” It was said: What is the one? He said“:That which I and my Companions are upon.” (at-Tirmidhî (no.2792) and al-Hâkim (l/128-129) and it is Hasan.)

And he, sallallâhu ’alayhi wa sallam said:

“Indeed Allaah Ta`ala looked into the hearts of His servants and in accordance to His knowledge He chose Muhammad (Allah bless him and grant him peace) and sent him with His Message, then He looked into the hearts the people after him and He chose for him his Companions, and made them helpers in His Deen and the ambassadors of His Nabi (Allah bless him and grant him peace). Whatever the Muslims deem good, it is good in the Sight of Allaah Ta`ala, and whatever they deem evil is likewise according
to Allaah Ta`ala.” [Tayaalisi]

An almost identical wording is found in Musnad Ahmad.

The Ahl al-bid’ah carry the trait of quoting and extracting a particular meaning from a hadith in isolation, conveniently ignoring other narrations that clarify unambiguously the real import of the Hadith. For example, they tend to quote only the following narrations of the previous two Ahadith, in order to gain leverage for superimposing their own interpretations:

“Indeed my Ummah will split-up into seventy-three. All of them are in the Fire accept one.” It was said: 'What is the one?' He said, “The Jama’ah”'(The Group)

And:

‘Whatever the Muslims regard as good, Allah Ta`ala also regards as good.’

The following Hadith is another example of one which is misused by quoting in isolation. No further explanation is required after reading all the other narrations:

“Whoever initiates in Islaam a virtuous act, and it is carried out after him (his demise), then it is recorded for him the reward of the executers, without their rewards being diminished in the least.” [Sahih Muslim]

Narrations of the same Hadith include the following wordings:

“He who holds on fast to my Sunnat...”(Mishkaat),

“Whoever livens a Sunnat from amongst my Sunnats, which has died after me…”
(Ibn Majah, Tirmidhi, Mishkaat),

“Whosoever livens a Sunnat from amongst my Sunnats, and the people practice
upon it…” (Ibn Majah) . Hadhrat Shaykh Abdul Qadir Jilani rahmatullah alayhi said:

"The Believer should adapt himself to the Sunnah and to the Jama'ah. The Sunnah is the way shown by Rasulullah (Peace be upon him). The Jama'ah is composed of the things done unanimously by the Sahaba al-Kiram who lived in the time of the four caliphs called Khulafa' ar-Rashidin (and others in their path).

A Muslim must prevent the multiplication of the men of bid'ah and keep away from them, and should not greet them (as given in many Hadith on this issue).

Ahmad ibn Hanbal (rahimahullah), the Imam of our Madhhab, said that greeting a man of bid'ah meant loving him since it had been declared in a Hadith, 'Disseminate (your) greeting (salaam)! Love one another in this way!" He also said "The title, Ahl as-Sunnah, which the innovators have expressed for themselves is not appropriate for them." (Ghunyat at-Talibeen)

[nicktender]

Imaam Rabbani Mujaddid Alf-e-thani states in his Maktubaat the fact that Ahlus Sunnah Wal Jama'ah are those who follow the way of the Prophet (Allah bless him and grant him peace) and the way of the Sahabah (radhiyallahu anhum):

"A hadith declares that Muslims will break up into seventy-three groups. Each of these seventy-three groups claims to obey the Shariat. Each group says that it is the one that will be saved from Hell. It is declared in the fifty-fourth ayat of Muminun Sura and in the thirty- second ayat of Rum Sura:

"Each group is happy thinking that it is in the right way."

However, among these various groups, the sign, the symptom of the one that will be saved is given by our Prophet "sall-Allahu 'alaihi wa sallam' as follows:

"Those who are in this group are those who follow the way which I and my Sahaba follow."

After mentioning himself, the owner of the Shariat did not need to mention the Sahaba "ridwanullahi ta'ala 'alaihim ajmain; yet his mentioning them may come to mean:

"My way is the way which my Sahaba follow. The way to salvation is only the way which my Sahaba follow."

As a matter of fact, it is declared in the seventy-ninth ayat of Nisa Sura:

"He who obeys my Messenger has certainly obeyed Allahu ta'ala."

Obeying the Messenger is obeying Allahu ta'ala. Disobeying him is disobeying Allahu ta'ala. Declaring:

"They want to differentiate between the way of Allahu ta'ala and the way of His Messenger. They say, "We believe some of what you say but we do not believe other aspects.' They want to open a different way between the two. Certainly they are disbelievers,"

about those who presume that obeying Allahu ta'ala is different from obeying His Messenger, in the hundred and forty- ninth ayat of Nisa Sura, He informs us that they are disbelievers.

He who says that he follows the Prophet "alaihissalatu wassalam" though he does not follow the way of the Sahaba "ridwanullahi ta'ala 'alaihim ajmain' is wrong. He has not followed him "sall- Allahu 'alaihi wa sallam', but he has disobeyed him. He who has taken such a way will not be rescued in the Hereafter. In the eighteenth ayat of Mujadala Sura,

"They think they are doing something right. Be it known that they are liars, disbelievers," He shows how such people are."[vol 1:80]