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“Sign’s of Fake Peer or Pir / Murshid / Sufi Shaykh”

“Now a days alots of empty vessels claimed as a Sufi Shaykh. But in reality they are curse on society”

“Some signs of fake peers which are common in today’s Society”

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He picks and chooses which to follow from Shariah,

He enjoys the company of women mostly.

He asks for money under the pretext of using it for good purposes which in reality is for his own purposes.

He makes people whom he has trapped to swear on the Qur’an Shareef that they will continue to support him financially, whatever be the condition.

He goes further in lying about dreaming of Sayyidinah Rasoolullah Sallal Laahu Ta’ala Alayhi Wa Sallam telling him to tell so and so to swear on the Qur’an Shareef that they will continue to give money to him to help the poor.

He always earning fame by using social media ,living luxurious & lavish life with fashionable look & style.

Despite knowing that a person is already Mureed to a Shaykh, he compells that person to take bai’at from him and further says to the person that his peer is fake and his bai’at is null.

He shamelessly boast about his blood lineage and qualifies other Shaykh as inferior.

He lies and says that one can safely lie without condition for the sake of Islam.

He also believes in reincarnation.

“Fake Aalims also dangerous like fake peers in this ummah ,Fake Aalims also want all publicity , name and fame and money. So, Save yourself & others innocent”

“True Meaning and Excellence of Baait / Bayth”

The meaning of Bay’at or pledging spiritual allegiance is to be totally sold, which means to surrender yourself totally to a Spiritual Master (Murshid) to guide you to Allah.

Bay’at should be done on the hands of that person who possesses the following e attributes or else Bay’at will not be permissible. These are:

1. First and foremost, he must be a Sunni Muslim holding correct Islamic beliefs.
2. He should at least have that amount of knowledge which will enable him, without the assistance of anyone, to extract questions relating to Islamic Jurisprudence from Islamic books.
3. His Silsilaa (Chain of Spiritual Order) must be directly linked to the Holy Prophet (SallAllahu Alaihi wa Sallam) without a break in the sequence.
4. He must not be a Fasiq-e-Mo’lin (One who openly commits transgression and sin).

People, today, consider Bay’at to be some kind of fashion. They are ignorant of the reality of Bay’at. An example is given here to give you an idea of what Bay’at really is. Once a Murid (Disciple) of the great Shaykh Sayyiduna Yahya Maneri (Radi Allahu’ Ta’ala Anho) was drowning. Sayyiduna Khidr (Alaihis Salaam) appeared and said the Murid, “Give me your hand and I will save you”. The Murid replied, “This hand has already been given in the hands of Sayyiduna Yahya Maneri Radi ALLAHu Ta’ala Anho and since it belongs to him I cannot give it to anyone else”. Sayyiduna Khidr Alaihis Salam disappeared and, instantly, Sayyiduna Yahya Maneri Radi ALLAHu Ta’ala Anho appeared and saved him.

Baab ash-Shaykh, Hadratal Qadriya, Mazar of Sultan al-Awliya Sayyiduna
Ghawth al Aa’zam Shaykh Abd al-Qadir al-Jilani Radi Allahu Ta’ala Anhu, Baghdad Sharif – Iraq

TAJDID-E-BAY’AT (RENEWAL OF BAY’AT)

Tajdid or renewal of Bay’at used to take place in the time of the Holy Prophet SallAllaho Alaihi wa Sallam. Once the Holy Prophet SallAllaho Alaihi wa Sallam personally took Bay’at thrice from Sayyiduna Salmah bin Akwah Radi ALLAHu Ta’ala Anho who was preparing to leave for Jihad. In the first instance, Rasoolullah SallAllaho Alaihi wa Sallam asked, “Did Salmah take Bay’at?” After a while the Holy Prophet SallAllaho Alaihi wa Sallam asked, “Salmah, are you not going to take Bay’at?” Sayyiduna Salmah Radi ALLAHu Ta’ala Anho said, “Ya Rasoolullah SallAllaho Alaihi wa Sallam! I had already taken Bay’at”. After all the Ashabs had taken Bay’at, the Prophet of Islam SallAllaho Alaihi wa Sallam repeated for the third time, “Salmah are you not going to take Bay’at?” Sayyiduna Salmah Radi ALLAHu Ta’ala Anho said, “Ya Rasoolullah SallAllaho Alaihi wa Sallam! I have already taken Bay’at twice”. The Prophet of Islam SallAllaho Alaihi wa Sallam said, “Repeat the Bay’at”. So, Sayyiduna Salmah Radi ALLAHu Ta’ala Anho, in a single sitting took Bay’at (Tajdid) thrice.

The secret and wisdom of the emphasis of Bay’at made on him was that he always made Jihad with the Kufar by foot. For him to now dash into the army of the enemy and confront them alone meant nothing to him.

Hadrat Sultan Shahabuddin Soharwardi Radi Allahu Ta’ala Anho, Baghdad – Iraq

BAY’AT AND ITS BENEFITS

There are two types of Bay’at:

(A) BAY’AT-E-BARAKAH

This is to initiate one’s self for the mere Barakah (Blessing) of joining a Silsila and this is the general idea or reason of today’s Bay’ats. This should, at least, be done with a good intention. If Bay’at is taken for mere worldly gain or any reason other than spiritual upliftment, then such Bay’at is Batil (null and void). For Bay’at-e-Barakah it is sufficient if the Shaykh you take Bay’at from is Shaykh-e-Ittisal, which means that his Silsila is linked to the King of the Prophets, Sayyiduna Muhammad SallAllaho Alaihi wa Sallam without a break in sequence and that the Shaykh possesses the four mentioned pre-requisites mentioned.

A’la Hazrat (Radi ALLAHu’ Ta’ala Anho) states: “The above Bay’at is not useless, but beneficial, in fact, very beneficial and profitable in Deen and Dunya. At least, his name would be recorded in the books of the Beloved of Allah (Mehbooban-e-Khuda). By just having a link with a spiritual order (Silsila) is by itself a great fortune and blessing of which three are mentioned below:

1. Emulation or imitation of the elite and Beloved ones of Allah (Khasan-e-Khuda) in the field of Tariqah or Sufism. Rasoolullah (SallAllahu Alaihi wa Sallam) said:

“One who imitates a nation is among them”.

Sayyiduna Shaykh-ush-Shuyuk Shahabud Din Suhrwardi (Radi ALLAHu’ Ta’ala Anho) states in his book, “Awariful Ma’ahrif”:

“Be it known that there are two types of Bay’at – Bay’at-e-Tabaruk (Barakah) and Bay’at-e-Iradah (Devotion). The actual intention of the Murids of a Masha’ikh is Bay’at-e-Iradah and Bay’at-e-Tabaruk has similarity with it. So for the real and true Murid there is Bay’at-e-Iradah and, for those who desire imitation there is Bay’at-e-Tabaruk because those who imitate a nation is amongst them”.

2. A divine link is connected with the Awliya and Sualihin. Rasoolullah (SallAllahu Alaihi wa Sallam) says that His Rabb, the All Powerful and Almighty Allah says.

“There are those people who, by merely sitting with them, one will never become a Kafir”. (This refers to the Awliya)

3. The Beloved of Allah are Ayat Rahmah (Signs of Mercy). They take into their fold of mercy all those who remember and honour them and also focus their beams of mercy on them. Someone asked the King of the Awliya, Sayyiduna Ghousul Azam (Radi ALLAHu’ Ta’ala Anho):

“If any person takes your name in respect and honour though he may not be your Murid or not initiated by you personally, would he be counted as your Murid?”

The great Ghawth replied:

“Allah will accept those who have any form of relation or connection with me and notes his name in my spiritual office. If such a person adopts any desired path, Allah will bless him with guidance and repentance. He will be under my spiritual banner. Verily, my Rabb, the All Powerful and Almighty, has promised me that all my Murids, all those who love me and all those who follow the path I am on, will enter Jannah (Paradise)”.

Hadrat Sultan Bahauddin Naqshbandi Radi ALLAHu Ta’ala Anho, Bukhara – Uzbekistan

(B) BAY’AT-E-IRADAH

This means to totally abolish ones desires and intentions and surrender on’s self at the hands of a true Guide or Spiritual Master who has entered the Kingdom of the Heavens. You have totally empower him as your commander and ruler. You have to sincerely obey and execute all his orders and methods entrusted on you by him concerning the path to the spiritual domain. Never take a step without his consent even though some laws and orders may not suit you or make sense to you. Remember the example of Khidr (Alaihis Salam) when Sayyiduna Moosa (alaihis salam) met him and they both travelled together. The Murshid’s commands may cause great discomfort to you and at such moments the Murid must regard this as the interference of the Cursed Shaitan. Your every hardship and difficulty must be presented to him. In conclusion, the Murid must totally hand himself over to the Shaykh like a corpse in the hands of a person performing Ghusal. This is known as Bay’at-e-Salikin. Such Bay’at is regarded as being the aim and object of the grand Spiritual Masters. Such Bay’at leads one to Allah the Almighty. It was Bay’at-e-Salikin that was taken by the Ashabs at the hands of the Holy Prophet (SallAllahu Alaihi wa Sallam).

Sayyiduna Obadah bin Samat (Radi ALLAHu’ Ta’ala Anho) states:

“We had taken Bay’at (at the hands of Rasoolullah SallAllahu Alaihi wa Sallam) on the following principles:

We will await his command and execute it in times of every ease and difficulty, every form of ecstasy or displeasure. And when the Master commands us we will never disobey or cross question him”.

The command of the Murshid is the command of Rasoolullah (SallAllahu Alaihi wa Sallam) and his command is the Command of Allah, the All Powerful, Who nobody dares disobey. Allah states in the Holy Quran:

“And it is not appropriate for faithful men and women; when and His Messenger have judged a matter, to consider it a matter of choice for themselves; and one who does not accept the judgement of and His Messenger has indeed clearly entered darkness.” [Sura Ahzab: 36]

In “Awariful Ma’arif” Shaykh Shahab al-Din Suhrawardi Radi ALLAHu Ta’ala Anho sates:

“To be under the command of the Shaykh is to be under the Command of Allah and His Rasool SallAllaho Alaihi wa Sallam and is the revival of a Sunnah – Bay’at. This is only applicable on those persons who imprison themselves in the hands of the Shaykh, discard all desires and dissolve themselves in the Shaykh (Fana-fish-Shaykh)”.

Shaykh Suhrawardi Radi ALLAHu Ta’ala Anho also states:

“Abstain from criticizing the Shaykh for it is a deadly poison for the Murid. It is extremely rare for a Murid who criticise his Shaykh to find serenity and success. In any action of the Shaykh which does not seem correct to the Murid, he should remember the events of Sayyiduna Khidar. This is because the actions performed by Sayyiduna Khidar Alaihis Salam were apparently questionable (e.g. making a hole in the boat of the poor and killing an innocent child), but when the reasons for these actions were explained then it became obvious that the Shaykh should not be questioned”.

Sayyiduna Imam Abul-Qasim Qushayri Radi ALLAHu Ta’ala Anho states in his Kitab, “Risalah”, that Sayyiduna Abu Sahal Sahlooki Radi ALLAHu Ta’ala Anho states,

“Any person who says ‘why’ to any word of his Shaykh will never achieve success.”

May Allah Azza wa Jal grant us peace and success. Aameen!!

Shahanshah-e-Hind Hadrat Khwaja Ghareeb Nawaz
Sultan Moenuddin Chishti Ajmeri Radi Allahu Ta’ala Anho, Ajmer Sharif – India

RECTIFICATION TO A MISCONCEPTION:

It has become a misconception today, that only Sayyids (descendants of the Beloved Prophet SallAllahu Alaihi wa Sallam) are allowed to be Peers. They are the only ones who have the right of making mureeds. Sadly, amongst those who spread such propaganda, are mostly those who themselves are not Sayyid and only claim to be Sayyid, so that they may broaden their horizons. True Love and respect for the Sayyid is the recognition of the people of Imaan. Very deprived and unfortunate are those who have no love for the family of the Prophet (SallAllahu Alaihi wa Sallam). But it must be noted, that it is not necessary to be Sayyid to be a Peer. The Holy Quran says,

“The exalted and respected in the Court of Allah are those amongst you that are pious and Allah Fearing.”

It must be noted, that, Hadrat Ghawth al-Azam Shaykh Abd al-Qadir al-Jilani (Radi Allahu Ta’ala Anhu) is no doubt Hasani Husaini Sayyid, but his Peer, Hadrat Abu Saeed Makhzoomi, and his Shaykh Hadrat Abul Hassan Hakaari and His Shaykh Hadrat Abul Farah Tartoosi and various other Shuyookh of the Silsila, namely Shaykh Abdul Waahid Tameemi, Shaykh Abu Bakr Shibli, Hadrat Junaid Baghdadi, Hadrat Siiri Saqti and Hadrat Ma’roof Karkhi Radi Allahu Anhum al-Ajma’een are all not Sayyids. The Peer of Sultaan al-Hind Hadrat Khwaja Mueen al-Deen Chishti Alaihir Rahma wa ar-Ridwaan, Hadrat Khwaja Usman Harooni Alaihir Rahma wa ar-Ridwaan is also not a Sayyid.

AlaHadrat (Radi Allahu Anhu) states:

To say that it is a condition for a Peer to be Sayyid, is to claim that all the silsilas (Spiritual Chains) are baatil (broken). In the Silsila Aaliyah Qadiriyah, all the Shaykhs between Sayyiduna Ali Rida and Hadrat Ghawth al-Azam (Radi Allahu Ta’ala Anhum al-Ajma’een) are all non Sayyids. And in the Silsila Aaliyah Chishtiya, immediately after Sayyiduna Ali (Radi Allahu Ta’ala Anhu) is Hadrat Imam Hassan al-Basri (Radi Allahu Ta’ala Anhu), who neither Sayyid, Quraishi nor an Arab, and in Silsila Aaliyah Naqshabandiya, the actual inception is from Hadrat Abu Bakr Siddique (Radi Allahu Anhu). [Fatawa Radawiyyah, Vol. 9, Page 114]

THE EXCELLENCE OF RECITING ONE’S SiJRAH

There are many virtues in reciting one’s Sajrah of which a few are mentioned below:

1. Memorising the chain of Awliya up to Rasoolullah SallAllahu Alaihi wa Sallam.
2. The Zikr and Remembrance of Swalihin (Awliya) is the means of receiving Allah’s Rahmah (Mercy)
3. Performing the Esal-e-Sawab for all the Spiritual Masters which is a cause of receiving their spiritual guidance.
4. When the Murid remembers them in times of ease the Awliya of the Silsila will remember him in times of hardship and will also be of assistance to him.


Extracted from
Irshadaat-e-AlaHadrat Alaihir raHma
Translated by: Shaykh Abd al-Hadi al-Qadiri

“Salafi Forgery Caught in Tafsir Ibne Kathir new edition”

As I have often exposed Salafis in their forgeries to classical Islamic literature but I wonder why they really have some deep concerns in regards to Tafsir Ibn Kathir which they love to forge and tamper.  

This time I am going to hunt two preys with one arrow. Wahabis are extremely stubborn on the issue of “Qir’at Khalf-ul-Imam (Reciting behind the Imam during prayer) in imitation of their Shi’ite brothers just like on issue of Raful Yaddain where Albani Bidati even tried to prove Raful Yaddain in between Sujood”

They propagate Tafsir Ibn Kathir to the masses assuming that general masses would be easily misguided due to their forgeries. But with the Izn of Allah, this servant from Ahlus Sunnah keeps on stumbling upon forgeries upon forgeries done to Tafsir Ibn Kathir by these fanatic Wahabi propagandists (including their big guru translators)

 

When they see Ibn Kathir shattering their aqaid or major Fiqhi viewpoints they are left with no option but to forge the beautiful analysis of Imam Ibn Kathir (rah) in his Tafsir al Qur’an al Azeem. Ordinary people do not realize that these pseudo claiments of Haqq are actually propagating their own forgeries not wording of Hafidh Ibn Kathir (rah)

 

Now let us look at beautiful analysis of Imam Ibn Kathir under this clear verse of Qur’an which states:

 

When the Qur’an is being recited then “LISTEN ATTENTIVELY AND REMAIN SILENT” so that mercy will be showered upon you”.(7:204)

 

This verse is a Salafi backbone breaker because directly from the order of Allah azza Wajjal it stands proven that Muqtadi should not recite behind the Imam (debates can go on and on but Qur’an has put forward a decider on this issue)

 

Imam Ibn Kathir (rah) said under this verse:

وقال أبو حنيفة وأحمد بن حنبل: لا يجب على المأموم قراءة أصلاً في السرية ولا الجهرية بما ورد في الحديث «من كان له إمام فقراءته قراءة له» وهذا الحديث رواه الإمام أحمد في مسنده عن جابر مرفوعاً، وهو في موطأ مالك عن وهب بن كيسان عن جابر موقوفاً، وهذا أصح

 

Translation: Imam Abu Hanifa (rah) and Imam Ahmed bin Hanbal (rah) say that Qirat is not binding upon Muqtadi “WHETHER IN SILENT OR LOUD PRAYER” because it has come in hadith that whosoever has an Imam then his recitation is your recitation, this hadith is narrated by Imam Ahmed in his Musnad from Jabir (ra) in the “MARFU FORM” and in Muwatta Imam Malik via the route of Wahb bin Kaysan who nattated from Jabir (ra) in Mawquf form. (Ibn Kathir said) “THIS IS THE MORE CORRECT VIEWPOINT” [Tafsir Ibn Kathir, (1/281) under 7:204]

 

When I looked up both the English and Urdu Translations of Ibn Kathir published by Wahabis I saw some important parts of this statement being removed. The English one has removed many many hadiths which Imam Ibn Kathir (rah) showed to prove that the verse was revealed in regards to obligatory Prayers and also in regards to not reciting behind the Imam let alone the above quote in which Imam Ibn Kathir (rah) is proving the Hanafi stance to be correct.

However the Urdu one says:

 

 

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Roman Urdu: Imam Abu Hanifa Rahimahullah aur Imam Ahmed bin Hanbal Rahimahullah kehtay hain kay Muqtadi hargiz Qiraat na karay na Siri Namaaz main na Jahri main kyoonkay Hadees main Warid hai kay Imam ki Qirat tumhari Qirat hai.[Wahabi Deletion] “YAHI ZIYADAH SAHIH HAI” 

Translation in English: Imam Abu Hanifa (rah) and Imam Ahmed bin Hanbal (rah) say that Muqtadi should never do Qirat  “NEITHER IN SILENT PRAYER NOR IN LOUD”because it has come in hadith that whosoever has an Imam then his recitation is your recitation  [WAHABI DELETION]  “THIS IS MORE CORRECT ” [Tafsir Ibn Kathir, (1/281) under 7:204]

 

– End Quote –

 

Many people would not realize the forgery of Wahabis here whereas Imam Ibn Kathir (rah) has said after narrating the hadith: “Imaam ki Qiraat tumhari Qiraat hai”

 

وهذا الحديث رواه الإمام أحمد في مسنده عن جابر مرفوعاً، وهو في موطأ مالك عن وهب بن كيسان عن جابر موقوفاً،

 

Translation in Roman Urdu: Yeh Hadith Imam Ahmed nay Apni Musnad may “MARFU” riwayat ki Hadrat Jabir (RA) say aur yehi Muwatta main Imam Malik nay Wahb bin Kaysan say Mawqoof riwayat ki Jabr (RA) say. [Tafsir Ibn Kathir under 7:204]

 

Translation in English: This hadith is narrated by Imam Ahmed in his Musnad from Jabir (ra) in the “MARFU FORM” and in Muwatta Imam Malik via the route of Wahb bin Kaysan who nattated from Jabir (ra) in Mawquf form. [ibid]

 

Now why Wahabis removed this explanation of Ibn Kathir? Because the hadith of Musnad Ahmed is “SAHIH LI GHAYRI” whereas the hadith in Muwatta Imam Malik is “SAHIH BI DHATIHI”

 

The Wahabis pseudo Muhaqiqeen said in Takhreej of Ibn Kathir: “WEAK“.. Imam Ibn Hajr said: All the chains of this narration are weak [Talkhees al Habeer (1/420)] Shaykh Mustafa as-Syed, Shaykh Rishaad, Shaykh Ajmai, Shaykh Ali Ahmed and Shaykh Hassan Abbas say that It’s sanad is weak because it contains Jabir Ja’afi who is “DA’EEF RAFIDHI” “HOWEVER SHAYKH ALBANI HAS CALLED IT HASSAN” (Irwa al Ghaleel (#850). Allama Mubashar Ahmed Rabbani has called it Da’eef.

 

First of all this Jarh is not on the Mawqoof hadith from Jabir (RA) in Muwatta Imam Malik nor is it on the Sanad shown by Imam Ahmed which does not include Jabir Ja’afi in chain. This is precisely why Wahabis cleverly forged the explanation of Ibn Kathir (rah)

 

Secondly, except for Imam Ibn Hajr al Asqalani (rah) who was a great scholar, the remaining people shown by Wahabis are not even worth a penny according to Ahlus Sunnah. Rather all names mentioned are unknown names in field of hadiths except for Wahabi Albani who is considered their biggest champion over hadith and Alhamdolillah he had to accept this hadith as “HASAN”…ALLAH HU AKBAR!

 

Although I will prove this hadith as “SAHIH” both in Marfu and Mawqoof form but do not forget that the point is Wahabi fabrication to Ibn Kathir’s quote.

 

Authentication of the “Mawqoof” hadith first (Note: This is a totally different hadith than the one in Musnad Ahmed)

 

Imam Malik in Muwatta narrates:

وحدَّثني عَنْ مَالِكٍ ، عَنْ أَبِي نُعَيْمٍ وَهْبِ بْنِ كَيْسَانَ ، أَنَّهُ سَمِعَ جَابِرَ بْنَ عَبْدَ اللَّهِ ، يَقُولُ: مَنْ صَلَّى رَكْعَةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ، فَلَمْ يُصَلِّ إِلاَّ وَرَاءَ الإِمَامِ .

 

Translation: Yahya related to me from Malik from Abu Nuaym Wahb ibn Kaysan that he heard Jabir ibn Abdullah say, “Someone who prays a raka without reciting the umm al-Qur’an in it has not done the prayer except behind an imam.” [Book 3, Number 3.9.40: (Muwatta Imam Malik)]

 

This is a totally different narration but proves that Muqtadi does not have to recite behind the Imam whereas recitation is only necessary when praying alone.

The chain of this report is absolutely Sahih without any Ghubaar over it.

