"بدعت" بالمقابل "مباح"

[mehwish_ali]

کسی کی دل شکنی مقصود نہیں، مگر روز روز اپنے اوپر لگنے والے بدعت کے فتوں سے بھی بیزار ہوں۔ اگر کہیں کوئی سخت بات بیچ میں آ گئی ہو تو بتلا دیجئے گا، میں اسے ایڈٹ کر دوں گی۔

سلفی برادران کا مسئلہ یہ ہے کہ یہ "ظاہر پرستی" کی بیماری کا شکار ہیں۔ اسی وجہ سے یہ بدعت کی شریعت میں "اصطلاحی"معنی کو رد کرتے ہوئے "ظاہری" معنوں کے پیچھے پڑ گئے ہیں، اور اس وجہ سے بُرے طریقے سے "تضادات" کا شکار ہیں۔
اس ظاہر پرستی کی وجہ سے انہوں نے اسلام میں "مباح" عباداتی افعال کو بھی بدعت و ضلالت بنا تے ہوئے اپنی نئی شریعت جاری کر دی ہے۔

اسلام میں "مباح" افعال کا تصور

مباح ایسے افعال ہیں جو شریعت کے کسی "بنیادی اصول" کے تحت جائز قرار پاتے ہیں، (اور اس کی کوئی شرط نہیں کہ قرآن و سنت میں انکا کوئی براہ راست حکم پہلے سے موجود ہو )۔ صحابہ کرام ایسے "نئے مباح " عباداتی افعال اپنے اجتہاد کی بنیاد پر انجام دیتے تھے اور رسول اللہ ﷺ نے کبھی ان نئے افعال پر بدعت و ضلالت کا فتویٰ جاری نہیں کیا۔ مثلاً:
صحیح مسلم، کتاب الذکر و الدعاء (آنلائن لنک)

سیدنا ابو سعید خدریؓ کہتے ہیں کہ سیدنا معاویہؓ نے مسجد میں (لوگوں کا) ایک حلقہ دیکھا تو پوچھا کہ تم لوگ یہاں کیوں بیٹھے ہو؟ وہ بولے کہ ہم اللہ تعالیٰ کا ذکر کرنے بیٹھے ہیں۔ سیدنا معاویہؓ نے کہا اللہ کی قسم! کیا تم اسی لئے بیٹھے ہو؟ انہوں نے کہا کہ اللہ کی قسم! صرف اللہ کے ذکر کے لئے بیٹھے ہیں۔ سیدنا معاویہؓ نے کہا کہ میں نے تمہیں اس لئے قسم نہیں دی کہ تمہیں جھوٹا سمجھا اور میرا رسول اللہﷺ کے پاس جو مرتبہ تھا، اس رتبہ کے لوگوں میں کوئی مجھ سے کم حدیث کا روایت کرنے والا نہیں ہے (یعنی میں سب لوگوں سے کم حدیث روایت کرتا ہوں)۔ ایک دفعہ رسول اللہﷺ اپنے اصحاب کے حلقہ پر نکلے اور پوچھا کہ تم کیوں بیٹھے ہو؟ وہ بولے کہ ہم اللہ جل و علا کی یاد کرنے کو بیٹھے ہیں اور اس کی تعریف کرتے ہیں اور شکر کرتے ہیں کہ اس نے ہمیں اسلام کی راہ بتلائی اور ہمارے اوپر احسان کیا۔ آپﷺ نے فرمایا، اللہ تعالیٰ کی قسم! تم اسی لئے بیٹھے ہو؟ وہ بولے کہ اللہ کی قسم! ہم تو صرف اسی واسطے بیٹھے ہیں۔ آپﷺ نے فرمایا کہ میں نے تمہیں اس لئے قسم نہیں دی کہ تمہیں جھوٹا، سمجھا بلکہ میرے پاس جبرئیل علیہ السلام آئے اور بیان کیا کہ اللہ تعالیٰ تمہاری وجہ سے فرشتوں میں فخر کر رہا ہے۔​

چنانچہ ثابت ہوا کہ:

1. یہ صحابہ کرام اپنی مرضی سے" محفلِ ذکر" بنا کر اللہ کی "حمد" کر رہے تھے۔
2. اللہ کے رسول نے انہیں ایسا کرنے کا براہ راست کوئی حکم نہیں دیا تھا، بلکہ یہ صحابہ کرام کا اپنا اجتہاد تھا کہ بنیادی اصول اللہ کا ذکر کرنا ہے اور اسکا طریقہ یعنی محفل بنا کر ذکر کرنا عین مباح فعل ہے اور اسلام کی کسی بنیادی اصول سے نہیں ٹکراتا ہے۔
3. اس ذکر کی محفل کے "وقت" کا تعین بھی ان صحابہ نے اپنی مرضی سے کیا تھا کیونکہ انہیں علم تھا کہ شریعت کا کوئی ایسا اصول نہیں ہے جو ایسے اوقات میں ذکر کی محفل کرنے کو حرام ٹہراتا ہے۔
4. اور جب اللہ کے رسول ﷺ کو صحابہ کرام کے اس نئے مباح عباداتی فعل کا علم ہوتا ہے تو آپ ﷺ اس پر بدعت و ضلالت کا فتویٰ لگانے کی بجائے ان صحابہ کرام کو فرماتے ہیں کہ اللہ تعالی انکے اس "نئے فعل" کی وجہ سے فرشتوں میں فخر کر رہا ہے۔

مگر آج جب ہم لوگ میلاد النبی کے نام پر محفلیں سجاتے ہیں اور اللہ کے محبوب کا ذکر کرتے ہیں، انکی نعت پڑھتے ہیں تو اس پر سلفی برادران کا فوراً فتویٰ آ جاتا ہے کہ یہ بدعت و ضلالت ہے ۔
یہ فتویٰ جاری کر کے سلفی برادران بذات خود بدعت و ضلالت کا شکار ہیں اور "حلال اللہ" کو اپنی طرف سے "حرام اللہ" بنا رہے ہیں (یعنی اللہ نے ایسے نیک مباح افعال کو اپنی شریعت میں حلال رکھا ہے، مگر یہ لوگ اپنی شریعت جاری کرتے ہوئے ان مباح افعال کو حرام بنا رہے ہیں)۔
ان میں سے کچھ جو واقعی جہل کا شکار ہیں انکا کا اگلا فتویٰ یہ آ جاتا ہے کہ "ذکر" صرف اللہ کے لیے مخصوص ہے ، چنانچہ رسول کا ذکر شرک ہے۔ حالانکہ انکے جہل کے برعکس اللہ نے قرآن میں بذات خود فرما دیا ہے کہ "رفعنا لک ذکرک" ۔۔۔ اے رسول میں (اللہ ) نے تمہارا ذکر بلند کیا ہے۔

اسلام میں کسی نئی سنتِ حسنہ یا نئی سنتِ سیئہ (بدعت) کا جاری کرنا

صحيح مسلم ، کتاب العلم ، (آنلائن لنک)

جابر بن عبداللہ انصاری روایت کرتے ہیں کہ کچھ عربی بدو رسول اللہ ﷺ کے پاس آئے۔آپ ﷺ نے جب ان کو بری حالت میں دیکھا تو لوگوں کو کہا کہ اُن کو کچھ خیرات وغیرہ دیں، مگر لوگوں نے کچھ ہچکچاہٹ کا مظاہرہ کیا، حتیٰ کہ رسول ﷺ کے چہرہ پر غصے کے آثار نمودار ہو گئے۔ پھر انصار میں سے ایک شخص اٹھا اور چاندی کے سکے دیے۔ پھر ایک اور شخص آیا اور پھر دوسرے لوگوں نے بھی اِس کام میں اُن کی پیروی کی، حتیٰ کہ رسول ﷺ کے چہرہ پر خوشی کے آثار نمودار ہو گئے۔ پھر رسول ﷺ نے فرمایا:اگر کسی شخص نے اسلام میں کسی سنتِ حسنہ کو متعارف کروایا، اور پھر دوسرے لوگوں نے بھی اس کی پیروی کی، تو اُس کو اُن لوگوں کے اجر کا ثواب بھی ملے اور اُن لوگوں کے اپنے ثواب میں بھی کوئی کمی نہ ہو گی۔ اور اگر کسی شخص نے اسلام میں کسی سنتِ سئیہ کو متعارف کروایا، اور دوسرے لوگوں نے بھی اس کی پیروی کی، تو اُس کو اُن لوگوں کا بھی گناہ ملے گا، اور اُن لوگوں کے اپنے گناہ میں بھی کوئی کمی نہ ہو گی۔ ​

چنانچہ:

1. ہر وہ نیا عمل، جو کہ دین کے اصولوں کے مطابق ہے اور اس کی تقویت کا باعث ہے، وہ سنتِ حسنہ کہلائے گا۔(سلفی برادران اسکو صرف خیرات تک محدود کر دیتے ہیں جو کہ غلط ہے۔ آگے صحابہ کرام کے مزید واقعات پیش ہوں گے جہاں انہوں نے نئے مباح عباداتی افعال کیے اور رسول ﷺ نے اس پر بدعت و ضلالت کے فتوے نہیں لگائے بلکہ اس پر خوش ہوئے)
2. اور ہر وہ نیا عمل، جو کہ دین کے اصولوں کے خلاف ہے اور اس کی بربادی کا باعث ہے، وہ سنتِ سئیہ یا پھر بدعتِ ضلالت (گمراہی) کہلائے گا۔

اسی طرح رسول اکرم ﷺ کی یہ حدیث ملاحظہ فرمائیں، کہ جس میں رسول ﷺ ہر نئے چیز کو مردود نہیں قرار دے رہے، بلکہ صرف اُن نئی چیزوں کو مردود قرار دے رہے ہیں، جن کی اصل دین میں نہیں ہے اور جو شریعت کے مطابق نہیں ہیں:

صحيح البخاري، کتاب الصلح:

حضرت عائشہ روایت کرتی ہیں کہ رسول ﷺ نے فرمایا:جس نے اس امر (دین) میں ایسی نئی چیز کا اضافہ کیا جو کہ اس (امر) میں سے نہیں ہے، وہ چیز مردود ہے۔​

پس رسول اللہ ﷺ نے ہر نئی چیز کو مردود نہیں قرار دیا، بلکہ صرف اُن نئی چیزوں کو مردود قرار دیا ہے جو اس امر (دین) میں سے نہیں ہیں، یعنی جو دین کے اصولوں کے مطابق نہیں ہیں۔اور ایسی تمام نئی چیزیں، جو اس امر (دین) سے ہیں (یعنی جن کی اصل دین میں پائی جاتی ہے اور جو دین کے اصولوں کے عین مطابق ہیں)، وہ مردود نہیں ہیں۔
صحابہ کرام نے اسی قانون پر عمل کرتے ہوئے، اپنے ذاتی اجتہاد اور رائے سے کئی نئےنیک مباح عباداتی افعال (سنتِ حسنہ) انجام دیے کہ جن کا نام لیکر رسول ﷺ نے انہیں کرنے کا کوئی حکم نہیں دیا تھا۔ مگر چونکہ وہ نئی چیزیں اس امر (دین) میں سے تھیں اور اس کے اصولوں کے مطابق تھیں، اس لیے جب رسول ﷺ کو ان نئے اور مباح عباداتی افعال کا پتا چلا تو آپ نے اس پر اُن کو اجرِ عظیم کی بشارت عطا فرمائی۔

اذان سے قبل درود پڑھنا بالمقابل حضرت بلالؓ کا اذان کے بعداپنی طرف سے دو رکعت نماز ادا کرنے کا رواج

اور سلفی برادران تو اذان سے قبل اور بعد میں رسول اللہ ﷺ پر صلوۃ (درو) پڑھنے کو بدعتِ ضلالۃ قرار دیتے ہیں، مگر ذیل میں حضرت بلالؓ کا فعل دیکھئے جہاں وہ اپنے اجتہاد کے مطابق اذان کے بعد دو رکعت نماز پڑھنے کا فعل اپنے اجتہاد کی بنیاد پر انجام دے رہے ہیں کیونکہ یہ ایک شریعت میں "مباح" عمل ہے۔ نیز وضو کرنے کے بعد بھی آپ اپنے ذاتی اجتہاد کے مطابق دو رکعت نماز پڑھتے تھے۔امام حاکم نے اس روایت کو شیخین (بخاری و مسلم) کی شرط پر صحیح قرار دیا ہے۔

مستدرک علی الصحیحین (آنلائن لنک)
1220 - أخبرنا أبو العباس القاسم بن القاسم السياري ، ثنا عبد الله بن علي الغزال ، ثنا علي بن الحسن بن شقيق ، ثنا الحسين بن واقد ، ثنا عبد الله بن بريدة ، عن أبيه ، قال : أصبح رسول الله - صلى الله عليه وآله وسلم - يوما ، فدعا بلالا ، فقال : " يا بلال بم سبقتني إلى الجنة ؟ إني [ ص: 621 ] دخلت البارحة الجنة فسمعت خشخشتك أمامي " . فقال بلال : يا رسول الله ، ما أذنت قط إلا صليت ركعتين ، وما أصابني حدث قط إلا توضأت عنده ، فقال رسول الله - صلى الله عليه وآله وسلم - : " بهذا " .
هذا حديث صحيح على شرط الشيخين ، ولم يخرجاه .
ترجمہ:

''اور حضرت بریدہ فرماتے ہیں کہ ایک دن رسول اللہ صلی اللہ علیہ وسلم نے صبح کے وقت فجر کی نماز کے بعد حضرت بلال کو طلب کیا اور (جب وہ خدمت اقدس میں حاضر ہوئے تو آپ صلی اللہ علیہ وسلم نے ان سے فرمایا کہ 'کس عمل کے ذریعے تم نے جنت میں مجھ سے پیش روی اختیار کی ہے (کیونکہ) میں جب بھی جنت میں داخل ہوا تو اپنے آگے آگے تمہارے جوتوں کی آواز سنی؟ انہوں نے عرض کیا کہ ''یا رسول اﷲ ( صلی اللہ علیہ وسلم) ! میں نے جب بھی اذان دی ہے تو اس کے بعد دو رکعت نماز (ضرور) پڑھی ہے اور جب بھی میرا وضو ٹوٹا ہے میں نے اسی وقت وضو کر لیا اور میں نے اللہ کے واسطے دو رکعت نماز پڑھنی ضروری سمجھا ہے۔ (یعنی ہر وضو کے بعد پابندی کے ساتھ نماز پڑھنی میں نے اپنے اوپر لازم قرار دے رکھی ہے) رسول اللہ صلی اللہ علیہ وسلم نے (یہ سن کر) فرمایا کہ ''اسی وجہ سے تم اس عظیم درجہ کو پہنچے ہو۔''
​

(امام حاکم فرماتے ہیں) یہ روایت شیخین (بخاری و مسلم) کی شرائط کے مطابق "صحیح"حدیث ہے۔
مزید حوالہ جات:
1۔ صحیح ابن خزیمہ (آنلائن لنک)
حضرت بلالؓ کی یہ روایت بخاری اور مسلم میں بھی موجود ہے جس میں حضرت بلال کا یہ اجتہاد درج ہے کہ وہ (وضو) کی پاکی حاصل کرنے کے بعد اپنے اجتہاد کے مطابق اتنی نماز پڑھتے تھے جتنی انکے مقدر میں لکھا ہوتا تھا۔

صحیح بخاری، حدیث نمبر: 1150 (آنلائن لنک)

ہم سے اسحاق بن نصر نے بیان کیا کہا ہم سے ابواسامہ حماد بن اسامہ نے انہوں نے ابو حیان یحیٰی بن سعید سے انہوں نے ابو زرعہ ہرم بن جریر سے انہوں نے ابو ہریرہؓ سے کہ نبیﷺ نے صبح کی نماز کے وقت بلالؓ سے فرمایا بلالؓ مجھ سے کہہ تو نے اسلام کے زمانے میں سب سے زیادہ امید کا کونسا نیک کام کیا ہے۔ کیونکہ میں نے بہشت میں اپنے آگے تیرے جوتوں کی پھٹ پھٹ کی آواز سنی۔ بلالؓ نے عرض کیا میں نے تو اپنے نزدیک اس سے زیادہ امید کا کوئی کام نہیں کیا کہ جب میں نے رات یا دن کسی وقت بھی وضو کیا تو میں اس وضو سے (نفل) نماز پڑھتا رہا جتنی میری تقدیر میں لکھی تھی۔
​

امام ابن حجر العسقلانی (جن کاخلف محدثین میں وہی مقام ہے جو امام بخاری کا سلف محدثین میں) بخاری کی اس روایت کی شرح میں لکھتے ہیں (آنلائن لنک):

ويستفاد منه جواز الاجتهاد في توقيت العبادة، لأن بلالا توصل إلى ما ذكرنا بالاستنباط فصوبه النبي صلى الله عليه وسلم
ترجمہ:

اس حدیث میں جواز ہے کہ عبادات کے اوقات کے لیے انسان ذاتی اجتہاد کو استعمال کر سکتا ہے، کیونکہ بلالؓ اپنے استنباط کے تحت اس عمل کو کر رہے تھے اور رسول اللہ ﷺ نے (بعد میں پتا چلنے پر) انکی تائید کی۔
​

چنانچہ سلفی برادران جو ہم پر اذان سے قبل اور بعد میں درود بھیجنے پر بدعت و ضلالت کے فتوے لگاتے ہیں، وہ دیکھ لیں کہ حضرت بلالؓ اپنے ذاتی اجتہاد سے اذان دینے کے بعد دو رکعت نماز ادا کرتے تھے اور اسی طرح وضو کرنے کے بعد بھی ہمیشہ اپنے اجتہاد کے مطابق نفل نماز ادا کرتے تھے۔

صحابی کا اپنے اجتہاد کے مطابق نماز میں ذکر کے نئے کلمات ادا کرنا

صحیح بخاری، کتاب الاذان میں روایت درج ہے:
حدثنا عبد الله بن مسلمة عن مالك عن نعيم بن عبد الله المجمر عن علي بن يحيى بن خلاد الزرقي عن أبيه عن رفاعة بن رافع الزرقي قال كنا يوما نصلي وراء النبي صلى الله عليه وسلم فلما رفع رأسه من الركعة قال سمع الله لمن حمده قال رجل وراءه ربنا ولك الحمد حمدا كثيرا طيبا مباركا فيه فلما انصرف قال من المتكلم قال أنا قال رأيت بضعة وثلاثين ملكا يبتدرونها أيهم يكتبها أول
ترجمہ:

ہم سے عبد اللہ بن مسلمہ قعنبی نے بیان کیا انہوں نے امام مالک سے انہوں نے نعیم بن عبد اللہ مجمر سے انہوں نے علی بن یحییٰ بن خلاد زرقی سے انہوں نے اپنے باپ یحییٰ بن خلاد سے انہوں نے رفاعہ بن رافع زرقی صحابی سے انہوں نے کہا ہم ایک دن نبیﷺکے پیچھے نماز پڑھ رہے تھے جب آپ نے رکوع سے سر اٹھایا تو فرمایا سمع اللہ لمن حمدہ ۔ایک شخص نے آپ کے پیچھے یہ (نئے) کلمات کہے" ربنا ولک الحمد حمدًا کثیرًا طیِّباً مبارکاً فیہ" جب آپ نماز پڑھ چکے تو پوچھا ۔یہ کلام کس نے کیا تھا وہ شخص بولا میں نے آپ نے فرمایا میں نے کچھ اوپر تیس فرشتوں کو دیکھا ہر ایک لپک رہا تھا کون پہلے اس کو لکھتا ہے ۔
​

حوالہ: صحیح بخاری، کتاب الاذان ، حدیث نمبر 800 (آنلائن لنک)
ابن حجر العسقلانی (جن کے علمِ حدیث کے سلفی برادران تک قائل ہیں اور انکی کتاب فتح الباری تمام سلفی مدارس میں پڑھائی جاتی ہے) اس حدیث کی شرح میں اپنی کتاب فتح الباری میں لکھتے ہیں:
واستدل به على جواز إحداث ذكر في الصلاة غير مأثور إذا كان مخالف للمأثور
ترجمہ:

"اس حدیث میں ثبوت ہے کہ صلوۃ میں ذکر کے ایسے نئے کلمات ادا کیے جا سکتے ہیں جو کہ حدیث سے نہ بھی پہنچے ہوں، تاوقتیکہ وہ کسی حدیث کے مخالف نہ ہوں۔"
​

حوالہ: فتح الباری (آنلائن لنک)
اس صحابی نے اپنے اجتہاد سے ایک نیا فعل انجام دیا جو کہ مباح کے زمرے میں آتا ہے کیونکہ وہ قرآن و حدیث کے کسی اصول کے خلاف نہیں ہے۔ چنانچہ ایسے نئے افعال کو بدعت و ضلالت کہنا سلفی برادران کی سنت اور اپنی بنائی ہوئی شریعت تو ہو سکتی ہے مگر رسول اللہ ﷺ کی سنت یہ نہیں ہے۔

حضرت خبیب ؓ کی سنت، قتل ہونے سے قبل دو رکعت نماز پڑھنے کا رواج بننا

صحیح بخاری، کتاب الجہاد و السیر(آنلائن لنک):

والله ما رأيت أسيرا قط خيرا من خبيب، والله لقد وجدته يوما يأكل من قطف عنب في يده، وإنه لموثق في الحديد، وما بمكة من ثمر وكانت تقول إنه لرزق من الله رزقه خبيبا، فلما خرجوا من الحرم ليقتلوه في الحل، قال لهم خبيب ذروني أركع ركعتين‏.‏ فتركوه، فركع ركعتين ثم قال لولا أن تظنوا أن ما بي جزع لطولتها اللهم أحصهم عددا‏.‏ ولست أبالي حين أقتل مسلما على أى شق كان لله مصرعي وذلك في ذات الإله وإن يشأ يبارك على أوصال شلو ممزع فقتله ابن الحارث، فكان خبيب هو سن الركعتين لكل امرئ مسلم قتل صبرا​

یہ ایک طویل روایت ہے۔ حضرت خبیبؓ کو کفار نے پکڑ لیا اور انہیں قتل کرنے لگے تو اُس وقت یہ واقعہ پیش آیا کہ انہوں نے اپنے ذاتی اجتہاد سے کفار سے مہلت مانگی کہ انہیں قتل ہونے سے قبل دو رکعت نماز پڑھنے دی جائے۔ حضرت خبیبؓ کا یہ نیا فعل (جسکا قرآن وسنت میں پہلے سے کوئی حکم موجود نہیں تھا) اتنا پسندیدہ تھا کہ یہ رواج قید میں قتل کیے جانے والے ہر مسلمان کے لیے مسنون بن گیا:

حارث کی بیٹی نے کہا اللہ کی قسم! میں نے خبیب سے بہتر کوئی قیدی نہیں دیکھا اور اللہ کی قسم! میں نے تو ایک دن یہ دیکھا کہ انگور کا خوشہ ان کے ہاتھ میں تھا اور وہ انگور کھارہا تھا دراں حالیکہ وہ زنجیروں میں جکڑے ہوئے تھے اور اس وقت مکہ میں کوئی میوہ نہیں تھا اور وہ کہتی ہیں کہ یہ رزق من جانب اللہ نازل ہوا تھا جو اس نے خبیب کو دیا تھا پھر جب وہ لوگ حرم سے باہر چلے گئے تاکہ ان کو حرم کے باہر قتل کردیں تو خبیب نے ان سے کہا کہ مجھے اتنی مہلت دے دو کہ میں دو رکعت نماز پڑھ لوں اور انہوں نے ان کو چھوڑ دیا اور خبیب دو رکعت نماز سے فارغ ہو کر کہنے لگا کہ اگر تم کو یہ خیال نہ ہوتا کہ مجھے قتل کا خوف ہے تو ایک بہت لمبی نماز پڑھتا اور اے اللہ! ان کافروں کو گن گن کر مار (اور پھر کہا) مجھے کوئی پرواہ نہیں ہے کہ میں حالت اسلام میں شہید کیا جا رہا ہوں جس پہلو پر بھی اللہ تعالیٰ کی راہ میں پچھاڑا جاؤں اور یہ سب کچھ اللہ تعالیٰ کی راہ میں ہے اگر وہ چاہے تو کٹے ہوئے اعضاء کے ٹکڑوں میں برکت دے دے۔ پھر ان کو ابن حارث نے قتل کردیا اور خبیب ہی وہ شخصیت ہیں جنہوں نے ہر مرد مسلمان کے لیے جو قید کرکے قتل کیا جائے دو رکعت نماز مسنون کردی ہے۔ ​

سلفی برادران 30 راتوں تک باجماعت تراویح کیوں ادا کرتے ہیں؟

تراویح نماز ایک بہت نیک فعل ہے جس کا بہت بڑا اجر ہے۔ مگر:

1. رسول اللہ ﷺ نے رمضان کے دوران یہ تراویح فقط "تین" راتوں تک ادا فرمائی۔ سلفی برادران یہ جواب دیں کہ انہیں یہ رمضان کی 30 راتوں والی تراویح کون سے قرآن یا حدیث میں ملتی ہے؟ (یاد رہے صحابہ کرام نے اپنے اجتہاد کے مطابق اس "نئے مباح" عباداتی فعل کو 30 راتوں تک پھیلایا ہے، مگر سلفی برادران کی ظاہر پرستی کی بیماری کے مطابق ایسے نئے مباح عباداتی افعال بدعت و ضلالت ہیں)۔
2. مزید سلفی برادران یہ فرمائیں کہ انہوں نے باجماعت تراویح کی نماز کو فقط رمضان کی 30 راتوں تک ہی کیوں محدود کر دیا ہے۔ کیوں نہیں وہ پورے سال کے 365 دنوں یہ باجماعت تراویح کی نماز نہیں پڑھتے؟ کیا رسول اللہ ﷺ نے آپ کو بتلایا ہے کہ باجماعت تراویح کی اجازت فقط رمضان کی 30 راتوں کے لیے ہے اور بقیہ مہینوں میں یہ پڑھنا حرام ہے؟

چنانچہ رسول اللہ ﷺنے تو صرف 3 راتوں تک تراویح کی نماز ادا کی۔ اب سلفی برادران بتلائیں کہ کیا ان پر جبرئیل علیہ السلام نازل ہوئے تھے کہ سلفی برادران اسکو رمضان کی 30 راتوں تک بڑھا لیں؟
یاد رکھیں، شریعت کو لے کر حضرت جبرئیل علیہ السلام صرف اور صرف رسول اللہ ﷺ کے پاس آتے تھے۔ یہ نہیں ہوا کہ شریعت کا کوئی حصہ کسی صحابی پر نازل کیا گیا ہو۔ اور جو خلفہ راشدین اور صحابہ کی سنت کی بات ہوتی ہے، اسکا مطلب ہوتا ہے کہ وہ صرف اور صرف رسول ﷺ کی سنت کی پیروی کر رہے ہوتے ہیں۔ چنانچہ صحابہ کرام نے اپنے اجتہاد کے مطابق اس "نئے مباح" عباداتی فعل کو 30 راتوں تک پھیلایا ہے کیونکہ اس میں کوئی قباحت نہیں، مگر سلفی برادران کی ظاہر پرستی کی بیماری کی وجہ سے بنائی گئی خود ساختہ شریعت میں ہر نیا مباح فعل بھی بدعت و ضلالت ہے۔

