Bid'ah as mentioned in the Qur'an
The literary meaning of "Bid'ah" (in the dictionary) is "innovation, ... a novelty."
In the following lines we shall see where in the Qur'an al karim this word has been used and the meaning with which it is associated:
Says Allah (Azza wa jalla) in the Qur'an al karim:
"Say I am no Bringer of New Fangled Doctrine among the Apostles." (al-Ahqaf: 9)
and He (Azza wa jalla) says:
"The Originator of the Heavens and the Earth." (al-Baqarah: 117)
and He (Azza wa jalla) says:
"But monasticism (which) they inverted. We ordained it not for them." (al-Hadid: 23)
In these Ayahs from the Qur'an al karim the word Bid'ah has been used in it's literary meaning. It's definition in the technical language of the Sharee'ah is different. In the Qur'an al karim it has been used to mean "to invent" and "to create" a new thing", whereas it's technical meaning is an written in the book Mirqat (under Babul I'tisaam bil Kitaab was-Sunnah) - "that belief or action which was not in practice during the blessed age of Rasoolullah (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam) but was introduced after him." From this we see that Bid'ah is of two kinds:
A. Bid'ah I'tiqaadi (innovation in belief)B. Bid'ah Amali (innovation in action)
source : Dawat-e-Islami
Bid'ah I'tiqaadi
THE TWO TYPES OF BID'AH
Now let us see the difference between Bid'ah I'tiqaadi and Bid'ah Amali.
BID'AH I'TIQAADI (INNOVATION IN BELIEF)
Is that new belief (which is in contradiction with the Qur'an al karim and Sunnah) which found its way into Islam after the blessed age of the Beloved Prophet (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam). Christianity, Judaism, Zoroasterism and Polytheism are not Bid'ah I'tiqaadi as these beliefs were in practice before and during the blessed time and also because they do not claim themselves to be Muslims whereas the Jabriyya, Qadriyya, Batiniyya, Bahaaism, Qadyanism, etc. are Bid'ah I'tiqaadi (innovation in belief) because they come into being after the blessed age and also claim themselves to be Muslims. (See Endbliss Bliss, Vol. 2, Waqf Ihlas Publications, for a brief history of some of these sects).
BID'AH-E-HASANA: and its evidence from the Qur'an al karim.
Allah (Azza wa jalla) says in the Qur'an al karim:
"And We placed compassion and mercy in the hearts of those who followed him (Jesus), but Monasticism they invented - We ordained it not for them - only seeking Allah's pleasure, and they observed it not with right observance." (al-Hadid: 27)
and then He (Azza wa jalla) says:
"So We gave those of them who believes their rewards." (al-Hadid: 27)
From this we see that the believers of Hadrat Isa (Alaihi salaam) invented Bid'ah Hasana, i.e. Monasticism, and Allah (Azza wa jalla) raises them and also promises them reward. But those who did not foster it (Monasticism) with right observance were reproved.
"And they observed it not with right observances." (al-Hadid: 27)
Note that those who invented this Bid'ah are not reproved but those who did not observe it rightly were reprimanded. This proves that Bid'ah-e-Hasana is a good thing and has an incentive for reward.
The first Hadith of Mishkaat-ul-Masabih under Babul-I'tisaam is "Whoever introduces a new belief in our religion which contradicts with a rejected." We have translated the word "Ma" in the Hadith as "belief" because another name for religion is belief, and not as actions as actions are subsidiary and take the secondary place. Let's take an example: A person who does not pray the daily Salaah will be sinful but not as a disbeliever (Kaafir), while a person whose are in contradiction with the beliefs of the Ahle Sunnah Wal Jamaat will either be of the misguided (astray) ones or a disbeliever. This shows that were the word Bid'ah is mentioned it means innovation in belief and not action.
The same book Mishkaat under Kitab-ul Imaan says that when Hadrat Abdullah bin Umar (Radhi Allahu anhu) was told that some person has given him Salaams, he said, "I have had news that he (the person who has given Salaams has become a Bid'ati, if it is so then don't return him any Salaams." How did he become a Bid'ati? It is said that he had become a Qadriyya* such a person is called a Bid'ati.
