Bida'ah (Innovations in Religion and Worship)
In the Name of Allâh, the Most Beneficent, the Most Merciful
1.
The difference between setting an appointed time for lessons and appointed qiyaam al-layl 4.
Does saying something that is bidah make one an innovator 5.
Time of duaa when breaking fast 7.
Detailed discussion of bidah and shirk 8.
Celebrations commemorating some of the scholars 9.
The bidah of superstition about getting married in Shawwaal 10.
The bidah of Eid al-Abraar the festival of the righteous 11.
False belief that reading Quraan remains suspended 12.
Attending a feast for a childs birthday and eating that food 13.
Dividing the religion into basic matters and minor issues 14.
Fasting on the day of the Miraaj and the day of Shab-e-baraath 15.
the middle of Shabaan should not be singled out for-worship 16.
Celebrating innovated festivals 17.
Saying Ali karrama Allaah wajhahu 18.
Celebrating a childs twenty-first birthday 19.
Does saying Innahu ala rajihi la qaadir help to bring back something that has been lost 20.
Going to visit places and mosques in which the Prophet prayed 21.
Repeating the name of Allaah on its own or the pronoun Huwa (He) is a Sufi bid’ah 22.
Celebrating completing the Quraan 23.
What is the definition of bidah 24.
Gathering to eat and celebrate on the last day of Shabaan 25.
Each person reads one juz will this be considered as a khutmah 27.
What is the ruling on hanging up aayaat for protection 28.
Ruling on reciting the Quraan collectively 29.
Ruling on Reciting the Names of Allaah in certain combinations 30.
Ruling on reading Quraan collectively 31.
Does Islam tell us to recite al-Faatihah one hundred times when asking Allaah for something 32.
Kissing the Mus-haf kissing ones fingers and swaying whilst reciting Quran 34.
Is Muhammad SAWS created from light 35.
Mawlid al-Nabi the Prophets birthday 36.
Saying Sadaqa Allaahu al-Azeem after reciting from Quran 38.
Bidah Hasanah - Good Innovations 39.
Reading Quran for a Deceased Person 40.
Reciting verses of the Quraan a specific number of times and with a specific intention We hope that you can advise us. Is setting an appointed time each week for giving religious lectures or holding study circles a form of reprehensible bid’ah (innovation), on the grounds that that seeking knowledge is a form of worship? The Messenger
Praise be to Allaah. Shaykh Muhammad ibn Saalih ibn ‘Uthaymeen (may Allaah have mercy on him) was asked this question, and he replied as follows: Setting aside a regular day for giving lectures or holding a study circle is not a reprehensible bid’ah. Rather it is permissible, as it is permissible to set aside a day in schools and institutes to study fiqh, tafseer, etc. Undoubtedly seeking Islamic knowledge is a form of worship but setting aside a particular day for it is something which is dictated by our circumstances. It is in our interests to set aside a specific day for that so that people will not be put in a difficult position. Seeking knowledge is not an act of worship which is linked to a specific time, rather it is to be done at times which are convenient. But if a special day is set aside and is regarded as being solely for seeking knowledge, then this is bid’ah. With regard to a group agreeing to meet on a specific night for qiyaam al-layl, this is bid’ah, because it is not prescribed for a group to perform qiyaam al-layl together. But if this is done occasionally and unintentionally, as happened in the case of the Prophet
From Fataawa al-Shaykh Muhammad Saalih ibn ‘Uthaymeen, Kitaab al-‘Ilm, prepared by Fahd ibn Naasir al-Sulaymaan, p. 208 13642 Offering gifts to some women on Christmas There is a common practice here in the west, that at christmas time some non-muslims, young and old, get together and gather all of their names, put them in a hat and have all of the names mixed up, then each person choses the name of another person who they will give a gift to on christmas day. This is called chris kringle. This basic idea was taken on by a group of sisters last year and now they want to take this practise on this year also for the end of eid. All that the practice consists of, is each sister randomly assigned another sister for whom she must buy a gift of a set value ($20 Some of the sisters invloved beleive that this practsie is tashabu of the kufar, is this correct? Praise be to Allaah. What some sisters have said to you, that this action is something that is not permitted, is correct, because it involves imitating the kuffaar in two ways. Firstly it involves celebrating this festival, which is something that is haraam according to sharee’ah, including offering gifts on this festival. Secondly, it involves imitating the kaafirs in these customs on the day of their celebration of that innovated festival. In Islam we have only Eid al-Fitr and Eid al-Adhaa. Any other festivals that have been innovated besides these two amount to nothing, especially if they are the religious festivals of other religions or groups that are beyond the pale of Islam. Please see Question no. 947 This matter opens the door to bid’ah, and it comes under the general meaning of the words of the Prophet
