Jump to content
IslamiMehfil

Saeedi Sahab Ka Molvi Ahmed Raza Khan Pay Biddat Ka Ilzam


Recommended Posts

 Saeedi Sahab nay eik forum pay yay post likhi thee:

 

post-15932-0-36848900-1409015612_thumb.gif

 

Idhr saaf alfaaz may Saeedi Sahab nay iss Qaiday ko "biddati qaida" aur "deobandio ka qaida" likha hay:

 

Ab ao zar dekhay kay AAP kay apnay Ala Hazrat nay bhi  yahi qaida apni fatawa Razawiya may eik maslay kay akhir may likha hay:Mulahiza ho

 

post-15932-0-18860000-1409015631_thumb.gif

 

Aur eik aur jaga bhi yahi qaida likha hay:

 

post-15932-0-73902400-1409016616_thumb.gif

 

Idhr tak hi nahi balkay aap kay apnay Ghulam Rasool Saeedi nay bhi yahi aqeeda likha:

 

post-15932-0-18636400-1409017500_thumb.gif

 

(al) 

 

Ab poori barelwi zuriyat ko challenge hay kay issi qaiday kay teht Qabr par azaan aur 12 rabi ul awal kay Jashan e Eid Meelad ul Nabi  (saw) ko jaiz sabit karo.

Edited by Hanif Qureshi
Link to post
Share on other sites

For Hanif Qureshi  ( just two from various examples )

 

http://www.islamimehfil.com/topic/22110-دیوبندی-مناظر-کے-مطابق-دیوبندی-اکابرین-اشرفعلی/

 

http://www.islamimehfil.com/topic/22126-دیوبند-بندی-علماء-کے-مطابق-دیوبندی-سرفراز-صفدر-و/

 

Insha-ALLAH will Saeedi Sahib or any other answer you about your post, till read from above links :)

 

Waisey aap kya kehty hein keh Katm-e-Bukhari biddat hai ya nahi ? aap apna moaqqaf bhi agar likh dein to aasani hogi.

Edited by Ghulam.e.Ahmed
Link to post
Share on other sites

yr waheed zaman wahabi ki nazal ul abrar ka link ho to send kro us ki gustakhian confrm kr ky ksi ko dikhani hyn...

 

yahaan per do alag alag section mojud hein, baraey meherbaani wahan is qisam ki requests post karein. ( aap ki ye post Requests section yaani pehlay link mein post honi chahiye ) link neechay diye jaa rahe hein. ( Admin and Mod please move his post in appropriate section ).

 

Link #1  ( Requests )

http://www.islamimehfil.com/forum/72-requests/

 

Link #2 ( Reference & Scan Requests )

http://www.islamimehfil.com/forum/123-reference-scan-requests/

Link to post
Share on other sites

 

بسم اللہ اللہ اکبر

 

 

بسم اللہ

 

 

Saeedi Sahab ki boklahat

 

Saeedi Sahab , mujhay pehlay hi pata tha kay aap nay zaroor Molvi Ghulam Rasool Saeedi pay ilzam lagana hay.Kya aap ka sheikh ul hadeeth say khata ho sakti hay aur aap say nahi?Ghulam Rasool sahab nay kahi jaga yay qaida bayan kiya hay.

 

post-15932-0-62583300-1409207721_thumb.gif

 

Kya in may say kisi ko bhi Saeedi Sahab ki khata nazar nahi ayi?Kya aap in sab say bohat baray alim ho?Agar himmat hay to lagao biddat ka fatwa in sab pay, kyon kay aap nay issay "biddati qaida" kaha hay , aur jo yay qaida rakhay woh biddati huwa(woh to agay araha hay).Kyon jee , himmat hay aap may?

 

Doosri baat yay keh Ahmed Raza Khan Sahab ki jo pehli ibarat hay , uska namaz e jannaza kay masla say koi taluq nahi tha.Woh kisi aur maslay kay mutaliq likhi gai thee.

 

Ab atay hay asal maslay ki taraf.aap nay ghaliban eik aur jaga bhi yehi asool likha tha"Mulahiza ho:

 

post-15932-0-31856900-1409208089_thumb.gif

post-15932-0-16309000-1409208110_thumb.gif

 

Is Ka Mo Tor Jawab:

 

سیدنا عبد اللہ بن مسعود اور ابو موسیٰ اشعری رضی اللہ عنہما اجلہ صحابہ مسجد میں اسوہ نبی سے ہٹ کر ذکر الہی کرنے والوں کی سرزنش فرماتے ہیں اور اسے بدعت اور گمراہی سے تعبیر کرتے ہیں بلکہ ذا کرین کو فرماتے ہیں کہ اپنی خطائیں شمار کرو نیکیوں کے ہم ضامن ہیں ، اور کیا تمہار ا طریقہ رسول اللہ ﷺکےطریقہ سے اچھا ہے ؟اوریہ حدیث صحیح ہے جس کی تفصیل کتب سنن میں دیکھی جا سکتی ہے ۔
 
اور سیدنا علی رضی اللہ عنہ نے عید گاہ میں نمازِعید سے پہلے ایک شخص کو نما ز پڑ ھتے ہوئے دیکھا توا سے منع فرمایا اس نے کہا :میں نماز ہی تو پڑ ھ رہا ہوں تو فرمایا: جوعبادت رسول اللہ ﷺ نے نہیں کی اس میں تم آپ ﷺ کی مخالفت کر رہے ہو بجائے ثواب کے عذاب پاؤ گے اور تیرا یہ نماز پڑ ھنا بھی عبث ہے اور عبث حرام ہے یہاں اس شخص نے یہ نہیں کہا کہ آپ ﷺ نے منع تو نہیں فرمایا ،یا کثرت عبادت عبث اورحرام کیسے ہو گی ؟ سیدنا علی رضی اللہ عنہ نے فرمایا: تیرا یہ نماز پڑ ھنا شاید رسول اللہ ﷺ کی مخالفت کی وجہ سے عذاب الہٰی کا سبب بنے ۔
معلوم ہوا کہ عبادت کے کاموں میں اگر کوئی عمل بدون اذن شرع اور شارع علیہ الصلاۃ والسلام کے کیا جائے تو وہ مردودہو گا ۔
 
بعض لوگوں نے اہل اسلام کا مسلم اصول یہ پیش کیا ہے کہ اصل اشیاء میں اباحت اور مباح کو یہ مقام حاصل ہے کہ جتنا چاہیں کریں خواہ عبادت قولی ، فعلی یا مالی ہو اور جس وقت چاہیں کریں اگر سنت ہونے کا استفسار کرے تو بڑ ی ڈھٹائی سے کہو کہ تم منع دکھاؤ ۔اس جوابی نکتے کی تکرار کی تلقین کی جاتی ہے ۔
کتاب وسنت تو یہ تقاضا کرتی ہے کہ شریعت کی اتباع کی تلقین کریں اور من مرضی کے اضافوں کو بدعت سے تعبیر کریں لیکن یہاں اسلام کی ہمہ گیری اور وسعت کے تقاضے ہیں کہ ہر شخص مباح میں آزاد ہے اور امت مسلمہ کو مباح کی ڈھیل میں بدعت کی دلدل میں دھکیلا جارہا ہے ۔
مباح کی کیا حیثیت ہے ، اصول فقہ میں تواس کا فعل وترک برابر لکھا گیا ہے یعنی کرے تو ثواب ، نہ کرے تو گناہ نہیں ۔
 
(اصول فقہ کی کتابوں کا حوالہ)
 
یہ اس کی قانونی حیثیت ہے لیکن لوگ اسے تشریعی حکم کا درجہ دے رہے ہیں حالانکہ شارع علیہ السلام نے اسے نظرا نداز کر دیا ہے۔ لہذا سنت کا مطالبہ کرنے والوں کے مقابلہ میں اس موقف سے مذکور عمل کی تشریع کا وہم پڑ تا ہے چنانچہ یہ عدم ثبوت اس کی ممانعت کی دلیل ہو گا پھر یہ اصول متفقہ نہیں ہے، امام جلال الدین سیوطی رحمہ اللہ فرماتے ہیں کہ:
 
امام ابو حنیفہ رحمہ اللہ کے نزدیک اصل تحریم ہے ، یہ ملحوظ رہے کہ اہل سنت کے ائمہ اس با ت پر متفق ہیں کہ عبادت میں اصل یہ ہے کہ کوئی عبادت تب تک مشروع نہ کہلائے گی جب تک شرع شریف سے اس کا اذن واجازت نہ ہو یعنی عبادات میں اصل تحریم ہے جیسا کہ امام ابو حنیفہ رحمہ اللہ کا مذہب علامہ سیوطی رحمہ اللہ نے اپنی کتاب ’’فروع فقہ شافعیہ ‘‘ میں جو کہ ’’الاشباہ والنظائر‘‘ کے نام سے مشہورہے میں ص:۶۰ پر ذکر کیا ہے ۔
 
جب عبادات میں بدون اذن شرع اضافہ خواہ اصلی شکل میں یعنی مشروع عبادت کی شکل میں تبدیل حرام ہے اور آپ کے مباح پر جو فعلاً وترکاً برابر ہے ۔ حرام کا فتویٰ علی رضی اللہ عنہ نے لگایا ہے ، امام ابوحنیفہ رحمہ اللہ کی اصل تحریم کا مورد بھی ہے اور سیدنا عبداللہ بن مسعود رضی اللہ عنہ نے بھی اس پر بدعت کا حکم لگایا ہے ۔
ہمارے لیے قرآن مجید اور احادیث مبارکہ آئینہ ہیں اگر کوئی ہمیں دکھائے تو سعادت مندی ہے ان سے ہماری غلطیوں کی اصلاح ہو سکتی ہے ۔
جملہ عبادات میں اصل ممانعت ہے الّا یہ کہ شرع اجازت دے ،ہم اپنی طرف سے اختراع نہیں کرسکتے۔
 
اس لیے ائمہ محدثین نے رسول اللہ ﷺ کی اتباع کو جہاں فرض قرار دیا ہے وہاں کسی کام کے آپ سے عدم ثبوت کی بناپر ترک کرنے کو بھی ضروری قراردیا ہے ۔
 
چنانچہ اس کی تفصیل علامہ ملّا علی القاری اور الشیخ عبد الحق محدث دہلوی رحمہ اللہ نے بیان کی ہے اور بالصراحت یہ لکھا ہے کہ رسول اللہ ﷺ کے افعال مبارکہ کی فعلا وترکا اتباع ضروری ہے، چنانچہ آپ ﷺسےکسی عمل کے منقول نہ ہونے یعنی عدم ثبوت اور عدم نقل پر اس کے مکروہ وربدعت ہونے کا حکم لگایا گیا ہے جیسا کہ فجر کی سنتوں کے بعد مزید نوافل ادا کرنے کے بارے میں مذکور ہے ۔
قاضی ابراہیم حنفی فرماتے ہیں کہ جس فعل کا سبب رسول اللہ ﷺ کے زمانہ میں موجود ہو اور کوئی رکاوٹ بھی نہ ہو اور باوجود اس کی اقتضیٰ کے رسول اللہ ﷺ نے اسے نہ کیا ہو تو ایسا کرنا اللہ تعالیٰ کے دین کو بدلنا ہے کیونکہ اس کام میں کوئی مصلحت ہوتی تو رسول اللہ ﷺاس کام کوضرورکرتےیاترغیب فرماتےاورجب آپﷺنےنہ خود کیا اور نہ کسی کو ترغیب دی تو معلوم ہوا کہ اس میں کوئی بھلائی نہیں ہے بلکہ وہ بدعت قبیحہ سیئہ ہے ۔ (نقائص الاظہار ، ترجمہ مجالس الابرار ص:۱۲۷)
 
مسکوت عنہ کے ترک پر صاحبِ ھدایہ کی رائے ملاحظہ کریں فرماتے ہیں :
 
’’ لا یتنفل فی المصلی قبل صلوۃ العید لان النبی ﷺ لم یفعل ذالک مع حرصہ علی الصلوۃ‘‘
 
(ھدایۃ ۔ج:۱، ص:۱۵۳)
 
ترجمہ:’’ اور عید گاہ میں نماز سے پہلے نوافل نہ پڑ ھے کیونکہ نبی ﷺ نےباوجودنمازکی حرص کےایسانہیں کیا ‘‘
’’لایتنفّل‘‘ نہی اور ممانعت کا صیغہ ہے ،یہ کونسی نہی ہے آپ فیصلہ کریں تحریمی ہے ، تنزیہی ہے یا ارشادی کہ جس میں ترک ہر صور ت ہے۔
 
اگر نفی کا صیغہ ہو تو یہ اس سے بھی ابلغ ہے اور عید گاہ میں نماز عید سے پہلے نفل نماز پڑ ھنے والے کو سیدنا علی رضی اللہ عنہ نے نہ صرف روکا بلکہ اس فعل کو جو بظاہر نیکی ہے اور رسول اللہ ﷺ سےاس کی ممانعت کاذکربھی نہیں آیا،اسےعبث اور حرام ٹھہرایا اور اس کو رسول اللہ ﷺکےعدم فعل اور عدم ثبوت کی وجہ سے اسے آپ ﷺ کی مخالفت تعبیرفرماکراس کوعذاب کا مستحق ٹھہرایا ہے ۔
مگر بعض لوگ مسکوت عنہ یعنی وہ مسائل جن میں خاموشی اختیار کی گئی ہے اس پر خاموش رہنے کی تلقین کے باوجود خود اس پر کاربند ہونے کا اظہار واعلان ہی نہیں بلکہ اس پر سنت کے حوالہ کے طلبگاروں کو فروعی مسائل میں الجھانے کا الزام بھی دیتے ہیں ۔
مذکورہ حوالہ جات سے یہ بات اظہر من الشمس ہے کہ سنت کی موافقت کے مطالبہ کی سوچ درست بھی ہے اور مفید بھی ، اور اس سے بڑ ھ کر پیارے پیغمبر ﷺ کی نافرمانی اور مخالفت سے بچنے کا ذریعہ بھی۔ اس لیے اگر آپ ﷺ کی اتباع میں ساری دنیاسے اختلافات ہو جائیں تو کوئی پرواہ نہیں ہونی چاہیے ۔
انسان کی تخلیق کا مقصد اللہ تعالیٰ کی عبادت ہے اور اس کے باہمی معاملات کے درجہ سے رب تعالیٰ کا حق مقدم ہے اس کی ادائیگی میں اصل اور وصف کے لحاظ سے بدون اذن شرع کے ہم عبادت کا ایجاد واختراع نہیں کر سکتے ، صحابہ کرام رضی اللہ عنہم جوروایت حدیث ، درایت اور ہدایت میں کامل تھے انہوں نے تو عبادات میں رسول اللہ ﷺ کی ایک ایک ادا اور نوا اپنائی اوراس کی مخالفت تو کُجا اس سے سرِمُو انحراف بھی برداشت نہیں کیا جیسے کہ آدابِ دعا میں بعض صحابہ نے آپ ﷺ کےلیےہاتھ اٹھانےکی بلندی کے موافق ہاتھ نہ اٹھانے کو بدعت قرار دیا ہے ۔
 