[ *Qadriyaa is that Sect which believes that man has got full power to do whatever he wishes and that he himself creates his actions. They also disbelieves in destiny. While the Ahle Sunnah Wal Jamaat believes that man opts (intends) for a thing and Allah (Azza wa jalla) creates it. The creator of everything including man's actions is Allah (Azza wa jalla)] nb; Not to be confused with the Qadiriya Silsila named after Ghawth al A'zam Hadrat Shaykh Sayyad Abd 'al-Qadir al Jilani (Radi Allahu ta'ala anhu)
Durr-e-Mukhtar (Babul-Imaaniat) says, "It is Makruh to pray behind an Imam who is a Bid'ati. Bid'ah is that belief (I'tiqaadi) which contradicts that which has been conveyed to us from Rasoolullah (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam)."
This shows that new fangled beliefs are Bid'ahs and wherever the Hadiths have mentioned about punishment for Bid'atis these punishments are meant for those who practice Bid'ah in beliefs, i.e. those beliefs which are in contradiction with Ahle Sunnah Wal Jamaat. A Hadith says, "He who exalts those people who commit Bid'ahs has helped in demolishing Islam."
Fatawa Rashidiyya (considered as authentic by scholars of Deoband) writes in it's first volume (page 90) under Kitabul Bid'ah: "Such threats of punishments for Bid'ahs are meant for those who have innovated a belief (Aqeedah) which contradicts with that of the Ahle Sunnah Wal Jamaat for example the Rawafidh, the Khawarij, the Mu'tazila, etc."
source : Dawat-e-Islami
Bid'ah Amali
BID'AH AMALI (INNOVATION IN ACTION)
Is that action which came into practice after the blessed period of Rasoolullah (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam) be it secular or religious, in the eye of the Sahaaba-Kiraam (Ridhwan Allah alaihim ajma'een) or after it. Mirqat Babul-I'tisaam says, "in the Sharee'ah, Bid'ah is that innovation which was not there in the blessed age of Rasoolullah (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam)." The book, Ashi'atul Lam'at under the same chapter says, "Bid'ah is that which came into being after the blessed period of Rasoolullah (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam)."
So from the above definitions of Bid'ah we see that a Bid'ah Amali (innovated action) can be religious or secular but it has to be after the blessed period of the Beloved Prophet (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam) and i.e. even that action which was introduced into Islam in the age of the respected Sahaba (Ridhwan Allah alaihim ajma'een) will be considered a Bid'ah,
NOTE: If the innovation was brought into practice in the age of the Sahaba (Ridhwan Allah alaihim ajma'een) then we should not call it Bid'ah but Sunnah of the Sahaba (Ridhwan Allah alaihim ajma'een) as it is respectful to call it so, through it is Bid'ah-e-Hasana. Because the word Bid'ah is mostly understood to mean Bid'ah-e-Sai'yya (vile innovation)
Hadrat Umar (Radhi Allahu anhu) in the time of his Caliphate, called the people to perform Tarawih prayers in congregation (Jamaat), whereas it used to be prayed individually in the time of the Beloved Prophet (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam) and commented on seeing the Jamaat, "This is a very nice Bid'ah."
Bid'ah Amali (innovated action) is classified in two:
A. Bid'ah-e-Hasana (praiseworthy innovation)B. Bid'ah-e-Sai'yya (offensive innovation)
Bid'ah-e-Hasana
Is that action which does not contradict with the Qur'an al karim and the Sunnah and was brought into practice after the time of the Beloved Prophet (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam) for example, to construct religious institutions, to prim the Qur'an al karim in the press, to hold gatherings of Milad, to eat nice food and to put on attractive clothes, etc. Bid'ah-e-Hasana is not only permissible (Ja'iz) but at times it can be appreciable (Mustahab) and even essential (Wajib) as you will see later on.
Bid'ah-e-Sai'yya
Is that action which was not in practice in the blessed age of the Beloved Prophet (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam) and which contradicts the Qur'an al karim and the Sunnah, for example, to say the Khutba of Eid or Jum'ah in a language other that Arabic, etc.
Bid'ah-e-Sai'yya can be Makruh Tanzihi or Makruh Tahrimi or even Haraam.
The first volume of Ashi'atul Lam'aat (Babul I'tisaam) says about Bid'ah Hasana and Sai'yya under the Hadith: "Every Bid'ah is delusion (misleading)," that any Bid'ah which is in accordance with the principles, the canons of Islamic Law and the Sunnah and has been deduced analogically from the Qur'an al karim or Sunnah (through Qiyas) is Bid'ah-e-Hasana and that which is in contrasts to the above definition is Bid'ah-e-Sai'yya.