First narrator is: Yahya Ibn Salaam who has narrated Muwatta Imam Malik. The Wahabis accuse this narrator wrongly because then whole of Muwatta Imam Malik will cease to be authentic.

 

Second narrator is Imam Malik himself who requires no introduction.

 

Third narrator is Wahb bin Kaysan who was a Tab’i regarding him Muhaditheen said:

 

 

روى عن: أنس بن مالك، وجابر بن عبد الله

قال النَّسائي : ثقة

وذكره ابنُ حِبَّـان فـي كتاب «الثِّقات».

 

Translation: He narrated from Anas bin Malik and Jabir bin Abdullah (Ridhwan Allaho Ajmain)…

Imam Nasai’i said of him: He is “THIQA”

Ibn Hibaan mentioned him “THIQAAT” [See Tahdhib ul Kamaal #8306]

 

Fourth narrator is great Sahabi Jabir bin Abdullah (RA) himself who again requires no introduction.

 

Hence it is lie of Wahabis that this hadith mentioned by Imam Ibn Kathir (rah) is also Da’eef. 

 

The interesting thing is that this hadith of Muwatta is also proven to be “Marfu” with Sahih Sanad in Sharh al Ma’ani al Athaar of Imam at-Tahawi which states:

 

حدّثنا بحر بن نصر، قال: ثنا يحيى بن سلام، قال: ثنا مالك، عن وهب بن كيسان، عن جابر بن عبد اللّه، عن النبيّ، أنه قال: «من صلى ركعة، فلم يقرأ فيها بأم القرآن، فلم يصل إلا وراء الإمام».

 

Translation: Bahr bin Nasr >> Yahya bin Salaam >> Imam Malik >> Wahb bin Kaysan >> Jabir bin Abdullah >> FROM PROPHET (PEACE BE UPON HIM) WHO SAID: Someone who prays a raka without reciting the umm al-Qur’an in it has not done the prayer except behind an imam [Sharh al Ma’aani al Athaar (1/217)]

 

Let us now come towards the Marfu Hadith in Musnad Ahmed bin Hanbal.

حدثنا عبد الله حدثني أبي ثنا أسود بن عامر أنا حسن بن صالح عن أبي الزبير عن جابر عن النبيّ صلى الله عليه وسلّم قال: «مَنْ كَانَ لَهُ إمامٌ فَقِرَاءَتُهُ لَهُ قِرَاءَةٌ».

 

Translation with Sanad and Matn: Narrated Abdullah >> from his Father >> From Aswad bin Aamir >> From Hasan bin Salih >> from Abi al-Zubayr >> From Jabir >> From Prophet (Peace be upon him) who said: Whosoever has an Imam then his Qirat for (Muqtadi) is enough [Musnad Ahmed bin Hanbal (4/295) Hadith # 14354]

 

First of all there is no narrator called “Jabir Ja’afi” in this sanad. We know that Jabir Ja’afi is present in hadiths mentioned in other books but Imam Ahmed and also Imam Ibn Abi Shaybah have narrated this hadith without Jabir Ja’afi and this proves that the hadith comes without Ja’afi for sure.

 

This is why Wahabis forged the explanation of Ibn Kathir to put dust in eyes of people. We know that some hadith books do mention Jabir Ja’afi in chain but this has no effect on the sanad presented by Imam Ahmed and Imam Ibn Abi Shaybah in his Musannaf.

 

Now the point arises why Imam Ahmed narrated this hadith without Jabir Ja’afi? The answer is that direct Sam’aat of Imam Hasan bin Salih is proven from Abi al-Zubayr hence there is no need for having Jabir Ja’afi. Imam Ibn Turkamani (rah) a great Muhadith and Hanafi Faqih has clarified this in his magnificent Jawhr al Naqi.

 

Imam Ibn Turkamani (rah) said regarding the hadith in Musannaf Ibn Abi Shaybah:

وهذا سند صحيح وكذا رواه أبو نعيم عن الحسن بن صالح عن ابى الزبير ولم يذكر الجعفي كذا في اطراف المزى وتوفى أبو الزبير سنة ثمان وعشرين ومائة ذكره الترمذي وعمرو بن على والحسن بن صالح ولد سنة مائة وتوفى سنة سبع وستين ومائة وسماعه من ابى الزبير ممكمن

Translation: “THIS SANAD IS SAHIH” and Abu Nu’aym narrates from Hasan bin Salih from Abi al-Zubayr “WITHOUT MENTIONING JA’AFI”.. Abi al-Zubayr died in 128 AH as mentioned by Imam at-Tirmidhi whereas.. Hasan bin Salih was born in 100 AH and and died in 176 AH “AND SAMAAT FROM ABI AL-ZUBAYR IS POSSIBLE” [Imam Ibn Turkamani in Jawhr al Naqi in chapter of “NOT RECITING BEHIND THE IMAM”]

 

Even if assuming for argument’s sake that Jabir Ja’afi is to be considered in chain then still this hadith is “SAHIH DUE TO SHAWAHID”

 

Shu’ayb al Ara’noot says after this hadith in his Tehqeeq over Musnad Ahmed:

حسن بطرقه وشواهده وهذا إسناد ضعيف لانقطاعه حسن بن صالح – وهو حسن بن صالح بن صالح بن حي – لم يسمعه من أبي الزبير بينهما فيه جابر بن يزيد الجعفي

 

Translation: “IT IS HASAN DUE TO ROUTES AND SHAWAHID” whereas this Isnaad is “Da’eef” due to Inqita between Hasan bin Salih who is Hasan bin Salih bin Salih bin Hayy – He did not hear from Abi al-Zubayr and in between is present Jabir bin Yazid al-Ja’afi. [Musnad Ahmed with Tehqeeq of Shuyab al Ar’anoot, Hadith # 14684]

 

Shaykh Shu’ayb has proven the Sanad as Hasan due to routes and “SHAWAHID” and that is enough to make Hujjat Tamaam, however he has stumbled to say that Hasan bin Salih did not hear from Abi al-Zubayr as we have already proven above that Samaat between them is possible due to they being of same era.

 

Let us now see the Shawahid of this hadith. Imam at-Tahawi (rah) the great Hanafi Muhadith has written in detail over this issue in his Sharh al Ma’aani al Athaar which is one of the greatest books of Hadith written in Fiqh style.

He quotes many hadiths from which I shall present some.

Hadith # 1 & 2

حدّثنا أحمد بن عبد الرَّحمن قال: ثنا عمي عبد اللّه بن وهب قال: أخبرني الليث، عن يعقوب، عن النعمان، عن موسى بن أَبي عائشة، عن عبد اللّه بن شداد، عن جابر بن عبد اللّه أن النبيّ قال: «من كان له إمام فقراءة الإمام له قراءة».

 

Translation: Hadrat Jabir bin Abdullah (RA) narrates from the Prophet (Peace be upon him) who said: Whosoever has an Imam then recitation of Imam is your recitation [Sharh al Ma’ani al Athaar, (1/446 Urdu Translation Version Published by Hamid and Company)]

 

حدّثنا أبو بكرة قال: ثنا أَبو أحمد، قال: ثنا سفيان الثوري، عن موسى بن أَبي عائشة، عن عبد اللّه بن شداد عن النبيّ نحوه، ولم يذكر جابراً

 

Translation: Abdullah bin Shadaad (rah) narrates from the Prophet (Peace be upon him) similar to this but did not mention Jabir (RA) [ibid]

 

Note: Abdullah bin Shadaad (rah) was a great Tab’i and he cannot be accused for attributing lies to the Prophet. Plus according to majority of Fuqaha and Muhaditheen like Imam Abu Hanifa, Imam Malik and many others the Mursal of Thiqa Tab’i is accepted.

 

Hadith # 3 

حدّثنا ابن أَبي داود قال: ثنا الحسين بن عبد الأول الأحول قال: ثنا أَبو خالد سليمان بن حيّان، قال: ثنا ابن عجلان عن زيد بن أسلم، عن أَبي صالح، عن أَبي هريرة رضي الله عنه قال: قال رسول الله: «إِنَّمَا جُعِلَ الإِمَامُ ليُؤْتَمَّ بِهِ، فَإِذَا قَرَأَ فَأَنْصِتُوا».

 

Translation: Hadrat Abu Hurraira (RA) narrates that the Prophet (Peace be upon him) said: The Imam is appointed upon you “SO THAT HE IS FOLLOWED, HENCE WHEN HE RECITES YOU SHOULD REMAIN SILENT” 

 

Hadith # 4:

حدّثنا أحمد بن داود قال: ثنا يوسف بن عَديّ قال: ثنا عُبيد اللّه بن عمرو، عن أيوب، عن أَبي قلابة، عن أنس رضي الله عنه قال: صلى رسول الله، ثم أقبل بوجهه فقال: «أتقرؤون والإمام يقرأ» فسكتوا فسألهم ثلاثاً فقالوا إنا لنفعل، قال: «فلا تفعلوا».

 

Translation: Hadrat Anas (RA) narrates that the Prophet (Peace be upon him) led us in prayer and then turned towards us and said: Do you recite when the Imam is reciting? The Sahaba remained quiet, then Prophet asked it “THREE TIMES” and then we (Sahaba) replied: “YES” at this the Prophet said: “DO NOT DO THIS ACT” [Sharh al Ma’aani al Athaar, Urdu Version 1/448]

 

There are many more hadiths from Prophet and Sahaba, hence no doubt is left behind that not reciting behind Imam is in correspondence with Quran (7:204) and Jumhoor Sahih hadiths.

 

May Allah save the Ummah from Fitnah of Wahabiyyah who try to misguide young people on such issues. I have written in detail over this issue to reveal the Salafi fabrications to their own highly revered Tafsir Ibn Kathir.

..:: Gems of Wisdom ::.. Hazrat Sayyiduna Zun-Noorain Usman-e-Ghani Radi Allahu Ta’ala Anho.

Astonishing is he who finds death a reality, yet continues to laugh.

Astonishing is he who knows this World will soon perish yet keeps close association with it.

Astonishing is he who knows about fate yet mourns the loss of a thing.

The slip of the tongue is more dangerous than the slip of the feet.

If the eyes are bright and shining daily then it is a Day of Resurrection.

To stop sinning is easier than to seek forgiveness.

Make a purpose for life, then utilize all your strength to achieve it, you would definitely be successful.

I am astonished with that person who recognizes this World as perishable and understands all about fate yet mourns the loss of things. I am astonished with that person who believes in Rewards, Punishment of Hell and Paradise, yet he still commits sins. I am astonished at that person who knows that Allah exists yet remembers others and seeks there assistance.

A family man’s actions are presented together with that of a Mujahid (Muslim soldier) in the court of Allah SubHanuhu wa Ta’ala.

I am astonished with him who regards the reality of the existence of Allah SubHanuhu wa Ta’ala yet remembers others and asks for there assistance.

I am astonished by that person who believes in Hell yet continues to sin.

I am astonished at that person who brings Faith in Paradise yet associates himself to the pleasures of this World.

I am astonished at that person who regards Iblees (Saitan) as his enemy yet continues to follow him.

Squandered is that ‘Aalim (Learned man) to whom a person cannot ask a question. He is likened to that weapon which is not put to use – that wealth which is not utilized in good work – that knowledge without application – that  Masjid which Salaah is not read – that Salaah that is not performed in a  Masjid – that good advise which is not accepted – that book which is not read – that worshiper who keeps in his heart the pleasures of the World and that long life which had not stocked on provisions for the Hereafter.

At times, to forgive or pardon a criminal makes the criminal more dangerous.

O Mankind! Allah SubHanuhu wa Ta’ala has created you so that you may please him, yet you choose to please others.

9/10 of the shares belonging to Peace and Safety are in isolating oneself from the people and the remaining one share lies in meeting with the people.

A person in times of difficulty acts upon his own devices thus depriving himself of the help of Allah SubHanuhu wa Ta’ala. He turns himself away from Allah
SubHanuhu wa Ta’ala, therefore Allah SubHanuhu wa Ta’ala turns His Attention of Divine Grace from him too.

Isolation is most beloved to the beloved of Allah SubHanuhu wa Ta’ala.

Excessive politeness is a sign of Malice.

Do not rely on anyone except Allah SubHanuhu wa Ta’ala and do not fear anything except your sins.

In whichever manner a person recognizes the World, so too, did his inclination occur towards it.
 
To knowingly partake of the pleasure offered by this material World is to reduce the remaining rewards and good deeds.

Test the worldly people in any matter you wish to and you would find them to be no less than snakes and scorpions.

The existence of good things and wealth in abundance is also a medical complaint. (meaning unhealthy)

Knowledge combined with action is profitable and action without knowledge does not benefit anything.

Do not place your burdens on anyone, although it is few or many.

A pious and practicing Muslim Jurist (Faqih) is Superior than thousand worshipers.

“World” is that work which does not serve the purpose of acquiring the Hereafter.

Silence is the best treatment for anger.

To carry the burden of others concludes the respect of a worshiper.

This World has been created a temporary abode by the Almighty Allah SubHanuhu wa Ta’ala, and placed in trust to the travellers of the Hereafter. Take only those provisions which are beneficial and do not lust after that which you are going to leave behind.

The slippery tongue is much more dangerous than the slippery feet.

The one dirham charity of a poor person is better than 10,000 dirham charity given by the rich.

If you are prepared to commit a sin, then search for a place where Almighty Allah SubHanuhu wa Ta’ala does not exist.

O People! If you do not want to worship the one true Lord, then do not utilize that which He has created. It is better that the World regard you as a criminal in relations to Almighty Allah SubHanuhu wa Ta’ala thereby regarding you as a hypocrite.

To see the learned (‘Aalim) and pious keeping the company of the rich and wealthy is a testimony of hypocrisy.

Do not trade or deal with an oppressor or his associates.

To cry in Paradise is surprising, yet more astonishing is to laugh in the World.

When you have no rights on the perfume, you should close your noses to it, for even its scent is forbidden to you.

Save oneself for praising the corrupt wealthy, for the praise of an oppressor reveals the Wrath of Allah SubHanuhu wa Ta’ala.

To publicly give charity with an intention to entice people to be charitable is better than giving charity secretly.

To think that Allah SubHanuhu wa Ta’ala Almighty is present with you at every given moment is the most excellent form of Faith.

A Polite person who wishes for anything in this World or in the Hereafter will definitely get his wishes granted.
 
Those that deal with Almighty Allah SubHanuhu wa Ta’ala with sincerity and honesty hate to deal in any other affairs without sincerity and honesty.

A beast of burden recognizes his master yet people do not recognize their Master (Allah SubHanuhu wa Ta’ala).

Once in the reign (Khilafat) of Sayyidun ‘Uthman Radi Allahu Ta’ala Anho, there was a great drought. People began to sell their valuables and possessions cheaply to supplement their necessities. Sayyiduna ‘Uthman Radi Allahu Ta’ala Anho was informed that a certain orchard was being sold at a very cheap price and he should buy it. So he decided to buy it. On his way to purchase the orchard, he came across many people who were poverty stricken, starving and distressed.

On seeing the condition of these people, he became very perturbed and unhappy. He distributed the entire money he had with him amongst the people. When he returned to his home, he was asked if he had purchased the orchard. He answered, “Yes! I have bought an orchard in Paradise for you all.”

All good deeds are associated with Modesty and all bad deeds are with Immodesty.

Backbiting and malice causes injury to three people. Firstly to oneself, secondly towards whom it is directed to and thirdly to the person who is listening.

To desire the administration of justice, is Paradise of the World.

Whosoever repairs his own shoes, visits an ailing servant, washes his own clothes and also patches it, then that person is free from pride and boastfulness.

People are spies of your vices.

The sword wounds the body while insults hurt the soul.

A person does not become a Faithful servant, until and unless he distances himself from sin and those that praise and respect him (because of his status) become his equal.

The best sanctity for a Muslim male is, when he guards his tongue, his sexual organ and his gaze.

Amongst the sinners, the gravest is he who finds the time, to discuss the faults of others.

The disgrace and disrespect shown to a Muslim is due to him straying from his religion and is not due to lack of gold (wealth).

For a needy and poor person to come to you, is a gift to you from Allah SubHanuhu wa Ta’ala.

The skin of a beloved or favorite person becomes soft just like his heart. His dedication is prominent. The softness of his skin and heart is noticeable and he finds peace only in the Remembrance of his Creator.

To find a person steadfast on Truth are far and few, but many are those with status, dignity and high moral values.

No matter how destitute a person is, he should never feel subjugated.

When a person’s tongue becomes quiet and friendly then his heart becomes pious and clean.

If I sleep at night and awake in the morning repentful, then I find this better in comparison to staying awake the whole night and rising up in confusion.

To do the most disliked of occupations is better than begging.

Sin in any manner would at some time, make ones heart restless.

Remember your kaffan (shroud for covering the dead) instead of beautiful clothes, remember the grave instead of the luxuries of lavish mansions and remember all that delicious foods you feast on shall one day make you a delicious feast for the worms.

Seeking help ,Visiting Shrine of Ambiya ,Auliya & Pious people with Quran & Hadith references.

We are living in a world of uncertainty and misconceptions. Man is beginning to question the very roots of his beliefs for Allah Almighty and the Holy Prophet Sall Allahu alaihi wa Aalihi wa Sallim, to create doubt in the minds of the simple and unsuspecting Muslims.”


“Here is proof from QURAN, Ahadith-e-Nabawi (Sallallaho Alaihi Wasallam), Sayings of Sahab-e-Kiram and from the writings of great and authentic scholars of Islam and writings of those who declare this as SHIRK, BID’AT etc. which show beyond a shadow of a doubt that Visiting Graves and Shrines of Anbia (Alaihimus Salam) and Aulia ALLAH (Rehmatullah Alaihi Ajamaien) is Lawful.”

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What does HOLY QURAN says

1. Holy Quran says: “And when they impose on their lives (sin), they must come to your (the Nabi’s) presence, then seek repentance from ALLAH and the Rasool(Peace Be Upon Him) also asks for their forgiveness. Then, they will indeed find ALLAH Most Forgiving and Compassionate.” (An-Nisa:61)

2. Holy Quran says (summary is): “No Doubt ALLAH and his Prophet and those who offer prayers, zakat are helpers”. (Al-Maaidah:55)

3. Holy Quran says (summary is): “Verily, ALLAH helps them and Jibril and Saaleh Mumineen and then angels are helpers”. (Al-Tehreem:4)

4. Holy Quran says: “Lo! Verily, the friends of ALLAH are (those) on whom fear (cometh) not, nor do they grieve.” (Surah Younus:61)

What does Ahadith-e-Nabawi says:

1. Syedana Rasoolullah said: “Wallahu Yu’ti wa anal QASIMU Rizqihi”

“ALLAH gives and I (Muhammad) distribute”. (Bukhari, Muslim)

2. Hazrat Aaisha narrates: “Rasoolullah Sallallaho Alaihi Wasallam use to visit Baqee Shareef on late nights and Sarkar Sallallaho Alaihi Wasallam prayed there three times raising his Blessed Hands” (Muslim)

3. Allama Nabalsi states: “Sarkar use to visit Baqee Shareef and pray standing beside their graves ‘I ask comfort for you people and ourselves”. (Muslim)

4. Syedana Rasulullah Sallallaho Alaihi Wasallam said: “Recite Sura Yaseen for your died ones” (Abu Dawud, Ibn-e-Maaja, Mishkaat – Kitaabul Janaiz)

5. According to Imam Baheeqi: “Rasoolullah Sallallaho Alaihi Wasallam regularly visits the grave of Shuhda-e-Ahud every year. And Hazrat Abu Bakar Siddiq, Hazrat Umer, Hazat Usman and Hazrat Fatima (Ridwanulla Alaihim Ajamain) use to go there and praying there”. (Baheeqi)

6. Syyeduna Rasolullah Sallallaho Alaihi Wasallam said: “One who visits my grave, my Shafa’at will be necessary (wajib) upon him”. (Daar Qutni, Bazaz, Baheeqi, Ibn-e-Khuzaima)

7. Syyeduna Rasolullah Sallallaho Alaihi Wasallam said: “One who perform HAJJ after me and then visits my grave, that means he visits me in my life”. (Daar Qutni, Baheeqi, Mishkaat, Tibrani Fiss Sageeril Ausat, Majma’ al zawaid)

8. Syyeduna Rasoolullah Sallallaho Alaihi Wassallam said: “I ordered you to not to visit garves; I now order you to visit graves, because it reminds you of Hereafter and keeps you away from world (Dunya)”
(Narrated By Hazrat Ibn-e-Masud Radi ALLAH Anho in Ibn-e-Maaja, Mishkaat – Baab Ziaratul Quboor, Sarhus Sudoor – Page No: 28, Ziaul Hadeeth – Page No: 96)

9. Hazrat Muhammad Bin Noman Radi ALLAH Anho narrates that Holy Prophet (Peace Be Upon Him) said: “ALLAH
forgives the sins of those , who on fridays regularly visits the grave of his mother and father or any one of them and his name will be recorded amongst those who exercise kindness with parents”. (Baheeqi, Mishkaat, Ziaul Hadeeth – Page No: 108)

10. Hazrat Aaisha Radi ALLAH Anha narrates that Holy Prophet (Peace Be Upon Him) said: “When ever a person visits the grave of his Muslim brother and sits besides him; then his Muslim brother feels comfort, and this condition remain until the visitor left the grave” (Hayatul Amwaat Page No: 47, Ibn-e-Ibid dunya)

11. When Nabi Kareem Sallallahu Alaihi passed near graveyard of Madina Munawwarah then he said: “Assalam O Aalaikum Ya Ahlul Quboor Yagfirullahu Lana Walakum wa antum salfuna wa nahnu bil asari” (Mishkaat – Baab Ziaratul Quboor, Tirmizi)

12. Syyeduna Rasoolullah said: “When ever some on send salaam to saahib-e-Qabr then he replies, and if he know him in his life then he do know him after death” (Baheeqi Fee Su’Bil Iman, Ibn-e-Abi Dunya)

13. Imam Bukhari states Hadeeth-e-Qudsi in his Sahi: “One who hates my WALI (freind), I declear Battle with him”. (Sahih Bukhari, Mishakaat Bab Ziktullah Wat Taqrib Ilahiyyah)

 

What Does SAHABA-E-KIRAM Believe?

