Ibn Rajab al-Hanbali’s understanding of Bid’ah

Ibn Rajab al-Hanbali writes under hadeeth no. 28 of his Jam’i:

Regarding the Holy Prophet’s ﷺ saying:

“Beware of newly introduced matters, for every innovation is a straying”

It is a warning to the community against following innovated new matters. He emphasised that with his words, “every innovation is a straying.” What is meant by innovation are those things which are newly introduced having no source in the Sharee’ah to proof them. As for whatever has a source in the Sharee’ah thereby proving it, then it is not an innovation in the Sharee’ah, even though it might linguistically be an innovation.

There is in Saheeh Muslim from Jaabir that the Prophet ﷺ used to say in his khutbah:

“The best discourse is the Book of Allah, and the best guidance is the guidance of Muhammad, and the worst of affairs are those which are newly introduced, for every innovation is an error”

So his saying , “Every innovation is a straying,” is one of the examples of concise and yet comprehensive speech which omits nothing, and it is one of the tremendous principles of the deen, closely resembling, “Whoever introduces into this affair of ours that which is not of it, then it is rejected.”

Every person who introduces something and ascribes it to the deen without having any source in the deen to refer back to, then that is an error, and the deen is free of it, whether it is in the articles of Imaan (creed), deeds or words, outward or inward. As for those things in the sayings of the right-acting first generations where they regard some innovations as good, that is only with respect to what are innovations in the linguistic sense, but not in the Sharee’ah.

An example of that is the saying of ‘Umar when he had united people to stand in prayer (taraaweeh) in Ramadaan behind a single imam in the mosque, and then he came in behind them while they were praying and said:

“What an excellent innovation this is!”

It is also narrated that he said:

“If this is an innovation, then what an excellent innovation!”

It is narrated that Ubayy ibn Kaab said to him, “This did not use to happen,” and Umar said, “I know, but it is good,” meaning that this action was not done in this way before that time, but it has sources in the Sharee’ah from which it is derived, for example that the Prophet ﷺ used to urge people to stand in prayer in Ramadaan, and stimulate people’s desire to do it, and people, in his time, used to stand in prayer in the mosque in different groups and individually, and he prayed with his companions in Ramadaan more than one night, and then stopped doing that, giving as the reason that he feared that it would be made obligatory for them and that they would be incapable of undertaking it, but there was no fear of this [that it would be regarded as an obligation] after him.

It has also been narrated of him that he used to stand in prayer with his companions in the uneven nights among the last ten. Another source is that he commanded us to follow the Sunnah of the Khulafaa’ who took the right way, and this has become the Sunnah of his Khulafaa’ who took the right way since people unanimously agreed about it in the times of ‘Umar, ‘Uthmaan and ‘Ali.

Another example of that is the first call to prayer on the Jum’ah which ‘Uthmaan added because of people’s need of it and which ‘Ali affirmed, and which has become the continued practice of the Muslims. It has been narrated that Ibn ‘Umar said, “It is an innovation,” but it is very likely that he meant the same as his father meant about standing for prayer in Ramadaan [in jamaa’ah].

There is similarly, the compilation of the mushaf [written copy of the Qur’an] in one book about which Zayd ibn Thaabit was hesitant, saying to Abu Bakr and ‘Umar, “How can the two of you do something which the Prophet [sal Allahu alayhi wasallam] did not do?” Then he came to realise that it was a matter of benefit (maslahah), and he agreed to compile it. The Prophet ﷺ had commanded that the revelation should be written down, and there is no difference in writing it down separately [in different places] or collectedly [in one book], and on the contrary, gathering it all together in one is more expedient and useful.

Similar to that is ‘Uthmaan’s having united the community on one mushaf copy of the Qur’an and his ordering the destruction of whatever disagreed with it from fear of the community’s division into groups. ‘Ali and most of the Companions regarded it as a good act, and that was truly a matter of benefit.

Similarly there is the fight against the people who refused to pay the Zakaah. ‘Umar and others were hesitant and in doubt about it until Abu Bakr explained to him the source in the Sharee’ah from which it is derived, and so the people agreed with him about that.

Similarly, there is giving discourses, and we have seen previously the saying of Ghadif ibn al-Haarith that it is an innovation, but al-Hasan said, “Discoursing is an innovation, and an excellent innovation. How many a supplication is answered, need fulfilled, and brother benefitted.” These people only meant that it was an innovation in the form of gathering people together for it at a specific time, because the Prophet ﷺ did not have a specific time to discourse to his companions other than the regular khutbahs during the Jum’ah and Eid prayers, and otherwise he would only remind them occasionally or when something happened which necessitated that he should remind them.

Then later the Companions reached a consensus that a specific time should be fixed for it, as we have seen previously that Ibn Masud used to remind his people every Thursday. There is in Saheeh al-Bukhaari that Ibn ‘Abbas said, “Give discourse to people once a week, but if you refuse [to do so little] then twice, and if you do more, then three times, but do not tire people.” There is in the Musnad that Aisha advised the discoursers of the people of Madinah in a similar fashion. It is narrated that she said to ‘Ubayd ibn ‘Umayr, “Give discourse to the people one day, and leave them alone one day; do not tire them.” It is narrated that ‘Umar ibn ‘Abd al-‘Azeez told the man who gave discourse to do so once every three days. It is narrated that he said, “Give people some rest and do not make it too heavy for them, and avoid discourse on Saturday and Tuesday.”

Abu Nu’aym narrated with his chain of transmission from Ibraheem ibn al-Junayd that he said, “I heard ash-Shaafi’ saying:

“There are two types of innovation: praiseworthy and blameworthy innovations. That which accords with the Sunnah is praiseworthy. That which contradicts the Sunnah is blameworthy”

And he sought to prove it by the saying of ‘Umar, ‘What an excellent innovation it is! What ash-Shaafi’ meant is that which we have mentioned before, that blameworthy innovation is that which has no source in the Sharee’ah from which it is derived, and it is unqualified innovation in the Sharee’ah.

As for praiseworthy innovation it is that which is in accordance with the Sunnah, meaning that which has a source in the Sunnah from which it is derived, and it is only an innovation in the linguistic sense rather than in the sense of the Sharee’ah since it accords with the Sunnah. Other words have been narrated from ash-Shaafi’ in explanation of this, that he said:

“There are two types of newly introduced matters: that which is introduced which is contrary to the Book and the Sunnah, or to a tradition [from someone among the right-acting first generations] or something on which there is consensus, then this innovation is an error. That which is newly introduced of good actions and which does not contradict any of the above, then this newly introduced matter is not blameworthy.”

Many of the matters which were newly introduced and had not previously existed, the people of knowledge disagreed as to whether or not they were good innovations until they referred back to the Sunnah, for example, writing down hadith, which ‘Umar and a group of the Companions forbade, but for which the majority gave licence seeking proof for that from hadeeth from the Sunnah.

Another example is writing the explanation of the hadeeth and of the Qur’an, of which some people among the people of knowledge disapprove and for which many allowed licence.

Another example is the recording of views concerning what is halaal and haraam and the like, and in going to lengths in discussing behaviour and acts of the hearts, which have not been narrated of any of the Companions and Followers, and the majority of which Imam Ahmad disapproved. In these times in which we are so far away from the knowledge’s and sciences of the right-acting first generations, it is called for specifically that we should detail everything of that that has been transmitted from them so that we can distinguish what science and knowledge existed in their time from that which was originated after them, so that the Sunnah can be clearly known from innovation.

It is authentically transmitted that Ibn Mas’ud said,

“You have got up this morning in the natural condition (fitrah), and you will introduce matters and matters will be introduced for you. Whenever you see a newly introduced matter you must take to the original guidance.”

Ibn Mas’ud said this in the time of the Khulafaa ur-Raashideen. Ibn Mahdi narrated that Maalik said, “There were none of these erroneous opinions in the time of the Prophet , Abu Bakr, ‘Umar and ‘Uthmaan,” as if Maalik was indicating by ‘erroneous opinions’ the divisions that originated in the source matters of the deen such as the Khawaarij, the Shi’a, the Murji’ah and the likes, of those who spoke declaring some of the Muslims to be kuffar, and regarded it as permissible to shed their blood and seize their property, or thinking that they would be eternally in the Fire, or regarded the elite of this community as deviants, or on the contrary claiming that acts of disobedience don’t harm their doers, or that none of the people of tawheed would enter the Fire.

Worse than that is what has been introduced of speaking concerning the acts of Allah, exalted is He, such as His Universal and Specific Decree, which those [Qadariyyah proponents of free will] who deny do so, claiming that by that he is purifying Allah from [the ascription of] tyrannical injustice. Worse than that is that which has been introduced of speaking about the essence of Allah and His attributes, of those matters about which the Prophet ﷺ his companions and their followers in good actions were silent.

Some people negated and denied a great deal of that which is in the Book and the Sunnah about that, and they claimed that they do that in order to purify Allah of those things which intellects require Him to be purified. They claimed that the necessary consequences of that are impossible for Allah.

There are also people who were not contented with establishing Him firmly until they established firmly by establishing Him that which is thought that it is inseparable from Him with respect to created beings, and on these inseparable items, both in negation and affirmation, the first of this community followed the course of remaining silent about them. One of the things which was introduced into this community after the age of the Companions and the Followers was discussion about halaal and haraam purely from personal opinion, and rejection of a great deal of that which is in the Sunnah concerning that because it contradicts thinking and intellectual analogical reasoning.

One of the things which originated after that was discussion of the reality (aqeedah) concerning tasting (dhawq) and unveiling (kashf), and the claim that the aqeedah negates the Sharee’ah, and that gnosis (ma’rifah) alone is sufficient along with love, and that there is no need for deeds which are a veil, or that only the common people need the Sharee’ah, all of which is often connected to discussion of the essence and the attributes in a way which is known absolutely to contradict the Book and the Sunnah and the consensus of the right-acting first generations of the community, and Allah guides whomever He wills to a straight path.

And Allah and His Messenger know best.