A Hadith in Mishkat under Babul-I'lm says: "He who sets a good precedent in Islam there is reward for him for this (act of goodness) and a reward for him also who acts according to it subsequently, without any deduction form their rewards and he who sets in Islam an evil precedent there is upon him the burden of that, and the burden of him also who acts upon it subsequently, without any deduction from their burdens." From this Hadith we see that to introduce a nice way in Islam which is in accordance with the Qur'an al karim and Sunnah will rewards and to do vice versa will provide punishment.
In the preface of the book, Shaami, under Faza'il Imam Abu Hanifah (Radhi Allahu anhu), it says: The scholars say these Ahadith are the canons of Islam and that is whoever introduces a bad way in Islam, he will get the burden of the sins of all those who act upon it and whoever introduces a nice way be will get reward of all those who act upon it till the Day of Judgement.
An offensive Bid'ah is that which contradicts with the Sunnah. Mishkaat Babul I'tisaam says: "Whenever introduces something in our religions which is not of it (i.e. not in accordance with it) is rejected." The book Ashi'atul Lam'aat under the commentary of the same Hadith says, "It means that thing which is not in accordance with Islam or which will alternate the religion." A Hadith in Mishkat Babul I'tisaam in the third chapter says; "No people introduce a Bid'ah but a Sunnah of its kind is erased from them, so to hold on to Sunnah is better that introducing a Bid'ah. Under the commentary of this Hadith, the book Ashi'atul Lam'aat says, "So if by introducing a Bid'ah a Sunnah is removed from among the people, then surely holding fast to the Sunnah will lead to the annihilation of every Bid'ah."
NOTE: By this Hadith and its commentary we come to know that an offensive Bid'ah is that which will annihilate a Sunnah. For example, it is Sunnah to say the Friday or Eid Khutba in Arabic, but if someone says that it in some other language then it is Bid'ah-e-Sai'yya because he has obliterated the Sunnah of saying it in Arabic. So to hold gatherings of Milad Shareef wherein the Beloved Prophet (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam) is praised is not Bid'ah because no Sunnah has been erased because of it. Likewise you may compare other things like Fateha, Khatam Shareef, Esaal-e-Thawaab, etc. with this principle and see for yourself if they are Bid'ahs or not. The difference between an offensive Bid'ah and appreciable Bid'ah should be well understood because this is where many get confused.
source : Dawat-e-Islami
Bid'ah types and shariah
We have seen that Bid'ah is of two kinds, viz. Bid'ah Hasana (appreciable innovation) and Bid'ah Sai'yya (offensive innovation).
Bid'ah Hasana is divided into three categories:
(A) Bid'ah Ja'iz (permissible)(B) Bid'ah Mustahab (appreciable)(C) Bid'ah Wajib (essential)
Bid'ah Sai'yya is categorized in two:
(A) Bid'ah Makruh (abominable)(B) Bid'ah Haraam (prohibited)
In substantiation, we present the words of the book Mirqat Babul I'tisaam bil Kitaab was Sunnah: Bid'ah is either Waajib, for example to learn Nahv (Arabic syntax) and to gather the principles of Fiqh, etc. or it is Haraam for example, the introduction of new beliefs like the Sects Jabriyya, Qadriyya etc. or it is Mustahab for example, to construct religious institutions and every good thing which was not there in the first era of the Islamic century or to make congregation in the Taraweeh prayers etc. or it is Makruh for example, to vie in the decoration of mosques (with the intention of ostentations pomp and pride) or it is Ja'iz for example, to shake hands after the (Fajr) prayers or to partake of nice food and drink, etc.
The book Shaami (Vol. 1) Kitaabus Salam, Babul Imamat says: "It is Makruh to perform Salaah behind and Imam who perpetrates a Bid'ah which is Haraam, but otherwise Bid'ah is sometimes Waajib, for example to furnish proof in defence of Islam (against stray Sects) and to learn the knowledge of Nahv (Syntax), and it is sometimes Mustahab, for example, to construct caravanserais and madressa and all those favourable things which were not there in the first era and sometimes it is Makruh for example to vie in the decoration of mosques with a sense of pride and sometimes it is Mubah (Ja'iz), for example, to partake in nice food and drink and wear nice clothes." The book Jaame'us-Sagheer says the same thing.