1. “When ever Hazrat Anas Radi ALLAH Anho use to visit the grave of Syyeduna Rasoolullah Sallallaho Alaihi Wasallam, He use to stand in a way that he is offering prayer (in real he was not offering the prayer)” (Kitubus Shifa, Vol2)

2. “Hazrat Abu Al-Jawaz Radi ALLAH Anho narrates that once there was no rain for long time in MADINA then the dwellers of MADINA came to Hazrat Aaisha Radi ALLAH Anha and ask her for help, She replied ‘Turn to Holy Prophet Peace Be Upon Him and make hole in a roof towards sky so that there should no hurdle between Roza-e-Mubarak (Blessed Grave) and Sky’, When people did the same; sky started raining and produce greenery and the camels were fead as well.” (Mishkaat Shareef, Ziaul Hadeeth – Page No: 58)



3. “Hazrat Saad Bin Abi Waqas use to visit Shuhda-e-Ahud with his companions and asked them to send salam upon them who answers your salam.” (Sharhus Sudoor – Page 193, Jazbul Quloob – Page 202)

4. Hazrat Umro Bin Al-Aas in very last moments of his life said his son Hazrat Abdullah (Ridwanullah Alaihim Ajamain): “When you bury me, put the send slowly on my grave site beside my grave for the duration in which a camel can be slaughtered and the meat of camel can be distribute so that I can gain comfort and I should know what I have to answer the angels.” (Sahih Muslim, Mishkaat Babud Dafanil Mayyat)

5. Hazrat Ibn-e-Umer states:“There are some believers of ALLAH, whome ALLAH have awarded the quality of Helping the people and people turns to them for the solution of their problems” (Al-Jamiul Sageer, Vol 1, Page 93)

6. Dawud ibn Salih says: ” Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: “Do you know what you are doing?” When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: “Yes; I came to the Prophet, not to a stone.”

Ibn Hibban in his Sahih, Ahmad (5:422), Tabarani in his Mu`jam al-kabir (4:189) and his Awsat according to Haythami in al-Zawa’id (5:245), al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih. It is also cited by al-Subki in Shifa’ al-siqam (p. 126), Ibn Taymiyya in al-Muntaqa (2:261f.), and Haythami in al-Zawa’id (4:2).

What the Great Scholars of ISLAM says?

1. Imam Shaa’fi states: “I gain the blessings from the grave Imam Abu Hanifa and whenever I get into trouble, then I offer two rakats and then I visit his grave, and pray their for the solution, and ALHAMDO LILLAH my needs are always fulfilled.” (Al-Khairatul Hassan Vol 1 Page 38, Tareekh Khateeb-e-Baghdadi Vol 1 Page 123, Raddul Mukhrat Vol 1 Page 38)

2. Imam Ibn-e-Hajar Makki Shaafai states: “It is seen from many years that Ulma and the people use to visit the grave of Imam Abu Hanifa for the solution their problems and make him waseela for the completion of their needs”.

3. Imam Ahmed Bin Hunble states: “When ever someone(i.e.muslim) died in Ansaar-e-Madina then they use to visit their graves and recite Quran Kareem on their graves”. (Mirqaat Sharha Mishkaat, Vol 4, Page 81)

4. Imam Gazali Radi ALLAH Anho said: “If seeking help from a person in his life is lawful then it is lawful to seek help from him after his death”. (Buhjatul Asraar)

5. Imam Ghazzali states: “This is property of Auliya ALLAH that Blessings are found in their speeches, their breath, their clothes, their houses, and in the sand of their feet and at a place where he sits for a day” (Minhajul Aabideen Ma’a Sharha Sirajus Saalikin, Page 529)

6. Allama Abdul Ghani Afandi Nabalsi said: “once i heared with my ears when I visited the grave of Arsalan Damishqi that a man said ‘Why you visit sand, this is foolish act’, I was amazed that a Muslim cannot say this” (Kashfun Noor – Page 19)

7. Allama Shahabuddin Khafaji states in his commentry: “Visitng the graves of Aulia ALLAH and seeking waseela from them towards ALLAH is proved and All Muslim Ummah accept this belief. But their are some mulhideen who do not believe this. May ALLAH save us from their evil beliefs”

8. Shah Abdul Aziz Dehlvi states: “The souls of Aulia gain more power and spirituality after their death”. (Fatawa Azizia, Vol 2, Page 102)

9. Shah Waliullah Dehlvi in his book (“Faizul Haramain”, Page No: 57):

“If Someone achieves mystical knowledge then his soul become so powerful that Tariqah, Maslak, Saintly chain, Lineage, Genealogy, Relations and everything connected with that person comes into the range of his favor and inclination; The favor of ALLAH, reflects through his spiritual attention”

10. and in his book, (“Hama-at”):

“This Guarantees for the regular attending on death anniversaries (URS) of the saints, regular visiting to their shrines, to recite Fatiha there, Distribution of Charity, to honor his offspring, relations and Relics are lawful in Shariah; and also these are supererogation (Nafl and Mustahab) actions.”

11. Hazrat Daata Gunj Buksh in his Famous Book “Kashful Ma’joob” said: “Do visit the graves of your relatives and beloved and do recite Surah Fatiha and Surah Yasin at their graves, so that they should pray for you.”

12. “Gaining spiritual reflections from Mashaikh and thier attention from their life and from their graves are no doubt true”. (Al-Muhmind i.e. Aqaid-e-Ulma-e-Deobanad By Haji Imdadullah, Page 18)

“ACT of those who declare this as SHIRK”

1. When Ashraf Ali Thanvi came to Lahore, He visits the grave of Daata Sahib and said “He is a Great Personality, He is still controlling the happenings”. (Safar Naama Lahore wa Lakhnow, Page No: 50, Published By Maktaba Ashrafia Lahore).

2. Ahraf Ali Thanvi said for Sultanul Hind: “India is the emperor of Chishti’s because of Khwaja Gharib Nawaz” (Al-Afazaatul Youmia, Vol 1, Page 309).

3. He further said about an English man: “One English man went England from India and said ‘A Late in Ajmer (Khwaja Gharib Nawaz) is ruling entire India” (Al-Afazaatul Youmia, Vol 1, Page 309).

4. “Prime Minister and Doctor Israar Ahmed are reciting Fatiha for the Late brother of Doctor Asrar” (Daily Iman – Karachi, Dated 20th July 2004).


5. Above photo Maulana Tariq Jamil visited Dargah recently.

Courtesy: Xpose video channel


By the Divine Grace of Almighty Allah, this brief but informative answer will suffice to remove doubts from the hearts and minds of the Muslims created by the notorious WAHHABi”.

Chelum aur Fatiha ki Dalil

“Permissibility of Faatiha Teeja, Daswaan and Chaliswaan(Chehellum) from Quran & Hadith”

The reward (Sawab) of physical and financial good deeds is conveyed and received in favour of the other Muslim and it is permissible, in support of which there are many proofs provided by the verses of the Holy Qur’an, AHadith of the Holy Prophet (Peace Be Upon Him) and the sayings (statements) of the religious scholars. The Holy Qur’an has stressed upon Muslims to pray for the welfare of other Muslims as brothers and well wishers in the Islamic fraternity; funeral prayer of deceased Muslim is a glaring example in this behalf. In the Mishkaat, Babul Fitan, Babul Malaahim, Chapter Two, there is a saying of Hazrat Abu Huraira:

    يضمن لي منكم أن أصلي في مسجد العشاء ، يعني بالأيلة ركعتين أو أربعة ، يقول هذه عن أبي هريرة
    Is there any of you who will undertake to pray two or four rak’ahs on my behalf in the  Masjid of al-Ashshar, stating, “they are on behalf of Abu Hurayrah”

Sunan Abi Dawood, Kitab al-Malaahim, Vol 2, Page 244, Hadith 3754
Shau’ab al-Iman lil Bayhaqi, Bab al Fadail al-Hajj wa al-Umrah, Vol. 9, Page 152, Hadith 3960

From the above narration three clear problems and their solutions can be deduced namely:

     1). To offer physical act of worship (Namaz) with the intention of conveying the thawab of that Namaz to any other person is permissible.
    2). To utter by the tongue praying Almighty Allah to convey the thawab to so and so (by Name) is much better than simple intention.
    3). To offer the Namaz in the Masjid of some righteous saintly person with the intention of receiving more thawab is also permissible.

 

Fatiha, Teeja (Fatiha made on the 3rd day after a person’s death), Daswaan (the 10th day after) and Chaliswaan (on the 40th day after) etc. pertain to the exclusive category of Eesal-e-Sawab and not for receiving any benefit for one’s own self! On these occasions Fatiha (recitation of Qur’an a kind of physical deed of goodness) and Sadqah (a mode of financial involvement) are done mainly, rather exclusively for conveying the reward (Eesal-e-Sawab), in favour of the deceased persons whether near and dear ones or some spiritual dignitaries (Awliya Allah) who are in themselves the fountain heads of blessing and beneficence for their devotees.

In Tafsir Ruh al-Bayan, it is said while commenting on the verse 155 of Surah An’aam:

    وعن حميد الاعرج قال من قرء القران و ختمه ثم دعا امن علي دعائه اربعة الاف ملک ثم لايزالون يدعون له و يستغفرون و يصلون عليه الي المساء او الي الصباح
    It is reported from Hazrat Aa’raj that the person who completes the recitation of the Holy Qur’an from beginning (at a stretch or with intermittent intervals) then prays for its acceptance along with the fulfillment of his desires in the Presence of Almighty Allah, on that occasion four thousand angels say Aameen and they (the angels) remain engaged in the prayer (Dua) for the betterment and forgiveness of that person from morning to evening or from evening to morning. [Tafsir Rooh al-Bayan, Vol. 3, Page 156/157, Under Verse 155 of Surah al-An’aam]

This very subject has also been mentioned in the book of Imam Nawawi’s Kitab al Azkaar, Chapter relating to the Tilawat (recitation of the Holy Quran).

It is evident from the above presented reference that the prayer begged from Almighty Allah on the conclusion of the Completion of recitation of the Qur’an (known as Khatm-e-Quran), is granted by Almighty Allah. The deed of Eesal-e-Sawab is also a dua (invocation) in the Presence of Almighty Allah. This means that if the Eesal-e-Sawab is done when the Tilawat of the Quran has been done in full, it shall be most beneficial both for the person for whom the Eesal-e-Sawab is intended and the person or persons who help completing the reciting of the Quran for that purpose.

In the book Ash’atul Lam’at it is said in the chapter Ziyaratil Qubur (visiting the graves ),

    وتصدق کردہ شوداز میت بعد رفتن اداز عالمتا ہفت روز
    “After the death of the deceased, the sadqah should be given for seven days”. [Ashiat al-Lam’at, Vol. 1, Page 716]

At another place in the some book it is said,
 

    وبعض روایات آمدہ است کہ روح میت مے آید خانہ خورا شب جمعہ پس نظرمی کند کہ تصدق کنند از دے یا نہ
    “The soul of the deceased visits its home in the night of Friday to see whether the inmates (relatives) are offering sadqah or not.” [Ashiat al-Lam’at, Vol. 1, Page 716]

From this it is seen that at places where breads are distributed for seven days continuously (daily) after the demise of the relative and offer Fatiha regularly on each Thursday, the ceremony has this origin as to its admissibility.

In the book Anwar-e-Sati’aah and Hashiyah Khazanat ar-Riwayaat it is written that

    Holy Prophet (Peace and Blessings of Allah be Upon Him) offered sadqah on the third, seventh and fortieth day of the martyrdom of Sayyiduna Hamzah and repeated the same at every sixth months and at the end of the year. [Anwaar-e-Sati’ah, Page 145]

This is the origin and reality of the generally known Teeja, Chaaleewan, Shash Mahi (sixth monthly) and Barsi (yearly) Fatiha among the Sunni Muslims.

Imam al-Nawawi Alaihir rahma has said:

    Hazrat Anas bin Malik used to gather his family members on the occasion of Khatm al-Quran and offered Fatiha, in the Presence of Allah for the welfare of all. [Kitab al-Azkaar, Baab Tilawatil Qur’an]

Hazrat Hakeem Ibn Utbah says that:

    Once Ibn Abi Lubabah invited a group of the people and told them that he had invited them at his home because he was completing the Khatm al-Qur’an on that day so that they might benefit thereby as the dua on that auspicious occasion receives the acceptance from the Almighty Allah. [Kitab al-Azkaar, Baab Tilawatil Qur’an]

It is also reported by Hazrat Mujahid on reliable authority that

    Some righteous persons used to gather the people on the occasion of the Khatm al-Qur’an and told them that on this occasion, the Mercy (Rahmat) from Allah descends upon those present there. [Kitab al-Azkaar, Baab Tilawatil Qur’an]

This provides sanction from holding the gathering on the occasions of Teejah, and Cheh’lam (Chaliswan) is a practice among the saintly persons of the Ahlus Sunnah, which is in a sense their sunnah.

In Raddul Muhtar it is said that according to a Hadith:

    من قرأ الإِخلاص أحد عشر مرة ثم وهب أجرها للأموات أعطي من الأجرِ بعدد الأموات
    If a person recites Surah Ikhlas eleven times and conveys its sawab to the deceased Muslims, then he himself shall receive the Sawab equal to the total reward given to the souls of the deceased Muslims. [Raddul Muhtar, Qir’at lil Mayyit, Baab ad-Dafan, Vol. 1, Page 666]

It is said in the Shaami:

    و يقرء من القران ماتيسرله من الفاتحة و اول البقرة و اية الکرسي و امن الرسول و سورة يس و تبارک الملک و سوره التکاثر و الاخلاص اثني عشر مرة او احدي عشر او سبعا او ثلاثا ثم يقول اللهم اوصل ثواب ماقرئناه الي فلان او اليهم
    One may recite the Holy Qur’an by way of Fatiha, on any particular occasion in the following manner: In the beginning Surah Fatiha, then the first there verses of the Surah Baqrah then Ayat-ul-Kursi, the last three verses of the Surah Baqrah, then Surah Yasin, Surah Mulk, Surah Takathur and in the end Surah Ikhlas the last one recited Twelve times or Eleven times or Seven times or Three time then pray to Almighty Allah for the Eesal-e-Sawab in favour of so and so person or persons. [Raddul Muhtar, Qir’at lil Mayyit, Baab ad-Dafan, Vol. 1, Page 666]

In the above passages full procedure of the known offering of Fatiha has been outlined, which in short is that the man offering Fatiha should recite the Holy Qur’an from different places and finally pray to Almighty Allah to grant the reward of the recitation in favour of or persons concerned. Since it is sunnah to raise hand at the time of final prayer of Eesal-e-Sawab, the man should raise both palms joined together up to the shoulders. Thus the proof of the Fatiha is established.

It is said in the Fatawa Aziziyah:

    طعامیکہ ثواب آن نیاز حضرت امامین نمایند برآں قل و فاتحہ ودرود خواندن متبرک می شود وخوردن بسیار خوب است
    “The Fatiha which is intended for Hazrat Imam Hasan and Hazrat Imam Hussain on the food prepared for the occasion should be offerred with the recitation of the Surah Fatiha accompanied by four Quls and the Durood which is the source of blessing and eating the food prepared for the occasion is also blissful.” [Fatawa Aziziyah, Page 75]

In the Fatawa-e-Azizia, at page 41 it is said:

    اگر مالیدہ و شیر برائے فاتحہ بزرگے بقصد ایصال ثواب بروح ایشاں پختہ بخوراند جائز است مضائقہ نیست
    “If the Fatiha for the thawab of the Awliya Allah is offered on the food prepared with the milk and the bread meshed together (known as Maleedah) is also permissible and there is no harm in doing so.” [Fatawa Aziziyah, Vol. 1 , Page 41]

ؑEven the Teeja of Shah Waliullah (who the opposition accepts as their leader) took place. It is recorded in Malfoozat-e-Abdul Aziz:

    روز سوم کثرت ہجوم مردم آں قدر بود کہ بیروں از حساب است ہشتادویک کلام اللہ بہ شمار آمدہ و زیادہ ہم شدہ باشد و کلمہ را حصریست
    In the Teeja (3rd after the demise) of Shah Waliyullah there was a huge crowd of persons who could not be counted easily and number of the Khat’m-e-Qur’an was no less then eighty one or more and the repetition of the Kalima-e-Tayyabah was literally beyond numbers. [Malfoozat-e-Abdul Aziz, Page 80]

This justifies the ceremony of the Fatiha and Teeja and the recitation of the Holy Qur’an as much as it is convenient preferably the Khatm-e-Qur’an.

 

dua-supplication-photos-beautiful-islamic-wallpapers-desktop-wallpaper-free

“Qasim Nanotvi of Madrissa Deoband, writes in his book Tehzeer an-Naas”

جنید کے کسی مرید کا رنگ یکایک متغیر ہوگیا۔ آپ نے سبب پوچھا تو بروے مکاشفہ اس سے یہ کہا کہ اپنی ماں کو دوزخ میں دیکھتا ہوں حضرت جنید نے ایک لاکھ پانچ ہزار بار کلمہ پڑھا تھا یوں سمجھ کر بعض روایات میں اس قدر کلمہ کے ثواب پر وعدہ مغفرت ہے، آپ نے جی ہی جی میں اس مرید کی ماں کو بخش دیا اور اس کی اطلاع نہ دی۔ بخشتے ہی کیا دیکھتے ہیں کہ وہ جوان ہشاش بشاش ہے۔ آپ نے سبب پوچھا۔ اس نے عرض کیا کہ اپنی ماں کو جنت میں دیکھتا ہوں۔ آپ نے اس پر یہ فرمایا کہ اس جوان کے مکاشفہ کی صحت تو مجھ کو حدیث سے معلوم ہوئی۔ اور حدیث کی تصحیح اس کے مکاشفہ سے ہوگئی۔
    “In a meeting, the colour of the face of one Murid of Hazrat Junaid changed suddenly (due to fear). Hadrat Junaid asked him the reason for this sudden fear, the murid explained through mukashifah that he has seen his mother in the hell. Hazrat Junaid had previously recited the Kalima one Lac and five thousand times. Believing that as he had come to know according to certain traditions (riwayat) that by reciting the Kalima for one Lac and five thousand times and the Eesal-e-Sawab thereof in favour of certain deceased there is hope that the deceased shall be granted forgiveness by Almighty Allah, Hazrat Junaid offered the thawab of the said Kalima to the mother of his murid, secretly and silently in his heart without informing the murid. Within a few moments the murid was seen bursting with delight and happiness. On being asked the reason of this sudden change he said that he was seeing his mother joyfully admitted in the Paradise Then Hazrat Junaid explained the situation and said that he had come to know the Mukashifah correctness of the young man through the Hadith and the correctness of the Hadith was confirmed by the Mukashifa of that man.” [Tehzeer al-Naas, Page 24]

From this passage it is observed that through the recitation of the Kalima Tayyaba one lac and five thousand times, and on being given reward to him, it is hoped that the deceased Muslim shall be forgiven of his short comings in the world. This tradition of Esal-e-Thawab has been accepted as the part of the Teeja.

The only  aspect for consideration is whether the food should be kept in front and then offers the Fatiha, by raising hands. There are many Ahadith concerning this point. It is recorded in Mishkaat Sharif, Chapter of Miracles (Al-Mu’jizaat). It is reported by Hadrat Abu Huraira that once he brought some dates in the presence of the Holy Prophet (Peace Be Upon Him) and requested him to pray for its abundant growth

    فضمهن ثم دعا لي فيهن بالبرکة
    The Holy Prophet (Peace Be Upon Him) mixed these dates together and prayed for increased growth of the dates (dry fruit). [Tirmidhi, Bab al-Manaqib, Vol 12, Page 327, Hadith 3774]

It is recorded in the Mishkaat, Babul Mujizat that in the Battle of Tabuk,

    At one stage of the battle a shortage of food was felt in the Islamic army. The Holy Prophet (Peace Be Upon Him) asked every man present there to bring whatever was with him. Every one brought whatever was with him and presented it to the Holy Prophet (Peace Be Upon Him). The tablecloth was spread. The Holy Prophet (Peace Be Upon Him) prayed for the blessing over the food so spread. After this he asked the men to put back the food in the utensils (pots) as a reserve for eating at the food time. [Mishkat al-Masabih, Baab al-Maujizat, Page 539]

In the same Mishkaat, it is also recorded that

    On the wedding of the Holy Prophet (peace be upno him) with Hadrat Zainab, Hadrat Umm-e-Saleem prepared a small quantity of valima in celebration of the wedding. But the Holy Prophet (Peace Be Upon Him) invited a large number of Companions to attend the Valima. The food was obviously short. The Holy Prophet (Peace Be Upon Him) recited some prayer on the food and passed his Holy hand over the food. [Mishkat al-Masabih, Baab al-Maujizat, Page 539]

There is yet another incident of praying over the food for the blessing in the food which is recorded in the same Mishkaat and it is that

    On the occasion of the battle of Trench (Ghazwa-e-Khandaq), the Companion Hazrat Jabir prepared some small quantity of food for the Holy Prophet (Peace Be Upon Him). When the Holy Prophet (Peace Be Upon Him) came to Hazrat Jabir, He brought some kneaded flour with intent for prayer for its sufficiency to feed the number of guest-companions whom the Holy Prophet (Peace Be Upon Him) had brought with them to participate in taking the food. The Holy Prophet (Peace Be Upon Him) offered Dua for the barkaah in the food and mixed his blessed saliva (lu’ab) as a token of blessing. [Mishkat al-Masabih, Baab al-Maujizat, Page 539]

However, it suffices to prove that necessary stages of the Fatiha described in these lines, prove the Fatiha as a permissible offering for the purpose of Eesal-e-Sawab. It is now clear that Fatiha is the combination of the above mentioned two things namely, the recitation of the Quran and Sadqah which are obviously permissible as well as the means and medium of blessing (barkat) in their own way. Then why should the combination of these two in the offering of Fatiha be considered as Haram, when the intent has no mundane or worldly gain in the offering of Fatiha?

For obvious reasons when the ingredients of many eatables are halaal, then on what grounds the combination of these ingredients be declared as unlawful or haraam when the prepared combination does not produce any objectionable result which is not permissible in the laws of the shariah. The other point to observe in this regard is that the thing for which fatiha or dua for blessing is sought, should be placed before the person doing the dua. This is sunnah and the tradition of the Holy Prophet (Peace Be Upon Him) as we have seen that in the cases mentioned in these lines the things for which blessing was prayed were placed before the Holy Prophet (Peace Be Upon Him). The funeral pier (Janaza) of the deceased is placed in front of the Imam who leads the funeral prayer and offers the Dua forgiveness in the Presence of Allah. Just in the same way the foodstuff on which blessing is sought is placed before the person offering the dua. There appears no valid justification for objecting this gesture of seeking Blessings from Almighty Allah. It is said that the Syeduna Rasoolullah Sallallaho Alaihi Wa Sallam while sacrificing the animal of Qurbani prayed for the blessings in favour of the Ummah while the animal of sacrifice lay before him, he recited he following dua on that occasion:

    اللهم هذا من امة محمد
    O Allah! Accept this Qurbani (Sacrifice) on behalf of my Ummah. [Sunan Abi Dawood, Vol. 2, Page 30]

The Dua on the occasion of Aqiqa is also recited over the sacrificial animal that remains before the sight. Reciting Bismillah before eating the food kept in front is the command of the Shariagh. Bismillah, as we all know, is the verse of the Holy Qur’an. Fatiha for Eesal-e-Sawab or blessing is the process on a larger scale but not different in any way!

