Wa sharrul Umoori Muhdathaatuhaa, Wa kulla Bid'atin dhaialah, wa kulla dhalatin fin-naar" Al-Hadith (Sahih Muslim). Translation of the above Hadith: Every innovation is a misguidance and every misguidance goes to Hell fire.
IMAM SHAFI'S EXPLANATION
OF THE ABOVE HADITH:
Kullu bida'tin daiala: "Every innovation is a misguidance"?
Doesn't the term "every" include all innovations?"
Such an objection stems from the misinterpretation of the term kull
("every") in the Hadith to be all encompassing without
exception, whereas in Arabic it may mean "Nearly all"
or "the vast majority." This is how al-Shafi'i understood
it or else he would have never allowed for any innovation whatsoever
to be considered good, and he is considered a hujja or "Proof,"
that is, reference without peer for questions regarding the Arabic
language. The stylistic figure of meaning the part by the whole,
or nechdoche in English is in Arabic: 'abbara 'an al-kathratf bi
at-kulliyya. This is illustrated by the use of kull in the following
verse 46:25 of the Quran in a selective or partial sense not a universal
sense:
"Destroying all things by commandment of its Lord. And morning
found them so that naught could be seen save their dwellings".
Thus, the dwellings were not destroyed although "all"
things had been destroyed. "All" here means specifically
the lives of the unbelievers of 'Ad and their properties except
their houses.
ARE THERE GOOD OR
BAD INNOVATIONS IN ISLAM?
Prophetic saying as stated in Sahih Muslim is known even to common
Muslims, let alone scholars: "He who inaugurates a good practice
(sanna fil-islam sunnatun hasana) in Islam earns the reward of it,
and of all who perform it after him, without diminishing their own
rewards in the least. " Tirmizi, Page 92.
Imam Nawawi said
in Sahih Muslim (6-21):
"The Prophet's saying 'every innovation is a general-particular
and it is a reference to most innovations. The linguists say, 'Innovation
is any act done without a previous pattern, and it is of five different
kinds."' Imam Nawawi also said in Tahzeeb al Asma'wal Sifaat,
"Innovation in religious law is to originate anything which
did not exist during the time of the Prophet, and it is divided
into good and bad." He also said, "al-muhdathat (pi. for
muhdatha) is to originate something that has no roots in religious
law. In the tradition of religious law, it is called innovation,
and if it has an origin within the religious law, then it is not
innovation. Innovation in religious law is disagreeable, unlike
in the language where everything that has been originated without
a previous pattern is called innovation regardless of whether it
is good or bad."
Sheikh al-Islam lbn Hajar Al Asqalani, the commentator on al-Bukhari, said, "Anything that did not exist during the Prophet's time is called innovation, but some are good while others are not."
Abu Na'eem, narrated from Ibrahim al-Junaid, said, "I heard Ash-Shafi'i saying, 'Innovation is of two types: praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy."
Imam al Bayhaqi narrated in Manaqib Ash-Shafi'i that he said, "Innovations are of two types: that which contradicts the Quran, the Sunnah, or unanimous agreement of the Muslims is an innovation of deception, while a good innovation does not contradict any of these things."
IN CONCLUSION:
Clearly, we can see from the opinions of the righteous scholars,
that to define innovations in worship as wholly negative without
exception is ignorant. For these pious knowers, among them, Imam
Shafi'i and Imam Nawawi, declared that innovations could be divided
into good and bad, based on their compliance with, or deviance from
religious law. Can the latter day scholars of Islam (who came after
I 1 00 years) claim that they understand the Quran and Hadith better
than the Sahaba and the Salaf-Us-Saliheen? If 'every' innovation
is a misguidance then the following too are all innovations which
originated two centuries or more after Sahaba RA: Reading eight
raka in Tarawih; Translations of Quran; Writing Tafseers; collection
and classification of Ahaadiths; Principles of Jurisprudence; The
four schools of Fiqh, Stoned and carpeted Mosques, use of loud speakers
in mosques etc.
Therefore, anything that does not have roots originating to the Quran and Sunnah is considered a bad innovation. But the following practices, such as recitation of the Quran in gatherings; Recital of Darud-Sharif (Salaat-o-Salaam) in gatherings and Mawlid (commemorating the birth and Seerah of the Holy Prophet Muhammed (Peace be Upon Him) has clear and authenticated roots to the Quran and Sunnah. Where in Quran and Hadith all these gatherings are declared as haram or prohibited? Proof of such acts is indicated as follows: On Mawlid: "Abi Qatadat said that the Prophet was asked about fasting on Monday and he said 'That was the day I was born."' This Hadith is a clear evidence of the importance of the commemoration of the Prophet's e birthday through worship. Al-Hafiz ibn Rajab al-Hanbali, in his book Lataif al-maarif (p. 98), in explaining this Hadith of Muslim said, "It is good to fast on the days that Allah honored and favored his servants."
