Londoniyyah - Part 28 - Bid'ah and Tabdee' | Mohammed Hijab
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- Опубликовано: 2 окт 2024
- Londoniyyah - Part 28 - Bid'ah and Tabdee' | Mohammed Hijab
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Follow the Salaf and not the bidah of Salafis:
Imam ash-Shafi’i (rah) said that Innovations are of two types, The first consist of those new matters which are in opposition of Quran, Sunnah, Athaar, or Ijma of Ummah, these will be Bidat al Dhalalah (evil innovations). The second type consists of those new matters which are performed for the good, these will not be disliked, This is why Umar (RA) said at Qiyaam of Tarawih: What an excellent Bidah this is [al-Dhahabi in Siyar A’lam an Nubala, Volume 10, Page No. 70]
So much hate in the rebuttal. Sa’d
Imam Abu Hanifa also narrated what Umar Ra said and affirmed the same concept
@Turkish Salafi both sides that interpret these Hadiths say it has to be in accordance with Sunna .
Salafis say the new act has to be in the same form and type of their interpretation, while the other side say it only needs to be of the same type not form and along the fundamentals of Sunnah according to their understanding .
It is not a simple issue because each side considers different Usool , but the starting point is agreeing what the Sahaba agreed on and worked with is a good example
@Turkish Salafi Both claim they follow the Sahaba and true Aqeeda so reaffirming that just as they do doesn't add value here.
The topic is about Bid'ah but anyway Imam Al Tabari here affirms the Sifat without likening to the physical faculties in the creation .
AlTabari also says Allah is not a body and is not composed and uses the argument of Mutakalemeen .
That is our Aqida Alhamdulilah
@Turkish Salafi I don't reject what's apparent from the text because the apparent in Allah's attributes is no the same as the apparent in Humans .
Elaborate what is the apparent you want me to affirm.
AlTabari uses the argument of temporal occurrence and change of all bodies and creation to prove Allah's eternal nature.
This is the main kalam argument which the cosmological argument was built upon.
AlTabari denies that nozool is spatial or a movement and makes this tashbeeh opposing to the salaf .
AlTabari says Uluw is not movement but like the highness of a king.
Most Ash'aris say Allah is above the throne but negate the physical temporal limited meaning of the attribute which is not Quran or Sunna.
What a beneficial episode MashaAllah. It should shatter the indoctrination that some disingenuous Salafi's try to promote about Bid'ah and that the majority do not abide by THEIR position.
May Allah guide us all.
And what is that that they try to promote?
@@Qytrh The Bid'ah being disparaged by the salaf in the quotes provided is the blameworthy bid'ah which contradicts the Quran, the Sunnah, or unanimous agreement of the Muslims.
Let us bring it back to the Hadith you quoted inshaAllah.
Unfortunately, there are some people who misinterpret this sahih hadith related by Abu Dawud: "كل بدعة ضلالة"
which means:
"Most / Nearly all innovations are innovations of misguidance."
Those who are misguided interpret the word (kul) as `every' and thus claim this hadith means: 'Every innovation is an innovation of misguidance'.
Their claim is unfounded for two reasons.
Linguistically, this hadith is similar to the hadith related by al-Bayhaqiyy:
"كل عين زانية"
which clearly does not mean: "Every eye gazes the look of the adulterer;" rather, it means "Most people are guilty of the forbidden look."
The person blind since birth would surely not have the forbidden look, and it is known the Prophets would never commit such an abject sin.
The word "كل” (kul) as used in both hadiths refers to `most,' although it can mean "every" it does not mean this in all cases.
As a matter of fact, in the explanation of Sahih Muslim, an-Nawawiyy said:
"The saying of the Prophet, sallallahu ^alayhi wa sallam, is among the terms which are "عام مخصوص" (^am makhsus) i.e., a general statement giving a specific meaning; which is a known field in Islam, and the meaning of the hadith is "most innovations are innovations of misguidance."
This field the"عام مخصوص" is seen in the Qur'an in Ayah 3 of Surat al-Ahqaf: [تدمر كل شىء] which means the wind Allah sent as punishment to the people of ^Ad demolished most [and not all] of the things.
Here is the ayah in full:
تُدَمِّرُ كُلَّ شَىْء بِأَمْرِ رَبِّهَاٍمَا تَذَرُ مِن شَىْءٍ أَتَتْ عَلَيْهِ إِلاَّ جَعَلَتْهُ كَالرَّمِيم كَذلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ ِ
Tudammiru kulla shay-in bi-amri rabbiha faasbahoo la yura illa masakinuhum kathalika najzee alqawma almujrimeena
Destroying all things [kulla shay-in] by commandment of its Lord
And morning found them so that naught could be seen save their dwellings.
[Surah al-Ahqaf]
Thus the dwellings were not destroyed although "all" [kulla shay-in] things had been destroyed. "All" [Kullu] here specifically refers to the lives of the unbelievers of Ad and their properties, but not their dwellings!
So again, the interpretation of the term kullu "every" to mean "all-encompassing without exception" is incorrect.
In arabic it may mean "nearly all" or "the vast majority" and this was the understanding of Imam Shafi'i and others.
There is another example in Surah al-Naml (27:23) illustrating this fact.....
So what is required is a harmonised understanding of the above quoted hadith from our Nabi sallallahu alayhi wa sallam with his following statement:
Imam Muslim related, through the route of Jarir Ibn ^Abdullah, the Prophet said:
"من سنَّ في الإسلام سنة حسنة فله أجرها وأجر من عمل بها إلى يوم القيامة، لا ينقص من أجورهم شىء ومن سنَّ فِى الإسلام سنة سيئة فعليه وزرها ووزر من عمل بها إلى يوم القيامة لا ينقص من أوزارهم شىء"
"The one who innovates a good practice [sunnatun hasana] in Islam has its reward and a reward similar to those who follow him in it--until the Day of Judgment--without lessening their reward. The one who innovates a practice of misguidance would be sinful for it and has sins similar to those who follow him in it--until the Day of Judgment--without lessening their sins."
How did the Ulema harmonise between these hadith?
Imam Nawawi said in Sahih Muslim (6-21)
"The Prophet's saying every innovation is a general-particular and it is a reference to most innovations. The linguists say, "Innovation is any act done without a previous pattern, and it is of five different kinds.'" Imam Nawawi also said in Tahzeeb al Asma' wal Sifaat, "Innovation in religious law is to originate anything which did not exist during the time of the Prophet, and it is divided into good and bad." He also said, "Al-muhdathat (pl. for muhdatha) is to originate something that has no roots in religious law. In the tradition of religious law it is called innovation, and if it has an origin within the religious law, then it is not innovation. Innovation in religious law is disagreeable, unlike in the language where everything that has been originated without a previous pattern is called innovation regardless of whether it is good or bad."
Shaykh Ibn Hajar Al Asqalani, the commentator on Al Bukhari, said,
"Anything that did not exist during the Prophet's time is called innovation, but some are good while others are not."
Abu Na'eem, narrated from Ibrahim Al Junaid, said, "I heard Ash-Shafi'i saying,
"Innovation is of two types; praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy.'"