The leader of the prohibitors of the Fatiha is also in favour of the Fatiha in the current manner. Shah Waliyullah in his book Kitabul Intibah fi Salassil Auliya writes as under.

    پس دہ مرتبہ درود خوانند ختم تمام کنند بر قدرے شیرینی فاتحہ بنام خواجگان چشت عموماً بخواند و حاجت از خدا سوال نمایند
    “Then recite the Durood ten times and after completing it offer the Fatiha in the name and on behalf of the Khwajgan-e-Chisht on some sweets and then pray to Allah for His Blessing.” [Kitabul Intibah fi Salassil Auliya, Page 114]

Shah Waliyullah in his other book ‘Zubdatun Nasaaiq’ writes while replying to a question addressed to him:

    وشیر برنج بر فاتحہ بزرگے بقصد ایصال ثواب بروح الیشاں یزند و بخورند مضائقہ نیست و اگر فاتحہ بنام بزرگے وادہ شود اغنیا راہم خوردن جائز است
    “Offer Fatiha on the food cooked with the mixture of rice and milk for the Eesal-e-Sawab of some Wali Allah and eat some of this yourself besides offering to the poor and the needy, If the Fatiha is offered in the name of some mystic great personality. Then this can be taken even by rich and the well to do persons.” [Zubdat an-Nasaiq, Page 132]

“Hazrat Haji Imdadullah, the Murshid of Ashraf Ali Thanwi and Rashid Ahmad Gangohi has written in his book ‘Faisla Haft Mas’ala”

“No one has any objection and it is acceptable to all that the issue of Eesal-e-Thawab by itself for the blessings of the deceased persons is justifiable; however if the Fatiha or Eesal-e-Sawab is done in the name of some chosen person and restrict in the blessing thereof exclusively to that personality, believing it as Fard or Waajib, then such a course is prohibited except that this exclusive offering is on account of some specific reason without believing as Fard and Waajib, then such an offering can be allowed. This may be taken as or suggesting recitation of certain part of the Holy Qur’an in the offering of some Nawafils or other suggested prayers. The latter course has the approval and consent of the religious scholars, for example, practice of some Mashaikh in the Namaz of Tahajjud.” [Faisla Haft Mas’alah]

Then at another place he says:

    “Though the intent in the heart for offering any namaz is permissible, but in order to have a kind of union between the heart and the tongue, it is advisable if the intent (Niyat) of the Namaz may also be uttered by tongue. Apropos of this holy intent in respect of the Namaz, if a few words O Allah! Grant the Sawab of this Fatiha to some deceased. It should be taken as something permissible, This in other words, justifies the offering of the Fatiha or Eisale Sawab, as is usually done by devotees of the Sunnat wal Jama’at, especially some portion of the Holy Qur’an is also recited in the latter occasions in which the sawab of the Quran will be added to the offering of Fatiha. The most striking feature of this admissibility of the Nazar-o-Niyaz as the high ideals expressed by the great scholar” [Faisla Haft Mas’alah]

Hazrat Haji Sahib continues saying:

    “The Giyarhween of Ghaus Pak, Daswan, Beeswan, Chehlam, Shashmahi and Salan (The fatiha ceremonies of the day, twentieth day, fortieth day, the Sixth montly and the Annual Fatihas), Tosha of Hadrat Shaikh Abdul Haq and Barsini of Hadrat Shah Bu Ali Qalander, the Halwa of Shab-e-Bra’at and other modes of fatiha etc come within the purview of this general admissibility.” [Faisla Haft Mas’alah]

The broad hearted words of the great Pir Sahib have settled the problem of Fatiha as a great and worth while decision in this behalf, on the moral logical, philosophical, religious, and spiritual grounds, leaving no justifiable excuse or objection in this behalf and if any such things crop up by way of objection or denial then it will not be difficult to answer them effectively!

“Ibne Abdul Wahab Najdi Exposed Commits Shirk & Shirk factory”

Page 15, divine text by Imam Mustafa ibn Ahmad ash-Shatti ( Rh)

Translator: Abu Ja`far al-Hanbali

1. Imam Mustafa ibn Ahmed ash – Shatti writes about Ibn Abdul Wahab al Najdi al Tamimi

Some of the major doctrinal positions propounded at variance with Muslim Orthodoxy were as follows

(5) The vast majority of Muslims down through the ages, since the first three generations have slipped into idolatry.

Foot note: Muhammad ibn Abdul Wahab said the following: ‘ The best spoken word that could be said was the cause of a Bedouin coming to us one day saying he had heard something about Islam. He said,’ I bear witness that we were kuffar ( he meant all the desert Arabs) and I bear witness that the guard who came to tell us about things is of the people of Islam’. So the man bore witness that he was an unbeliever.’ Sharah Sittah Mawali’min as Sirah,pp 25-26. This indeed shows that this creed was taught to the people. Further could be said by his son and first successor, Abdullah Ala sheikh who stated: ‘Indeed major shirk has become the norm for most of these people due to ignorance spreading and knowledge disappearing.” Al –Kalimat un Nafi atu fil Mukaffirat il Waqi’ah,pp. 15-16.

2. Ibn Abidin al Hanafi (Rh ) writes :

His words and who consider the Companions of our Prophet (Allah bless him and give him peace) to be disbelievers are not a condition for someone to be a kharijite, but rather are a mere clarification of what those who revolted against ‘Ali (Allah Most High be well pleased with him) in fact did. Otherwise, it is enough to be convinced of the unbelief of those they fight against, as happened in our own times with the followers of [Muhammad ibn] ‘Abd al-Wahhab, who came out of the Najd in revolt, and took over the sanctuaries of Mecca and Medina. They followed the Hanbali madhhab, but believed that they were the Muslims, and that those who believed differently than they did were polytheists (mushrikin). On this basis, they held it lawful to kill Sunni Muslims (Ahl al-Sunna) and their religious scholars, until Allah Most High dispelled their forces, and the armies of the Muslims attacked their strongholds and subdued them in 1233 A.H. [1818] (Hashiya radd al-muhtar, 4.262).

3. The Shafi‘i mufti of Mecca, Ahmad ibn Zayni Dahlan (d. 1304/1886), a historian as well as a scholar, recorded the story of the Wahhabis’ takeover of the holy places in a number of books, one of which, his two-volume history al-Futuhat al-Islamiyya [The Islamic conquests], gives the following description of what became perhaps their most famous, and certainly their most lethal ijtihad; namely, that the sunna of tawassul or ‘supplicating Allah through an intermediary’ was shirk:
Muhammad ibn ‘Abd al-Wahhab claimed that his aim in this school of thought he innovated was to make sincere the belief in Allah’s unity (tawhid), and to abjure worshiping false gods (shirk), and that Muslims had been worshipping false gods for six hundred years, and that he had revived their religion for them. He interpreted Qur’anic verses revealed about worshippers of false gods (mushrikin) as referring to those who worship Allah alone…

4. `Allama al-Shaykh Sulayman, elder brother of Muhammad ibn `Abd al-Wahhab: al-Sawa’iq al-Ilahiyya fi al-radd ‘ala al-Wahhabiyya [“Divine Lightnings in Answering the Wahhabis] also writes that ibn Andul Wahab was misguided and considered the muslim population to be involved in “ shirk”.

5.

Tafsir al-Jalalayn is one of the most significant tafsirs for the study of the Qur’an. Composed by the two “Jalals” — Jalal al-Din al-Mahalli 1459 CE(d. 864 AH) and his pupil Jalal al-Din al-Suyuti 1505 CE (d. 911 AH).

Famous Maliki Scholar Ahmad Sawi 1825 CE ( 1241 AH) wrote a commentary ( hashiya) on the above work. This commentary is called Hashiya al-Sawi ‘ ala al-Jalalayn.

Quran 35: 6 ( verse 6 of sura Faatir) states

Truly, the Devil is an enemy to you, so take him as an enemy: he only calls his party to become of the inhabitants of the blaze

In explaining this verse, the great scholar Ahmad sawi writes in his commentary

“It is said this verse was revealed about the Kharijites [foretelling their appearance], who altered the interpretation of the Qur’an and sunna, on the strength of which they declared it lawful to kill and take the property of Muslims—as may now be seen in their modern counterparts; namely, a sect in the Hijaz called “Wahhabis,” who “think they are on something, truly they are the liars. Satan has gained mastery over them and made them forget Allah’s remembrance. Those are Satan’s party, truly Satan’s party, they are the losers“ (Qur’an 58:18–19 We ask Allah Most Generous to extirpate them completely”

This is found in 1930 edition , printed in Cairo [‘Isa al-Babi al-Halabi edition, Vol 3 . page 255]

Ibn Abdul Wahab Najdi Al Tamimi and his book “Ahkam tamanni al mawt”.He becomes mushrik as per his false faith defined in Kitab ul Touheed

Ibn Abdul Wahan Najdi al Tamimi has mentioned a very interesting narration in his book Ahkam tamanni al mawt. During the time of Umar (rd) there was a very pious young man. Once this young man was about to commit a grave sin, but Allah saved him. This young man realised his mistake, felt felt very bad and died. When Umar (rd) came to know this , he visited the grave of this young man and asked “ do you have two gardens “ ( 55:46) and this young man replied from the grave that he has been given the blessings of two gardens”….

Here is the scan from Ibn Abdul Wahab najdi al Tamimi’s work.

119 120 121

 

Marvels and Excellence of Sayyiduna Uthman al-Ghani (Radi Allahu Anhu)

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On the 18th of Dhul Hijjah, 35th year of the Hijrah, the companion of our beloved Prophet (SallAllahu Alayhi wa Sallam), Sayyiduna Usman Al-Ghani (Radi Allahu Anhu) was ruthlessly martyred. He was the third Khalifah (caliph) amongst those known as the Khulafah al-Rashideen. His patronymic (Kunyah) is Abu Amr. He is also known as Zun-Nurayn (i.e. Possessor of two Lights), because the Noble Prophet gave two of his honorable daughters’ hands in marriage one after the other to the Honorable Usman Al-Ghani (Radi Allahu Anhu).

He embraced Islam at the very advent . He is also known as “Sahib al-Hijratayn” (the one who migrated twice) because firstly he migrated to Habshah (Ethiopia) and then to Madinatul Munawwarah.

Ameer al-Mu’mineen, Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) was an ardent follower of the Beloved Prophet (SallAllahu Alayhi wa Sallam). He was, in fact, the embodiment of love of the Holy Prophet (SallAllahu Alayhi wa Sallam). Absolute submission to the Sunnah manifests in his words and deeds.

One day Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) sat by the entrance of the Masjid and asked for the meat of the limb of goat and consumed it. He, then, offered Salah without redoing the Wudu and explained that the Noble Prophet (SallAllahu Alayhi wa Sallam) also consumed the same sitting on the same place, and did in the same way. [Musnad Imam Ahmed bin Hanbal, Vol. 1, Page 137, Hadith 441]

★ Once Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) smiled whilst performing Wudu. The people asked the reason, to which he replied, “Once I saw that the Holy Prophet (SallAllahu Alayhi wa Sallam) smiled having performed Wudu at this very place.” [Musnad Imam Ahmed bin Hanbal, Vol. 1, Page 130, Hadith 415]

★ Sayyiduna Abu Hurairah (Radi Allahu Anhu) narrates, “Uthman bought Jannah twice from the Prophet. Firstly, on day of ‘The Well of Ruma’ and secondly, when the Muslims were in a very poor state.” [Al-Mustadrak li al-Hakim, Vol. 3, Page 107; Tarikh Dimashq al-Kabir, Vol. 41, Page 49; Al-Kamil li Ibn Adi, Vol. 2, Page 464]

★ When the migrants came to the blessed city of Madina Munawwarah, they did not like the taste of the water. A man from the tribe of Bani Ghaffar possessed a well, named Ruma, full of sweet water. He used to sell this water to the people. The Prophet (SallAllahu Alayhi wa Sallam) asked him if he would sell his well for a spring in paradise. The man replied, “O Prophet of Allah! This is my only income.” Hearing this, Syyiduna Uthman (Radi Allahu Anhu) came and bought the well for thirty-one thousand. He then came to the Prophet (SallAllahu Alayhi wa Sallam) and asked, “Will I be able to get the spring of Paradise like you said, if i would buy the well from him?” The Prophet (SallAllahu Alayhi wa Sallam) said, “Yes.” Thus, Sayyiduna Uthman (Radi Allahu Anhu) stated, “I have bought the well of Ruma and given it to the Muslims.” [Al-Mu’jam al-Kabir, Vol. 2, Page 41-42, Hadith 1226; Tarikh Dimashq al-Kabir, Vol. 41, Page 49; Kanz al-Ummal, , Vol. 13, Page 35-36, Hadith 36183]

★ When the Prophet (SallAllahu Alayhi wa Sallam) was preparing for the battle of Tabuk, the Muslims were in need of some financial support. At this moment the Prophet (SallAllahu Alayhi wa Sallam) sought the help of Sayyiduna Uthman Radi Allahu Anhu. Hadrat Uthman (Radi Allahu Anhu) gave 10,000 Dinars, thereafter the Prophet said, “O Uthman! May Allah forgive your outer and inner mistakes and forgive all that which you commit till the Day of Judgement. Uthman can do whatever he wills.” [Kanz al-Ummal, Vol. 13, Page 38, Hadith 36189]

★ Sayyiduna Abdullah bin Umar (Radi Allahu Anhuma) has stated that Uthman bin Affan’s (Radi Allahu Anhu) absence from the battle of Badr was because the daughter of the Prophet of Allah (Ruqayyah), who was his wife, fell ill. Allah’s Prophet (SallAllahu Alayhi wa Sallam) said to him, “You will receive the same reward and share (of the booty – Maal-e-Ghaneemat) as anyone of those who participated in the battle of Badr (if you stay with her).” [Sahih al-Bukhari, Vol. 1, Page 523; Musnad Ahmad ibn Hanbal, Vol. 2, Page 101; Jaami’ Tirmidhi, Vol. 5, Page 395, Hadith 3726]

★ This was the specialty of Sayyiduna Uthman (Radi Allahu Anhu) as whosoever does not attend the battle does not get his share of the booty (Maal-e-Ghaneemat). Hadrat Abdullah bin Umar (Radi Allahu Anhuma) has said, “The Prophet (SallAllahu Alayhi wa Sallam) allocated for him his share and did not do so for anyone else who was absent.” [Sunan Abi Dawud, Vol. 2, Page 18]

★ Sayyiduna Shurhabil bin Muslim (Radi Allahu Anhu)  has reported, “Ameer al-Mu’mineen, Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) would feed the people with lavish food, and he himself would go home and remain contented with vinegar and olive only.” [Az-Zuhd lil Imam Ahmad, Page 155, Hadith 684]

★ He was known for his modesty, generosity and braveness. The beloved Messenger of Allah (SallAllahu Alayhi wa Sallam) said, “Should I not show modesty to one whom even the Angels show modesty.” [Sahih Muslim, Hadith 2402]

★ Ameer al-Mu’mineen, Sayyiduna Usman al-Ghani (Radi Allahu Anhu) has said, ‘The hand by which I committed Bay’ah (spiritual bond) in the blessed hands of the Most Noble Prophet (SallAllahu Alayhi wa Sallam), I have never touched my genital organ with that (i.e. right hand) thereafter.’ [Az-Zuhd lil Imam Ahmad, Page 155, Hadith 685]

★ Sayyiduna Usman al-Ghani (Radi Allahu Anhu) has said, “I swear by Allah! I never committed fornication during the pre-Islamic era of ignorance nor have I committed it after embracing Islam.” [Sunan Ibn Majah, Vol. 1, Page 99]

★ Sayyiduna Hasan al-Basri (Radi Allahu Anhu) has mentioned explaining the extreme modesty of Ameer al-Mu’mineen, Sayyiduna Usman al-Ghani (Radi Allahu Anhu), “If he had been in some room with the door properly shut, even then he would not put off his clothes for taking the bath nor would he straighten his back out of modesty.” [Hilyat al-Awliya, Vol. 1, Page 94, Hadith 159]

★ Ameer al-Mu’mineen, Sayyiduna Usman al-Ghani (Radi Allahu Anhu) would always observe Nafl (supererogatory) Fasts. Having taken rest during the initial part of the night, he would stand vigil (for worship) for the rest of the night. [Musannaf Ibn Abi Shaybah, Vol. 2, Page 173]

★ Whenever Ameer al-Mu’mineen, Sayyiduna Usman al-Ghani (Radi Allahu Anhu) would get up for offering the Salah of Tahajjud at night, he would himself arrange water for performing the Wudu. When it was asked, ‘Why do you bother yourself; let your servant do it for you’, He replied, “No, the night is theirs; it is for their rest.” [Ibn Asakir, Vol. 39, Page 236]

★ Sayyiduna ‘Abdullah bin ‘Umar (Radi Allahu Anhuma) has reported that the beloved Prophet (SallAllahu Alayhi wa Sallam) prophesized a heretical event and informed Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) that he will be wickedly martyred in that. [Tirmidhi, Vol. 5, Page 395, Hadith 3728]

★ Sayyiduna Abdullah bin Salam (Radi Allahu Anhu) has stated: When the rebels had laid siege to the sanctified house of Uthman Al-Ghani (Radi Allahu Anhu) even a single drop of water was not allowed to supply his blessed home. Sayyiduna Uthman Al-Ghani would feel restless due to severe thirst. He was observing fast during the day and I went to see him. He looked at me and said, ‘O! Abdullah bin Salam, I beheld the Noble Prophet (SallAllahu Alayhi wa Sallam) through this skylight. The Most Merciful Prophet (SallAllahu Alayhi wa Sallam) said in a very sympathetic manner, ‘O Uthman! These people have made you restless by thirst blocking the water?’ I respectfully replied, ‘Yes.’ So, the Noble Prophet (SallAllahu Alayhi wa Sallam) immediately lowered a bucket towards me that was filled with water. I quenched my thirst. I can still feel the soothing effect of that water between both of my breasts and both of my shoulders.

The Prophet (SallAllahu Alayhi wa Sallam) then said, ‘O Uthman! If you wish, I’ll help you against these people; or if you like you may come to me and break your fast in my company.’ I respectfully replied, ‘Ya RasoolAllah (SallAllahu Alayka wa Sallam); breaking my fast in your graceful court is dearer to me.’ Sayyiduna Abdullah bin Salam stated that he returned that day and Sayyiduna Uthman was martyred on that same day by the rebels. [Kitab al-Manamat, Vol. 3, Page 74, Hadith 109]

★ Imam Jalal al-Din Suyuti (Alayhir Rahmah) has narrated that Shaykh Ibn Batish (Alayhir Rahmah) deduced that this event (of the sighting of the Noble Prophet SallAllahu Alayhi wa Sallam) was not a dream, rather it took place whilst awake. [Al-Hawi lil Fatawi, Vol. 1, Page 151]

★ Sayyiduna ‘Adi bin Hatim has stated that on the day when Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) was martyred, I heard with my ears that someone was saying aloud, “Give Uthman Al-Ghani the glad tidings of comfort and fragrance; tell him the delightful news about meeting with Rab (Azza wa Jal). Who is not displeased; also give him the glad tidings of forgiveness and the pleasure of his Rab (Azza wa Jal).”

Shaykh ‘Adi bin Hatim has further stated that he looked around, but he did not see anyone. [Ibn Asakir, Vol. 37, Page 355; Shawahid al-Nubuwwah, Page 209]

★ It has been reported that some of the close companions of Uthman Al-Ghani (Radi Allahu Anhu) took his body to Jannat-ul-Baqi’ at night taking advantage of the darkness. They were digging the grave when suddenly a large number of riders entered Jannat-ul-Baqi’. The devotees got frightened. The riders said loudly, ‘Do not fear; we are here to take part in his burial.’ Hearing this, people’s fear abated and Sayyiduna Uthman Al-Ghani (Radi Allahu Anhu) was buried in peace. After returning from the graveyard the Sahaba al-Kiram (Alayhim ar-Ridwan) swore to the people that the riders were in fact angels. [Shawahid al-Nabuwwah, Page 209]


“Aashura”

dua-e-aashura

Aashura means
My beloved Prophet Sallallahu Alaihi wa Sallam beloved devotees. The root word for Aashura is Ashr meaning ten. There are a few reasons why this day is called Aashura.

1. This is the tenth day of Muharram thus called Aashura.

2. Ten days are given superiority and this is the tenth day.

3. On this day, Allah Ta’ala blessed ten Prophets with His chosen bounties.

Worship on the Night Before Aashura

Hazrat Ali RadiyAllahu Anhu narrates that RasoolAllah Sallallahu Alaihi wa Sallam said, ‘Whosoever revives the night before Aashura with his worship, Allah will make him live as long as He wishes.’

The Fast of Aashura

The Prophet Muhammad (salalahaolalaihiwassalam) Migrated To Madinah sharif Found That The Jews Of Madinah Used To Fast On The 10th Day Of Muharram.They Said That it Was The Day On Which The Prophet Musa (Moses), Alaihe Salam, And His Followers Crossed The Red Sea Miraculously And The Pharaoh Was Drowned in its Waters. On Hearing This From The Jews, The Prophet, Sallallahu Alaihi Wassallam, Said,

“ We Are More Closely Rotated To Musa, Alaihi Salam, Than You, ”

…And Directed The Muslims To Fast On The Day Of ‘Ashura’.

( Hadith-Abu Dawood)

” Observe The Fast Of Aashura And Oppose The Jews.Fast A Day Before it Or A Day After.”

(Hadith : Baihaqi)

On the 9th and 10th of Muharram, one should fast. If it is not possible to fast on both days, then every effort should be made to fast on the 10th day of Muharram, as there is great reward for this fast. (Muslim Shareef).