رمضان کی 30 راتوں پورے قرآن کو ختم کرنے کارواج

سلفی برادران سے ایک اور اہم سوال ہے کہ جسکا وہ کبھی جواب نہیں دیتے:

1. یہ بتلائیں کہ کیا رسول ﷺ نے کبھی رمضان کی تیس راتوں میں باجماعت تراویح میں پورا قرآن ختم کیا تھا؟
2. اگر نہیں، تو پھر یہ ہی دکھا دیں کہ رسول ﷺ نے حکم فرمایا ہو کہ انکی وفات کے بعد آنے والی مسلم نسلیں یہ کام انجام دیں۔

سلفی برادران نے بدعت کے فتوے لگا لگا کر آسمان سر پر اٹھا رکھا ہوتا ہے کہ ہم اذان سے قبل رسول ﷺ پر درود بھیجنے کی عادت و رسم کیوں بنا لی ہے، مگر جب یہ سلفی برادران خود تراویح کی 30 راتوں میں قرآن ختم کرنے کے رواج پر عمل کریں تو اس پر انہیں کوئی تکلیف نہیں ہوتی۔ ڈبل سٹینڈرڈز۔

شبینہ بالمقابل تراویح

پاکستان میں اہلسنت مساجد میں ہر سال رمضان کے مہینے کی آخری راتوں میں شبینہ پڑھنے کا اہتمام ہوتا ہے جس میں قرآن پھر دوسری مرتبہ بھی ختم کیا جاتا ہے۔ مگر سلفی برادران اس پر بدعت و ضلالت کے فتوے لگاتے ہوئے الگ ہو جاتے ہیں اور انکا عذر ہوتا ہے کہ قرآن و سنت میں انہیں شبینہ کا وجود نہیں ملتا۔ مگر سلفی برادران کو دیکھنا چاہیے کہ اس لحاظ سے تو رمضان کی تیس راتوں میں تراویح کے دوران قرآن ختم کرنے کا حُکم بھی قرآن و سنت میں موجود نہیں ہے۔ یہ کیا ڈبل سٹینڈرڈز ہوئے کہ ایک نئے عمل کو تو آپ "عملِ صالح" قرار دے دیں جبکہ دوسرے نئے فعل کو بدعت کو ضلالت قرار دے دیں؟

اذان سے قبل درود پڑھنا بالمقابل صحابہ کے ناموں کے بعد "رضی اللہ عنہ" کہنا

سلفی برادران یہ فرمائیں کہ رسول اللہ ﷺ نے کب حکم فرمایا کہ بعد میں آنے والی مسلمان نسلیں صحابہ کے نام کے بعد "رضی اللہ عنہ" کہا کریں؟ نہ رسول ﷺ کے زمانے میں یہ رائج تھا، نہ صحابہ آپس میں ایک دوسرے کے ناموں کے بعد یہ کہتے تھے، نہ تابعین صحابہ کے ناموں کے بعد یہ کہتے تھے۔۔۔ بلکہ یہ بعد میں آنے والی مسلمان نسلیں تھیں جنہوں یہ نیا رواج اپنی طرف سے جاری کیا۔ تو اب اہلحدیث حضرات اس نئےاپنی طرف سے بنائے گئے رواج کو بدعت و ضلالت کیوں نہیں کہتے؟
اہلحدیث حضرات اس پر زیادہ سے زیادہ یہ بہانہ کرتے ہیں کہ اللہ بیعت رضوان میں صحابہ سے "راضی" ہوا تھا، اور اس نے اس پر آیت نازل فرمائی تھی۔
جواباً عرض ہے کہ اللہ نے اس آیت میں صرف یہ کہا ہے کہ وہ صرف اس "فعل" پر راضی ہوا کہ جب انہوں نے درخت کے نیچے بیعت کی۔ مگر اس آیت میں کہیں اللہ نے یہ حُکم نہیں دیا کہ صحابہ کے ناموں کے بعد "رضی اللہ عنہ" کہنے کا رواج جاری کر دو۔ رسول اللہﷺ قرآن کے سب سے بہترین شارح تھے، انہوں نے بھی یہ آیت پڑھی مگر کبھی اس نتیجے پر نہیں پہنچے جس پر آج اہلحدیث پہنچ رہے ہیں (یعنی صحابہ کے ناموں کے بعد رضی اللہ عنہ کہنا شروع کر دو)۔
اگلا سلفی بہانہ ہے کہ "رضی اللہ عنہ" ایک دعا ہے جو ہر وقت کی جا سکتی ہے۔
جواباً عرض ہے کہ جب ہم رسول ﷺ پر اذان سے قبل صلوۃ بھیج رہے ہوتے ہیں تو یہ بھی تو فقط دعا ہے۔ صلوۃ عربی کا لفظ ہے اور اسکے اپنے معنی "دعا" ہیں۔ یعنی جب ہم رسولﷺ پر صلوۃ بھیج رہے ہوتے ہیں تو اسکامطلب فقط یہ ہے کہ ہم اللہ سے رسولﷺ کے لیے دعا کر رہے ہوتے ہیں۔
تو کیا وجہ ہے کہ وہ دعا (صلوۃ) جس کی تعلیم خود اللہ نے دی، وہ پڑھنا بدعت و ضلات بن جاتی ہے، مگر صحابہ کے ناموں کے بعد آپ کی اپنی گھڑی ہوئی دعا کا رواج جاری کرنا بدعت و ضلالت نہیں بنتا ہے (بلکہ بلاشبہ یہ بدعت و ضلالت ہے کیونکہ آپ لوگوں نے اپنی طرف سے "رضی اللہ عنہ" کو صرف اور صرف صحابہ کے لیے مخصوص کر کے دوسروں کے لیے اسے پڑھنے کی ممانعت کر دی ہے۔ یہ نیا قانون جاری کر کے آپ شریعت ساز بن گئے ہیں اور یہ ہے اصل بدعت و ضلالت)۔
اللہ تعالی قرآن میں فرماتا ہے:

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا ​

{سورۃ 33، آیت 56** بیشک اللہ اور اس کے ملائکہ رسول پر درود بھیجتے ہیں تو اے صاحبانِ ایمان تم بھی ان پر درود بھیجتے رہو اور سلام کرتے رہو ​

اگر بیعتِ رضوان والی آیت کافی ہے کہ جب بھی صحابہ کا نام آئے تو رضی اللہ عنہ بولا جائے، تو پھر درود والی آیت اس بات کے لیے کافی کیوں نہیں کہ اذان سے قبل رسول ﷺ پر درود بھیجا جائے؟

ام المومنین حضرت ام سلمہ اور اہل مدینہ کا رسول ﷺ کے بالوں سےنظرِ بد اور بیماری سے شفا حاصل کرنا

رسول ﷺ کی وفات کے بعد حضرت ام سلمہ (سلام اللہ علیہا) کے پاس رسول ﷺ کے چند بال تھے۔ اُنکا اور اہل مدینہ کا عمل یہ تھا کہ جب کوئی بیمار ہو جاتا تھا (یا کسی کو نظرِ بد لگ جاتی تھی) تو وہ ان بالوں سے مس شدہ پانی پیتا تھا تاکہ شفایاب ہو سکے۔ اب رسول ﷺ نے یہ نہیں فرمایا تھا کہ انکے وصال کے بعد یوں بیماری سے شفا حاصل کی جائے۔ مگر چونکہ یہ بات عام تھی کہ تبرکات نبوی میں برکت ہے، لہذا ام سلمہؑ اور اہل مدینہ اپنے اجتہاد سے یوں موئے مبارک کے ذریعے شفا حاصل کیا کرتے تھے۔
صحیح بخاری، کتاب اللباس:

حضرت عثمان بن عبداللہ بن موہب رضی اللہ عنہ بیان کرتے ہیں :
مجھے میرے گھر والوں نے حضرت اُم سلمہ رضی اﷲ عنہا کے پاس (چاندی سے بنا ہوا) پانی کا ایک پیالہ دے کر بھیجا۔ (اسرائیل نے تین انگلیاں پکڑ کر اس پیالے کی طرح بنائیں) جس میں نبی اکرم صلی اللہ علیہ وآلہ وسلم کا موئے مبارک تھا، اور جب کبھی کسی کو نظر لگ جاتی یا کوئی بیمار ہو جاتا تو وہ حضرت اُم سلمۃ رضی اﷲ عنہا کے پاس (پانی کا) برتن بھیج دیتا۔ پس میں نے برتن میں جھانک کر دیکھا تو میں نے چند سرخ بال دیکھے۔​

حافظ ابنِ حجر عسقلانی اپنی شرح "فتح الباری" میں لکھتے ہیں :

اس حدیثِ مبارکہ کا مطلب یہ ہے کہ اگر کوئی بیمار ہو جاتا تو وہ کوئی برتن حضرت ام سلمہ رضی اﷲ عنہا کے ہاں بھیجتا۔ وہ حضور نبی اکرم صلی اللہ علیہ وآلہ وسلم کے ان مبارک بالوں کو اس میں رکھ دیتیں اور اس میں بار بار دھوتیں پھر وہ بیمار شخص اپنے اس برتن سے پانی پیتا یا مرض کی شفاء کے لئے غسل کرتا اور اسے ان موئے مبارک کی برکت حاصل ہو جاتی (یعنی وہ شفایاب ہو جاتا)۔​

اب اگر سلفی برادران میں ہمت ہے اور واقعی اپنی بدعت کے معاملے میں ظاہر پرستی پر قائم رہنا چاہتے ہیں تو پھر لگائیں وہ ام المومنین حضرت ام سلمہؑ اور اہل مدینہ پر بدعت و ضلالت کے فتوے۔
حضرت انس کا اپنے اجتہاد سے موئے مبارک کو زبان کے نیچے رکھ کر دفن ہونا

علامہ ابن حجر العسقلانی، اپنی کتاب الاصابہ فی تمیز الصحابہ میں روایت نقل کرتے ہیں:

هَذِهِ شَعَرَةٌ مِنْ شَعَرِ رَسُوْلِ اﷲِ صلي الله عليه وآله وسلم فَضَعْهَا تَحْتَ لِسَانِي، قَالَ : فَوَضَعْتُهَا تَحْتَ لِسَانِهِ، فَدُفِنَ وَهِيَ تَحْتَ لِسَانِهِ.​

حضرت ثابت البنانی بیان کرتے ہیں کہ مجھے حضرت انس رضی اللہ عنہ نے فرمایا :

یہ اللہ کے پیارے رسول صلی اللہ علیہ وآلہ وسلم کا ایک بال مبارک ہے، پس تم اسے میری (تدفین کے وقت) اسے زبان کے نیچے رکھ دینا۔ وہ کہتے ہیں : میں نے وہ بال مبارک آپ رضی اللہ عنہ کی زبان کے نیچے رکھ دیا اور انہیں اس حال میں دفنایا گیا کہ وہ بال ان کی زبان کے نیچے تھا۔​

اب رسول ﷺ نے یہ حکم نہیں دیا تھا کہ انکے موٗے مبارک کو زبان کے نیچے رکھ کر دفن ہو۔ مگر چونکہ صحابہ کو پتا تھا کہ موئے مبارک میں برکت ہے، اس لیے وہ اپنے اجتہاد سے یہ نیا کام کر رہے ہیں۔


حضرت اسماء بنتِ ابی بکر کا اپنے اجتہاد سے رسول ﷺ کے جبے کے توسط سے شفا حاصل کرنا

صحیح مسلم، کتاب اللباس:

هَذِهِ کَانَتْ عِنْدَ عَائِشَةَ حَتَّي قُبِضَتْ، فَلَمَّا قُبِضَتْ قَبَضْتُهَا وَکَانَ النَّبِيُّ صلي الله عليه وآله وسلم يَلْبَسُهَا، فَنَحْنُ نَغْسِلُهَا لِلْمَرْضَي يُسْتَشْفَي بِهَا.​

حضرت اسماء رضی اﷲ عنھا کے آزاد کردہ غلام حضرت عبداللہ سے روایت ہے کہ حضرت اسماء بنتِ ابی بکر رضی اﷲ عنھما نے کسروانی طیلسان کا جبہ نکال کر دکھایا جس کے گریبان اور آستینوں پر ریشم کا کپڑا لگا ہوا تھا۔ پس آپ رضی اﷲ عنھا فرمانے لگیں :

یہ مبارک جبّہ حضرت عائشہ رضی اﷲ عنھا کے پاس ان کی وفات تک محفوظ رہا، جب ان کی وفات ہوئی تو اسے میں نے لے لیا۔ یہی وہ مبارک جبّہ ہے جسے حضورنبی اکرم صلی اللہ علیہ وآلہ وسلم زیبِ تن فرماتے تھے۔ سو ہم اسے دھو کر اس کا پانی (تبرکًا) بیماروں کو شفاء یابی کے لئے پلاتے ہیں۔​

اب رسول ﷺ نے یہ نہیں فرمایا تھا کہ انکی رحلت کے بعد انکے جبے کو دھو کر بیماری سے شفا حاصل کرو۔ مگر حضرت اسماء بنتِ ابی بکر اور اہل مدینہ اپنے اجتہاد سے اس جبے کو دھو کر بیماروں کو شفایابی کے لیے پلاتے تھے۔

حضرت ابو ہریرہ کا نبی ﷺ کے پیالے سے برکت حاصل کرنا

صحیح بخاری، کتاب الاعتصام بالکتاب والسنۃ:

حضرت ابوہریرہ کہتے ہیں کہ میں مدینہ طيبہ حاضر ہوا تو مجھے حضرت عبداللہ بن سلام رضی اللہ عنہ ملے اور ا نہوں نے کہا : میرے ساتھ گھر چلیں میں آپ کو اس پیالہ میں پلاؤں گا جس میں حضور نبی اکرم صلی اللہ علیہ وآلہ وسلم نے پیا ہے۔​

رسول ﷺ کے پیالے کے پانی کو سر پر چھڑکنا اور درود پڑھنا

اگر آج ہم اذان سے قبل درود پڑھ لیں تو بدعت و ضلالت کے فتوے شروع ہو جاتے ہیں۔ لیکن ادھر صحابہ کا طرز عمل دیکھئے جہاں وہ اپنے اجتہاد سے رسول ﷺ کے پیالے میں بھرے پانی کو اپنے سروں پر چھڑک رہے ہیں اور پھر درود پڑھ رہے ہیں۔
مسند احمد بن حنبل، جلد 3 ( لنک):

12480 حدثنا روح بن عبادة، حدثنا حجاج بن حسان، قال كنا عند أنس بن مالك فدعا بإناء وفيه ثلاث ضباب حديد وحلقة من حديد فأخرج من غلاف أسود وهو دون الربع وفوق نصف الربع فأمر أنس بن مالك فجعل لنا فيه ماء فأتينا به فشربنا وصببنا على رءوسنا ووجوهنا وصلينا على النبي صلى الله عليه وسلم‏.‏ ​

ہم حضرت انس رضی اللہ عنہ کے پاس تھے کہ آپ نے ایک برتن منگوایا جس میں لوہے کے تین مضبوط دستے اور ایک چھلا تھا۔ آپ نے اسے سیاہ غلاف سے نکالا، جو درمیانے سائز سے کم اور نصف چوتھائی سے زیادہ تھا۔ حضرت انس رضی اللہ عنہ کے حکم سے اس میں ہمارے لیے پانی ڈال کر لایا گیا تو ہم نے پانی پیا اور اپنے سروں اور چہروں پر ڈالا اور حضور نبی اکرم صلی اللہ علیہ وآلہ وسلم پر درود پڑھا۔​

صحابی کا اپنے اجتہاد سےعرقِ رسول صلی اللہ علیہ وآلہ وسلم کو تبرکًا کفن میں لگانے کی وصیت

حضرت ثمامہ رضی اللہ عنہ سے روایت ہے کہ حضرت امِ سلیم کے پاس ایک شیشی میں حضور نبی اکرم صلی اللہ علیہ وآلہ وسلم کا مبارک پسینہ اور چند موئے مبارک محفوظ تھے حضرت انس رضی اللہ عنہ نے اپنے اجتہاد سے اپنے کفن میں اسی عرق رسول صلی اللہ علیہ وآلہ وسلم کو بطورِ خوشبو لگانے کی وصیت کی، حضرت ثمامہ کا بیان ہے :
صحیح بخاری، کتاب الاستئذان:

فلما حضر أنس بن مالک الوفاةُ أوصي إلي أن يُجْعل في حنوطه من ذالک السُّکِ، قال : فجُعل في حنوطه.​

جب حضرت انس رضی اللہ عنہ کی وفات کا وقت قریب آیا تو انہوں نے مجھے وصیت فرمائی کہ ان کے حنوط(٭) میں اس خوشبو کو ملایا جائے۔ حضرت ثمامہ رضی اللہ عنہ بیان کرتے ہیں کہ ان کے حنوط میں وہ خوشبو ملائی گئی۔​

 

[abbasiali]

Dear Mehwish,

Just need to know how long it took to write this lengthy thread, and do you think anyone have time to read whole subject, and why?

 

[mehwish_ali]

شریعت کی اصطلاح میں "بدعت" کیا ہے

ہر وہ نئی چیز، جو شریعت کے کسی اصول کے خلاف جا رہی ہو، وہ بدعت کے زمرے میں آتی ہے۔
رسول اکرم ﷺ کی حدیث ہے کہ ہر وہ عمل، جو کسی سنت کو ختم کر دے، وہ بدعت (سنتِ سئیہ) کے زمرے میں آجائے گا۔

ما احدث قوم بذعۃ ال رفع مثلھا من السنۃ​

جب کوئی قوم بدعت ایجاد کرتی ہے تو اسی کی مثل سنت ختم ہو جاتی ہے۔ (مشکوۃ، ص ۳۱)​

یعنی بدعت وہ ہے جن کے اختیار کرنے سے سنت بدل جائے۔ اگر کسی عمل سے سنت نہیں بدلتی تو وہ عمل بدعت بھی نہیں کہلائے گا۔
رہبانیت اسی اصول کے تحت حرام قرار پائی۔ ذیل کی حدیث ملاحظہ فرمائیے:

صحیح البخاری، کتاب النکاح، باب الترغیب فی النکاح
انس ابن مالک روایت کرتے ہیں:
ازواجِ نبی کے پاس تین آدمی آئے اور نبی ﷺ کی عبادت کے سلسلہ میں دریافت کیا۔ جب اُن کو اِس کی خبر دی گئی تو انہوں نے اس کو کم تصور کیا اور کہنے لگے ہماری نبی ﷺ سے کیا نسبت۔ اللہ نے آپ ﷺ کے اگلے اور پچھلے تمام گناہ بخش دئیے ہیں۔ ان میں سے ایک نے کہا کہ میں ساری رات نماز پڑھوں گا، دوسرے نے کہا میں ہمیشہ دن میں روزے سے رہوں گا اور تیسرے نے کہا میں عورتوں سے الگ رہوں گا اور کبھی شادی نہ کروں گا۔ اچانک رسول ﷺ پہنچ گئے اور فرمایا کہ کیا تمہیں لوگوں نے ایسا ایسا کہا ہے؟ خبردار، اللہ کی قسم میں تم میں سب سے زیادہ اللہ سے ڈرنے والا اور زیادہ تقویٰ اختیار کرنے والا ہوں۔ میں نفلی روزہ بھی رکھتا ہوں اور کبھی نہی بھی رکھتا ہوں۔ رات کو نماز بھی پڑھتا ہوں اور سوتا بھی ہوں۔ اور عورتوں سے نکاح بھی کرتا ہوں لہذا جس نے میرے طریقے سے اعراض کیا وہ مجھ سے نہیں۔​

یہ حدیث نئے افعال کے متعلق ہمیں چند مزید اصول دے رہی ہے۔اس حدیث کے میں جن نئے کاموں سے رسول ﷺ نے منع فرمایا ہے، ان کے متعلق نوٹ فرمائیے کہ:

1. ایک صحابی نے عزم کیا کہ وہ پوری زندگی کبھی شادی نہیں کرے گا۔
2. دوسرے صحابی نے عزم کیا کہ کہ وہ پوری زندگی کبھی سوئے گا نہیں (بلکہ ساری رات عبادت کرے گا)۔
3. تیسرے صحابی نے عزم کیا کہ وہ تمام زندگی بلا ناغہ روزے رکھے گا۔

اس حدیث پر مزید تبصرہ کرنے سے قبل بہتر ہے کہ اس سلسلے سے متعلق کچھ بنیادی باتیں سمجھی جائیں، کہ جن کو نظر انداز کر دینے سے ہم کبھی صحیح نتیجے پر نہیں پہنچ سکتے۔


شریعت کا پہلا اصول: کچھ چیزوں کو نام لے کر حلال/حرام کرنا، اور کچھ چیزوں کو ایک “بنیادی اصول” کی وجہ سے حلال/حرام قرار دینا

شریعت میں جو چیزیں نام لے کر حرام کی گئی ہیں، وہ واضح ہیں اور سب کو ان کا علم ہے۔مگر کچھ چیزیں ہیں کہ جن کا وجود رسول ﷺ کے زمانے میں نہیں تھا۔ مثلاً “ہیروئن کا نشہ” رسول ﷺ کے زمانے میں نہیں تھا۔ مگر ایک بنیادی اصول ہے کہ جو چیز بھی انسان کو ہوش و حواس سے بیگانہ کر دے، وہ حرام ہے۔ اور اس بنیادی اصول کی وجہ سے آج کے دور میں ہیروئن کا نشہ حرام قرار پایا۔


شریعت کا دوسرا اصول: اگر کوئی عمل رسول ﷺ کی کسی سنت کو ختم کر دے، تو وہ حرام ہے

رسول ﷺ کی حدیث ہے کہ ہر وہ عمل، جو کسی سنت کو ختم کر دے، وہ بدعت کے زمرے میں آ جائے گا۔رہبانیت اسی اصول کی وجہ سے اسلام میں حرام ٹہری۔
اس حدیث میں جو نئے کام حرام قرار پائے ہیں، وہ اس لیے نہیں حرام ٹہرائے گئے کیونکہ وہ “نئے” تھے۔ بلکہ اس کی وجہ یہ تھی کہ یہ نئے اعمال اُس انتہا پر پہنچ گئے تھے کہ جس کی وجہ سے رسول ﷺ کی کچھ سنتیں ختم ہو رہی تھیں۔ مثلاً:

1. پہلے صحابی نے کہا کہ وہ ساری عمر شادی نہیں کرے گا (یہ حرام اس لیے ہوا کیونکہ یہ رہبانیت کی حد آ گئی تھی، جبکہ رسول ﷺ کی ایک سنت شادی کر کے مسلمانوں کی تعداد میں اضافہ کرنا بھی ہے)
2. دوسرے صحابی نے کہا کہ وہ ساری عمر رات کو سوئے گا نہیں (جبکہ رسول ﷺ کی سنت رات کو سونا بھی تھا اور ایسا کرنے سے رسول ﷺ کی یہ سنت ختم ہو رہی تھی)
3. تیسرے صحابی نے کہا کہ وہ ساری عمر بلا ناغہ روزے رکھے گا (جبکہ رسول ﷺ کی سنت کچھ دن ناغہ کرنے کی بھی تھی اور ایسا کرنے سے یہ سنت مکمل طور پر ختم ہو رہی تھی)۔

پس شریعت نے ایک “بنیادی اصول” یہ دیا کہ کوئی بھی کام اُس “انتہا “ تک نہیں کرنا ہے کہ جس کی وجہ سے کوئی سنت مکمل طور پر ختم ہو جائے۔ تو ایسا کوئی بھی نیک عمل، جو اس انتہا تک پہنچ جائے، وہ خود بخود حرام ہو جائے گا۔
مگر اس تصویر کا دوسرا رُخ بھی ہے، جسے کچھ لوگ صحیح طریقے سے نہ سمجھنے کی وجہ سے خواہ مخواہ اپنے اوپر حرام کر لیتے ہیں۔
دیکھیں رسول ﷺ نے ان تین صحابہ کو یہ نہیں کہا کہ:

1. اگر میں نے ہفتے میں تین روزے رکھے ہیں، تو تم لوگ بھی صرف تین روزے رکھ سکتے ہو۔ اور اگر تم نے ہفتے میں تین کی جگہ چار یا پانچ روزے رکھنے کا نیا عمل کیا تو تم ضلالت و گمراہی میں مبتلا ہو جاؤ گے۔
2. اور اسی طرح اگر میں رات کے صرف ایک پہر عبادت کرتا ہوں، اور اگر تم نے ایک پہر کی جگہ دو یا تین پہر عبادت کرنے کا نیا عمل کیا تو تم ضلالت و گمراہی میں مبتلا ہو جاؤ گے۔
3. اسی طرح میں نے بارہ شادیاں کیں ہیں، مگر اگر کوئی اس نیت سے صرف ایک شادی کرتا ہے کہ زیادہ شادیاں کرنے سے اس کے پاس عبادت کا وقت کم ہو جائے گا، تو اُس کا یہ نیت کرنا ضلالت و گمراہی ہے۔

پس نتیجہ یہ نکلا کہ عبادت کی غرض سے کوئی بھی ایسا نیا عمل کیا جا سکتا ہے، جو ذیل کی شرائط کو پورا کرے۔

1. . پہلا یہ کہ عبادت کا یہ نیا عمل قران و سنتِ رسول کے کسی اصول کے خلاف نہ ہو۔
2. . اور دوسرا یہ کہ عبادت کا یہ نیا عمل رہبانیت کی اُس انتہا Extreme کی حد تک نہ ہو کہ جس کی وجہ سے رسول ﷺ کی کوئی سنت مکمل طور پر ختم ہو جائے۔
3. اور تیسری شرط اور بیان کر دی جائے، اور وہ یہ کہ رسول ﷺ نے نام لیکر کہا ہوتا کہ یہ کام اتنی مقدار میں ہی ہو سکتا ہے، تو پھر اُس معاملے میں اِس مقدار سے زیادہ کام نہیں ہو سکتا (مثلاً ظہر کی نماز نام لیکر رسول ﷺ نے چار رکعت مقرر کی ہے۔ اگر اس مقرر کردہ سنت میں (کہ جس کی تعداد رسول ﷺ نے خود مقرر کر دی ہے) زیادتی کی جائے، تو پھر دوبارہ یہ بدعت بن جائے گی۔
   مگر نفل نماز کی تعداد نام لیکر مقرر نہیں کی گئی ہے۔ لہذا اس میں اجازت ہے کہ اگر رسول ﷺ شب بھر میں پچاس رکعات نماز ادا کرتے تھے تو آپ 100 رکعات نماز پڑھ سکتے ہیں۔
4. 
   