Ruling on uttering the intention (niyyah) in acts of worship Should a Muslim utter the intention (niyyah) when he starts to do an act of worship, such as saying, “I intend to do wudoo’”, “I intend to pray”, “I intend to fast” and so on? Praise be to Allaah. Shaykh al-Islam Ibn Taymiyah was asked about the intention when starting to do an act of worship such as praying etc., do we need to utter it verbally, such as saying, “I intend to pray, I intend to fast”? He replied: Praise be to Allaah. The intention of purifying oneself by doing wudoo’ ghusl or tayammum, of praying, fasting, paying zakaah, offering kafaarah (expiation) and other acts of worship does not need to be uttered verbally, according to the consensus of the imaams of Islam. Rather the place of intention is the heart, according to the consensus among them. If a person utters something by mistake that goes against what is in his heart, then what counts is what he intended, not what he said. No one has mentioned any difference of opinion concerning this matter, except that some of the later followers of al-Shaafa’i expressed approval of that, but some of the leaders of this madhhab said that this was wrong. But in the dispute among the scholars as to whether it is mustahabb to utter one’s intention, there are two points of view. Some of the companions of Abu Haneefah, al-Shaafa’i and Ahmad said that it is mustahabb to utter the intention so as to make it stronger. Some of the companions of Maalik, Ahmad and others said that it is not mustahabb to utter it, because that is a bid’ah (innovation). It was not narrated that the Messenger of Allaah
This is the more correct view. Indeed, uttering the intention is a of irrational thinking and falling short in religious commitment. In terms of falling short in religious commitment, that is because it is bid’ah (an innovation). In terms of irrational thinking, that is because it is like a person who wants to eat some food saying, “I intend to put my hand in this vessel, take out a morsel of food, put it in my mouth and chew it, then swallow it, and eat until I have had my fill.” This is sheer foolishness and ignorance. Intention is connected to knowledge. If a person knows what he is doing then he has obviously made an intention. It cannot be imagined, if he knows what he wants to do, that he has not formed an intention. The imaams are agreed that speaking the intention out loud and repeating it is not prescribed in Islam, rather the person who has made this a habit should be disciplined and told not to worship Allaah by following bid’ah and not to disturb others by raising his voice. And Allaah knows best. Al-Fataawa al-Kubra, 1/214, 215 Does saying something that is bid’ah make one an innovator If a scholar says something that is bid’ah or he agrees with those who follow bid’ah concerning a particular innovation, is he one of them? Praise be to Allaah. This question was put to Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), who said: The question may be examined from two angles: If a scholar says something which is bid’ah or follows the path of bid’ah with regard to a particular issue, is he counted as being one of them? The answer is no, he is not counted as being one of them and is not to be described as such. If he agrees with them on one particular issue then he has agreed with them on that issue, but it is not correct to say that he is one of them in absolute terms. For example, there may be someone who follows the madhhab of Ahmad (i.e., Hanbali) but with regard to a particular issue he follows the view of Imaam Maalik – is he to be counted as a Maaliki? No. Similarly, if a faqeeh follows the madhhab of Abu Haneefah (i.e., Hanafi) but with regard to a particular issue he follows the madhhab of al-Shaafa’i, do we say that he is a Shaafa’i? No. So if we see a scholar who is known to be sincere following something that is the view of the people of bid’ah, it is not correct for us to say that he is one of them or is following their way. Rather we should say that because we know that they are following the Qur’aan and Sunnah, and that they are sincere in advising people, if they