It is now clearly understood that Bid'ahs is of five categories and every Bid'ah is not Haraam.
source : Dawat-e-Islami
Categories & Characteristics
We have seen that a Bid'ah, which does not contradict with the Qur'an and Sunnah is Bid'ah Hasana and that which contradicts with the Qur'an and Sunnah or leads to an annihilation of a Sunnah is Bid'ah Sai'yya.
Bid'ah is divided into five categories and the characteristics of each is given below.
A. BID'AH JA'IZ: is that action which the Sharee'ah prohibited and which is done without expecting any reward or punishment for it. For example, partaking in a variety of delicious dishes or wearing nice and attractive clothing etc.
B. BID'AH MUSTAHAB: is that act which is done with an anticipation for earning reward, for example to pray the Milad-un-Nabi (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam) or to pray Fatiha for the souls of deceased Muslims, etc. If is done with the intention of gaining rewards, he will gain reward for it, and if one does not do it, he will not be reprimanded for coming it.
Mirqat Bab-ul I'tisaam says, "Hadrat Abdullah Ibn-e-Mas'ood (Radhi Allahu anhu) has narrated from the Beloved Prophet (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam) that, 'What the Muslims consider as good then it is also considered as good by Allah.' Another Hadith which is Marfu' says, 'My Ummah will not agree upon a thing which is misleading." In the first pages of Mishkat there is a Hadith, "Verily action depend upon intentions and a man will get whatever he intends for."
The book of Fiqh Durr-e-Mukhtaar (Vol. 1) under the chapter of Mustahabs of Ablutions says, "A Mustahab action is that action which the Beloved Prophet (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam) at times did and at times omitted and also that which the Muslims preceding us thought to be good."
The book Shaami (Vol. 2) under the Chapter of Qurbani says, "Verily good intentions change habits into worship." It is also written similarly in the book Mirqat under the Chapter of Intentions.
From these Hadiths and quotations from different books of Fiqh we come to know that whatever permissible action done with an intention of anticipating rewards or that which the Muslims consider as reward earning is also considered as rewarding in the Judgement of Allah ( ). Muslims are witnesses of Allahu ta 'ala and whatever they witness to be good is good and whatever they witness to be evil is evil."
C. BID'AH WAJIB: is that new action which has not been prohibited in the Shari'ah but to omit it will lead to critical complications in the religion. For example, to put the expressions (I'raab) in the Qur'an such as Fatha (Zabar), Kasra (Zer) and Dhamma (Pesh), to construct the knowledge of nahv (Arabic syntax) etc. are all Bid'ah Wajib. Let's take an example of the complication, which the Muslims will face if one of these things war to be omitted. Supposing the expression of the Qur'an were to be erased, then millions of Muslims who are not familiar with the Arabic syntax (Nahv - the learning of which is also Bid'ah Wajib) will not be able to read the Book correctly and will be sinful for reading it incorrectly.
D. BID'AH MAKRUH: is that innovation the performing of which will lead to die annihilation of a Sunnah. If a Ghair Mo'akkidah Sunnah is annihilated then it is Makruh Tanzihi and if a Mu'akkidah Sunnah is annihilated then it is Makruh Tahrimi. For example, to pray the Eid Khutbah in a language other than Arabic etc. is Bid'ah Makruh Tahrimi.
E. BID'AH HARAAM: Is that innovation which will lead to the annihilation of a Wajib. For example, the introduction of beliefs which are in contradiction with the Kitaab and Sunnah, such as Qadriyya who believes, that man has got all the power to do whatever he wishes, and Jabriyya who believes that man has got no power at all and all actions are done under compulsion, whereas the belief of the Ahle Sunnah Wal Jamaat is that man has been given option in some things and is under compulsion in some. So to believe as the Qadriyya of the Jabriyya will lead to the annihilation of a Wajib, which is Haraam. Many sects have been introduced into Islam after the Prophet Rasoolullah (Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam) said: "My Ummah will be divided into seventy three Sects and all will be in Hell except one. That upon which I and my Sahaba are."
source : Dawat-e-Islami
Bid'ah - Innovation in Islam
Wa sharrul Umoori Muhdathaatuhaa, Wa kulla Bid'atin dhaialah,
wa kulla dhalatin fin-naar (Sahih Muslim)
Translation of the above Hadith:
Every innovation is a misguidance and every misguidance goes to Hell fire.
wa kulla dhalatin fin-naar (Sahih Muslim)
Translation of the above Hadith:
Every innovation is a misguidance and every misguidance goes to Hell fire.