بقول سیدنا عبد اللہ بن عمر رضی اللہ عنہ :
 
’’تمہارا دعا کے لیے اوپر ہاتھ اٹھانا بدعت ہے ، رسول اللہ ﷺنےسینےسےاوپرہاتھ نہیں اٹھائے ‘‘ (مشکوٰۃ کتاب الدعوات)
 
اب اس حدیث سے صحابہ کرام رضی اللہ عنہم اجمعین کی سوچ متعین ہوتی ہے کہ وہ رسول اللہ ﷺ کی سنت کی عدم موافقت کو بدعت شرعی سے تعبیر کرتے تھے ، حالانکہ بعض لوگوں کے خیال میں شریعت میں مباح کے ضمن میں کھلا میدان ہے او ر دعا کیلئے جتنے ہاتھ اٹھائیں بلکہ جب چاہیں اٹھائیں سنت کی موافقت ہو نہ ہو
 
شیخ ملاعلی القاری شرح مشکوۃ میں لکھتے ہیں کہ رسول اللہ ﷺ کی اتباع جس طرح آپ کے اعمال مبارکہ میں واجب ہے اسی طرح آپ ﷺکےچھوڑ ےہوئے کاموں میں بھی ضروری ہے سو جو شخص ایسے کام پر ہمیشگی اختیار کرے جسے شارع علیہ السلام نے کیا ہی نہیں تو وہ مبتدع اور بدعتی ہے اور بدعت کے مرد ود اور ضلالت وگمراہی ہونے میں کسی کو اختلاف نہیں کیونکہ وہ فعلاً رسول اللہ ﷺ کی مخالف ہوتی ہے ۔
تنبیہ:
 
بعض لوگ اس غلط فہمی میں مبتلا ہیں کہ بدعات کو روکنے والے ہر نئے کام کو بدعت قبیحہ کہتے ہیں خواہ دین کا ہو یا دنیا کا ، یہ سراسر بہتان وافتراء ہے ۔ مانعین صرف اس بات کو بدعت قبیحہ کہتے ہیں جو دین میں بدون اذن شرع کے ایجاد کیا گیا ہو حالانکہ اس کا تقاضا رسول اللہ ﷺ کے زمانہ میں بدون معارض موجود ہو اور نیا متقاضی بدون معصیت عباد پیدا نہ ہوا ہو۔ مثال: جیسے عیدین کی اذان نہیں کہی جاتی تقاضا بلانے اور جمع کرنے کا موجود تھا کوئی مانع بھی نہ تھا اس کے باوجود اس کو دعوت الی اللہ کے دلائل سے ثابت کر کے جاری کیا جا سکتا ہے لیکن ایسا نہ کرنا آپ ﷺ کی سنت ترکیہ کی اتباع ہے اور اب اگر کوئی اس کے لیے علت ومصلحت بیان کرے تو وہ معتبر نہ ہو گی کیونکہ شارع علیہ السلام نے اس علت کو نظرا نداز کر دیا ہے ۔ لہذا یہاں ممانعت کی دلیل نہ ہونے کے باوجود اذان نہ کہی جائیگی۔ اور عام ادلّہ سے استدلال درست نہ ہو گا اگر مباح کے لیے میدان کھلا چھوڑ دیا جائے اور ممانعت کی شریعت پاک سے دلیل طلب کی جائے تو اس سے شریعت محمدی ﷺ بازیچہ اطفال بن جائیگی 
 
قال الإمام ابن كثير رحمه الله-في صفة أهل السنة والجماعة(وأما أهل السنة والجماعة فيقولون في كل فعل وقول لم يثبت عن الصحابة –رضي الله عنهم-هو بدعة,لأنه لو كان خيرا لسبقونا إليه ,لأنهم لم يتركوا خصلة من خصال الخير إلا وقد بادروا إليها)تفسير ابن كثير سورة الأحقاف,عند قوله تعالى :( وقال الذين كفروا للذين آمنوا لوكان خيرا لسبقونا إليه)

 

Mazeed aap kay Bahar e Shariat walay kehtay hay:

 

post-15932-0-62705000-1409209970_thumb.gif

 

Ab batao kis hadeeth may mana hay?Imam Nawawi Rahimahullah nay to is namaz ko hi biddat aur najaiz kaha hay?Kyon?Kis hadeeth may mana hay?

 

 

Jaha tak Eid Meelad un Nabi (saw) ka taluq hay to Imam Hafiz Ibn Hajar Asqalani Rahimahullah kehtay hay:

 

أصل عمل المولد بدعة لم تُنقَل عن أحد من السلف الصالح من القرون الثلاثة،
 
Jaha tak Durood ka taluq hay , to shayd aap nay Muwatta Imam Malik ko bhool gay.Us may unho nay baqaida do baab banday hay jis may yay durood hay aur beshumar hadeeth may bhi.Kya woh Taba Tabeein may say nahi?Mazeed Durood Ummi aur Sunan An-Nisai ki Dua e Qunoot walay hadeeth kay akhir may yay durood bhi hay::sallallaho allaho...kay alfaz hay.
 
Radiallaho to khud Quran Shareef say sabit.
 
Raha huzoor ya Hazrat , to na hi isko koi sawab samjhta hay , na hi deen ka lazmi hissa.Ha agar koi is pay iltezam karay aur sawab samjhay aur tark karnay walay par malamat, to phir to biddat ko hoga.
 
fi-aman: 
Link to post
Share on other sites

Raha huzoor ya Hazrat , to na hi isko koi sawab samjhta hay , na hi deen ka lazmi hissa.Ha agar koi is pay iltezam karay aur sawab samjhay aur tark karnay walay par malamat, to phir to biddat ko hoga.

 

kya waqiyi, agar kisi kaam to DEEN KA LAZMI HISSA samjhe jab wo biddat hoga??? :)

aur agar DEEN KA LAZMI HISSA na samjhe to biddat na hoga???

Edited by Zulfi.Boy
Link to post
Share on other sites

Eik din say zyada hogaya hay koi jawab hi nahi mila? Chalo aap hi jawab day do.

 

mein ne jo do (2) links diye un ko ya to tum ne visit kiya hi nahi is darr se keh tumharay akaabir k asal chehray saamnay aa jaeynge ya phir deobandana wahabiyana andaaz apnaya keh yahoodiyon ne yehi sikhaya hai " jab apni buraey ka raaz faash ho to anjaan ban jaa'o... "

 

tum se pehle bhi aik (Na)-Haq k naam se aaey thay un ko Tehzeer-un-naas ki asal ibaarat dikhaey to bilkul us post se aisy anjaan ban gaey k jaisay kabhi unhon ne khud is ki demand ki hi nahi thi. yeh hai tum wahabiyon ki asaliyat.

Edited by Ghulam.e.Ahmed
Link to post
Share on other sites

5458

Ismaili Bella tere ya Mufti Hammad & Ilyas Ghuman ke Ismailiya Wahabiya jamat mai kya hasiat hai?

 

Kon se Ismaili mashoor alim in ke kitabo o aqaid ke taeed kartay hain. Ilyas Ghuman ka to oske chotay Peer Hakeem Mazhar nai beh radd kar dya.

 

 

Sunni/Barelwi bhut se Sunni Ulma per mutafiq hai.....naam Hussam ul Harmain, Rad ul Muhanad, etc mai perh le.

 

Ab ye bata Ismaliya kin aqaid per mutafiq hai ...Almuhanand mai kuch, Taqwait ul Emaan mai kuch ,arwah e Salasa mai kuch......

mazeed tafseel books like  Zalzala, Hussam ul Harmain kai 100 saal, Deobandi shatir apni monh Kafir, Ulma e deoband ka takfeeri afsana" mai mojood hai.

Link to post
Share on other sites

Ismaili Bella tere ya Mufti Hammad & Ilyas Ghuman ke Ismailiya Wahabiya jamat mai kya hasiat hai?

 

Kon se Ismaili mashoor alim in ke kitabo o aqaid ke taeed kartay hain. Ilyas Ghuman ka to oske chotay Peer Hakeem Mazhar nai beh radd kar dya.

 

 

Sunni/Barelwi bhut se Sunni Ulma per mutafiq hai.....naam Hussam ul Harmain, Rad ul Muhanad, etc mai perh le.

 

Ab ye bata Ismaliya kin aqaid per mutafiq hai ...Almuhanand mai kuch, Taqwait ul Emaan mai kuch ,arwah e Salasa mai kuch......

mazeed tafseel books like  Zalzala, Hussam ul Harmain kai 100 saal, Deobandi shatir apni monh Kafir, Ulma e deoband ka takfeeri afsana" mai mojood hai.

 

 

 

کیا یہ دیوبندی وہابی اوپر پوسٹ نمبر 4 میں دیئے گئے لنکس کا جواب دیں گے ؟

 

Mughal Sahab say guzarish hay kay in dono ko thread say bahir nikal day kyon kay jawab in say ban nahi raha aur out of topic baatay kar rahay hay.

Link to post
Share on other sites

Saeedi, on 02 Sept 2014 - 4:40 PM, said:

 

 

 

 

(bis)

(bis)

 

1. ) Pehlay baat to yeh kay aap nay jo Mishkat Shareef ki hadeeth peesh ki , to apkay akabireen to kehtay hay kay apkay Ala Hazrat ki zaban shareef aur kalam mubarak nukta barabar khata karay , to yay na mumkin hay.Khair choray is baat ko....

 

2. ) Jaha tak sunan darmi hi hadeeth ka taluq hay , to ussay to apkay Sahib e Anwar e Satia walay nay bhi mana hay jis pay apkay ala hazrat ki taqreez bhi hay?Aur is hadeeth ko to beshumar fiqhi kitabo nay bhi nakal kiya hay?Ab na bolna kay un say bhi khata ho gai.Khair is hadeeth ka mazmoon Musanif Abdur Razzaq ki eik hadeeth may bhi ata hay .Mulahiza ho :-

 

post-15932-0-53157800-1409762429_thumb.gif

post-15932-0-33924900-1409762436_thumb.gif

 

Is kay baray may kya kahay gay?

 

3. ) AAP nay zikr bil Jahr kay hawalay day kay , khud hi iqrar kar diya kay farz namaz kay baad buland awaz say eik sath kalma parhna jaisay har barelwi masjid may hota hay , biddat hay.

 

4. ) Jaha tak Hazrat Ali (raa) aur Eid wali hadeeth ka taluq hay , to may apna muakif wapis leta ho kyon meray ilm may nahi wali hadeethay nahi thee.Nishandahi ka liyay shukria.

 

5. ) Jaha tak Abdullah Bin Umar (raa) ki hadeeth ka taluq hay , to aap nay zabardast dhoka denay ki koshish ki hay.Dono hadeethay alag alag hay kyon kay eik may namaz may rafa yadain ka zikr hay aur doosray may dua may seenay say upar haath uthanay ka zikr hay.(Hadeeth ka zikr neechay ai ga).Mera mokif abhi bhi wohi hay:

 

اب اس حدیث سے صحابہ کرام رضی اللہ عنہم اجمعین کی سوچ متعین ہوتی ہے کہ وہ رسول اللہ ﷺ کی سنت کی عدم موافقت کو بدعت شرعی سے تعبیر کرتے تھے ، حالانکہ بعض لوگوں کے خیال میں شریعت میں مباح کے ضمن میں کھلا میدان ہے او ر دعا کیلئے جتنے ہاتھ اٹھائیں بلکہ جب چاہیں اٹھائیں سنت کی موافقت ہو نہ ہو

 

Note:Namaz e Istisqa may istasna hay (hadeeth say sabit)

 

6. ) AAP nay jo talbiya may zyadati ka hawala diya to us say hamay kuch farq nahi parnay wala. Mulahiza ho:

 

post-15932-0-50471900-1409763527_thumb.gif

 

صاحب نے عبداللہ بن مسعود رضی اللہ کے قول سے بدعت حسنہ کا جواز تو پیدا کردیا ہے، لیکن عبداللہ بن عمر رضی اللہ کے اس قول کل بدعة ضلالة وإن رأھا الناس حسنة کو پس پشت ڈال دیا ہے

 

 

 

6. ) Jaha tak asal shay may abahat ka taluq hay , to aap to aap to Imam Jalalluddin Syutti Rahimahullah ki poori ibarat ko pee gay. aur uska koi jawab nahi diya.