Imam Albayhaqi narrated in Manaqib Ash-Shafi'i that Ash-Shafi'i said,
"Innovations are of two types: that which contradicts the Qu'ran, the Sunnah, or unanimous agreement of the Muslims is a innovation of deception, while a good innovation does not contradict any of these things."
Al `Izz bin Abdussalam said, at the end of his book, Al Qawa'id,
"Innovation is divided into obligatory, forbidden, recommended, disagreeable and permissible, and the way to know which is which is to match it against the religious law."
And Allah knows best.
@@fifafreebies8941 Except that كل CAN mean "all/every" and showing that it MAY NOT mean "all/every" in all cases doesn't really do anything to assert that the other position is "incorrect" as you claim, because their interpretation is a perfectly valid interpretation from linguistic point of view. Example: إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ. Here, كل means "all/every". There are numerous such usages of كل in the Qur'an.
@@mohammedyasin2087 Allah made Muhsin Khan Salafi translate the following hadith in accordance to concept of Ahlus Sunnah.
Narrated Aisha: Allah's Apostle said, "If somebody innovates something "WHICH IS NOT IN HARMONY WITH THE PRINCIPLES OF OUR RELIGION" that thing is rejected." [Volume 3, Book 49, Number 861: (Sahih Bukhari)]
This is exactly our concept on Bidah. We believe any Bidah which is not in harmony with the principles of religion only that is rejected but other is not.
Salafis quote: "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." [Sahih Muslim # 1885]
And hadith in Sunnan Nasai’i adds: … and every going astray is in the Fire.' [Sunnan Nasai’i Vol. 2, Book 19, Hadith 1579]
Salafis and fanatics use these hadiths to misguide people that every innovation is evil. If we take these hadiths on face value then there will be contradiction in Qur’an and Sunnah and that is impossible.
This is why great scholars like Ibn Hajr al-Haythami (Rahimahullah) explained these hadiths as:
وفي الحديث "كل بدْعة ضلالة وكل ضلالة في النار" وهو محمول على المحرمة لا غي
Translation: That which is narrated in Hadith that “All innovations are evil and all evil are in hell fire.” This hadith will be applied for Bidat al Muhrima (i.e. category of haram innovations only) not others.[Al Haythami in Fatawa al Hadithiyyah, Volume No.1 Page No. 109, Published by Dar ul Fikr, Beirut, Lebanon]
This hadith is to be understood from another hadith which states:
قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " مَنْ سَنَّ سُنَّةً حَسَنَةً فَعُمِلَ بِهَا بَعْدَهُ كَانَ لَهُ أَجْرُهَا وَمِثْلُ أُجُورِهِمْ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْئًا وَمَنْ سَنَّ سُنَّةً سَيِّئَةً فَعُمِلَ بِهَا بَعْدَهُ كَانَ عَلَيْهِ وِزْرُهُ وَمِثْلُ أَوْزَارِهِمْ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أَوْزَارِهِمْ شَيْئًا
It was narrated that Abu Juhaifah said: "The Messenger of Allah said: 'Whoever introduces a good practice that is followed after him, will have a reward for that and the equivalent of their reward... [Sunnan Ibn Majah Vol. 1, Book 1, Hadith 207. Salafis declared this hadith as Sahih in Dar us Salam version. It is also part of a longer hadith in Sahih Muslim #2219 & 6455]
While explaining this hadith Imam an-Nawawi the best Sharih of Sahih Muslim said:
قوله صلى الله عليه وسلم : ( من سن في الإسلام سنة حسنة فله أجرها ) إلى آخره ، فيه : الحث على الابتداء بالخيرات وسن السنن الحسنات ، والتحذير من اختراع الأباطيل والمستقبحات ، وسبب هذا الكلام في هذا الحديث أنه قال في أوله : ( فجاء رجل بصرة كادت كفه تعجز عنها ، فتتابع الناس ) وكان الفضل العظيم للبادي بهذا الخير ، والفاتح لباب هذا الإحسان . وفي هذا الحديث تخصيص قوله صلى الله عليه وسلم : كل محدثة بدعة وكل بدعة ضلالة ، وأن المراد به المحدثات الباطلة والبدع المذمومة ، وقد سبق بيان هذا في كتاب صلاة الجمعة ، وذكرنا هناك أن البدع خمسة أقسام : واجبة ومندوبة ومحرمة ومكروهة ومباحة .
Translation: The saying of Prophet - Peace be upon him that ('Whoever introduces a good practice will have a reward for that) till end of hadith. “IN THIS HADITH IT HAS BEEN STRESSED UPON TO INTRODUCE GOOD ACTIONS… In this hadith “TAKHSIS HAS BEEN MADE OVER THE HADITH WHICH STATES: EVERY INNOVATION IS BIDAH AND EVERY BIDAH IS MISGUIDANCE. (The latter) hadith refers (only) to Batil and blameworthy innovations. This has been mentioned before in regards to Salat ul Jummah where we mentioned “FIVE CATEGORIES OF BIDAH I.E. 1. WAJIB, 2. MANDUB, 3. HARAM, 4. MAKRUH, 5. AND MUBAH” [Sharh Sahih Muslim by Imam an-Nawawi under Hadith # 2219]
Modern Salafism divides the Ummah unnecessarily over Ijtihadi issues. Follow classical Salaffiyah.
Thank you for this Akhi ❤️
Brother Hijab looks and sounds tired here...
Syafakallah brother, may Allah bless u for all ur hardwork
Unfortunately, there are some people who misinterpret this sahih hadith related by Abu Dawud: "كل بدعة ضلالة"
which means:
"Most / Nearly all innovations are innovations of misguidance."
Those who are misguided interpret the word (kul) as `every' and thus claim this hadith means: 'Every innovation is an innovation of misguidance'.
Their claim is unfounded for two reasons.
Linguistically, this hadith is similar to the hadith related by al-Bayhaqiyy:
"كل عين زانية"
which clearly does not mean: "Every eye gazes the look of the adulterer;" rather, it means "Most people are guilty of the forbidden look."
The person blind since birth would surely not have the forbidden look, and it is known the Prophets would never commit such an abject sin.
The word "كل” (kul) as used in both hadiths refers to `most,' although it can mean "every" it does not mean this in all cases.
As a matter of fact, in the explanation of Sahih Muslim, an-Nawawiyy said:
"The saying of the Prophet, sallallahu ^alayhi wa sallam, is among the terms which are "عام مخصوص" (^am makhsus) i.e., a general statement giving a specific meaning; which is a known field in Islam, and the meaning of the hadith is "most innovations are innovations of misguidance."
This field the"عام مخصوص" is seen in the Qur'an in Ayah 3 of Surat al-Ahqaf: [تدمر كل شىء] which means the wind Allah sent as punishment to the people of ^Ad demolished most [and not all] of the things.
Here is the ayah in full:
تُدَمِّرُ كُلَّ شَىْء بِأَمْرِ رَبِّهَاٍمَا تَذَرُ مِن شَىْءٍ أَتَتْ عَلَيْهِ إِلاَّ جَعَلَتْهُ كَالرَّمِيم كَذلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ ِ
Tudammiru kulla shay-in bi-amri rabbiha faasbahoo la yura illa masakinuhum kathalika najzee alqawma almujrimeena
Destroying all things [kulla shay-in] by commandment of its Lord
And morning found them so that naught could be seen save their dwellings.