شریعت کا تیسرا اصول: ہر چیز اصل میں مباح ہے جبتک نص سے اسکی حرمت نہ ظاہر ہو

کون سا نیا کام بدعت ہے، اور کونسا نہیں، اس کو جاننے کے لیے بہت اہم ہے کہ ہم شریعت کے اس اصول کو اچھی طرح سمجھیں کہ دینِ اسلام میں ہر چیز اصل میں مباح ہے (یعنی اس کی اجازت ہے تاوقتیکہ کسی نص کی بنیاد پر اُس کام کو اللہ نے حرام نہ قرار دیا ہو)
مثلاً محمد و آلِ محمد (علیھم الصلوۃ و السلام) پر درود بھیجنا ایک بہت بابرکت عمل ہے۔ اب اگر کوئی شخص ہر کام کے آغاز سے پہلے (مثلاً اذان سے قبل) درود پڑھنا چاہے، تو کیا شریعت میں یہ عملِ حرام قرار دیا جائے گا؟
نہیں، ہرگز نہیں، کیونکہ:

1. اللہ تعالیٰ کی طرف سے کوئی نص نہیں ہے جو بتاتی ہو کہ درود صرف کچھ خاص اوقات میں پڑھا جا سکتا ہے، اور باقی اوقات میں پڑھنا حرام ہو۔
2. اور جب تک ایسی کوئی حرمت ثابت نہ ہو، اُس وقت تک شریعتِ محمدیہ میں اپنی ذاتی رائے/اجتہاد سے کیا گیا ہر نیا کام مباح رہتا ہے (چاہے رسول ﷺ نے اسے کرنے کا حکم دیا ہو یا ایسا کوئی حکم موجود نہ ہو)

قُلْ هَلُمَّ شُهَدَاءكُمُ الَّذِينَ يَشْهَدُونَ أَنَّ اللّهَ حَرَّمَ هَذَا {150**

کہہ دیجئے کہ ذرا اپنے گواہوں کو تو لاؤ جو گواہی دیتے ہیں کہ خدا نے اس چیز کو حرام قرار دیا ہے .... {سورہ الانعام150**​

​

 

[Pakistani1947]

سلفی برادران کا مسئلہ یہ ہے کہ یہ "ظاہر پرستی" کی بیماری کا شکار ہیں۔ اسی وجہ سے یہ بدعت کی شریعت میں "اصطلاحی"معنی کو رد کرتے ہوئے "ظاہری" معنوں کے پیچھے پڑ گئے ہیں، اور اس وجہ سے بُرے طریقے سے "تضادات" کا شکار ہیں۔
اس ظاہر پرستی کی وجہ سے انہوں نے اسلام میں "مباح" عباداتی افعال کو بھی بدعت و ضلالت بنا تے ہوئے اپنی نئی شریعت جاری کر دی ہے۔

اسلام میں "مباح" افعال کا تصور

مباح ایسے افعال ہیں جو شریعت کے کسی "بنیادی اصول" کے تحت جائز قرار پاتے ہیں، (اور اس کی کوئی شرط نہیں کہ قرآن و سنت میں انکا کوئی براہ راست حکم پہلے سے موجود ہو )۔ صحابہ کرام ایسے "نئے مباح " عباداتی افعال اپنے اجتہاد کی بنیاد پر انجام دیتے تھے اور رسول اللہ ﷺ نے کبھی ان نئے افعال پر بدعت و ضلالت کا فتویٰ جاری نہیں کیا۔ مثلاً:
صحیح مسلم، کتاب الذکر و الدعاء (آنلائن لنک)

سیدنا ابو سعید خدریؓ کہتے ہیں کہ سیدنا معاویہؓ نے مسجد میں (لوگوں کا) ایک حلقہ دیکھا تو پوچھا کہ تم لوگ یہاں کیوں بیٹھے ہو؟ وہ بولے کہ ہم اللہ تعالیٰ کا ذکر کرنے بیٹھے ہیں۔ سیدنا معاویہؓ نے کہا اللہ کی قسم! کیا تم اسی لئے بیٹھے ہو؟ انہوں نے کہا کہ اللہ کی قسم! صرف اللہ کے ذکر کے لئے بیٹھے ہیں۔ سیدنا معاویہؓ نے کہا کہ میں نے تمہیں اس لئے قسم نہیں دی کہ تمہیں جھوٹا سمجھا اور میرا رسول اللہﷺ کے پاس جو مرتبہ تھا، اس رتبہ کے لوگوں میں کوئی مجھ سے کم حدیث کا روایت کرنے والا نہیں ہے (یعنی میں سب لوگوں سے کم حدیث روایت کرتا ہوں)۔ ایک دفعہ رسول اللہﷺ اپنے اصحاب کے حلقہ پر نکلے اور پوچھا کہ تم کیوں بیٹھے ہو؟ وہ بولے کہ ہم اللہ جل و علا کی یاد کرنے کو بیٹھے ہیں اور اس کی تعریف کرتے ہیں اور شکر کرتے ہیں کہ اس نے ہمیں اسلام کی راہ بتلائی اور ہمارے اوپر احسان کیا۔ آپﷺ نے فرمایا، اللہ تعالیٰ کی قسم! تم اسی لئے بیٹھے ہو؟ وہ بولے کہ اللہ کی قسم! ہم تو صرف اسی واسطے بیٹھے ہیں۔ آپﷺ نے فرمایا کہ میں نے تمہیں اس لئے قسم نہیں دی کہ تمہیں جھوٹا، سمجھا بلکہ میرے پاس جبرئیل علیہ السلام آئے اور بیان کیا کہ اللہ تعالیٰ تمہاری وجہ سے فرشتوں میں فخر کر رہا ہے۔​

چنانچہ ثابت ہوا کہ:

1. یہ صحابہ کرام اپنی مرضی سے" محفلِ ذکر" بنا کر اللہ کی "حمد" کر رہے تھے۔
2. اللہ کے رسول نے انہیں ایسا کرنے کا براہ راست کوئی حکم نہیں دیا تھا، بلکہ یہ صحابہ کرام کا اپنا اجتہاد تھا کہ بنیادی اصول اللہ کا ذکر کرنا ہے اور اسکا طریقہ یعنی محفل بنا کر ذکر کرنا عین مباح فعل ہے اور اسلام کی کسی بنیادی اصول سے نہیں ٹکراتا ہے۔
3. اس ذکر کی محفل کے "وقت" کا تعین بھی ان صحابہ نے اپنی مرضی سے کیا تھا کیونکہ انہیں علم تھا کہ شریعت کا کوئی ایسا اصول نہیں ہے جو ایسے اوقات میں ذکر کی محفل کرنے کو حرام ٹہراتا ہے۔
4. اور جب اللہ کے رسول ﷺ کو صحابہ کرام کے اس نئے مباح عباداتی فعل کا علم ہوتا ہے تو آپ ﷺ اس پر بدعت و ضلالت کا فتویٰ لگانے کی بجائے ان صحابہ کرام کو فرماتے ہیں کہ اللہ تعالی انکے اس "نئے فعل" کی وجہ سے فرشتوں میں فخر کر رہا ہے۔

​

Dear Mahwish, following is the Hadeeth in Sahih Muslim you are quoting:

Anas reported: A man came panting and entered the row of worshippers and said: Praise be to Allah, much praised and blessed. When the Messenger of Allah (may peace be upon him) finished the prayer he said: Who amongst you uttered these words? The people remained silent. He (the Holy Prophet again said) -: Who amongst you uttered these words? He said nothing wrong. Then a man said: I came and had a difficulty in breathing, so I uttered them. He replied: I saw twelve angels facing one another as to who will take them up (to Allah). (Sahih Muslim Book #004, Hadith #1247)

No Muslim says that uttering these words " Praise be to Allah, much praised and blessed " is biddat (بدعت). The biddat (even Shirk) is that if somebody start uttering "Ya Ghaus ul Azam" , "Ya Ali" etc.

It is very clear from Above Hadeeth that the person was uttering the words alone inside a mosque, which is still common practice in mosques.

I have personally experienced a biddat. Some of Muslims now a days, utter words like "Allah hoo" in groups in chorus, inside a room with all lights off and at the same time shaking their head (and body) up and down. That would be called biddat.

Furthermore, during the life of Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم), he (صلی اللہ علیہ وآلہ وسلم) himself was there to correct Muslims if they were going towards wrong direction. Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم) has completely delivered the religion before he (صلی اللہ علیہ وآلہ وسلم) died. After his (صلی اللہ علیہ وآلہ وسلم) death there is nobody to correct if somebody is taking a wrong path, except Quraan and Sunnah.

In the end, I would like to say that, please leave this beautifull and simple religion Islam free of pollution like URS, Milad, Tazias, qawalis etc. and follow just Quraan and Sunnah because after the death of Prophet Muhammad nobody can claim that he is capable of inventing something in religion Islam which was missed by Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم) (Nauzobillah).




​

 

[QaiserMirza]

Dear Mahwish, following is the Hadeeth in Sahih Muslim you are quoting:

Anas reported: A man came panting and entered the row of worshippers and said: Praise be to Allah, much praised and blessed. When the Messenger of Allah (may peace be upon him) finished the prayer he said: Who amongst you uttered these words? The people remained silent. He (the Holy Prophet again said) -: Who amongst you uttered these words? He said nothing wrong. Then a man said: I came and had a difficulty in breathing, so I uttered them. He replied: I saw twelve angels facing one another as to who will take them up (to Allah). (Sahih Muslim Book #004, Hadith #1247)

No Muslim says that uttering these words " Praise be to Allah, much praised and blessed " is biddat (بدعت). The biddat (even Shirk) is that if somebody start uttering "Ya Ghaus ul Azam" , "Ya Ali" etc.

It is very clear from Above Hadeeth that the person was uttering the words alone inside a mosque, which is still common practice in mosques.

I have personally experienced a biddat. Some of Muslims now a days, utter words like "Allah hoo" in groups in chorus, inside a room with all lights off and at the same time shaking their head (and body) up and down. That would be called biddat.

Furthermore, during the life of Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم), he (صلی اللہ علیہ وآلہ وسلم) himself was there to correct Muslims if they were going towards wrong direction. Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم) has completely delivered the religion before he (صلی اللہ علیہ وآلہ وسلم) died. After his (صلی اللہ علیہ وآلہ وسلم) death there is nobody to correct if somebody is taking a wrong path, except Quraan and Sunnah.

In the end, I would like to say that, please leave this beautifull and simple religion Islam free of pollution like URS, Milad, Tazias, qawalis etc. and follow just Quraan and Sunnah because after the death of Prophet Muhammad nobody can claim that he is capable of inventing something in religion Islam which was missed by Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم) (Nauzobillah).

Very well said Brother,
may Allah give you more strength and keep you on the right path.

 

[Mughal1]

Thank you dear mehwesh ali for your effort for clarifying the concept of various kinds of bidaa at.

The main problem is people not knowing the concept of legal sysem or what law is all about and how it ought to work.

The concept of sunnah is also not understood by people as is told in the quran.

004.085 YUSUFALI: Whoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden: And Allah hath power over all things.

004.026 YUSUFALI: Allah doth wish to make clear to you and to show you the ordinances of those before you; and (He doth wish to) turn to you (In Mercy): And Allah is All-knowing, All-wise.

PICKTHAL: Allah would explain to you and guide you by the examples of those who were before you, and would turn to you in mercy. Allah is Knower, Wise.

SHAKIR: Allah desires to explain to you, and to guide you into the ways of those before you, and to turn to you (mercifully), and Allah is Knowing, Wise.

These like verses in the quran very clearly tell us what sunnah means ie the things the people did in ummahs before us in accordance with way of allah. We are clearly told to do the same things but not necessarily the very same way. Here the quran is telling us do things that adam did and so did all his children after him including the final prophet. This like verses interpret verses like 33/21, 60/4 etc.

Sunnah does not means things the prophet did personally in his daily living as a human being in 7th century arabia in his own setting but things that allah told him to do as a duty for himself as well as his followers ie the religious abligations eg not to do haraam thing and do what allah imposed on him as a duty for him.

His main duty was to know the message he received and speard it to establish it here on the earth ie freedom, social justice, fair play, unity, cooperation, -peace progress and prosperity for all in hope of better hereafter.

The prophet is our chief and he has been given a job to do by his god so our job is to ensure we follow him in to the battle ground like loyal soldiers to listen to his commands and act on them to achieve the objective. This very clearly defines what sunnah means in the quranic context ie following the prophet in sense of helping him in his cause. The prophert was not sent to make us all live as if we are from 7th century arabia or to take note of each and everyone of his movements. Had he come today he himself would have lived like people live today ie using ways and means of doing things as are available today. Islam does not mean regression but progression. So calling things that take us back in time sunnah is anti islam not islam. This is why each prophet lived according to his own time the way people used to live and did things using ways and means of their times and places. This is why allah is telling us about them to learn lessons When allah tells us the ways of old godly people, he does not mean that we today live like our father adam. He covered himself using tree leaves. So it is important to understand word sunnah properly.

New inventions are islam not anti islam unless they go against obligations of islam. It is not obligation that we clean our teeth using miswaak if better things are availble today. It is not an obligation to travel by camel when other better means of traveling are available today. Things that change or must change with time must not be labelled sunnah. Not only that they should not be labelled bida either in sense of bad invnetions are anti islam unless they oppose islam.

Once people get the idea what is sunnah and what is not sunnah then it is very likely they will not label things bidaa at either haphazardly.

Islam is very sensible way of life and it is not right for anyone to make it appear senseless, backward and a joke. This means dressing up appropriately and doing things as they should be done ie appropriately.

There is no point in fighting over beard or no beard or how short or long should it be or killing each other over little things the while ignoring the big picture. Muslim unity is of fundamental importance to establish the proper islam properly.

057.027 YUSUFALI: Then, in their wake, We followed them up with (others of) Our messengers: We sent after them Jesus the son of Mary, and bestowed on him the Gospel; and We ordained in the hearts of those who followed him Compassion and Mercy. But the Monasticism which they invented for themselves, We did not prescribe for them: (We commanded) only the seeking for the Good Pleasure of Allah; but that they did not foster as they should have done. Yet We bestowed, on those among them who believed, their (due) reward, but many of them are rebellious transgressors.

This verse clearly tells us to stay away from things that take people away from primary objectives of islam. Some quote this verse for support of sufi ism as well. It could mean that as well so long as that too helps cause of islam but if it leads away from it instead then that is not right.

For better understanding of my poiint of view one can see the following link;

http://www.siasat.pk/forum/showthread.php?50607-Pakistan-religion-secularism-amp-tribalism&

 

[Pakistani1947]

Bid'at (innovation) is something that has no Islamic basis. A thing which is not proved from the Holy Quran and Hadith, as in practice at the time of the Holy Prophet, his companions, but is now done as religious duty.
The Prophet (saw) has condemned one who indulges in innovation and called them "destroyer of the religion". There are literally thousands of examples of Bid'at!
To build graves of hard bricks
To build domes on graves
To light candles near graves
To spread sheets and covers on graves
To gather for feast after a death in a house

Jabir b. Abdullah said: When Allah's Messenger (may peace he upon him) delivered the sermon, his eyes became red, his voice rose. and his anger increased so that he was like one giving a warning against the enemy and saying:" The enemy has made a morning attack on you and in the evening too." He would also say:" The last Hour and I have been sent like these two." and he would join his forefinger and middle finger; and would further say:" The best of the speech is embodied in the Book of Allah, and the beet of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." He would further say:, I am more dear to a Muslim even than his self; and he who left behind property that is for his family. and he who dies under debt or leaves children (in helplessness). the responsibility (of paying his debt and bringing up his children) lies on me." (Sahih Muslim Book #004, Hadith #1885)

'Asim reported: I asked Anas b. Malik whether Allah's Messenger (may peace be upon him) had declared Medina as sacred. He said: Yes. (the area) between so and so. He who made any innovation in it, and further said to me: It is something serious to make any innovation in it (and he who does it) there is upon him the curse of Allah, and that of the angels and of all the people, Allah will not accept from him on the Day of Resurrection either obligatory acts or the surpererogatory acts. Ibn Anas said: Or he accommodates an innovator. (Sahih Muslim Book #007, Hadith #3159)

 

[Cheeko]

Najdis go read Quran with some good tafsir.


Proofs of building Shrines/Tombs of Prophets



It is a Sunnah to build tombs/shrines around the graves of Prophets (alaih salam) ,Salafs (RA) and Awliya al-Ikraam (rah). Although for public graveyards and ordinary muslims it is not allowed.



The First tomb in islam

Grave of Prophet Muhammad (Peace be upon him) is "INSIDE" room of the house of Ayesha (ra)

The Second tomb in islam

Grave of Sayyidna Abu Bakr (RA) is in a room of the house of Ayesha (ra) buried next to Prophet (Peace be upon him)

The Third tomb in islam

Grave of Sayyidna Umar Ibnul Khattab (ra) is in a room of the house of Ayesha (ra) buried next to Prophet (Peace be upon him) and Abu Bakr (ra)

So it was a practice of Sahaba to bury Prophet (As) and Caliphs not openly but inside a Room or in other words a "CONSTRUCTED SHRINE"


Answering misquotation of Hadith and Objections



Hadith states Sahih Muslim Volume 2, Book 23, Number 414
Narrated 'Urwa:

Aisha said, "The Prophet in his fatal illness said, 'Allah cursed the Jews and the Christians because they took the graves of their Prophets as places for praying."

' Aisha added, " Had it not been for that the grave of the Prophet (p.b.u.h) would have been made prominent but I am afraid it might be taken (as a) place for praying.


The above hadith is quoted for jews and christians not for muslims who took their Prophets as God, Son/daughter of God. Lets see how the classical scholars view it.



Imam Ibn Hajar al - Haytami(in his Zawajir) quotes the hadith from Ahmad, Bukhari and Muslim that the Prophet (Allah bless him and give him peace) said: "May Allah curse the Jews and Christians; they have taken the tombs of their prophets as places of worship."


He said, "The reason for considering it an enormity is obvious

He explains, however, that, “Taking a grave as a place of worship means to pray on the grave or towards it. The prohibition, moreover, applies exclusively to the grave of someone venerated... under the two conditions:

A) that the grave is of someone who is honored and venerated;

B) and that the prayer is performed towards or on the grave with the intention of gaining the blessing of it, or out of reverence for it. (from: al-Zawajir, Reliance w21)

And this is only if one prays so close to it that if praying the prayer of those attentive (looking down), the grave would be within one's sight.
[end quote ]


Hence praying salat towards the grave or doing sajda infront of it as christians/jews used to do it is haram.No one is history of Islam took this hadith as proof of prohibiting building of tombs/shrines over Pious muslims graves.





Proof 1 of building of tombs around a grave


Quran states:

Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said,"Let us surely build a place of worship over them." (Quran 18:21)




Authentic classical Tafsir for this verse




Tafsir Number 1

Qadhi Thana Ullah Panipatti (Rahimuhullah) writes in his great Tafsir al Mazhari: After the death of Ashaab al Kahf a dispute occurred between Muslims and non-muslims, The Muslims said that they will make a Masjid over them because they were of our faith whereas the disbelievers said they will build other buildings on it where people will live….This Ayah is proving that Mosques could be made near graves of Awliya in order to say salaat in them, Tabarruk is also attained through the tombs of Awliya [Tafsir al Mazhari Volume No.7, Page No. 123-124]




Tafsir Number 2


Tafsir by Imam Bayzawi (rah) says: "From this it is understood that to erect a Mausoleum for the special people, i.e. Pious Saints and Ulema, is permissible".




Tafsir Number 3


Tafsir by Imam Fakhrud'deen Razi (rah) writes:

أن بعضهم قال: الأولى أن يسد باب الكهف لئلا يدخل عليهم أحد ولا يقف على أحوالهم إنسان. وقال آخرون: بل الأولى أن يبني على باب الكهف مسجد وهذا القول يدل على أن أولئك الأقوام كانوا عارفين بالله معترفين بالعبادة والصلاة

Translation: Some people said that the door of the cave should be closed so that nobody can enter it and the Ahwaal (of Ashab e Kahf) are kept hidden. Some people said that It is better to build a mosque at the door, this saying proves that these people were “ARIFEEN OF ALLAH WHO BELIEVED IN WORSHIPPING AND PRAYER”[Tafsir al Kabeer, Volume No. 5, Page No. 475]



Imam al-Razi also said:

ثم قال تعالى: {قَالَ ٱلَّذِينَ غَلَبُوا۴ عَلَىٰۤ أَمْرِهِمْ** قيل المراد به الملك المسلم، وقيل: أولياء أصحاب الكهف، وقيل: رؤساء البلد: {لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا** نعبد الله فيه ونستبقي آثار أصحاب الكهف بسبب ذلك المسجد

Translation: And when Allah said {Those who prevailed over their affair** this refers to the “MUSLIM RULER” or the Awliya of Ashaab al Kahf (i.e. their momineen friends) or the leaders of town. {We will surely build a Mosque over them** so that we can “WORSHIP ALLAH” in it and due to it we will “PRESERVE THE RELICS OF ASHAAB AL KAHF”[Tafsir al-Kabeer, 5/475]





Tafsir Number 4

In "Tafseer Roohul Bayaan", Vol. 3, according to the verse: "To build over the graves of the Ulema, Awliya and the Saliheen is a permissible act with this condition that the motive is that the greatness of these pious people must be made apparent so that the people don't think that it is an ordinary grave."





Tafsir Number 5


Imam Hakim (Rehmatullah Alaih) said in his Tafsir

قال الذين غلبوا على أمرهم** وهم المؤمنون, وكانوا غالبين في ذلك الوقت

Translation: {Those who prevailed over their affair** refers to the “MOMINEEN” and they prevailed over this matter in that time [Tafsir al Wahidi under 18:21]





Tafsir Number 6


Imam Jalal ud-din Suyuti (Rehmatullah Alaih) and Al Muhalli (Rehmatullah Alaih) explain in Tafsir al Jalalyn:

يَتَنَـٰزَعُونَ** أي المؤمنون والكفار {بَيْنَهُمْ أَمْرَهُمْۖ** أمر الفتية في البناء حولهم {فَقَالُوۤا۴** أي الكفار {ٱبْنُوا۴ عَلَيْهِم** أي حولهم {بُنْيَـٰنًاۖ** يسترهم {رَّبُّهُمْ أَعْلَمُ بِهِمْۚ قَالَ ٱلَّذِينَ غَلَبُوا۴ عَلَىٰۤ أَمْرِهِمْ** أمر الفتية وهم المؤمنون {لَنَتَّخِذَنَّ عَلَيْهِم** حولهم {مَّسْجِدًا** يصلى فيه، وفعل ذلك على باب الكهف.

Translation: They were disputing, that is, the believers and the disbelievers, among themselves their affair, the affair of the youths, with regard to building something around them [as a monument]; so they, the disbelievers, said, ‘Build over them, that is, around them, a building, to cover them up; their Lord knows them best.’ Those who prevailed regarding their affair, the affair of the youths, “NAMELY THE BELIEVERS"


We will verily set up over them, around them, a place of worship’, for prayers to be performed therein. And this indeed took place at the entrance of the cave.[Tafsir al Jalalyn, Volume No.1, Page No. 389]




Tafsir Number 7


Imam Nasafi (Rehmatullah Alaih) writes in his Tafsir al Nasafi:

قَالَ ٱلَّذِينَ غَلَبُوا۴ عَلَىٰۤ أَمْرِهِمْ** من المسلمين وملكهم
وكانوا أولى بهم وبالبناء عليهم {لَنَتَّخِذَنَّ عَلَيْهِم** على باب الكهف {مَّسْجِدًا** يصلي فيه المسلمون ويتبركون

Translation: {Those who prevailed over their affair** these are the “MUSLIMS AND THE RULERS” who said to build over them i.e. on the door of cave a Masjid so that “MUSLIMS CAN PRAY IN IT AND SEEK TABARRUK” [Tafsir al Nasafi, Volume No.3, Page No. 18]





Tafsir Number 8


Imam Abu Hayyan al Andalusi (Rehmatullah Alaih) said:


وروي أن التي دعت إلى البنيان كانت كافرة أرادت بناء بيعة أو مصنع لكفرهم فمانعهم المؤمنون وبنوا عليهم مسجداً


Translation: The person who told to make a building over them was a Kafir woman, she told to make a Church over them where deeds of Kufr can take place, however the momineen stopped her and made a Masjid over there instead [Tafsir Bahr al Muheet, Volume No. 7, Page No. 158]




Tafsir Number 9


Allama Ibn Jawzi (Rehmatullah Alaih) who is considered the most strict scholar and revered highly by Salafi Muslims, he states in his Tafsir under 18:21


قال ابن قتيبة: يعني المُطاعين والرؤساء، قال المفسرون: وهم الملك وأصحابه المؤمنون اتخذوا عليهم مسجداً

Translation: Ibn Qutayba (Rehmatullah Alaih) said that the Mufasireen said: People who made Masjid were the (Muslim) King and his Momineen companions [Tafsir Zaad ul Maseer, Volume No. 5, Page No.124]






Tafsir Number 10



Imam Shahab ud-din Khafaji (Rehmatullah Alaih) wrote:

مسجد ايدل على جوازا لبناء على قبور الصلحاء ونحوهم كما اشار الي فى الكشاف وجواز الصلوة فى ذلك البناء

Translation: (Making mosque on cave) ”IS PROOF OF MAKING MOSQUES OVER THE GRAVES OF SALIHEEN” just like It is mentioned in Tafsir al Kashaaf and It is “PERMITTED” to pray inside this construction [Imam Khafaji in Inayatul Qadhi, Volume No. 6, Page No. 87, Published by Dar us Sadir, Beirut, Lebanon]





Tafsir Number 11


Mullah Ali Qari (Rehmatullah Alaih) writes:

أما من اتخذ مسجدا في جوار صالح أو صلى في مقبرة وقصد الإستظهار بروحه أو وصول أثر ما من أثر عبادته إليه لا للتعظيم له والتوجه نحوه فلا حرج عليه ألا ترى أن مرقد إسماعيل عليه السلام في المسجد الحرام عند الحطيم ثم أن ذلك المسجد أفضل مكان يتحرى المصلى لصلاته والنهي عن الصلاة في المقابر مختص بالقبور المنبوشة لما فيها من النجاسة كذا ذكره الطيبي وذكر غيره أن صورة قبر إسماعيل عليه السلام في الحجر تحت الميزاب وإن في الحطيم بين الحجر الأسود وزمزم قبر سبعين نبيا


Translation: Anyone who builds a mosque near the grave of an upright person or prays in the tomb (Maqbara) or intends to ask for help through the Ruh of that upright person or intends to seek barakah from his left overs, If he does all that without the intention of giving him Tazeem or doing tawajuh towards him ( in prayer) “Then there is nothing wrong in that, don't you see that Grave of Hadrat Ismail(A.S) is inside the Masjid ul Harram near the hateem and to Pray there is Superior than anything else ” however to pray near the graves is only forbidden when the soil becomes dirty because of Najasat of deceased… In the Hateem near Hajr al Aswad and Mizaab there are “Graves of 70 Prophets” [Mirqat, Sharh al Mishqaat, Volume No. 2, Page No. 202]





Mullah Ali Qari (Rehmatullah Alaih) also said:

وقد أباح السلف البناء على قبر المشايخ والعلماء المشهورين ليزورهم الناس ويستريحوا بالجلوس فيه


Translation: The early Muslims (Salaf) have considered it Mubah (i.e. allowed) to build over the graves of famous Mashaikh and Ulama so that people can visit them and sit there (easily) [Mirqaat Sharh al Misshqaat, Volume No. 4, Page No. 69]


So Indeed the Prophets, Mashaikh and Saliheen do not come under the prohibition because the grave of Prophet (Peace be upon him), Abu Bakr (Radhi’Allah anho), Umar (Radhi’Allah anho) and many other Prophets and Saliheen have remained “BUILT OVER”




Tafsir Number 12


Ibn khatir in his tafsir writes.


م { قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَّسْجِدًا ** حكى ابن جرير في القائلين ذلك قولين: [أحدهما] أنهم المسلمون منهم.

Translation: "When the people of the cave went into the cave, some people close to the entrance of the cave said, 'Build a mosque so we can worship Allah.' The people who said this were Muslims" [Tafsir Tabari, Tafsir Ibn Kathir, Sura al-Kahf, verse 21]






Tafsir Number 13

The famous commentator of Sahih Bukhari and leading scholar in sight of Sunnis and Salafis/wahabisies.



Imam Ibn Hajr al Asqalani (rah) writes in his magnificent Fath ul Bari

In view of the fact that the Jews and Christians were taking the graves of their Prophets as their qibla for the purpose of respect, and were paying attention towards them at the time of their prayers, their graves took the position of idols. For this reason the Muslims have been forbidden from this action. However, if someone constructs a mosque near the grave of a pious person for the prupose of seeking tabarruk and not for prostration or paying attention towards them, he will never be included in this prohibition.( Ibn Hajr al-‘Asqalani, Fath al-bari, vol. 3, p. 208)





Proof 2 of building of tombs around a grave



Hadrat Umar (Ra) wish to get buried beside Tomb of Prophet(saw) in a Room


Al-Bukhari narrates in his Sahih, Book of Jana'iz:

When `Umar was stabbed he sent his son `Abd Allah with a message to `A'isha to "Ask her if I can be buried with my two companions," that is, in her room, next to the Prophet and Abu Bakr. `A'isha replied: "I wanted the spot for myself, but I shall put him [`Umar] before me today." It had been her habit that if a man from among the Companions asked her that spot she would always refuse. She herself gave the following instructions before her death: "Bury me with my lady-friends (the wives of the Prophet in al-Baqi`) [but do not bury me with the Prophet in the house, for I dislike to be held in reverence (inni akrahu an uzakka)." Ibn `Umar came back with the news, whereupon `Umar said: "NOTHING IN THE WORLD WAS MORE IMPORTANT TO ME THAN THAT RESTING-PLACE." [Narrated by al-Bukhari in his Sahih.]

Why did Hadrat Umar (ra) wanted to get buried in a room and not outside , Why is Hadrat Abu Baker (Ra) buried in a Room , A tomb is also a room built around the grave ,and it proves its a sunnah


The Tomb of Aqah Karim (صلی اللہ علیھ وآلھ وسلم) is the greatest proof of this practice , Other tombs of Sahabas (Ra) were demolished by Al saud otherwise they too were present throughout history of islam.






Proof 3


Hadiths proving tombs of 70 Prophets (as) Tomb



5769- وعن ابن عمر أن النبي صلى الله عليه وسلم قال‏:‏
‏"‏في مسجد الخيف قبر سبعون نبياً‏"‏‏.‏
رواه البزار ورجاله ثقات‏.‏

Narrated by Ibn Umar (RA) from Prophet (salallaho alaihi wasalam) who said: In (fi) the Mosque of al-Khayf there is Qabr of 70 Prophets (together)

Imam al Haythami said that it is narrated by Al-Bazzar and all its narrators are trustworthy (i.e. Hadith is absolutely sahih)





Proof 4

Jesus Will Be Burried Next to our Prophet's (may God bless him and grant him peace) Tomb


Jesus, son of Mary, will come down to the world He will marry, . . . live for 45 years and then die. He will be buried with me [Mohammed] in my grave. Then I and Jesus, son of Mary, will stand up in one grave between Abu Bakr and `Umar. (Mishkat-ul-Masabih, 40:4)

Jesus will marry and have a child after he returns. After he dies, the Muslims will perform his funeral prayer and bury him at the Rauza-i-Aqdas (Ibn Hajar al-Haythami, Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, 65)


This hadith itself proves that Hadrat Esa (aleh islam) will be buried in Prophet (صلی اللہ علیھ وآلھ وسلم) Tomb along with him





Imam Shafi(Rehmatuallah aliye) visiting Tomb of Imam abu Hanifa (Rah)


Proof No:5

He describes his own experience about the blessings of the tomb of Imam Abū Hanīfah: I derive blessing from the person of Imam Abū Hanīfah and I visit his grave everyday. When I face a problem, I offer two optional cycles of prayer and visit his grave and (while standing) I pray to Allah to solve my problem. And I have not even left the place that my problem is solved.

Reference

►Khatīb Baghdādī has related the incident with a sound chain of transmission in his Tārīkh Baghdād (1:123)

►Ibn Hajar Haythamī, al-Khayrāt-ul-hisān fī manāqib-il-imām al-a‘zam Abū Hanīfah (p.94)

► Muhammad Zāhid Kawtharī, Maqālāt (p.381)

►Ibn ‘Ābidīn Shāmī in Radd-ul-muhtār ‘alā Durr-il-mukhtār (1:41).






Sheikh ul-Islam al-Hafiz al-Imam Nawawi (Rehmatuallah aliye)

Proof No:6


اعلم أنه ينبغي لكل من حجّ أن يتوجه إلى زيارة رسول اللّه صلى اللّه عليه وسلم، سواء كان ذلك طريقه أو لم يكن، فإن زيارته صلى اللّه عليه وسلم من أهمّ القربات وأربح المساعي وأفضل الطلبات، فإذا توجَّه للزيارة أكثرَ من الصلاة عليه صلى اللّه عليه وسلم في طريقه، فإذا وقعَ بصرُه على أشجار المدينة وحَرمِها وما يَعرفُ بها زاد من الصلاة والتسليم عليه صلى اللّه عليه وسلم، وسألَ اللّه تعالى أن ينفعَه بزيارته صلى اللّه عليه وسلم، وأن يُسعدَه بها في الدارين، وليقلْ‏:‏ اللَّهُمَّ افْتَحْ عَليَّ أبْوَابَ رَحْمَتِكَ وَارْزُقْنِي في زِيارَةِ قَبْرِ نَبِيِّكَ صلى اللّه عليه وسلم ما رزقْتَهُ أوْلِياءَكَ وأهْلَ طَاعَتِكَ واغْفِرْ لي وارْحمنِي يا خَيْرَ مَسْؤُول


Section: Chapter regarding Visit to the Tomb of the Messenger of Allah (Salallaho alaihi wasalam), and the Dhikr made there"

It should be known that “EVERYONE” who performs the hajj should set out to visit the Messenger of Allah (Salallaho alaihi wasalam), “WHETHER IT IS ON ONE’S WAY OR NOT” because visiting him (Salallaho alaihi wasalam) is one of the most important acts of worship, the most rewarded of efforts, and best of goals. When one sets out to perform the visit, one should do much of the blessings and peace upon him (salallaho alaihi wasalam) on the way. And when one’s eye falls on the trees of Medina, and its sanctum and landmarks, one should increase sending the blessings and peace upon the Prophet (Allah bless him and give him peace), asking Allah Most High to benefit one by one’s “VISIT TO HIM” (Allah bless him and give him peace)...and grant one felicity in this world and the next through it. One should say,"O Allah, open for me the doors of Your mercy, and bestow upon me, through the visit to the Grave of Your prophet (Allah bless him and give him peace), that which You have bestowed upon Your friends, those who obey You. Forgive me and show me mercy, O Best of Those Asked" (Imam Nawawi in Kitab ul Adhkaar, Page No. 178)






Kharija ibn Zayd said: I can see myself when we were young men [boys] in the time of Uthman [ibn `Affan](ra)The strongest one of us in high jump was he who could jump over the grave of `Uthman ibn Maz`un and clear it


► cited by al-Bukhari in his Sahih chapter-title, "[Placing] a Stalk on Top of the Grave."

► Ibn Hajar said in Fath al-Bari (3:256=1959 ed. 3:223 cf. Taghliq al-Ta`liq):

► "Al-Bukhari narrated it with its chain in al-Tarikh al-Saghir (1:42

It contains a proof for the licitness of raising high the grave and elevating it above the surface of the earth,

In second hadith it says high jump by sahabas (Ra) which is only possible if grave is high

Now according to above hadith Amir al-San`ani in Subul al-Salam said: "The Jumhur - vast majority - hold that the prohibition of building up and plastering graves is one of preference (tanzih) [i.e. not strictness (tahrim)] and that preference is for Qaboor of Laymen as Grave of Prophet (صلی اللہ علیھ وآلھ وسلم) himself is elevated as stated in Sahih bukhari above ,



“BUILDING A MOUND OVER THE GRAVE...”

Under it he brings the hadith

Abu Hanifa informed us from Hammad that Ibrahim said: Someone informed me that they had seen the grave of Prophet (Peace be upon him), the grave of Abu Bakr (ra), and the grave of Umar (ra) with “mounds on top of them protruding prominently from the gournd” and on them pieces of white clay.

Imam Muhammad said: We (Ahnaaf) adhere to this, the grave is marked with a prominent mound, but it is not to be made in the form of a square and that is the “Verdict of Abu Hanifa” [Kitab ul Athaar, Page No. 145, Published by Turath Publishing]





The Wahabi sect claims that all graves should be flattened or destroyed, this is directly in opposition to Sunnah. The Hadith which they misuse refers to flattening the graves of Mushrikeen not momineen because the graves of Prophet, Abu Bakr, Umar and other sahaba is proven to be built in "MOUNDED SHAPE"



Shafi classical point of view for public graves


The great Shafi scholar and Sufi, Imam Abdul Wahab al-Sharani (rah) writes:
My teacher Ali (rah) and brother Afzal ud din (rah) used to forbid that domes should be build over graves of ordinary people and also to put the deceased in “COFFINS” and also to put sheets over their graves. They used to say that only Prophets and great awliya are deserving for domes and sheets, whereas we should be buried in the feet of people and also in their ways [Al-Anwar al Qudsiya, Page No. 593]



Imam Ibn Hibban (rah) the great Muhadith from Islaaf as Saliheen (rah) [d. 354 AH] said regarding visitation to tomb of Imam Ali Raza bin Musa (ra):


قد زرته مراراً کثيرة، وما حلّت بي شدّة في وقت مقامي بطوس، وزرت قبر علي بن موسي الرضا صلوات اﷲ علي جده وعليه، ودعوت اﷲ تعالي إزالتها عنّي إلا استجيب لي، وزالت عنّي تلک الشدّة وهذا شئ جرّبته مراراً فوجدته کذلک، أماتنا اﷲ علي محبة المصطفي وأهل بيته صلي اﷲ وسلم عليه وعليهم أجمعين.

I have done ziyarah of his tomb many times, during my stay at Tus, whenever I got into any difficulty I went to the grave of Imam Musa raza (ra) and asked Allah for the fulfillment of my need, every time I was answered and my difficulty was removed. This is such a reality that I found it to be true nomatter how many times I did it May Allah grant us death in the true love for Prophet (Peace be upon him) and his blessed Ahlul Bayt. [Ibn Abi Hatim Razi, Kitab al Thiqat, Volume No. 8, Page No. 457, Number: 14411]





Answering Objection : Prostrating towards a grave(doing sajda)


This is clearly haram even if sajda e tazeemi , Sunni muslims donot believe in doing Sajda towards a grave as Shariah prohibits it ,

it has already in miskat ul mabasih page 161 Vol 1 hadith 694


و عن عطا ء بن ىسار قال قال رسؤل الله صلی اللہ علیھ وآلھ وسلمااللهما كا تجعل قبرى وثنا يعبد اشتد غضب الله علئ قوم اتخز وا قبور انبيا حى ام مسا جد رواحما لق مرسلق

Hadrat Ata Bin Siyar narrated that Prophet (صلی اللہ علیھ وآلھ وسلم) said that donot make my grave an idol after I die may Allah curse this nation who made graves of their Prophets (as) into prostration places (worship places)

Here above strictness forbidding prostration is narrated in the hadith , and by making places of worshipping it means making it prostration place, this has already been mentioned by imam ibn e hajar (Rah) in same thread

so any one who does Sajda to is haram, any muslims who does it is not follow ahle sunnah wal jammat



On the issue of kissing a Shrine/grave Or putting head on grave.


PROOF 1

It is also narrated that Mu`adh ibn Jabal and Bilal came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.

► Ibn Majah 2:1320,

►Ahmad,

►al-Tabarani,

►al-Subki, and Ibn `Asakir



PROOF 2

Dawud ibn Salih said: "[The governor of Madina] 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),

►Al-Tabarani in his Mu`jam al-Kabir (4:189) and his Awsat according to Haythami in al-Zawa'id (5:245 and 5:441 #5845 Book of Hajj, "Section on the honoring of the dwellers of Madina, chapter on placing one's face against the grave of our Master the Prophet " and #9252 Book of Khilafa, "Chapter on the leadership of those unworthy of it"),

►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)

►and Ibn Taymiyya in al-Muntaqa (2:261f.)



Prophet's (صلی اللہ علیھ وآلھ وسلم) Grave

Imam al-Dhahabi said: "Ahmad ibn Hanbal was asked about touching the Prophet's grave and kissing it and he saw nothing wrong with it. His son 'Abd Allah related this from him. If it is asked: "Why did the Companions not do this?" ]We reply: "Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, nearly fought each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone's hand so that he could pass it over his face. Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, and acceptance, even to kiss it. Do you not see what Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and placed it on his face saying: "This is the hand that touched the hand of the Messenger of Allah "? Muslims are not moved to these matters except by their excessive love for the Prophet , as they are ordered to love Allah and the Prophet more than their own lives, their children, all human beings, their property, and Paradise and its maidens. There are even some believers that love Abu Bakr and 'Umar more than themselves.
[Al-Dhahabi, Mu'jam al-Shuyukh (1:73 #58).]


"'Abd Allah ibn Ahmad said: "I saw my father take a hair that belonged to the Prophet , put it on his mouth, and kiss it. I believe I saw him put it on his eyes. He also dipped it in water and drank the water to obtain cure. I saw him take the Prophet's bowl (qas'a), wash it in water, and drink from it. I saw him drink Zamzam water in order to seek cure with it, and he wiped his hands and face with it." I say: Where is the quibbling critic of Imam Ahamad now?

It is also authentically established that 'Abd Allah asked is father about those who touch the pommel of the Prophet's e pulpit and touch the wall of the Prophet's e room, and he said: "I do not see any harm in it." May Allah protect us and you from the opinion of the Khawarij and from innovations!

[ Al-Dhahabi, Siyar A'lam al-Nubala' (9:457). Ch. on Imam Ah.mad, section entitled Min adabih]



Answering Objection To put pictures near grave




Narrated Aisha

Um Salama told Allah's Apostle about a church which she had seen in Ethiopia and which was called Mariya.She told him about the pictures which she had seen in it. Allah's Apostle said, "If any righteous pious man dies amongst them, they would build a place of worship at his grave and make these pictures in it; they are theworst creatures in the sight of Allah."

[sahih bukhari volume 1, number 426]

First thing to be noted is ahle sunnah wal jammat considers putting pictures at graves as haram and No muslim at any part of world does it, Worshipping (means doing sajda) according to hadith of Miskat and even Imam Ibn e Hajar (Rah) , there is no a single imam who took worshpiing as building shrines except some deviated people, As QURAN ITSELF SAYS THEY BUILD A PLACE OF WORSHIP AND EVEN MASJID R NABWI (صلی اللہ علیھ وآلھ وسلم) is a Place of Worship ,

Making pictures is haram and has no justification

Secondly this hadith is stated for Christians and non muslims, And some people blindly quote such hadiths and verses for muslims



Answering Objection Hadith of Visiting only 3 mosques is allowed


Narrated Abu Huraira: The Prophet said, "Do not set out on a journey except for three mosques, i.e. Al-Masjid-Al-Haram, the Mosque of Allah's Apostle, and the Mosque of Al-Aqsa (Mosque of Jerusalem)." [Sahih bukhari volume 2,number 281]

Some people take this hadith literally to claim that going to any mosque or Shrine is Haram , According to this childish logic we see

► All scholars who go to any mosque in the world to give lectures or pay visits (which many do every year including wahabi(ghair muqaled) school scholars) are doing a haram act

Now let us see what Classical imams (rah) said regarding this issue


IMAM NAWAWI ON THIS HADITH quoting Salafs

Imam Nawawi write in Sharah of hadith 'Not to travel (for visiting) except for three mosques (Bukhari)' the true meaning of hadith, He (Nawawi) Write: In this haidth the Three Mosques status and thier high status as compaired to other mosques in the world is mentioned, because these are mosques of the Prophets (may Peace Be Upon Him) and this is why offering salat in them has greater blessing. (he writes more that many ulemas have different viewpoint regarding going to Graves and going to these three Mosques)

Near our Masters (i.e Shafi'I) right Concept is that those to whom Imam al-Harmain (Abu al-Mali Abdul Malik al-Jiyoni) and other researches of islam have permitted for them its neither Haram not Makruh to visit grave (qaboor) for Ziyarah,

According to them it means that to go for a journey for Sawab having intentions of complete and utmost blessing is only permissible for these three mosques. [Sharah Sahih Muslim, Nawawi, Volume 009, Page No. 106]



Ibn e taymiyah said

He said “It is also mustahabb (recommended) to visit the graves of the people of al-Baqee’ and the martyrs of Uhud, to pray for them and ask for forgiveness for them, because the Prophet (peace and blessings of Allaah be upon him) used to do this, but this is prescribed for all the Muslim graves.” (Majmoo’ al-Fataawa, 17/470)



Also Visiting mosque of Quba apart from 3 mosques


For those who still after views of Imam Nawawi Rah take that hadith literally ,

The hadeeth narrated in al-Saheehayn from Ibn ‘Umar (may Allaah be pleased with him) who said: “The Prophet (peace and blessings of Allaah be upon him) used to come to Quba’ riding and walking.” According to another report: “and he would pray two rak’ahs there.” (narrated by al-Bukhaari and Muslim).

The Prophet (peace and blessings of Allaah be upon him) also said, “Whoever purifies himself in his house then comes to the mosque of Quba’ and prays there, he will have a reward like that for ‘Umrah.”

►Narrated by Ahmad,

►al-Nasaa’i,

► Ibn Maajah

►and al-Haakim. Al-Haakim classed it as saheeh and al-Dhahabi agreed with him

► Also classed as saheeh by al-Albaani in Saheeh al-Jaami’, 6154
,
this proves that the hadith of only visiting three moques if taken literally is illogical , As Sahabas (Ra) used to Visit janat ul baqi and also visiting Masjid e Quba is recommended



Answering ObjectionOmer (radhiallah) cutting Tree where Prophet (صلی اللہ علیھ وآلھ وسلم) took biyah fearing people will worship it

It states it is narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) heard that some people were visiting the tree under which the Prophet (peace and blessings of Allaah be upon him) had accepted the bay’ah of people, so he commanded that it should be cut down.”
[Narrated by Ibn Waddaah in his book al-Bida’ wa’l-Nahiy ‘anhaa, and by Ibn Abi Shaybah in al-Musannaf, 2/375. Its isnaad was classed as saheeh by Ibn Hajar in Fath al-Baari, 7/448]

people quote this narration to prove visiting dargahs are haram as people may worship graves so lets demolish them,

Reply

Some use this Hadith, wrongly, to prove that praying under the blessed tree was Shirk. Also, to search for Tabarruk and blessings of Nabi Muhammad (s) and pious people is Shirk and it is for this reason that Sayyidina Umar chopped the tree down.

This is a great lie and some people fabricate this to suit their own ideas and Sayyidina Umar (r) did chop the tree down, because he thought the people praying there were mushriks. (naoozbila)




That kind of a silly thought did not even occur his mind.

This incident -“as recorded in Sahih Bukhari (Kitab al-Maghazi) and Muslim (Kitab al-Imamah) -“ took place because there was controversy over which tree was the one where ba'yah was taken and reliable sources from amongst the Sahabah held that that tree was definitely the wrong tree and the original tree could no longer be located and had vanished .

Sahih Bukhari Book 52 Hadith 205
Narrated Ibn 'Umar:


When we reached (Hudaibiya) in the next year (of the treaty of Hudaibiya), not even two men amongst us agreed unanimously as to which was the tree under which we had given the pledge of allegiance, and that was out of Allah's Mercy.

The tree that the Tabi'een were visiting at the Hudaybiyyah , in the the time of Sayyidina Umar was not the real one, but it was in the same valley where the real one was.


Hence, the real reason Umar had the tree chopped down (because it was wrongly attributed to the Prophet (s).

In fact, the mysterious vanishing of the real tree by Allah (swt) shows how important it was


In the last moments of Jabir Bin Abdullah he had lost his sight he use to say: 'If I could see today I would show you where the tree was, where the Prophet (May Allah bless him and grant him peace) received the Ba’ya of the companions”.

[Sahih Bukhari chap,Al-Magazi]


Imam Ibn Hajar Asqalani says in the commentry: “Some people forgot where this place was like Sa’eed Bin Al-Musayib’s Father, and some knew where it was like Jabir Bin Abdullah”.


[Fathul bari, chapter Bay'a Ridwan]


Imam Tabari said:

During the period of Umar (Radiall hu anhu’s) Khalifet, he went for pilgrimage, when he passed Hudaiba' he asked:“Where is the tree under which the bay’a took place?” A person replied: 'This one”. Someone said: 'This one”. Umar (Radiall hu anhu) said: “Forget the inconvenience”.

[Tafsir Tafhemul Qur’an Surah Fata’h under verse 18 by Sayyid Maududi].





Answering Objection : Hadith of Sahih muslim on Building over the grave


Regarding Hadith of Sahih muslim And it was narrated that Jaabir (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) forbade plastering over graves, or sitting on them or building over them. Both reports were narrated by Muslim in his Saheeh

Sitting over not around ,the graves is forbidden and no one sits on as grave, I never saw a sane muslim doing it ,Similarly the Dome is like a room build around not over a grave and this has been proved from above what Prophet (صلی اللہ علیھ وآلھ وسلم) and first two caliphs(ra) of Islam were themselves buried in a room not in a open grave.
,By building over them it means structures made over them (not around ) during time of ignorance, Muslims build tomb or shrine around it



Examples of building over the grave by Christians and Jews, Muslims donot do it

This is what is meant by building over graves, Muslims build shrines around not over the graves , This is how Shrine of our Prophet Muhammad (salehalawaalihiwasalam) is, And this is how all shrines are built.Wahabis (salafis) need to take English and Arabic lessons to understand the difference between Over and Around





answering Objection: Issue of building mosque over a grave



Dawud Book 20 Hadith 3230

Narrated Abdullah ibn Abbas:

The Apostle of Allah (peace_be_upon_him) cursed women who visit graves those who built mosques over them and erected lamps



This hadith can be explained by a simple logic that even Prophet Muhammad's grave is inside a mosque.Not in the main hall where Salat is offered but according to the most famous and respect historian Ibn khateer




Imam at-Tabari and Hafiz Ibn Kathir write, in 88 AH,
that the room of 'A'isha (may Allah be pleased with her) - where there are graves of the Prophet Muhammad (may Allah bless him and grant him peace), Abu Bakr and 'Umar (may Allah be pleased with them)- was joined to the mosque of the Prophet

[Tareeh Tabari and Tar'ikh Hafiz Ibn Kathir, Chapter of Government of Walid ibn 'abd al-Malik]

This does not only answers right from Sunnah point of view but also fully refutes the Wahabi claims , Ahlus sunnah doesn't believes in building mosques over a grave or graves inside mosques but attaches graves to the mosque and main prayer and salat hall is still sepeared from the mosque which is a sunnah practice.

 

[Cheeko]

The issue under discussion is undoutedly sensitve because it has been made sensitive and disputable amongs Muslim Ummah since last few centuries.
Lets see its legitimacy in the light of Quran and Sunnah .. and .. not in the light of practices of people.


1. Ziyarat-ul-Quboor (Visiting or Seeing the graves)

The meaning of Ziyarat or Ziyarah are derived from Arabic root word “زَارَ، يَزُوْرُ، زَوْرًا، zaar, yazoor, Zaura” which means to meet, to see or to intend to go to someone… (Zubaidi : Taj-ul-Urus, 6: 477)

Meaning of Ziyarat are : to come to meet someone, or to meet closely, or to join, proclivity, effection are also meant by this word (Batrus Bustami, Moheet-ul-Moheet 384)

Usually this word is used for : to go to meet someone out of love, respect or effection (Fuyoomi Al-Misbah-ul-Munir 1 : 260)
Mazar means the place of Ziyarat (Ibn-e-Manzoor Afriqui, Lissan-ul-Arab 4 : 333)


ZIYARAH OF HOLY PROPHET (SAW) IN THE LIGHT OF QURAN & SUNNAH :-

In Islam, the practice of Ziyarah has a great significance as Quran in Surah Nissa 4: 64 says to Muslims who have done some unjust or sinns
when they were unjust to themselves, come to you (Holy Prophet (saw)) and asked forgiveness of Allah and the Messenger (saw) had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.