 

علامہ جلال الدین السیوطیؒ اپنی کتاب الاشباہ والنظائر ص:۶۰میں جو فروع فقہ شافیہ میں ہے ر قمطراز ہیں کہ یہ شوافع کی اصل ہے جبکہ امام ابو حنیفہؒ کے نزدیک الأصل فی الاشیاء التحریم اشیا ء میں اصل تحریم ہے،فرماتے ہیں ۔
 الاصل فی الاشیاء الاباحۃ حتی یدل الدلیل علی التحریم ھذامذہبنا وعند ابی حنیفہ الاصل فیھا التحریم حتیٰ یدل الدلیل علی الاباحۃ ویظھر أثرالخلاف فی المسکوت عنہ
یعنی قاعدہ یہ ہے کہ اشیاء میں اصل اباحت ہے تا آنکہ حرمت کی دلیل ہو۔یہ ہمارا (شوافع کا) مذہب ہے،امام ابو حنیفہؒ کے نزدیک اصل تحریم ہے تاآنکہ اِباحت کی دلیل ہو اور اس اختلاف کا اثر مسکوت عنہ پر ظاہر ہوتا ہے۔

 

 

 آپ بھی چونکہ ہماری طرح حنفی کہلواتے ہی اور امام جلال الدین سیوطیؒ کو آپ کے علماء مجدد مانتے ہیں اور خاتمۃ الحفاظ کہتے ہیں۔اُن کی یہ عبارت الاشباہ والنظائر کے ص۶۰ پر منقول ہے اور معتبر ہے کیونکہ انہوں نے شوافع اور حنفیہ کے درمیان مابہ النزاع اور مابہ الاختلاف قرار دیاہے وہ مسکوت عنہ اورعفو ہی ہے۔

 

 

. Phir Eik baat to yay hay kay jamhoor ka mazhab yahi hay kay asal shay may abahat nahi hay.

.Phir doosri baat hay kay is abahat ka ibadaat say koi taluq nahi

 

 

post-15932-0-43958700-1409763541_thumb.gif

post-15932-0-31232200-1409763554_thumb.gif

 

Teesri baat yay keh kya aap nay kabhi socha hay kay Imam Abu Hanifa Rahimahullah kay nazdeek machli kay ilawa tamam daryai janwar haram kyon hay?Batao kya Imam e Azam Rahimahullah ko har cheez may abahat e asliya ka anmol qaida na mil saka?

 

Jaha tak us hadeeth ka taluq hay tu woh apkay liyay bilkul mufeed nahi kyon kay woh sanand kay lehaz say saheeh nahi.

 

post-15932-0-53004900-1409830083_thumb.gif

 

Asal hadeeth yay hay:

 

ابن ماجہ شریف میں سلمان فارسی رضی اللہ عنہ راوی ہیں کہ رسول اکرم ﷺ سے صحابہ کرام رضوان اللہ علیھم اجمعیننے چند ضروری چیزوں کو حلت وحرمت کے متعلق جب پوچھا تو رسول اکرمﷺ نے فرمایا: {الحلال ما احل اللّٰہ فی کتابہ والحرام ماحرم اللّٰہ فی کتابہِ وما سکت عنہ فھومما عفی عنہ}حلال ہے وہ جس کو اللہ نے اپنی کتاب میں حلال فرمایا اور حرام وہ ہے جس کو اللہ نے اپنی کتاب میں حرام قرار دیاہے اور جس کا ذکرنہیں فرمایاوہ معاف ہیں۔ (ابن ماجہ شریف : ۲۴۹)

 
 حدیث شریفہ  کا تعلق کھانے پینے اور لباس سے ہے مثلاً اس حدیث میں یہ وضاحت موجود ہے کہ سلمان فارسی رضی اللہ عنہ نے الجبن و السمن اورالفراء کے متعلق سوال کیا تو رسول اللہﷺ نے مذکورہ جواب ارشاد فرمایا۔ ظاہر ہے پنیر، گھی اورکپڑوں کے بارے میں سوال کیا کیونکہ یہ چیزیں فارس سے آتی تھی اور وہ مجوسی اور کفار تھے اور بعض نے فرا کے معنی حماروحشی یعنی جنگلی گدھے کے کیے ہیں(الفراء سے مرادوہ کپڑے ہیں جو درندوں کے چمڑوںیا بالوںسے تیار کیے جاتے ہیں)تو ان کا تعبدی امور یاعبادات سے کوئی تعلق نہیں لہذا ان کے حکم میں مسکوت عنہ یعنی جہاں حلت وحرمت واضح نہیں۔ امام ابو حنیفہؒ اصل تحریم کو اختیار کیا ہے اور مسکوت عنہ کو عبادات میں بدعت کے دلائل کی روشنی میں مسکوت عنہ سے خارج سمجھا ہے۔ مبا ح کی بنیا د پر شریعت سازی سے پر ہیز کیا ہے اور یہی مذہب منصور ہے۔

 

6.) Jaha tak Sahib e Hidaya aur Eid ka taluq hay , to kya aap Eid say pehlay nawafil ko sunnat e ghair muakidah kehnay chah rahay hay?Saeedi sahab zara hosh may akar baat karay.Yay bilkul bhi meray sawal ka jawab nahi.Unki ibaraat may kahi bhi tark kay alfaaz nahi.Idhr apki chalaki nahi chalay gee.

 

 

ولا يتنفل في المصلى قبل صلاة العيد لأن النبي صلى الله عليه وسلم لم يفعل ذلك مع حرصه على الصلاة ، ثم قيل الكراهة في المصلى خاصة ، وقيل فيه وفي غيره عامة لأنه صلى الله عليه وسلم لم يفعله

 

Ibarat may saaf likha hay "aisa nahi kiya".Ab batao kya unki daleel 'ad'am fail nahi?

 

سنت ترک کی ایک اور دلیل:

 

ابووائل بیان کرتے ہیں،
''جلست الی شیبۃ فی ھذا المسجد قال جلس الیَّ عمرؓفی مجلسک ھذافقال ھممت ان لاادع فیھا صفراء ولا بیضاء الَّا قسمتھا بین المسلمین قلت ماانت بفاعل قال لِمَ، قلت لم یفعلہ صاحباک ،قال ھما المرأان یقتدی بھما'' (صحیح بخاری)
میں شیبہ کے پاس اس مسجد میںبیٹھاہواتھااس نے کہا ایک دفعہ عمرفاروق ؓتیر ی جگہ میرے پاس بیٹھے اور فرمایا کہ'' میں چاہتا ہوں کہ یہاں کعبہ میںجو سونا چاندی ہے مسلمانوں میں بانٹ دوں'' میں نے کہا '' آپ ایسا نہیں کرسکتے'' آپ نے فرمایا ''کیوں؟ '' میں نے کہا ''کیونکہ رسول اللہ ﷺ اور ابوبکر صدیقؓ نے ایسا نہیں کیا'' توعمرؓنے فرمایا ''یہ دونوں حضرات مقتدٰی اور پیشوا ہیں ''

 

 اس اثر سے صاف معلوم ہوتا ہے کہ جس کام کو رسول اللہ ﷺ نے باوجود داعی یعنی تقاضا اور عدم مانع کے نہیں کیا اور بعد میں کوئی سبب بھی پیدا نہیں ہوا نہ کوئی سابق معارض اٹھا ایسی صورت میں اس کااحداث منع ہے اور اسی کا نام بدعت ہے

 

6.) AAP nay Sunnat ki jo definition dee hay , to woh mutalqan sunnat nahi balkay sunnat e ghair muakhidah hay.Apna record drust karlay.

 

شیخ علی القاریؒ کا استدلال: خیرالقرون میں کسی عمل کے عدم ذکر اور کفار سے مشابہ ہونے سے مکروہ اور ممنوع ہونے پر استدلال شیخ علی القاری شرح مناسک میں فرماتے ہیں۔

''ولا یرفع یدیہ عند رویۃ البیت ای ولو حال دعائہ لعدم ذکرہ من المشاھیر وکلام الطھاوی صریح فی انہ یکرہ الرفع عندعلماء ناالثلاثۃ ونقل عن جابر انہ فعل الیھود''
بیت اللہ کو دیکھ کر ہاتھ نہیں اُٹھائے جائیں گے اگر چہ دعا کے لیے ہوں کیونکہ مشھور روایات میں اس کا ذکر نہیں۔طحاوی کی کلام سے صاف معلوم ہوتا ہے کہ ہمارے تینوں علمائ(امام ابو حنیفہؒ، امام ابویوسفؒ، امام محمدؒ)کے نزدیک ہاتھ اُٹھانا مکروہ ہے اور جابرؓ سے منقول ہے کہ یہ یہود کا فعل ہے۔
 
اس عبارت میں ملا علی قاریؒنے منع کی وجہ یہ ذکر کی ہے کہ اس کا کہیں ذکر نہیں،پھر یہود کی مشابہت کاذکرکیاہے ،حالا نکہ یہودی بیت اللہ کا حج نہیں کرتے بلکہ مسجد اقصٰی کا احترام کرتے ہیں۔وہ اُس کو دیکھ کر ہاتھ اُٹھاتے ہوں گے پس معلوم ہواکہ تشبیہ کیلئے ہر طرح سے موافقت ضروری نہیں اور بعض سے ہاتھ اُٹھانے کا استحباب آیاہے۔ملا علی قاریؒ اس کی وجہ بیان کرکے اس کا رد کرتے ہیں،ان کی عربی عبارت کا ترجمہ یہ ہے جو ہاتھ اٹھانے کو مستحب قرار دیتے ہیں۔وہ مطلق دعا کے آداب سے استدلال کرتے ہیں مگر ہر حالت میں وہاں کی مخصوص حالت کو ملحوظ رکھنا چاہیے۔کیا تم کو معلوم نہیں کہ نبی ﷺ نے طواف میں دعا کی اور ہاتھ نہیں اٹھائے۔
صحابہ کرام رسول اللہ ﷺ کے فعل مبارک کے خاص خاص اندازکا بھی خیال رکھتے تھے۔''عن ابن عمر ؓ انہ یقول ان رفعکم ایدیکم بدعۃ مازاد رسول اللّٰہ ﷺعلی ھذہ یعنی الصدر'' (مشکوٰۃ) عبد اللہ بن عمرؓ فرماتے ہیںتمہارا (دعا کے لیے ) اتنا اونچاہاتھ اٹھانا بدعت ہے۔رسول اللہ ﷺ نے (دعا کے لیے )سینے سے اونچا ہاتھ نہیں اٹھایا۔
 

 

7. ) Wah jee aap to Hafiz Ibn Kathir Rahimahullah say bhi mukar gay?Un ki tafseer to dunya may mani jati hay.Waqt anay par to unhi ki al bidaya wal nihaya say bohat kuch sabit karna chatay hay aap log.Akhir yay munafiqat kyon?Baki woh shafi hay isi liyay un say hamara fiqhi masail may ikhtilaf hosakta hay.Apkay akabireen nay unhay mana hay:

http://sirat-e-mustaqeem.com/qasas-ul-ambia_book-1179.html

 

7. ) AAP nay jo Ghair Mamnoo'n ko mubah kaha hay , to yaha Mubah laghwi mainay may hay aur na kay shari'a mainay may.Yani ya to koi cheez jaiz hay ya mamoo.Leikin shariat may is kay mazeed akhamat hay.Mujhay kamazakam 3 hanafi fiqh ki kitaabo say mubah ka shari matlab dikhao , agar nahi to may aap ko batao ga.AAJ tak koi barelwi sahi say mubah ki tareef na karsaka.

 

8. ) Chalo agar eid ki namaz kay liyay azaan nahi , phir iqamat bhi nahi?Kya uski mumaniyat ki hadeeth hay?Namaz e Jannaza , istisqa kay liyay mumaniyat ki hadeeth?Aur Hazrat Muawiya (raa) ki azaan e eid sahi sanad kay sath peesh karo warna aap ki apni ibarat may hi tazad ajai ga.Yo hi hawa may teer na maray.

 

9. ) Afsoos hay aap logo pay jo Khulafai Rashideen ko bhi biddati(Ma'az Allah) kehtay ho.Hadeeth parho:

 

 

عليكم بسنتي وسنة الخلفاء الراشدين المهديين من بعدي

 

AAP (saw) nay saaf alfaaz may irshad farma diya kay unki sunnat pay chalo

Mazeed Hazrat Usman (raa) kay dor may doosri azaan ki zaroorat apko muhaditheen ki zabani hi bata dunga agar aap nay farmaish ki to.

 

10. ) Shabash aap to salat ul raghib wali ibarrat ko hi pee gay.Mera sawal tha kay fuqaha isay najaiz , makrooh aur biddat kyon kehtay hay?Mazeed apkay Hakeem ul Ummat kehtay hay kay namaz e raghib to jaiz hay leikin ihtimam kay sath iski jammat jaiz nahi?Kabhi kehtay ko kay nawafil ki jammat mashroo nahi to kabhi teen ki jammat may aslan harj nahi?Imam Nawawi nay is namaz ko hi siray say najaiz aur biddat kaha?Akhir kyon?Kya namaz to acha kaam nahi?Batao saeedi sahab , yay namaz az khud mustahab kyon nahi?

 

11. ) Jaha tak Meelad ka taluq hay , to apkay Hakeem ul Ummat kehtay hay kay hamaray nazdeek Shafi hujjat nahi.To itni lambi taqreer ka kya faida?

 

 

 

Faisla kun hawalay:

 

post-15932-0-28411000-1409762414_thumb.gif

post-15932-0-14933300-1409762421_thumb.gif

 

 

 

وصف هذا الكتاب الشيخ عبد العزيز العمري الدهلوي المتوفي سنة 1239 بهذا النص الشريف قال: " كتاب مجالس الابرار ..يتضمن فوائد كثيرة من باب أسرار الشرائع ومن أبواب الفقه ومن أبواب السلوك ومن أبواب رد البدع ومن العادات الشنيعة لا علم لنا بحال مصنفه الا ما يكشف عنه هذا التصنيف من تدينه وتورعه وتفقهه في العلوم الشرعية "

 

 

 

Imam Abdul Hay Lukhnawi [Rahimahullah] writes regarding Majalis al-Abrar:

 

قال الإمام اللكنوي عنه: هو كتاب نفيس معتمد عليه

((إقامة الحجة))(ص19).