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The Compendium Of Knowledge And Wisdom | Jami’al-’Ulum wal-Hikam

[Ibn Rajab al-Hanbali ,HB, 870pp, Commentary, Sharh, Nawawi's Forty 40+8 AHadith, Tr:A Clarke, Turath] £26.95

Ibn Rajab al-Hanbali’s masterwork
Jami’ al-’Ulum wa’l-Hikam
The Compendium Of Knowledge And Wisdom
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An-Nawawi’s forty Hadith + 8 Added Ahadith with Commentary by the Classical master Imam Ibn Rajab Al-Hanbali

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Zayn an-Din ‘Abd ar-Rahman ibn Ahmad ibn ‘Abd ar-Rahman (known as Rajab) ibn al-Hasan ibn Muhammad ibn Abi’l-Barakat Mas’ud al-Baghdadi ad-Dimashqi al-Hanbali (736-795 AH). Rajab was the nickname of his grandfather ‘Abd ar-Rahman, perhaps because he was born in that month. Born in Baghdad, Ibn Rajab learned much from his father, who himself was a great scholar, and then studied in Egypt and Damascus where he settled down until he died. Among his eminent teachers were Abu’l-Fath Muhammad ibn Muhammad ibn Ibrahim al-Mayduni, Muhammad ibn Isma’il al-Khabbaz, Ibrahim ibn Dawud al-Attar, Abu’l-Haram al-Qalanisi, and Imam Ibn Qayyim al-Jawziyyah. He was a colleague of the famous hadith expert Al-Hafiz Abu’l-Fadhl al-Iraqi. He devoted himself to the subject until he became an expert in all the sciences related to hadith. He then taught hadith and fiqh according the Hanbali school in the Jami’ Bani Umayyah and other seats of learning in Damascus.His famous students include scholars like Abu’l-Fadhl Ahmad ibn Nasr ibn Ahmad, the Mufti of Egypt (d. 844 AH), Dawud ibn Sulayman al-Mawsili (d. 844 AH)

He was a leading scholar of the Hanbali school. His work al-Qawa’id al-Kubra fi al-Furu’ is clear evidence of his expertise in fiqh, demonstrating an extreme, even exhaustiveknowledge of the intricacies of detailed fiqh issues.

He was known for piety and righteousness. His sermons were considered most effective, full of blessing and beneficial. People of all schools were unanimous as to his quality, and hearts of the people were full of love for him. He was not involved in any worldly business, nor did he visit people of material position.

He wrote a detailed 20-Volume scholarly commentary on the Sunan at-Tirmidhi, a commentary on part of Sahih al-Bukhar, a Dhayl (supplement) to Tabaqat al-Hanabilah, al-Lata’if fi wasa’if al-ayyam, Bayan fadl ‘ilm as-Salaf ‘ala al-Khalaf.

Among his best known most referenced works is Jami’ al-‘Ulum wa al-Hikam, the commentary on al-Arba’un (the forty hadith) of Imam Nawawi. He added eight hadith to the original 42 and commented in detail on all of these fifty hadith. This commentary discusses all aspects of the hadith, the chain of narrations, the narratord and the text.
Hafiz Ibn Hajar al-‘Asqalani said of him, ‘’He was a great expert in the sciences of hadith – the historical accounts of narrators, the chains of narrations, and meaning of the text.

About Imam Ibn Rajab al Hanbali (736 – 795 AH)
He was the noble Imaam, the Haafidh, the Critic, Zayn-ud-Deen ‘Abdur-Rahmaan bin Ahmad bin ‘Abdir-Rahmaan bin al-Hasan bin Muhammad bin Abil-Barakaat Mas’ood As-Salaamee Al-Baghdaadee (due to his place of birth), Al-Hanbalee (due to his madh-hab), Ad-Dimashqee (due to his place of residence and death). His kunyah was Abul-Faraj, and his nickname was Ibn Rajab, which was the nickname of his grandfather who was born in that month (of Rajab).

He was born in Baghdad in 736H and was raised by a knowledgeable family, firmly rooted in knowledge, nobility and righteousness. His father played the greatest role in directing him towards the beneficial knowledge.

Al-Haafidh Ibn Rajab, may Allaah have mercy on him, was deeply attached to the works of Shaikh-ul-Islaam Ibn Taimiyyah, for he would issue legal rulings according to them and would constantly reference his books. This is since he served as a student under Ibn Qayyim al-Jawziyyah, the most outstanding student of Shaikh-ul-Islaam Ibn Taimiyyah, may Allah have mercy on all of them. But in spite of this, he (rahimahullaah) wasn’t a blind follower or a fanatical adherent (to his teacher). Rather, he would review, authenticate, verify and follow the evidences.

Al-Haafidh Ibn Rajab, may Allaah have mercy on him passed to the realm of the Akhira in Ramadaan, 795H. He died while in Damascus.

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and also a free online reading of this [translated by somebody else] here
Salaamun ‘alaykum wa Rahmatullahi wa Barakatuhu

The following article is the full commentary on the hadeeth of the Holy Prophet sal Allahu ‘alayhi wasallam:

“Adhere to my Sunnah and the Sunnah of the rightly guided Khalifahs that come after me. Bite upon it with your molar teeth [nawaakhidh] and beware of newly invented matters [in creed, and actions] for certainly every newly invented matter is an innovation and every innovation is a misguidance”

I have utilized the translation of Abdas Samad Clarke which can be found on pp. 445-462 of his translation of Ibn Rajab al-Hanbali’s

j a m i ‘ a l – ‘ u l u m w a ’ l – h i k a m

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2 Responses to Ibn Rajab al-Hanbali’s understanding of Bid’ah

  1. SECTION THREE: CONCLUSION:
    With the concept of Bid’ah being clarified somewhat, the reader may want to know what practices fall with the domains of innovations of guidance, which are permissible and rewarded, and innovations of misguidance, which are forbidden and punishable. For innovations of guidance, it would be fair to say that every single Muslim practices these innovations, knowingly or otherwise, and the list is long. A few examples have been mentioned above.
    For examples of innovations of misguidance it would be useful to look at the aforementioned Hadith about Bid’ah referring to the time soon after the death of the Prophet sallallahu alayhi wa sallam when there came false prophets, apostates and people who did not pay Zakat. Therefore, if one were to declare or follow another prophet after the Holy Prophet sallallahu alayhi wa sallam this would be an innovation of misguidance. Following on from this, any change in the major beliefs and tenets of Islam would be in the same category. This could include for example, denying the attributes of Allah, denying the existence of angels etc. Any change in the basic practises of Islam would also be an innovation of misguidance, such as reducing or increasing the number of salaats in a day or changing the number of rakaats, fasting on forbidden days. Decreeing those things that are Halaal as Haraam or vice versa would also be an innovation of misguidance as would be adding verses to the Qur’an or falsifying Hadith. As can be seen these are major sins and lead to Shirk and even Kufr. These things are not necessarily far-fetched as they seem as the history of Islam bears witness to a number of stray sects of Islam that adopted certain of these practices and beliefs.

    There is an oft repeated concept held by some Muslims today, that any practice in religion that was not done by the Prophet sallallahu alayhi wa sallam or his companions should be rejected as it is a misguidance and therefore punishable in Hellfire. However one must go beyond slogans and oversimplifications and reach a correct opinion by examining the facts based upon the Qur’an and Sunnah. As we have seen, new practices are not rejected, but are accepted and even rewarded. However, the practice concerned should be compatible with the dictates of the Shari’ah, otherwise it will be rejected. The opinion of those who condemn any new act without qualification comes from a misunderstanding of the sources of the Qur’an and Hadith, for example by quoting passages out of context or without the true meaning. It is apparent that the classical scholars, who probably had a greater knowledge of Qur’anic or Hadith exegesis than any living person today decreed that newly introduced practices are allowed as long as they do not contradict the Qur’an or Sunnah. This stands in marked contrast to the opinion of many so-called learned people today. They should be careful of condemning an act as Haraam or prohibited if it is not specifically prohibited by the Qur’an or Sunnah, as judging a permissible act as Haraam may lead to Shirk. In fact, the introduction of new things into the deen ensures that Islam can apply itself to any given time and situation, and some new things have even been essential for its preservation and propagation.
    Thus “AN INNOVATION WOULD BECOME A BAD BID’AH ONLY, WHEN IT IS IN CONTRADICTION TO ANY SPECIFIC COMMANDMENT OF THE HOLY QURAN OR SPECIFIC HADITH OF HOLY PROPHET (PBUH), IN ALL OTHER CASES, THE BID’AH IS TERMED AS A GOOD BID’AH. CELEBRATION OF MOULID-UN NABI (SAW), METHODS OF ESAAL E SAWAAB (LIKE NIYAAZ, FATIHA, DASWA, BEESWA,TEEJA, CHALISWA), U’RS AND BIRTHDAYS COMES UNDER THE CATEGORY OF GOOD BID’AH, THEY CANNOT TERMED AS BAD BID’AH, BECAUSE, THEY DO NOT CONTRADICT WITH ANY OF THE COMMANDMENTS OF HOLY QURAN AND HADITH.”
    AND ALLAH SWT KNOWS THE BEST!