1) RasoolAllah Sallallahu Alaihi wa Sallam said: ‘Fast on the day of Aashura as this is

the day when previous Prophets also fasted.’ [Jame Sageer]

2) RasoolAllah Sallallahu Alaihi wa Sallam has said: ‘Fast on the day of Aashura as

i am certain that Allah forgives the sins of the previous year.’ [Mishkat]

3) Hazrat Abu Qatadah RadiyAllahu Anhu narrates RasoolAllah Sallallahu Alaihi wa

Sallam was asked about the fast of Aashura, he replied that this is compensation

for the sins of the previous year.’ [Muslim Sharif)

Good Deeds on Aashura

The following are some of the desirable acts one should do on the day of Ashurah:

1. To observe fast on this day.
2. To give as much charity as you can afford.
3. To perform Nafl Salat prayers.
4. To recite Surah Ikhlas 1000 times.
5. To visit and be in the company of pious Ulema.
6. To place a hand of affection on an orphan’s head.
7. To give generously to one’s relatives.
8. To put surma in one’s eyes.
9. To take a bath.
10. To cut one’s nails.
11. To visit the sick.
12. To establish friendly ties with one’s enemies.
13. To recite Dua-e- Ashura
14. To visit the shrines of Awliyas and the graves of Muslims.

Ashure ke din karne wale kaam:

1) Shab-e-Ashure ki nafil Namaz: Ashure ki raat me 4 rakaat nafil namaz iss tarteeb se padhe, Har rakaat me Sura-e-Fateha ke baad, Aayatul kursi ek baar aur Sura-e-Ikhlaas 3 baar padhe aur Namaaz se faarig hokar, 100 martaba Sura-e-Ikhlas padhe, Gunahoun se paak hoga aur jannat me behisaab niymatein milengi.

2) Ashure ke Roze: 9,10 ya 10,11 Muharram, 2 din ke roze rakhna chahiye aur agar na hosake tohAshure hi ke din Roza rakhe. Shahi Muslim me Abu Qadada Radiallaahu ta’ala anhu se marvi haiRasoolallah Swallallaahu alaihi wa sallam farmate hai ke “ Mujhe Allah azzawajal per gumaan hai keAshure ka roza ek saal qabl ke gunah mitadeta hai”.

3) Sadqa karna: Ashure ke din me 1 dirham ka sadqa 7 lakh dirham ke barabar hai.[Yani 1 rupiya sadqa karna 7 lakh rupiye ke barabar hai]

4) Risq me Us’at(Kushadgi): Jisne apne gharwalon aur Ahl-wa-Ayal per us’at ki Allah azzawajaluske poore saal me us’at aur barkat ata farmata hai.

5) Gusl karna: Jisne Ashure ke din Gusl kiya woh uss saal bimar hone se mehfuz rahega.

6) Surma lagana: Jisne Ashure ke din Surma lagaya woh uss saal Ankh dukhne se mehfuz rahega.

7) Mareez ki iyadat karna: Mareez ki iyaadat ko jana sunnath hai aur jo achchi tarha wazu karke sawabki niyyat se apne musalman bhai ki iyadat ko jaye toh jahannam se 60 baras ki raah door kardiya jayega.

8) Dushman se milaap karna: Sarkar-e-Madina Swallallaahu alaihi wa sallam ne farmaya,“Jo Shaks logon ke darmiyan sulah karega, Allah azzawajal uska mamilah durust farmadegaaur usse har kalima boolne per ek gulam azad karne ka sawab ata farmayega aurwoh jab lautega toh apne pichle gunahoun se magfirat ya fatah hokar lautega”

.9) Dua-e-Ashura padhna: 10vi muharram ko Dua-e-Ashura padhne se umr me khair-o-barkat aurzindagi me falaah-o-niyamath hasil hogi.note: Dua-e-Ashura in arabi see attachment.10) Khichda pakana: Ashure ke din Khichda pakana Hazrat-e-Nooh Alaihissalaam ki sunnath hai ,Jab tufaan se naja’at pakar Hazrat-e- Nooh Alaihissalaam ki kashti joodi pahad per ruki toh Ashure ka din tha,Aap Alaihissalaam ne kashti me se tamaam anaaj ko baahar nikala, aur fool (bada matar), gehoun, joo, masoor,chana, chawal, pyaaz 7 qism ka galla maujood tha, Aap Alaihissalaam ne unn saat cheezon ko ek hi handi me milakar pakaya tha.11) Ulama ki ziyarat karna aur Yateem bachchon ke sar per haath pherna: Hadis me hai, Jo shaks yateem ke sar per Allah azzawajalki raza ke liye haath pherta hai toh jitne baalon per uska haath guzrega har baal ke muqabil me uske liye nekiyan hai

Hazrat Abdullah bin Masood (Radi Allah Anhu), a Companion of the Holy Prophet Muhammad (Sall Allahu Alaihi wa Sallam) reports the following saying of the Messenger of Allah Ta’ala, “Whosoever prepares ample food and drink for his family on this sacred day and delights in feeding them generously, Allah Ta’ala will increase His provisions for that year and place much blessings and good therein.”

Imam Hussain (Radi Allah Anhu) and his companions were martyred on the tenth of this month.

Compassion Towards an Orphan

Allah’s beloved Rasool Sallallahu Alaihi wa Sallam has said, ‘Whosoever strokes the head of an orphan with his hands (loves him and attends to his needs) on the day of Aashura, then for every hair, Allah will raise the status of that person in Jannah. [Ghunyatut Taalibeen]

Rasulullah ( Sallallahu-Alayhi-Wasallam) said :

” One Who Generously Spends On His Family On The Day Of Aashora, Allah Will increase (his provision) For The Whole Year.”

( Hadith : Baihaqi )

Virtues of Aashura

Khusoosiyat-e-Yaume Ashura: Ashura ke din bahut se batein maqsoos hai, unme se chand ye hai:

1) Ashure ke din hi Hazrat-e-Adam Alaihissalaam ko paida kiya gaya, Usi din unhe Jannat me dakhil kiya gaya, Usi din unki touba qubul ki gayi.

2) Ashure ke din hi Arsh, Kursi, Aasman, Zameen, Suraj, Chaand, Sitare, Aur Jannat paida kiye gaye.

3) Ashure ke din hi Hazrat-e-Ibrahim Alaihissalaam paida huye, Usi din unhe Aag se naja’at mili.

4) Ashure ke din hi Hazrat-e-Musa Alaihissalaam aur Aap ki ummat ko fira’oun se naja’at mili aur usi din fira’oun apni qaum sameth garq huwa.

5) Ashure ke din hi Hazrat-e-Isa Alaihissalaam paida huye aur usi din unhe Aasman ke taraf uthayagaya.

6) Ashure ke din hi Hazrat-e-Nooh Alaihissalaam ki kashti kohe joodi (joodi pahad) per ruk gayi.

7) Ashure ke din hi Hazrat-e-Yunus Alaihissalaam machli ke pet se nikale gaye.

8) Ashure ke din hi Hazrat-e-Yaqoob Alaihissalaam ki binaayi lautayi gayi.

9) Ashure ke din hi Hazrat-e-Yusuf Alaihissalaam gehere kunwe se nikale gaye.

10) Ashure ke din hi Aasman se zameen per sab se pehle barish nazil hoyi.

11) Ashure ke din ka roza MAHE-RAMZAN se pehle farz tha phir mansooq kardiyagaya aur Sarkar-e-Madina Swallallaahu alaihi wa sallam ne hijrat se pehle uss din ka roza rakha tha.

12) Ashure ke din hi Imam-e-Hussain Radiallaahu ta’ala anhu aur unke rufaqa ne maidane karbala me jaame shahadath noosh farmakar haq ke parcham ko sarbuland farmaya.

Dua-e-Ashurah – An insurance for a year’s Life

Hazrat Imam Zainul Abidain (Radi Allah Anhu) reports that who ever recites this dua( Dua-e- Ashurah) on the tenth of Muharram, any time after sunrise and before sunset, or listens to its recitation from someone else, Allah Ta’ala will certainly make it an insurance for a years’ life for him, by keeping death away from him. However, if one is to become the victim of death in that year, they will by some strange coincidence not remember to recite it.

Significant Incidents of the Day of Aashura (10th Moharram ul Haraam)

My beloved Prophet Sallallahu Alaihi wa Sallams beloved devotees. There are several prominent incidents which took place on the day of Aashura which have made their place in the glorious history. Here we list a few:

1.   On this day Allah Taala, according to the meaning most suited to Him, descended on the Arsh.
2.   It rained for the first time.
3.   Mercy was revealed for first time.
4.   Adam Alaihis Salaams repentance was accepted.
5.   Allah Taala elevated Idris Alaihis Salaam towards the heavens.
6.   Hazrat Nooh Alaihis Salaams ark rested at the mountain of Joodi.
7.   Hazrat Ibrahim Alaihis Salaam was born.
8.   Hazrat Ibrahim Alaihis Salaam was made His Khaleel by Allah.
9.   Hazrat Ibrahim Alaihis Salaam was released safe from the fire of Namrood.
10.   Hazrat Daud Alaihis Salaams repentance was accepted.
11.   Hazrat Sulaiman Alaihis Salaam recovered his kingdom.
12.   Hazrat Ayub Alaihis Salaam was relieved of his illness.
13.   Hazrat Musa Alaihis Salaam was born.
14.   Hazrat Musa Alaihis Salaam was victorious over the magicians.
15.   Hazrat Musa Alaihis Salaam successfully crossed the river and Firaun was drowned.
16.   Hazrat Yunus Alaihis Salaam was born.
17.   Hazrat Yunus Alaihis Salaam was freed from the belly of the giant fish.
18.   Hazrat Yaqub Alaihis Salaam regained his eyesight.
19.   Hazrat Yusuf Alaihis Salaam was freed from the well and also from confinement.
20.   Hazrat Isa Alaihis Salaam was born.
21.   Hazrat Isa Alaihis Salaam was raised to the skies.
22.   RasoolAllah Sallallahu Alaihi wa Sallam was married to Ummul Mumineen Hazrat Khadijatul Kubra RadiyAllahu Anha.
23.    Imam Hussain RadiyAllahu Anhu attained martyrdom.
24.   The Day of Judgement will take place.

Aashura During the Days of Ignorance:
My beloved Prophet Sallallahu Alaihi wa Sallam beloved devotees. When RasoolAllah Sallallahu Alaihi wa Sallam saw the Jews fasting on the day of Aashura, he enquired as to the reason for it and they replied that this was the day when as Musa Alaihis Salaam was victorious over Firaun, who drowned along with his followers. So out of respect and as mark of celebration, we fast on this day.

Breif Explaination of BiD’AH / BiD’AT

Every Innovation is not a Bid’at !

bidc3a1h

Categories of Bidah [innovations, bidats] in Islam :Every innovation Bidah is not bad:

Defination of Bidah: Some thing which wasn’t performed or done during time of Prophet (saleh ala waalihi wasalam) but introduced later on.It is divided into different categories and bidah (innovation) in Aqeeda (islamic beliefs) is considered evil (haram) where as Good bidahs in religion which don’t effect Aqeeda (beliefs) are endorsed and made by Ijhtehad of scholars and had been made in the past.

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Major Question/objection: Is EVERY Innovation (bad) Bid’at?
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Discussion on Bid’at involves many aspects. Discussion on all of these aspects would require a very lengthy post in which many users might loose the track of the discussion. So I am planning to take one or two points at a time to explain our point of view, and then move on to other aspects).

Some people believe that bid’at (innovation) is always bad; it cannot be divided into good and bad innovations. Primarily they base their thesis on the following Hadith of Muslim :وشرالامور محدثاتھا وکل بدعھ ضلالھ۔۔۔ (And among the worst deeds is to invent new things and every innovation (Bid’at) is misguidance). This gives the impression that the Hadith is declaring every innovation as Bid’at and hence condemnable. Is it really the case? It is actually not. This is the point that I would be proving in this post initially. Rest of the points would follow in the future posts.

So for the current post my statement is:

“Every innovation is not (bad) Bid’at. Innovations are of two types: Bid’at-e-Hasana (good innovation) and Bid’at-e-Sai’ya (bad innovation). Only Bid’at-e-Saiya (bad innovation) has been condemned in the Hadith.”

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Point 1: Discussion on Terminology?
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For innovation or new things, two words are used in Hadith literature: (Muh’dasa) محدثھ and (Bid’aa) بدعھ and these two have almost the same meaning and are used interchangeably in various Ahadith. In fact in Ahadith the word Muh’dasa has been used more frequently than the word Bid’aa. Almost all the Ahadith related to innovation has used this word (i.e. Muh’dasaوشرالامور محدثاتھا

The Hadith of Bukhari starts as من احدث ۔۔۔ (Whoever invented a new thing …). Similarly the most famous Hadith (of Muslim) against Bid’at has the wording: وشرالامور محدثاتھا وکل بدعھ ضلالھ۔۔۔ (And among the worst deeds is to invent new things and every innovation is misguidance). So clearly the two words for innovation, which have been quite emphatically criticized in Ahadith are Muh’dasa محدثھ and Bid’aa بدعھ or Bid’at بدعت

Conclusion:
For innovation, two words are used in Ahadith namely (Muh’dasa) محدثھ and (Bid’aa) بدعھ:
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Point 2: بدعت لغوی vs. بدعت شرعی ?
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Although, the above mentioned two words (Mukh’dasa and Bid’aa) have been thoroughly criticized in the sayings of the Prophet (صلی اللہ علیھ وآلھ وسلم), yet in Arabic they are used for every new thing whether the thing is good or bad. It is absolutely wrong to call every Bid’aa or Mukh’dasa as bad. It is clearly proven from Ahadith that even the acts of the Prophet (صلی اللہ علیھ وآلھ وسلم) were called as Muh’dasa (محدثھ) by Sahaba.
For example, Before the death of the Prophet (صلی اللہ علیھ وآلھ وسلم), Hazrat Aisha (رضی اللہ عنھ) heard new words of praise of Allah from the Prophet (صلی اللہ علیھ وآلھ وسلم) and asked why you are reciting these Ah’das (new words) (احدثتھا تقولھا). (Muslim / Ibn-e-Ibi Shaiba / Abu Noaim / Tabari).

Similarly Hazrat Rafay Bin Khadij (رضی اللہ عنھ) narrates that the Prophet (صلی اللہ علیھ وآلھ وسلم) started reciting new words before leaving a gathering and we asked (ھذہ کلمات احدثتھن) “You have recited new words”? (Nisai / Hakim / Munzri : Tabrani has declared its asnad as Jaiyad)

So if we take the Hadith of Muslim (شرالامور محدثاتھا) “And among the worst deeds are Muh’dasat (innovations)” in general context, then Na-Uzu-Billah Sahaba accused the Prophet (صلی اللہ علیھ وآلھ وسلم) about a bad thing (which is not possible). They were clearly using this word in its literal (dictionary) sense, meaning a new thing. There are similar Ahadith about the use of the word (Bid’aa) بدعھ which I would discuss later.

Conclusion:

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The words Muh’dasa محدثھ and Bid’aa بدعھ are not always used in negative sense. In dictionary meanings, they can be used for any (good or bad) innovation. In this context it is called as Bid’at-e-Lugwi بدعت لغوی (Bid’at in literal or dictionary meaning). The bid’at that has been condemned in the Ahadith is called as Bid’at-e-Shar’ee بدعت شرعی (Bid’at in Islamic Shariah).

The fact that Sahaba used these words even for the Prophet (صلی اللہ علیھ وآلھ وسلم) makes it clear that they always understood these words as neutral in connotation. If they had taken the word Muh’dasa as a negative word only,(because the Hadith stated “Among the worst deeds are Muh’dasat”), then for the new act of the Prophet (صلی اللہ علیھ وآلھ وسلم) they would have used a different word for sure. This is an indication that Sahaba believed in the division of the words of Muh’dasa and Bid’aah

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Quran uses “every” to Mean Only a Sub Class
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The wording of the previously quoted Hadith of Muslim apparently refers to all new things without restriction. Does it literally mean that everything new is misguidance or bad? The answer is “No”. Why?

In answer to this question, we may note that there are many similar generalities in the Quran and Hadith (by using the word “Every (کل)”) , all of them admitting of some qualification.

A few examples follow:

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Quranic Example No:1
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When Quran says “every boat” in “As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force.”, it means “every (new) boat”, or “every (serviceable) boat”. Otherwise there was no need to break the boat in order to save it from the king.

(Quran Al-Kahf 18:79)

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Quranic Example No:2
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When Quran says “every hill” while ordering Hazrat Abrahim (AS) in “Take four birds; Tame them to turn to thee; put a portion of them on every hill and call to them”, it means “every hill near by” and NOT “every hill in the world”.
(Quran Al-Baqara 2:260)

Quranic Example No:3
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When Quran says “every stratagem” in “lie in wait for them in every stratagem (of war)”, it means “every stratagem which is feasible for war”.

(At-Tauba 9:5)

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Quranic Example No:4

When Quran says “every high place” in “Do ye build a landmark on every high place to amuse yourselves?”, it means “every high place where a landmark is feasible”

(Ash-Shu’ara 26:128)

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Quranic Example No:5
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When Quran orders Hazrat Noh (AS) to take “every species with him in “take thou on board pairs of every species”, it does mean a very limited subset of total species on earth.

(Al-Mu’minun 23:27)

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Hadiths uses “every(kull)” to Mean Only a Sub Class
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* The Prophet said: “Truly, this black seed (al-habba al-sawda’) is a cure for every (kull) disease except death.”
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►[Narrated from ‘A’isha and Abu Hurayra by Bukhari,
►Muslim,
► al-Tirmidhi
►, Ibn Majah,

► and Ahmad through nineteen chains. Al-Zuhri said: “The black seed is black cumin (al-shuneez).” It is also named Indian cumin, fennel-flower; corn cockle, and wild savager.

this doesnt means Black seed is literally cure of Every (kull) disease on earth but only a subgroup

Example Two

 The Prophet said: “None shall enter Hell-fire who prays before sunrise and before sunset.”

[Narrated from ‘Amara ibn Ru’ayba al-Thaqafi by

►Muslim, al-Nasa’i, Abu Dawud, and Ahmad.

This hadith is worded all-inclusively although it is not meant to include those who abandon the prayers of zuhr, maghrib, and ‘isha’. Ibn Hajar confirmed al-Tibi’s ruling that sound germane narrations must be taken together as one hadith, the general being modified in light of the specific (yuhmalu mutlaquha ‘ala muqayyaduha) so that practice can conform with the totality of their content.

Example Three

Prophet (Sallallaho alaihi waalihi wasalam) said Every (kull) thing with which a man plays is void except his training of his horse , throwing of arrows and playing with his wife , [ Quoted in Ihya Uloom ud din by Imam Ghazali (Rah) Vol 2 , Pg 171 and Termed Sahih ]

Imam Ghazali (RAu) writes : It doesn’t means Every thing except above three is unlawful It means want of benefit.To make sweet sounds of birds and to play any other sports for enjoyment is not unlawful [same page of Ihya]

Conclusion

In all of the above quoted verses of Quran the word “Every (کل)” has been used, but its meaning is applicable only to a subclass of it. This reminds of the well known English proverb: “Exceptions are always there.”
There are many other examples from Quran and Hadith, where a general word is used to represent only a subclass of it.
Example
. When Quran orders “every one” to observe fasts in Ramadhan (Al-Baqara 2:185), it does make exception of ill and travelers etc. Similarly by the words “Every Bid’at is misguidance” meant “Every (bad) bid’at (i.e. Bid’at-e-Saa’iya) is misguidance”.
There are many instances in Quran and Hadith where a general statement is made (by using the word “Every (کل)”) to represent only a subclass of it. (This is a well know topic in Ilm-ul-Blagha) In a similar fashion, this Hadith is only talking about bad innovations.
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There are several hadiths proving Sahabas (RA), Salafs, Early muslims brought many new innovations in Religion, e.g Fiqh , dividing quran into 30 parts, Books of Hadiths like Bukhari, Trimdhi, muslim were all done after centuries

Fath ul Bari Ba-Sharah Sahih al-Bukhari, Published by Maktaba Dar ul Marifah, Beirut, Lebanon

Imam Ibn Hajar Asqalani (RAu) said: The root meaning of innovation is what is produced without precedent. It is applied in the law in opposition to the Sunna and is therefore blameworthy. Strictly speaking, if it is part of what is classified as commendable by the law then it is a “Good innovation (hasana)”, while if it is part of what is classified as blameworthy by the law then it is blameworthy (mustaqbaha), otherwise it falls in the category of what is permitted indifferently (mubah). It can be divided into the known five categories.” “obligatory” (wajib), “forbidden” (haram), “recommended” (mandub), “disliked” (makruh), and “indifferently permitted” (mubah). [Fath ul Bari: Volume 004, Page No. 253]

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Proof of Inventing
New action in religion From Quran

Quran states:

{ ثُمَّ قَفَّيْنَا عَلَىٰ آثَارِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ٱبْنِ مَرْيَمَ وَآتَيْنَاهُ ٱلإِنجِيلَ وَجَعَلْنَا فِي قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ٱبتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلاَّ ٱبْتِغَآءَ رِضْوَانِ ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا فَآتَيْنَا ٱلَّذِينَ آمَنُواْ مِنْهُمْ أَجْرَهُمْ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ }
As for monasticism, they invented it themselves, for we had not enjoined it on them, seeking thereby to please Allah; but they did not observe it faithfully.[ We rewarded only those who were truly faithful, but many of them were transgressors (57:27)
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All innovations would have been bad then Allah would not have said that he would give them Ajr on their invention of Rahbaniyat or to please Allah,i.e. those who practiced it faithfully,We rewarded only those who were truly faithful ,what Allah says is that after adopting it they did not practice it properly, hence this verse has implied permission for innovating good matters, If the words are carefully read we get to know that If it was condemned then Allah would not have said: “but they did not observe it faithfully”rather Allah condemns those who after innovating it did not practice it properly (hence good innovations are to be practiced properly), Allah proves new innovations to be rewardful in the same ayah when he says: “We rewarded only those who were truly faithful

Tafsir ibn e abbas of above verse

(Then We caused Our messengers) one after the other (to follow in their footsteps) to follow Noah and Abraham from their respective offspring; (and We caused Jesus, son of Mary, to follow) these Messenger, i.e. messengers other than the Prophet Muhammad (pbuh) (and gave him the Gospel, and placed compassion and mercy) towards each other (in the hearts of those who followed him) i.e. who followed the religion of Essa. (But monasticism they invented) they built monasteries and cloisters to escape the sedition of Paul, the Jew. (We ordained it not for them) We did not enjoin monasticism upon them. (Only seeking Allah’s pleasure) they did not invent it except to seek Allah’s good pleasure, (and) had We enjoined it upon them (they observed it not with right observance) they would not have given it its right due.(So We give those of them who believe) among the monks (their reward) double for their faith and worship; these are the ones who did not contravene against the religion of Essa. 24 among these were in the Yemen and when they heard of the Prophet (pbuh) they believed in him and joined his religion, (but many of them) of the monks (are evil-livers) disbelievers, these are the ones who went against the religion of Jesus.