Here comes the importance of Visiting someone who is dear to Allah. No doubt Allah is the one who gives forgiveness and mercy, but in this part of Quran, the unjust and sinner Muslims are directed to come to Holy Prophet (saw), and Holy Prophet (saw) would also ask to Allah to forgive that sinner (Recommendation or Intermediatoin), then the sinner would have found Allah oft-returning to mercy, The Merciful.


Since the whole Quran is perpatual, its teachings are also perpatual, this verse DOES NOT referes only to life of Holy Prophet (saw) rather its also valid for the rest of ages… for details please see the references :-
1..Ibn-e-Kathir tafseer-ul-quran, 1 : 519-520
2.. Behaqui Shob-ul-Iman, 3: 495-496
3.. Qurtabi, Al-jame-ul-Ahkam-ul-Quran, 5:265



Imam ibn-e-Qayyam (ra) in his ” Qaseed-tun-Nuniya” describes the virtues of Visitng Prophet’s (saw) grave:-

فکأنه فی القبر حيّ ناطق
فالواقفون نواکس الأذقان

Keep in mind & heart that Holy Prophet (saw) is alive in his grave and talks
So keep your head down when you stand in the court of Holy Prophet (saw).



PRACTICE OF HOLY PROPHET (SAW) TO VISIT GRAVES :-


Ibrahim bin Muhammad (ra) reported that Holy Prophet used to visit the graves of martyers of Ohud War in the beginning of year and said : السَّلاَمُ عَلَيْکُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَي الدَّارِ.

Salaam on you ! As a result of your patience, what a nice place you got in Akhirah
Abu Bakr, Umar and Usman (ra) also used to visit in the same way.
ref :-
1.. Abdur Razzaq al-musnaf : 3:573
2.. Aini , Umdat-ul-Qari, 8:70
3.. Tabri, Jami Al-Quran, 13:142
4.. Imam Suyuti, Dur-ul-Mansoor, 4:641
5.. Ibn-e-Kathir, tafseer-ul-Quran-ul-Azeem,



After Having made clear from Quranic Verse, lets see this subject in the light of Hadith :-

Holy Prophet (saw) said: “Do Visit the graves because this practice reminds the aakhirah (life hereafter)
ref:
1.. Muslim 2:671..976
2.. Haakim al-mustadrak: 1:531..1390


Blessings of Visiting Holy Prophet (saw)’s grave :-

Holy Prophet (saw) said : The one who Visits my grave, My intercession (Shifa’ah) is due for him (Essentially the visitor will get Shifa’ah) of the Holy Prophet (saw) on the day of judgement)
ref :
1. (Dar Qutni, Al-Sunnan 2: 278)
2. (Behaqui, Shohb-ul-Imaan 3: 490, and 4159 and 4160)
3. (Hakeem Tirmazi, Nawadirul Usool, 2 : 67)


ZIYARAH OF OTHER PIOUS MUSLIMS IN THE LIGHT OF QURAN & SUNNAH :-

Holy Quran In Sura Al-Kahf 18, in Verse 60 – 82, describes the event of Prophet Moses (Musa) (AS) when Allah (swt) ordered Moses to visit a Wali-Allah (Friend of Allah) Khidhar (AS) to seek knowledge and wisdome and Moses along with his servant, went in search of Khidhar.
We should remember that each Prophet’s practice is his sunnah and Prophet’s sunnah is always admissible, permissible and rightful in the eyes of Allah (swt) thats why Allah made it part of Quran.

(Note: the details can be read from Quranic translation of Sura Al-Kahf (The cave) verse 60 to 82).




Now Lets see the legitimacy in the light of Hadith :-

Hadith 1 -
Holy Prophet (saw) said in a Hadith Qudsi that Allah (swt) says “My Love is due for the people who Love each other only for the sake of My Love, Who sit close to each other only for my sake, Who go & meet each other only for My Willingness (Radha) and Who spend the money only for my Willingness “
ref:
1. Imam Al-Malik, Al-Mo’ta 2: 953 : 1711
2. Imam Ahmed bin Hanbal, Al-Musnad : 5: 233 : 22083


Hadith 2 -
Holy Prophet (saw) said : The one who visited his parent’s grave (both or single) on Friday, he is forgiven (by Allah) and his name is mentioned in the list of righteous and pious people.
ref :
1.. Al-Tabrani, Mojam-ul-Ausat 6:185
2.. Behaqui , Shob-ul-Imaan : 6:201
3.. Suyooti, Durr-ul-Mansoor : 5:267



VISITING GRAVES PRACTICED BY HOLY PROPHET (SAW) & SEHABA (RA)
PRACTICE OF HOLY PROPHET (SAW) :-


Muhammad bin Ibrahim (ra) reported : Holy Prophet (saw) used to visit the graves of martyers of Ohud, in the beginning of every year, and He used to say : السَّلاَمُ عَلَيْکُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَي الدَّارِ

and Abu Bakr, Umar and Usman also used to practice like this.
ref:
1.. Abdur Razzaq al-musnaf, 3:573
2.. Aini, umdat-ul-Qadri, 8:70
3.. Tabri Jam-ul-Bayan, 13:142
4.. Imam Suyuti, Durru-ul-mansoor, 4:641



Practice of Umar-e-Farooq (ra) :-

When Ka’ab Al-Ahbar accepted Islam, he was offered by great Sehabi & Ameer-ul-Momineen Hazrat Umar (RA) to visit the grave of Holy Propeht (saw). Ka’ab Al-Ahbar agreed and both visited the grave of Holy Prophet (saw), paid SALAM and then to grave of Hazrat Abu-Bakar Siddique (ra) and paid SALAM. Moreover the both performed 2 Rakah Nafl.
ref :-
1.. Waqdi, Futu-ush-Sham : 1:244
2… Hathmi, Al-johar Al-Munzam 27 . 28



Practice of Sayyeda Ayesha Siddiqua (ra).. She says ..
When the Holy Prophet (saw) and my father Abu-Bakr’s graves were in my House, I used to visit the graves without shaal (Hijaab) because they were my Husband & father. But when Umar (ra) was burried there, I swear, I never entered there without Hijaab because of Haya (modesty).
ref:
1.. Ahmad bin Hanbal, Al-musnad 6: 202
2.. Haakim, Al-mustadrak, 3:61 .. 4402



Important point : ARE THE ALL DEAD EQUAL ????

No, all dead people are not equal in the light of Quran & Sunnah
There are some beloved people of Allah (swt) who have sacrified their whole lives for the sake of Allah Almighty and they are blessed with another type of life which our minds cannot conceive …
as Quran says for the martyerd ..

“Do not even think they are dead, rather they are alive, they are given food by Allah, (Aal-Imran 3 : 169 )”

As we also see of practice and faith of Sehaba karam in the above Traditions, its clear that ..

The salam can not be said to dead people. Its only said to the one who can listens it. Neither the Hijaab can be made from dead people because Hijaab is only essential for a Na-Mehram who can see a Muslim Lady. Above practice of Umm-ul-momineen Ayesha Siddiqua (ra) expresses her views and faith that Umar was not dead like others rather he was able to see and listen even in grave.


In the light of above Quranic and Hadith fact, this misunderstanding should be removed from our minds that all the people are equal in the eyes of Allah Almighty because here Allah (swt) Himself has given a superior and higher kind of life after death to those who are killed in the way of Allah (swt).




TOMB or BUILDING ON GRAVES :-


Making Tomb (or Building) on a grave is also act of Sehaba and the first tomb was made by Sehaba was the Tomb of Holy Prophet (saw). for details .. lets see the Hadith below :-

Once the city of madina came under droughty (shortage of water/rain), the people complained to Ayesha (ra) and she suggested them ” Go & see the grave of Holy Prophet (saw) and open above small window (for ventilation) in the way that there should be no veil between grave and sky. As the people opend the window above the grave, heavy rain came and whole city got green after that rain. The camels got fed & fat and this year was called ” AAM-UL-FATAQ” (the year of excess).
ref:
1.. Daarmi, Assunan, 1:56 .. 92
2.. Ibn-e-Jaozi, Al-wafa be-Ahwal-lil-Mustafa, 817, 818 : 1534
3.. Sibki, al-shifa siqaam fi ziyarat-ul-khair-ul-anaam, 128


NOTE that Ayesha Siddiqua (ra) advised the people to open the window which was above the grave of holy Prophet (saw) with the angle that there should be no veil between grave and sky, which means there was already some building on the grave and no Sehabi (ra) dare to demolish that building even Abu-Bakar and Umar (ra) preffered to be burried under that building in the side of Holy Prophet (saw) and other Sehaba (ra) fulfilled their desire.



If making any building or Tomb on a grave was strictly forbidden and against the teachings of Islam, Holy Prophet (saw) himself would have ordered in His life not to build up any building, or Sehaba karam (ra) would have removed the building above the grave of Holy Prophet (saw). But the building was kept on the grave of Holy Prophet (saw).


And REMEMBER that act of Holy Prophet (saw) as well as act of Sehaba Karam (ra) is enough reason for us to practice.



ANOTHER EXAMPLE OF HOLY PROPHET (SAW)’S UNCLE HAMZA’S GRAVE :-

Imam Shams-ud-din Sakhawi (ra) writes about the grave of Holy Prophet (saw)’s uncle Hamza (ra)’s grave :-

A Qubba (TOMB) was made on his grave and it was visited and was source of blessings (Barakah)
Sakhawi, Al-Tohfa-tul-Latifa 1:307


Now lets go ahead :-

Abdullah bin Umar, the son of Hazrat Umar (ra) used to visit the graves of Holy Prophet (saw), Abu Bakar and Umar (ra) and he used to say :-

السّلام عليک يا رسول اﷲ! السّلام عليک يا أبا بکر! السّلام عليک يا أبتاه!
Assalam-o-Alaika Oh Messenger of Allah, Assalam-o-Alaika Oh Abu-Bakar and Assalam-o-Alaika Oh my father !
ref:
1.. Abdur Razzaq al-musnaf, 3: 576 .. 6724
2.. Ibn-e-Abi-Shaibah, Almusnaf, 3 : 28.. 11793
3.. Behaqui, al-Sunan-ul-kubra, 5:245..10051
4.. Ibn-e-Ishaq Azdi, Fadhal-us-Salat Ala-Nabi (saw), 90,91.. 97-98


PLEASE Again read carefully his way of Salam as he was saying salam to alive people :-

Once Abu-Ayyub Ansari (ra) came to grave of Holy Prophet (saw) and put his face on the grave.
Caliph of that time, Marwan saw him and asked him ” Do you know what are you doing ?”
Abu Ayyub Ansari (ra) replied : نَعَمْ، جِئْتُ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم وَ لَمْ آتِ الْحَجَرَ.
“YES (I know what i am doing) because I came to Holy Prophet (saw) and not to a stone”
ref:
1.. Ahmad bin Hanbal, Al-musnad 5: 422
2.. Haakim, Al-mustadrak, 4:560 .. 8571
3.. Tabrani, al-mojimul kabeer, 4:158 .. 3999

NOTE the faith of Abu Ayub Ansari (ra) who believed here is Holy Prophet (saw) and not only stones or dust.




IMAM SHAFAI (RA) used to visit the grave of IMAM-e-AZAM ABU HANIFA (RA) for getting Barakah (blessings) :-
Imam Shafai (ra) himself says :-

” I get blessings from Abu-Hanifa (ra) by daily visiting his grave, whenever I fell in trouble, I pray 2 rakaat and come to grave of Abu-Hanifa (ra), and standing near his grave I pray to Allah Almighty, and does not move from there until my problem is solved and my trouble is over.
ref:-
1.. Khateeb Baghdadi, Tareekh-e-baghdad, 1:123
2.. Ibn-e-Hajar Haithmi, Al-Khaikhrat-ul-Hassan, 94
3.. Ibn-e-Adam Shaami, Radd-ul-Mukhtar, 1:41



CONCLUSION :-
Ziyarah or Visiting to Mazar, graves
Making Tomb or Building over graves
Saying Salam direct to pious and righteous person inside the grave
Getting Blessings from this holy place
all are permissible acts and not shirk. because the Auliya Allah are friends and beloved of Allah (saw) and not the enemy of Allah… So if there is some blessings around the place of Wali-Ullah (friend of Allah) Its only blessings of Allah.


Allah knows the best.

 

[mehwish_ali]

Dear Mahwish, following is the Hadeeth in Sahih Muslim you are quoting:

Anas reported: A man came panting and entered the row of worshippers and said: Praise be to Allah, much praised and blessed. When the Messenger of Allah (may peace be upon him) finished the prayer he said: Who amongst you uttered these words? The people remained silent. He (the Holy Prophet again said) -: Who amongst you uttered these words? He said nothing wrong. Then a man said: I came and had a difficulty in breathing, so I uttered them. He replied: I saw twelve angels facing one another as to who will take them up (to Allah). (Sahih Muslim Book #004, Hadith #1247)

No Muslim says that uttering these words " Praise be to Allah, much praised and blessed " is biddat (بدعت). The biddat (even Shirk) is that if somebody start uttering "Ya Ghaus ul Azam" , "Ya Ali" etc.

It is very clear from Above Hadeeth that the person was uttering the words alone inside a mosque, which is still common practice in mosques.

I have personally experienced a biddat. Some of Muslims now a days, utter words like "Allah hoo" in groups in chorus, inside a room with all lights off and at the same time shaking their head (and body) up and down. That would be called biddat.

Furthermore, during the life of Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم), he (صلی اللہ علیہ وآلہ وسلم) himself was there to correct Muslims if they were going towards wrong direction. Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم) has completely delivered the religion before he (صلی اللہ علیہ وآلہ وسلم) died. After his (صلی اللہ علیہ وآلہ وسلم) death there is nobody to correct if somebody is taking a wrong path, except Quraan and Sunnah.

In the end, I would like to say that, please leave this beautifull and simple religion Islam free of pollution like URS, Milad, Tazias, qawalis etc. and follow just Quraan and Sunnah because after the death of Prophet Muhammad nobody can claim that he is capable of inventing something in religion Islam which was missed by Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم) (Nauzobillah).

محترم پاکستانی بھائی،۔

میں نے روایت پیش کی تھی رفاعہ بن رافع زرقی صحابی کی جو کہ صحیح بخاری میں مرقوم ہے۔ مگر جواب میں آپ انس ابن مالک صحابی کی روایت لے آئے جو کہ صحیح مسلم میں موجود ہے۔ جبکہ صحیح بخاری کی روایت کا انگریزی ترجمہ یہ ہے:۔

Sahih Bukhari, Volume 1, Book 12, Number 764:

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." 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.
​

پھر کاش کہ آپ نے غور کر لیا ہوتا علامہ ابن حجر العسقلانی کے قول کے جو انہوں نے اس روایت کی شرح میں لکھا تھا۔ امام ابن حجر العسقلانی کا علمی مرتبہ بہت بلند ہے اور انہیں صحیح مسلم ہی نہیں بلکہ سینکڑوں دوسری کتب بھی ازبر حفظ تھیں۔ حافظ ابن حجر العسقلانی نے بخاری کی اس روایت کو انس کی روایت سے الگ رکھا ہے، اور فرمایا ہے:۔

واستدل به على جواز إحداث ذكر في الصلاة غير مأثور إذا كان مخالف للمأثور
​

ترجمہ:

"اس حدیث میں ثبوت ہے کہ صلوۃ میں ذکر کے ایسے نئے کلمات ادا کیے جا سکتے ہیں جو کہ حدیث سے نہ بھی پہنچے ہوں، تاوقتیکہ وہ کسی حدیث کے مخالف نہ ہوں۔"
​

حوالہ: فتح الباری (آنلائن لنک)۔

اور حافظ العسقلانی نے اس روایت کو انس کی روایت سے اس لیے الگ رکھا ہے کیونکہ دیگر کتب میں یہ روایت اور واضح ہو کر آئی ہے۔ مثلا صحاح ستہ کی ہی یہ روایت:۔

أَخْبَرَنَا قُتَيْبَةُ قَالَ حَدَّثَنَا رِفَاعَةُ بْنُ يَحْيَی بْنِ عَبْدِ اللَّهِ بْنِ رِفَاعَةَ بْنِ رَافِعٍ عَنْ عَمِّ أَبِيهِ مُعَاذِ بْنِ رِفَاعَةَ بْنِ رَافِعٍ عَنْ أَبِيهِ قَالَ صَلَّيْتُ خَلْفَ النَّبِيِّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَعَطَسْتُ فَقُلْتُ الْحَمْدُ لِلَّهِ حَمْدًا کَثِيرًا طَيِّبًا مُبَارَکًا فِيهِ مُبَارَکًا عَلَيْهِ کَمَا يُحِبُّ رَبُّنَا وَيَرْضَی فَلَمَّا صَلَّی رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ انْصَرَفَ فَقَالَ مَنْ الْمُتَکَلِّمُ فِي الصَّلَاةِ فَلَمْ يُکَلِّمْهُ أَحَدٌ ثُمَّ قَالَهَا الثَّانِيَةَ مَنْ الْمُتَکَلِّمُ فِي الصَّلَاةِ فَقَالَ رِفَاعَةُ بْنُ رَافِعِ ابْنِ عَفْرَائَ أَنَا يَا رَسُولَ اللَّهِ قَالَ کَيْفَ قُلْتَ قَالَ قُلْتُ الْحَمْدُ لِلَّهِ حَمْدًا کَثِيرًا طَيِّبًا مُبَارَکًا فِيهِ مُبَارَکًا عَلَيْهِ کَمَا يُحِبُّ رَبُّنَا وَيَرْضَی فَقَالَ النَّبِيُّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ وَالَّذِي نَفْسِي بِيَدِهِ لَقَدْ ابْتَدَرَهَا بِضْعَةٌ وَثَلَاثُونَ مَلَکًا أَيُّهُمْ يَصْعَدُ بِهَا​

حدیث​

قتیبہ، رفاعة بن یحیی بن عبد اللہ بن رفاعة بن رافع سے روایت ہے کہ میں نے حضرت رسول کریم صلی اللہ علیہ وآلہ وسلم کی اقتداء میں نماز ادا کی تو مجھ کو چھینک آگئی۔ میں نے عرض کیا (الْحَمْدُ لِلَّهِ حَمْدًا کَثِيرًا طَيِّبًا مُبَارَکًا فِيهِ مُبَارَکًا عَلَيْهِ کَمَا يُحِبُّ رَبُّنَا وَيَرْضَی) آخر تک۔ جس وقت آپ صلی اللہ علیہ وآلہ وسلم نماز سے فارغ ہو گئے تو دریافت کیا کہ کس نے یہ بات نماز میں کہی تھی؟ لیکن کسی نے جواب نہیں دیا۔ آپ صلی اللہ علیہ وآلہ وسلم نے پھر دریافت کیا تو میں نے عرض کیا کہ یا رسول اللہ صلی اللہ علیہ وآلہ وسلم یہ بات میں نے کہی تھی۔ آپ صلی اللہ علیہ وآلہ وسلم نے ارشاد فرمایا تم نے کیا بات کہی تھی؟ میں نے کہا آخر تک۔ یہ سن کر حضرت رسول کریم صلی اللہ علیہ وآلہ وسلم نے ارشاد فرمایا اس ذات کی قسم جس کے قبضہ میں میری جان ہے لیکن اس کو تیس سے زائد فرشتوں نے بھاگ کر اٹھایا اور تمام اس بات کا لالچ کرتے تھے کہ ان کلمات کو کون اوپر لے جائے۔​

اور جو کچھ درباروں یا عرس پر غیر اسلامی ہوتا ہے، اسے بے شک آپ تنقید کا نشانہ بنائیے، مگر براہ کرم اسکی آڑ میں حلال اللہ کو اپنی طرف سے حرام نہ قرار دینا شروع کر دیں، جیسا کہ آپ لوگوں نے وطیرہ بنایا ہوا ہے کہ اذان سےقبل درود پڑھنے کو بدعت و ضلالت کہہ رہے ہوتے ہیں۔ یہاں ہم بات اصول کی کر رہے ہیں، اور آپ عرس میلوں کی بات لے کر "اصل" سے ہٹ رہے ہیں۔

پھر آپ نے عذر کیا ہے کہ یہ واقعہ رسول ﷺ کی زندگی کا تھا اس لیے لوگ "نئے مباح عباداتی افعال" کر سکتے تھے۔ یہ بےکار کا عذر ہے۔ ایسا نہیں ہے کہ رسول اللہ ﷺ نے اپنی زندگی میں لوگوں کو بے مہار اونٹوں کی طرح چھوڑ دیا تھا کہ جاؤ جو مرضی جی آئے "نیا فعل" انجام دیتے پھرو، اور میں تو ہوں نا تاکہ انہیں سند عطا کر دوں (معاذ اللہ)۔ نہیں، بلکہ رسول ﷺ کی زمانہ حیات میں ان واقعات سے یہ اصول نکلتا ہے کہ ایسے نئے واقعات جو کہ شریعت کے اصولوں کے مطابق تھے، انہیں رسول اللہ ﷺ نے بدعت کے زمرے میں نہیں رکھا بلکہ انکی توثیق کی۔ یہاں سے "اصول" بنا نا کہ یہ بات بنی کہ رسول ﷺ کے زمانے میں تو بے مہار پھرنے کی اجازت تھی، مگر اب نہیں ہے (معاذ اللہ)۔

اور پھر حضرت خبیبؓ تو رسول اللہ ﷺ سے ملاقات بھی نہ کر سکے اور انہیں تو کفار نے شہید کر دیا۔ مگر اس سے قبل انہوں نے دو رکعت نماز اپنے اجتہاد سے ادا فرمائی کیونکہ ایسے نئے مباح عباداتی افعال ہرگز بدعت کے زمرے میں نہیں آتے۔

اور حضرت خبیب ؓ کے علاوہ آپ کے استدلال کا مکمل تدارک حضرت بلال ؓ کی روایت سے بھی ہوتا ہے جہاں وہ اپنے اجتہاد سے اذان کے بعد دو رکعت نماز ادا کرنے کا رواج قائم کیے ہوئے تھے اور اسی طرح وضو کرنے کے بعد ہر صورت نفل نماز ادا کرتے تھے۔ اور حضرت بلال نے ان نئے افعال کا کوئی ذکر رسول ﷺ سے نہیں کیا تھا، بلکہ رسول ﷺ نے خواب مین دیکھا کہ ان نئے مباح عباداتی افعال کرنے سے حضرت بلال ؓ کا رتبہ اتنا بلند ہو گیا ہے کہ آپ ﷺ جنت میں انکے قدموں کی چاپ سنتے تھے۔

اچھا اگر آپ کی بات مان ہی لی جائے کہ دین مکمل ہو گیا ہے، تو پھر یہ فرمائیے کہ آپ نے کیوں پھر دین مکمل ہونے کے بعد "رضی اللہ عنہ" کہنے کا رواج بنا لیا ہے؟ اگر دین مکمل ہے تو پھر آپ کیوں رمضان کی 30 راتوں تک تراویح پڑھتے ہیں؟ دین مکمل ہو گیا تھا تو پھر آپ نے کیوں قرآن تراویح میں ختم کرنا شروع کر دیا؟

اور آخر میں غور سے آخری پانچ روایات پڑھئیے۔ یہ سب کی سب روایات رسول ﷺ کے وفات کے بعد کی ہیں جن میں ام المومنین حضرت ام سلمہ اور دیگر صحابہ و صحابیات اور اہل مدینہ رسول ﷺ کی رحلت کے بعد نئے مباح عباداتی افعال اپنے اجتہاد سے انجام دے رہے ہیں اور ہرگز بدعت کی وہ تعریف نہیں مان رہے جو آپ بیان فرما رہے ہیں۔

آپ سے درخواست ہے کہ آپ اپنی قیاس آرائیوں کی بجائے ہمیں کوئی ٹھوس ثبوت پیش کیجئے جہاں کوئی دین کے اصولوں کے مطابق نیا مباح فعل انجام دیا گیا ہو اور اس پر رسول ﷺ نے اُسے بدعت قرار دیا ہے۔


​

 

[Pakistani1947]

[/QUOTE]

The concept of sunnah is also not understood by people as is told in the quran.

004.085 YUSUFALI: Whoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden: And Allah hath power over all things.

The main object of this Surah Al-Nisa is to teach the Muslims the ways that unite a people and make them firm and strong. Introductions for the stability of family, which is the nucleus of community have been given. Then they have been urged to prepare themselves for defense. Side by side with these, they have been taught the importance of the propagation of Islam. Above all, the importance of the highest moral character in the scheme of consolidation of the Community has been impressed.
To understand the real meaning of 4:85 you need read the preceding verses.

فَقَاتِلْ فِي سَبِيلِ اللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ ۚ وَحَرِّضِ الْمُؤْمِنِينَ ۖ عَسَى اللَّهُ أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُوا ۚ وَاللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلًا​

Quraan 4:84 Then fight in Allah.s cause - Thou art held responsible only for thyself - and rouse the believers. It may be that Allah will restrain the fury of the Unbelievers; for Allah is the strongest in might and in punishment.

سو تو الله کی راہ میں لڑ تو سوائے اپنی جان کے کسی کا ذمہ دار نہیں اور مسلمانوں کو تاکید کر قریب ہے کہ الله کافرو ں کی لڑائی بند کر دے اور الله لڑائی میں بہت ہی سخت ہےاور سزا دینے میں بھی بہت سخت ہے​

مَّن يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُن لَّهُ نَصِيبٌ مِّنْهَا ۖ وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُن لَّهُ كِفْلٌ مِّنْهَا ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقِيتًا​

Quraan 4:85 Whoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden: And Allah hath power over all things.

جو کوئی اچھی بات میں سفارش کرے اسے بھی اس میں سے ایک حصہ ملے گا اور جو کوئی بری بات میں سفارش کرے اس میں سے ایک بوجھ اس پر بھی ہے اور الله ہر چیز پر قدرت رکھنے والا ہے​

Different people behave differently and with different results. Some urge on others to exert themselves for the cause of Allah and to exalt His Word and they get its reward. There are others who spread misunderstandings among the people about Allah's cause, discourage the Muslims and try to dissuade them from exalting the Word of Allah and thus incur punishment.

If someone concludes from above verses 4:85 that Allah will be pleased with those who suggests good innovation even after the dead of Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم) then it would be very unfair.

 

[Pakistani1947]

محترم پاکستانی بھائی،۔

میں نے روایت پیش کی تھی رفاعہ بن رافع زرقی صحابی کی جو کہ صحیح بخاری میں مرقوم ہے۔ مگر جواب میں آپ انس ابن مالک صحابی کی روایت لے آئے جو کہ صحیح مسلم میں موجود ہے۔ جبکہ صحیح بخاری کی روایت کا انگریزی ترجمہ یہ ہے:۔

Sahih Bukhari, Volume 1, Book 12, Number 764:

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." 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.
​

The response to this argument is same as earlier.