err with regard to this issue, that error stems from ijtihaad, and the mujtahid in this ummah will have two rewards if he reaches the right conclusion, and if he makes a mistake then he will have one reward. Whoever rejects the whole truth (to which that person is calling people) because of one mistaken word is misguided, especially if the thing that he thinks is a mistake is not actually a mistake. Some people, if anyone disagrees with them, say that he is mistaken. They may describe him as being mistaken or misguided, or even as being a kaafir – Allaah forbid. This is an extremely bad way of judging people. The one who regards people as being kaafirs for any reason or for any sin, is following a way that is even harsher than the way of the Khawaarij, because the Khawaarij used to regard the one who committed a major sin as being a kaafir, not just the one who committed any sin. So if there is anyone who regards the Muslims as kaafirs for any sin, then he is misguided and is going against the Qur’aan and Sunnah, and is more extreme than the Khawaarij whom ‘Ali ibn Abi Taalib fought against. The Muslims differed as to whether they were to be regarded as kaafirs. Some described them as kaafirs (disbelievers) and some described them as evildoers and extreme wrongdoers. Does not Allaah say (interpretation of the meaning): “If you avoid the great sins which you are forbidden to do, We shall expiate from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise)” By avoiding major sins, a person may be forgiven for minor sins, so long as he does not persist in those minor sins. But if he persists in them, then the scholars said that persisting in a minor sin makes that a major sin. No doubt the view of those who label people as kaafirs because of their sins is misguided, and the one who says that the Muslims should be regarded as kaafirs because of their sins should note that the Messenger SAWS (peace and blessings of Allaah be upon him) said: “Whoever calls his brother a kaafir – when that is not the case – it will come back on him.” This is what the Messenger said, so even if that person is not regarded as a kaafir in this world, he may become a kaafir in the sight of Allaah. Al-Liqaa’ al-Shahri, 15 14103 Time of du’aa’ when breaking fast The fasting person will have his prayer answered when he breaks his fast, so when should he make du’aa’ – before, during or after breaking the fast? Are there any du’aa’s which were narrated from the Prophet
Praise be to Allaah. This question was put to Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), who said: “Du’aa’ should be made before iftaar (breaking the fast), at Maghrib, because this combines weakness and humility, and because he is still fasting. All of these are means of having one’s du’aa’ answered. After breaking the fast, one is relaxed and happy, and may become negligent. But there is a hadeeth from the Prophet
So you may pray to Allaah and say whatever du’aa’ you think is suitable. Reference: al-Liqaa’ al-Shahri, 8 7505 Salaat al-Naariyah “Allahumma salli salaatan kaamilatan wasallim salaaman taamman ‘ala sayyidina muhammadin alladhi(allathi in some prose) tan’hil bihi il uq’ad، watatafarrij bih il karb، wataq’dhi bih il hawaa’ij، wa tanaal bih ir raghaa’ib، wa hasan al khawaayitam wa yastasq il ghamaam bi wajhih il kareem wa ‘ala ‘aalihi wa sah’bihi fee kulli lamhatin wa nafs” The above recitation is called salaat un naaria in india and recited 4444 times whenever a calamity falls in a house by bringing many students and the chief of a madhrasaa. 1. What is the meaning of the above words and is there any shirk in the wordings? 2. People say if there is no shirk we can continue reciting because it is not harmful because it is a type of dhikr and it reminds them of allah and that we are doing some kind of additional dhikr to bring us closer to allah and to removesome museebath. 3. What is the ruling on maulid recitation، is there any harm in reciting it periodically by calling some students of madhrasaa or imam of masjid. Praise be to Allaah. [The translation of these words is as follows: “O Allaah, send perfect blessings and complete peace upon our master Muhammad by virtue of whom [as some of them say] all obstacles are removed, distress is relieved, needs are met, desires are fulfilled and a good end may be achieved and by virtue of whose noble face clouds may be sent, and [send blessings and peace] upon his family and companions with every breath and glance.”] Answer: Praise be to Allaah. 