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Oh Allah bless Muhammet and His Family and his Noble Companion
Theire are Evil Ahle Sunnah Claimers who say that we should Not celebrate The Mawlid al-Nabi becouse it is An Innovation.Then let us ask What is an Innovation and what Kinds of Innovations Exist!
Sayings of Scholars Concerning Types of Innovation in Islam
As for the claim that there is no such thing in religion as good innovation, here are some sayings of the brilliant scholars of Islam belying this claim.
Imam Nawawi said in Sahih Muslim (6-21), "The Prophet’s e 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 e, 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 al-Islam Ibn Hajar Al Asqalani, the commentator on al-Bukhari, said, "Anything that did not exist during the Prophet’s e time is called innovation, but some are good while others are not."
Abu Na’eem, narrated from Ibrahim al-Junaid, said, "I heard Ash-Shafi`i saying, ‘Innovation is of two types: praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy.’"
Imam al Bayhaqi narrated in Manaqib Ash-Shafi`i that he said, "Innovations are of two types: that which contradicts the Qur’an, the Sunnah, or unanimous agreement of the Muslims is an innovation of deception, while a good innovation does not contradict any of these things."
Sultan al-`ulama, Al `Izz bin Abdus Salam 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."
Clearly we see from the opinions of these righteous scholars, that to define innovations in worship as wholly negative without exception is ignorant. For these pious knowers, among them Imam Nawawi and Ash-Shafi`i, declared that innovations could be divided into good and bad, based on their compliance with or deviance from religious law.
Moreover, the following Prophetic saying as stated in Sahih Muslim is known even to common Muslims, let alone scholars: "He who inaugurates a good practice (sanna fil-Islam sunnatun hasana) in Islam earns the reward of it, and of all who perform it after him, without diminishing their own rewards in the least." Therefore, it is permissible for a Muslim to originate a good practice, even if the Prophet e didn’t do it, for the sake of doing good and cultivating the reward. The meaning of inaugurate a good practice is to establish a practice through personal reasoning (ijtihad) and derivation (istinbat) from the rules of religious law or its general texts. The actions of the Prophet’s e Companions and the generation following them which we have stated above is the strongest evidence.
Those prejudiced against celebrating the Prophet’s e birthday have paved the way for their falsehood by deceiving the less-learned among the Muslims. The prejudiced ones claim that Ibn Kathir writes in his Al Bidaya wal Nihaya (11-172) that the Fatimide-Obaidite state, which descends from the Jew, Obaidillah Bin Maimoon al Kaddah, ruler of Egypt from 357-567 A.H innovated the celebration of a number of days, among them, the celebration of the Prophet’s e birthday. This treacherous lie is a grave insult to the scholarship of Ibn Kathir and the scholarship of all Islam. For in truth, Ibn Kathir writes about the Prophet’s e birthday in al bidaya wal nihaya [13-136], "The victorious king Abu Said Kawkaburi was one of the generous, distinguished masters, and the glorious kings; he left good impressions and used to observe the honorable Mawlid by having a great celebration. Moreover, he was chivalrous, brave, wise, a scholar, and just." Ibn Kathir continues, "And he used to spend three hundred thousand Dinars on the Mawlid." In support, Imam al Dhahabi writes of Abu Said Kawkaburi, in Siyar A’laam al nubala’ [22-336], "He was humble, righteous, and loved religious learned men and scholars of Prophetic saying."
We can see clearly that generaly without going in detail 2 types of Bid'ah (Innovation ) Exist!
a): The missleading Bid'ah
b): The Good Bid'ah
Let us see some Bid'ahs that We see Everyday and are considerd as Good Bid'ahs!
Indeed the Greatest of the Good Innovation was Making the Holy Quran into a book!
Compiling the Qur’an
In a hadith, Zaid Ibn Thabit t related, "The Prophet e passed away and the Qur’an had not been compiled anywhere." Then `Umar t suggested to Abu Bakr t to compile the Qur’an in one book when a large number of Companions were killed in the battle of Yamama. Abu Bakr wondered, "How could we do something that the Prophet e did not do?" `Umar t said, "By Allah, it is good." `Umar t persisted in asking Abu Bakr t until Allah I expanded his chest for it (Allah made him agree and accept these suggestions) and he sent for Zaid Ibn Thabit and assigned him to compile the Qur’an. Zaid said, "By Allah I, they had asked me to move a mountain, it would not have been more difficult than to compile the Qur’an." He also said, "How could you do something that the Prophet did not do?" Abu Bakr said, "It is good, and `Umar kept coming back to me until Allah expanded my chest for the matter." This Tradition is narrated in Sahih al-Bukhari.
The Maqam of Ibrahim u in relation to the Ka’aba
Al Bayhaqi narrated with a strong chain of narrators from A’isha, "The Maqam during the time of the Prophet e and Abu Bakr t was attached to the House, then `Umar t moved it back." al-Hafiz Ibn Hajar said in al-Fath, "The Companions did not oppose `Umar, neither did those who came after them, thus it became unanimous agreement." He was also the first to build the enclosure (maqsura) on it, which still exists today.
Adding the first call to prayer on Friday
In Sahih al-Bukhari, Al Sa’ib bin Yazid related, "During the time of the Prophet e, Abu Bakr t and `Umar t, the call to Friday prayer used to occur when the Imam sat on the pulpit. When it was `Uthman’s t time, he added the third call (considered third in relation to the first adhan and the iqama. But it is named first because it proceeds the call to the Friday prayer.)"
Salutations on the Prophet e composed and taught by our Master `Ali t
The salutations have been mentioned by Said bin Mansoor and Ibn Jareer in Tahzeeb al Aathar, and by Ibn Abi Assim and Ya’qoob bin Shaiba in Akhbar `Ali and by Al Tabarani and others from Salamah Al Kindi.
The addition to the tashahhud by Ibn Masud t
After "wa rahmatullahi wa barakatuh," and the Mercy of Allah and Blessings, Ibn Masud used to say, "assalamu `alayna min Rabbina," peace upon us from our Lord. Narrated by Al Tabarani in Al Kabir, and the narrators are those of the sound transmitters, as it has been mentioned in Majm`a Al Zawa’id.
The addition to the tashahhud by Abdullah Ibn `Umar t
Abdullah Ibn `Umar t added the basmala at the beginning of the tashahhud. He also added to the talbia, "labbaika wa sa’daika wal khayru bi yadayka wal raghba’u ilayika wal `amalu" This is mentioned in Bukhari, Muslim, et al. These are some of the developments instituted by the Prophet’s e Companions, the scholars, and the honorable members of his nation, which did not exist during the time of the Prophet e, and which they deemed good. Are they, then, misguided and guilty of bad innovation?