Kullu bida'tin daiala: "Every innovation is a misguidance"? Doesn't the term "every" include all innovations?" Such an objection stems from the misinterpretation of the term kull ("every") in the Hadith to be all encompassing without exception, whereas in Arabic it may mean "Nearly all" or "the vast majority." This is how al-Shafi'i understood it or else he would have never allowed for any innovation whatsoever to be considered good, and he is considered a hujja or "Proof," that is, reference without peer for questions regarding the Arabic language. The stylistic figure of meaning the part by the whole, or nechdoche in English is in Arabic: 'abbara 'an al-kathratf bi at-kulliyya. This is illustrated by the use of kull in the following verse 46:25 of the Qur'an al kareem in a selective or partial sense not a universal sense:
"Destroying all things by commandment of its Lord. And morning found them so that naught could be seen save their dwellings". Thus, the dwellings were not destroyed although "all" things had been destroyed. "All" here means specifically the lives of the unbelievers of 'Ad and their properties except their houses.
Are there good or bad innovations in Islam?
Prophetic saying as stated in Sahih Muslim is known even to common Muslims, let alone scholars: "He who inaugurates a good practice (sanna fil-islam sunnatun hasana) in Islam earns the reward of it, and of all who perform it after him, without diminishing their own rewards in the least. " Tirmidhi, Page 92.
What Imam Nawawi Rahmatullahi alaih said in Sahih Muslim (6-21):
"The Prophet's saying 'every innovation is a general-particular and it is a reference to most innovations. The linguists say, 'Innovation is any act done without a previous pattern, and it is of five different kinds."' Imam Nawawi also said in Tahzeeb al Asma'wal Sifaat, "Innovation in religious law is to originate anything which did not exist during the time of the Prophet, and it is divided into good and bad." He also said, "al-muhdathat (pi. for muhdatha) is to originate something that has no roots in religious law. In the tradition of religious law, it is called innovation, and if it has an origin within the religious law, then it is not innovation. Innovation in religious law is disagreeable, unlike in the language where everything that has been originated without a previous pattern is called innovation regardless of whether it is good or bad."
Shaykh al-Islam lbn Hajar Al Asqalani, the commentator on al-Bukhari, said, "Anything that did not exist during the Prophet's time is called innovation, but some are good while others are not."
Abu Na'eem, narrated from Ibrahim al-Junaid, said, "I heard Ash-Shafi'i saying, 'Innovation is of two types: praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy."
Imam al Bayhaqi narrated in Manaqib Ash-Shafi'i that he said, "Innovations are of two types: that which contradicts the Quran, the Sunnah, or unanimous agreement of the Muslims is an innovation of deception, while a good innovation does not contradict any of these things."
Conclusion:
Clearly, we can see from the opinions of the righteous scholars, that to define innovations in worship as wholly negative without exception is ignorant. For these pious knowers, among them, Imam Shafi'i and Imam Nawawi, declared that innovations could be divided into good and bad, based on their compliance with, or deviance from religious law. Can the latter day scholars of Islam (who came after I 1 00 years) claim that they understand the Qur'an and Hadith better than the Sahaba and the Salaf-Us-Saliheen? If 'every' innovation is a misguidance then the following too are all innovations which originated two centuries or more after Sahaba Radi Allahu ta'ala anhum: Reading eight rakah in Tarawih; Translations of Qur'an; Writing Tafseers; collection and classification of Ahaadiths; Principles of Jurisprudence; The four schools of Fiqh, Stoned and carpeted Mosques, use of loud speakers in mosques etc.
Therefore, anything that does not have roots originating to the Qur'an and Sunnah is considered a bad innovation. But the following practices, such as recitation of the Qur'an in gatherings; Recital of Darood-Shareef (Salaat-o-Salaam) in gatherings and Mawlid (commemorating the birth and Seerah of the Most Beloved Prophet Muhammed (May Allah shower His Blessings upon him & his family) has clear and authenticated roots to the Qur'an and Sunnah. Where in Qur'an and Hadith all these gatherings are declared as haram or prohibited? Proof of such acts is indicated as follows: On Mawlid: "Abi Qatadat said that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam was asked about fasting on Monday and he said 'That was the day I was born."' This Hadith is a clear evidence of the importance of the commemoration of the BelovedProphet Salla Allahu ta'ala 'alayhi wa Sallam's birthday through worship. Al-Hafiz ibn Rajab al-Hanbali, in his book Lataif al-maarif (p. 98), in explaining this Hadith of Muslim said, "It is good to fast on the days that Allah honored and favored his servants."