[Surah al-Ahqaf]
Thus the dwellings were not destroyed although "all" [kulla shay-in] things had been destroyed. "All" [Kullu] here specifically refers to the lives of the unbelievers of Ad and their properties, but not their dwellings!
So again, the interpretation of the term kullu "every" to mean "all-encompassing without exception" is incorrect.
In arabic it may mean "nearly all" or "the vast majority" and this was the understanding of Imam Shafi'i and others.
There is another example in Surah al-Naml (27:23) illustrating this fact.....
So what is required is a harmonised understanding of the above quoted hadith from our Nabi sallallahu alayhi wa sallam with his following statement:
Imam Muslim related, through the route of Jarir Ibn ^Abdullah, the Prophet said:
"من سنَّ في الإسلام سنة حسنة فله أجرها وأجر من عمل بها إلى يوم القيامة، لا ينقص من أجورهم شىء ومن سنَّ فِى الإسلام سنة سيئة فعليه وزرها ووزر من عمل بها إلى يوم القيامة لا ينقص من أوزارهم شىء"
"The one who innovates a good practice [sunnatun hasana] in Islam has its reward and a reward similar to those who follow him in it--until the Day of Judgment--without lessening their reward. The one who innovates a practice of misguidance would be sinful for it and has sins similar to those who follow him in it--until the Day of Judgment--without lessening their sins."
How did the Ulema harmonise between these hadith?
Imam Nawawi said in Sahih Muslim (6-21)
"The Prophet's saying every innovation is a general-particular and it is a reference to most innovations. The linguists say, "Innovation is any act done without a previous pattern, and it is of five different kinds.'" Imam Nawawi also said in Tahzeeb al Asma' wal Sifaat, "Innovation in religious law is to originate anything which did not exist during the time of the Prophet, and it is divided into good and bad." He also said, "Al-muhdathat (pl. for muhdatha) is to originate something that has no roots in religious law. In the tradition of religious law it is called innovation, and if it has an origin within the religious law, then it is not innovation. Innovation in religious law is disagreeable, unlike in the language where everything that has been originated without a previous pattern is called innovation regardless of whether it is good or bad."
Shaykh Ibn Hajar Al Asqalani, the commentator on Al Bukhari, said,
"Anything that did not exist during the Prophet's time is called innovation, but some are good while others are not."
Abu Na'eem, narrated from Ibrahim Al Junaid, said, "I heard Ash-Shafi'i saying,
"Innovation is of two types; praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy.'"
Imam Albayhaqi narrated in Manaqib Ash-Shafi'i that Ash-Shafi'i said,
"Innovations are of two types: that which contradicts the Qu'ran, the Sunnah, or unanimous agreement of the Muslims is a innovation of deception, while a good innovation does not contradict any of these things."
Al `Izz bin Abdussalam said, at the end of his book, Al Qawa'id,
"Innovation is divided into obligatory, forbidden, recommended, disagreeable and permissible, and the way to know which is which is to match it against the religious law."
And Allah knows best.
JazakAllahu khairan
Good Bidah:
Uthman (ra) started the 2nd adhan for Jummah, again this was a good innovation for the good of Ummah and it did not go against principles of Shariah.
Volume 2, Book 13, Number 39: (Sahih Bukhari)
Narrated Az-Zuhri: I heard As-Saib bin Yazid, saying, "In the life-time of Allah's Apostle, and Abu Bakr and Umar, the Adhan for the Jumua prayer used to be pronounced after the Imam had taken his seat on the pulpit. But when the people increased in number during the caliphate of 'Uthman, he introduced a third Adhan (on Friday for the Jumua prayer) and it was pronounced at Az-Zaura' and that new state of affairs remained so in the succeeding years
the third adhan ??? which madhab dos this third adhan ???
@Turkish Salafi i usually hear this that Abdullahi bin Masood ra saw this loud zikar majlis in the masjid and he told them to leve the masjid .
@Turkish Salafi How does "starts a good thing" equates "revives a part of the sunnah of the prophet"? This is nonsense...
@Turkish Salafi what about bid'a started by Uthman(R) and Umar(R)?
@@harriskhan7671 bravao. Exactly that's reviving sunnah acts that have become obsolete. Like in many communities 2 rakah tahiyatul masjid is uncommon and should be performed before sitting.
What is called good bidah is actually "Sunnah Hasana", we should not use the term "bidah" here as all bidah is bad, but the meaning still stands, it's just called Sunnah Hasana and we know it through this *Sahih* Hadith: Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported that the Prophet (sallallahu alayhi wa'sallam) said: "Whosoever *introduces a good practice in Islam* (Sunnah Hasana), there is for him its reward and the reward of those who act upon it after him without anything being diminished from their rewards. And whosoever introduces an *evil practice in Islam* (Sunnah Saiyyah) will shoulder its sin and the sins of all those who will act upon it, without diminishing in any way their burden."
[Sahih/Authentic] - [Muslim]
Of course we must make it very clear that this act must be in the lines of our Sharia. Some examples are: Building minarets, adding dots to Qur'an, making a certain daily dhikr standard in your group etc.
Your assumption that all Bida is bad is fundamentally flawed. You demonstrate your point with a solitary narration. If I were to do the same, I would bring forth the narration of Qiyaam al Layl and the statement of Umar (رضي الله عنه) "نِعْمَ البِدْعَةُ هَذِهِ"
@@mohammedismail3499 Brother it's not my assumption it's a hadith, all bidah is misguidance and all misguidance is in Hell.
@Turkish Salafi Just a weak manipulation, anyone who knows how to read would see through this interpretation. You just wrote an explanation with no reference to a great scholar and one that doesn't make sense at all, anyone can write random explanations to anything. There is nothing correlating to "reviving a sunnah of the Prophet" in this sentence. You just randomly assume that. If you interpret starting a good practice in Islam as reviving a sunnah of the Prophet (sallallahu alayhi wa'sallam), then the second part of the sentence, is starting a bad practice in Islam reviving a bad sunnah? That makes no sense at all. How am I "starting something in the deen" if it's reviving a sunnah? How does that even make sense? I feel like you don't even want the truth, just excuses and explanations to validate your Salafist views. "From the context of the story (which is not even mentioned), it is clear that this sentence means something completely different. Proof? Don't need to."
Could I have the specific reference to what you said? BarakAllahu Feek. You refuted "Turkish Salafi" but they provided a specific reference so I think that lends more credibility in what they are saying.
I'm not saying you are wrong, I would just like the numbered reference.
@@Western.war_editz Sahih Muslim Book 34 (Book of Knowledge), Bâb: PERTAINING TO ONE WHO INTRODUCED SOMETHING GOOD OR EVIL, OR HE WHO CALLED TO RIGHTEOUSNESS OR TO THE PATH OF ERROR, Hadith: Number 6466
These Bid'ah Categories are just from the linguistic perspective. Like how the salaf usually called our understand of bid'ah "muhdath" in the first time. Every Innovation (whether adding or reducing things) in 'Ibadah is the forbidden Bid'ah all the Ahadith warn us about.