 

Tahreef ki raat lagany say kuch nahi hoga. Sabit karo tahreef.

 

Aur Al-Shatibi ka hawal 10 baar parho kay woh kis cheez ko biddat keh rahay hay.Batao ab , kya yay sab bhi wahabi hay?

 

12. ) Jaha tak durood ka taluq hay to eik hadeeth may ata hay:

 

أَخْبَرَنَا مُحَمَّدُ بْنُ سَلَمَةَ، قَالَ حَدَّثَنَا ابْنُ وَهْبٍ، عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ سَالِمٍ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ عَبْدِ اللَّهِ بْنِ عَلِيٍّ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، قَالَ عَلَّمَنِي رَسُولُ اللَّهِ صلى الله عليه وسلم هَؤُلاَءِ الْكَلِمَاتِ فِي الْوَتْرِ قَالَ ‏ "‏ اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ وَبَارِكْ لِي فِيمَا أَعْطَيْتَ وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ وَقِنِي شَرَّ مَا قَضَيْتَ فَإِنَّكَ تَقْضِي وَلاَ يُقْضَى عَلَيْكَ وَإِنَّهُ لاَ يَذِلُّ مَنْ وَالَيْتَ تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ وَصَلَّى اللَّهُ عَلَى النَّبِيِّ مُحَمَّدٍ ‏"‏

 

13. ) Radiallaho Anho Quran shareef may bhi hay , isay biddat kehna apki zid hay.

 

14. ) Apka akhri iteraz to bay tuka hay.Is tarha to Arabi ka ilawa dunya ki tamam zabanay aur naam biddat huway?Mazeed kya agar koi hazrat aur huzoor ki jaga "His holiness" , "his majesty" , "his highness", Dear , Sir , Master , Lord , Leader waghaira kay alfaaz istimal karay to sahi hay?

Jaha tak "sayyidna" ka taluq hay , to is may ulama ka ikhtilaaf hay.

http://seekersguidance.org/ans-blog/2011/05/31/is-it-proper-to-add-sayyidina-before-the-names-of-our-prophets-muhammad-and-ibrahim-in-the-tashahhud/

 

Agar phir bhi tasali nahi huwi to ao apkay Ala Hazrat ki zabani hi sun letay hay:

 

post-15932-0-82264400-1409793345_thumb.gif

 

Saeedi Sahab ab batao.Kya yay Tark mutlaqan tark hay ya ba mainay kisi fail say rukna?Yakeenan idhr muraad mutlaqan tark hi yani tark ba mainay  عدم ثبوت اور عدم نقل

 

Ab agar apkay usool ko mana jai to phir ghair arabi may khutba ya khutba may urdu kay alfaaz biddat hasana ya mubah/mustahab huway aur agar apkay ala hazrat ka usool mana jai to phir upar walay teeno amaal makrooh huway.Faisla aap ka :)

 

Sach kaha hay.Barelwi boltay hay magar samajhtay nahi.

 

May kisi aur kay liyay jawab day nahi.

Edited by Hanif Qureshi
Link to post
Share on other sites

 

 

(bis)

 

AAP ka poora jawab parh kay may bas yahi keh sakta ho:

 

post-15932-0-59321600-1410326922_thumb.png

 

May nay ab sirf asal nuktay pay baat karni hay kyon kay aap nay takreeban darjan (12) ulama , muhaditheen , fuqaha , muhaqiqeen , mufasireen waghaira pay fatway laga diya hay sirf apnay Ala Hazrat ko sahi sabit karnay kay liyay.إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ

 

Ab is say pehlay kay may zikr bil jahr pay kuch kehta , aap nay khud ki tasdeek kardi.Allah Ta'ala sab barelwio ko is ki samjh day aur agar deobandiyo may say koi yay karta hay to usay bhi samjh day.Mazeed is may bhes nahi.Ameen.

 

post-15932-0-17423200-1410327774_thumb.png

 

Asal nukta idhr Mubah ka hay jis say aap farar honay ki koshish kar rahay hay leikin In Sha' Allah may asay honay nahi donga.

 

Pehlay to Mubah ki tareef sunlay:

 

post-15932-0-58489800-1410328740_thumb.png

 

Mazeed yay woh kaam kay kay jis kay karnay par na hi koi sawab hay aur chornay par na hi koi gunnah.( Al-Jawharah (2/280), Dur al-Mukhtar and Rad al-Muhtar (6/336))

 

Mazeed yahi definition sahib e anwar e satia nay aur apkay Hakeem ul Ummat Sahab nay bhi JaAlhaq may diya.

 

AAP kay mufti Hanif Qureshi sahab nay to poora munazra kiya tha is baat pay kay Qabr par azaan mubah hay.Ab meray do sawal:

 

1. ) Mubah bhi Hukm e sharia hay to shariat may is azaan ka saboot kaha?

 

2. ) Doosri baat yay keh jab mubah pay koi sawab hi nahi , to phir is azaan ka kya faida?Kya aap jitni bhi biddat kartay ho , unhay baghair sawab samjh kay kartay ho?Yani us pay jaza milnay ki koi umeed nahi hoti aap kay nazdeek?

 

Mazeed aap nay kaha kay yay ibarat wurood e shara say pehlay kay mutaliq hay:Eik dafa doobara parh lay ghor say:

 

علامہ جلال الدین السیوطیؒ اپنی کتاب الاشباہ والنظائر ص:۶۰میں جو فروع فقہ شافیہ میں ہے ر قمطراز ہیں کہ یہ شوافع کی اصل ہے جبکہ امام ابو حنیفہؒ کے نزدیک الأصل فی الاشیاء التحریم اشیا ء میں اصل تحریم ہے،فرماتے ہیں ۔
 الاصل فی الاشیاء الاباحۃ حتی یدل الدلیل علی التحریم ھذامذہبنا وعند ابی حنیفہ الاصل فیھا التحریم حتیٰ یدل الدلیل علی الاباحۃ ویظھر أثرالخلاف فی المسکوت عنہ
یعنی قاعدہ یہ ہے کہ اشیاء میں اصل اباحت ہے تا آنکہ حرمت کی دلیل ہو۔یہ ہمارا (شوافع کا) مذہب ہے،امام ابو حنیفہؒ کے نزدیک اصل تحریم ہے تاآنکہ اِباحت کی دلیل ہو اور اس اختلاف کا اثر مسکوت عنہ پر ظاہر ہوتا ہے۔

 

 آپ بھی چونکہ ہماری طرح حنفی کہلواتے ہی اور امام جلال الدین سیوطیؒ کو آپ کے علماء مجدد مانتے ہیں اور خاتمۃ الحفاظ کہتے ہیں۔اُن کی یہ عبارت الاشباہ والنظائر کے ص۶۰ پر منقول ہے اور معتبر ہے کیونکہ انہوں نے شوافع اور حنفیہ کے درمیان مابہ النزاع اور مابہ الاختلاف قرار دیاہے وہ مسکوت عنہ اورعفو ہی ہے۔

 

AAP Asal nuktay par to ghor hi nahi kar rahay.Yani

  شوافع اور حنفیہ کے درمیان مابہ النزاع اور مابہ الاختلاف قرار دیاہے وہ مسکوت عنہ اورعفو ہی ہے۔

Yani yay ikhtilaf bhi مسکوت عنہ  par hi tha.Ab batao is nuktay pay ikhtilaf kyon? aur aap kis mazhab pay ho.Shafi , Hanafi ya Ghair Muqallid (bura na manna kyon kay aap direct hadeeth say istidlal kar rahay hay)

 

Bilkul sach kaha hay.Barelwi boltay hay magar samjhtay nahi.

 

Mazeed

علامہ سیوطیؒ آگے صفحہ۶۱ پررقمطراز ہیں الا صل فی الأبضاع التحریم شرمگاہوں میں اصل تحریم ہے ۔لہذا اصل اباحت کو مطلق رکھنا کسی مذہب میں بھی ثابت وجائز نہیں۔

 

post-15932-0-19213500-1410340865_thumb.png

post-15932-0-57291800-1410340868_thumb.png

 

دوسرا پہلو کے تحت مولف نے مسکوت عنہ کے متعلق لکھا ہے کہ وہ مبا ح اور جائز ہے کیونکہ الاصل فی الأشیاء الا باحۃ
مولّف کا یہ استدلال صحیح نہیں ہے کیونکہ اس سے یہ لازم آتاہے کہ شریعت میں جمیع نوازل (تمام احکامات) کا بیان نہی ہے۔
حالانکہ ہر مسلمان کاعقیدہ ہونا چاہیے کہ شریعت مطھرہ میں تمام امور خواہ دینی ہوں خواہ دنیاوی سب کا بیان موجود ہے
 

 ۚ ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ ٱلْإِسْلَٰمَ دِينًۭا

 

پس جو شخص اللہ تعالیٰ کاقرب اپنے ایسے عمل سے تلاش کرے جس کو اللہ اور اس کے رسولﷺ نے قر ب کا ذریعہ نہیں ٹھہرایا اس کا عمل باطل و مردود ہے۔
تحریم کا مطلب واضح ہوگیا کہ ہم اپنی طرف سے کوئی عقیدہ وعمل اختیار نہیں کرسکتے جب تک اللہ تعالیٰ کی طرف سے اس کا حکم اور اجازت نہ ہو اس کی ہمارے لئے ممانعت ہے کہ ہم اس کو شرعی حیثیت دے کر کارِثواب سمجھیںاور اس پر عمل کریں۔
نعمان بن بشیر ؓ روایت کرتے ہیں کہ میں نے رسول اللہ ﷺکو سنا آپ فرماتے تھے
{اِنَّ الحَلالَ بَیِّنٌ وَاِنَّ الحَرَامَ بَیِّنٌ وَبینَھمَا مُشْتَبھَاتٌ لَا یَعلَمُھُنَّ کَثِیْرٌ مِنَ النََّاسِ کَالرَّاعِی یَرعِی حَولَ الْحِمیٰ یُوشِکَ اَنْ یَّقَعَ فِیہ ِ اَلاوَاِنَّ لِکُلِّ مَلَکٍ حِمَی وَحِمَی اللّٰہِ تَعالیٰ مَحَارِمُہ وَمَنْ وَقَعَ فِی الشُّبُھَاتِ وَقَعَ فِی الحَرامِ وَمنْ اتَّقَی الشُبُھَاتِ فَقَدْ اِستبرَئَ لِدِِینِہِ وَ عِرْضِہ} (رواہ البخاریؒ)
حلال واضح ہے اور حرام بھی واضح ہے ان دونوں کے مابین شبہے والی چیزیںہیں جنہیں اکثر لوگ نہیں جانتے جیسے ایک چراوہا اپنے مویشی چراگاہ کے گرد چراتاہے۔قریب کہ وہ اپنے مویشی چراگاہ میں ڈال دے اور ہر بادشاہ کی چراگاہ ہوتی ہے۔بے شک اللہ کی چراگاہ اس کی حرام کردہ چیزیںہیں۔تو جو شخص شبہات سے بچ گیااس نے اپنے دین کو عیب سے پاک کر لیااور اپنی عزت کو تہمت سے بچالیا۔
اس حدیث پاک کی روشنی میں امام ابو حنیفہ ؒ کی تحریم کے مطابق مسکوت عنہ میں تو شریعت سازی کی قطعاًگنجائش نہیں۔
 اور رسول اللہﷺ نے فرمایا ہے{ من وقع فی الشبھات وقع فی الحرام}( الحدیث) جو شبہات میں پڑا وہ حرام میں پڑا۔
اب ہمارے مہربان ٹھنڈے دل سے غور فرمائیں کہ وہ مسکو ت عنہ کو مشتبھات میں شامل مانتے ہیںیا نہیں؟ پھر وہ عادات وعبادات میں مسکوت عنہ کو مباح جانتے ہوئے اس پر بحث کر کے تکلف کا ارتکاب کرتے ہوئے نبی کریمﷺ کے منع فرمانے سے بھی نہیں رکتے۔ لطف یہ کہ اپنے معمولات کو سنت بھی نہیں کہتے لیکن بدعات کیلئے شریعت کے مقاصدوکلیات کو نظر انداز کرکے اہل سنت میں داخلہ پر بھی اصرار کرتے ہیں اور کہتے ہیں کہ ان کے معمولات پر حرام ہونے کا حکم کیوں لگایا جاتا ہے اور تقاضا ہے کہ بالتنصیص کوئی ایسی آیت یا حدیث بتائی جائے۔جس میں متعین طور پر ان کے معمولات پر حرام ہونے کا حکم لگایا گیاہو۔
 
post-15932-0-38151500-1410401129_thumb.gif

 

 

Aur jis hadeeth ko aap nay peesh kiya to

 

 امام ابو حنیفہؒ بھی ۔اصل تحریم کو اختیار کیا ہے اور مسکوت عنہ کو عبادات میں بدعت کے دلائل کی روشنی میں مسکوت عنہ سے خارج سمجھا ہے۔ مبا ح کی بنیا د پر شریعت سازی سے پر ہیز کیا ہے اور یہی مذہب منصور ہے۔

کیونکہ مذکورہ حدیث کے علاوہ ابو ثعلبہ الخشنی رضی اللہ عنہ کی روایت جسے امام طبری،دارقطنی، الحاکم نے تخریح کیا اور درمنثور اور جامع العلوم والحکم اور امام ابن کثیر ؒ نے بیان کیا ہے کہ رسول اللہ ﷺ نے فرمایا:
{ ان اللّٰہ فرض فرائض فلا تضیعوھا وحدّحدوداً فلا تعتدوھا ونھی عن اشیاء فلا تنتھکوھا وسکت عن اشیاء من غیر نسیان لھارحمۃً لکم فلا تبحثوا عنھا} (دارقطنی)
یعنی اللہ تعالیٰ نے فرائض مقرر فرما دیے انہیں ضائع نہ کرو اور شرع کی حدیں مقرر کر دیں ان سے آگے نہ بڑھو اور بعض چیزوں سے منع فرما دیا ان کی حرمت کو پامال نہ کرو اور بعض سے بغیر بھولنے اور نسیان کے خاموشی اختیار فرمائی تم ان سے بحث اور کریدنہ کرو۔

