Dars e Imam-List Scholar Bidah

“Bismillahir Rahmannir Raheem””Al-Hamdu Lillaahi Rabbil ‘Aalameen was Salaatu was- Salaamu ‘Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma ‘een (tauheed- risalat- ahkirat and islam-iman-ihsan)

The detailed explanation of Bidah-Plus It was proven that Prophet (Peace be upon him) himself accepted new innovations, therefore our beloved Prophet could never contradict and this decisively proves that every new innovation cannot be declared as bad and they have to be first checked in “light of Principles” If we do not understand this usool then even Prophet (salAllaho alaihi wasalam) could be Naudhobillah accused, above all Islam is a perfectly logical faith and our Final Prophet could never do something which he himself contradicted to (Naudhobillah)

Imam Ibn Munzur(rah) the author of Lisaan ul Arab(work on lexicography) the outstanding book on Lughat, he writes Bidat comes from the word Hadath i.e. (any) new thing which comes forward after the completion of Deen. Umar ibn ul Khattab (ra) said about Salaat of Tarawih: What an “EXCELLENT BIDAH” this is [Refer to Sahih Bukhari, Hadith No.2010]. Bidah consists of “TWO TYPES WHICH ARE BIDAT AL HASANAH AND BIDAT AS-SAIYA” anything which is against the orders of Allah (and Prophet) then It is prohibited whereas anything which comes under general permissible things which have been recommended by Allah and his Apostle (Peace be upon him) then to do it is Fair.

The new matters which do not have previous examples such as different types of charities and other such good deeds are permitted provided they are not “Against principles of shariah” The Prophet ﷺ has given glad tiding upon such good deeds (in general), The Prophet ﷺ said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, and contrary to this he said: And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) “BUT THIS WILL ONLY HAPPEN IF THE DEED IS AGAINST THE AHKAAM OF ALLAH AND HIS APOSTLE” And that which Umar (ra) said: “This is an excellent bidah” then it also comes in the category of above because when Taraiwh is amongst good deeds (itself) then It will be included in Praiseworthy deeds, and this is why Umar (ra) “CALLED IT BIDAH AND PRAISED IT”, secondly our Prophet (Peace be upon him) did not teach us the way of Tarawih (himself), he prayed Tarawih for few nights but then “LEFT IT AND NOR DID HE ORDER TO GATHER PEOPLE FOR IT AND NOR WAS IT PRACTISED DURING THE TIME OF ABU BAKR, ONLY UMAR (RA) MADE ARRANGMENT OF GATHERING PEOPLE AND MADE PROPER WAY OF IT AND THIS IS WHY HE PRECISELY CALLED IT BIDAH” whereas in reality it will be called Sunnah because the Prophet (Peace be upon him) said: Hold fast onto my way and the way of 4 rightly guided caliphs [Refer to Sunnan Abu Dawud Hadith # 4607]Just like it the hadith which states: Every new matter is Bidah (and every bidah is misguidance) then “THAT IS ALSO ATTRIBUTED ONLY TO THOSE THINGS WHICH GO AGAINST THE PRINCIPLES OF SHARIAH, WHEREAS THOSE WHICH ARE IN CONFORMITY OF SUNNAH WILL NOT BE CALLED BIDAH”[ Lisaan ul Arab, Volume No. 2, Pages 37-38, Published by Dar us Sadir, Beirut, Lebanon]
 
Examples from Classicla scholars muhadiseen who believe in Good biddah
Almost all the aa’ima and muhadasin have supported the division of bid’at into its types (some have divided it even in more than two types). A

selective list (in chronological order of their year of death) follows here.
Imam Muhammad Bin Idrees Bin Abbas Ash-Shafai (204 H)
Imam Abu Abdullah Muhammad Bin Ahmad Al-Qurtabi (380 H)
Imam Ali Bin Ahmad Ibn Hazm Al-Undalasi (456 H)
Imam Abu Bakar Ahmad Bin Hussain Al-Bahaqi (458 H)
Imam Abu Hamid Muhammad Bin Muhammad Al-Ghazali (505 H)
Imam Abu Zakariya Muhai-ud-Din Bin Sharf An-Novavi (676 H)
Imam Hafiz Imad-ud-Din Abu-ul-Fida Ismail Ibn-e-Kasir (774 H)
Imam Abu Ishaq Ibrahim Bin Musa Ash-Shay’tabi (790 H)
Imam Abd-ur-Rehman Bin Shahab-ud-Din Ibn Rajab Al-Hanbli (795 H)

Imam Abu-ul-Fazal Ahmad Bin Ali Bin Muhammad Ibn-e-Hajar Asqlani (852 H)
Imam Jalal-ud-Din Abdur-Rehman Bin Abu Bakar As-Suoti(911 H)
Imam Abu-ul-Abbas Ahmad Bin Muhammad Shahab-ud-Din Al-Qustlani (923 H)
Imam Ahmad Shahab-ud-Din Ibn-e-Hajar Al-Mecci Al-Haismi (974 H)
Imam Mulla Ali Bin Sultan MuhammadMulla Al-Qari (1014 H)
Sheikh Abdul Haq Muhadis Dehlvi (1052 H)
Sheikh Muhammad Bin Ali Bin Muhammad Ash-Shokani (1255 H)
Allama Shahab-ud-Din Syed Mahmood Aa’losi (1270 H)
Nawab Sadiq Hassan Khan Bhopali (1307 H)
Molana Shabir Ahmad Usmani (1369 H)
Ash-Sheikh Muhammad Bin Alvi Al-Maliki Al-Mecci (1425 H)

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 ﷺ  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 ﷺ  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 ﷺ  

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 ﷺ

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 ﷺ used in his lifetime also to stop where the Prophet ﷺ  stopped, and to perform wudhu where RasoolAllahﷺ  performed it.

Abdullah Ibn Umar would also touch with his hands the places where RasoolAllah ﷺ  sat to obtain Baraka (blessings). [Qaydah Jaleelah page 223 by Hafidhh Ibn Taymiyyah]

Abdiat /slavery

1.husn e adab/obedience

2.nafi e zaat/negation of self (Iam nothing, everthing is his)

3.seeking raza/pleasure of Allah.

When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

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