*** Tafsir Al Jalayn for Same Ayah ***
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{ ثُمَّ قَفَّيْنَا عَلَىٰ ءاثَٰرِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ٱبْنِ مَرْيَمَ وَءاتَيْنَٰهُ ٱلإنجِيلَ وَجَعَلْنَا فِى قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً } هي رفض النساء واتخاذ الصوامع { ٱبتَدَعُوهَا } من قبل أنفسهم { مَا كَتَبْنَٰهَا عَلَيْهِمْ } ما أمرناهم بها { إِلاَّ } لكن فعلوها { ٱبْتِغَاء رِضْوٰنِ } مرضاة { ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا } إذ تركها كثير منهم وكفروا بدين عيسى ودخلوا في دين ملكهم وبقي على دين عيسى كثير منهم فآمنوا بنبينا { فَئَاتَيْنَا ٱلَّذِينَ ءَامَنُواْ } به { مِنْهُمْ أَجْرَهُمْ وَكَثِيرٌ مّنْهُمْ فَٰسِقُونَ }

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Then We sent to follow in their footsteps Our messengers, and We sent to follow, Essa son of Maryam, and We gave him the Gospel, and We placed in the hearts of those who followed him kindness and mercy. But [as for] monasticism, namely, abstention from women and seclusion in monasteries, they invented it, [an innovation] on their part — We had not prescribed it for them, We did not enjoin them to it; but they took it on —only seeking God’s beatitude. Yet they did not observe it with due observance, for many of them abandoned it and rejected the religion of Jesus and embraced the religion of their [then] king
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. However, many of them did remain upon the religion of Jesus and they believed in our Prophet [when he came]. So We gave those of them who believed, in him, their reward; but many of them are immoral.

Tafsir ib e khatir of 57:27

Here is proof from Tafsir Ibn Kathir

The tafsir.com website which is famous for its forgeries has yet again removed the crucial tafsir under this ayah. They have cleverly removed the important hadith from inbetween.
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It states:
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ابن مسعود قال: قال لي رسول الله صلى الله عليه وسلم: ” يا ابن مسعود ” قلت: لبيك يارسول الله قال: ” هل علمت أن بني إسرائيل افترقوا على ثنتين وسبعين فرقة؟ لم ينج منها إلا ثلاث فرق، قامت بين الملوك والجبابرة بعد عيسى بن مريم عليه السلام، فدعت إلى دين الله، ودين عيسى بن مريم، فقاتلت الجبابرة، فقتلت فصبرت ونجت، ثم قامت طائفة أخرى لم تكن لها قوة بالقتال، فقامت بين الملوك والجبابرة، فدعوا إلى دين الله ودين عيسى بن مريم، فقتلت وقطعت بالمناشير، وحرقت بالنيران، فصبرت ونجت، ثم قامت طائفة أخرى لم يكن لها قوة بالقتال، ولم تطق القيام بالقسط، فلحقت بالجبال، فتعبدت وترهبت، وهم الذين ذكر الله تعالى
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Translation: Ibn Masud (ra) narrates that the Prophet (Peace be upon him) called me and I said “Labaik”. The Prophet said: Do you know that Banu Israel was divided into 72 sects “BUT ONLY THREE GROUPS OUT OF THEM GOT FORGIVNESS”
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1.Those who after Isa (a.s) stood against the Kings and tyrants. They called people towards deen of Allah and Isa bin Marym (a.s). They fought against the transgressors and were martyred therefore they were forgiven.
2. The second group was of those people who were not able to fight back but they stood firm infront of kings and tyrants. They said the words of truth. Due to this they were martyred by thick blades and were burnt (alive) but still they remained patient and thus attained forgivenes.
Pious and Good innovators of Rahbaniyat were forgiven
3. Then another group arose, they were not able to fight nor stand infront of kings/tyrants. THEY WENT TOWARDS THE MOUNTANS AND WORSHIPPED ALLAH IN “ISOLATION AND TOOK THE PATH OF MONASTICISM. THESE ARE THE PEOPLE MENTIONED IN THIS AYAH”
[Tafsir Ibn Kathir, Volume No.4, Page No. 540]

Source of above tafsir ibn e khatir
http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=7&tSoraNo=57&tAyahNo=27&tDisplay=yes&UserProfile=0&LanguageId=1
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Note : Some of our great muslims have forged and edited actual text of this tafsir from english translations, Above link has arabic and one can check what does it says, I have mentioned arabic too .Hence, even Quran proofs that if muslims invent Good biddahs they are given Sawab for it is regarding word every (kull) in hadiths haani quoted, I already cleared that in my initial posts of this thread from Quran and hadiths, its used as a subgroup

what Prophet (Sallaho alaihi waalihi wasalam) said too

Hadith # 1

Volume 3, Book 49, Number 861: (Sahih Bukhari)

Narrated Aisha: Allah’s Apostle said, [“If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected.” Read it once again to understand that Islam is not an illogical religion, hence new innovations which are not in “Harmony” with the principles of religion will be Bidat al Dhalalah otherwise they will be Bidat al Hassanah.

The great Muhaditheen and Ulama explained it as

Imam Ibn Hajr al Haytami (Rahimuhullah)on above hadith said:
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وفي الحديث “كل بدْعة ضلالة وكل ضلالة في النار” وهو محمول على المحرمة لا غي
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That which is narrated in Hadith that All innovations are evil and all evil are in hell fire, This hadith will be applied forBidat al Muhrima (i.e. category of haram innovations only) not others.

Hadith # 2

‏عن ‏ ‏ابن جرير بن عبد الله ‏ ‏عن ‏ ‏أبيه ‏ ‏قال ‏قال رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏من ‏ ‏سن ‏ ‏سنة ‏ ‏خير فاتبع عليها فله أجره ومثل أجور من اتبعه غير منقوص من أجورهم شيئا ومن ‏ ‏سن ‏ ‏سنة ‏ ‏شر فاتبع عليها كان عليه وزره ومثل أوزار من اتبعه غير منقوص من أوزارهم شيئ

Jarir bin Abdullah reported: Allah’s Messenger (may peace be upon him) 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, without their rewards being diminished in any respect. 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) without their’s being diminished in any respect. [Sunan Tirmidhi Volume 005, Hadith Number 2675]

‏قال ‏ ‏أبو عيسى ‏ ‏هذا ‏ ‏حديث حسن صحيح

Imam Tirmidhi Said: This hadith is “Hassan Sahih”

Source: http://hadith.al-islam.com/Display/Display.asp?Doc=2&Rec=4324 (http://hadith.al-islam.com/Display/Display.asp?Doc=2&Rec=4324)

Allah’s Messenger (may peace be upon him) said: He who introduced some good practice in Islam.

Note :- The above hadith context refers to reviving any Good practice which is in coherence with Quran and Shariah, It can be a Sunnah which sahabas (RAu) revived or salafis revived or can be any other good practice within laws of shariah.

EXAMPLES of Good Innovations by Sahabas (ra) and Prophet (pbuh) approving them

PROOF NO #1

Bukhari, Volume 6, Book 61, Number 533:

Narrated Abu Said Al-Khudri: A man heard another man reciting (Surat-Al-Ikhlas) ‘Say He is Allah, (the) One.’ (112. 1) repeatedly. The next morning he came to Allah’s Apostle and informed him about it as if he thought that it was not enough to recite. On that Allah’s Apostle said, “By Him in Whose Hand my life is, this Surah is equal to one-third of the Qur’an!”

Narrated Abu Said Al-Khudri: My brother, Qatada bin An-Nau’man said, “A man performed the night prayer late at night in the lifetime of the Prophet and he read: ‘Say: He is Allah, (the) One,’ (112.1)[ews] and read nothing besides that. The next morning a man went to the Prophet ,~ and told him about that .. On that Allah’s Apostle said, “By Him in Whose Hand my life is, this Surah is equal to one-third of the Qur’an!”

Note:- 
Now Prophet(pbuh) never told that person to say “Qulho Wallaho Ahad” repeatedly. That Sahabi did it according to his own opinion as it was totally in harmony with the principles of religion. And Abu Said Al-Khadri also thought that saying only “Qulho Wallaho Ahad” is not enogh and he has to recite the whole Surrah. (i.e. he was not criticizing it as Bidah, but due to other reason, that whole Surah should be recited). And finally, look at the holy words of our holy Prophet (saww) If every Biddah was wrong Why did Prophet (صلی اللہ علیھ وآلھ وسلم) approved it ?

PROOF NO # 2

From Hadrat Bilal (ra) doing zikr his own way
Bukhari, Volume 2, Book 21, Number 250:
Narrated Abu Huraira: At the time of the Fajr prayer the Prophet asked Bilal, “Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise.” Bilal replied, “I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me.”

Ibn Hajar Asqalani says in Fath al-Bari that the hadith shows it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal reached the conclusions he mentioned by his own inference,and the Prophet (Allah bless him and give him peace) confirmed him therein.

PROOF NO #3

Narrated IsraiI:Uthman bin ‘Abdullah bin Mauhab said, “My people sent me with a bowl of water to Um Salama.” Isra’il approximated three fingers (‘indicating the small size of the container in which there was some hair of the Prophet. ‘Uthman(ra) added, “If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it,”
(Sahih Bukhari, Volume 7, Book 72, Number 784)

***Commentary by Ibn e Hajar (Rah)***

Ibn al-Sakan narrated through Safwan ibn Hubayra from the latter’s father: Thabit al-Bunani said: Anas ibn Malik said to me (on his death-bed): “This is one of the hairs of Allah’s Messenger, Allah’s blessings and peace upon him. I want you to place it under my tongue. “Thabit continued: I placed it under his tongue, and he was buried with it under his tongue.”
►Narrated by Ibn Hajar in al-Isaba fi tamyiz al-sahaba (Calcutta, 1853) 1:72 under “Anas Ibn Malik.”

Point to NOTE:-
Rasool Allah [pbuh] never asked anyone to put his hair under his tongue while getting buried. Ans bin Malik introduced this new Action according to his own opinion, while he knew that there is a Barakah in the hairs of Rasool Allah [pbuh].

PROOF NO # 4

Narrated Thumama: Anas said, “Um Sulaim used to spread a leather sheet for the Prophet and he used to take a midday nap on that leather sheet at her home.” Anas added, “When the Prophet had slept, she would take some of his sweat and hair and collect it (the sweat) in a bottle and then mix it with Suk (a kind of perfume) while he was still sleeping. “When the death of Anas bin Malik approached, he advised that some of that Suk be mixed with his Hanut (perfume for embalming the dead body), and it was mixed with his Hanut.,

NOTE : Rasool Allah [pbuh] never asked someone to collect his sweat and Umm Sulaim did it according to her own opinion.
Similarly, Rasool Allah [pbuh] never asked his sweat and hair mixed with Suk to be used on a dead body as Hanut. It was Anas bin Malik himself who did it according to his own opinion

PROOF NO # 5

When `Abdullah ibn Anis came back from one of the battles having killed Khalid ibn Sufyan ibn Nabih, the Prophet gifted him his staff and said to him: “It will be a sign between you and me on the Day of Resurrection.” Thereafter he never parted with it and it was buried with him when he died. ,[Narrated by Ahmad in his Musnad (3:496)]

NOTE:- Rasool Allah [pbuh] never asked Abdullah ibn Anis to take that staff with him in his grave, and he introduced this new act only according to his own opinion.

PROOF NO # 6

Dawud ibn Salih says: “[The Caliph] Marwan one day saw a man placing his face on top of the grave of the Prophet. He said: “Do you know what you are doing?” When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: “Yes; I came to the Prophet, not to a stone.
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References:

►Ahmad (5:422)
►Ibn Hibban in his Sahih,
►Tabarani in his Mu`ja
►al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih.
►It is also cited by al-Subki in Shifa’ al-siqam (p. 126),
►Ibn Taymiyya in al-Muntaqa (2:261f.), and
►Haythami in al-Zawa’id (4:2)
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NOTE:- Paying respect to the signs of Allah and to seek barakah from them is a virtuous act in Islam. Only limitation put by Islam is “Prostration”. But Some muslims have made many more things Haram at their own. Above practices were personally invented by Glorious Sahabas (Ra) as they didnt go against Shariah so no one ever objected.

PROOF NO # 7

Mu`adh ibn Jabal and Bilal also came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.[Sunan Ibn Majah 2:1320.]

NOTE :- Rasool Allah [pbuh] never asked Sahaba to place and rub their faces on his grave, or to sit there and weep. Abu Ayyub Ansari, Mu`adh ibn Jabal and Bilal did all that according to their own opinion.

****Imam Ahmad’s commentry ****

Imam Ahmad’s son `Abd Allah said: I asked my father about the man who touches and kisses the pommel of the Prophet’s minbar to obtain blessing, or touches the grave of the Prophet. He responded by saying: “There is nothing wrong with it.” `Abd Allah also asked Imam Ahmad about the man who touches the Prophet’s minbar and kisses it for blessing, and who does the same with the grave, or something to that effect, intending thereby to draw closer to Allah. He replied: “There is nothing wrong with it.”
► This was narrated by `Abdullah ibn Ahmad ibn Hanbal in his book entitled al-`Ilal fi ma`rifat al-rijal (2:492)

PROOF NO # 8

Tabrani narrated through Handhalah Ibn Hudhaym that the latter went with his grandfather, Hudhaym, to the Prophet. Hudhaym said to the Messenger of Allah:
“I have sons and grandsons, some of whom are pubescent and others still children.” Motioning to the young child next to him, he said: “This is the youngest.” The Prophet brought this young child whose name was Handhalah next to him, wiped on his head, and told him, “barakallahu fik,” which means: “May Allah bless you.” After that, people started to bring Handhalah a person with a swollen face or a sheep with a swollen udder. Handhalah would place his hand on that part of his head the Prophet wiped, then touch the swollen part and say Bismillah, and the swelling would be cured.

NOTE:-
Handhalah did it according to his own opinion. Was he really indulged in Dhalalah? No because it didnt go against Quran and sunnah of Prophet (صلی اللہ علیھ وآلھ وسلم)
►al-Tabarani in al-Awsat and al-Kabir (4:16),
► and Imam Ahmad in his Musnad (5:67-68) with a sound chain as stated by al-Haythami in al-Zawa’id (4:211)

PROOF NO  # 9

The Tabi Thabit al-Bunani said he used to go to Anas Ibn Malik, kiss his hands, and say: “These are hands that touched the Prophet. ” He would kiss his eyes and say: “These are eyes that saw the Prophet.”

►Abu Ya`la narrated it in his Musnad (6:211)
► and Ibn Hajar mentioned it in his al-Matalib al-`aliya (4:111).
► al-Haythami declared it sound in Majma` al-zawa’id (9:325).

NOTE:-
Tabi`i Thabit al-Bunani did it and invented this new practice from his own, No one objected because it wasnt against principles of Shariah.

PROOF NO #10

Narrated Abu Burda: When I came to Medina. I met Abdullah bin Salam. He said, “Will you come to me so that I may serve you with Sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house that in which the Prophet entered?”
[Sahih Bukhari, Volume 5, Book 58, Number 159]

Note:- Rasool Allah [PBUH] never asked Abdullah bin Salam(ra) to offer people to enter in that House. It was Abdullah bin Salam’s (ra) own opinion that a House, in which Rasool Allah [PBUH] had entered, became blessed. And other people must also enter in it in order to obtain blessings.

PROOF NO #11

Ibn Umar (Ra)Fast at some particular days on every month at his own. Abdullah b. ‘Umar (Allah be pleased with both of them) reported that he heard the Messenger of Allah (may peace be upon him) say about the day of Ashura: It is a day on which the people of pre-Islamic days observed fast. So he who liked to fast on this day should do so, and he who liked to abandon it should abandon it. ‘Abdullah (Allah be pleased with him) did not observe fast except when it coincided (with the days when he was in the habit of observing voluntary fasts during every month).
[Sahih Muslim Book 006, Number 2507]

Note:-
Hadrat Umar (ra) invented this new practice on his own in Islam on fasting on those specific days, He wasn’t asked by Sahabas (ra) to do it nor by Prophet (صلی اللہ علیھ وآلھ وسلم) ever.

PROOF NO #12

Narrated Rifa’a bin Rafi AzZuraqi:
One day we were praying behind the Prophet. When he raised his head from bowing, he said, “Sami’a-l-lahu Liman hamida.”[B] A man behind him said, “Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi” (O our Lord! All the praises are for You, many good and blessed praises). When the Prophet completed the prayer…he asked, “Who has said these words?” The man replied, “I.” The Prophet said, “I saw over thirty angels competing to write it first.” Prophet rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position.

Note:– This is a bidah is salat itself but the Prophet (صلی اللہ علیھ وآلھ وسلم) didn’t criticize the Sahaba (Ra) for it, He approved it because of Niyah alone so according to some definitions naudhobillah the Prophet will be accused of bidah too .. Naudhobillah

PROOF NO #13

Narrated Az-Zuhri:
I heard As-Saib bin Yazid, saying, “In the life-time of Allah’s Apostle, and Abu Bakr and Umar, the Adhan for the Jumua prayer used to be pronounced after the Imam had taken his seat on the pulpit. [B]But when the people increased in number during the caliphate of ‘Uthman, he introduced a third Adhan (on Friday for the Jumua prayer) …[end quote] and it was pronounced at Az-Zaura’ and that new state of affairs remained so in the succeeding years,so now Prophet is not there it means even Khulafa ar rashideen made new good bidahs.

PROOF NO #14

Ibne Umar’s innovation in Talbia
Muslim Book 007, Number 2667/8

‘Abdullah b. ‘Umar (ra) reported that the Messenger of Allah (may peace be upon him) entered upon the state of Ihram near the mosque at Dhu’l-Hulaifa as his camel stood by it and he said: Here I am at Thy service, O Lord; here I am at Thy service: here I am at Thy service. There is no associate with Thee. Here I am at Thy service. All praise and grace is due to Thee and the sovereignty (too). There is no associate with Thee. They (the people) said that ‘Abdullah b. ‘Umar said that that was the Talbiya of the Messenger of Allah (saw). Nafi’ said: ‘Abdullah (Allah be pleased with him) made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee. The Good is in Thy Hand. Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee

PROOF NO #15

Abu Huraira asking people to lead 2 Rakah Salah for him and then pray for him

في ذكر البصرة الملاحم سنن أبي داود
‏ ‏حدثنا ‏ ‏محمد بن المثنى ‏ ‏حدثني ‏ ‏إبراهيم بن صالح بن درهم ‏ ‏قال سمعت ‏ ‏أبي ‏ ‏يقول ‏
‏انطلقنا حاجين فإذا رجل فقال لنا إلى جنبكم قرية يقال لها ‏ ‏الأبلة ‏ ‏قلنا نعم قال من يضمن لي منكم أن يصلي لي في ‏‏ مسجد العشار ‏‏ ركعتين أو أربعا ويقول هذه ‏ ‏لأبي هريرة ‏ ‏سمعت خليلي رسول الله ‏‏ صلى الله عليه وسلم ‏ ‏يقول ‏ ‏إن الله يبعث من ‏‏ مسجد العشار ‏ ‏يوم القيامة شهداء لا يقوم مع شهداء ‏ ‏بدر ‏ ‏غيرهم ‏
‏قال ‏ ‏أبو داود ‏ ‏هذا المسجد مما ‏ ‏يلي ‏
,
The sahabi, Abu Hurayra, urged some people to pray 2 raka’ahs in Masjid Ashaar and told them to say after the prayers, “Haaza li Abi Hurayra”. This is for Abu Hurayra (Abu Dawud vol 2 p236)
,

praying Salat for some one else is a biddah in that case salat is part of Deen of Islam, its a pillar and Great Sahabi (Rah) added some thing from his own which wasn’t practised before, this proves without a shadow of doubt that biddah are Good (hasina,Wajid, mubah) and Bad(zalalah,maqruh,haram) ,

PROOF NO 16

Sahih Bukhari Book 32 Volume 3 Hadith 227
Narrated Abu Huraira:
Allah’s Apostle said, “Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven.” Ibn Shihab (a sub-narrator) said, “Allah’s Apostle died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of ‘Umar’s Caliphate.” ‘Abdur Rahman bin ‘Abdul Qari said, “I went out in the company of ‘Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, ‘Umar said, ‘In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)’. So, he made up his mind to congregate them behind Ubai bin Ka’b. Then on another night I went again in his company and the people were praying behind their reciter. On that, ‘Umar remarked, ‘What an excellent Bid’a (i.e.innovation in religion) this is; but the prayer which they do not perform (continues)
PROOF NO # 17

BY Ibn Umar (ra)
,
عَن الْأَعْرَجِ رضي الله عنه قَالَ : سَأَلْتُ مُحَمَّدًا عَنِ صَلَاةِ الضُّحَي وَهُوَ مُسْنِدٌ ظَهْرَهُ إِلَي حُجْرَةِ النَّبِيِّ صلي الله عليه وآله وسلم، فَقَالَ : بِدْعَةٌ وَنِعْمَتِ الْبِدْعَةُ

Narated By Ara’j : I asked Abduallah Ibn Umar (ra) about prayer of chasht, that when He (Ibn Ummar) used to sit beside face of Allah’s Apostle (may peace be upon him) room, then he (Ibne Ummar) said: Its a innovation and a Good innovation. [Ibn Abu Shayba Volume 002, Hadith Number 7775]

replying to argument on Chast

Some do argue that Chast is a sunnah proved from many hadiths and not a biddah ,

Reply ,”I know about which hadiths you are talking around here But Hadrat Aisha (Ra) and Ibn Umer (Ra) never Saw Prophet (salehl ala waalihi wasalam) doing it infact they believed it to be Bidah according to sahih hadiths, Where as other Sahabas (Ra) didnt
,mean that they did not see the Prophet pray it (a) in the Mosque (b) on a regular basis (c) in congregation (d) for more than 2 or 4 rakaats lest it be imposed on the Ummah as an obligation.”

now let me quote Sahih hadiths for you having proof of it

Hadith Number #1 :

Both Aisha and Ibn Umar (ra) stated that “the Prophet would not pray Duha except when returning from a trip.”
,
►Muslim
,
►Abu Dawud
,
►Ahmad
,
►al-Nasa’i
,
►Ibn Khuzayma
,
►and Ibn Hibban with sound chains. He also explained in his Sahih (6:270) that “this means he did not pray Duha in the mosque among people rather than in the house except upon returning from a trip.