It is incumbent not only on Muslims but on all human beings to rejoice in his advent, the day of his birth. As al-Hafiz ibn Rajab al-Hanbali said, "The best favor that Allah has granted this nation is the birth of Prophet Muhammad Salla Allahu ta'ala 'alayhi wa Sallam when he was sent to humanity. " We did not send you except as a mercy to the whole Universe' (al Anbiya' 107. So we review and recall Allah's favour of sending the Prophet by fasting on that day". 'Of the favour and mercy of Allah let them rejoice" (Yunus, 58).
Below is a divine order for all the believers to send Salutations on Prophet Muhammad Salla Allahu ta'ala 'alayhi wa Sallam. Allah has said in the Qur'an- Allah and His angels sends blessings on the Prophet Salla Allahu ta'ala 'alayhi wa Sallam"-. O' You who believes! You too send Salutation upon the beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam" (33:56)
What does the Qur'an say about Dhikr in gatherings?
"Those men and women who engage much in Allah's praise. For them has Allah prepared forgiveness and a great reward" (33:35)
"Those who remember their Lord standing, and sitting, and lying on their sides" (3:191)
" Men whom neither traffic nor merchandise can divert from Remembrance of Allah nor from regular Salaat, nor from regular practice of Zakaat. (24:37)
"Those who believe, and whose hearts find comfort in the remembrance of Allah! Aye! It is in the remembrance of Allah that hearts can find comfort;" (13: 28)
What do the Hadith say about Dhikr in gatherings?
Hadith Qudsi: "Those that remember Me in their heart, I remember them in My heart; and those that remember Me in a gathering, I remember them (i.e. make mention of them) in a gathering better than theirs. (This can include recitation of the Qur'an, Durood (Salat-o-Salaam) and other Dhikr Allah)
In Bukhari & Muslim: The Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam said that Allah has angels roaming the roads to find the people of dhikr, i.e. those who say La ltaha ltiabah and similar expressions, and when they find a group of people (Qaom) reciting dhikr, they call each other and encompass them in layers until the first heaven -- the location of which is in Allah's knowledge. (This is to say, an unlimited number of angels are going to be over that group.
Ibn 'Umar reported that the Prophet Salla Allahu ta'ala 'alayhi wa Sallam said: "When you pass by the gardens of Paradise, avail yourselves of them." The Companions asked: "What are the gardens of Paradise, 0 Messenger of Allah?" He replied: "The circles of dhikr. There are roaming angels of Allah who go about looking for the circles of dhikr, and when they rind them they surround them closely." Tirmidhi narrated it (Hasan Gharib) as well as Ahmad.
Abu Sa'id Al-Khudri and Abu Huraira Radi Allahu anhum reported that the Prophet Salla Allahu ta'ala 'alayhi wa Sallam said, "When any group of men remember Allah, angels surround them and mercy covers them, tranquility descends upon them, and Allah mentions them to those who are with Him." Narrated by Muslim, Tirmidhi, Ahmad, lbn Majah, and Bayhaqi.
Those who call upon Bida'h (innovations):
For those who insist on scrutinizing Bida'h should rather pay more attention to Haram and major sins. The following are typical examples that majority of the Ummah is engaged in everyday and so routinely which are often overlooked and justified through obtaining Fatwa's for the purpose of legitimizing their actions:
- Buying houses on mortgages (interest);
- Holding Credit on credit cards;
- Eating non halal meat and foods (MacDonald, KFC, etc.)
- Disobedience to parents and ill treatment of either wife or husband;
- Sending of children to Islamic school but not practicing Islam themselves
- Calling other Muslim brothers Miskeen (poor) based upon nationality
- Undue extravagance: Luxuries (Castles, Rolls Royces, Cadillacs etc);
- Engaging in fraud and corruption
- Celebrating own anniversaries and birthdays yet raise objection on Mawlid. Etc.
Islam cannot be customized to suit individual needs and lifestyles. This is a great hypocrisy. One can ask themselves how pious and strict follower of the Qur'an and Sunnah, am I in reality? Stay away from haram, shirk and Kufr and try to follow other Hadiths as well in order to fulfill the claim of being strict followers of Qur'an and Sunnah.
Reference : www.islamicacademy.org
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