 

ایک دوسری روایت میں ہے فلا تتکلفوھا کہ ان میں تکلّف نہ کرو ان احادیث مبارکہ سے یہ بات واضح ہے کہ تم محکمات کو زیر عمل رکھو متشابہات سے پرہیز کرو نھی کے صیغے ہیں گویا آپ ﷺ نے ان سے ہر لحاظ سے روک دیا ہے کیونکہ ان کا حکم ہم سے پوشیدہ رکھا گیا ہے۔چہ جائے کہ ہم اس کو اصل الاصول قرار دے کر مسائل کا استنباط شروع کر دیں لہذا آپﷺکے فرمان پر غور کرنا چاہیے اور ایسے بے جا تکلف سے بچنا چاہیے کیونکہ متفق علیہ حدیث شریف جسے نعمان بن بشیر رضی اللہ عنہ روایت فرماتے ہیں کہ نبی کریمﷺ نے ارشاد فرمایا:
{ ان الحلال بین و انّ الحرام بین وبینھما امور مشتبھات لا یعلمھن کثیر من الناس فمن اتقی الشبھات فقد استبرء لدینہ وعرضہ ومن وقع فی الشبھات وقع فی الحرام الخ الحدیث}
یعنی حلال بھی واضح ہے حرام بھی واضح ہے ان دونوں کے درمیان کچھ باتیں شبہے والی ہیں کچھ کام شبہے والے ہیں توجو شبہات سے بچ گیا اس نے اپنے دین کو عیب سے اور اپنی عزت کو تہمت سے پاک کر لیا اور جو شبھات میں پڑا تو وہ حرام میں گِر گیا ۔ الی آخر الحدیث

 

 

Aur jaha tak Imam Abu Hanifa Rahimahullah kay nazdeek machli ka taluq hay to pehlay to aap nay jo ayat peesh ki uski tafseer bhi parh lay apnay hi ghar say:

 

post-15932-0-10505300-1410330224_thumb.png

 

Aur kya waqai Imam e Azam Rahimahullah kay nazdeek is ayat say machli kay ilawa baki tamam daryai janwar haram hay?Aur mazeed aap nay jo amoom ki baat ki hay towoh hadeeth to khud aap kay khilaf hay kay us may to sunnat ka zikr nahi sirf Allah Ta'ala ki kitaab ka zikr hay?To phir ab may bhi kehta hu kay jab alfaaz aam hay to phir amoom hi mano.Ab batao kya sirf wahi cheezay halal o haram hay jo Quran Shareef may bayan hay?

 

دعابعد ازجنازہ اور فقھاء حنفیہ
عدم ثبوت کی وجہ سے فقہاء حنفیہ نے نماز جنازہ کے سلام کے بعد دعا مانگنے سے منع فرمایا ہے۔
بحرالرائق جلد دوم میں ص۱۸۳ پر لکھا ہے۔دعا ء بعد الثالثۃ لانہ لایدعوبعد التسلیمیعنی جنازہ میں تیسری تکبیر کے بعد (جودعا کے لیے خاص ہے) دعا ہے اس لیے بعد سلام کے کوئی دعانہ مانگے۔
طاہر بن محمد بن عبد الرشید البخاری نے خلاصہ الفتاوی کے ص۲۲۵ میں لکھا ہے۔ولایقوم بالدعاء بعد صلوٰۃ الجنازۃ نماز جنازہ سے فراغت کے بعد کوئی دعا نہ مانگے ۔
خلاصہ الفتاوی ہی کے ص۲۲۵ میں ہے ولایقوم بالدعاء فی قرأۃ القران لأہل المیت بعد صلوٰۃ الجنازۃوقبلھا اور دعا نہ مانگے اہل میت کیلئے قرآن پڑھ کر نہ نماز جنازہ کے بعد نہ پہلے اس کے۔
ایسے ہی فتاوی سراجیہ باب الصلوٰۃعلی الجنازۃ ص۱۲۱ میں ہے نماز جنازہ کے بعد دعا نہ مانگے۔
نفع المفتی والسائل میں مولاناعبدالحی ؒ لکھتے ہیں۔نماز جنازہ کے بعد دعا مکروہ ہے۔
ملّا علی القاری مرقاۃ شرح مشکاۃ میں فرماتے ہیں ۔ولا یدعو للمیت بعد صلاۃ الجنازۃ لأنہ یشبہ الزیادۃ فی صلاۃ الجنازۃ ص۱۴۹ج۴
اورنمازجنازہ کے بعد میت کے لیے دعانہ کرے کیونکہ یہ نماز جنازہ میں ذیادتی کے مشابہ ہے
عرض یہ کہ !تمام حوالہ جات پیش کرنا مقصود نہیں بلکہ یہ سوال پیدا ہوتا ہے کہ ان فقہاء کرام نے نہی فرماکراور مکروہ لکھ کراباحت کی اصل کی نفی فرمائی ہے اور یہ نہی تحریمی تنزیھی اور ارشادی کے قبیل سے ہے۔
موصوف سے سوال
کیا یہ نفی یا نھی امام سیوطی ؒ کی الاشباہ والنظائر سے اما م ابو حنیفہؒ کے نزدیک ألاصل فی الاشیاء التحریم کی روشنی میں ہی نہیں فرمائی گئی؟
اب آپ کا فیصلہ اباحت وتحریم کے تعارض و تناقض میں ترک اولی ہوگا؟یاآپ ان فقہاء حنفیہ کے مقابلے میں احمد یار گجراتی اور محمد عمر اچھروی صاحبان کے نقش قدم پر اس کی سنیت ثابت کریں گے؟اِنہوںنے جو مواد فراہم کیا ہے اس میں تحریف اور تاویل کے سوا کچھ بھی نہیں۔

 

مجددالف ثانیؒ فرماتے ہیں
ہر چیز دردین محدث ومبتدع گشتہ کہ درزمان خیرالبشرﷺ وخلفاء راشدینؓ نہ بودہ اگرچہ آںچیز درروشنی مثل فلق صبح بود ایں ضعیف راباجمع کہ بااو بستند گرفتار عمل محدث آں نہ گردانند(ترجمہ)بندہ عاجزی وانکساری سے دعا گو ہے کہ اللہ تعالیٰ ہر وہ چیز جو دین میں نئی اور بدعت نکالی گئی ہے،جو خیرالبشرﷺ اور خلفاء راشدین ؓکے زمانہ میں نہ تھی اگر اس کی روشنی صبح صادق کی طرح ہو اس ضعیف کو اور اس کے ساتھ تعلق رکھنے والوں کو اس نئی بات میں گرفتار نہ کرے اور اس بدعت کے فتنہ میں نہ ڈالے۔
مکتوب مفصل کے آخر میں فرماتے ہیں۔علیکم باالاقتصار علی متابعۃ سنۃ رسول اللّٰہ ﷺ والاکتفاء علی اقتداء اصحابہ الکرام
پس تم رسول اللہ ﷺ کی سنت کی متابعت وپیروی پر پابندی لازم پکڑو اور آپ ﷺکے صحابہ کرامؓ کی اقتداء کو کافی سمجھو۔ مکتوبات مجدّدیہ کے مکتوب ایک سوچھیاسی۱۸۶
Edited by Hanif Qureshi
Link to post
Share on other sites

Join the conversation

You can post now and register later. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.

Guest
Reply to this topic...

×   Pasted as rich text.   Paste as plain text instead

  Only 75 emoji are allowed.

×   Your link has been automatically embedded.   Display as a link instead

×   Your previous content has been restored.   Clear editor

×   You cannot paste images directly. Upload or insert images from URL.

Loading...
  • Recently Browsing   0 members

    No registered users viewing this page.

  • Similar Content

    • By Jabir Khan
      Jo hazrat e umar se hadees shareef hai ki unhone ek sahabi ka chhink aane pr alhamd k sath darud shareef milakr pdha tha...to hazrat e umar ne aisa krne ko mana kr dia tha...aur khaa aisa huzur ne ni sikhaya.....
      To isme jawab chahie is hadees ka milad k upar....wahabi ka kehna hai...ki is hadees se sabit hota hai...bidat hasna kuch ni....agar hai to is hadees ka jawab kya hoga....?????
    • By فقیرقادری
      السلام علیکم یہ اعتراض ایک جگہ دیکھا  اس کا جواب فرما دیں   " والناس فى هذا الباب- أعنى زيارة القبور- على ثلاثة أقسام: - قوم يزورون الموتى فيدعون لهم. وهذه هى الزيارة الشرعية. - وقوم يزورونهم يدعون بهم, وهؤلاء هم المشركون وجهلة العوام, والطغام من غلاتهم. - وقوم يزورونهم فيدعونهم انفسهم, وقد قال النبى صلى الله عليه وسلم " اللهم لا تجعل قبرىوثناً يعبد"...... There are three types of people who visit the graves. a) A Group that visits the dead and supplicate for them, this is Shar`ee visiting. Another group visit them and ask through them (i.e. Directly asking him, O Abdul Qadir Jelani Ask Allah for me) these people are doing shirk in Uluhiyyah and love. 1 c) A Group visits them and Ask help from them (i.e. O Sayyadi fulaan help me), this is shirk in Rububiyah. [Tajreed al-Tawhid al-Mufeed page 70]
    • By MuhammedAli
      Introduction:

      This article has been written in form of question and answer. These questions are product of my Wahhabi mind. Questions are fairly basic and get complex as the article progresses. After question nine Wahhabi side in me kicked in and asked really tough questions and Sunni side replied with best of my knowledge and ability. Objective was that someone with basic knowledge of subject of innovation can read this and use it as a spring board for further study into subject.
       
      Question And Answer Session:

      Q1: What is innovation?

      Answer: Linguistically anything newly invented is innovation. Technically anything not explicitly stated by name/label in neither Quran nor it was by taught by Prophet (sallallahu alayhi wa aalihi was’sallam) is innovation.

      Q2: Is there a Shar’ri definition of innovation as opposed to linguistic definition of innovation?

      Answer: Yes, there are Shar’ri definitions of innovations but these definitions depend on type of innovation.

      Q3: How many types of innovations are there?

      Answer: Islam divides innovations into two major categories; i) praiseworthy ii) and blameworthy. Praiseworthy innovation is permissible and blameworthy is prohibited.

      Q4: What are the definitions of these two types of innovations?

      Answer: The definition of praiseworthy innovation is as follows: Any innovated practice/custom which has implicit evidence from Quran/Hadith. Other side of praiseworthy innovation is: Any innovated practice/custom which is composed of acts of worship, charity, preaching, and other Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) is praiseworthy innovation. Definition of blameworthy innovation is as follows: Anything innovated which does not have implicit evidence from Quran/Hadith. Other side of reprehensible innovation is: Any innovated practice/custom which is composed of Shirk, or Kufr, or engaging in Haram, or eating Haram, or any sinful activity is blameworthy innovation.

      Q5: What is implicit/indirect evidence in context of subject of innovation?

      Answer: Implicit/Indirect evidence fundamentally is corroborating activities in a custom/practice from Quran and Hadith. A properly corroborated practice/custom will be amalgamation of various Islamicly sanctioned practices.

      Q6: What type innovation is permissible?

      Answer: If an innovated practice is composed of, acts of worship, charity and other Islamicly sanctioned activities then it is permissible

      Q7: What type of innovation is prohibited?

      Answer: If an innovated practice is composed of acts which lead to Shirk/Kufr, engaging in or eating Haram and other sinful activities then the innovation is reprehensible.

      Q8: Will there be reward for engaging in praiseworthy innovations and punishment for blameworthy?

      Answer: Yes, there will be reward from Allah (subhanahu wa ta’ala) for engaging in praiseworthy innovations and punishment for acting upon blameworthy innovations.

      Q9: If an innovation is composed of islamicly sanctioned activities and Islamicly condemned activities then what would be the judgment regarding the innovation?

      Answer: The polytheists of Makkah performed Tawaf of Kabah naked and chanted a polytheistic Talbiyah. Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the companions to perform Tawaf with Ihram and corrected the Talbiyah to conform to Tawheed. Hence it would be appropriate to remove the aspects which contradict teaching of Islam and practice it with aspects which conform to teaching of Islam.

      Q10: Hadith indicates; every innovation is misguidance, [1] therefore Allah (subhanahu wa ta’ala) will not reward innovations/misguidance. Question is how can there be reward for [praiseworthy] innovation?

      Answer: Hadith of every innovation is misguidance is in context of misguiding innovation.[2] Misguiding innovations are those which contradicts teaching of Islam and every innovation which is composed of polytheistic, sinful, activities is [evil, reprehensible, blameworthy, erroneous, and] misguiding innovation. Reward is not based on the name of innovation but based on what it is composed of. Praiseworthy innovations are composed of Islamicly sanctioned activities such as Dua (i.e. supplication), Nawafil (i.e. optional prayers), Tilawah (i.e. recitation of Quran), Sadqah (i.e. optional charity), Bayanaat (i.e. speeches), and distribution of food to poor, family and friends. These are practices which are Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) hence reward is guaranteed. Engaging in these Sunnahs under a new name (i.e. Urs, Milad, and Khatam) does not make the practice of them a sinful activity.

      Q11: You have restricted the application of every invention is innovation [and] every innovation is misguidance, in context of blameworthy innovation. Is there any evidence for this interpretation of Hadith?