Hadith Number 2 :
,
كَانَ نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي الضُّحَى حَتَّى نَقُولَ لَا يَدَعُ وَيَدَعُهَا حَتَّى نَقُولَ لَا يُصَلِّي
,
,
“The Messenger of Allah used to pray Duha to the point that we said he shall never leave it, and he used to leave it to the point that we said: he never prays it.
,
►confirmed by the authentic report of Abu Said al-Khudri in al-Tirmidhi (hasan gharib) Book of witr:3 ,Hadith 476
,
►and Imam Ahmed bin Hanbal (rah) in Musnad Ahmad No: 11155]
,
Hadith Number 3 Quoting again with more chains
,
Ibn `Umar’s reply when asked about Salat al-Duha: It is an innovation and what a fine innovation it is(bid`atun wa ni`mati al-bid`atu hiya)
,
►Narrated from al-Hakam ibn al-Araj by Ibn Abi Shayba in his Musannaf (2:172) with a sound chain according to Ibn Hajar in Fath al-Bari (1959 ed. 3:52)
,
► from Mujahid by Ibn al-Ja`d in his Musnad ( p. 314)
,
►and al-Tabarani in al-Mu`jam al-Kabir (12:424).

Hadith Number 4
,
Another reply to the same question by Ibn Umar: At the time Uthman was killed no-one considered it desirable [in the Religion] (ma ahadun yastahibbuha), and the people did not innovate anything that is dearer to me than that prayer
,
► Narrated from Salim ibn Abd Allah ibn Umar by Abd al-Razzaq with a sound chain according to Ibn Hajar in Fath al-Bari (1959 ed. 3:52)

Conclusion

I myself believe in Salat ul Duha as sunnah, because the two principles must be applied that “the narrations of affirmation take precedence over those of negation” and that “those who know are a proof over those who do not know

But Sahaba (Ra) differed on it, Hadrat Aisha(ra) differed on it Ibn e Umar (Ra) himself wasn’t sure about it and hence called it Good Bida’h Due to same confusion.and proved that Sahabas (Ra) did believed in bida’h e hasina (good bidah) even if they disagreed and thought some thing was abandoned or never performed throughout life of Prophet (saleh ala walaihi wasalam)
,
hope this clear that issue, Good biddah is proved here again by Ibn e Umar (Ra) other view point

PROOF NO #18
,

Volume 5, Book 59, Number 325 (Sahih Bukhari)

…When they took him to Al-Hil out of Mecca sanctuary to martyr him, Khubaib requested them. “Allow me to offer a two-Rak’at prayer.” They allowed him and he prayed two Rakat and then said, “By Allah! Had I not been afraid that you would think I was worried, I would have prayed more.” Then he (invoked evil upon them) saying, “O Allah! Count them and kill them one by one, and do not leave anyone of them”‘ Then he recited: “As I am martyred as a Muslim, I do not care in what way I receive my death for Allah’s Sake, for this is for the Cause of Allah. If He wishes, He will bless the cut limbs of my body.” Then Abu Sarva, ‘Ubqa bin Al-Harith went up to him and killed him. [I]It was Khubaib who set the tradition of praying for any Muslim to be martyred in captivity (before he is executed)

▄▄▄▄▄▄▄▄▄
Conclusion
▄▄▄▄▄▄▄▄▄▄

,
the Prophet (Peace be upon him) accepted good innovations many other times too and this is proof of all new innovations not being evil,Note that the Prophet (Peace be upon him) will never would had contradicted his own saying or did some thing not according to shariah if every bidat was evil.there are many more examples of Sahaba themselves doing new things on “Ijtihad” because their understanding of Deen was proper unlike yours, they knew that general permission is the main thing whereas new things will be judged iun light of Principles like the hadith of Aisha (ra) proves, and yes the Ocassion of that hadith is general too i.e. for all times the new things are to be checked with principles of Shariah.

All the above-mentioned Sahaba introduced a new action according to their own Opinions,due to love with Prophet (saw) while they thought these new actions in complete harmony with the principles of Islam.

Some muslim must reconsider their definition of Bidah. And if they still insist on their definition, then they must declare all the above-mentioned Sahaba to be innovators, and misguided and fuel of hell fire. But they don’t do that either.
,
► There are many acts which Prophet (saleh ala walihi wasalam) never did but Sahabas (ra) did.
,
► There are many acts which Sahabas (Ra) never did but Tabeen (generation after them) did,
,
► There are many acts which Tabeen (generation after Sahabas(ra)) never did ,but Taba tabeen(after them) did ,
,
► There are many acts which First three generations after our beloeved Prophet(saleh ala walihi wasalam) never did but classical scholars, muhadiseen did , Like Collection of Hadiths in form of Books, Inventing of Fiqh branch of Islam ,
Fatwas by ulemas
,
All the these actions are good biddahs but never went against Quran,Shariah,Hadiths or Islam and hence no one ever made a cry due to it ,


PRoof of good biddah from Salafs ,Muhadiseen,Classical scholars of IslamImam Abu Hanifa (Rah) , Founder of Hanafi Madhab and a Tabe’e says
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Quoted by Imam Ibn e Hajar Asqalini (rah),
,
Hadrat Omer Farooq (ra) said after offering Tarawih that its a excellent Bida , Imam Abu Hanifa (Rah) said that its a proof from people of knowledge that Whoever invents a Bad action in Islam he will get sin for himself and whoever follows him, And whoever invents a Good Biddat in islam he will get Reward for himself and all who follow him in that practice
,
[ Imam Ibn e Hajar Asqalani (Rah) in Zubda-tul-Fakr ]
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scan of book
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http://www.dawateislami.net/book/readBook.do?bi=283&bv=119&serviceLangId=ur#headerPageStart
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He also writes details on evil biddats in next chapter scan of book
,
http://www.dawateislami.net/book/readBook.do?bi=283&bv=119&serviceLangId=ur#headerPageStart

Imam Ibn e Hajar Asqalani(rah) said:
,
“The root meaning of innovation is what is produced without precedent. It is applied in the law in opposition to the Sunna and is therefore blameworthy.
,
Strictly speaking, if it is part of what is classified as commendable by the law then it is a good innovation (hasana), while if it is part of what is classified as blameworthy by the law then it is blameworthy (mustaqbaha)
,
, otherwise it falls in the category of what is permitted indifferently (mubâh). It can be divided into the known five categories.”
,
Reference
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►Ibn Hajar, Fath. al-Bârî (1959 ed. 5:156-157=1989 ed. 4:318)

Ibn Hazm and Ibn al-Jawzî’s Identical Definition for Bidah e hasina

,
Ibn Hazm al-Zâhiri said:
,
“Bida in the Religion is everything that did not come to us in the Qur’ân nor from the Messenger of Allâh ,
except that one is rewarded for some of it and those who do this are excused if they have good intentions.
,
Of it is the rewardable and excellent (h.asan), namely, what is originally permitted (mâ kâna asluhu al-ibâh.a) as was narrated from `Umar (ra): “What a fine bid`a this is!” Such refers to all good deeds which the texts stipulated in general terms of desirability even if its practice was not fixed in the text. And of it is the blameworthy for which there is no excuse such as what has proofs against its
invalidity.
,
► Ibn Hazm, al-Ihkâm fî Usûl al-Ahkâm (1:47)

Imam Al Ghazali (rah) support for Bidah e hasina

,

H.ujjat al-Islâm al-Ghazzâlî said in his discussion of the adding of dots to the Qur’anic script:
,
“The fact that this is innovated (muhdath) forms no impediment to this
,
. How many innovated matters are excellent! As it was said concerning the establishing of congregations in Tarâwîh. that it was among the innovations of `Umar (ra) and that it was an excellent innovation (bid`a h.asana).The blameworthy bid`a is only what opposes the ancient Sunna or might lead to changing it.
,
Reference
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► Al-Ghazzâlî, Ihyâ Ulûm al-Dîn (1:276)

Proof from Ibn e Kathir on allowing mila’d

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أحد الاجواد والسادات الكبراء والملوك الامجاد له آثار حسنة وقد عمر الجامع المظفري بسفح قاسيون وكان قدهم بسياقه الماء إليه من ماء بذيرة فمنعه المعظم من ذلك واعتل بأنه قد يمر على مقابر المسلمين بالسفوح وكان يعمل المولد الشريف في ربيع الاول ويحتفل به احتفالا هائلا وكان مع ذلك شهما شجاعا فاتكا بطلا عاقلا عالما عادلا رحمه الله وأكرم مثواه وقد صنف الشيخ أبو الخطاب ابن دحية له مجلدا في المولد النبوي سماه التنوير في مولد البشير النذير فأجازه على ذلك بألف دينار وقد طالت مدته في الملك في زمان الدولة الصلاحية وقد كان محاصر عكا وإلى هذه السنة محمودالسيرة والسريرة قال السبط حكى بعض من حضر سماط المظفر في بعض الموالد كان يمد في ذلك السماط خمسة آلاف راس مشوى وعشرة آلاف دجاجة ومائة ألف زبدية وثلاثين ألف صحن حلوى
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Translation: He was a generous, mighty master, and glorious ruler, whose works were verygood.He built Jamiya al Muzaffari near Qasiyun…
,
During Rabi ul Awwal he used to celebrate Mawlid ash Shareef (يعمل المولد الشريف في ربيع الاول) with great celebration,Moreover, he was benevolent, brave, wise, a scholar, and just person – Rahimuhullah wa Ikraam – Sheikh Abul Khattab (rah) wrote a book on Mawlid an Nabwi for him and named it At-Tanwir fi Mawlid al Bashir al Nazeer,for which he gave him 1000 dinars. His rule stayed till the Rule of Salahiya and he captured Aka and he remained a man worthy of respect.

Imam Al Shafi (rah) endorsing Good Bida’h (founder of Shafi Madhab)

,
Al-Rabî` said, Imam Al Shafi (Rah) said to us:
,
‘Innovated matters are of two kinds (al-muh.dathâtu min al-umûri d.arbân):
one is an innovation that contravenes (mâ uh.ditha yukhâlifu) something in the Qur’ân or the Sunna or a Companion-report (athar) or the Consensus (ijmâ`): that innovation is misguidance (fahâdhihi al-bid`atu d.alâla)
,
The other kind is the innovation of any and all good things (mâ uh.ditha min al-khayr) contravening none of the above, and this is a blameless innovation (wahâdhihi muh.dathatun ghayru madhmûma)
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`Umar (ra) said, concerning the prayers of Ramad.ân: What a fine bid`a this is! meaning that it was innovated without having existed before and, even so, there was nothing in it that contradicted the above[/blue
,
►Narrated from al-Rabî` by al-Bayhaqî in his Madkhal and Manâqib al-Shâfi`î (1:469) with a sound chain as stated by Ibn Taymiyya in his Dâr’ Ta`ârud. al-`Aql wa al-Naql (p. 171
,
►) and through al-Bayhaqî by Ibn `Asâkir in Tabyîn Kadhib al-Muftarî (Kawtharî ed. p. 97). Cited by al-Dhahabî in the Siyar (8:408),
,
►Ibn Rajab in Jâmi` al-`Ulûm wal-H.ikam (p. 267=Zuh.aylî ed. 2:52-53=Arna’ût. ed. 2:131 s.ah.îh.)
,
► and Ibn H.ajar in Fath. al-Bârî (1959 ed. 13:253)

Imam Al Shafi (rah) endorsing Good Bida’h (founder of Shafi Madhab)

,
A major contribution of Imâm al-Shâfi`î (ra) in the Foundations of Jurisprudence (us.ûl al-fiqh) is his division of innovation (al-bid`a) and innovated matters (al-muh.dathât) into “good” and “bad” depending on their conformity or non-conformity to the guidelines of the Religion.
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This is authentically narrated from al-Shâfi`î from two of his most prestigious students in the latter period of his life,the Egyptian hadîth Masters Harmala ibn Yah.yâ al-Tujaybî and al-Rabî` ibn Sulaymân al-Murâdî:
,
Harmala said, “I heard al-Shâfi`î (ra) say:
,
‘Innovation is two types (al-bid`atu bid`atân):
approved innovation (bid`a mah.mûda) and disapproved innovation (bid`a madhmûma). Whatever conforms to the Sunna is approved (mah.mûd) and whatever opposes it is abominable (madhmûm).
,
He used as his proof the statement of `Umar ibn al-Khat.t.âb (ra) about the [congregational] supererogatory night prayers in the month of Ramad.ân: “What a fine innovation this is!
,
►Narrated from H.armala by Abû Nu`aym with his chain through Abû Bakr al-âjurrî in H.ilyat al-Awliyâ’ (9:121 #13315=1985 ed. 9:113)
,
► and cited by Abû Shâma in al-Bâ`ith `alâ Inkâr al-Bida` wal-H.awâdith (Ryadh 1990 ed. p. 93),
,
►Ibn Rajab in Jâmi` al-`Ulûm wal-H.ikam (p. 267=Zuh.aylî ed. 2:52= Arna’ût. ed. 2:131 s.ah.îh.),
,
►Ibn H.ajar in Fath. al-Bârî (1959 ed. 13:253),
,
►al-Turt.ûshî in al-H.awâdith wa al-Bida` (p. 158-159),
,
►and al-Shawkânî, al-Qawl al-Mufîd fî Adillat al-Ijtihâd wa al-Taqlîd (1347/1929 ed. p. 36). `Umar’s report is narrated by Mâlik in al-Muwat.t.a’ and al-Bukhârî in his S.ah.îh
,
This shows that Imam shafi (rah) never interpreted `Umar’s words a ijhtihad or any thing the way the modern muslims over-interpreters (mu`attila) do.

Imam Dhahabi (Rah) writes:

المحدثات من الأمور ضربان ما احدث يخالف كتابا او سنة او اثرا او اجماعا فهذه البدعة ضلالة وما احدث من الخير لا خلاف فيه لواحد من هذا فهذه محدثة غير مذمومة قد قال عمر في قيام رمضان نعمت البدعة

Innovations are of two types, The first consist of those new matters which are in opposition of Quran, Sunnah, Athaar, or Ijma of Ummah, these will be Bidat al Dhalalah (evil innovations). The second type consists of those new matters which are performed for the good, these will not be disliked, This is why Umar (RA) said at Qiyaam of Tarawih: What an excellent Bidah this is

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Mullah Ali Qari (Rah) the great Hanafi Faqih writes:

قال الشيخ عز الدين بن عبد السلام في آخر كتاب القواعد البدعة إما واجبة كتعلم النحو لفهم كلام الله ورسوله وكتدوين أصول الفقه والكلام في الجرح والتعديل وإما محرمة كمذهب الجبرية والقدرية والمرجئة والمجسمة والرد على هؤلاء من البدع الواجبة لأن حفظ الشريعة من هذه البدع فرض كفاية وإما مندوبة كإحداث الربط والمدارس وكل إحسان لم يعهد في الصدر الأول وكالتراويح أي بالجماعة العامة والكلام في دقائق الصوفية وإما مكروهة كزخرفة المساجد وتزويق المصاحف يعني عند الشافعية وأما
عند الحنفية فمباح وأما مباحة كالمصافحة عقيب الصبح والعصر أي عند الشافعية أيضا وإلا فعند الحنفية مكروه والتوسع في لذائذ المآكل والمشارب والمساكن و,توسيع الأكمام

Sheikh Izz ud din bin Abdus Salam (Rahimuhullah) at the end of his book Al-Qawaid explains Bidah as: The study of the disciplines of Arabic that are necessary to understand the Qur’an and sunnah (such as grammar, word declension, and lexicography), to derive Usool of Fiqh,

The knowledge of Jirah wa Tadil (i.e. hadith classification to distinguish between correct and batil ahadith) are all Bidat al Wajiba (i.e. necessary new innovations), The Bidat al Mahrima include invention of new madhahib such as Jabriyah, Mujasmiyah..

….all these would be refuted through Bidat al Wajiba because it is Fard al Kifayah to defend shariah from such bidahs. On the other hand construction of universities and all other good deeds in Faruh which were not present in initial stages of Islam such as Tarawih in Jamaat, delicate points in Tassawuf will be Bidat al Mandub (i.e. allowed). The Shafi’is consider embellishing of mosques and Quran to be Bidat al Makruh (i.e. disliked), whereas Ahnaaf consider it Mubah (i.e. allowed),on the other hand Shafi’is consider shaking of hands after Fajr and Asr to be Mubah (i.e. allowed) whereas Ahnaaf consider it disliked, similarly making delicious foods and drinks, making houses spacious (are all included in allowed Bidahs) [Mullah Ali Qari in Mirqat al Mifatih Sharah Mishkaat al Misabih Volume 1, Page No. 216]
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Imam Ibn Hajar Hayathami [rah] said

وفي الحديث “كل بدْعة ضلالة وكل ضلالة في النا,” وهو محمول على المحرمة لا غي

Translation:That which is narrated in Hadith that All innovations are evil and all evil are in hell fire, This hadith will be applied for Bidat al Muhrima (i.e. evil innovations only) not others.[Al Haytami in Fatawa al Hadithiyyah, Page No. 203].

Imam Nawawi (rah) said:

[I]البدعة في الشرع هي احداث مالم يکن في عهد رسول اﷲ صلي الله عليه وآله وسلم وهي منقسمة الي حسنة و قبيحة وقال الشيخ الامام المجمع علي امامته و جلالته و تمکنه في انواع العلوم و براعته ابو محمد عبدالعزيز بن عبدالسلام في آخر ’’کتاب القواعد‘‘ البدعة منقسمة إلي واجبة و محرمة و مندوبة و مکروهة و مباحة قال والطريق في ذلک أن تعرض البدعة علي قواعد الشريعة فان دخلت في قواعد الايجاب فهي واجبة و إن دخلت في قواعد التحريم فهي محرمة و إن دخلت في قواعد المندوب فهي مندوبه و ان دخلت في قواعد المکروه فهي مکروهة و ان دخلت في قواعد المباح فهي مباحة

Translation: “al-Bid`ah in the Law is the innovating of what did not exist in the time of the Messenger of Allah and is divided into “Excellent” and “bad” (wahya munqasimatun ila hasana wa qabiha). The Shaykh, the Imam on whose foremost leadership, greatness, standing, and brilliance in all kinds of Islamic sciences there is consensus, Abû Muh.ammad `Abd al-`Aziz ibn `Abd al-Salam – Allah have mercy on him and be well-pleased with him! – said toward the end of his book, al-Qawa`id : “Innovation is divided into ‘obligatory’ (wajiba), ‘forbidden’s (muharrama), ‘recommended’s (manduba), ‘offensive’s (makuiha), and ‘indifferent’s (mubaha). The way [to discriminate] in this is that the innovation be examined in the light of the regulations of the Law (qawa`id al-sharp`a).

If it falls under the regulations of obligatoriness (ijab) then it is obligatory; under the regulations of prohibitiveness (tahrum) then it is prohibited; recommendability, then recommended; offensiveness, then offensive; indifference, then indifferent.” [al-Nawawi, Tahdhib al-Asma’ wal-Lughat Volume 003, Page No. 22]
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Imam Ibn al-athir al-Jazari’s Identical Definition

البدعة بدعتان : بدعة هدًي، و بدعة ضلال، فما کان في خلاف ما أمر اﷲ به و رسوله صلي الله عليه وآله وسلم فهو في حيز الذّم والإنکار، وما کان واقعا تحت عموم ما ندب اﷲ إليه و حضَّ عليه اﷲ أو رسوله فهو في حيز المدح، وما لم يکن له مثال موجود کنوع من الجود والسخاء و فعل المعروف فهو من الأفعال المحمودة، ولا يجوز أن يکون ذلک في خلاف ما ورد الشرع به؛ لأن النبي صلي الله عليه وآله وسلم قد جعل له في ذلک ثوابا فقال من سنّ سُنة حسنة کان له أجرها و أجر من عمل بها وقال في ضِدّه ومن سنّ سنة سيّئة کان عليه وزرُها ووِزرُ من عمل بها(1) وذلک إذا کان في خلاف ما أمر اﷲ به ورسوله صلي الله عليه وآله وسلم

Translation: “Bida’h is two kinds: the bida’h of guidance and the bid`a of misguidance (bid`atu huda wa-bid`atu dalala). Whatever contravenes the command of Allah and His Messenger : that is within the sphere of blame and condemnation. And whatever enters into the generality of what Allah or His Prophet commended or stressed: that is within the sphere of praise. Whatever has no precedent such as extreme generosity or goodness – such are among the praiseworthy acts. It is impermissible that such be deemed to contravene the Law because the Prophet has stipulated that such would carry reward when he said: “Whoever institutes a good practice in Islam (man sanna fil-islami sunnatan hasana) has its reward and the reward of all those who practice it.” And he said, conversely, “whoever institutes a bad practice in Islâm (waman sanna fil-islami sunnatan sayyi’atan) bears its onus and the onus of all those who practice it.”

►Ibn al-Athîr said in his masterpiece, al-Nihâya fî Gharîb al-H.âdîth wal-Athar

Anything which contradicts the principles of Shariah is Bidat al Dhalalah (innovation of misguidance), whereas any new good thing which has asal in Quran and Sunnah is called Bidat al Hasanah (praiseworthy innovation)

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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)

The explanation in Lisan ul Arab!