1. The words of this innovated prayer are clear enough, but there is nothing wrong with explaining them further. “obstacles are removed” means, a way out is found from whatever obstacles and difficult matters one is faced with. The phrase may also mean “by virtue of whom anger is calmed.” “distress is relieved” means anxiety and grief are taken away. “needs are met” means one gets what one is trying to achieve. “desires are fulfilled and a good end may be achieved” means his wishes are fulfilled whether that is in this world or in the Hereafter, one of which is that one meets a good end. “by virtue of whose noble face clouds may be sent” means that he is asked to pray to Allaah to send rain. 2. What some people have told you – that this prayer does not involve shirk and that it is permissible for you to continue to recite it – is wrong. This so-called prayer includes things which clearly go against Islam, such as the following: (i) It is supposed to be said at times of calamity. This is a contrived reason for an innovated act of worship. (ii) It is supposed to be recited a set number of times, 4444 times. This is a contrived amount for an innovated act of worship. (iii) It is supposed to be recited in a communal fashion. This is a contrived method for an innovated act of worship (iv) It contains phrases which go against Islam, which constitute shirk and which are an exaggeration about the Prophet
“Say: ‘It is not in my power to cause you harm, or to bring you to the Right Path’” [al-Jinn 72:21 – interpretation of the meaning] (v) It ignores what is taught in the sharee’ah, and makes up a contrived prayer and supplication. This implies that one is accusing the Prophet
The Prophet
(Narrated by al-Bukhaari, 2550; Muslim, 1718). According to a report narrated by Muslim (1718), he said: “Whoever does any action that is not in accordance with this matter of ours (Islam) will have it rejected.” Ibn Rajab al-Hanbali (may Allaah have mercy on him) said: “This hadeeth represents one of the most important basic principles of Islam. It is like a yardstick for measuring the outward appearance of actions, just as the hadeeth ‘Actions are but by intentions’ is a yardstick for measuring the inward nature of actions. Just as actions which are not done for the sake of Allaah bring no reward to the one who does them, so too actions which are not done in accordance with the command of Allaah and His Messenger are rejected and thrown back at the one who does them. Everyone who innovates something in the religion for which Allaah and His Messenger have not granted permission, that action has nothing to do with the religion.”(Jaami’ al-‘Uloom wa’l-Hukam, 1/180) Al-Nawawi (may Allaah have mercy on him) said: “This hadeeth is one of the most important basic principles of Islam and is one of the most comprehensive sayings of the Prophet
3. With regard to celebrating the Mawlid (birthday of the Prophet
(a) Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about the one who completes the reading of the Qur’aan each year on the night of the birthday of the Prophet
He replied: “Praise be to Allaah. For the people to come together to eat on the two Eids and the days of Tashreeq is Sunnah. This is one of the symbols of Islam which the Prophet
But taking as special occasions days which are not prescribed in Islam – such as one of the nights of Rabee’ al-Awwal which is called Laylat al-Mawlid (the night of the Prophet’s birthday), or some of the nights of Rajab, or the eighteenth of Dhu’l-Hijjah, or the first Friday of Rajab, or the eighth of Shawwaal, which the ignorant call ‘Eid al-Abraar (the Feast of the Righteous)’ – these are bid’ahs which the salaf did not regard as mustahabb and they did not do these things. And Allaah knows best.”(al-Fataawa al-Kubraa, 4/415) (b) Ibn al-Haaj said: “Some of them commit actions at this time which go against this meaning. When the month of Rabee’ al-Awwal begins, they hasten to indulge in idle entertainment, playing the daff (hand-drum) and reed flute, and other things as mentioned above. Whoever wants to weep, let him weep for himself and for Islam, and how it and its people and those who follow the Sunnah have become alienated. If they simply wanted to sing songs and entertain themselves, I wish that they would limit themselves to that. But some of them try to follow proper etiquette, so they start the Mawlid with the recitation of Qur’aan. So they look for the one who can recite in the most melodious fashion and provoke enjoyment, and he reads ten aayahs. There are several things wrong with this:
v
the way in which the reciter reads in this manner which is condemned in sharee’ah, with a quavering tone like that of a singer. This has been discussed above.
v
This involves a lack of proper respect towards the Book of Allaah.