    BY MREHAN786
    http://www.mrehan786.blogspot.in/
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  2. BID’AH (INNOVATION) : PERCEPTION AND REALITY

    [BY MREHAN786
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    JOIN ME AT FACEBOOK : Mrehan/Mrehan786(official) http://www.facebook.com/pages/MrehanMrehan786official/195921380485419 ]
    ONLINE VERSION LINK: http://mrehan786.blogspot.in/2012/01/bidah-innovation-perception-and-reality.html

    CONTENTS:
    SECTION ONE
    (1) INTRODUCTION
    (2) LITERAL OR LINGUISTIC OR LUGHWIYEA MEANING OF BIDDAH
    (3) PROOF OF GOOD BIDDAH FROM HOLY QUR’AN
    (4) EVEN ALLAMA IB’N TAIMIYEA, WHO HOLDS THE STATUS OF AN AUTHORITY OF ISLAM, NEAR SALAFI BROTHERS, DIFFERENTIATED THE BID’AH INTO TWO KINDS, I.E. “BID’AH LUGHWIYEA” AND “BID’AH SHARAIYEA”
    (5) RELIGIOUS & TECHNICAL MEANING OF BID’AH:
    (6) TYPES OF BIDDAH
    (7) THE CONCEPT OF BID’AH IN THE HADITH
    (a) PROOF FROM HADITH
    (b) CORRECT MEANING OF THE HADITHS “EVERY INNOVATION IS MISGUIDANCE” AND “HE WHO INNOVATES SOMETHING IN THIS MATTER OF OURS THAT IS NOT OF IT WILL HAVE IT REJECTED”
    (8) EXPLAINING THE VERSE OF SURAH AL MAIDA QURAN [5:3] ABOUT THE PERFECTION AND COMPLETION OF THE DEEN
    (9) REFUTING THE CLAIM THAT BIDDAH IN DEEN IS NOT ALLOWED WHEREAS WORLDLY BIDDAH IS ALLOWED
    (a) FIRST REFUTATION
    (b) SECOND REFUTATION
    (c) THIRD REFUTATION
    (d) FOURTH REFUTATION
    (e) FIFTH REFUTATION
    (10) REFUTING THE CLAIM THAT ACTS OF THE KHALIFAS ARE NOT PROOF OF THE BIDDAH BECAUSE THEY BECAME THE SUNNAH OH KHALIFAS
    (11) OMISSION DOES NOT INDICATE PROHIBITION
    (12) THE NATURE OF EVERYTHING IN ISLAM WHICH DOES NOT CONTRADICT WITH THE LAWS OF ISLAM IS “MUBAH” THAT IS :”PERMISSIBLE”

    SECTION TWO: THIS SECTION IS VERY IMPORTANT BECAUSE IT CONSISTS OF LINKS TO BOOKS, ARTICLES, VIDEOS ABOUT BIDDAH. KINDLY VISIT THE FOLLOWING LINKS

    SECTION THREE: CONCLUSION

    SECTION ONE:
    (1) INTRODUCTION:
    “The concept of Bid’ah”, it is highly important but at the same time extremely complicated subject and one of the most misunderstood Islamic concepts of this time. By grace of almighty Allah, this article will provide an academic, religious, technical, jurisprudential and theological foundation, in order to understand the reality of Bid’ah and to differentiate between reality & perception.
    “There are always two ways of understanding the Aqida (Islamic faith) , one way is to keep our mind initially empty and try to understand the concept in its total reality with proper comprehension, directly from the holy Quran and Sunnah of holy Prophet (SAW), by removing all kinds of apparent contradictions, then by taking the guidance from the books of world renowned classic Islamic scholars and finally, studying all the authoritative Islamic material relevant directly or indirectly, to the topic of concern. Then we will be able to form our own concept based on holy Quran & Sunnah of holy Prophet (pbuh). The other way to understand an Islamic concept can be, with a mind, which is already preoccupied with self concocted or fabricated concepts. Once, our mind is filled with a self fabricated idea, then, we choose only specific Quranic verses or few selected hadith, which substantiate our self concocted ideas, due to our defective or incomplete knowledge. In this way, we are considering ourselves to be the authority of Islam, which is totally unfair and can be very dangerous for our Iman (Islamic faith).
    “Some people either, due to lack of deep understanding of Islamic concepts or due to lack of comprehensive knowledge of Islam, hide many hadiths of holy Prophet (pbuh), which deal with subject of Bid’ah, from their audience or readers. Unfortunately, the same problem is with the concept of Shir’k. The word Shir’k is applied on many Islamic acts, which specifically or technically speaking, do not come under the category of shirk, they can be right or wrong but, do not fall under the category of Shir’k. By declaring those acts to be Shir’k, which are not Shir’k, they are declaring the person performing those acts to be Mushrik (a non-believer), which means, you are kicking him out of the ambit of Islam and out of ummah of holy Prophet (SAW). In other words, you are throwing him into hell fire and this is a very bad act in Isalm. Same problem is with the concept of Bid’ah, when the so-called scholars with incomplete knowledge of Islam, speak to their audience, regarding the Islamic concepts, the audiences, who are not well verse with Islamic literature, think that the speaker has proved his point through Quran and Sunnah but, they cannot differentiate between right and wrong interpretation of holy Quran and Sunnah of holy Prophet (pbuh). They don’t know that, there are several other verse of holy Quran & hadith of holy Prophet (pbuh) on the same subject, which the speaker is neglecting or hiding due to his partial knowledge of the subject. They don’t know that he is inferring the same concept as established by classical Islamic scholar in the light of holy Quran & Sunnah or he is making his own new concept, which is opposing to the authentic Islamic literature of centuries.
    Let us study and understand this subject from its beginning in the light of holy Quran & Sunnah, with an open mind, so that we can understand the real truth.

    (2) LITERAL OR LINGUISTIC OR LUGHWIYEA MEANING OF BIDDAH
    The word Bid’ah is used in holy Quran, as far as its root is concern. The meaning of Bid’ah, in general, is an innovation, creation, novelty or any new act. The word “Mohdasa” in Arabic has the same meaning as Bid’ah. The subject of Bid’ah has been discussed in the following verse of holy Quran (ch:2, vs:117):
    “He is the One Who has created the heavens and the earth”,
    which means, Allah is one, who has originated the heavens and the earth, He created everything from nothing, which is a Bid’ah. We infer one legal point from this literal discussion that, the words Bad’ah and Bid’ah, in its lingual meanings primarily, has nothing wrong with it, it is not an evil word, had it been an evil word, in its origin, then almighty Allah would never have used “Badi’e” for himself in the holy Quran. Literally speaking Bid’ah is a very vast subject. The verse of holy Quran in which, the Prophet-hood (pbuh) of Prophet Muhammad (pbuh) and his (pbuh) raising has been introduced to the disbelievers of Makkah (vs: 9 and ch: 46) is:
    “Qul ma kuntu bidam mina rusuli”, which means
    “Say: ‘I am not the first Messenger (towards mankind that no precedent of Messengership exists before me), the Prophets and Messengers have also been coming before me.”
    [FOR MORE INFO, VISIT:
    a) http://mrehan786.blogspot.in/2011/05/video-reality-of-word-innovation-biddah.html
    b) http://mrehan786.blogspot.in/2011/05/urdu-book-application-of-word.html ]
    (3) PROOF OF GOOD BIDDAH FROM HOLY QUR’AN:
    The verse of holy Quran, which gives a comprehensive appreciation of the concept of Bid’ah is in chapter Al-Hadih and verse 27:
    “Then in the footsteps of these Messengers we sent (other) Messengers and We sent ‘Isa son of Maryam (Jesus son of Mary) after them and gave him the Injeel (the Gospel). And We created kindness and mercy in the hearts of those who were (the true) followers (of ‘Isa [Jesus]). And they themselves invented the innovation of monasticism (living the life of a recluse and committing to asceticism and austerity). We did not prescribe it for them. But they (introduced this innovation of monasticism) merely to seek Allah’s pleasure. Then they could not practically keep and maintain that check which was its due (i.e. could not continue its spirit and discipline). So We paid those of them their reward who believed (and continued the innovation of monasticism to seek the pleasure of Allah). And most of them (who left it and changed their ways) are disobedient.”
    The above verse of holy Quran not only mentions about the Bid’ah of Monasticism, introduced by the true followers of Jesus but, it also specified three important things regarding this Bid’ah:

    1. Those who adopted this Bid’ah, were originally the true follower of Esa (Jesus) (as). It was new practice, which they adopted on their own but not based on the holy commandment.

    2. Holy Quran says that they adopted this Bid’ah of Monasticism just for the sake of pleasure of God. If a Bid’ah as a whole was totally to be rejected, then almighty Allah would have never said that, “they did it just to seek the pleasure of Allah”, in the holy Quran.

    3. Quran says “once they adopted this Bid’ah of Monasticism, then, it was necessary for them to fulfill all its conditions.” But, holy Quran says that, most of them could not fulfill all the necessary conditions of Monasticism, it was their own failure.

    4. Then, holy Quran states that “some of them who fulfill the necessary requirement of the Bid’ah of Monasticism, and continue to seek the pleasure of almighty Allah, were rewarded. This way, almighty Allah declared this Bid’ah to be “Bid’ah Hasana”, which means good Invention.
    “So, those who fulfilled the requirements of Bid’ah of Monasticism, got their reward from almighty Allah, it means, a Bid’ah does not necessarily mean a bad Bid’ah, it can also be a good Bid’ah.
    There is an important point to consider here. The practice of monasticism has been abrogated and cancelled in Islam, but the principle contained in this verse of the acceptability of a new act performed with the correct intention and fulfilling certain conditions is not abrogated, but remains. The new practice introduced for the pleasure of Allah, in the principles of Islamic jurisprudence becomes a Bid’ah of guidance; that which violates the laws of Shari’ah becomes a Bid’ah of misguidance .
    Imam Al-Kurtabi Al-Maliki (ra) explains in his book of “Tafseer Al-Kurtabi”, regarding the above verse of holy Quran. He says :
    “As, this Bid’ah of Monasticism was created by the pious people of the ummah of Esa (as) and those who fulfilled all the conditions of this Bid’ah, got their reward from almighty Allah. The above verse of holy Quran clarifies that the hadith which says “all new innovations are Bid’ah and every Bid’ah is an evil act” has some exceptions. This Quranic verse gives us a basic principle that, if anybody invents a good Bid’ah, then, it is mandatory on him to fulfill all its requirements, in order to get the reward from it, the one who deviates from it, will lose his reward.” This is the religious concept of Bid’ah, directly from the holy Quran, which is the highest authority in Islam.”
    No hadith (in its interpretation) can be against any verse of the holy Quran; in fact hadith always verifies and clarifies the holy Quran. Some people claim that every new act in Islam is a bad Bid’ah and to support their claim, they quote the hadith that “The truest of speech is the Book of Allah, the best guidance is that of Muhammad (pbuh) and the worst of things are those which are newly invented. Every newly-invented thing is a Bid‘ah, every Bid‘ah is an evil act, and every evil act will lead to the Hel fire”, these people are completely unaware of the concept of Bid’ah, they simply quote a single hadith and fail to study or understand the rest of the authentic materials available in the form of holy Quran, Sunnah of holy Prophet (pbuh) and books of hundreds of great Islamic authorities, on this subject of Bid’ah. For example, the revelations of new verses of holy Quran in response to the situations, that used to arise, is termed as Bid’ah by holy Quran itself. It comes in holy Quran that “(ch:26 & vs:5):
    “And there does not come to them any new admonition (Mohdasin) and guidance from the Most Kind (Lord) but they turn away from it.”
    The words “Mohdas”, “Mohdasin”, “Mohdasa”, “Al-Ehdaas”, “Hadas” & “Bid’ah” comes from the same root word, if these words were evil words, in its origin, then almighty Allah would have never used them in the holy Quran. Even the word “Hadith” has the same root as “Hadasa”, it means speaking about new things, which is again a Bid’ah. If we neglect the classification of Bi’dah into good & bad and deny the existence of good Bi’dah, then results are going to be very dangerous, Because, this word (Bid’ah) has been applied in the holy Quran.”
    Bid’ah can be bad or good, it depends on various factors like, is it against the basic commandments of holy Quran or in favor of it. There is nothing wrong with the word of Bid’ah, it is just a new thing, as every new thing can wrong or right, it depends on its nature, its impact and the intension of the performer. That’s why; all the classical Islamic scholars classify the Bid’ah into two types, good and bad.
    [ FOR MORE INFO: READ http://mrehan786.blogspot.in/2011/05/urdu-book-kitab-ul-bidat-book-on.html
    http://mrehan786.blogspot.in/2011/05/urdu-book-innovation-views-of-imams-and.html ]