Furthermore, during the life of Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم), he (صلی اللہ علیہ وآلہ وسلم) himself was there to correct Muslims if they were going towards wrong direction. Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم) has completely delivered the religion before he (صلی اللہ علیہ وآلہ وسلم) died. After his (صلی اللہ علیہ وآلہ وسلم) death there is nobody to correct if somebody is taking a wrong path, except Quraan and Sunnah.

In the end, I would like to say that, please leave this beautifull and simple religion Islam free of pollution like URS, Milad, Tazias, qawalis etc. and follow just Quraan and Sunnah because after the death of Prophet Muhammad nobody can claim that he is capable of inventing something in religion Islam which was missed by Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم) (Nauzobillah).

 

[Cheeko]

Coming to Bidat for Najdis. Read to know even obligation of Taraweeh and compiling Quran is new innovation.

The Spanish Maliki legal theorist Abu Ishaq al-Shatibi (d. 790/1388) wrote in the eighth chapter of his work al-I’tisam while discussing examples of al-masalih al-mursalah (matters of public interest introduced without specific evidences from the Qur’an or Sunnah), which he takes as the only exception to innovations in religion: “We will restrict ourselves to ten examples of al-masalih al-mursalah. The first of them is that the Companions of the Prophet (Allah bless him and grant him peace) agreed upon the compilation of the mushaf, while there is no direct text [instructing] its composition and also its writing, rather one of them [i.e. the Companions] said ‘How can we do something which Allah’s Messenger did not do (Allah bless him and grant him peace)?’


“Thus, it was narrated from Zayd ibn Thabit (Allah be pleased with him) [that] he said: Abu Bakr (Allah be pleased with him) sent for me after the [heavy] casualties in [the battle of] Yamama while ‘Umar (Allah be pleased with him) was with him. He said: ‘Umar came to me and said, ‘The people have suffered heavy casualties among the reciters on the day of Yamama, and I am afraid that there will be more casualties among the reciters at other battle-fields, whereby a large part of the Qur’an may be lost, unless you compile it, so I am of the opinion that you should instruct the collection of the Qur’an.’ He said: I said to him, ‘How can I do something which Allah’s Messenger did not do?’ ‘Umar said to me, ‘By Allah, it is good.’ So ‘Umar kept on pressing me till Allah opened my bosom to it and I saw in it what ‘Umar saw in it.’ Zayd said: Then Abu Bakr said, ‘Indeed you are a wise young man and we do not suspect you. Indeed you used to write the revelation for Allah’s Messenger. Therefore, trace the Qur’an and collect it.’ Zayd said: By Allah, if they had charged me to shift a mountain from the mountains it would not have been heavier on me than that. Then I said, ‘How can you do a thing which the Messenger of Allah (Allah bless him and grant him peace) did not do?’ So Abu Bakr said, ‘By Allah, it is good.’ So he kept pressing me till Allah opened my bosom to that which He had opened their bosoms. So I traced the Qur’an, collecting it from parchments, scapula, leaf-stalks of date palms and from the breasts of men.’ [Transmitted in Sahih al-Bukhari, Kitab al-Tafsir] Hence, this is a deed in which no dispute has been transmitted from the Companions.


“Moreover, it was narrated from Anas ibn Malik that it was [the time when] the people of Sham and the people of Iraq were waging war to conquer Armenia and Azerbaijan and Hudyahfah ibn al-Yaman was afraid of their differences in [the recitation of] the Qur’an, so he said to ‘Uthman, ‘O leader of the faithful! Take hold of this nation before they differ about the Book as the Jews and the Christians differed before.’ So ‘Uthman sent [a message] to Hafsah, ‘Send me the manuscripts [of the Qur'an]. We will copy them into mushafs and then return them to you.’ So Hafsah sent the manuscripts to ‘Uthman. ‘Uthman then sent [them] to Zayd ibn Thabit, ‘Abd Allah ibn al-Zubayr, Sa’id ibn al-’As and ‘Abd al-Rahman ibn al-Harith ibn Hisham and he commanded them to copy them into mushafs. Then he said to the three Qurayshi men, ‘In whatever you disagree with Zayd ibn Thabit about, write it in the dialect of Quraysh since it was revealed in their tongue.’ He said: ‘They did so, and when they had copied the manuscripts into mushafs, ‘Uthman sent to every province one mushaf from those mushafs they copied. Then he ordered that all readings other than this, in manuscript [form] or in mushafs, be burnt.’ [Transmitted in Sahih al-Bukhari, Kitab Fada'il al-Qur'an] Hence, this too is a consensus on [the legitimacy of] its writing and uniting people on one reading whereby differences in large part will not result, because they did not differ except in the readings, according to what the ‘ulama specialised in this field transmitted.


“Moreover, none opposed the matter except ‘Abd Allah ibn Mas’ud because he prohibited the disposal of that which he possessed of [manuscripts containing] readings different to the mushafs of ‘Uthman and he said: ‘O people of ‘Iraq!’ or ‘O people of Kufa! Conceal the mushafs that you have and embezzle them for indeed Allah (Most High) has said “Whoso embezzles will bring what he embezzled with him on the Day of Resurrection” (3:161) so meet Allah with the mushafs’ [Abu 'Ubayd transmitted it in Fada'il al-Qur'an]. Look carefully at his words because he did not oppose its compilation and he only opposed another matter. Despite this, ibn Shihab said: ‘It reached me that men from the most virtuous of the Companions of Allah’s Messenger (Allah bless him and grant him peace) disliked this [because] of the statement of ibn Mas’ud’. A text has not been narrated from the Prophet (Allah bless him and grant him peace) about that which they did, but they considered it a benefit (maslahah) that is absolutely in line with the regulations of the Shari’ah (tasarrufat al-shar’), because it derives from the [need to] preserve the Shari’ah, and the command to protect it is acknowledged; and [the command] to prevent the means to disputation about its source which is the Qur’an, and the prohibition of disputation over it is known to a degree not [requiring] more [detail].


Al-Shatibi discusses Tarawih and ‘Umar’s statement in the third chapter of al-I’tisam. He writes “As for the category of recommendation (mandub), it is not from bid’ahs in any situation. This may be clarified by considering the examples used in support of it, like Salat al-Tarawih during Ramadan in congregation in the mosque, since the Prophet (Allah bless him and grant him peace) established it and the people gathered behind him.


“Abu Dawud transmitted from Abu Dharr [that] he said: We fasted with the Messenger of Allah (Allah bless him and grant him peace) during Ramadan, but he did not stand with us [in prayer] in any part of the month till seven [nights] remained; then he stood with us till a third of the night had passed. When the sixth [remaining night] came, he did not stand with us. When the fifth [remaining night] came, he stood with us till a half of the night passed. So we said, ‘We wish you had led us in supererogatory prayers during the whole of tonight.’ He said, ‘When a man prays with an imam till he goes, he is reckoned as having spent a whole night in prayer.’ When the fourth [remaining night] came he did not stand with us. When the third [remaining night] came, he gathered his family, his wives, and the people and prayed with us till we were afraid we should miss success (falah). [The sub-narrator] asked: ‘What is success?’ He said: ‘Suhur (the predawn meal). Then he did not stand with us for the remainder of the month.’ Al-Tirmidhi [narrated something] similar to this and he said in it ’sound and authentic (hasan sahih).’


“However when he (Allah bless him and grant him peace) feared it would become obligatory on the ummah he withheld from it. Thus, in the Sahih [it is narrated] from ‘A’ishah (Allah be pleased with her) that one night Allah’s Messenger (Allah bless him and grant him peace) prayed in the mosque and the people followed him in prayer. The next night he also prayed and the people increased. On the third or fourth night they gathered, but Allah’s Messenger (Allah bless him and grant him peace) did not come out to them. When morning came he said, ‘I saw what you were doing and nothing but the fear that it might be enjoined on you, stopped me from coming.’ And that was in the month of Ramadan. Malik also transmitted it in al-Muwatta.


“Pay careful attention, for in this hadith is that which proves it is sunnah since his standing [in prayer] with them first is a proof for the standing in the mosque in congregation during Ramadan and his prohibition to come out after that, for fear of it becoming obligatory, does not prove it is absolutely prohibited because his age was the age of revelation and legislation, so it was possible revelation would come to him if he practiced it with the people with persistence. Thus when the cause of legislation disappeared with the death of Allah’s Messenger (Allah bless him and grant him peace), the matter returned to its origin, and the permissibility is established, as nothing abrogated it.


“Abu Bakr did not establish it for one of two reasons: either because he saw people standing in the last part of the night and what they were on was better according to him than their gathering under an imam in the first part of the night - this was mentioned by al-Turtushi; or because of the shortness of his time to look into these peripheral matters along with his preoccupations with the apostates and other than that which was more pressing than Salat al-Tarawih. And when Islam became established in the time of ‘Umar (Allah be pleased with him) and he saw people in the mosque scattered, as has come in the narration, he said, ‘it would better if these [people] gathered under one reciter’ and when that was done for him, he drew attention to the prayer in the last part of the night being better. Then the predecessors agreed on the correctness of this and its approval, and the ummah does not agree on misguidance. Legal theorists (usuliyyun) have explicated that ijma’ is not but a [result] of evidence from the Shari’ah.


“If it is said that Umar (Allah be pleased with him) called it a bid’ah and deemed it good by his statement ‘what a blessed bid’ah this is’ so when one bid’ah is deemed good in the Shar’iah, the general [principle] of deeming bid’ah good is established. The response is: ‘Umar only called it bid’ah by consideration of the apparent situation from the perspective that Allah’s Messenger (Allah bless him and grant him peace) left it and it so happened that it did not occur in the time of Abu Bakr (Allah be pleased with him), not that it is bid’ah in the [proper] sense. Thus, whoever calls it bid’ah by this consideration there is no fundamental quarrel, and thereupon it is not permissible to adduce this as proof for the permissibility of innovation in the sense discussed [previously], because that is a kind of distortion of words from their [proper] contexts.” (Kitab al-I’tisam, Vol 1, pp. 323-327)
​

 

[Mughal1]

Dear friends, islam is a comprehesive way of life. Not because it has commandments for each and everything individually but as a principle guide whereof we can derive a belief or law.

Islam covers everything regardless belief or deed or thing. In short it has something to say about it being islamic or unislamic regarless it is a belief or action or thing.

So anything about which there is no clearcut individual command in the quran or hadith can be found out about using rules.

For example, is building a mazaar with bricks lawful or unlawful.

The law is not about whether something was done by sahaba or not or their next generation or the generation after them. Law is law no matter what and it was given to us in form of the quran and quran where necessary was explained by the prophet in his life time and others have been explaining it ever since.

All legal commandments in the quran and the authentic hadith are based on situations and circumstances to serve some purpose for the followres of islam.

It is very clear from dozens of verses in the quran that all that is good is lawful and all that is bad is unlawful. Good is that which is for benfit of humanity and bad is that which is harmful for humanity. The questions are;

1)What is meant by good? It is because even good things have some bad in them.

2)What is meant by bad? Because even bad things have some good in them.

3)Who decides what is good for who and why or when?

These questions clearly show that things are not as simple as they may seem at a glance. People who never thought of these like questions would never know what law is all about.

The purpose of law is to regulate a society or an organisation so that the organisation or society achieves its objectives or aims. It is about people working together for a goal and need to ensure that all involed have clearly defined roles and are guided by rules such as obligations and sanctions if one fails to do one's part porperly.

Islamic law is not about islamic goverment controling its people rather it is about what goverment can do for the people to help them achieve the common goal ie there is no opposition or conflict between government and its people as regard what they need to achieve. Goverment is given the responsibility by god and his poeple to regulate the society for the agreed purpose.

Now whatever is thought necessary is made obligatory and whatever is thought necessary is made unlawful or illegal in the light of set out goal.

This is how what is said to be lawful in the quran become unlawful and vice versa because the quran state something as law on basis of some situation or circumstance. This is why it is wrong altogether to think or take quranic laws as fixed instructions because they are not.

For example, under normal situations and circumstances only good things are lawful to eat but if situation and circumstances change so that good things no longer are availble then one is free to eat bad thingts as well just till the normal situation and circumstances return and good things again become available.

This shows that it is upto people to decide when they should do the lawful only and when they should do the unlawful as well. because then unlawful is no longer unlawful.

Likewise during hajj some lawful things become unlawful eg hunting or wife and husband relationship etc etc.

This should therefore show that bidah is nothing special in islamic framework of law to fight over. If some thing is invented that is more harmful than good then it is unlawful otherwise it is lawful. In fact there could arise situaitons and circumstances when an invention may become obligatory. For example, a disease breaks out and kills masses of people then finding its cure become necessary because according to quran saving one life is same as saving the whole mankind.

Some times choices are not that straight forward ie we do not know which way to turn. Sometimes we have only choices between lesser and greater harm rather than lesser and greater good. So law is a very complicated thing and not mere matter of sunnah and bidah or good and bad.

So we have two main problems to deal with when it comes to laws and their applications a)knowing laws as best as we can and b)knowing the situations and circumstances as best as we can to apply certain laws.

I hope this helps people know better.

regards and all the best.

 

[babadeena]

Dear Mehwish,
Just need to know how long it took to write this lengthy thread, and do you think anyone have time to read
whole subject, and why?

Believe me, I saw the post and was dizzy to see its toohl. She is good debater, but seems
to have so many things in her mind at the same time. A precise and small post is much
more attractive and attention-specific.

 

[Cheeko]

I think no one can answer me.

 

[Pakistani1947]

“Thus, it was narrated from Zayd ibn Thabit (Allah be pleased with him) [that] he said: Abu Bakr (Allah be pleased with him) sent for me after the [heavy] casualties in [the battle of] Yamama while ‘Umar (Allah be pleased with him) was with him. He said: ‘Umar came to me and said, ‘The people have suffered heavy casualties among the reciters on the day of Yamama, and I am afraid that there will be more casualties among the reciters at other battle-fields, whereby a large part of the Qur’an may be lost, unless you compile it, so I am of the opinion that you should instruct the collection of the Qur’an.’ He said: I said to him, ‘How can I do something which Allah’s Messenger did not do?’ ‘Umar said to me, ‘By Allah, it is good.’ So ‘Umar kept on pressing me till Allah opened my bosom to it and I saw in it what ‘Umar saw in it.’ Zayd said: Then Abu Bakr said, ‘Indeed you are a wise young man and we do not suspect you. Indeed you used to write the revelation for Allah’s Messenger. Therefore, trace the Qur’an and collect it.’ Zayd said: By Allah, if they had charged me to shift a mountain from the mountains it would not have been heavier on me than that. Then I said, ‘How can you do a thing which the Messenger of Allah (Allah bless him and grant him peace) did not do?’ So Abu Bakr said, ‘By Allah, it is good.’ So he kept pressing me till Allah opened my bosom to that which He had opened their bosoms. So I traced the Qur’an, collecting it from parchments, scapula, leaf-stalks of date palms and from the breasts of men.’ [Transmitted in Sahih al-Bukhari, Kitab al-Tafsir] Hence, this is a deed in which no dispute has been transmitted from the Companions.[/SIZE

Dear Cheeko Bahi,

The hadeeth you have quoted above, read it carefully again, it is going against your believe of making innovations in Islam!

The lesson you can get from above hadeeth that Abu Bakr (Allah be pleased with him) were reluctant and careful to any thing new into the deen which was not done by Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم) even though it compilation of Qur'aan. Honestly could you image the high Calibre Sahaba Abu Bakr (Allah be pleased with him), who never celebrated Milad-un-Nabi during or after the dead of Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم), would had ever approve the biddat and SHIRK very common today, like URS, Qabar Parasti, Tazias, Qawalis etc.?

Also note that Abu Bakr (Allah be pleased with him) was not an ordinary person, he was the first Khalifa of Muslim Umma. Hence you can not even think of saying that he (RA) had no decision making knowledge (Nauzobilla)

 

[Cheeko]

Dear Cheeko Bahi,

The hadeeth you have quoted above, read it carefully again, it is going against your believe of making innovations in Islam!

The lesson you can get from above hadeeth that Abu Bakr (Allah be pleased with him) were reluctant and careful to any thing new into the deen which was not done by Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم) even though it compilation of Qur'aan. Honestly could you image the high Calibre Sahaba Abu Bakr (Allah be pleased with him), who never celebrated Milad-un-Nabi during or after the dead of Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم), would had ever approve the biddat and SHIRK very common today, like URS, Qabar Parasti, Tazias, Qawalis etc.?

Also note that Abu Bakr (Allah be pleased with him) was not an ordinary person, he was the first Khalifa of Muslim Umma. Hence you can not even think of saying that he (RA) had no decision making knowledge (Nauzobilla)

No it not against my beliefs. I have told the points of legalness of Mawlid on other thread. You are delibrately trying to confuse readers because you know that you have no answer. You are cherry picking and telling out of context instead of reading the whole thing. Qadyanis also do this when they have no reply. Read my post number 8 and 9 about building tombs. Qabar parasti which mean worship of grave is shirk. Tazia is a Shia ritual so ask the Shia brothers. Qawali is just like singing hamd and there is nothing wrong in it.



For legalness of Mawlid read

Najdis read your books complete.

Shaikh ul-Islam Ibn Taymiyya's Opinion on the Celebration of the Mawlid ​

This is Imam Ibn Taymiyya's opinion about Mawlid from: "the Collected Fatwas," ("Majma' Fatawi Ibn Taymiyya,") Vol. 23, p. 163: "fa-t'adheem al-Mawlid wat-tikhaadhuhu mawsiman qad yaf'alahu ba'ad an-naasi wa yakunu lahu feehi ajra `adheem lihusni qasdihi t'adheemihi li-Rasulillahi, salla-Allahu `alayhi wa sallam"

"To celebrate and to honor the birth of the Prophet (s) and to take it as an honored season, as some of the people are doing, is good and in it there is a great reward, because of their good intentions in honoring the Prophet (s)."

Ibn Qayyim's Opinion on Recitation of the Prophet's (s) Birthday ​

Allama Ibn Qayyim al Jawziyyah, the best and most reknowned student of Shaikh ul-Islam Ibn Taymiyya, writes, on page 498 of "Madarij as-Salikin,"

"Listening to a good voice celebrating the birthday of the Prophet (s) or celebrating any of the holy days in our history gives peace to the heart, and gives the listener light from the Prophet (s) to his heart, and he will drink more from the Muhammadan spring (`ayn al-Muhammadiyya)."

Ibn Kathir Praises the Night of Mawlid ​

One of the most reknowned scholars is Ibn Kathir. Ibn Kathir was a muhaddith from the followers of Shaikh ul-Islam Ibn Taymiyya, rahmatullah `alayh. Ibn Kathir, in the last days of his life wrote a book entitled "Mawlid Rasul Allah (s)" which was spread far and wide. That book mentioned the permissibility and recommendability of celebrating the Mawlid.

Ibn Kathir says in the aforementioned book, p. 19:
"The Night of the Prophet's (s) birth is a magnificent, noble, blessed and holy night, a night of bliss for the believers, pure, radiant with lights and of immeasurable price."

Shaikh ul-Islam Ibn Taymiyya Said: "Laylat al-'Israa' wal-Mi'raj is Greater than Laylat al-Qadr"


Imam Ibn Taymiyya said that Laylat al-'Israa' wal-Mi'raj was better than Laylat al-Qadr. He is quoted by Ibn Qayyim in the latter's book, "al-Badaa'i," Vol. 3, page 162: "wa suila shaikh ul-Islam `an Laylat ul-Qadri wa Laylat ul- 'Israai' ayyuhuma afdal? Fa-ajaaba bi-anna Laylat ul-'Israai' afdal fee haqq in-Nabee"

"Shaikh ul-Islam Ibn Taymiyya was asked, `Which is better, Laylat al-Qadr or Laylat al-'Israa'?' and he answered, `With respect to the Prophet (s), Laylat al-'Israa' is better than Laylat al-Qadr.'"

The Importance of Laylat al-Mawlid ​

Now we ask: If Ibn Taymiyya accepted that Laylat al-'Israa' may be considered better than Laylat ul-Qadr, why not consider that Laylat al-Mawlid is better than Laylat al-'Israa', since the Night of the Prophet's (s) Birth is the night in which was born the one who went to `Isra' and Mi'raaj? Therefore we say, as Ibn Marzuq, the reknowned student of Imam Nawawi said: "Laylat al-Mawlid is better than Laylat al-Qadr."

Ibn Kathir Mentions The Prophet (s) Accepting Poetry in His Honor ​

In the time of the Prophet (s), it is well-known that poets came to him with all kinds of works praising him, writing about his campaigns and battles and about the Sahaba. This is proved by the numerous poems quoted in the Siras of Ibn Hisham, al-Waqidi, and others. The Prophet (s) was happy with good poetry. It is reported in Bukhari's "al-Adab al-Mufrad" that he said: "There is wisdom in poetry."


Ibn Kathir says in his "Mawlid," page 30: "The Prophet's (s) uncle al-'Abbas (r) composed poetry praising the birth of the Prophet (s), in which are found the following lines: `When you were born, the earth was shining, and the firmament barely contained your light, and we can pierce through, thanks to that radiance and light and path of guidance.'"

Ibn Kathir mentions the fact that according to the Sahaba, the Prophet (s) praised his own name and recited poetry about himself in the middle of the battle of Hunayn in order to encourage the Companions and frighten the enemies. That day he said (s): "Ana an-Nabee, laa kadhib Ana ibn `abd al-Muttalib" meaning: "I am the Prophet! This is no lie. I am the son of `Abd al-Muttalib!"

Ibn Qayyim on the Singing and Recitation of Poetry ​

`Allama Ibn Qayyim al-Jawziyya wrote in his book "Madarij as- Salikin," Vol. 1:
"the Prophet (s) also gave permission to sing in wedding celebrations, and allowed poetry to be recited to him. He heard Anas (r) and the Companions praising him and reciting poems while digging before the famous battle of the Trench (Khandaq) as they said: "We are the ones who gave bay'ah to Muhammad for jihad as long as we are living."

Ibn Qayyim also mentions `Abdullah ibn Rawaha's long poem praising the Prophet (s) as the latter entered Mecca, after which, the Prophet (s) prayed for him. He prayed that Allah support Hassan, another poet, with the Holy Spirit as long as he would support the Prophet (s) with his poetry. Similarly the Prophet (s) rewarded Ka'b ibn Zubayr's poem of praise with a robe. Ibn Qayyim continues, "`A'isha always recited poems praising him and he was happy with her."

Ibn Qayyim on the Melodious Recitation of Qur'an ​

Ibn al-Qayyim says in the same book, page 488, "Allah gave permission to his Prophet (s) to recite the Qur`an in a melodious way. "

Ibn Qayyim continues, "The Prophet (s) said, `Decorate the Qur'an with your voices,' and `Who does not sing the Qur'an is not from us.' Ibn Qayyim comments on page 490: "To take pleasure in a good voice is acceptable, as is taking pleasure from nice scenery, such as mountains or nature, or from a nice smell, or from good food, as long as it is conforming to shari'a. If listening to a good voice is haram, then taking pleasure in all these other things is also haram."

Ibn Taymiyya's Opinion on the Meetings of Dhikr ​

The following is the opinion of Shaikh ul-Islam Ibn Taymiyya on meetings of dhikr. It can be found in Vol. 22, page 253 of the Collected Fatwas, King Khalid ibn `Abdul `Aziz edition ("Majma'a Fatawa Ibn Taymiyya"):

Ibn Taymiyya was asked about people that gather in a masjid making dhikr and reading Qur'an, praying to Allah and taking their turbans off their heads (leaving their heads bare) and crying, while their intention is not pride nor showing off but seeking to draw closer to Allah: is it acceptable or not?
He replied: Not only is it acceptable but it is good and recommended.


Wa min Allah at-tawfiq (from Allah is all success).
​

 

[Cheeko]

MAWLID (CELEBRATING THE BIRTH
OF THE HOLY PROPHET,
ALLAH'S BLESSINGS AND PEACE
UPON HIM)​

Is there evidence for the celebration of Mawlid -- the Prophet's Birthday -- in the Qur'an and the Sunna? What do the Imams and scholars of the Four Schools say, and what about the contemporary "Salafi" scholars who forbade it on the grounds that it is an innovation, such as Albani, Bin Baz, al-Jaza'iri, Mashhur Salman, `Uthaymin? What about those who celebrate Mawlid, but forbid people from standing at the conclusion of Mawlid for sending darud or salawat -- blessings and salutations -- on the Prophet, peace be upon him? And what about the objections of some to using the phrase: "As-salamu `alayka Ya Rasulallah" (Peace upon you, O Messenger of Allah), and their claim that one cannot call the Prophet, peace be upon him, with the term ya, or O?

PRELIMINARY REMARKS​

Praise be to Allah, Lord of all the worlds, and Peace and Blessings upon His Prophet and Messenger Muhammad, his family and all his companions. In Islam there are two `Eids, `Eid al-Adha and `Eid al-Fitr. Other celebrations, like Mawlid, are neither obligatory nor forbidden. However, we have come to a time in which we hear too much complaining about the remembrance of the Prophet's birthday, although there are more important matters that concern Muslims nowadays. We are living in a time when the enemies of Islam are destroying the Umma of the Prophet from within and without, without mercy, and there are now very few believers who are able to oppose them. We have reached a time of jahiliyya (ignorance) among the Muslims, so much so that the Truth has become a commodity and Falsehood has become the norm. Allah Almighty is ordering believers, "Hold fast to the Rope of Allah and do not separate" (Ali `Imran 103). Yet in this time, more than any other time, we are finding that the attacks of our enemies are not the only cause of our suffering. Within our own home, the Umma is being attacked and harmed deeply by some people, whom we don't like to name but who are well-known. They are not happy to fight the enemies of Islam but instead find it necessary to fight Muslims and the community of believers throughout the Muslim world. Therefore I felt it was my duty to prepare a defense of the believers from the attacks of these Muslims, who have nothing to do while our enemies are rending the Umma, except to find fault with the beliefs of other Muslims. They take great pains to find anything that their scholars might consider doubtful as an excuse to deride and denigrate the faith of Muslims, calling them names like: mushrik, kafir, mubtadi`. And they have nothing better to do than to change what Muslim scholars have accepted as correct for 1400 years, and to call it bid`a, shirk, and kufr!


To celebrate the Prophet's birthday is to celebrate Islam, because the Prophet is the symbol of Islam. Imam Mutawalli Sha`rawi said in his book, Ma'idat al-Fikr al-Islamiyya (p. 295), "If living beings were happy for his coming (to this world) and every inanimate creation was happy at his birth and all plants were happy at his birth and all animals were happy at his birth and all angels were happy at his birth and all believing jinn were happy at his birth, why are you preventing us from being happy at his birth?"