v
They read Qur’aan briefly before turning to what they really desire, which is to listen to the entertainment of the tambourine and reed-flute, and the singing and quavering tones of the singers, etc.
v
They show outwardly something different from that which is in their hearts. This is the essence of hypocrisy, whereby a person makes an outward display of something when deep inside he really means something else – this is wrong except in cases specifically exempted by sharee’ah. They start with Qur’aan recitation when the thoughts of some of them are really focused on the singing.
v
Some of them cut the recitation short, because they are thinking too much of the pleasure of that which comes after it, as mentioned above.
v
If the Qur’aan reading goes on for a long time, some of the audience begin to show signs of boredom, and they do not settle down until the entertainment they like begins. This is not what is meant by the description which Allaah gives of the humble believers, because they love to hear the words of the Lord, as He says in praise of them (interpretation of the meaning): ‘And when they listen to what has been sent down to the Messenger (Muhammad), you see their eyes overflowing with tears because of the truth they have recognized. They say: “Our Lord! We believe; so write us down among the witnesses”’[al-Maa’idah 5:83] This is how Allaah describes those who listen to His words. But some of these people do the opposite of that. After listening to the word of their Lord, they get up to dance and celebrate and enjoy themselves in unseemly ways. “Truly, to Allaah we belong and truly, to Him we shall return” [al-Baqarah 2:156 – interpretation of the meaning. This phrase is an expression of grief and sorrow] for the lack of shame for committing sins. They do the deeds of the Shaytaan and seek reward from the Lord of the Worlds, claiming that they are doing acts of worship and goodness. Would that only the lowest of people did that, but now this problem has become widespread and you see those who claim to have some knowledge and good deeds doing that, and even some of those who claim to be shaykhs, i.e., those who have followers. All of them are included in what is said above. It is strange that they have been deceived by this trick of the accursed Shaytaan. Do you not see that a wine-drinker, when the wine first starts to take effect, he begins to move his head non-stop. When the effect becomes stronger, he loses his shame and dignity before those who are with him, and what he wants to conceal will be exposed to his companions. Look at this singer, may Allaah have mercy on you and us. When he starts to sing, you will see people who have dignity and respect, who appear decent and are followed by people of knowledge, falling silent when he starts to sing. Then they start to move their heads a little, exactly like wine-drinkers, as described above. Then when they really start to enjoy the entertainment, they lose their shyness and dignity, exactly like the wine-drinkers, so they get up and start to dance and shout and weep in a show of fake humility. They move in and out and raise their arms and heads towards the heavens as if receiving divine inspiration. They start to foam at the mouth and may even rend their garments and play with their beards. This is obviously something to be denounced, because the Prophet
Secondly, this obviously goes beyond the limits of common sense, because they act like crazy people most of the time.”(al-Madkhal, 2/5-7) (c) The Standing Committee said: “Celebrating the birthday of the Prophet
(Fataawa al-Lajnah al-Daa’imah, 3/2) (d) Shaykh Ibn Baaz was asked: is it permissible for the Muslims to hold celebrations in the mosque to commemorate the life of the Prophet
He replied: “The Muslims should not celebrate the birthday of the Prophet
Celebrating the Mawlid is not in accordance with the command of the Prophet
Instead of celebrating the birthday of the Prophet
Allaah is the Source of Strength. We ask Allaah to grant guidance and strength to all the Muslims and to help them to follow the Sunnah and avoid bid’ah.” (Fataawa al-Shaykh Ibn Baaz, 4/289) And Allaah knows best. 10843 Detailed discussion of bid’ah and shirk can we call people who do shirk and bid'ah muslims? Praise be to Allaah. This question involves two issues, bid’ah (innovation) and shirk (polytheism, association of others with Allaah). A. A- Bid’ah. This issue may be divided into three topics: Definition of bid’ah Categories of bid’ah Rulings on one who commits bid’ah – does that make him a kaafir or not? 1. Definition of bid’ah. Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “According to sharee’ah, the definition is ‘Worshipping Allaah in ways that Allaah has not prescribed.’ If you wish you may say, ‘Worshipping Allaah in ways that are not those of the Prophet
The first definition is taken from the aayah (interpretation of the meaning): “Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?” [al-Shooraa 42:21] The second definition is taken from the hadeeth of the Prophet
“I urge you to adhere to my way (Sunnah) and the way of the rightly-guided successors (al-khulafa’ al-raashidoon) who come after me. Hold fast to it and bite onto it with your eyeteeth [i.e., cling firmly to it], and beware of newly-invented matters.” So everyone who worships Allaah in a manner that Allaah has not prescribed or in a manner that is not in accordance with the way of the Prophet
With regard to ordinary matters of habit and custom, these are not called bid’ah (innovation) in Islam, even though they may be described as such in linguistic terms. But they are not innovations in the religious sense, and these are not the things that the Prophet
And there is no such thing in Islam as bid’ah hasanah (good innovation).” (Majmoo’ Fataawa Ibn ‘Uthaymeen, vol. 2, p. 291) 2. Categories of bid’ah Bid’ah may be divided into two categories:
A.