    (4) Even Allama ib’n Taimiyea, who holds the status of an authority of Islam, near Salafi brothers, differentiated the Bid’ah into two kinds, i.e. “Bid’ah Lughwiyea” and “Bid’ah Sharaiyea”:
    If, without created any exception, we say that every new act is a Bid’ah and every Bid’ah is an evil act, then why Allama Ib’n Taimiyea divided the Bid’ah into two types? If anyone asks us, why do you classify Bid’ah into good and bad? Then, we must say, from where did Allama ib’n Taimiyea got the concept of classification of Bid’ah into two? Did holy Prophet (pbuh) classify the Bid’ah into “Bid’ah Lughwiyea” and “Bid’ah Sharaiyea”? If holy Prophet (pbuh) did not classify the Bid’ah into two types, then this classification of Allama ib’n Taimiyea itself becomes a Bid’ah, because none of the companions (as) classify the Bid’ah into “Bid’ah Lughwiyea” and “Bid’ah Sharaiyea”, then how can you classify it? If your classification of Bid’ah, based on genuine reasoning, into “Bid’ah Lughwiyea” and “Bid’ah Sharaiyea” is acceptable, then the classification of Bid’ah, based on Quran and hadith, into “Hasana” and “Saiyeea” is also permissible. Let us apply a uniform principle to all the Islamic concepts. Either we should completely neglect the classification to Bid’ah, if this is the case, then all the minarets of Mosques are to be demolished, because they come under the category of good Bid’ah, or we should accept the classification of Bid’ah, given to us by the great classical Islamic authorities.

    (5) RELIGIOUS & TECHNICAL MEANING OF BID’AH:
    The Religious meaning of Bid’ah can be explained by Imam Ib’n Rajab Al-Hambili (ra), a great Imam of Fiq’h Al-Hambili. He (ra) quotes in his (ra) book Jam’e al-uloom wal-hikam (pg:345) that:
    “Bad Bid’ah is that particular act, which has no root or evidence or reference from the holy Quran, Sunnah of holy Prophet (pbuh) and companions (ra) ,which is either directly or indirectly in support of it.”
    He did not say that “the act which was not performed by holy Prophet (pbuh) or companions (ra) is a bad Bid’ah”. If someone ask you did companions (ra) celebrated birthday of holy Prophet (pbuh)? Ask him a question; did holy Prophet (pbuh) or companions (ra) build domes and minarets of Mosque? If we go with their definition of Bid’ah, then we have to demolish all the minarets of Mosque’s, because neither holy Prophet (pbuh) nor companions (ra) build it.
    Imam Ib’ne Rajab (ra) mentions a hadith of holy Prophet (pbuh) that “if anybody innovates anything, which is misguiding in its nature and against seeking the pleasure of Allah and His Messenger (pbuh), is a bad Bid’ah.”

    It is reported in Bukhari that “One night in the month of Ramadhan, when Umer-Ib’n-Khattab (ra) entered the Mosque-of-Nabivi (saw), he (ra) saw all the companions (ra) were offering the prayers of Taravhi (special prayers in the month of Ramdhan) separately or in the form of small groups, He (ra) said “how good it would be, If I appoint a single Imam for all of you”, so, he (ra) appointed Oba’i-bin-ka’ab (ra) as the Imam of Salat-ut-Taravhi (Prayers of Tahavhi). Next night, when he (ra) entered the Mosque-of-Nabivi (saw), he (ra) said “how good is this Bid’ah!” So, Umer (ra) was the first person in the ummah of holy Prophet (pbuh), who divided the Bid’ah into two types, Na’mal Bid’ah (Good Bid’ah) and Sayyial Bid’ah (Bad Bid’ah)”.
    [FOR MORE INFO ABOUT THIS HADITH, READ : http://mrehan786.blogspot.in/2011/05/urdu-book-kitab-ul-bidat-book-on.html ]
    Imam Rajab (ra) said “sometimes, an act may be a new act but, it can be good for us. It is reported in Sahi Bukhari that Sayyedna Uthamn (ra) innovated the second azhan of Friday prayers, which is another example of good Bid’ah. When hazrath Abdullah (ra) saw this innovation of second azhan, he (ra) said that “this is a Bid’ah (good Bid’ah)”. This means, every new act can be called as Bid’ah, but cannot be called as a bad Bid’ah.
    Again, Imam Rajab (ra) quotes a hadith of Bukhari that “the good Bid’ah of compilation of holy Quran into one single book was done by Sayyedna Uthman (ra). When hundreds of huffaz (the one who memorize the holy Quran) were martyred in defensive wars of Islam, Sayyedna Umer (ra) came to Sayyedna Abu Bak’r (ra) and asked, “O Caliph of Muslims, hundreds of huffaz have been martyred, if it goes in this way, then we cannot preserve the holy Quran (in their hearts), let us compile the holy Quran in the form of one single book, Sayyedna Abu Bak’r said ”O Umer (ra), how can we do an act which holy Prophet (pbuh) did not do, Sayydna Umer (ra) said “By Lord, this act is for good and it is the requirement of today”, then Abu Bak’r (ra) said “ Umer (ra) continued saying those words, until almighty Allah opened my heart for it”, then both of them went to Zaid bin Sabit (ra) and asked him to take the responsibility of compilation of holy Quran into one single book, he (ra) responded in same way, by saying “how can I do an act which holy Prophet (pbuh) did not do?”, they both kept saying “By God, this is for good”, finally almighty Allah opened his (ra) heart, as He opened the hearts of Abu Bak’r (ra) and Umer (ra)” (Ref: Chapter : Kitab-ut-Tafseer & hadith # 40679)
    When some half cooked scholars of Islam, who claim to be authority on Islam, quote the hadith that, “every innovation is a Bid’ah and every Bid’ah is an evil act” and include even celebration of Moulid-un-Nabi (pbuh), celebration of birthdays and kissing hands of Shaykhs into the category of Bid’ah, it means, they are throwing the one who is celebrating Moulid-un-Nabi (saw) into hell fire, which is totally unfair. Some Shayks say, “everything which holy Prophet (pbuh) did not do, is a Bid’ah.” They say it because of their inefficient knowledge of Islam and lack of proper guidance. This is called wrong interpretation of Quran and Sunnah. We must ask them, how many books you have studied about Islam?, In order to comprehend the religion of Islam. There is a hell lot of difference between a teacher and a student of Islam. A student is in learning phase, even if he studies a single book, it is a good achievement for him, but, the one who claims to be an authority of Islam, needs to study hundreds of thousands of books on various subjects of Islam, before claiming to be an authority of Islam. Some people claim to be Salafi today, to declare that Salafi is a school of thought itself is a Bi’dah, because it never existed in the period of holy Prophet (pbuh).”
    There are two stages in understanding the religion of Islam. First stage is pre-opening of heart (state of confusion) and second stage is opening of heart. That’s why, almighty Allah said in the holy Quran that “(O beloved) I opened your heart (for deen-of-Islam)” and that’s why, Musa (as) requested almighty Allah “O Allah, please open my heart for the Deen (religion)”, He (as) meant that, “If my heart is opened, then only I can covey the Islamic teachings to my followers.”
    So, before opening of heart Sayyedna Abu Bak’r (ra) & Zaid bin Sabit (ra) were in the stages of confusion. When almighty Allah opened their hearts, they saw the truth in the light of guidance of almighty Allah. So, those people say that “every innovation is a Bid’ah and every Bid’ah is an evil act, without any exception”, they are still in the sages of confusion, their hearts are not opened yet and they are living in the darkness of misguidance. Inshah Allah (If Allah wills), this article will open the hearts of thousands of Muslims around the world. By grace of almighty Allah, we are in the stage of Noor (light) of guidance of Allah and opening of heart. We think, although, some particular act was not performed in the days of holy Prophet (pbuh), yet it based on a daleel (evidence) from the holy Quran and Sunnah. These acts are substantiated with the love of holy Prophet (pbuh).”
    There are two ways of defining the concept of Bid’ah, either we should define it from our own or we should follow the rules given by the classical authorities of Islam. Before labeling somebody as Bid’ati (the one who performs a Bid’ah), let us first stop and understand what actually is a Bid’ah. Imam Hajr al-Askalani (ra) , who is accepted as an authority, all over the Muslim world, including Saudi Arabia, defines Bid’ah in his famous book Fath-ul-Bari (vol: 13 & pg: 288):
    He (ra) says that “Any new act which has any kind of daleel (evidence) in Shariya (Quran & Sunnah) cannot be termed as Bid’ah. Imam Shafai (ra) also gave the same definition of Bid’ah.”
    Now, let us decide, do you have better understanding of Islam or the great Islamic classical authorities have?”