      Answer: The evidence for this Takhsees/interpretation is found in another Hadith where Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And whoever introduces a سُنَّةً سَيِّئَةً (i.e. reprehensible practice) that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] In another Hadith the word innovation (i.e. bidda) is used: "And whoever introduces an ضَلاَلَةٍ بِدْعَةَ (i.e. reprehensible innovation) with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] Based on these Ahadith it is clear that Islam recognises blameworthy innovations/practices. Hence in the Hadith of every invention is innovation, every innovation is misguidance, Prophet (sallallahu alayhi wa aalihi was’sallam) was stating about innovations which are Dhalalah/Say’yah. Only reprehensible innovations which are composed of Shirki/Kufri or sinful activities can earn displeasure of Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) and take the practitioner to hellfire.

      Q12: Is there evidence for the concept of ‘good innovation’ in religion of Islam?

      Answer: It has been narrated that Prophet (sallallahu alayhi wa aalihi was’sallam) said:  "Whoever introduces a good Sunnah (i.e. practice) that is followed, he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest.” [Ref: Ibn Majah, B1, H203/209] In the Hadith recorded in Sahih Muslim Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have explicitly stated that one who introduces good Sunnah into religion of Islam, hadith: “He who introduced some good Sunnah (i.e. practice) in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] Note that in the above two Ahadith word Sunnah has been used but the meaning in context is obvious of innovation. To put it simply the Hadith means; he who introduced some good innovation into religion of Islam then the innovator and the followers would earn equal reward without their rewards being diminished in any way. There is Hadith in which Hazrat Umar (radiallah ta’ala anhu) gathered the companions under leadership of one Qari and remarked this was an excellent innovation: "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying individually, or a man (i.e. Imam) praying with a small group behind him. So Umar said, in my opinion I would better collect these [people] under the leadership of one Qari. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked: هَذِهِ الْبِدْعَةُ نِعْمَ عُمَرُ قَالَ (i.e. What an excellent innovation this is) but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. [in those days] people used to pray in the early part of the night." [Ref: Bukhari, B32, H227] This statement of Hazrat Umar (radiallah ta’ala anhu) goes to establish that religion of Islam has place for praiseworthy innovations on basis of which he declared his innovation as excellent.

      Q13: Hadith records Prophet (sallallahu alayhi wa aalihi was’sallam) stated regarding newly invented innovations: « من أحدث في أمرنا هذا ما ليس منه فهو ردٌّ» Translation: "Whoever innovates something in this matter of ours (i.e. Allah and RasoolAllah) that is not part of it, will have it rejected." [Ref: Muslim, B18, H4266] In another Hadith it is stated: « وَمَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ » Translation: “He who does an act which we (i.e. Allah and RasoolAllah) have not commanded, will have it rejected (by Allah).” [Ref: Muslim, B18, H4267] It is apparent from both these Ahadith that all ‘praiseworthy’ innovated practices will be rejected by Allah (subhanahu wa ta’ala) yet you say they will be rewarded. Could you explain this contradiction?

      Answer: You have misunderstood the Ahadith of Prophet (sallallahu alayhi wa aalihi was’sallam). Suppose Yoga is made part of Islam as means of worshipping Allah (subhanahu wa ta’ala). Would this be valid form of worship in religion of Islam? Will Yoga be accepted by Allah (subhanahu wa ta’ala) and rewarded? Yoga is not Islamicly accepted mode of worship nor it was sanctioned by Allah (subhanahu wa ta’ala) and whosoever worships Allah (subhanahu wa ta’ala) employing it, will have his worship rejected. Rejected on the basis that Yoga is not from the Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) nor it is from commandments of Allah (subhanahu wa ta’ala). Regarding which is not from commandments of Allah (subhanahu wa ta’ala) nor from not his Sunnahs, Prophet (sallallahu alayhi wa aalihi was’sallam) has said: “He who does an act which we (i.e. Allah and RasoolAllah) have not commanded, will have it rejected (by Allah).” [Ref: Muslim, B18, H4267] "Whoever innovates something in this matter of ours (i.e. Allah and RasoolAllah) that is not part of it, will have it rejected." [Ref: Muslim, B18, H4266] Now coming to the praiseworthy innovated practices, as stated earlier are composed of acts of worship such as performing of optional prayers, recitation of Quran, supplication, and fasting. In addition, they consist of acts of charity, distribution of food, and are educational. All this is established from the Quran and Hadith, and many are Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) hence they will not be rejected and will be rewarded because these are good deeds. Allah (subhanahu wa ta’ala) says: “Indeed, this Qur'an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward.” [Ref: 17:9] “They believe in Allah and the Last Day, and they enjoin what is right and forbid what is wrong and hasten to good deeds. And those are among the righteous.” [Ref: 3:114] The Saliheen (i.e. righteous) are told of good return from Allah (subhanahu wa ta’ala): “Those who have believed and done righteous deeds - a good state is theirs and a good return.” [Ref: 13:29] Allah (subhanahu wa ta’ala) states those who do good Allah (subhanahu wa ta’ala) will not darken their faces nor they will be humiliated and they are people of paradise: “For them who have done good is the best [reward] and extra. No darkness will cover their faces, nor humiliation. Those are companions of paradise; they will abide therein eternally.” [Ref: 10:26] The reward on good deeds is promised by Allah (subhanahu wa ta’ala) and he has promised entry into paradise for those who do good. The innovations which are composed of acts of worship, charity, Islamic education are good deeds and will be rewarded and will be accepted in light of Quranic teaching.

      Q14: If one abstains from praiseworthy innovated practices is one sinful?

      Answer: The innovated practices such as celebration of birthday of Prophet (sallallahu alayhi wa aalihi was’sallam), wide range of Esal Al Sawab (i.e. sending of reward) practices, under various names/labels, all are optional. If one does not take part in them there is no blame of sin upon an individual.

      Q15: If one believes the indicated innovated practices are reprehensible is this sinful?

      Answer: Islam judges based on content and not on the label. These practices are made up of worship, charity and various other Sunnahs. Therefore to consider these practices sinful/blameworthy is to consider the Islamic acts of worship, charity and Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) as sinful/blameworthy. If one consider these innovated practices reprehensible/sinful due to his ignorance and lack of knowledge, without understanding what the implications of his belief are then one is heretic. If one fully understands the implications of his belief and deems the entire praiseworthy innovation as blameworthy/sinful. Including name and the components which make praiseworthy innovation as whole, such as acts of worship, charity and Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) then the person is guilty of disbelief, which invalidates belief in Islam.

      Q16: Salafism judges on label and based on the contents of practice. Both the name and components of practice have to be explicitly stated for it to be permissible. Hence if the name of practice is not found in the Quran and Hadith then according to Salafi methodology the practice is [reprehensible] innovation. How do you respond to this line of argument?

      Answer: Technically permissibility is not judged on explicit mention of name and methodology of an innovated practice. Explicit name and methodology of a practice is requested when one has to establish if a practice is Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) or not. Anyone asking for explicit evidence of name as well as methodology of an innovated practice to establish permissibility is foolish and unqualified to issue a judgment on aspects related to Islam. If permissibility is established based on name and the content then note that name of Sahih of Imam Bukhari (rahimullah alayhi ta’ala) has not been mentioned in Quran or in any Hadith and nor there is any explicit named reference for any other Hadith book. Should we prohibit the reading of Ahadith books because these collections are [reprehensible] innovations and warn people against reading these Ahadith books just on the basis that names of these Ahadith collections have not been stated in Ahadith of Prophet (sallallahu alayhi wa aalihi was’sallam)? [3] The label in Islam is not essential for establishing permissibility but the components which make a practice are essential for permissibility. Moving on, Allah (subhanahu wa ta’ala) states in Quran regarding the Christian monks that they invented monasticism: “Then We sent following their footsteps Our messengers and followed [them] with Jesus, the son of Mary, and gave him the Gospel. And We placed in the hearts of those who followed him compassion and mercy, and monasticism which they innovated We did not prescribe it for them except [that they did so] seeking the approval of Allah. But they did not observe it with due observance. So We gave the ones who believed among them their reward, but many of them are defiantly disobedient.” [Ref: 57:27] Allah (subhanahu wa ta’ala) goes on to state, the monks invented it to please Allah (subhanahu wa ta’ala) but they did not act upon their innovation as they should have. From among those who practiced monasticism and believed in the message of Prophet Isa (alayhis salaam) were rewarded by Allah (subhanahu wa ta’ala). This interpretation is supported by Hadhrat Ibn Abbas (radiallah ta’ala anhu): “(Then We caused Our messengers) one after the other (to follow in their footsteps) to follow Noah and Abraham from their respective offspring; (and We caused Jesus, son of Mary, to follow) these Messengers, (and gave him the Gospel, and placed compassion and mercy) towards each other (in the hearts of those who followed him). (But monasticism they invented) they built monasteries and cloisters to escape the sedition of Paul, the Jew. (We ordained it not for them) We did not enjoin monasticism upon them. (Only seeking Allah's pleasure) they did not invent it except to seek Allah's good pleasure, (and) had We enjoined it upon them (they observed it not with right observance) they would not have given it its right due. (So We give those of them who believe) among the monks (their reward) double for their faith and worship; these are the ones who did not contravene against the religion of Jesus. 24 among these were in the Yemen and when they heard of the Prophet (pbuh) they believed in him and joined his religion, (but many of them) of the monks (are evil-livers) disbelievers, these are the ones who went against the religion of Jesus.” [Ref: Tafsir Ibn Abbas, 57:27] This goes on to establish that the name and the practice of monasticism was innovated by the followers of Prophet Isa (alayhis salaam) but Allah (subhanahu wa ta’ala) still rewarded those who engaged in monasticism and still believed in teaching of Prophet Isa (alayhis salaam). Here we have approval of a practice which was not taught by Prophet Isa (alayhis salaam) with name or by method and yet those who adhered to it were rewarded. So based on this precedent we can judge that teaching of a practice by name is not fundamental to establish legitimacy. The verse establishes that if a practice (i.e. monasticism) is not taught [by name or methodology] neither prohibited [by name or methodology] and it is invented to please Allah (subhanahu wa ta’ala) and observed correctly the reward will be granted by Allah (subhanahu wa ta’ala).

      Q17: Allah (subhanahu wa ta’ala) has stated the religion of Islam has been completed: “This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion. But whoever is forced by severe hunger with no inclination to sin - then indeed, Allah is Forgiving and Merciful.” [Ref: 5:3] Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: "Whoever innovates something in this matter (i.e. religion) of ours (i.e. Allah and RasoolAllah) that is not part of it, will have it rejected." [Ref: Muslim, B18, H4266] The religion of Islam has been perfected and this means nothing else is required for guidance other than what is revealed by Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) has informed that innovation would be rejected. Considering this evidence, how can it be correct to believe that one can introduce a practice into Islam which would be rewarded?

      Answer: Messenger (sallallahu alayhi wa aalihi was’sallam) has stated: “He who introduced some good Sunnah (i.e. practice) in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] Therefore one cannot negate the permissibility of reward worthy innovations into Islam and to negate it is heretical and an innovation. Indeed the religion of Islam has been perfected and completed. One must understand that religion of Islam was perfected and completed with the Hadith which states an individual who introduces into Islam a good Sunnah will earn equal reward to those who follow his innovation. The perfection of Islam is not harmed by introduction of good Sunnahs into Islam and if it was affected in any way then the Messenger of Prophet (sallallahu alayhi wa aalihi was’sallam) would not have stated contrary to it. Innovations are recognized as later additions and it known that they were/are not part fundamental Islam which Prophet (sallallahu alayhi wa aalihi was’sallam) taught in his life time. It is also understood that these are not compulsory nor Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam).

      Q18: Now question is, why are they said to be part of Islam when it is given that they are not part of [fundamental teaching of] Islam which Prophet (sallallahu alayhi wa aalihi was’sallam) taught?

      Answer: Answer to this question has got to do with [logical] semantics therefore it is important one understands the forthcoming point properly. In Arabic language if something (i.e. y) attaches to a part then y would be referred as the part with which it is attached. As an example, Arabs say, his head turned grey, and by this the implied meaning is, his hair turned grey. Even Prophet (sallallahu alayhi wa aalihi was’sallam) used this method. A sign of judgment day is that thigh/leg would speak to a person. Note: the mobile phone is placed in trouser pockets hence it refers to it. Wahhabi sect’s true followers known as ISIS have called their Khariji state as an Islamic state. Question is why have they named it Islamic state? Did Allah (subhanahu wa ta’ala) label it ISIS in His book? Or did Allah (subhanahu wa ta’ala) permit the bloodshed, rape, pillage and destruction of lands of Muslims in His book? Or did Allah (subhanahu wa ta’ala) appoint Abu Bakr Al Baghdadi as Khalifah in His book? So why is it labelled Islamic State of Iraq and Syria? What is Islamic about it? A supporter of these people would argue it is called Islamic because it is based on precepts of Islam. [4] Demonstration of this principle is also obvious in regards to Qadiyanism also known as Ahmadiyyah. Qadiyaniyyah believe in Mirza Ghulam Ahmad (lanatulillah) as Prophet and therefore are out of fold of Islam. Technically Qadiyanism is an independent religion. Yet they are counted amongst the deviants sects of Islam and example of this is at IslamQA Wahhabi website. From these examples we have a principle, y which is connected to or based on z is considered part of z. Using the principle we come to understanding that, innovations are said to be part of Islam because they are based on teaching of Islam and connected to teaching of Islam due to practices which make up an innovation. Hence it is clear that praiseworthy innovations are not part of fundamental Islam which Prophet (sallallahu alayhi wa aalihi was’sallam) taught but are said to be part of Islam because the foundation of activities is from Islam. Hence these innovated practices do not go against the belief that Islam is perfected and completed.

      Q19: And what need is there for [praiseworthy] innovations when all that we need to enter paradise is what Prophet (sallallahu alayhi wa aalihi was’sallam) taught?

      Answer: It must be said that the book of Allah (subhanahu wa ta’ala) and the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) is enough for guidance and success in this earthly life and in hereafter.

      Q20: So then there is no need for [praiseworthy] innovations, is it?