(Linguistically Bid'ah just means to Start a sunnah (or anything) again. It's used in the Quran and the "good Bid'ah"-athar linguistically that way. And this is the example of Umar; he only saw the revival of the Tarawih Sunnah from the people that was already established by the Prophet but without letting it happen that the people who didn't memorize the Quran to choose Imams based on the beauty of their voice/melody, reciting in a "musical" manner competing for followers next to each other. So he joined all of them under a proper Qari (Ubay ibn Ka'b) who doesn't "musify" the recitation.
Sunnah Hasanah is only in terms of Reviving already established Sunnahs.
Uthmans Second Friday Prayer Case:
Was not a religious bidah but a Logistic one. It's not a "true Adhan" but just a notification. And it is the revival/adaptaion of a previous Sunnah. For example the second adhan for Fajr. Bilal's First Adhan was just to notify/wake people that in exactly an hour the Fajr will be called. So whoever wants to stand up for Witr/Night Prayer can do that and will still have time to wash, pray, suhur and walk to the masjid. When Uthman saw the cities getting bigger and bigger and people complaining that they can't reach the Friday Prayer in time he installed a (second) first Friday Prayer around 10 o'clock so people can finish their work, ghusl and the sunnahs of Friday and reach the mosque in time.
So both revivals of Sunnahs. Furthermore these two revivals had an Ijma'/Consensus of the Sahaba & revived by the righteous Caliphs to back this specific case up. Like the Prophet instructed us, in times of opinions,bidahs,sects stick to the sunnah that the Prophet and the righteous Caliphs established. Every religious innovation is a forbidden bid'ah and leads to Hellfire. This is the position of all the previous Sahaba & Salaf. There is not tolerance for Religious Bidah/Misguidance. As Imam Malik said; "who believes in the concept of good religious Bidah, believes that our prophet betrayed his duty/job of prophethood and didn't complete the religion.".
Allah says in the Quran he is happy with the religious practice/way of the sahaba. We will only be successful if we follow their sunnah and if we stop were they stopped.
As for the people who practice bidah following wrong positions/Interpretation. Tolerance. Only with Good Character and Patience Education can happen.
Wa Allahu alem
What about minarets? Should we destroy minarets? Remove verse numbers from Qur'an? Hey, Qur'an was not even made a whole complete book during the time of our Prophet. It was bits and pieces over here and there written by various sahaba. It was made a physical book later. Does that mean that the Prophet alayhissalam did not complete his religious duty astaghfirullah? And I guess we should remove dots from Qur'an, Prophet sallallahu alayhi wa'sallam knew that Islam would be spread, saying that we add those dots because Islam has spread is insulting (!) the Prophet. If it was necessary, he (sallallahu alayhi wa'allam) would tell us to do so in the future, right?
Hijab the legend preaching tolerance
The word khul also reminds me a video of hijab when discussing the narrative of The Great Flood with Nuh as, where it says every animal was on the ship but it can also mean that many types of animals
The Bid'ah being disparaged by the salaf in the quotes provided is the blameworthy bid'ah which contradicts the Quran, the Sunnah, or unanimous agreement of the Muslims.
Let us bring it back to the Hadith you quoted inshaAllah.
Unfortunately, there are some people who misinterpret this sahih hadith related by Abu Dawud: "كل بدعة ضلالة"
which means:
"Most / Nearly all innovations are innovations of misguidance."
Those who are misguided interpret the word (kul) as `every' and thus claim this hadith means: 'Every innovation is an innovation of misguidance'.
Their claim is unfounded for two reasons.
Linguistically, this hadith is similar to the hadith related by al-Bayhaqiyy:
"كل عين زانية"
which clearly does not mean: "Every eye gazes the look of the adulterer;" rather, it means "Most people are guilty of the forbidden look."
The person blind since birth would surely not have the forbidden look, and it is known the Prophets would never commit such an abject sin.
The word "كل” (kul) as used in both hadiths refers to `most,' although it can mean "every" it does not mean this in all cases.
As a matter of fact, in the explanation of Sahih Muslim, an-Nawawiyy said:
"The saying of the Prophet, sallallahu ^alayhi wa sallam, is among the terms which are "عام مخصوص" (^am makhsus) i.e., a general statement giving a specific meaning; which is a known field in Islam, and the meaning of the hadith is "most innovations are innovations of misguidance."
This field the"عام مخصوص" is seen in the Qur'an in Ayah 3 of Surat al-Ahqaf: [تدمر كل شىء] which means the wind Allah sent as punishment to the people of ^Ad demolished most [and not all] of the things.
Here is the ayah in full:
تُدَمِّرُ كُلَّ شَىْء بِأَمْرِ رَبِّهَاٍمَا تَذَرُ مِن شَىْءٍ أَتَتْ عَلَيْهِ إِلاَّ جَعَلَتْهُ كَالرَّمِيم كَذلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ ِ
Tudammiru kulla shay-in bi-amri rabbiha faasbahoo la yura illa masakinuhum kathalika najzee alqawma almujrimeena
Destroying all things [kulla shay-in] by commandment of its Lord
And morning found them so that naught could be seen save their dwellings.
[Surah al-Ahqaf]
Thus the dwellings were not destroyed although "all" [kulla shay-in] things had been destroyed. "All" [Kullu] here specifically refers to the lives of the unbelievers of Ad and their properties, but not their dwellings!
So again, the interpretation of the term kullu "every" to mean "all-encompassing without exception" is incorrect.
In arabic it may mean "nearly all" or "the vast majority" and this was the understanding of Imam Shafi'i and others.
There is another example in Surah al-Naml (27:23) illustrating this fact.....
So what is required is a harmonised understanding of the above quoted hadith from our Nabi sallallahu alayhi wa sallam with his following statement:
Imam Muslim related, through the route of Jarir Ibn ^Abdullah, the Prophet said:
"من سنَّ في الإسلام سنة حسنة فله أجرها وأجر من عمل بها إلى يوم القيامة، لا ينقص من أجورهم شىء ومن سنَّ فِى الإسلام سنة سيئة فعليه وزرها ووزر من عمل بها إلى يوم القيامة لا ينقص من أوزارهم شىء"
"The one who innovates a good practice [sunnatun hasana] in Islam has its reward and a reward similar to those who follow him in it--until the Day of Judgment--without lessening their reward. The one who innovates a practice of misguidance would be sinful for it and has sins similar to those who follow him in it--until the Day of Judgment--without lessening their sins."
How did the Ulema harmonise between these hadith?
Imam Nawawi said in Sahih Muslim (6-21)
"The Prophet's saying every innovation is a general-particular and it is a reference to most innovations. The linguists say, "Innovation is any act done without a previous pattern, and it is of five different kinds.'" Imam Nawawi also said in Tahzeeb al Asma' wal Sifaat, "Innovation in religious law is to originate anything which did not exist during the time of the Prophet, and it is divided into good and bad." He also said, "Al-muhdathat (pl. for muhdatha) is to originate something that has no roots in religious law. In the tradition of religious law it is called innovation, and if it has an origin within the religious law, then it is not innovation. Innovation in religious law is disagreeable, unlike in the language where everything that has been originated without a previous pattern is called innovation regardless of whether it is good or bad."