Therefore, and in order to defend the common Muslims and believers from such wrong and unacceptable accusations, especially in America and Canada, where there aren't enough knowledgeable scholars to answer these ignorant people, it is necessary to know the actual position of Islam on this, which is permissibility based on khilaf (divergence of opinions among the scholars), and no one changes it to prohibition except the ignorant and the innovators. Insha Allah, I will present the facts and proofs relating to the celebration of Mawlid according to Qur'an and Sunna and the Scholars of Islam, with the intention of countering the criticism and questioning of some ignorant "scholars" who pretend to understand all of religion, and with the intention of sharing with others that understanding with which Allah has blessed the true scholars of Islam. Before going in-depth into explanations, I would like to present three statements:



1. We say that celebrating the Mawlid of the Prophet is acceptable, that to make gatherings for the hearing of his Sira (Life) and listening to Madh (Praise) that has been written for him is acceptable, and that giving food to people and bringing happiness to the Umma on that occasion is acceptable.



2. We say that the celebration of the Prophet's Mawlid must not only be on the 12th of Rabi` al-Awwal, but can and should be on every day of every month in every mosque, in order for people to feel the light of Islam and the light of Shari`a in their hearts.






3. We say that Mawlid gatherings are an effective and efficient means for the purpose of calling people to Islam and educate children; and that these meetings give a golden opportunity that must not be lost, for every scholar and da`i to teach and remind the Nation of the Prophet of his good character, his way of worshipping, and his way of treating people. This is a way to make children love and remember their Prophet, by giving them food and juice and gifts to make them happy.



a) Ten Proofs From the Qur'an and Sunna That Celebrating the Prophet's Birthday is Accepted in Shari`a.

The Obligation to Increase the Love and Honor of the Prophet​

FIRST: Allah asks the Prophet, peace be upon him, to remind his Nation that it is essential for those who claim to love Allah, to love His Prophet: "Say to them: If you love Allah, follow (and love and honor) me, and Allah will love you" (3:31).


The Celebration of the Holy Prophet's birth is motivated by this obligation to love the Prophet, peace be upon him, to obey him, to remember him, to follow his example, and to be proud of him as Allah is proud of him, since Allah has boasted about him in His Holy Book by saying, "Truly you are of a magnificient character" (68:4).


Love of the Prophet is what differentiates the believers in the perfection of their iman. In an authentic hadith related in Bukhari and Muslim, the Prophet said: "None of you believes until he loves me more than he loves his children, his parents, and all people." In another hadith in Bukhari he said: "None of you believes until he loves me more than he loves himself" and Sayyidina `Umar said: "O Prophet, I love you more than myself."


Perfection of faith is dependent on love of the Prophet because Allah and His angels are constantly raising his honor, as is meant by the verse already quoted, "Allah and His angels are praying on the Prophet" (33:56). The divine order that immediately follows in the verse, "O believers, pray on him," makes it clear that the quality of being a believer is dependent on and manifested by praying on the Prophet. O Allah! Send peace and blessings on the Prophet, his family, and his companions.

The Prophet Emphasized Monday As the Day He Was Born​

SECOND: Abu Qatada al-Ansari narrates in Sahih Muslim, Kitab al-siyam, that the Prophet was asked about the fast of Monday, and he answered: "That is the day that I was born and that is the day I received the prophecy."


We quote again from Shaykh Mutawalli Sha`rawi: "Many extraordinary events occurred on his birthday as evidenced in hadith and history, and the night of his birth is not like the night of any other human being's birth." These events and the hadiths pertaining thereto, such as the shaking of Chosroes' court, the extinction of the 1,000-year old fire in Persia, etc. are related in Ibn Kathir's work al-Bidaya, Vol. 2, pages 265-268.


We quote from the book Kitab al-Madkhal by Ibn al-Hajj (1:261): "It is an obligation that on every Monday of Rabi` ul-Awwal we increase our worship to thank Allah for what He gave us as a great favor -- the favor of sending us His beloved Prophet to direct us to Islam and to peace... The Prophet, when answering someone questioning him about fasting on Mondays, mentioned: On that day I was born. Therefore that day gives honor to that month, because that is the day of the Prophet... and he said: I am the master of the children of Adam and I say that without pride... and he said: Adam and whoever is descended from him are under my flag on the day of Judgment. These hadiths were transmitted by the Shaikhayn [Bukhari and Muslim]. And Muslim quotes in his Sahih, the Prophet said, On that day, Monday, I was born and on that day the first message was sent to me."


The Prophet emphasized the day of his birth and thanked Allah for the big favor of bringing him to life by fasting on that day as is mentioned in the hadith of Abu Qatada. This means that the Prophet was expressing his happiness for that day by fasting, which is a kind of worship. Since the Prophet emphasized that day by fasting, worship in any form to emphasize that day is also acceptable. Even if we change the form, the essence is kept. Therefore, fasting, giving food to the poor, coming together to praise the Prophet, or coming together to remember his good manners and good behavior, all of this is considered a way of emphasizing that day. (See also the hadith "Dying on Monday" below.)

Allah Said: Rejoice in the Prophet​

THIRD: To express happiness for the Prophet coming to us is an obligation given by Allah through Qur'an, as Allah said in Qur'an: "Of the favor and mercy of Allah let them rejoice" (10:58).


This order came because joy makes the heart grateful for the mercy of Allah. And What greater mercy did Allah give than the Prophet himself, of whom Allah says, "We did not send you except as a mercy to human beings" (21:107).


Because the Prophet was sent as a mercy to all mankind, it is incumbent not only upon Muslims, but upon all human beings to rejoice in his person. Unfortunately, today it is some Muslims who are foremost in rejecting Allah's order to rejoice in His Prophet.

The Prophet Celebrated Great Historical Events​

FOURTH: The Prophet always made the connection between religious events and historical events, so that when the time returned for a significant event, he reminded his Sahaba to celebrate that day and to emphasize it, even if it had happened in the distant past. This principle can be found in the following hadith of Bukhari and others: "When the Prophet reached Madina, he saw the Jews fasting on the day of `Ashura'. He asked about that day and they told him that on that day, Allah saved their Prophet, Sayyidina Musa and drowned their enemy. Therefore they are fasting on that day to thank Allah for that favor." At that time the Prophet responded with the famous hadith, "We have more right to Musa than you," and he used to fast that day and the day preceding it.

Allah Said: Invoke Blessings on the Prophet​

FIFTH: Remembrance of the birth of the Prophet encourages us to pray on the Prophet and to praise him, which is an obligation on us through Allah's order in the verse,


"Allah and His angels are praying on (and praising) the Prophet; O believers! pray on (and praise) him and send him utmost greetings" (33:56). Coming together and remembering the Prophet causes us to pray on him and to praise him. Who has the right to deny the obligation which Allah has ordered us to fulfill through the Holy Qur'an? The benefit brought by obeying an order of Allah, and the light that it brings to our heart, cannot be measured. That obligation, furthermore, is mentioned in the plural: Allah and His angels are praying on and praising the Prophet -- in a gathering. It is entirely incorrect, therefore, to say that praying on and praising the Prophet must be done alone.

The Effect of Observing Mawlid on Unbelievers​

SIXTH: Expressing happiness and celebrating the Prophet on his birthday causes even unbelievers, by Allah's favor and mercy, to gain some benefit. This is mentioned in Sahih Bukhari. Bukhari said in his hadith that every Monday, Abu Lahab in his grave is released from punishment because he freed his handmaid Thuwayba when she brought him the news of the Prophet's birth.


This hadith is mentioned in Bukhari in the book of Nikah, and Ibn Kathir mentions it in his books Sirat al-Nabi Vol.1, p. 124, Mawlid al-Nabi p. 21, and al-Bidaya p. 272-273. The hafiz Shamsuddin Muhammad ibn Nasiruddin ad-Dimashqi wrote on this the following verses in his book Mawrid as-sadi fi Mawlid al-Hadi: "If this, a kafir who was condemned to hell eternally with "Perish his hands" [sura 111], is said to enjoy a respite every Monday because he rejoiced in Ahmad: what then do you think of the servant who, all his life, was happy with Ahmad, and died saying, "One"?"

The Obligation to Know Sira and Imitate Its Central Character​

SEVENTH: We are asked to know about our Prophet, about his life, about his miracles, about his birth, about his manners, about his faith, about his signs (ayat wa dala'il), about his seclusions, about his worship, and is not this knowledge an obligation for every Muslim? What is better than celebrating and remembering his birth, which represents the essence of his life, in order to acquire knowledge of his life? To remember his birth begins to remind us of everything else about him. This will make Allah happy with us because then we will be able to know the Prophet's Sira better, and we will be readier to take the Prophet as an example for ourselves, to correct ourselves, and to imitate him. That is why the celebration of his birthday is a great favor sent to us.

The Prophet Accepted Poetry in His Honor​

EIGHTH: In the time of the Prophet, it is well-known that poets came to him with all kinds of works praising him, writing about his campaigns and battles and about the Sahaba. This is proved by the numerous poems quoted in the Siras of Ibn Hisham, al-Waqidi, and others. The Prophet was happy with good poetry since it is reported in Bukhari's al-Adab al-mufrad and elsewhere that he said: "There is wisdom in poetry." Thus the Prophet's uncle al-`Abbas composed poetry praising the birth of the Prophet, in which are found the following lines:


When you were born, the earth was shining,
and the firmament barely contained your light,
and we can pierce through,
thanks to that radiance and light and path of guidance.


This text is found in Suyuti's Husn al-maqsid p. 5 and in Ibn Kathir's Mawlid p. 30 as well as Ibn Hajar's Fath al-Bari.


Ibn Kathir mentions the fact that according to the Sahaba, the Prophet praised his own name and recited poetry about himself in the middle of the battle of Hunayn in order to encourage the companions and scare the enemies. That day he said: "I am the Prophet! This is no lie. I am the son of `Abd al-Muttalib!"


The Prophet was therefore happy with those who praised him because it is Allah's order, and he gave them from what Allah was providing him. If we get together and do something in order to approach the Prophet, we are doing something to approach Allah, and approaching the Prophet will make Allah happy with us.

Singing and Recitation of Poetry​

It is established that the Prophet instructed `A'isha to let two ladies sing on the day of `Eid. He said to Abu Bakr: "Let them sing, because for every nation there is a holiday, and this is our holiday" [Agreed upon]. Ibn Qayyim in Madarij al-salikin comments that the Prophet also gave permission to sing in wedding celebrations, and allowed poetry to be recited to him. He heard Anas and the Companions praising him and reciting poems while digging before the famous battle of the Trench (Khandaq), as they said: "We are the ones who gave bay`a to Muhammad for jihad as long as we are living."


Ibn Qayyim also mentions `Abdullah ibn Rawaha's long poem praising the Prophet as the latter entered Mecca, after which, the Prophet prayed for him. He prayed that Allah support Hassan ibn Thabit, with the holy spirit as long as he would support the Prophet with his poetry. Similarly the Prophet rewarded Ka`b ibn Zuhayr's poem of praise with a robe. The Prophet asked Aswad bin Sarih to make poems praising Allah, and he asked someone else to recite the poem of praise of 100 verses which Umayya ibn Abi al-Salt had composed. Ibn Qayyim continues, "`A'isha always recited poems praising him and he was happy with her."


This Umayya ibn Abi al-Salt is a poet of Jahiliyya who died in Damascus before Islam. He was a pious man who had relinquished the use of wine and the worship of idols, as related by Dhahabi in Siyar a`lam al-nubala' (2:23).


Part of the funeral eulogy Hassan ibn Thabit recited for the Prophet states:

I say, and none can find fault with me
But one lost to all sense:
I shall never cease to praise him.
It may be for so doing I shall be for ever in Paradise
With the Chosen One for whose support in that I hope.
And to attain to that day I devote all my efforts.[1]

Singing and Recitation of Qur'an​

As Ibn al-Qayyim says in his book, "Allah gave permission to his Prophet to recite the Qur'an in a melodious way. Abu Musa al-Ash`ari one time was reciting the Qur'an in a melodious voice and the Prophet was listening to him. After he finished, the Prophet congratulated him on reciting in a melodious way and said, "You have a good voice." And he said about Abu Musa al-Ash`ari that Allah gave him a "mizmar" (flute or horn) from Dawud's mizmars. Then Abu Musa said, "O Messenger of Allah, if I had known that you were listening to me, I would have recited it in a much more melodious and beautiful voice such as you have never heard before."


Ibn Qayyim continues, "The Prophet said, "Decorate the Qur'an with your voices," and "Who does not sing the Qur'an is not from us." Ibn Qayyim comments: "To take pleasure in a good voice is acceptable, as is taking pleasure in a nice scenery, such as mountains or nature, or from a nice smell, or from good food, as long as it is conforming to Shari`a. If listening to a good voice is haram, then taking pleasure in all these other things is also haram."

The Prophet Allowed Drum-Playing For A Good Intention​

Ibn `Abbad the Muhaddith gave the following fatwa in his "Letters." He starts with the hadith, "One lady came to the Prophet when he was returning from one of his battles and she said, "Ya Rasulallah, I have made an oath that if Allah sends you back safe, I would play this drum near you." The Prophet said, "Fulfill your oath." The hadith is found in Abu Dawud, Tirmidhi, and Ahmad.


Ibn `Abbad continues, "There is no doubt that the playing of a drum is a kind of entertainment, even though the Prophet ordered her to fulfill her oath. He did that because her intention was to honor him for returning safely, and her intention was a good intention, not with the intention of a sin or of wasting time. Therefore, if anyone celebrates the time of the birth of the Prophet in a good way, with a good intention, by reading Sira and praising him, it is accepted."

The Prophet Emphasized the Birthday of Prophets​

NINTH: The Prophet emphasized in his hadith both the day and the place of birth of previous prophets. Speaking of the greatness of the day of Jum`a (Friday), the Prophet said in his hadith: "On that day [i.e. Jum`a], Allah created Adam." This means that the day of Friday is emphasized because Allah created Adam on that day. That day is emphasized because it saw the creation of the prophet and father of all human beings. What about the day when the greatest of prophets and best of human beings was created? The Prophet said: "Truly Allah made me the Seal of prophets while Adam was between water and clay." This hadith is related by Ahmad in the Musnad, Bayhaqi in Dala'il al-Nubuwwa and others, and is sound and established as authentic.

Why Bukhari Emphasized Dying On Monday​

Imam Qastallani said in his commentary on Bukhari: "In his book on Jana'iz (Funerals), Bukhari named an entire chapter "Dying on Monday." In it there is the hadith of `A'isha relating her father's (Abu Bakr al-Siddiq) question: "On which day did the Prophet die?" She replied: "Monday." He asked: "What day are we today?" She said, "O my father, this is Monday." Then he raised his hands and said: "I beg you, O Allah, to let me die on Monday in order to coincide with the Prophet's day of passing."


Imam Qastallani continues, "Why did Abu Bakr ask for his death to be on Monday? So that his death would coincide with the day of the Prophet's passing, in order to receive the baraka of that day... Does anyone object to Abu Bakr's asking to pass away on that day for the sake of baraka? Now, why are people objecting to celebrating or emphasizing the day of the Prophet 's birth in order to get baraka?"

The Prophet Emphasized the Birthplace of Prophets​

A hadith authentified by the hafiz al-Haythami in Majma` al-zawa'id states that on the night of Isra' and Mi`raj, the Prophet was ordered by Jibril to pray two rak`ats in Bayt Lahm (Bethlehem), and Jibril asked him: "Do you know where you prayed? When the Prophet asked him where, he told him: "You prayed where `Isa was born."

The Ijma` of `ulama on the Permissibility of Mawlid​

TENTH: Remembering the Prophet's birthday is an act that all `ulama of the Muslim world accept and still accept. This means that Allah accepts it, according to the saying of Ibn Mas`ud related in Imam Ahmad's Musnad with a sound chain: "Whatever the majority of Muslims see as right, then this is good to Allah, and whatever is seen by the majority of Muslims as wrong, it is wrong to Allah."

History of The Celebration of Mawlid:
The Mawlid in Mecca According to Muslim Historians
Celebration of the Birthplace of the Prophet​

Mecca, the Mother of Cities, may Allah bless and honor her, is the leader of other Islamic cities in the celebration of Mawlid as in other things. In his book Akhbar Makka, Vol. 2, p. 160, the 3rd-century historian of Mecca, al-Azraqi, mentions as one of the many places in Mecca in which the performance of salat is desirable (mustahabb), the house where the Prophet was born (Mawlid al-Nabi). According to him, the house had previously been turned into a mosque by the mother of the caliphs Musa al-Hadi and Harun ar-Rashid.


The Qur'anic scholar al-Naqqash (266-351) mentions the birthplace of the Prophet as a place where du`a by noon on Mondays is answered. He is quoted in al-Fasi's Shifa' al-gharam Vol. 1, p. 199, and others.

Earliest Mentions of the Public Mawlid​

The oldest source that mentions a public commemoration of the Mawlid is in Ibn Jubayr's (540-614) Rihal ("Travels"), p. 114-115:


"This blessed place [the house of the Prophet] is opened, and all men enter it to derive blessing from it (mutabarrikin bihi), on every Monday of the month of Rabi` al-Awwal; for on that day and in that month was born the Prophet."


The 7th-century historians Abul `Abbas al-`Azafi and his son Abul Qasim al-`Azafi wrote in their unpublished Kitab ad-durr al-munazzam:


"Pious pilgrims and prominent travellers testified that, on the day of the mawlid in Mecca, no activities are undertaken, and nothing is sold or bought, except by the people who are busy visiting his noble birthplace, and rush to it. On this day the Ka`ba is opened and visited."

Ibn Battuta's Account of the Mawlid​

The famous 8th-century historian Ibn Battuta relates in his Rihla, Vol. 1, p. 309 and 347, that on every Friday, after the salat, and on the birthday of the Prophet, the door of Ka`ba is opened by the head of the Banu Shayba, the doorkeepers of the Ka`ba, and that on the Mawlid, the Shafi`i qadi (head judge) of Mecca, Najmuddin Muhammad Ibn al-Imam Muhyiddin al-Tabari, distributes food to the shurafa' (descendants of the Prophet and to all the other people of Mecca.

Three Tenth-Century Accounts of the Mawlid​

The following description consolidates eyewitness accounts by three 10th-century authorities: the historian Ibn Zahira al-Hanafi from his al-Jami` al-latif fi fasl Makka wa ahliha, p. 326; Imam Ibn Hajar al-Haytami from his Kitab al-mawlid al-sharif al-mu`azzam, and the historian al-Nahrawali from al-I`lam bi-a`lam bayt Allah al-haram, p. 205.


Each year on the 12th of Rabi` al-Awwal, after the salat al-Maghrib, the four qadis of Mecca (representing the Four Schools) and large groups of people including the fuqaha' (scholars) and fudala' (notables) of Mecca, shaykhs, zawiya teachers and their students, ru'asa' (magistrates), and muta`ammamin (scholars) leave the mosque and set out collectively for a visit to the birthplace of the Prophet, shouting out dhikr and tahlil (LA ILAHA ILLALLAH). The houses on the route are illuminated with numerous lanterns and large candles, and a great many people are out and about. They all wear special clothes and they take their children with them. Having reached the birthplace, inside a special sermon for the occasion of the birthday of the Prophet is delivered, mentioning the miracles (karamat) that took place on that occasion. Hereafter the du`a' for the Sultan (i.e. the Caliph), the Emir of Mecca, and the Shafi`i qadi is performed and all pray humbly. Shortly before the salat al-`Isha', the whole party returns from the birthplace of the Prophet to the Great Mosque, which is almost overcrowded, and all sit down in rows at the foot of the Maqam Ibrahim. In the mosque, a preacher first mentions the tahmid (AL HAMDULILLAH) and the tahlil, and once again the du`a' for the Sultan, the Emir, and the Shafi`i qadi is performed. After this the call for the Salat al-`Isha' is made. After the salat, the crowd breaks up. A similar description is given by al-Diyarbakri (d. 960) in his Ta'rikh al-Khamis.

The Celebration of Mawlid in Islamic Countries Today​

In every Muslim country today, we find people celebrating the Prophet's birthday. This is true of the following: Egypt, Syria, Lebanon, Jordan, Palestine, Iraq, Kuwait, the Emirates, Saudi Arabia (not officially, but in the majority of homes), Sudan, Yemen, Libya, Tunisia, Algeria, Morocco, Mauritania, Djibouti, Somalia, Turkey, Pakistan, India, Sri Lanka, Iran, Afghanistan, Azerbaidjan, Uzbekistan, Turkestan, Bosnia (former Yugoslavia), Indonesia, Malaysia, Brunei, Singapore, and most other Islamic countries. In most Arab countries it is a national holiday. All these countries, O Nation of Islam, are celebrating that event. How is it that today a minority is coming and making up a ruling that it is haram? And who are these scholars who spoke against Mawlid, in comparison to the huffaz (hadith masters) and scholars of the Community such as Abu Shama, `Asqalani, Suyuti, Sakhawi, Haytami, Shawkani, and al-Qari, all of whom declared Mawlid praiseworthy? How can any of the "Salafis" declare haram something that even the strictest of their scholars, Ibn Taymiyya, allowed under certain conditions, and which Ibn al-Jawzi and Ibn Kathir encouraged, each of them by writing a booklet entitled Mawlid and consisting of poems and passages from the sira?

THE CELEBRATION OF MAWLID AS UNDERSTOOD BY THE SCHOLARS OF THE "SALAFI" MOVEMENT AND THOSE OF THE FOUR SCHOOLS OF AHL AL-SUNNA​

Ibn Taymiyya's Opinion on the Celebration of Mawlid
and the Deviation of "Salafis" from his Opinion​

This is Ibn Taymiyya's opinion about Mawlid from the Collected Fatwas, Majma` Fatawa Ibn Taymiyya, Vol. 23, p. 163 and his Iqtida' al-sirat al-mustaqim, p. 294-295, Section entitled: "The innovated festivities of time and place" (ma uhditha min al-a`yad al-zamaniyya wa al-makaniyya):


And similarly what some people innovate by analogy with the Christians who celebrate the birth of Jesus, or out of love for the Prophet and to exalt him, and Allah may reward them for this love and effort, not on the fact that it is an innovation... To celebrate and to honor the birth of the Prophet and to take it as an honored season, as some of the people are doing, is good and in it there is a great reward, because of their good intentions in honoring the Prophet.


This is what "Salafis" cannot stomach, for all their love of Ibn Taymiyya, and they cannot seem to forgive him for saying this. One "Salafi" editor of the Iqtida', Muhammad Hamid al-Fiqqi, has a two-page footnote here in which he exclaims: "Kayfa yakunu lahum thawabun `ala hadha??... Ayyu ijtihadun fi hadha??" -- "How can they possibly obtain a reward for this??... What effort is in this??" and the contemporary "Salafi" scholars are all without exception cut from the same cloth of intemperance and deviation regarding Mawlid, substituting their ruling to that of Ibn Taymiyya although the latter should be sufficient for them. Thus we see another "Salafi" author, Mashhur Salman, exploding in similar terms in his recent edition of Abu Shama's al-Ba`ith `ala inkar al-bida` (Assault on all innovations), because when it comes to Mawlid, Abu Shama instead of censoring it declares: "Truly it is a praiseworthy innovation and a blessed one"!


Further on in the same text Ibn Taymiyya mentions a fatwa given by Imam Ahmad ibn Hanbal, the Imam of Ibn Taymiyya's madhhab, whereby when the people told Imam Ahmad about a prince who spent 1000 dinars on the decoration of Qur'an he said: "That is the best place for him to use gold."


We ask: Was Ibn Taymiyya promoting bid`a when he permitted the celebration of Mawlid "as some of the people are doing"? Not only did he allow it, but he mentioned that their celebration of Mawlid "is good and in it there is a great reward." We ask again: Was Imam Ahmad making bid`a when he allowed the decoration of Qur'an? The answer to both questions is no.

Ibn Taymiyya's Opinion on the Meetings of Dhikr​

The following is the opinion of Ibn Taymiyya on meetings of dhikr. It can be found in the King Khalid ibn `Abd al-`Aziz edition of the Majmu`at fatawa Ibn Taymiyya:


Ibn Taymiyya was asked about people that gather in a masjid making dhikr and reading Qur'an, praying to Allah and taking their turbans off their heads (leaving their heads bare) and crying, while their intention is not pride nor showing off but seeking to draw closer to Allah: is it acceptable or not? He answered: "Praise to Allah, it is good and recommended according to Shari`a (mustahabb) to come together for reading Qur'an, making dhikr, and making du`a'."[3]

Ibn Kathir Praises the Night of Mawlid​

Imam Ibn Hajar al-`Asqalani, in his book al-Durar al-kamina fi `ayn al-Mi'at al-thamina, mentions that Ibn Kathir, a muhaddith from among the followers of Ibn Taymiyya, "in the last days of his life wrote a book entitled Mawlid Rasul Allah which was spread far and wide. That book mentioned the permissibility and recommendability of celebrating the Mawlid."


Ibn Kathir's book was edited and published in 1961.[4] In it he says, p. 19: "The Night of the Prophet's birth is a magnificient, noble, blessed and holy night, a night of bliss for the believers, pure, radiant with lights, and of immeasurable price."

`Asqalani and Suyuti's Fatwas on the Permissibility of Mawlid​

Jalal al-Din al-Suyuti said in his Hawi li al-fatawa: "The Sheikh of Islam and hadith master of his age, Ahmad ibn Hajar (`Asqalani) was asked about the practice of commemorating the birth of the Prophet, and gave the following written reply:


As for the origin of the practice of commemorating the Prophet's birth, it is an innovation that has not been conveyed to us from any of the pious early Muslims of the first three centuries, despite which it has included both features that are praiseworthy and features that are not. If one takes care to include in such a commemoration only things that are praiseworthy and avoids those that are otherwise, it is a praiseworthy innovation, while if one does not, it is not.


An authentic primary textual basis from which its legal validity is inferable has occured to me, namely the rigorously authenticated (sahih) hadith in the collections of Bukhari and Muslim that the Prophet came to Medina and found the Jews fasting on the tenth of Muharram (`Ashura '), so he asked them about it and they replied: "It is the day on which Allah drowned Pharaoh and rescued Moses, so we fast in it to give thanks to Allah Most High," which indicates the validity of giving thanks to Allah for the blessings He has bestowed on a particular day in providing a benefit, or averting an affliction. We repeat our thanks on the anniversary of that day every year, giving thanks to Allah with various forms of worship such as prostration, fasting, giving charity or reciting the Qur'an... Then what blessing is greater than the birth of the Prophet, the Prophet of mercy, on this day? In light of which, one should take care to commemorate it on the day itself in order to conform to the above story of Musa and the tenth of Muharram, [but] those who do not view the matter thus do not mind commemorating it on any day of the month, while some have expanded its time to any of day the year, whatever exception may be taken at such a view."[5]

Other Scholars' Opinions on the Mawlid​

According to the Mufti of Mecca Ahmad ibn Zayni Dahlan, in his book al-Sira al-nabawiyya wa al-athar al-muhammadiyya, page 51: "To celebrate the Mawlid and to remember the Prophet is accepted by all the Ulama of the Muslims." Most of the following quotations are taken from that work.