All should read this following explanation carefully because we are going to present the translation of passage regarding Bidah from Imam Ibn Manzur’s Lisaan ul Arab (work on lexicography), the passage is not to be exploited by anyone nor misused, It has one of the most wonderful and clearest definition of Bidah and that too in detail once and for all

Imam Ibn Munzur(rah) the author of Lisaan ul Arab 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 (Peace be upon him) has given glad tiding upon such good deeds (in general), The Prophet (salallaho alaihi wasalam) 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 PRACTICED DURING THE TIME OF ABU BAKR, ONLY UMAR (RA) MADE ARRANGEMENT 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”

End Quote- Reference:
[ Lisaan ul Arab, Volume No. 2, Pages 37-38, Published by Dar us Sadir, Beirut, Lebanon]
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Sheikh Izz ud din bin Abdus Salam (Rah)

قال الشيخ عز الدين بن عبد السلام في آخر كتاب القواعد البدعة إما واجبة كتعلم النحو لفهم كلام الله ورسوله وكتدوين أصول الفقه والكلام في الجرح والتعديل وإما محرمة كمذهب الجبرية والقدرية والمرجئة والمجسمة والرد على هؤلاء من البدع الواجبة لأن حفظ الشريعة من هذه البدع فرض كفاية وإما مندوبة كإحداث الربط والمدارس وكل إحسان لم يعهد في الصدر الأول وكالتراويح أي بالجماعة العامة والكلام في دقائق الصوفية وإما مكروهة كزخرفة المساجد وتزويق المصاحف يعني عند الشافعية وأما
عند الحنفية فمباح وأما مباحة كالمصافحة عقيب الصبح والعصر أي عند الشافعية أيضا وإلا فعند الحنفية مكروه والتوسع في لذائذ المآكل والمشارب والمساكن وتوسيع الأكمام

Translation: Sheikh Izz ud din bin Abdus Salam (Rahimuhullah) at the end of his book Al-Qawaid explains Bidah as: The study of the disciplines of Arabic that are necessary to understand the Qur’an and sunnah (such as grammar, word declension, and lexicography), to derive Usool of Fiqh, The knowledge of Jirah wa Tadil (i.e. hadith classification to distinguish between correct and batil ahadith) are all Bidat al Wajiba (i.e. necessary new innovations).The Bidat al Muhrima (Haram) include invention of new sects such as Jabriyah, Qadriyah, Murjiyah and Mujasmiyah, all these would be refuted through Bidat al Wajiba because it is Fard al Kifayah to defend shariah from such bidahs. On the other hand construction of universities and all other good deeds in Faruh which were not present in initial stages of Islamsuch as Tarawih in Jamaat, delicate points in Tassawuf will be Bidat al Mundub (i.e. allowed).The Shafi’is consider embellishing of mosques and Quran to be Bidat al Makruh (i.e. disliked), whereas Ahnaaf consider it Mubah (i.e. allowed),on the other hand Shafi’is consider shaking of hands after Fajr and Asr to be Mubah (i.e. allowed) whereas Ahnaaf consider it disliked, similarly making delicious foods and drinks, making houses spacious (are all included in allowed Bidahs)

[Mullah Ali Qari in Mirqat al Mafatih Sharah Mishkaat al Misabih Volume 1, Page No. 216]
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Examples from Classicla scholars
muhadiseen
who believe in Good biddah
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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)

and many more,
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PRoof of evil biddah from Salafs ,Muhadiseen,Classical scholars of Islam
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Imam Malik (D.179H) said:

“He who innovates a bid’ah in Islam regarding it as something good, has claimed that Muhammad (sallallaahu alayhi wa sallam) has betrayed his trust to deliver the message as Allah says, ‘this day have I perfected for you your religion’. And whatsoever was not part of the religion then, is not part of the religion today.” (al-I’tisaam)

Imaam Abu Haneefah(Rahimullah)

“stick to the narrations and the way of the salaf, and beware of the newly invented matters for all of it is innovation” [Sawnul Muntaq of as-Suyutee pg.32]

Imaam Bukhaaree (Rahimullah)
“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’”

Al-Nawawi (may Allaah have mercy on him)

“This hadeeth is one of the most important basic principles of Islam, and it is one of the most concise and comprehensive sayings of the Prophet (peace and blessings of Allaah be upon him). It clearly states that innovations and newly invented matters will be rejected. The second report adds another idea, which is that some of those who follow the innovations of others may become stubborn when they are presented with the evidence of the first report which says, “Whoever innovates something…” They may say, “I am not innovating anything”. But he may in this case be presented with the evidence of the second report, which says, “Whoever does any action…” This clearly shows that all innovated actions will be rejected, whether the one who does them innovates them himself or is following someone else who innovated it… This hadeeth is one that should be learned by heart and used to denounce evil actions and be spread as evidence so that all people may use it.” (Sharh Muslim, 12/16).

Many many more examples where Bad bidah is criticized and that which is according to principles of Quran and hadith is admired.

2.1 TYPES OF BID’AT AND THEIR STATUS IN THE SHARI’AH
We have seen that Bid’at is of two kinds, viz. Bid’at Hasana (appreciable innovation) and Bid’at Sai’yya (offensive innovation).

Bid’at Hasana is divided in three categories:
Bid’at Ja’iz (permissable)
Bid’at Mustahab (appreciable)
Bid’at Wajib (essential)
Bid’at Sai’yya is categorised in two:
Bid’at Makruh (abominable)
Bid’at Haraam (prohibited)
2.2 DEFINITION OF THE CATEGORIES OF BID’AT AND THEIR CHARACTERISTICS

We have seen that a Bid’at which does not contradict with the Holy Quran and Sunnah is Bid’at Hasana and that which contradicts with the Holy Quran and Sunnah or leads to an annihilation of a Sunnah is Bid’at Sai’yya.
Bid’at is divided into five categories and the characteristics of each is given below.

BID’AT JA’IZ :

is that action which the Shari’atprohibited and which is done without expecting any reward or punishment for it. For example, partaking in a variety of delicious dishes or wearing nice and attractive clothing, etc.

BID’AT MUSTAHAB :

is that act which is done with an anticipation for earning reward, for example to pray the Milad-un-Nabi[I] (sallal laahu alaihi wasallam) or to pray Fatiha for the souls of deceased Muslims, etc. If is done with the intention of gaining rewards, he will gain reward for it, and if one does not do it, he will not be reprimanded for omitting it.
Mirqat Bad-ul I’tisaam says, “Hazrat Abdullah ibn-e Mas’ood (radi Allahu anhu) has narrated from the Holy Prophet (sallal laahu alaihi wasallam) that, ‘What the Muslims consider as good then it is also considered as good by Allah.’ Another Hadith which is Marfu’ says, ‘My Ummah will not agree upon a thing which is misleading.’” In the first pages of Miskhat there is a Hadith, “Verily actions depend upon intentions and a man will get whatever he intends for.”

The book of Fiqh Darr-e-Mukhtaar (Vol.1) under the chapter of Mustahabs of Ablutions says, “A Mustahab action is that action which the Holy Prophet (sallal laahu alaihi wasallam) at times did and at times omitted and also that which the Muslims preceding us thought to be good.”

The book Shami (Vol. 5) under the chapter of Qurbani says, “Verily good intentions change habits into worship.” It is also written similarly in the book Mirqat under the chapter of Intentions.

From these Hadiths and quotings from different books of Fiqh we come to know that whatever permissable action done with an intention of anticipating rewards or that which the Muslims consider as reward earning is also considered as rewarding in the Judgement of Allah Ta’ala. Muslims are witnesses of Allah Ta’ala and whatever they witness to be good is good and whatever they witness to be evil is evil.

 BID’AT WAJIB :

is that new action which has not been prohibited in the Shari’at but to omit it will lead to critical complications in the religion. For example, to put the expressions (I’raab) in the Holy Quran such as Fatha (Zabar), Kasra (Zer) and Dhumma (Pesh), to construct madressas for teaching the Holy Quran and Hadith and to learn and teachthe knowledge of nahv (Arabic syntax), etc. are all Bid’at Wajib.Let’s take an example of the complication which the Muslims will face if one of these things was to be omitted. Supposing the expressions of the Holy Quran were to be erased, then millions of Muslims who are not familiar with the Arabic syntax (Nahv – the learning of which is also Bid’at Wajib) will not be able to read the Holy Book correctly and will be sinful for reading it incorrectly. D. BID’AT MAKRUH :

Is that innovation the performing of which will lead to the annihilation of a Sunnah. If a Ghaiyr Mu’akkidah Sunnah is annihilated then it is Makruh Tanzihi and if a Mu’akkidah Sunnahis annihilated then it is Makruh Tahrimi. For example, to pray the Eid Khutba in a language other than Arabic, etc. is Bid’at Makruh Tahrimi. E. BID’AT HARAAM :

Is that innovation which will lead to the annihilation of a Wajib. For example, the introductions of beliefs which are in contradiction with the Kitab and Sunnah, such as Qadriyya who believe, that man has got all the power to do whatever he wishes, and Jabriyya, who believe that man has got no power at all and all actions are done under compulsion, whereas the belief of the Ahle Sunnat Wal Jamaat is that man has been given option in some things and is under compulsion in some. So to believe as the Qadriyya or the Jabriyya will lead to the annihilation of a Wajib which is Haraam. Many sects have been introduced into Islam after the Holy Prophet (sallal laahu alaihi wasallam). Rasulullah (sallal laahu alaihi wasallam) said: “My Ummah will be divided into seventy three sects and all will be in Hell exceptone. That upon which I and my Sahaba are.”

Now there are few sects like Wahabis [salafis,ghair muqalids] and Deobandis who surprisingly claim to be bidah free, They claim to only Follow Quran and Sahih hadiths and consider following Ijhatehaad of any Imam Shirk if its again Sahih hadiths. Here are few innovations in these muslims which are practised 365 days a year and proved from no Sahih hadiths but surprisingly they still claim to be bidah proof.

Some Biddahs in Wahabi/salafi /ahle hadith sect

I have mentioned them in particular ars they are the noe most vocal in accusing other muslims of biddats,m I would like to ask them proofs of followiong bidats from onlySahih and Marfu Hadiths ,nothing else

Biddat Number 1

► offer azan of tahajud,in pakistan and saudia , Where did Aqah karim (saleh ala waalihi wasalam) or Sahabas (Ra) did this act throughout their life , And I am talking about Tahajud Azan , its a bida’h

Biddat Number 2

► Misyar marriage allowed by Abdul Aziz bin Baaz , where is concept of this marriage came from

Biddat Number 3

► The concept Allah (swt) has literal hands, leg,eye is only in a sky , etc , Where is it proved from Quran and hadiths , This aqeeda is a bidah, only ibn e taymiyah believed in this concept and was criticized by many

Biddat Number 4

► Saying Bismilallah befofe reading every Sura’h in Salat, where did Sahabas(Ra) read bismilAllah afer every surah

Biddat Number 5

► Calling Yazid Radhitallah anho(not Rah) and believing him to be a Salaf, Which clasical scholar,Sahabi (ra) called him a Salaf,Sahabi (ra) or Radhitallah anho, its a bidah too.Dr zakir naik who follows saWahabi school does it.

Biddat Number 6

►Reading Ghayba salat e Janaza without the dead body infront , Prophet (saw) read it for Hadrat Najashi (Ra) after that no one in history of Islam, Sahabas (ra),Salafs read Salat e Janaza like this, kindly show me proof of this act from any other source
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Biddat Number 7
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► Raising Hands in Witr Salat for reading Dua and muktadi at the back say amin amin, show mejust one proof of this bidah
http://******************/en/ref/8594/

Biddat Number 8

► Raising finger constantly (again and aggain) during during attahiyyat in salah , kindly let me know which hadiths states to raise finger again and aggain during every sala’h

Biddat Number 9

► during salat for the dead ,imam read the salat with a loud voice and the people standing behind him say amin amin,aloudly,continuously,this ia a bidaat

http://******************/en/ref/8594/
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Biddat Number 10
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► Following Saudia during Eids and Ramadhan occasions, Throughout history Prophet (salehlalawaalihi wasalam) ,Sahabas (Ra) and Salafs (rah) have followed local moon not a moon 5000 miles away, now show me proof for it

Biddat Number 11

► 8 rakat tarawih (not tahajud salah) is a biddat having no proof from any Hadith or Salaf, nor did muslims throughout history ever performed 8 rakat tarawih in ramazan, but 20 rakat , now show me which hadiths proofs it , I am asking about Tarawih not Tahajud

Biddat Number 12
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► Congregating people behind one Imam to pray Salat al Tahajjud after Salat Al Tarawih, in the two Holy Mosques and other mosques.
[ biddat practiced by islamqa lovers ]
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Biddat Number 13
► Reciting the Prayer of Completion of the Quran in Salat al Tarawih and also in Salat al Tahajjud
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Biddat Number 14
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► Designating the 27th night of Ramadan to complete reading the entire Quran in the two Holy Mosques in Saudia

Biddat Number 15

► A caller saying, after Salat al Tarawih, in the Qiyam prayer, May Allah reward you

Biddat Number 16

► Is it proved from any hadith that Rafayadein was done by Prophet (saw) throughout his life , not even a single sahih hadith exists but muslims perform it and have this aqeeda.Remember I am asking about proof that if was performed through his life not the act,but the beliefs
Proofs of abrogation of Rafulyadein from 40 + hadiths
http://qa.sunnipath.com/issue_view.asp?HD=7&ID=504&CATE=2(http://qa.sunnipath.com/issue_view.asp?HD=7&ID=504&CATE=2)

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Biddat Number 17

►During salat putting their hand on the chest,this is a biddatt,and no sahih hadith is present to prove this point,
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Biddat Number 18

►during salat putting their one hand on another and hold their ankles,this is a biddat,Prophet MUHAMMAD saw never did it [done by Ahle hadith muslims ]

Biddat Number 19

To offer salat without wearing a cap or covering the head has become a norm, kindly proof that offering salah without covering the head is proved from Prophet (saleh ala waalihi wasalam

Biddat Number 20

During offering salat the legs are put apart at big distances usually,which is about 3-4 hand spam, kindly show proofs of this bidat from Quran anf sahih marfu hadiths only.

Biddat Number 21

Using the word Salafi to represent a sect ,although wahabis have never said its haram but prefer to usedthe word ahle sunnah wrongly for it, kindly show proof from Sahih hadith wherre did Prophet (صلی اللہ علیھ وآلھ وسلم) called any group as a salafi which will emerge during end of times.

Biddat Number 22

Removing parts and doing forgery in Riyad us saleheen, imam bukhari;s al adab al mufrab, calling hadiths sahih termed by classical scholars as daeef and removing chapters and pages from books of classical scholars are bidats, kindly show permission of these acts.

http://www.livingislam.org/n/slfm_e.html (http://www.livingislam.org/n/slfm_e.html)

http://www.livingislam.org/trs_e.html (http://www.livingislam.org/trs_e.html)

http://www.livingislam.org/alb_e.html (http://www.livingislam.org/alb_e.html)

http://www.ummah.net/Al_adaab/al50errs.html(http://www.ummah.net/Al_adaab/al50errs.html)

^^^ proofs of forgeries

[B]Biddat Number 23

Sheikh ul islam of wahabi sect Ibn Taymiyya divided Tawheed into two parts?

namely tawh.îd al-rubûbiyya and tawh.îd al-ulûhiyya, respectively, Oneness of Lordship and Oneness ofGod.

Did the Prophet (Peace be upon him) or Sahaba divide tawhid into these parts, and did they name it?many more bidahs

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Action # 24 : Done by ghair muqalids with no proof from a single hadith,
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The issue of eating a Buffalo and drinking its milk is not proved from a single sahih hadith , Ghair muqalids do taqleed of fiqh here in this issue which is no where found in hadiths. Why do they follow Imams [rah] here ?
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Action # 25 : Done by ghair muqalids with no proof from a single hadith,
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Action # 26 : Done by ghair muqalids with no proof from a single hadith,
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Action # 27 :Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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Raising hands during Wit’r Salah when dua e qunoot is said , This is no where proved from any hadith, Ghair muqalids follow Imam Shafi [rah] here and do his taqled against hadiths again.

Why to follow a fiqh here if its not proved from Sahih hadith or even a mawdo hadith ?

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Action # 28 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith
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Again in salah saying Sana’h and Tawooz silently is a fiqh issue, Ghair muqalids do taqleed of Imams [rah] here,
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Action # 29: Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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The action of saying Takbeer e Tahrima loudly in salah and muqtadis should say it silently is no where present in any hadith. Ghair muqalids again follow a fiqh and Imams [rah] here, or should I say follow them without it being in the hadith even
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Action # 30 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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In salah Imam says Salam alound in the end and muqtadis should say it silently is no where present in any hadith. Ghair muqalids again follow a fiqh and Imams [rah] here, or should I say follow them without it being in the hadith even
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Action # 31 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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The Tasbehaats of Rukho Sajda should be read silently, this again is derived from fiqhs of ahlus sunnah, Ghair muqalids [salafis] follow a fiqh here again, and interrestingly this isn’t proved from a single hadith too, Why do shirk again if act is not proved from hadiths ?

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Action # 32: Done by ghair muqalids against hadiths in taqlid of four imams [rah]
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The sunnah salah is read alone not in a jammah behind imam, This act is again a fiqh issue, Ghair muqalids follow a fiqh on this issue, there is no hadith regarding this issue too, Again following Imams [rah] in an act not proved from hadiths.
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Action # 33 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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In Salah of fajr , magrib , Esa the muqtadi saying ameen loudly and not saying it in Zuhr salah is again not in any hadith. This is practised by ghair muqalids and they again follow fiqh on this issue
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Action # 34 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith
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The issue of whether a salah is valid or not if a muslim fails to read Sana’h and Tawooz in salah, this again is not present in any hadith its an issue of Fiqh. Ghair muqalids follow an Imam [rah] in this case as well inspite of the fact that its no where in any hadith.
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Action # 35 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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Where should the hands be places during Two sajahs [prostrations] in a salah. This is no where proved or found in any hadith, Ghair muqalids like Muqalids of Ahlus sunnah do Taqlid of imams [rah] on this issue in salah as well.
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Action # 36 : Done by ghair muqalids against hadiths in taqlid of four imams [rah]
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The conditions of making a salah valid which ghair muqalids follow blindly is not present in a single hadith. They copied it from Hanafi fiqh and do taqlid of Hanafi fiqh on this issue even if its not in a single hadith. Why isn’t this shirk for them now ?

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Action # 37 :Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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When Ghair muqalids make niyah/intentions of salah this is found in not a single hadith. THey follow fiqhs of ahlus sunnah again on this issue and do taqlid of Imams [rah]. No where its in any hadith why they do such an act if its not proved from hadith ? isn’t it shirk as well
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[B]Action # 38 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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The arrangement in Janaza Salah practised by Ghair muqalids is against no where found in any hadith.
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Which means after first Takbeer to read
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► Sana’h
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► Taooz
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► Tasmiya
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► Fatiha than next Rakah
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After second Takbeer to read Durood e Ibrahimi
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After third Takbeer to read 12-13 Duas together , This way of offering Janaza Salah is proved from no sahih hadith . Why do ghair muqalids offer janaza salah like this ,

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Action # 39 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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Not to make Dua after reading Farz Salah which is done by ghair muqalids is a new innovation of modern times, its no where proved from a single Sahih or even mawdo hadith
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Action # 40 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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during salat putting their one hand on another and hold their elbows,this is a biddat,Prophet MUHAMMAD saw never did it, I am talking about Elbows not forearms

Now a few in Deoband School of thought

deoband Bidah number 1
► Going out for 3 day Chilla
deoband Bidah number 2
► Going out for 4 months
deoband Bidah number 3
► Going out for 40 days
deoband Bidah number 4
► Specifying the last weekend of month for 3 days chilla
deoband Bidah number 5
► Specifying a special day for weekly Ghast
deoband Bidah number 6
► Weekly Ghast
deoband Bidah number 7
► Taking three people in the weekly Ghast
deoband Bidah number 9
► Deginating an Ameer for the weekly Ghast
deoband Bidah number 10
► Deginating an Ameer for the Siraoza or chila
deoband Bidah number 11
► Doing Irada(Niyah) in advance before going to Chilla,siroza etc
deoband Bidah number 12
► Designating one day of a week for weekly Biyan , Called Shab e Jumma, or some times on Thursdays and saturdays.
deoband Bidah number 13
► Salana Ijtima once a year at Raiwind is a bidah
deoband Bidah number 14
► Specifying fajr and specific times of the day to have daily mashwarah among various members of the group.
deoband Bidah number 15
► Making Tashkeel and going out under one ameer
deoband Bidah number 16
► Preaching only to muslims, I know some here in Canada, they never ever went to a non muslim but during their weekly Ghast do visit me and ask me to act on Shariah , Nothing is wrong in it I agree, But who deserves time first muslim or non muslim ?
First answer above, remember not from ijhtihad of imams [rah] but only sahih and marfu hadiths,You do know defination of a bidah right ?

Some Biddah in different Sects and
Ummah of Prophet (PBUH)

 

► 3 days,40 days, Shab e Juma, Annual Ijtimah every year, Going on Ghast one day every week are all biddahs, Salafs or classical scholars never did it, [some bidahs in deoband schools]
► Every Muslim child is taught Imaan-e-Mujmal and Imaan-e-Mufassal whereas no such categories or names for Imaan were in practice in the age of the Holy Prophet (sallal laahu alaihi wasallam) or the three blessed generations after him.(*)
►These six Kalimahs, their enumeration and their sequence that, this is the first Kalimah, this the second, etc. are all Bid’ats which were not there in the commencing period of Islam. [bidah in almost all muslim schools ]
►To divide the Holy Quran into thirty Paras (sections) and to divide the Paras into Rukus, to put the I’raab (expressions such as Zabbar, Zer, Pesh) in the Holy Quran and to have the Holy Book printed by offset in the press are Bid’ats which could not be traced in the commencing era of Islam. [bidah in all muslim schools ]
►To collect the Hadith in book form and state the chain or narrators and to characterise the Hadiths by saying this is Sahih, this is Hassan or Da’if, Mu’addaal or Mudallas, etc. and to establish the commands with the help ofHadith such as Makruh, Mustahab, etc.[B] are all appreciable Bid’ats which were not in practice in the blessed age of Rasulullah (sallal laahu alaihi wasallam).
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►PRINCIPLES OF HADITH (USUL-E-HADITH) is a biddah in itself.[bidah all muslim schools ]

►[B]Bukhari,muslim,trimdhi,abu dawood, all books of hadith which we consider sahih weren’t compiled by Prophet (Saw), making books and following them as way of Prophet (saw) is a bidah itself ,it was never done by salafs but gathered by later classical scholars.
►[B]Branch of Fiqh is biddah Now a days all the matters in our daily life depend upon this knowledge because it contains the rules and commands for everything which may come across our lives, but this field of knowledge also is Bid’at Hasana.
►[B]Prayer for fasting is biddah , At the time of breaking fast (Iftaar) to say the Du’a: “O Allah, for Thee have I Fasted and in Thee I believe and upon Thee I trust and with the food given by Thee I open my fast” and to intend for fasting by saying this Du’a audibly at the time of Sehri: “O Allah, I intend to fast for Thy sake tomorrow” are all Bid’at Hasana.[bidah all muslim schools ]
,►Construction of Madressas [bidah all muslim schools ]
►Terms like Alime E din,Mufti used for religious scholars are all biddah also.[bidah all muslim schools ]

These all are bidahs in religion and cannot be proved from Quran and Sahih marfu hadiths, most of them can’t be proved from even a Daeef or Mawdo [fabricated hadith] mentioned above .

“Wahabi Scholar Moulana Ishaq Vomits out Truth [Haq] on Bidah issue”