Shaykh Ibn Hajar Al Asqalani, the commentator on Al Bukhari, said,
"Anything that did not exist during the Prophet's time is called innovation, but some are good while others are not."
Abu Na'eem, narrated from Ibrahim Al Junaid, said, "I heard Ash-Shafi'i saying,
"Innovation is of two types; praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy.'"
Imam Albayhaqi narrated in Manaqib Ash-Shafi'i that Ash-Shafi'i said,
"Innovations are of two types: that which contradicts the Qu'ran, the Sunnah, or unanimous agreement of the Muslims is a innovation of deception, while a good innovation does not contradict any of these things."
Al `Izz bin Abdussalam said, at the end of his book, Al Qawa'id,
"Innovation is divided into obligatory, forbidden, recommended, disagreeable and permissible, and the way to know which is which is to match it against the religious law."
And Allah knows best.
@@fifafreebies8941 had that been the case, the prophet صلى الله عليه وسلم would not have said كل ضلالة في النار
If he meant by saying kullu bidatin dalalah is ‘most’, then his next statement wouldn’t make sense because he uses the same word, so are you going to say now that ‘most’ misguidances are in the hellfire?
@@إلهانبنأحمد are you claiming to know the hadith more than imam nawawi . He clearly says it is referring to most.
@@إلهانبنأحمد Salafis and fanatics use these hadiths to misguide people that every innovation is evil. If we take these hadiths on face value then there will be contradiction in Qur’an and Sunnah and that is impossible. This is why great scholars like Ibn Hajr al-Haythami (Rahimahullah) explained these hadiths as:
وفي الحديث "كل بدْعة ضلالة وكل ضلالة في النار" وهو محمول على المحرمة لا غي
Translation: That which is narrated in Hadith that “All innovations are evil and all evil are in hell fire.” This hadith will be applied for Bidat al Muhrima (i.e. category of haram innovations only) not others.[Al Haythami in Fatawa al Hadithiyyah, Volume No.1 Page No. 109, Published by Dar ul Fikr, Beirut, Lebanon]
While explaining this hadith Imam an-Nawawi the best Sharih of Sahih Muslim said:
قوله صلى الله عليه وسلم : ( من سن في الإسلام سنة حسنة فله أجرها ) إلى آخره ، فيه : الحث على الابتداء بالخيرات وسن السنن الحسنات ، والتحذير من اختراع الأباطيل والمستقبحات ، وسبب هذا الكلام في هذا الحديث أنه قال في أوله : ( فجاء رجل بصرة كادت كفه تعجز عنها ، فتتابع الناس ) وكان الفضل العظيم للبادي بهذا الخير ، والفاتح لباب هذا الإحسان . وفي هذا الحديث تخصيص قوله صلى الله عليه وسلم : كل محدثة بدعة وكل بدعة ضلالة ، وأن المراد به المحدثات الباطلة والبدع المذمومة ، وقد سبق بيان هذا في كتاب صلاة الجمعة ، وذكرنا هناك أن البدع خمسة أقسام : واجبة ومندوبة ومحرمة ومكروهة ومباحة .
Translation: The saying of Prophet - Peace be upon him that ('Whoever introduces a good practice will have a reward for that) till end of hadith. “IN THIS HADITH IT HAS BEEN STRESSED UPON TO INTRODUCE GOOD ACTIONS… In this hadith “TAKHSIS HAS BEEN MADE OVER THE HADITH WHICH STATES: EVERY INNOVATION IS BIDAH AND EVERY BIDAH IS MISGUIDANCE. (The latter) hadith refers (only) to Batil and blameworthy innovations. This has been mentioned before in regards to Salat ul Jummah where we mentioned “FIVE CATEGORIES OF BIDAH I.E. 1. WAJIB, 2. MANDUB, 3. HARAM, 4. MAKRUH, 5. AND MUBAH” [Sharh Sahih Muslim by Imam an-Nawawi under Hadith # 2219]
@@fifafreebies8941 the hadith is clear as day. Why would u want to add to a religion which Allah said he has perfected. There is no contradiction between quran and sunnah, both are clear on the stances with bidah.
مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَهُوَ رَدٌّ
Umar RA said "all innovations are a misguidance even if people think they are good"
Source?
@@alpers.3269 I wouldn't doubt it but yes...I would like a source as well.
The Bid'ah being disparaged by the salaf in the quotes provided is the blameworthy bid'ah which contradicts the Quran, the Sunnah, or unanimous agreement of the Muslims.
Let us bring it back to the Hadith you quoted inshaAllah.
Unfortunately, there are some people who misinterpret this sahih hadith related by Abu Dawud: "كل بدعة ضلالة"
which means:
"Most / Nearly all innovations are innovations of misguidance."
Those who are misguided interpret the word (kul) as `every' and thus claim this hadith means: 'Every innovation is an innovation of misguidance'.
Their claim is unfounded for two reasons.
Linguistically, this hadith is similar to the hadith related by al-Bayhaqiyy:
"كل عين زانية"
which clearly does not mean: "Every eye gazes the look of the adulterer;" rather, it means "Most people are guilty of the forbidden look."
The person blind since birth would surely not have the forbidden look, and it is known the Prophets would never commit such an abject sin.
The word "كل” (kul) as used in both hadiths refers to `most,' although it can mean "every" it does not mean this in all cases.
As a matter of fact, in the explanation of Sahih Muslim, an-Nawawiyy said:
"The saying of the Prophet, sallallahu ^alayhi wa sallam, is among the terms which are "عام مخصوص" (^am makhsus) i.e., a general statement giving a specific meaning; which is a known field in Islam, and the meaning of the hadith is "most innovations are innovations of misguidance."
This field the"عام مخصوص" is seen in the Qur'an in Ayah 3 of Surat al-Ahqaf: [تدمر كل شىء] which means the wind Allah sent as punishment to the people of ^Ad demolished most [and not all] of the things.
Here is the ayah in full:
تُدَمِّرُ كُلَّ شَىْء بِأَمْرِ رَبِّهَاٍمَا تَذَرُ مِن شَىْءٍ أَتَتْ عَلَيْهِ إِلاَّ جَعَلَتْهُ كَالرَّمِيم كَذلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ ِ
Tudammiru kulla shay-in bi-amri rabbiha faasbahoo la yura illa masakinuhum kathalika najzee alqawma almujrimeena
Destroying all things [kulla shay-in] by commandment of its Lord
And morning found them so that naught could be seen save their dwellings.
[Surah al-Ahqaf]
Thus the dwellings were not destroyed although "all" [kulla shay-in] things had been destroyed. "All" [Kullu] here specifically refers to the lives of the unbelievers of Ad and their properties, but not their dwellings!
So again, the interpretation of the term kullu "every" to mean "all-encompassing without exception" is incorrect.
In arabic it may mean "nearly all" or "the vast majority" and this was the understanding of Imam Shafi'i and others.
There is another example in Surah al-Naml (27:23) illustrating this fact.....