    (6) TYPES OF BIDDAH:
    Imam Hajr al Askalani (ra) quotes in his book that:
    “Imam Behaki (ra) quotes the definition of Bid’ah in his book, by Imam Shafai (ra), which says that, “Bid’ah is classified into two types, approved or good Bid’ah and bad or disapproved Bid’ah. The Bidah which is not contradicting to Islamic Sharia is good Bid’ah and the Bid’ah which is against the basic principles of Isalmic Sharia is condemned or bad Bid’ah (Ref: pg-2089, vol 13)”.Imam Behaki (ra) further quotes “Imam Shafai (ra) said “Bid’ah are of two types, any innovation which is against any commandment of holy Quran or against any specific hadith of holy Prophet (pbuh) or against the Ijma of companions (ra), is a bad Bid’ah and any Bid’ah, which is not against any commandment of holy Quran or against any specific hadith of holy Prophet (pbuh) or against the Ijma of companions (ra) is a good Bid’ah.” So, according to Imam Shafai (as), in order to claim any new act as a bad Bid’ah, these are the mandatory conditions to be followed. “
    Similar definitions have been expounded by other great classical scholars, such as Imam al-Bayhaqiyy, Imam an-Nawwawiyy, and Izzudin Ibn Abdus-Salaam and Hafiz Ibn Hajar al-Asqalaniyy, among others.
    Izzudin Ibn Abdus-Salaam (one of the greatest mujtahids) categorised innovations into five types: the obligatory (wajib), the recommended (mandub), the permissible (mubah), the offensive (makruh), and the forbidden (haram). Quoted in Muhammad al-Jurdani, al-Jawahir al-lu’lu’iyyah fi sharh al-Arba’in al- Nawawiya (Damascus, 1328), 220-1. Among the obligatory innovations Ibn Abdus-Salaam cites the following examples: recording the Qur’an and the laws of Islam in writing at a time when it was feared they would be lost, studying Arabic Grammar in order to resolve controversies over the Qur’an, and developing philosophical theology (kalam) to refute the claims of the Mu’tazilites. Under recommended innovation come activities such as building madrassas, writing books on beneficial Islamic subjects, and in-depth studies of Arabic linguistics. Permissible innovations include worldly activities such as sifting flour, and constructing houses in various styles not known in Madinah. Reprehensible innovations include overdecorating mosques or the Qur’an. The category of forbidden innovations includes unlawful taxes, giving judgeships to those unqualified to hold them, and sectarian beliefs and practices that explicitly contravene the known principles of the Qur’an and Sunna.
    The vast majority of the classical Scholars of Islam make a distinction between innovations that are acceptable, that may be called innovations of guidance, and those that are not, that may be called innovations of misguidance.
    [FOR MORE INFO ABOUT THE TYPES OF BIDDAH VISIT:
    1) http://mrehan786.blogspot.in/2011/01/categories-of-bidah-innovations-bidats.html
    2) http://mrehan786.blogspot.in/2011/01/bidaat-ki-aqsam-icis-lecture-by-dr.html
    3) http://mrehan786.blogspot.in/2011/01/izz-al-din-b-abd-al-salams.html
    4) http://mrehan786.blogspot.in/2011/01/imam-ash-shafii-on-evil-and-good-bidaah.html
    5) http://mrehan786.blogspot.in/2011/01/sunni-definition-of-bida-as-either-good.html
    6) http://mrehan786.blogspot.in/2011/01/good-bidaah-vs-misguided-bidaah.html
    7) http://mrehan786.blogspot.in/2011/01/did-prophet-muhammadsaw-differentiate.html
    8) http://mrehan786.blogspot.in/2011/05/urdu-book-kitab-ul-bidat-book-on.html
    9) http://mrehan786.blogspot.in/2011/05/urdu-book-kinds-of-innovation-by-dr.html ]

    (7) THE CONCEPT OF BID’AH IN THE HADITH:

    (a) PROOF FROM HADITH
    It is related from the route of Jarir Ibn Abdullah that the Prophet sallallahu alayhi wa sallam said:

    “Whosoever introduced a beneficiary action in Islam will be rewarded for his practice as well as for the practice of the people who follow him, without lessening their reward. Whosoever introduced a bad practice in Islam will take the sin for it as well as the sin of the people who follow him, without lessening their sin.”
    REFERENCES:
    1) Muslim, as-Sahīh b. of zakat (obligatory charity) ch.20 (2:705#1017)
    2) Ahmad bin Hambal, Musnad (4:357 & 359);
    3) Bayhaqī, as-Sunan-ul-kubrā (4:175); and
    4) Ibn Hajar ‘Asqalānī, Fath-ul-bārī (13:302).

    This hadith which is of sound classification is very clear and unambiguous and is a foundation for proving the validity of good innovations in Islam. The criterion used as to whether or not a new action is accepted is that it should be hasanah, or beneficial. If the action is beneficial then there is an immense reward for it.. New introductions that are bad are punished severely. Scholars of Islam have derived the conditions for a new act to be considered beneficial or bad.
    Although the context of this hadith relates to a specific incident during the time of the Prophet sallallahu alayhi wa sallam when some companions came forward to offer charity to some poverty-stricken new arrivals at Madinah, the meaning is general. It is not permissible to claim that this Hadith applies only to charity as a general term was used:Whosoever introduced a beneficiary action in Islam. The Prophet sallallahu alayhi wa sallam did not restrict the reward to ‘He who spends in charity.’ It is the rule among the scholars of Islam that if an ayah of hadith was revealed for a specific incident or reason yet a general term were used in it then its application would be general and not restricted to that incident.
    Some people translate the word sunnatan as the specific Sunnah of the Prophet sallallahu alayhi wa sallam himself, instead the general word ‘action’ or ‘practice.’ In other words, whoever revived a Sunnah of the Prophet sallallahu alayhi wa sallam will be rewarded etc. However this is a gross mistranslation of the Hadith. It is impossible to differentiate such a thing as a good Sunnah, as all the practices of the Holy Prophet sallallahu alayhi wa sallam were good, and the concept of a ‘bad Sunnah’ for obvious reasons cannot be entertained at all. Therefore it is impossible for this Hadith to apply to the Sunnah of the Prophet sallallahu alayhi wa sallam.
    [FOR MORE INFO ABOUT THIS HADITH, VISIT: http://mrehan786.blogspot.in/2011/05/urdu-book-kitab-ul-bidat-book-on.html ]

    (b) CORRECT MEANING OF THE HADITHS “EVERY INNOVATION IS MISGUIDANCE” AND “HE WHO INNOVATES SOMETHING IN THIS MATTER OF OURS THAT IS NOT OF IT WILL HAVE IT REJECTED”:
    The authentic Hadith of the Prophet sallallahu alayhi wa sallam translated as:
    Abstain from innovations, for every kind of innovation is a Bid’ah, and every Bid’ah is misguidance and all misguidance leads to hellfire is often used in an attempt to prove that all new things introduced in Islam are forbidden. This Hadith would apparently contradict with that given above, however one must study the whole Hadith of which this is only a portion, and thus read it in context to the rest. One must also interpret this Hadith according to the other evidence from either the Qur’an or Hadith instead of giving a meaning from our own (mis)understanding.. The whole Hadith is:

    “I command you to have Taqwa, and to be obedient to those appointed leader over you, even if it be an Abysinnian slave. O my companions, those who live after me will, very soon, see a lot of differences among you. Stick to my path and the path of the Rightly Guided Khalifas. Abstain from innovations, for every kind of innovation is a Bid’ah, and every Bid’ah is misguidance and all misguidance leads to hellfire.”

    This Hadith is a warning about events to come very soon after the Prophet’s sallallahu alayhi wa sallam passing on; events characterised by differences among the companions. The Prophet’s advice was to stick to his path and that of the Rightly Guided Khalifas, indicating that there will be differences of opinion against Hazrat Abu Bakr, Hazrat Umar, Hazrat Usman, and Hazrat Ali, and that when these arise, the people should follow them and also the Sunnah of the Prophet sallallahu alayhi wa sallam. In fact, the time immediately after the death of the Prophet sallallahu alayhi wa sallam was a time of great disruption and tribulation for the Muslims. There came several people claiming to be prophets after the Holy Prophet sallallahu alayhi wa sallam who fought against Hazrat Abu Bakr Siddique. There were groups of Muslims who denied the paying of Zakat, and there were people who abandoned Islam and challenged the authority of the Prophet sallallahu alayhi wa sallam, becoming apostates. Hazrat Abu Bakr said he would fight those people who claimed to be prophets, who did not pay Zakat or became apostates. After him came people who denied the Kkalifate of Hazrat Usman, and that of Hazrat Ali. The Khwarij sect came about which fought against Hazrat Ali. In all, it was an extremely volatile time. It is clear that the ‘innovations’ mentioned in this Hadith refer to major disruptions that occurred, including people declaring prophethood after the Prophet sallallahu alayhi wa sallam, people denying the paying of Zakat, and the distorted beliefs of the Khwarij. These were the kinds of ‘innovation’ referred to by the Prophet sallallahu alayhi wa sallam that were misguidance and therefore leading to Hellfire.

    Further evidence for this comes from another sound Hadith related by Ibn Abbas. The word ‘innovation’ used in the Hadith quoted above is a translation of the word Muhdasa, which is derived from the word Ihdas, meaning disruption. The following Hadith gives us the Prophet’s interpretation of this word:

    “O people, you will be gathered on the Day of Judgement in the same way you were born (naked). The first person to be given the dress of the hereafter will be Hazrat Ibrahim. Some people from my ummah will be brought in front of me, and taken toward hell. I will recognise them and I will say, “These are my companions.” An angel will say, “Don’t you know what kinds of disruption (Ihdasa) they committed after you? Although they embraced Islam in your life, soon after your demise they became apostates and turned towards kufr.”

    This Hadith of the Prophet sallallahu alayhi wa sallam therefore defines what sort of innovation in the Din of Islam is a misguidance, that is something major in the fundamentals or belief system of Islam, typical of those innovations that occurred not long after his time.
    This argument enables us to understand the following Hadith:
    “He who innovates something in this matter of ours that is not of it will have it rejected.” (Agreed)
    The same word Ahdasa is used here which is translated as ‘innovates.’ Using the hadith about the companions sent to Hellfire who committed grave disruptions to interpret the word Ahdasa, the Hadith is also referring to major additions or alterations to the Din of Islam, that are not of it. Another variation of this Hadith related by Muslim is as follows:
    “He who does an act which our matter is not (in agreement) with, will have it rejected.”
    The same word Ahdasa is used here which is translated as ‘innovates.’ Using the hadith about the companions sent to Hellfire who committed grave disruptions to interpret the word Ahdasa, the Hadith is also referring to major additions or alterations to the Din of Islam, that are not of it. Another variation of this Hadith related by Muslim is as follows:
    “He who does an act which our matter is not (in agreement) with, will have it rejected.”