It is incumbent not only on Muslims but on all human beings to rejoice in his advent, the day of his birth. As al-Hafiz ibn Rajab al-Hanbali said, "The best favor that Allah has granted this nation is the birth of Prophet Muhammad (PBUH) when he was sent to humanity. " We did not send you except as a mercy to the whole Universe' (AlAnbiya'107. So we review and recall Allah's favor of sending the Prophet by fasting on that day". 'Of the favor and mercy of Allah let them rejoice" (Yunus, 58).
Below is a divine order for all the believers to send Salutations on Prophet Muhammad (Peace be upon HIM). Allah has said in the Quran- Allah and His angels sends blessings on the Prophet (Peace be upon HIM)"-. O'you believes! You too send Salutation on beloved Prophet (Peace be upon HIM)" (33:56)
What does the Quran
say about Dhiker in gatherings'?
"Those men and women who engage much in Allah's praise. For
them has Allah prepared forgiveness and a great reward." (33:35)
"Those who remember their Lord standing, and sitting, and lying
on their sides" (3:191)
" Men whom neither traffic nor merchandise can divert from
Remembrance of Allah nor from regular Salaat, nor from regular practice
of Zakaat. (24:37)
"Those who believe, and whose hearts find comfort in the remembrance
of Allah! Aye! It is in the remembrance of Allah that hearts can
find comfort;" (13: 28)
What do the Hadith
say about Dhiker in gatherings?
Hadith Qudsi: "Those that remember Me in their heart, I remember
them in My heart; and those that remember Me in a gathering, I remember
them (i.e. make mention of them) in a gathering better than theirs.
(This can include recitation of Quran, Durood (Salat-o-Salaam) and
other Dhiker Allah)
In Bukhari and Muslim: The Prophet (Peace be upon him) said that
Allah has angels roaming the roads to find the people of dhikr,
i.e. those who say La ltaha ltiabah and similar expressions, and
when they find a group of people (Qaom) reciting dhikr, they call
each other and encompass them in layers until the first heaven --
the location of which is in Allah's knowledge. (This is to say,
an unlimited number of angels are going to be over that group
Ibn 'Umar reported that the Prophet (Peace be upon him) said: "When
you pass by the gardens of Paradise, avail yourselves of them."
The Companions asked: "What are the gardens of Paradise, 0
Messenger of Allah?" He replied: "The circles of dhikr.
There are roaming angels of Allah who go about looking for the circles
of dhikr, and when they rind them they surround them closely."
Tirmidhi narrated it (Hasan Gharib) and Ahmad.
Abu Sa'id Al-Khudri and Abu Huraira reported that the Prophet (Peace be upon him) said, "When any group of men remember Allah, angels surround them and mercy covers them, tranquility descends upon them, and Allah mentions them to those who are with Him." Narrated by Muslim, Tirmidhi, Ahmad, lbn Majah, and Bayhaqi.
Those who call upon
Bida'h (innovations):
For those who insist on scrutinizing Bida'h should rather pay more
attention to Haram and major sins. The following are typical examples
that majority of the Ummah is engaged in everyday and so routinely
which are often overlooked and justified through obtaining Fatwa's
for the purpose of legitimizing their actions:
Buying houses on mortgages
(interest);
Holding Credit on credit cards;
Eating non halal meat and foods (MacDonald, KFC, etc.)
Disobedience to parents and ill treatment of either wife or husband;
Sending of children to Islamic school but not practicing Islam themselves
Calling other Muslim brothers Miskeen (poor) based upon nationality
Undue extravagance: Luxuries (Castles, Rolls Royces, Cadillacs etc);
Engaging in fraud and corruption
Celebrating own anniversaries and birthdays yet raise objection
on Mawlid. Etc.
Islam cannot be customized
to suit individual needs and lifestyles. This is a great hypocrisy.
One can ask themselves how pious and strict follower of the Quran
and Sunnah, am I in reality? Stay away from haram, shirk and Kufr
and try to follow other Hadiths as well in order to fulfill the
claim of being strict followers of Quran and Sunnah.