      Answer: Note, all praiseworthy innovations are composed of Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam). Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) are an example of good deed which he has set to follow, and evidence of this is: "Indeed, in the Messenger of Allah, a good example [of deeds] has been set for the one who seeks Allah, and the Last Day, and [for one who] thinks constantly about Allah." [Ref: 33:21] Emulating Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) itself is a good deed and Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) are good deeds with which Allah (subhanahu wa ta’ala) is pleased with. Prophet (sallallahu alayhi wa aalihi was’sallam) has stated that Muslims should do good deeds properly, sincerely and moderately, evidence of it is this: “Narrated Aisha: The Prophet said, "Do good deeds properly, sincerely and moderately, and receive good news, because one's good deeds will not make him enter Paradise." [Ref: Bukhari, B76, H474] Also in another Hadith he instructed to do good deeds within ones capacity because Allah (subhanahu wa ta’ala) rewards without tiring, and following Hadith is evidence: “Do [good] deeds within your capacity because Allah never gets tired of giving rewards till you get tired of doing good deeds." [Ref: Bukhari, B21, H251] Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) are part of praiseworthy innovations and his Sunnahs are examples of good deeds, and we are instructed to do good deeds. There is no fundamental need for praiseworthy innovations but these innovations serve an important purpose and that is of accumulating good deeds.

      Q21: Is there a Shar’ri obligation to act on these [praiseworthy] innovations?

      Answer: There is absolutely no Shar’ri obligation upon any Muslim to take part in praiseworthy innovations. These praiseworthy innovations are optional practices if practiced then praiseworthy innovations bring reward if avoided bring no blame.

      Q22: So when there is no need for praiseworthy innovations, nor there is any Shar’ri obligation to act on them, and we can go to paradise without engaging in these [praiseworthy] innovations then why should we create them and why would Prophet (sallallahu alayhi wa aalihi was’sallam) create room for[praiseworthy] innovations?

      Answer: I will begin by answering your last question first. Allah (subhanahu wa ta’ala) and his beloved Prophet (sallallahu alayhi wa aalihi was’sallam) were aware that no religion remains pure and eventually the teachings of Prophets are distorted as time progresses. As such principles were introduced into Islam and part of these principles is principle of good innovation in Islam being rewarded, and bad innovations being sinful. Based on which his followers can take part in reward worthy practices that emerge after him and discard the sinful innovations. Coming to your first question, even though Muslims do recognize the concept of introducing praiseworthy innovations into Islam yet we do not introduce praiseworthy innovations into Islam at will. If we acted on the principle as given by Prophet (sallallahu alayhi wa aalihi was’sallam) then there would have been countless praiseworthy innovations composed of Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam). So even we the Muslims recognize the need to holding to Islam which Prophet (sallallahu alayhi wa aalihi was’sallam) taught in his life time and understand there is no need for praiseworthy innovations. Incase a praiseworthy innovation is introduced we judge based on the principle which Prophet (sallallahu alayhi wa aalihi was’sallam) taught and as a matter of principle we do not reject praiseworthy innovations because Prophet (sallallahu alayhi wa aalihi was’sallam) has told of reward for engaging in them. In short, we should not introduce praiseworthy innovations and our focus should be the fundamental Islam which Prophet (sallallahu alayhi wa aalihi was’sallam) taught. If a praiseworthy innovations is introduced then as Muslims we should not oppose it because as told by Prophet (sallallahu alayhi wa aalihi was’sallam), it is reward worthy.

      Q23: Coming to those [praiseworthy] innovations which have been passed on by our ancestors such as celebrating the birthday of Prophet (sallallahu alayhi wa aalihi was’sallam). Why is so much emphasis put on these [praiseworthy] innovations?

      Answer: The Khawarij oppose the Muslims because they deem the praiseworthy innovations to be reprehensible innovations and tell Muslims that if they engage in the praiseworthy innovations they will burn in hell. Yet Prophet (sallallahu alayhi wa aalihi was’sallam) has told of equal reward for the one who introduces and those who follow his footsteps. Allah (subhanahu wa ta’ala) states: “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” [Ref: 3:110] One can forbid wrong in three ways, use physical force, speak out against it, or declare it in heart to be wrong. Note, the Khawarij prohibit praiseworthy innovations and declare them as sinful and this is wrong because they oppose what Prophet (sallallahu alayhi wa aalihi was’sallam) taught.[5] We are obliged by the verse of Quran to forbid the Khawarij from declaring something good to be sinful. So we the Muslims speak out against the heretical methodology of Khawarij and their heretical understandings. Sign of best nation from mankind is that they enjoin what is good and we also partake in the right/good innovations because taking part in such innovations also a form of opposition to the Khawarij.

      Q24: How can the dispute about [praiseworthy] innovations be resolved in your understanding?

      Answer: Idealistic absolute reconciliation is not possible between the Muslims and Khawarij due to fundamental differences in methodology. If Khawarij accept that the words of Prophet (sallallahu alayhi wa aalihi was’sallam) have jawami al kalim (i.e. short phrase bearing widest meanings) nature and if their understanding of Ahadith on subject of innovation is corrected then the dispute with Khawarij can be resolved in favor of Muslims.

      Q25: You don’t believe the definitions of innovation have something to do with the differences?

      Answer: The Muslims divide innovation into two major categories: praiseworthy and blameworthy. Praiseworthy is which is based on teaching of Quran and Sunnah, and blameworthy is which contradicts the teaching of Allah (subhanahu wa ta’ala) and RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Muslim scholars also purposed the definition of innovation which now is bench mark of Khawarij. In this methodology of innovation anything which is not supported from teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) with explicit or implied evidence was an innovation. Note in their terminology when a practice is declared as an innovation, it means reprehensible innovation, and praiseworthy innovations were declared as Sunnahs in this methodology.[6] The Khawarij removed condition of implicit evidence (i.e. Ijthadi evidence) and made explicit evidence as the criteria for judging permissibility especially against Muslims. Therefore with minor adjustments this definition can be reconciled with Islamic methodology but in Khariji belief system there is no room for introducing good Sunnah into Islam hence the definition will not be altered to conform to definition of early Islamic scholarship. The difference in definitions of innovations by itself is really significant. The understanding of Ahadith relating to subject of innovation is cause of these definitions and depending on how Ahadith are understood the definition and principles surrounding are derived. So for correct definition the proper understanding of Ahadith relating to subject of innovation is fundamental requirement.

      Wama alayna ilal balaghul mubeen.
      Muhammed Ali Razavi

      Footnotes:

      - [1] “Jabir b. Abdullah said: When Allah's Messenger (may peace he upon him) delivered the sermon, his eyes became red, his voice rose, and his anger increased so that he was like one giving a warning against the enemy and saying: "The enemy has made a morning attack on you and in the evening too." He would also say: "The Last Hour and I have been sent like these two." And he would join his forefinger and middle finger; and would further say: "The best of the speech is embodied in the Book of Allah, and the best of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is misguidance." He would further say: I am more dear to a Muslim even than his self; and he who left behind property that is for his family; and he who dies under debt or leaves children (in helplessness), the responsibility (of paying his debt and bringing up his children) lies on me." [Ref: Muslim, B4, H1885]

      - [2] "And whoever introduces an ضَلاَلَةٍ بِدْعَةَ (i.e. reprehensible innovation) with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677]

      - [3] Please note, permissibility is stated to be only established if name and content both are stated if one of the two is missing then according to Salafi methodology the innovated practice is [reprehensible] innovation.

      - [4] Note, these people have nothing do with religion of Islam. Wahhabi’s are all upon the methodology of Khawarij and about Khawarij Prophet (sallallahu alayhi wa aalihi was’sallam) said they are people of Kufr.

      - [5] “That is because they opposed Allah and His Messenger. And whoever opposes Allah - then indeed, Allah is severe in penalty.” [Ref: 59:4] “Do they not know that whoever opposes Allah and His Messenger - that for him is the fire of Hell, wherein he will abide eternally? That is the great disgrace.” [Ref: 9:63]

      - [6] Not Sunnah in meaning of Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but Sunnah in meaning of good reward worthy Sunnah: “He who introduced some good Sunnah (i.e. practice) in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466]
    • By MuhammedAli
      Introduction:

      Recently during discussions with a Salafi about the nature of innovations in Islam. The Salafi ‘student of knowledge’ presented me translation of Ibn Uthaymeen’s small pamphlet size MSWord format copy of a Arabic work. He requested me to read and think about the contents and note the strenth of Ibn Uthaymeen’s reasoning against the legitimacy of praiseworthy innovations. He was convinced, once his this booklet was understood by me, it would be impossible for me to hold to the position of Ahle Sunnat Wal Jammat. Instead it will force me to back-track into Salafism. In this word format he highlighted a certain [portion which will be quoted below] and requested that special attention needs to be paid to it. After reading the entire treaty and much mulling over its line of reasoning and understanding the in-between the line material it was decided best response would be in a written format. Below is the written response which al hamdu lillah demolished the castle of Wahhabiyyah.

      1.0 - Salih Al Uthaymeen’s Position In His Own Words:

      “That the Prophet (sallallahu alayhi wa aalihi was’sallam) did not leave anything which the people are in need of in their worship, their dealings with one another and their livelihood without having explained it is proven to you by His speech, the Exalted: “This day have I perfected for you your religion and have completed My favour upon you and have chosen for you Islaam as a religion.” When this matter has been explained [that Islam is perfected/completed then] - O muslim - know that every one who innovates something in the religion of Allah  (azza wa jal) even if it is with a good intention, then his innovation, along with it being misguidance, will be considered a defamation of the religion of Allah (azza wa jal) and will be considered a denial and rejection of Allah (azza wa jal) the Exalted in His speech: “This day have I perfected for you your religion …”  Since this innovator who innovated a matter into the religion of Allah  (azza wa jal) which is not from the religion of Allah  (azza wa jal) is saying silently that the religion has not been completed because this matter which was left out, and which he innovated, can be used to draw closer to Allah  (azza wa jal).” [Ref: Innovations In The Light Of Perfection Of Shari’ah, by Muhammad bin Salih Al Uthaymeen]

      1.1 - Salih Al Uthaymeen’s Position In My Own Words:

      Allah (subhanahu wa ta’ala) is the source of perfection/completion which is beyond improvement. Allah (subhanahu wa ta’ala) perfected/completed the religion of Islam and any additions or alterations to perfection/compeletion of Allah (subhanahu wa ta’ala) cannot be praiseworthy. This is the reason Prophet (sallallahu alayhi wa aalihi wa’sallam) told any/every innovation made part of Islam [after completion/perfection of Islam] is misguidance which takes to hellfire. Hence, there can be no and there is no, valid basis for praiseworthy innovations in Islam. By introducing ‘praiseworthy’ innovations into Islam one is negating the completion/perfection of Islam and improving upon what Allah (subhanahu wa ta’ala) and his Messenger (sallallahu alayhi wa aalihi was’sallam) left us with and is implying that Islam was not perfected/completed.[1]

      2.1 - Islam Is The Perfection/Completion Of Islams:

      Religion of Prophet Musa (alayhis salam) and his followers, Prophet Isa (alayhis salam) and his followers was Islam: “And Moses said: ‘O my people! If you have believed in Allah, then put your trust in Him if you are Muslims.’” [Ref: 10:84] “And when I Allah inspired the disciples [of Jesus] to believe in Me and My Messenger, they said: ‘We believe. And bear witness that we are Muslims.” [Ref: 5:111] It is recorded in the Hadith that Prophet (sallallahu alayhi wa aalihi was’sallam) stated that the religion of all Prophets was Islam: "I am most akin to Jesus Christ among the whole of mankind, and all the Prophets are of different mothers but belong to one religion and no Prophet was raised between me and Jesus." [Ref: Muslim, B30, H5835] Their versions of Islam were suitable for their immediate evoriments but the Islam given to our Prophet (sallallahu alayhi was’sallam) is a continuation of previous versions of Islam and perfection/completion of all those religions of Islam and is a universal message. Hence to argue on basis; our Islam is perfection/compeletion of previous versions of Islams therefore one cannot introduce praiseworthy innovations into our Islam, is utterly useless reasoning, because perfection/compeletion of older versions does not rule out praiseworthy innovations via Ijtihad.

      2.2 - Islam Is Perfection/Compeletion In Itself:

      Improvements are made by Prophets/Messengers and there is no Prophet/Messenger with revelation after Prophet (sallallahu alayhi wa aalihi was’sallam): “Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and last of the prophets. And ever is Allah, of all things, Knowing.” [Ref: 33:40] Hence the version of Islam given to our Prophet (sallallahu alayhi wa aalihi was’sallam) is perfect/complete and beyond any need of improvements - Islam is perfection/compeletion in itself but this does not mean praiseworthy innovations cannot be made part of Islam via Ijtihad.

      2.3 - Allowing Innovated Practices Is Part Of Perfection/Compeletion Of Islam:

      Part of compeletion/perfection of Islam that it incorporates teachings which enable the Muslims to incorporate new practices into Islam via Ijtihad. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said in numerous Ahadith: “He who introduced some good Sunnah in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] As long as the newly introduced Sunnahs/Biddahs agree with fundamental principles of Islamic worship, charity, enjoining good, prohibiting wrong and we do not invent a new act of worship but we assemble the Sunnah of Prophet (sallallalu alayhi wa aalihi was’sallam) under various names, we inroduce good Sunnah. For which there will be reward one who invents it and those who adhere to it and those who call to it: “He who called (people) to righteousness/guidance, there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6470]

      2.4 – Perserving The Compeletion/Perfection Of Islam:

      Shara’i evidence firmly established new praiseworthy Biddah/Sunnah can be introduced into Islam and it would be permissible to act on them and acting on these praiseworthy Sunnahs/Biddahs will earn reward from Allah (subhanahu wa ta’ala). Islam was perfected/completed but in this perfected/completed Islam room was created for incorporation of praiseworthy Sunnahs/Biddahs. Allah (subhanahu wa ta’ala) has stated: “We have, without doubt, sent down the Reminder (i.e. the Quran); and We will assuredly guard it (i.e. from corruption).” [Ref: 15:9] Allah (subhanahu wa ta’ala) has promised to protect the completion/perfection of Islam from corruption and if introducing praiseworthy innovations into Islam was corruption of Islam then Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam) would not have created the room for them. Therefore the perfection/completion of Islam will not be effect by newly introduced praiseworthy Sunnahs/Biddahs into religion of Islam.