    This Hadith gives us a criterion by which every new act must be judged, namely that it should not go against the Shariah and be compatible with the Qur’an and Sunnah. Therefore every new act is not condemned but rather should be evaluated on its merits to see whether it is in agreement with the Qur’an and Sunnah.

    A final point regarding the interpretation of Hadith needs to be mentioned.. If interpretation is attempted without proper knowledge, one may find apparent contradictions between various Hadith. If one interpreted the last few Hadith as meaning every new act in Islam is a misguidance, this would be in contradiction to the first hadith mentioned about the rewards of introducing beneficial practises into Islam and the punishments for introducing bad practises. All the Hadith mentioned above are of sound classification; in reality, there are no contradictions if the Hadiths are interpreted properly. This is what the great Scholars of Islam have done. By interpreting correctly and with proper knowledge, they have conformed and bridged the meanings between the Hadith. This concept is very well known in the science of Hadith exegesis, for example, takhsis al-amm is a frequent procedure of usul al-fiqh by which an apparently unqualified statement is qualified to avoid the contradiction of another necessary principle.
    [FOR MORE INFO VISIT:
    1) http://mrehan786.blogspot.in/2011/01/video-drtahir-ul-qadri-exposing-real.html
    2) http://mrehan786.blogspot.in/2011/01/categories-of-bidah-innovations-bidats.html
    3) http://mrehan786.blogspot.in/2011/05/urdu-book-kitab-ul-bidat-book-on.html ]

    (8) EXPLAINING THE VERSE OF SURAH AL MAIDA QURAN [5:3] ABOUT THE PERFECTION AND COMPLETION OF THE DEEN:
    “Today I have perfected your din for you, completed My Blessing upon you, and have chosen for you Islam (as) din”
    [Qur'an 5:3]
    It means that Islamic Aqeeda is completed now. Any addition in Islamic beliefs [aqeeda] will be considered an evil innovation. Where as innovation in Fiqh or Hadiths [branch of sciences of hadiths , Fiqh is a new innovation as well] is a Good innovation and mustahab in most cases. Ahlus sunnah wa jammah interpret Quran and hadith is correct way so there no contradiction is present between the two. Unlike others.
    When Prophet Mohammad (SAWS) appeared, the Islamic laws were made most comprehensive in the shape of Quran. Before that, the scriptures of other prophets did not contain so much details. The basics of Islam were completed during Prophet’s (SAWS) time. If a scientist tells us more details about the solar system and discovers new planets which were unknown to us, it will be treated as the development of science. But if someone says that the Sun has hands and eyes and ears, but these are not visible and not similar to human beings, he will be treated as a innovator, liar, because he is reporting against the fact of the matter. The same rules apply in religion. The basic faith of Islam is Allah (SWT) is one, independent and everything else is dependent upon Him. He is free from the limitations of face, body, limbs and direction. If a group of people say that Allah (SWT) has hands, eyes and face and other limitations, they will be treated as liars and will be counseled to change their attitude and come back to the truthful teachings of Islam. If they do not heed to the good counsel, they will see the consequence of their beliefs on the Day of Judgment.
    Imam Ibn Kathir writes that the meaning of this verse is that:
    “…they do not need any other religion or any other Prophet except Muhammad (peace & blessings be upon him)…Therefore, the permissible is what he allows, the impermissible is what he prohibits” [Tafsir ibn Kathir, under Qur'an 5:3]
    What Ibn Kathir means here is the same, that do not invent new things which are contradictory to the Qur’an and Sunnah, by making haram into halal and vice versa, and follow the Prophet (peace & blessings be upon him) for he has made things clear.

    Thus “an innovation would become a bad Bid’ah only, when it is in contradiction to any specific commandment of the holy Quran or specific hadith of holy Prophet (pbuh), in all other cases, the Bid’ah is termed as a good Bid’ah. Celebration of Moulid-un Nabi (SAW), U’rs and birthdays comes under the category of good Bid’ah, they cannot termed as bad Bid’ah, because, they do not contradict with any of the commandments of holy Quran and Hadith.”

    There is an oft repeated concept held by some Muslims today, that any practice in religion that was not done by the Prophet sallallahu alayhi wa sallam or his companions should be rejected because our deen is completed. However one must go beyond slogans and oversimplifications and reach a correct opinion by examining the facts based upon the Qur’an and Sunnah. As we have seen, new practices are not rejected, but are accepted and even rewarded. However, the practice concerned should be compatible with the dictates of the Shari’ah, otherwise it will be rejected. The opinion of those who condemn any new act without qualification comes from a misunderstanding of the sources of the Qur’an and Hadith, for example by quoting passages out of context or without the true meaning. It is apparent that the classical scholars, who probably had a greater knowledge of Qur’anic or Hadith exegesis than any living person today decreed that newly introduced practices are allowed as long as they do not contradict the Qur’an or Sunnah. This stands in marked contrast to the opinion of many so-called learned people today. They should be careful of condemning an act as Haraam or prohibited if it is not specifically prohibited by the Qur’an or Sunnah, as judging a permissible act as Haraam may lead to Shirk. In fact, the introduction of new things into the deen ensures that Islam can apply itself to any given time and situation because ISLAM IS A PERFECT DEEN (As Allah swt said: “Today I have perfected your din for you, completed My Blessing upon you, and have chosen for you Islam (as) din” [Qur'an 5:3]) , and some new things have even been essential for its preservation and propagation.

    [FOR MORE INFO VISIT: http://mrehan786.blogspot.in/2012/07/video-concept-of-bidah-in-light-of_01.html ]

    (9) REFUTING THE CLAIM THAT BIDDAH IN DEEN IS NOT ALLOWED WHEREAS WORLDLY BIDDAH IS ALLOWED:

    (a) FIRST REFUTATION:
    If, without created any exception, we say that every new act is a Bid’ah and every Bid’ah is an evil act, then why you divided the Bid’ah into two types i.e. “biddah in deen” and “biddah in worldly matters”? If anyone asks us, why do you classify Bid’ah into good and bad? Then, we must say, from where did you got the concept of classification of Bid’ah into two? Did holy Prophet (pbuh) classify the Bid’ah into “biddah in deen” and “biddah in worldly matters”? If holy Prophet (pbuh) did not classify the Bid’ah into two types, then this classification of yours itself becomes a Bid’ah, because none of the companions (as) classify the Bid’ah into “biddah in deen” and “biddah in worldly matters”, then how can you classify it? If your classification of Bid’ah, based on genuine reasoning, into “biddah in deen” and “biddah in worldly matters” is acceptable, then the classification of Bid’ah, based on Quran and hadith, into “Hasana” and “Saiyeea” is also permissible. Let us apply a uniform principle to all the Islamic concepts. Either we should completely neglect the classification to Bid’ah, if this is the case, then all the minarets of Mosques are to be demolished, because they come under the category of good Bid’ah, or we should accept the classification of Bid’ah, given to us by the great classical Islamic authorities.

    (b) SECOND REFUTATION:
    Bid’ah actually means to alter the Islamic Law or Shari’ah i.e when the ruling has already given as Shari’ah for any worldy or relgious matter but now to force or believe in a different ruling than given by Shari’ah or anyone opposing this ruling from their own will or to consider this wrong ruling as the rightful decision or to agree with it, is Muhdath (new thing) and every Muhdath is Bid’ah. In this regard there exists no difference between worldly or religious matter (like to deceive some people say that worldly affairs are not Bid’ah but only religious affairs like celeberating Mawlid etc are Bid’ah) despite the fact that Allah ‘Azzawajallah already gave ruling about every matter of world or religion and the Shari’ah Rulings (Classification) about various religious or worldly actions are: Fard (Compulsory) Wajib (Essential) Sunnatul Mu-akkida (and Sunnat Ghair Mu’akkida and Mustahab) Aula (Preferred) Haram (Forbidden) Makro’ah Tahreemi (near to Haram) Asa’at (Makrooh Tanzeehi and Khilafe Aula) Mubah (permissible) Any of the above Shari’ah order is sufficient enough for all the things in universe, their usage or rejection; and all the beliefs, their approval or disapproval; and all religious matters, their allowance or disallowance; and for all such matters any Shari’ah Ruling is already present which be evident and proved by four Shari’ah sources, in their general or special terms. This statement is proven by Qur’an, Hadith and various great books of Islamic Jurisprudence (Fiqah). There is a Hadith which states: Hazrat Salman Farsi (May Allah be pleased with him) narrates that Non-Muslims asked him “Does your Prophet (Peace and blessings of Allah be upon him) guide you about everything, even tells you how to answer call of nature?” He replied “Yes” (Muslim, V1, Page 130) i.e. Hazrat Salman Farsi replied “He teaches us everything including how to answer call of nature.”
    Thus it is proven that all the matters (religious or worldly or new or old) of this universe are included in that statement by companion of Prophet (Peace and blessings of Allah be upon him), it doesn’t matter whether they were already apparent in that time or not; and even if these matters have appeared now or some time before, the Shari’ah Rulings (classification) about all matters (religious or worldly or new or old) is already present in anycase whatsoever.

    (c) THIRD REFUTATION:
    People mistranslate the Arabic word “DEEN” in English as “RELIGION”.
    The word religion is used in English language only to denote a set of beliefs about God whereas the Arabic word “DEEN” includes religious life as well as the worldly life because ISLAM IS THE COMPLETE WAY OF LIFE!!! THUS THERE IS NO SUCH CLASSIFICATION EXISTS AS “BIDDAH IN WORLDLY MATTERS” AND “BIDDAH IN DEEN” BECAUSE “BIDDAH IN DEEN” INCLUDES “BIDDAH IN WORDLY MATTERS”.