So what is required is a harmonised understanding of the above quoted hadith from our Nabi sallallahu alayhi wa sallam with his following statement:
Imam Muslim related, through the route of Jarir Ibn ^Abdullah, the Prophet said:
"من سنَّ في الإسلام سنة حسنة فله أجرها وأجر من عمل بها إلى يوم القيامة، لا ينقص من أجورهم شىء ومن سنَّ فِى الإسلام سنة سيئة فعليه وزرها ووزر من عمل بها إلى يوم القيامة لا ينقص من أوزارهم شىء"
"The one who innovates a good practice [sunnatun hasana] in Islam has its reward and a reward similar to those who follow him in it--until the Day of Judgment--without lessening their reward. The one who innovates a practice of misguidance would be sinful for it and has sins similar to those who follow him in it--until the Day of Judgment--without lessening their sins."
How did the Ulema harmonise between these hadith?
Imam Nawawi said in Sahih Muslim (6-21)
"The Prophet's saying every innovation is a general-particular and it is a reference to most innovations. The linguists say, "Innovation is any act done without a previous pattern, and it is of five different kinds.'" Imam Nawawi also said in Tahzeeb al Asma' wal Sifaat, "Innovation in religious law is to originate anything which did not exist during the time of the Prophet, and it is divided into good and bad." He also said, "Al-muhdathat (pl. for muhdatha) is to originate something that has no roots in religious law. In the tradition of religious law it is called innovation, and if it has an origin within the religious law, then it is not innovation. Innovation in religious law is disagreeable, unlike in the language where everything that has been originated without a previous pattern is called innovation regardless of whether it is good or bad."
Shaykh Ibn Hajar Al Asqalani, the commentator on Al Bukhari, said,
"Anything that did not exist during the Prophet's time is called innovation, but some are good while others are not."
Abu Na'eem, narrated from Ibrahim Al Junaid, said, "I heard Ash-Shafi'i saying,
"Innovation is of two types; praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy.'"
Imam Albayhaqi narrated in Manaqib Ash-Shafi'i that Ash-Shafi'i said,
"Innovations are of two types: that which contradicts the Qu'ran, the Sunnah, or unanimous agreement of the Muslims is a innovation of deception, while a good innovation does not contradict any of these things."
Al `Izz bin Abdussalam said, at the end of his book, Al Qawa'id,
"Innovation is divided into obligatory, forbidden, recommended, disagreeable and permissible, and the way to know which is which is to match it against the religious law."
And Allah knows best.
It looks like you don't know the context of this statement. You say it was Umar, but I have only found the statement regarding Ibn Umar, furthermore you have not given a source nor the context.
I now share Seekersguidance's explanation of Ibn' Umar's statement:
In the Name of Allah, the Most Merciful and Compassionate
The scholars and schools of the Sunni mainstream understood that newly innovated matters in the religion that do not go against the injunctions and principles of the Qur'an, the Sunna, and the consensus of scholarship, are permitted and not considered misguidance.
In support of this is the Prophet narration:
The Messenger of Allah (may Allah bless him and give him peace) said, "Whoever adds to this affair of ours (i.e. the religion of Islam) that which is not from it, it is rejected." [Bukhari and Muslim]
He also said, "Whoever starts a good practice (sunna) in Islam has the reward of it and the reward of all who follow it without decreasing from their reward whatsoever...." [Muslim]
Understanding the Narration of Ibn 'Umar
The narration of Ibn 'Umar (Allah be pleased with him) is narrated by Ibn Rajab al-Hanbali (Allah have mercy on him) in his book Fath al-Bari. The narration with its context is as follows:
Wak'i narrates from Hisham bin al-Ghaz (Allah have mercy on them) saying, "I asked Naf'i about the (additional) call to prayer on the day of Jumu'a. He said, 'Ibn Umar said, 'It is an innovation (bid'a), and every innovation is misguidance, even if the people deem it good." [Ibn Rajab; Fath al-Bari]
The above narration is in context of the additional call to prayer added by Sayyiduna 'Uthman (Allah be pleased with him). During the time of the Prophet (may Allah bless him and give him peace), the caliphate of Abu Bakr, and that of 'Umar, there was only one call to prayer when the Imam would sit on the pulpit. [ shamela.ws/book/11325/107#p1 ]
Due to a need that he saw, Uthman added another call to prayer prior to the original so as to give people an added notice of the approaching Jumu'a prayer time, especially since doing business during that call to prayer is prohibited by clear Qur'anic text. [Ibid.]
This was the legal judgment (ijtihad) of the Caliph and it was his right to do that. Note that there is no narration that any other companion, save Ibn Umar, objected to it. [Ibid.]
Legal Judgment
The Messenger of Allah (may Allah bless him and give him peace) said, "When a judge judges and is correct, they have two rewards, and if they judge and are wrong they have one reward." [Bukhari]
In this situation, Ibn Umar and other scholars who followed him may have disagreed. Their disagreement does not make good innovations prohibited. There are other issues that are also good innovations and were not objected to by any of the Companions, not even Ibn Umar.
For example:
1) Gathering the Qur'an into one text
2) Expanding the Prophet's Mosque
Etc...
[Khattar, al-Mawsu'a al-Yusufiyya]
Summary
The legal judgment of Sayyiduna Uthman fits the criteria of a good innovation explained above. It does not go against the Qur'an, the Sunna, nor any established consensus. It is a matter that has been of great benefit for the Umma, and has been an established practice even til today.
The singular opinion of a Companion, in this case the great Ibn 'Umar (Allah be pleased with him, the teacher of Naf'i who was the teacher of Imam Malik (Allah bless them all), does not make Sayyiduna 'Uthman's judgment and the subsequent practice of the Umma a misguided innovation.
If someone still decides that leaving the additional call to prayer is better, as some have done, this is their prerogative.
Not at all. Because Wahhabism is a lawless creed you will never know one bidah from the other
Nice to see him discuss the both perspectives often doesn't get discussed in the western medium.
A nice thesis on this topic worth the read is bidah idaafiyah by Dr Saif Asri which author arguing for the broader view while respecting this debate as a valid fiqhi difference.
What about your invitation to Jordan Peterson to visit a mosque in London, did it happen?
Bro i love these episodes
Anythink added 2 ibadah is bidah things like a car is not bidah it muamalaat معاملات badah is like your Five Pillars and others things you can't take away or add anyting that makes it bidah
Salam alaykum jzk Allah khayr for this work, is the poem available in pdf
so depending on what school you follow not every bida can be considered bida and these positions are valid because they were hold by different orthodox scholars
@@hali1528 there is definitely something akin to "flexibility" for lack of a better word (you're not actually bending the understanding but taking a valid position that's already there). reminds me of the qiraat of the holy Quran and ALLAH allowing us to pick what's more easy. the "truly saved sect of true islam" people won't like this. 😅
The Bid'ah being disparaged by the salaf in the quotes provided is the blameworthy bid'ah which contradicts the Quran, the Sunnah, or unanimous agreement of the Muslims.
Let us bring it back to the Hadith you quoted inshaAllah.
Unfortunately, there are some people who misinterpret this sahih hadith related by Abu Dawud: "كل بدعة ضلالة"
which means:
"Most / Nearly all innovations are innovations of misguidance."
Those who are misguided interpret the word (kul) as `every' and thus claim this hadith means: 'Every innovation is an innovation of misguidance'.
Their claim is unfounded for two reasons.