      3.1 - Distorting The Perfection/Compeletion Of Islam:

      As Muslims we cannot nor we can believe that a Prophet can come after our Prophet (sallallahu alayhi wa aalihi was’sallam) and abrogate or subsitute or add or ommit or alter any thing that has been taught by Prophet (sallallahu alayhi wa aalihi was’sallam). We must adhere to the Islam taught by Prophet (sallallahu alayhi wa aalihi was’sallam) without engaging in mentioned to maintain perfection/compeletion of Islam. If one engages in abrogation of matters in Ayaat/Ahadith without valid proof, or alters a method taught in Quran/Hadith, or subsitutes a action/belief by another not established with Quranic/Hadith evidence, or adds to a ritual practice or Quranic text which was not part of it, then such person engages in mutilation of Islam. He/She defaces the perfection of Allah (subhanahu wa ta’ala) and his beloved Messenger (sallallahu alayhi wa aalihi was’sallam) and it is akin to indirectly claiming God-hood or Prophet-hood.[2] As Muslims we have ensured the teaching of Islam are protected from corruption and we have not made anything part of Islam which defaced Islam.

      3.2 - Those Who Defaced Their Versions Of Islam:

      The Yahood/Nasara defaced the Islams given to them by their respective Prophets and took their innovative religions as the Islams of Prophets Musa/Isa (alayhis salam). In short they alterted the Islams and made them into monsteracities which they are recognized by at present. The message and teaching of Quran are still preserved and easily accessible. There has been no alteration, addition, ommition and abrogation of Quranic message of Islam in the Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) like it happened to the religions of previous Prophets. Therefore the completion, the perfection of Islam is preserved and nothing of Islam has been defaced, or removed, or omitted, or abrogated, or altered.

      3.3 – True Act Of Defacing Of Islam:

      True defamation of Islam would be, if one engages in altering the order of actions performed in prayers. One starts his prayers with prostration and ends it with standing or recites Surah Fatihah in prostration three times and recites twenty hail Mary’s (i.e. Ave Maria). Another example would be to believe that some parts of Quran have been omitted/deleted by Muslims. Or to add another verse to the end of Surah Fatiha, such as; lana tulillahi alal kazibeen, and believe it is part of Quran. Or altering the confession of Tawheedi creed to; there is no god except three in the One god and Muhammad is the Messenger of Allah. These are examples of improvements/innovations which in reality deface Islam not praiseworthy innovations. A praiseworthy innovation introduced into Islam via Ijtihad and which was not and is not believed to be Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) and it accords with teaching of Islam, does not effect the compeletion/perfection of Islam, rather it compliments it.

      4.1 – Innovated Sunnah In Line With Perfection/Completion Of Islam:

      During the Khilafat of Hadhrat Abu Bakr (radiallah ta’ala anhu) Musailamah claimed Prophet-hood. Hadhrat Abu Bakr (radiallah ta’ala anhu) sent armies to eliminate this Dajjal. At the end of wars some seventy Hufadh had fallen in the way of Allah (subhanahu wa ta’ala). Hadhrat Umar (radiallah ta’ala anhu) realized if the Hufadh continue to receive matyrdom at this rate sooner or later Quran will be lost, so he visited Hadhrat Abu Bakr (radiallah ta’ala anhu). He said to Hadhrat Abu Bakr (subhanahu wa ta’ala): "Casualties were heavy among the Qurra' of the! Qur'an (i.e. those who knew the Qur'an by heart) on the day of the Battle of Yalmama, and I am afraid that more heavy casualties may take place among the Qurra' on other battlefields, whereby a large part of the Qur'an may be lost. Therefore I suggest, you (Abu Bakr) order that the Qur'an be collected." At this point one can say, Hadhrat Abu Bakr (subhanahu wa ta’ala) was opinion that collection of Quran as a single book format is a innovation which will deface the perfection/completion of Islam, so he said: "How can you do something which Allah's Apostle did not do?" Hadhrat Umar (subhanahu wa ta’ala) trys to convince him that it is a good Sunnah which does not effect the perfection/completion of Islam by saying: "By Allah, that is a good project.” Hadhrat Abu Bakr (subhanahu wa ta’ala) continues saying: "Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which `Umar had realized." [Ref: Bukhari, B61, H509] Hadhrat Abu Bakr (subhanahu wa ta’ala) is now convinced that compiling Quran in a book is a praiseworthy innovation which even Prophet (sallallahu alayhi wa aalihi was’sallam) did not engage in nor instructed. He also understood that religion of Islam was complete and all that was part of fundamental teaching Islam has been made part of Islam by Prophet (sallallahu alayhi wa aalihi was’sallam). He also realized that the perfection/completion of Islam is not effected by a innovative praiseworthy Sunnah and nor do the praiseworthy innovations deface the perfection/completion of Islam. He also understood, by compiling Quran in a single book it does not amount to him ordering completion/perfection of Islam after Islam was perfected/completed.[3]

      4.2 – Khalifah Gives Instructions To Engage In Praiseworthy Innovation:

      Hadhrat Abu Bakr (subhanahu wa ta’ala) says to a Sahabi: “You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for Allah's Messenger. So you should search for (the fragmentary scripts of) the Qur'an and collect it in one book)." The Sahabi narrator added: “By Allah If they had ordered me to shift one of the mountains, it would not have been heavier for me than this ordering me to collect the Qur'an.” Then he said to Hadhrat Abu Bakr (subhanahu wa ta’ala) what Hadhrat Abu Bakr (subhanahu wa ta’ala) said to Hadhrat Umar (subhanahu wa ta’ala) when he had suggested compiling Quran in single book format: "How will you do something which Allah's Messenger did not do?" The Hadith continues: "By Allah, it is a good project." Abu Bakr kept on urging me to accept his idea until Allah opened my chest for what He had opened the chests of Abu Bakr and `Umar.” [Ref: Bukhari, B61, H509] Once the companion realized the goodness in this praiseworthy Biddah/Sunnah and just like Hadhrat Abu Bakr realized it does not amount to blameworthy innovation [which disfigures the perfection/completion of Islam] he began gathering and compiling Quran into single book format and the result was Quran in our possesion today.

      5.1 - The Destroyer of Perfection/Completion Of Islam:

      The Prophet (sallallahu alayhi wa aalihi was’sallam) explained all essentials of religion of Islam. He explained the concept of worship, types of worship, the method of worship and when to worship. He explained Zakat, Sadqa, Khayrat, and all issues connected with charity. He taught how to perform Ghusul and when to perform Ghusul. He taught the method of Wudhu and when to perform Wudhu. In short he taught all aspects of daily life and this is completion/perfection of Quran and Islam, stated: “This day have I perfected for you your religion and have completed My favour upon you and have chosen for you Islaam as a religion.” [Ref: 5:3] Islam is religion of micro-guidance, it aims to guides/manage all affairs. Allah (subhanahu wa ta’ala) made Islam for mankind and for those who will come till the judgment day. Our Prophet (sallallahu alayhi wa aalihi was’sallam) explained the affairs which were happening in his time but left principles via aid of which we will be able to judge matters to arise after, and part of these principles the teaching is: “He who introduced some good Sunnah in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] Therefore Muslims know that praiseworthy Sunnahs/Biddahs are part of perfection/compeletion of Islam. One who argues against and believes; praiseworthy Sunnahs/Biddahs are against the teaching of Islam is guilty of innovation. He refutes/rejects a teaching of Islam, which daringly can be said to be established by Tawatir. Even though one has good intentions his innovation is misguidance and is a distortion of perfection/completion of Islam – the religion approved by Allah (subhanahu wa ta’ala). The  innovator of reprehensible innovation is indirectly claiming the right of Allah (subhanahu wa ta’ala) for himself – claims to have the right to legislate religion. Or he is claiming to be spokes person of Allah (subhanahu wa ta’ala) after it has been clearly stated there is no Nabi/Messenger with Shari’a after our beloved Prophet (sallallahu alayhi wa aalihi was’sallam). Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam) has reported to have said: “Aishah reported the Messenger of Allah as saying: if any one introduces into this affair of ours anything which does not belong to it, it is rejected. Ibn Isa said: the prophet said: if anyone practices any action in away other than our practice, it is rejected.” [Ref: Dawood,  B41, H4589] O Muslims, therefore believe in Allah (subhanahu wa ta’ala) as your God and believe in His beloved Messenger Muhammad (sallallahu alayhi wa aalihi was’sallam) as the last/final Prophet. O Muslims, reject those who exercise the right of Allah (subhanahu wa ta’ala) and exercise the right of a Prophet to disfigure the perfection/completion of Islam and reject their reprehensible innovations. They oppose Allah (subhanahu wa ta’ala) and His beloved Messenger (sallallahu alayhi wa aalihi was’sallam). O Muslims, you oppose such a individual and his party and believe what is taught by Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam). If you do not then know in sight of Allah (subhanahu wa ta’ala) the only acceptable religion is of Islam and you will be amongst the loosers in day of judgment: “And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Ref: 3:85] This is Islam is composed of teaching of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) and if you leave him and obey the rival and enemy of Allah’s Messenger (sallallahu alayhi wa aalihi wa’sallam) then you have preffered for your self religion other then perfected/compeleted religion of Islam. You have chosen for your self; the religion of Shaytan, the religion of Ibn Uthaymeen but not the religion of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam). O heretics, you be to your religion and know that we believed in Islam and we believed in our Nabi Muhammad (sallallahu alayhi wa aalihi was’sallam) when he said: “Whoever introduces a good practice that is followed, he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest. And whoever introduces a bad practice that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest." [Ref: Ibn Majah, B1, H203] This the best of guidance of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) and what opposes his teaching is innovation and every teaching which opposes and disfigures the perfection/completion of Islam takes to hellfire.

      5.2– Blameworthy Innovations Harm Perfection/Completion Of Islam:

      Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “The best of the speech is embodied in the Book of Allah, and the best of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." [Ref: Bukhari, B4, H1885] and in another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “The worst of things are those that are newly invented; every newly-invented thing is an innovation and every innovation is going astray, and every going astray is in the Fire.” [Ref: Sunan Nisa’I, B19, H1579] It is established Ibn Uthaymeen the chief of group of Satan, the leader of the Khawarij, opposed Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) in regards to introducing praiseworthy Sunnahs/Biddahs into Islam, hence he introduced a blameworthy innovation into Islam. Prophet (sallallahu alayhi wa aalihi was’sallam) stated: “He who enacted any act for which there is no sanction from our behalf, that is to be rejected.” [Ref: Muslim, B18, H4267] "If somebody innovates something which is not in harmony with the principles of our  affair religion, that thing is rejected." [Ref: Bukhari, B49, H861] In obedience to Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam) we reject Ibn Uthaymeen’s innovation which defaced the perfected/completed Islam.

      Conclusion:

      Religion of Islam is has been completed and perfected by Allah’s (subhanahu wa ta’ala) last and finale Prophet – Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam). The beloved Prophet and the Messenger of Allah (sallallahu alayhi wa aalihi was’sallam) informed one who introduces praiseworthy Biddah/Sunnah into Islam which is followed after him it will be rewarded by Allah (subhanahu wa ta’ala) and those who call toward such praisworthy Sunnahs/Biddahs they will also be rewarded like the ones who act upon it. The teaching which permit introduction of praiseworthy Sunnahs/Biddahs into Islam is part of perfection/compeletion of Islam and as  long as the innovated practice is in accordance with the teaching of Islam and does not contradict the teaching of worship, charity, encouraging good, forbidding evil, and it aids Islam, then it is a good Sunnah/Biddah. The real true enemy of Islam, the destroyer and negater of perfection/completion of Islam is Ibn Uthaymeen the enemy of Allah (subhanahu wa ta’ala). He has censored praiseworthy Biddah/Sunnah which Allah (subhanahu wa ta’ala) permitted and about which Prophet (sallallahu alayhi was’sallam) told of reward – for one who innovates and one who practices it. Ibn Uthaymeen and the Khariji minions of Iblees from Najd have found fault in the perfection/completion of Islam. Hence they have rejected the conceptual validity of introducing praiseworthy Sunnahs/Biddahs into Islam. The Khariji’s reject this teaching of Islam and the fruits of this teaching. Therefore the innovation and the distortion of perfection/completion of Islam is from Khawarij and their scholars, and in this context Ibn Uthaymeen the cursed.

      Wama alayna ilal balaghul mubeen.
      Muhammed Ali Razavi

      Footnotes:

      - [1] If anyone is unhappy about my presentation of Ibn Uthaymeen’s reasoning then please be my guest and present his position from his own work better then my representation. Rest assured I have greatly improved the strenth of his reasoning. In other words his reasoning is presented more precisely, more elequently, more forcefully then Mr Ibn Uthaymeen did.

      - [2] If he affirms Prophet-hood or God-hood with his tongue and it is not impliedfrom his actions then such a person is Kafir, otherwise such a person is heretic of worst kind.

      - [3] Ibn Uthaymeen wrote:” Since this innovator who innovated a matter into the religion of Allah  (azza wa jal) which is not from the religion of Allah  (azza wa jal) is saying silently that the religion has not been completed because this matter which was left out, and which he innovated, can be used to draw closer to Allah  (azza wa jal).” Based on this statement of Ibn Uthaymeen, one is forced to conclude that Mr Ibn Uthaymeen’s regarding Hadhrat Umar and Hadhrat Abu Bakr position would be they were completing/perfecting Quran which was left uncomplete/imperfect by Allah (subhanahu wa ta’ala) and by His Messenger Muhammad (sallallahu alayh wa aalihi was’sallam).
×
×
  • Create New...