    (d) FOURTH REFUTATION:
    According to there saying, biddah in worldly matters is allowed, so my question is that, “ARE ALL WORLDLY INNOVATIONS PERMISSIBLE??”
    Worldly innovations includes some good things and some bad things. So are those bad worldly innovations are permissible ?? any logical person will reply by saying “NO”. So now according to them also only good worldly innovations are permissible and they themselves rejects bad worldly innovations. THATS WHAT WE SAY THAT THERE EXISTS TWO TYPES OF INNOVATIONS: “GOOD INNOVATIONS” AND “BAD INNOVATIONS”. Hence there classification is not general and is bias!
    THEREFORE THE VALID AND THE GENERAL CLASSIFICATION OF BIDDAH IS: “GOOD BIDDAH” AND “BAD BIDDAH”

    (e) FIFTH REFUTATION:

    This refutation is by Mufti Ahmad Yar Khan Naimi. He wrote an article on biddah which can be read from here : http://mrehan786.blogspot.in/2011/01/innovation-bidat-in-islam-ja-al-haq.html

    Following is an extract from the article:
    To emplace the restriction of a religious action is only on your part and is contrary to the Sahih Ahadith and rulings of the Ulama and Muhadditheen. The Hadith states, “Every new work is an Innovation (Bidat).’ 7.51 – Mishkaat, Baabul-Itisaam
    There is no limitation of religious or worldly here. We have already presented the extracts from Ashiatul-Lam’aat and Mirqaat wherein it is stated that there is no restriction of a deeni work. We have also produced extracts from Mirqaat and Shaami in the first chapter of this discussion in which the authors of these works have included good food and clothes, etc. amongst the Permissible Innovation. These things are all worldly related but were included. Thus, to emplace such a restriction is incorrect. Hypothetically, even if it is accepted that there is a limitation of a religious work in Innovation, a religious work is only that action through which thawaab is attained. Mustahab, Nafil, Waajib and Fardh acts are all regligious works because a person completes them for reward, and any worldly work done with the intention of goodness causes thawaab to be attained. The Ahadith state, “Meeting your Muslim brother cheerfully carries with it the reward of Sadaqah; Nurturing your children brings reward if done with the intention of Goodness; Even the morsel of food with which you feed your spouse is reward.”7.52.
    Thus, every worldly action of a Muslim is a religious work. Now answer the question: Is feeding people palau (a rise dish) with a good intention Innovation or not? Also, placing the restriction of regligious work is not beneficial to you as well, because the Mzdrassah of Deoband, its timetable and syllabus of Hadith, giving a salary to the teachers of the institution, coordinating holidays and examinations, placing zabar, zer and pesh in the Holy Quran, printing Bukhari Sharif and the Holy Quran, making the Khatme-Bukhari at the time of any problem (as practiced by Darul Uloom Deoband), etc, are all religious works and Innovation. None of these things occurred in the time of The Holy Prophet صلی اللہ علیہ وسلم. Answer: Are these things Halaal or Haraam? What did Meelad and Fatiha ever do to you that you deem them to be Haraam “because they weren’t in the time of Rasoolullah صلی اللہ علیہ وسلم “? They are deemed as Haraam but the abovementioned things are all Halaal?
    In my debate with Maulwi Thanaullah Amritsari, I challenged him and his fraternity of “Scholars” to define only four things correctly and in such a manner that no objection can be raised. The four were: Innovation (bidat), Polytheism (shirk), Religion (deen) and Worship (ibaadat). Ifhe could do this, I would grant him any reward he wished from me.
    Having trust in Allah عزوجل , I say that no Deobandi, Ghair-Muqallid (refuter of the Four Imams رضی اللہ تعالٰی عنہ ) or person who throws around the words “Bidet” and “Shirk” can define these four things while also saving their muzhab from any criticism due to these definitions.
    Even today, every Deobandi and Ghair-Muqallid is challenged to define these four things, showing how Meelad gatherings become Haraam while taking out the magazine “Qaasim” and “Ahle-Hadith” remains Halaal; how asking the Friends of Allahعزوجل for help is polytheism (shirk) but asking from the police is completely in accordance to the laws of Islam. Insha-Allah they will not (and never will) be able to define these things in such a manner. Thus, they should make tauba from this baseless muzhab of theirs and enter the Ahle-Sunnah wal-Jamaat. May Allah عزوجل grant them the ability to do so.
    With regards to the Hadith that you presented, we have already submitted that ‘Maa’ can refer to either beliefs or, if to deeds, then by ‘Laisa minhoo’ it refers to those deeds and actions which are contrary to the deen or Sunnah. We have already presented the reference for this.
    Saying that every Innovation is Haraam and that there is no such thing as Good Innovation is contrary to the presented Hadith which states, “He who invents a good practice is worthy of reward and he who invents a bad practice is worthy of punishment.” Extracts of Shaami, Ashiatul-Lam’aat and Mirqaat which state that there are five types of Innovation (Mubah, Waajib, Mustahab, Makrooh and Haraam) have already been given. So, if it is accepted that every Innovation is Haraam, you should do away with Madrassahs because they are included here.
    Also, Fiqhi laws and practices of the Sufiya that originated after the Khairul ­Quroon (era of the Prophet صلی اللہ علیہ وسلمand two generations after him) will all become Haraam. All things mentioned above (e.g. Imaane-Mujmal and Mufassal, the gathering of Hadith into book form, criticizing their Chain of Narrators, etc) will all become Bidat because they all originated after the time of Rasoolullah صلی اللہ علیہ وسلم and even the Sahaaba. No Deobandi can show proof of these things in the Quran and Hadith. In short, there is no practice of the Shariah and Tareeqah that doesn’t include Innovation (Bidal).
    Maulwi Ismail Dehlwi writes, “Also, regarding the elders of Tareeqah, though they strived in fixing Azkaar, Muraaqabat, Riyaazat and Mujaahidat (practices of Tareeqah) which form the base of Sainthood (Wilaayat), they also acted upon knowing that there are appropriate practices for every time and that the method of Riyaazat would be different according to every era.” – Siraate-Mustaqeem, Pg. 7
    This quote proves that the practices of Tasawwuf (Islamic spiritualism) are the inventions of the Sufiya, are changed according to every time and era and are permissible. In fact, the path of Sulook (practical Tareeqah) is treaded upon with only these, so now what happened to the rule that “every new thing is Haraam”? In the end, we have to conclude that the action which goes against the Sunnah is bad and all others which don’t are good and acceptable.

    (10) REFUTING THE CLAIM THAT ACTS OF THE KHALIFAS ARE NOT PROOF OF THE BIDDAH BECAUSE THEY BECAME THE SUNNAH OH KHALIFAS:
    This refutation is by Mufti Ahmad Yar Khan Naimi. He wrote an article on biddah which can be read from here : http://mrehan786.blogspot.in/2011/01/innovation-bidat-in-islam-ja-al-haq.html

    (11) OMISSION DOES NOT INDICATE PROHIBITION:

    Some people normally say, “The Messenger did not do that,” “It is not established that the Messenger did that,” and “The Messenger did not celebrate the Mawlid”, and he deduces prohibition from the fact that the Messenger did not do that. We ask, “Does omission indicated prohibition?”
    The noble Hadith scholar, Abul Fadl `Abdullah Muhammad ibn al-Siddiq al-Ghumari
    wrote in a book called, Excellent Understanding and Perception of the Question of Omission:
    “Omission means that the Prophet omitted something and did not do it, or that the Salaf omitted it without there being a Hadith or tradition about the prohibition of that omitted thing which would demand that it is prohibited or disliked. Man later people use that as proof of the prohibition or censure of things, and some obstinate individuals go to excess in that.”

    When the Messenger omitted something, that can imply things other than prohibition. He may have omitted it by his custom, as he did not eat lizards. He may have omitted it by forgetting it, like forgetfulness in the prayer. He may have omitted it out of the fear of imposing something on his community, like not doing the tarawih prayer. He may have
    omitted it by not thinking of it. So the Messenger spoke on a palm trunk and did not think about using a chair until the Companions suggested that a minbar be made and then he did that. Or he may have omitted it out of fear of having a negative effect on the hearts of the Companions or some of them, as he said to `A’isha, “Were it not that
    your people were recently unbelievers, I would have demolished the House and then rebuilt it on the foundations of Ibrahim ” as we find in the two Sahih Collections.

    So omission alone, if not accompanied by a text that what was omitted is forbidden, does not constitute proof. This verdict is not derived from the mere fact of omission on its own. It is derived from evidence which indicates that.

    Abu Sa`id ibn Lubb said:

    “Those who dislike supplication at the end of the prayer rely on the fact that the supplication at the end of the prayer rely on the fact that the supplication was unknown at the end of the prayers, necessitating the interpretation: since it was not part of the action of the Salaf. Based on the assumption of the soundness of this transmission, omission does not oblige a ruling about what is omitted other than the fact that it is permitted to omit it and there is no interdiction in it. As for connecting prohibition or dislike to the omission, that is not the case, especially
    when it has a basis in the Shari`ah, as supplication does.”

    In al-Muhalla pt. 2, p. 254, Ibn Hazm mentioned the evidence of the Malikis and Hanafis for it being disliked to pray two rak’at before Maghrib along with the verdict of Ibrahim al-Nakha’i since Abu Bakr , `Umar and `Uthman did not pray it. He replied to them:

    “If it were sound, there still would be no proof in it because it does not say that they were forbidden that.”

    Evidence that omission does not indicate prohibition:

    Part of the evidence is what Ibn al-Siddiq al-Ghumari says about omission not entailing prohibition.
    1. Allah Almighty, “Whatever the Messenger gives you, you should accept and whatever He forbids you, you should forgo.” (59:7). HE DID NOT SAY,“LEAVE WHAT HE LEFT.”
    2. The Messenger of Allah said, “When I command you to do something, then do it as much as you can. When I forbid you to do something, then leave off doing it.” HE DID NOT SAY, “AVOID WHAT OMIT.” HOW THEN DOES OMISSION INDICATE PROHIBITION?
    3. The Usulis define the Sunnah as the words of the Prophet his actions and his affirmation. THEY DID NOT INCLUDE HIS OMISSION BECAUSE IT IS NOT EVIDENCE.
    4. Omission can have categories other than prohibition. The rule in the usul is that something which is theoretical is not used for conclusion. We do not say that what the Messenger did not do, like celebrating the Mawlid, is haram because that is forging against Allah since omission does not necessitate prohibition. Al-Shaf`i said, “ALL THAT HAS A SOURCE IN THE SHARI`AH IS NOT INNOVATION, EVEN IF THE SALAF DID NOT DO IT.” So if someone forbids celebrating the Mawlid of the Prophet with the claim that is innovation, we argue with him with what we said, followed by the words, of Allah, “Say: ‘Has Allah given you authority to do this or are you inventing lies against Allah?” (10:59)

    Omission is not a proof in our Shari`ah.
    It does not demand prohibition or make mandatory.
    Whoever desires prohibition by the omission
    of our Prophet and sees it as true judgment and correct
    Has been misguided from the path of all proofs.
    He errs in the sound ruling and fails.