Linguistically, this hadith is similar to the hadith related by al-Bayhaqiyy:
"كل عين زانية"
which clearly does not mean: "Every eye gazes the look of the adulterer;" rather, it means "Most people are guilty of the forbidden look."
The person blind since birth would surely not have the forbidden look, and it is known the Prophets would never commit such an abject sin.
The word "كل” (kul) as used in both hadiths refers to `most,' although it can mean "every" it does not mean this in all cases.
As a matter of fact, in the explanation of Sahih Muslim, an-Nawawiyy said:
"The saying of the Prophet, sallallahu ^alayhi wa sallam, is among the terms which are "عام مخصوص" (^am makhsus) i.e., a general statement giving a specific meaning; which is a known field in Islam, and the meaning of the hadith is "most innovations are innovations of misguidance."
This field the"عام مخصوص" is seen in the Qur'an in Ayah 3 of Surat al-Ahqaf: [تدمر كل شىء] which means the wind Allah sent as punishment to the people of ^Ad demolished most [and not all] of the things.
Here is the ayah in full:
تُدَمِّرُ كُلَّ شَىْء بِأَمْرِ رَبِّهَاٍمَا تَذَرُ مِن شَىْءٍ أَتَتْ عَلَيْهِ إِلاَّ جَعَلَتْهُ كَالرَّمِيم كَذلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ ِ
Tudammiru kulla shay-in bi-amri rabbiha faasbahoo la yura illa masakinuhum kathalika najzee alqawma almujrimeena
Destroying all things [kulla shay-in] by commandment of its Lord
And morning found them so that naught could be seen save their dwellings.
[Surah al-Ahqaf]
Thus the dwellings were not destroyed although "all" [kulla shay-in] things had been destroyed. "All" [Kullu] here specifically refers to the lives of the unbelievers of Ad and their properties, but not their dwellings!
So again, the interpretation of the term kullu "every" to mean "all-encompassing without exception" is incorrect.
In arabic it may mean "nearly all" or "the vast majority" and this was the understanding of Imam Shafi'i and others.
There is another example in Surah al-Naml (27:23) illustrating this fact.....
So what is required is a harmonised understanding of the above quoted hadith from our Nabi sallallahu alayhi wa sallam with his following statement:
Imam Muslim related, through the route of Jarir Ibn ^Abdullah, the Prophet said:
"من سنَّ في الإسلام سنة حسنة فله أجرها وأجر من عمل بها إلى يوم القيامة، لا ينقص من أجورهم شىء ومن سنَّ فِى الإسلام سنة سيئة فعليه وزرها ووزر من عمل بها إلى يوم القيامة لا ينقص من أوزارهم شىء"
"The one who innovates a good practice [sunnatun hasana] in Islam has its reward and a reward similar to those who follow him in it--until the Day of Judgment--without lessening their reward. The one who innovates a practice of misguidance would be sinful for it and has sins similar to those who follow him in it--until the Day of Judgment--without lessening their sins."
How did the Ulema harmonise between these hadith?
Imam Nawawi said in Sahih Muslim (6-21)
"The Prophet's saying every innovation is a general-particular and it is a reference to most innovations. The linguists say, "Innovation is any act done without a previous pattern, and it is of five different kinds.'" Imam Nawawi also said in Tahzeeb al Asma' wal Sifaat, "Innovation in religious law is to originate anything which did not exist during the time of the Prophet, and it is divided into good and bad." He also said, "Al-muhdathat (pl. for muhdatha) is to originate something that has no roots in religious law. In the tradition of religious law it is called innovation, and if it has an origin within the religious law, then it is not innovation. Innovation in religious law is disagreeable, unlike in the language where everything that has been originated without a previous pattern is called innovation regardless of whether it is good or bad."
Shaykh Ibn Hajar Al Asqalani, the commentator on Al Bukhari, said,
"Anything that did not exist during the Prophet's time is called innovation, but some are good while others are not."
Abu Na'eem, narrated from Ibrahim Al Junaid, said, "I heard Ash-Shafi'i saying,
"Innovation is of two types; praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy.'"
Imam Albayhaqi narrated in Manaqib Ash-Shafi'i that Ash-Shafi'i said,
"Innovations are of two types: that which contradicts the Qu'ran, the Sunnah, or unanimous agreement of the Muslims is a innovation of deception, while a good innovation does not contradict any of these things."
Al `Izz bin Abdussalam said, at the end of his book, Al Qawa'id,
"Innovation is divided into obligatory, forbidden, recommended, disagreeable and permissible, and the way to know which is which is to match it against the religious law."
And Allah knows best.
Thats not how it works. Just because a scholar holds a certain position, doesnt it mean that this position can not be Bid'a
@@fatezero1919 Imam Shafi'i defined Bid'ah as:
الْبِدْعَةُ بِدْعَتَانِ: بِدْعَةُ مَحْمُودَةٌ وَبِدْعَةُ مَذْمُومَةٍ، فَمَا وَافَقَ السُّنَّةَ فَهُوَ مَحْمُودٌ وَمَا خَالَفَ السُّنَّةَ فَهُوَ مَذْمُومٌ.
Bid'ah is two bid'ahs: praiseworthy bid'ah and blameworthy bid'ah. Thus, whatever agrees with the Sunnah, it is praiseworthy and whatever conflicts with the Sunnah, it is blameworthy. (Ibn Hajar, Fath al-Bari, Vol. 4, p. 257)
nobody said that. also just because a scholar holds a certain position doesn't mean that position is bida.
BarakAllahu Feek Habibi👍🏽
Bidah started small and ‘innocent’ but years later lead to the worship of Idols- which also lead the Quraish in Mecca burying there Daughters alive.
Why did u not mention the clear statements of the Salaf?
what is bro drinking 😂 but we love him ❤
Notify.... Think about this verse of Quran وَكَانَ وَرَاۤءَهُم مَّلِكࣱ یَأۡخُذُ كُلَّ سَفِینَةٍ غَصۡبࣰا﴾ why usage of كل سفينة.........and the فأردت أن أعيبها.....
Just a correction at 27:00 , Hanafis mostly don't accept mafhum mukhalafa in usul al-fiqh (in the nusus/texts) , it is shafiis who have greater acceptance for it.
what would you say about this hadeeth to the nearest meaning "" whoever respects an Ahl bidah he has destroyed Islam "".
Another informative show, but can you change the format. Its the Brother Hijab show with random voices in the background , no introduction to the team . This may aswell be an audio again you need to carry out basic Intros of the "experts" in the room. Or is this Bro Hijab conducting a lecture with 2 others in the room????