Imam Subki said, "When we were celebrating the Prophet's birthday, a great uns (familiarity) comes to our hearts, and we feel something special."

Imam Shawkani in his book al-Badr at-tali`, said, "It is permissible to celebrate the Prophet's birthday." He mentioned that Mullah `Ali Qari held the same opinion in a book entitled al-Mawrid ar-Rawi fi al-Mawlid al-Nabawi, written specifically to support the celebration of the Prophet's birthday.


Imam Abu Shama, the sheikh of Imam Nawawi, said in his book on innovations entitled: al-Ba`ith `ala inkar al-bida` wa al-hawadith:


The best innovation in our day is the remembrance of the Prophet's birthday. On that day, people give much donations, make much worship, show much love to the Prophet, and give much thanks to Allah Almighty for sending them His messenger to keep them on the Sunna and Shari`a of Islam.


Imam Sakhawi said, "The Mawlid was begun three centuries after the Prophet, and all Muslim nations celebrated it, and all `ulama accepted it, by worshipping Allah alone, by giving donations and by reading the Prophet's Sira."


Hafiz Ibn Hajar al-Haytami said , "As Jews celebrated the day of `Ashura by fasting to thank Allah, we also have to celebrate the day of Mawlid," and he quoted the aforementioned hadith, "When the Prophet came to Madina..." Ibn Hajar continues, "One gives thanks to Allah for the favor that He gave on a particular day either through a great good, or through the averting of a disaster. That day is celebrated every year thereafter. Thanksgiving entails various forms of worship like prostration, fasting, charity, and the recitation of Qur'an, and what greater good is there than the advent of that Prophet, the Prophet of Mercy, on the day of Mawlid?"


Ibn al-Jawzi (d. 597) wrote a booklet of poems and sira to be read at mawlid celebrations. It is entitled Mawlid al-`arus[6] and begins with the words: al-hamdu lillah al-ladhi abraza min ghurrati `arusi al-hadrati subhan mustanira: "Praise be to Allah Who has manifested from the radiance of the bridegroom of His Presence a light-giving daybreak..."

To Celebrate Mawlid Is Mandub (Recommended)​

Imam Suyuti in his book Husn al-maqsid fi `amal al-mawlid, p. 54 and 62, says: "The reason for gathering for tarawih prayers is Sunna and qurba (to seek nearness to Allah)... and similarly we say that the reason for gathering to celebrate mawlid is mandub (recommended) and qurba (an act of drawing near).. and the intention to celebrate mawlid is mustahsana (excellent) without a doubt."


Imam Suyuti continues, p. 64-65, "I have derived the permissibility of Mawlid from another source of the Sunna [besides Ibn Hajar's deduction from the hadith of `Ashura'], namely, the hadith found in Bayhaqi, narrated by Anas, that "The Prophet slaughtered an `aqiqa [sacrifice for newborns] for himself after he received the prophecy," although it has been mentioned that his grandfather `Abd al-Muttalib did that on the seventh day after he was born, and the `aqiqa cannot be repeated.[7] Thus the reason for the Prophet's action is to give thanks to Allah for sending him as a mercy to the worlds, and to give honor to his Umma, in the same way that he used to pray on himself. It is recommended for us, therefore, that we also show thanks for his birth by meeting with our brothers, by feeding people, and other such good works and rejoicing." This hadith confirms the aforementioned hadith of the Prophet's emphasis of Monday as the day of his birth and that of his prophethood.

 

[Cheeko]

CONCERNING THE CLAIM OF THE CONTEMPORARY "SALAFI" WRITERS WHO FORBADE MAWLID ON THE GROUNDS THAT IT IS AN INNOVATION, SUCH AS ALBANI, BIN BAZ, ABU BAKR JAZA'IRI,


MASHHUR SALMAN, `UTHAYMIN AND OTHERS.​

This claim is not only an innovative departure from what the majority of the past scholars have said on the question; it is, first and foremost, defective in its logic and reasoning, since the scholars have defined innovations as being sometimes good, sometimes bad, and sometimes indifferent, and therefore it is not allowed to prohibit something solely on the ground that it is an innovation without first defining what kind of innovation it is.


There is a bid`a hasana or excellent innovation according to the majority of the scholars who have written about bid`a, though some, like Ibn al-Jawzi and Ibn Taymiyya, consider all bid`a to be bid`a dalala (innovation of miguidance). Their position in this is shadhdh (anomalous and deviating from the norm) as the following evidence shows:



1. Harmala ibn Yahya said: "I heard al-Shafi`i saying:


al-bid`atu bid`atan: bid`a mahmuda wa bid`a madhmuma, fa ma wafaqa al-sunna fa huwa mahmud, wa ma khalafa al-sunna fa huwa madhmum.


Innovation is of two kinds: the praiseworthy innovation and the blameworthy innovation. Whatever conforms to the Sunna is praiseworthy, and whatever contravenes the Sunna is blameworthy.


Sources:

al-hafiz Abu Nu`aym al-Asbahani cites it in Hilyat al-awliya (9:113);

al-hafiz Ibn Hajar al-`Asqalani also in Fath al-Bari (13:253);

al-hafiz Ibn Rajab al-Hanbali also in Jami` al-`uloom wa al-hikam (p. 291);

al-hafiz Abu Shama in al-Ba`ith `ala inkar al-bida` wa al-hawadith, ed. Mashhur Hasan Salman (Riyadh: Dar al-Raya, 1990/1410) p. 93; Cairo edition, p. 12.

al-hafiz al-Turtushi al-Maliki, Kitab al-hawadith wa al-bida` (p. 158-159); He himself divided the bid`a into muharrama (forbidden), makruha (disliked), and wajiba (obligatory): p. 15.

al-hafiz al-Suyuti alludes to it in the introduction to his fatwa on Mawlid entitled Husn al-maqsid fi `amal al-mawlid in al-Hawi li al-fatawi;

al-hafiz Ibn Taymiyya, Dar' ta`arud al-`aql wa al-naql, ed. Muhammad al-Sayyid Julaynid (Cairo: Mu'assasat al-ahram, 1409/1988) p. 171: "Bayhaqi narrated it in al-Madkhal with a sound chain";

al-hafiz al-Bayhaqi, Manaqib al-Shafi'i (1:469) in these words:

al-muhdathatu min al-umuri darbani ahaduhuma ma uhditha yukhalifu kitaban aw sunnatan aw atharan aw ijma`an fa hadhihi al-bid`atu al-dalalat wa al-thaniyatu ma uhditha min al-khayri la khilafa fihi li wahidin min hadhihi wa hadhihi muhdathatun ghayru madhmuma.


Innovated matters are one of two kinds: one is an innovation which contravenes something in the Qur'an or the Sunna or a report from a Companion or the consensus of he scholars: this is the innovation of misguidance (bid`a dalala); the other kind is whatever good has been innovated which contravenes none of the above, and this is an innovation that is not blameworthy (muhdathatun ghayru madhmuma).



2. al-Hafiz al-`Izz Ibn `Abd al-Salam said:


There are five types of bid`a:
- Haram (forbidden)
- Makhruh (disliked)
- Mubah (permitted)
- Mandub (praiseworthy)
- Wajib (obligatory)."


Sources:


al-hafiz al-Shatibi, Kitab al-i`tisam (Beirut ed.) 1:188;

al-hafiz al-Imam al-Nawawi, Kitab al-Adhkar (Beirut: al-Thaqafiyya) p. 237; and Tahdhib al-asma' wa al-lughat ([Cairo] : Idarat al-Tibaah al-Muniriyah, [1927]?) 3: 22;

al-hafiz Ibn `Abidin, Radd al-muhtar (Kuitah, Pakistan ed.?) 1:376;

al-hafiz al-Suyuti mentions it in the introduction to his fatwa on Mawlid entitled Husn al-maqsid fi `amal al-mawlid in al-Hawi li al-fatawi.



3. Others who admitted the possibility of praiseworthy bid`a are:


Abu Shama; he divided it into bid`a mustahsana / hasana on the one hand, and bid`a mustaqbaha on the other, itself subdivided into muharram and makruh. In al-Ba`ith `ala inkar al-bida` wa al-hawadith Cairo ed. (p. 13);

al-Turkumani al-Hanafi; he divided it into either bid`a mustahsana (approved), such as mubaha yuthab `alayha (permitted innovation which merits reward), or bid`a mustaqbaha (disapproved), such as makruha or muharrama. In Kitab al-luma` fi al-hawadith wa al-bida` (Stuttgart, 1986) 1:37;

Ibn al-Hajj al-`Abdari al-Maliki, who followed al-Izz Ibn `Abd al-Salam's classification. Madkhal al-shar` al-sharif (Cairo, 1336 H) 2:115;

al-Tahanawi al-Hanafi, who also followed Ibn `Abd al-Salam. Kashshaf istilahat al-funun (Beirut, 1966) 1:133-135;

al-Hafiz Ibn Hajar al-`Asqalani in his commentary of `Umar's saying related by Bukhari about Salat al-Tarawih: "What a fine innovation this is" (ni`mat al-bid`a hadhih):



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."[8]




4. Certain people still object: "What about the hadith: kullu bida'tin dalala: "Every innovation is a misguidance"? Doesn't the term "every" include all innovations?"


Such an objection stems from the misinterpretation of the term kullu ("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, a reference without peer for questions regarding the Arabic language. Imam Bayhaqi narrated in his Manaqib al-Shafi`i (2:42-46):


al-Hasan ibn Habib related from Mahmud al-Misri -- and he was one of those gifted with eloquence -- that Mahmud said: I saw al-Shafi`i when I was little, and I heard Ibn Hisham -- and I never set eyes on one from whom I took wisdom such as Ibn Hisham -- say: "I was al-Shafi`i's sitting-companion for a long time, and I never heard him use a word except that if that word were carefully considered, one would not find (in its context) a better word than it in the entire Arabic language." Mahmud also said: I also heard Ibn Hisham say: "al-Shafi`i's discourse, in relation to language, is a proof in itself."


It is also related from al-Hasan ibn Muhammad al-Za`farani: A group of the people of pure Arabic (qawmun min ahl al-`arabiyya) used to frequent al-Shafi`i's gathering with us and sit in a corner. One day I asked their leader: "You are not interested in scholarship; why do you keep coming here with us?" They said: "We come to hear al-Shafi`i's language."


The stylistic figure of meaning the part by the whole, or synecdoche in English, is in Arabic: `abbara `an al-kathrati bi al-kulliyya. This is illustrated by the use of kull in verse 46:25 of the Qur'an 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. The same applies with the hoopoe-bird's expression when he says that Balkis has been given in abundance from "everything" in Sura al-Naml (27:23), whereas she was not given any power over Sulayman nor any share of his kingdom. Similarly when Allah says: "Every soul (kullu nafsin) shall taste death" (3:185), it is understood though not mentioned that Allah Himself is excluded from the meaning.


In conclusion, the position of the majority of the scholars is clear: "To invent" (ahdatha) a "new practice" (bid'at) may refer either to the matter that is new linguistically speaking (lafzan), e.g. stone masjids, all the Islamic sciences, writing books about religion, etc. or the matter that is new legally speaking (shar`an), e.g. a sixth daily prayer. Since bid`a usually applies to innovations in religion in the legal sense, the former kind of "new matter" does not qualify as a bid`a and therefore is not prohibited.


The above is the ruling of all the major scholars on the definition of bid`a. Whoever denies this definition is either ignorant, or actually giving a new definition which is not from the majority of scholars but from one's own whim. Their claim that they are "sticking to the Sunna" is an empty claim which does not fool anybody but themselves and those they sadly misguide. When asked to substantiate it with the criteria of scholarship in the light of the evidence against them, they just instead keep repeating the claim, like parrots, ignoring or affecting to ignore the difference between the claim and the reality of the claim. Their purported "avoidance of bid`a" is similarly based on their own whimsical conviction that they alone are right although they stray from the larger group. May Allah guide them to the truth.

BRIEF ANSWERS TO CERTAIN QUESTIONS


PERTAINING TO MAWLID​

Q. Since the purpose of Mawlid is to promote love and obedience of the Prophet, then why did the first generations of Muslims not celebrate it? Undoubtedly, love and obedience of the Prophet were not lacking at that time.





A. The answer is given in the question itself. If the people of today could practice love and obedience of the Prophet the way the Salaf did, then they would have no need of the voluntary celebration of Mawlid to remind them.




The same applies to knowledge and belief. In the first generations, knowledge and belief were pure and safe from the dangers of forgetfulness and innovation; when these evils appeared, the Imams of fiqh stepped forth and did their great work to protect the Umma from error. The Companions themselves had no need of formal schools of Law.





The same applies to morals. Zuhd ("Doing-without") was a characteristic of all the Companions and the natural state of the Prophet. When it became a rare thing, the imams of tasawwuf came and codified zuhd, encouraging people to return to the excellent manners and simplicity of earlier times. All of these: `ulum al-fiqh, `ulum al-tasawwuf, and Mawlid, did not exist formally in the first centuries because there was no need for them. The love for the Prophet and his imitation were certainly greater then.





Beware of those who say that Mawlid is wrong simply because it did not exist in the first three centuries. To claim that something goes against the Sunna because it was not present in the first three centuries, indicates that one is fostering the wrong understanding of "following the Sunna" and this is rejected. In fact, it is impermissible to claim that the Prophet did not celebrate his birthday, since it is established in sound hadith that he commemorated his birthday by fasting on Mondays.






Q. There was no such thing as Mawlid before the Fatimi regime in Egypt started it. Aren't they denounced by Ahl al-Sunna as deviants?






A. The Fatimis ruled in Egypt from about 360 to 560. But the historian of Mecca al-Azraqi (3rd century) mentioned the mawlid in the sense of the house where the Prophet was born, and he said that salat in that house was declared by the scholars as desirable (mustahabb) for the reason of seeking special blessing (tabarruk). See Akhbar Mekka (2:160). Also, the mufassir al-Naqqash (266-351) said in his Shifa' al-gharam (1:199) that the birthplace of the Prophet (mawlid al-nabi) is a place where du`a on mondays is answered. Ibn Jubayr (540-640) in his Kitab al-rihal (p. 114-115) mentions the Mawlid as a public commemoration taking place in Mecca in the House of the Prophet "every Monday of the month of Rabi` al-awwal." And the father-and-son 7th-century historians Abul `Abbas and Abul Qasim al-`Azafi said in Kitab al-durr al-munazzam that "On the day of the Mawlid in Mecca, no activities are undertaken, the Ka`ba is opened and visited, etc."





Furthermore, the fact that the Fatimis did a particular action does not automatically mean that such action is not good. Regarding Mawlid in particular, we refer you to the Maliki faqih of Alexandria, Egypt under the Fatimis: Abu Bakr Muhammad ibn al-Walid al-Turtushi (d. 520). He wrote a comprehensive book on the innovations of his time under the Fatimi regime, entitled Kitab al-hawadith wa al-bida`. This book has received two editions, one in Tunis (M. Talbim 1959), and one in Beirut (A.M. Turki, 1990). al-Turtushi's book constitutes one of the early comprehensive treatises on innovations in Religion. It had immeasurable influence on the style and structure of later books on the same subject, both in and outside his school, such as Ibn Rushd, Abu Shama, Ibn Taymiyya, Ibn al-Hajj, al-Shatibi, Ahmad Zarruq, and al-Suyuti.





Turtushi is extremely thorough and severe in his listing of innovations in religion under the Fatimis, whether great or small. He lists, among other innovations:





- Tatrib or qira'a bi al-alhan of Qur'an: reciting with melody.


- Numbering the Suras and punctuating the Qur'an.


- Building mihrabs in mosques; embellishing mosques.


- Placing a collection-box in the mosques; eating and drinking there.


- Selling goods in the mosques.


- He defends Tarawih as not being an innovation (because the Shi`is attacked it as such).


- The alfiyya prayer of mid-Sha`ban and the Ragha'ib of Rajab.


- Stopping work on the day of Jum`a.


- Tathwib (pronouncing as-salatu khayrun min al-nawm in the adhan of Fajr). [al-Wansharisi, a later Maliki who died in 914, finally accepts it as a bid`a mustahsana: see his al-Mustahsan min al-bida` (The innovations that are considered good).]


- Raising the hands and voice during du`a.


- Wearing the turban without passing the longest extremity under the chin.


- Dragging one's clothes behind oneself on the ground.


- Mixing of the sexes in the mosques on the nights of Tarawih.


- Renting the services of a person to perform the pilgrimage by proxy. Etc.





Yet al-Turtushi never mentions nor condemns the Mawlid, although he undoubtedly must have witnessed it since it was a regular public celebration during his life in Egypt, and although it involved more people than many of the innovations he does mention! This is a glaring omission in view of the fact that he was especially intent on censoring the innovations that he deemed were connected to the Fatimi regime. al-Turtushi's omission is an indication that although he opposed the Fatimis, he considered Mawlid under the Fatimis to be neither an innovation, nor blameworthy, and it constitutes tacit approval of Mawlid on his part. And Allah knows best.







Q. What are the opinions on Mawlid of those whom the "Salafis" consider their authorities?





A. We have already touched upon the subject above. Following are some additional remarks with reference to Hafiz al-Dhahabi and Imam Ibn Kathir.





Dhahabi's and Ibn Kathir's favorable views on Mawlid can be ascertained by their remarks on Muzaffar the King of Irbil, who was famous for his sumptuous celebration of the Prophet's birthday. Dhahabi writes in his Siyar a`lam al-nubala':





He [Muzaffar] loved charity (sadaqa)... and built four hospices for the poor and sick... and one house for women, one for orphans, one for the homeless, and he himself used to visit the sick... He built a madrasa for the Shafi`is and the Hanafis... He would forbid any reprehensible matter entry into his country... As for his celebration of the Noble Mawlid al-Nabawi, words are too poor to describe it. The people used to come all the way from Iraq and Algeria to attend it. Two wooden dais would be erected and decorated for him and his wife... the celebration would last several days, and a huge quantity of cows and camels would be brought out to be sacrificed and cooked in different ways... Preachers would roam the field exhorting the people. Great sums were spent (as charity). Ibn Dihya compiled a "Book of Mawlid" for him for which he received 1,000 dinars. He [Muzaffar] was modest, a lover of good, and a true Sunni who loved scholars of jurisprudence and scholars of hadith, and was generous even to poets. He was killed in battle according to what is reported.





Source: al-Dhahabi, Siyar a`lam al-nubala', ed. Shu`ayb Arna'ut (Beirut: Mu'assasat al-Risalah, 1981) 22:335-336.





Ibn Kathir said in al-Bidaya wa al-nihaya:





He [Muzaffar] used to celebrate the noble Mawlid in Rabi` al-Awwal and organize huge festivities for it. He was a wise king, brave, a fierce fighter, intelligent, learned, and just. May Allah have mercy on him and ennoble his grave. Shaykh Abu al-Khattab ibn Dihya compiled for him a book on the Mawlid of the Prophet and named it al-Tanwir fi mawlid al-bashir al-nadhir (The illumination concerning the birthday of the Bringer of glad tidings and Warner) and the king rewarded him with 1,000 dinars for it. His rule lasted until he died in the year 630 [Hijri] as he was besieging the French in the city of Acca [Acre, Palestine] after a glorious and blameless life.





Source: Ibn Kathir, al-Bidaya wa al-nihaya (Beirut and Riyad: Maktabat al-ma`arif & Maktabat al-Nasr, 1966) 13:136-137.





More importantly, Ibn Kathir himself composed a text on Mawlid, made of hadiths, invocations of blessings on the Prophet, and poetry in praise of him. It is entitled Mawlid Rasulillah sallallahu `alayhi wa sallam, and was edited and published by Salah al-Din al-Munajjad (Beirut: Dar al-Kitab al-Jadid, 1961).





Note: Among other similar works of Mawlid by the authorities is that by Ibn Hajar al-Haytami entitled Mawlid al-Nabi (Damascus: `Ala dhimmat Muhammad Hashim al-Kutubi, [1900?]), and that by the Hanbali hafiz Abu al-Faraj Ibn al-Jawzi entitled Mawlid al-`Arus (Cairo: al-Matba`a al-Bahiyya al-Misriyya, [1850?]). The latter received a commentary entitled Fath al-samad al-`alim `ala Mawlid al-Shaykh ibn al-Qasim also known as al-Bulugh al-fawzi li-bayan alfaz Mawlid Ibn al-Jawzi by Muhammad Nawawi ibn `Umar ibn `Arabi (Cairo: Tubi`a bi nafaqat Fada Muhammad al-Kashmiri al-Kutubi, 1328/1910).







Q. Who are the scholars of Ahl al-Sunna that accept the celebration of Mawlid al-Nabi as permissible or recommended?





A. They are the overwhelming majority of Ahl al-Sunna. Among them are found the following, together with the title of the works where their position is stated:







Hanafis:



Imam Qutb al-Din al-Hanafi, al-I`lam bi a`lam bayt Allah al-haram


Imam Muhammad ibn Jar Allah ibn Zahira, al-Jami` al-latif


`Abd al-Haqq Muhaddith Dihlawi, Ma thabata min al-sunna


Shah `Abd al-Rahim Dihlawi, al-Durr al-thamin


Shah Wali Allah Dihlawi, Fuyud al-haramayn


Mufti `Inayat Allah Kakurawi, Tarikh Habib Allah


Mufti Muhammad Mazhar Allah Dihlawi, Fatawa mazhari


Mulla `Ali al-Qari, al-Mawrid al-rawi fi Mawlid al-nabi.


Haji Imdad Allah Muhajir Makki, Shama'im imdadiyya


Muhaddith `Abd al-Hayy al-Lucknawi, Fatawa `Abd al-Hayy






Malikis:



Hafiz Ibn Dihya al-Kalbi, al-Tanwir fi mawlid al-bashir al-nadhir


Imam al-Turtushi, Kitab al-hawadith wa al-bida` (indirectly)


Imam al-Faqih Abu al-Tayyib Muhammad ibn Ibrahim al-Sabti (d. 695), as quoted by al-Adfawi in Suyuti's Husn al-maqsid


Abu `Abd Allah Sayyidi Muhammad ibn `Abbad al-Nafzi, al-Rasa'il al-kubra


Shaykh Jalal al-Din al-Kattani, Rawdat al-Jannat fi Mawlid khatim al-risalat, also quoted in Sakhawi's Subul al-huda


Shaykh Nasir al-Din ibn al-Tabbakh, quoted in Sakhawi's Subul al-huda


Shaykh Muhammad ibn `Alawi al-Makki, al-Ihtifal bi dhikra al-mawlid








Shafi`is:



Hafiz Abu Shama, al-Ba`ith `ala inkar al-bida` wa al-hawadith


Hafiz Shams al-Din al-Jazari, `Urf al-ta`rif bi al-mawlid al-sharif.


Hafiz Shams al-Din ibn Nasir al-Din al-Dimashqi, al-Mawrid al-sadi fi mawlid al-hadi; Jami` al-athar fi mawlid al-nabi al-mukhtar; al-lafz al-ra'iq fi mawlid khayr al-khala'iq


Hafiz Zayn al-Din al-`Iraqi, al-Mawrid al-hani fi al-mawlid al-sani


Hafiz al-Dhahabi, Siyar a`lam al-nubala' (indirectly)


Hafiz Ibn Kathir, Kitab Mawlid an-Nabi, and al-Bidaya p. 272-273.


Hafiz Ibn Hajar al-`Asqalani, as quoted by Suyuti in al-Hawi.


Qastallani, al-Mawahib al-laduniyya


Hafiz al-Sakhawi, Subul al-huda, alsoquoted in Qari, al-Mawrid al-rawi


Imam Ibn Hajar al-Haytami, Fatawa hadithiyya; al-Ni`mat al-kubra `ala al-`alam fi mawlid sayyid waladi Adam; Tahrir al-kalam fi al-qiyam `inda dhikr mawlid sayyid al-anam; Tuhfat al-akhyar fi mawlid al-mukhtar


Hafiz Wajih al-Din `Abd al-Rahman al-Zabidi al-Dayba` (d. 944), Kitab al-mawlid.


Zahir al-Din Ja`far al-Misri, quoted in Sakhawi's Subul al-huda


Muhammad ibn Yusuf al-Salihi al-Shami, quoted in Sakhawi's Subul al-huda


Kamal al-Din al-Adfawi, al-Tali` al-sa`id


Hafiz al-Suyuti, Husn al-Maqsid fi `amal al-Mawlid in his al-Hawi li al-fatawi


al-Zarqani, Sharh al-mawahib


Abu Zur`a al-`Iraqi, as quoted in Muhammad ibn Siddiq al-Ghumari's Tashnif al-adhan






Hanbalis:



Hafiz Ibn Taymiyya, Iqtida' al-sirat al-mustaqim (in some cases)







Q. During Mawlid the reading of the life of the Prophet and the recitation of poems in his honor take place. Is there a precedent in the Sunna for them?





A. We have shown conclusively that the recitation of poetry in honor of the Prophet is a Sunna which he himself and the Companions practiced. See further below, in the section on Na`t, the list of over a hundred Companions who composed and recited such poetry. As for reading about his life, it falls within the obligation upon every Muslim to know their Prophet and to love him.





Narrated Ibn `Umar:


The Prophet used to deliver his sermons while standing


beside the trunk of a datepalm. When he had the pulpit made,


he used it instead. The trunk started crying and the Prophet


went to it, rubbing his hand over it (to stop its crying).


[Sahih Bukhari, Vol. 4, Book 56, Number 783]





If a dead tree could cry with sorrow when distanced from the Prophet, what about a human being? And how distant from the Prophet are we in comparison to those who lived in his blessed time? If some people accuse Ahl al-Sunna of innovation when they want to remember the Prophet on his birthday and on any other day by reciting his Sira, making salawat in groups, singing qasidas of praise, and longing for him: then let them accuse the tree trunk of bid'ah and stop it from its sorrow.
As for us, we are rejoicing for his advent to this worldly life and yet lamenting his passing, on the same day as his birth, for our hearts are missing him and seek the day of meeting with him. May Allah perfume his blessed grave and endow it with ever more lights and peace.





It is from the Sunna to long for the Prophet after his passing from this life. This is documented in an authentic hadith in which Abu Hurayra narrated that the Prophet said: "A time will come when any of you will long to see me more than to have his family and property doubled." (Sahih Bukhari, Vol. 4, Book 56, Number 787).​