    (12) THE NATURE OF EVERYTHING IN ISLAM WHICH DOES NOT CONTRADICT WITH THE LAWS OF ISLAM IS “MUBAH” THAT IS :”PERMISSIBLE”
    The nature of everything in Islam which does not contradict with the laws of Islam is “mubah” that is :”permissible”! Some people object that why are you doing this or that?? Did the Prophet (pbuh) performed this act? If not then this act is not permissible in Islam. My reply to them is “..in Islam if something is not prohibited then it is permissible. That is to say, The nature of everything in Islam which does not contradict with the laws of Islam is “mubah” that is :permissible. So if you say that this act of mine is not performed by the Prophet (pbuh), then it does not mean that it is prohibited. And why i should prove to you that this act is permissible, when we already know that The nature of everything in Islam which does not contradict with the laws of Islam is “mubah” that is :permissible? So according to this nature, performance of my act is permissible. And if you are saying that it is not permissible in Islam then now its your duty to prove that it is not permissible instead of asking me the proofs. And you can not prove its impermissibility because this act of mine does not contradicts with any laws of Islam. HENCE THE PERFORMANCE OF MINE THIS ACT IS VALID AND PERMISSIBLE!!!”
    [For more info on this, read from here: http://mrehan786.blogspot.in/2011/05/urdu-book-kitab-ul-bidat-book-on.html ]

    SECTION TWO: THIS SECTION IS VERY IMPORTANT BECAUSE IT CONSISTS OF LINKS TO BOOKS, ARTICLES, VIDEOS ABOUT BIDDAH. KINDLY VISIT THE FOLLOWING LINKS:

    Who Are The Ahlul Bid’ah?
    http://mrehan786.blogspot.in/2012/07/who-are-ahlul-bidah.html

    VIDEO: Concept of Bid’ah (In the Light of Qur’an and Sunna) by Dr. Muhammad Tahir-ul-Qadri : Session One {ABOUT TWO HOURS}
    http://mrehan786.blogspot.in/2012/07/video-concept-of-bidah-in-light-of.html

    VIDEO: Concept of Bid’ah (In the Light of Qur’an and Sunna) by Dr. Muhammad Tahir-ul-Qadri : Session Two [ EXPLAINING THE VERSE OF SURAH MAIDA QURAN 5:3] {ABOUT TWO HOURS}
    http://mrehan786.blogspot.in/2012/07/video-concept-of-bidah-in-light-of_01.html

    VIDEO: Extract | Concept of Bidah’ 3rd Session, 11 December, 2011 Canada [ABOUT ONE HOUR]
    http://mrehan786.blogspot.in/2008/12/video-extract-concept-of-bidah-3rd.html

    VIDEO: History of Mawlid-un-Nabi* Legality of Mawlid (Celebration and Concept of Bidah) [ABOUT 3 HOURS 30 MINUTES]
    http://mrehan786.blogspot.in/2011/05/video-history-of-mawlid-un-nabi.html

    VIDEO: Reality of word “Innovation” (Biddah)
    http://mrehan786.blogspot.in/2011/05/video-reality-of-word-innovation-biddah.html

    VIDEO: Biddat Bukhari ki roo sey BY DR. TAHIR UL QADIRI [ABOUT 16 MINUTES]
    http://mrehan786.blogspot.in/2012/07/video-biddat-bukhari-ki-roo-sey-by-dr.html

    URDU BOOK: KITAB UL BIDAT (BOOK ON INNOVATIONS) BY DR. TAHIR UL QADIRI [PAGES: 519]
    http://mrehan786.blogspot.in/2011/05/urdu-book-kitab-ul-bidat-book-on.html

    URDU BOOK: The Application of the Word ‘Innovation’ BY DR. TAHIR UL QADIRI [PAGES: 224]
    http://mrehan786.blogspot.in/2011/05/urdu-book-application-of-word.html

    URDU BOOK: The Kinds of Innovation BY. DR. TAHIR UL QADIRI [PAGES: 128]
    http://mrehan786.blogspot.in/2011/05/urdu-book-kinds-of-innovation-by-dr.html

    URDU BOOK: Innovation: Views of the Imams and Hadith-Scholars [PAGES: 136]
    http://mrehan786.blogspot.in/2011/05/urdu-book-innovation-views-of-imams-and.html

    Innovation and Creativity In Islam
    http://mrehan786.blogspot.in/2011/05/innovation-and-creativity-in-islam.html

    The meaning of the words of `Umar : “An excellent innovation” ABOUT TARAWEEH PRAYERS
    http://mrehan786.blogspot.in/2011/05/meaning-of-words-of-umar-excellent.html

    ENGLISH BOOK: UNDERSTANDING IMAM AL SHATIBI’S VIEW ABOUT BIDDAH : THE ABSOLUTE TRUTH ABOUT SUNNAH AND BIDAH [PAGES: 18]
    http://mrehan786.blogspot.in/2011/05/english-book-understanding-imam-al.html

    EXPLAINING THE VERSE OF SURAH AL MAIDA QURAN [5:3] ABOUT THE PERFECTION AND COMPLETION OF THE DEEN
    http://mrehan786.blogspot.in/2011/05/explaining-verse-of-surah-al-maida.html

    REFUTING THE CLAIM THAT BIDDAH IN DEEN IS NOT ALLOWED WHEREAS WORLDLY BIDDAH IS ALLOWED
    http://mrehan786.blogspot.in/2011/05/refuting-claim-that-biddah-in-deen-is.html

    REFUTING THE CLAIM THAT ACTS OF THE KHALIFAS ARE NOT PROOF OF THE BIDDAH BECAUSE THEY BECAME THE SUNNAH OH KHALIFAS
    http://mrehan786.blogspot.in/2011/05/refuting-claim-that-acts-of-khalifas.html

    The Concept of Bid`ah -Compiled by Dr. Zahid Iqbal from works of shaykh-ul-islam dr.tahir-ul-qadri
    http://mrehan786.blogspot.com/2011/01/concept-of-bidah-compiled-by-dr-zahid.html

    Categories of Bidah [innovations, bidats] in Islam :Every innovation Bidah is not bad
    http://mrehan786.blogspot.com/2011/01/categories-of-bidah-innovations-bidats.html

    INNOVATION (BIDAT) IN ISLAM —Ja-Al Haq (Beliefs of AhleSunnah)
    http://mrehan786.blogspot.com/2011/01/innovation-bidat-in-islam-ja-al-haq.html

    Bidaat ki Aqsam (ICIS Lecture) – BY DR. TAHIR UL QADIRI
    http://mrehan786.blogspot.com/2011/01/bidaat-ki-aqsam-icis-lecture-by-dr.html

    VIDEO : Concept of Bidat البدعة Bidah بدعت in Islam – A very Concise & Brief Answer ! -BY DR. TAHIR UL QADIRI
    http://mrehan786.blogspot.com/2011/01/video-concept-of-bidat-bidah-in-islam.html

    VIDEO ; Dr.Tahir-ul-Qadri Exposing Real Bidaties (Wahabies-Khawarjies) of Islam [Short QA]
    http://mrehan786.blogspot.com/2011/01/video-drtahir-ul-qadri-exposing-real.html

    ʿIzz al-Dīn b. ʿAbd al-Salām’s Categorization of the Term “Bidʿa” and the Distinction Between its Lexical and Legal Definitions
    http://mrehan786.blogspot.com/2011/01/izz-al-din-b-abd-al-salams.html

    Imam Ash-Shafi’i on Evil and Good Bida’ah: A Refutation of the Pseudo-Salafi Weakening of His Narration
    http://mrehan786.blogspot.com/2011/01/imam-ash-shafii-on-evil-and-good-bidaah.html

    “Drums of Bidah”
    http://mrehan786.blogspot.com/2011/01/drums-of-bidah.html

    THE NOVELTIES ENGLISH VERSION OF “Na’iy Na’iy Batain” By Prof. Dr. Muhammad Mas’ud Ahmad M.A, Ph.D
    http://mrehan786.blogspot.com/2011/01/novelties-english-version-of-naiy-naiy.html

    The Sunni Definition of Bid`a As Either Good or Bad BY GF Haddad
    http://mrehan786.blogspot.com/2011/01/sunni-definition-of-bida-as-either-good.html

    Good Bida’ah vs Misguided Bida’ah
    http://mrehan786.blogspot.com/2011/01/good-bidaah-vs-misguided-bidaah.html

    BID’AH: PERCEPTION & REALITY
    http://mrehan786.blogspot.com/2011/01/bidah-perception-reality.html

    What is Biddah – LET US CORRECT OUR ISLAMIC FAITH
    http://mrehan786.blogspot.com/2011/01/what-is-biddah-let-us-correct-our.html

    Deoband and Biddah
    http://mrehan786.blogspot.com/2011/01/deoband-and-biddah.html

    Ibn Rajab al-Hanbali’s understanding of Bid’ah
    http://mrehan786.blogspot.com/2011/01/ibn-rajab-al-hanbalis-understanding-of.html

    Bid’ah According to the Understanding of Traditional Islam
    http://mrehan786.blogspot.com/2011/01/bidah-according-to-understanding-of.html

    To Bid’ah or Not To Bid’ah
    A Personal Account by Zaineb Sheikh
    http://mrehan786.blogspot.com/2011/01/to-bidah-or-not-to-bidah-personal.html

    Bid’ah – Innovation in Islam
    http://mrehan786.blogspot.com/2011/01/bidah-innovation-in-islam.html

    Concept of Bid’a in Sharia’ by Nuh Ha Mim Keller
    http://mrehan786.blogspot.com/2011/01/concept-of-bida-in-sharia-by-nuh-ha-mim.html

    DID PROPHET MUHAMMAD(SAW) DIFFERENTIATE BETWEEN GOOD AND BAD BIDAH?
    http://mrehan786.blogspot.com/2011/01/did-prophet-muhammadsaw-differentiate.html

    Who is the first “BIDDATI” in Islamic History?
    http://mrehan786.blogspot.com/2011/01/who-is-first-biddati-in-islamic-history.html

You are welcome to comment and ask a valid questions, however there are a few guidelines and conditions to your comments being approved. Messages like "your a heretic, you do not know what you are talking about, you have no knowledge, you are an enemy of Islam, stupid Sufi" are usually rejected. Consider your words carefully..

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