I know it’s not the topic but can we please get back the Capri Sun with plastic straws. Alhamdulillah but drinking paperlike juice is making me wonder why I’m not just drinking water instead
*SALAM ALAIKUM*
*Brother's and Sister's*
*Ramadan Mubarak*
Mohammed prophet said (The believers shade on the day of resurrection will be
his charity) Al-tirmedhi
*الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ بِاللَّيْلِ وَالنَّهَارِ سِرًّا وَعَلَانِيَةً فَلَهُمْ أجرهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ*
*Those who (in charity) spend of their goods by night and by day, in secret and in public, have their reward with their Lord: on them shall be no fear, nor shall they grieve* (Al-baqara verse 274)
I am your sister Um Mohammed from Palestine (Gaza strip )
I am a widow and My husband passed away in 2021. previous year
I have four children 3 girls and boy
I live in an old rent flat that not valid for life with my old father and mother (70 years old)
As my father suffer from cancer most of his time in the hospital
My children suffer malnutrition and lack of food and also do not go to school because we don't have the minimum necessities of life
We are a family without a breadwinner
We live deprivation and tragedy every day of our lives
We live with accumulated debts and also live with the fear of being evicted from the apartment for not paying the rent
All I wish is to find a source of livelihood where I can provide food for my children and my sick mother and father
I desperately need the help of my Muslim brothers and sisters from everywhere Even if a little
(whoever removes a grief from a believer from amongest the sorrows of this life, Allah will remove a grief from him amongest the sorrows of the day of Resurrection)
WhatsApp *((00970599199532))*
Jzak Allah
Where do br hijab live in London
Text taken from the book Ḥusn al - Maqṣid fī ʿAmal al - Mawlid of al - Imām al - Ḥāfiẓ Ǧalāl ad - Dīn as - Suyūṭī:
Imām an-Nawawī may Allāh have mercy on him! - said in his work Tahḏīb al-asmāʾ wa-l-luġāt:
The innovation as a term of religious sciences is all that was introduced after it was not present at the time of Allāh's Messenger.
Similarly, Šayḫ ʿIzz ad-Dīn b. ʿAbd as-Salām says in his Qawāʿid:
The innovation may be necessary, prohibited, recommended, frowned upon, and permitted.
He then went on to say:
And to determine which type of innovation it is in each case, we examine it in the light of religious law. If it falls under the necessities, it is itself necessary. If it falls under the forbidden, it is itself forbidden. Likewise, if it falls under the provisions of the recommended, it is recommended; and similarly, if it falls under the provisions of the forbidden, it is forbidden.
For each of these categories he gave five examples. He then went on to comment on the recommended innovations:
Some examples of the recommended innovations are the formation of brotherhoods, the establishment of schools, and any other benefit that was not practiced in the early days of Islam. For example, holding tarāwīḥ-prayer, treatises on the subtleties of taṣawwuf or dialectics, as well as holding meetings in which certain issues are discussed out on the condition that hereby only after pleasing Allāh is sought.
In his work Manāqib aš - Šafiʿī, al-Bayhaqī also reported on the Imām aš - Šāfiʿī - may Allāh have mercy on him! - On the basis of his chain of transmission on this following:
The innovations are of two kinds: the first kind are those innovations that contradict the Qur'an, the Sunnah, a tradition, or the consensus of the Islamic community. This type of innovation is a heresy. The second type are those that do not contradict any of the aforementioned fundamentals, and such innovations are not to be blamed. For even ʿUmar may Allāh be pleased with him! - said in Ramadan: "What an excellent innovation this is! By this he meant that it was a practice that had not been done before, but it did not contradict anything that already existed.
Know the minhaj (Islam Iman and Ihsan) of the Salaf so that you may know the Sunnah
Once I heard someone sayin "YOU AREN'T FROM THE UMMAH OF RASUL-ALLAH (SAW), rather you are from the ummah of abu hanifa".
Then they don’t know what madhabs are
"ما ليس منه "
أما ما منه....فليس برد.....
What's the deal/ikhtilaaf on taraweeh prayer?
How did Aishya Ra understand this hadith?
BarakAllahu Feekum!☝🏼🤲🏼
BarakAllahu Feekum 🖤🤍
👍🏼🤍🇺🇲
masha ALLAH
Uhm
Hanafis do not accept mafoom mukhalifa.
There is no good or bad bidah. Any new novelties in "Islam" is an innovation. For example Tasbih beads is a bidah as this was copied from other religious practices (christianity etc) and never was a practiced in islam during prophet's time. .
Using dots in the mushaf was never practiced in the time of the prophet & is a "novelty" and Malik actually held having them in the mushaf to be bid'ah, should we get rid of them?
No one would be able to recite the Qur'an who didn't have it memorized
@@AbdulH97 its not. You have not understood the real meaning of bidah. Any innovation in religion intending to get rewarded with is bidah. Using microphone or using dots in Quran are not done for this intention it is just to ease things. But you may say beads is same. But beads is copied from other religious practices thats why it is bidah in Islam. It goes against hadith where messenger of Allah said not to imitate other religious practices.
Don't make stuff up brother, there is good bid'ah
If you want to take the strict view, then you can't make any exceptions.
@@africandawahrevival provide a proof from sahih hadith if there is good bidah. Since you are bringing it up you must provide a proof from Quran or sunnah brother
Why do you bring al 'Iz Ibn Abd As Salam as a reference here? That guy was a deviant ash' ari scholar and not from Ahku Sunnah wal Jamaah.
Izz ibn Abd Salam is expanding upon the Shafi' view. Shafi' held a similar position if u read Kitab al Umm
Fix spelling of final phrase
Majority of the ummah throughout history were Ashari and Maturidi and still are today, you either don't know anything about this ummah or you are a Kharijite calling majority of Sunni muslims deviants, which makes YOU the deviant.
@Turkish Salafi What!? Majority of the ummah were always Salafis!? Wow, the ignorance. I wasn't expecting that. Are you that unknowledgeable about the history of this ummah? Do some research please. Even today the VAST majority of the ummah are either Ashari or Maturidi, Salafis make only a very small percentage of muslims around the world. It's crazy that they brainwash you people to believe that nonsense. Ashari and Maturidi creeds have been the mainstream Sunni Islam for a LONG TIME. Also your criticism of Asharism falls short as you folks believe in three tawheeds, so bring a source from the Salaf who believed in three tawheeds and named it and explained those three type of tawheeds like you do. You probably learned about Ashari aqeedah from a slandering Khariji "scholar" as well, your superficiality in understanding it clearly shows that it was not an Ashari scholar you took kalam lessons from, so yeah I won't try to argue aqeedah with you, it's a waste of time. Have good intentions and go learn what Asharis actually believe in from an Ashari scholar. Me, myself, am not an Ashari, I am a Hanafi in fiqh and in debated aqeedah details I try to follow strong proof from the Salaf or explanations by the great imams of the past like An-Nawawi, ibn Hajar, Al-Ghazali and none of them were "Salafis", as you know.
@Turkish Salafi You say you have nothing to do with Kharijis and you are against them. Good but then let me ask this question, how come most of the t*rrorist organizations are Salafist/Wahabist? IS*S, Bok* Haram, Al Q*eda? Of course we can count many more... Because for some reason although you (Wahhabism/Salafism) make a small percentage of the muslims all over the world, majority of the t*rrorist organizations claim to follow your creed. What a coincidence am i rite? Read about history for example, and learn what Saudis and ibn Abdulwahhab did when they were creating their new empire. Your sect started the trend of taqfirism in 20th century and is the root cause for millions of muslims being killed by Kharijis up to this day. Your scholars openly support "non-violent extremism" while extremism is not allowed in Islam and we are told to be moderate, and their thesis of combating violent extremism with non-violent has obviously failed (see: Salafist terrorist organizations).