bid’ah which constitutes kufr
B.
bid’ah which does not constitute kufr If you ask, what is the definition of bid’ah which constitutes kufr and that which does not constitute kufr? The answer is: Shaykh Haafiz al-Hukami (may Allaah have mercy on him) said: “The kind of bid’ah which constitutes kufr is when one denies a matter on which there is scholarly consensus, which widely-known, and which no Muslim can have any excuse for not knowing, such as denying something that is obligatory, making something obligatory that is not obligatory, or making something haraam halaal, or making something halaal haraam; or believing some notion about Allaah, His Messenger and His Book when they are far above that, whether in terms of denial of affirmation – because that means disbelieving in the Qur’aan and in the message with which Allaah sent His Messenger
Examples include the bid’ah of the Jahamiyyah, who denied the attributes of Allaah; or the notion that the Qur’aan was created; or the notion that some of the attributes of Allaah were created; or the bid’ah of the Qadariyyah who denied the knowledge and actions of Allaah; or the bid’ah of the Mujassimah who likened Allaah to His creation… etc. The second category, bid’ah which does not constitute kufr, is defined as that which does not imply rejection of the Qur’aan or of anything with which Allaah sent His Messengers. Examples include the Marwaani bid’ahs (which were denounced by the greatest Sahaabah who did not approve of them, although they did not denounce them as kaafirs or refuse to give them bay’ah because of that), such as delaying some of the prayers until the end of the due times, doing the Eid khutbah before the Eid prayer, delivering the khutbah whilst sitting down on Fridays, etc. (Ma’aarij al-Qubool, 2/503-504) 3- The ruling on one who commits bid’ah – is he regarded as a kaafir or not? The answer is that it depends. If the bid’ah constitutes kufr, then the person is one of the following two types: Either it is known that his intention is to destroy the foundations of Islam and make the Muslims doubt it. Such a person is definitely a kaafir; indeed, he is a stranger to Islam and is one of the enemies of the faith. Or he is deceived and confused; he cannot be denounced as a kaafir until proof is established against him, fair and square. If the bid’ah does not constitute kufr, then he should not be denounced as a kaafir. Rather, he remains a Muslim, but he has done a gravely evil action. If you ask, how should we deal with those who commit bid’ah? The answer is: Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “In both cases, we have to call these people – who claim to be Muslim but who commit acts of bid’ah which may constitute kufr or may be less than that – to the truth, by explaining the truth without being hostile or condemning what they are doing. But once we know that they are too arrogant to accept the truth – for Allaah says (interpretation of the meaning), ‘And insult not those whom they (disbelievers) worship besides Allaah, lest they insult Allaah wrongfully without knowledge.’ [al-An’aam 6:108] – if we find out that they are stubborn and arrogant, then we should point out their falsehood, because then pointing out their falsehood becomes an obligation upon us. With regard to boycotting them, that depends upon the bid’ah. If it is a bid’ah which constitutes kufr, then it is obligatory to boycott the person who does it. If it is of a lesser degree than that, then it is essential to examine the situation further. If something may be achieved by boycotting the person, then we do it; if no purpose will be served by it, or if it will only make him more disobedient and arrogant, then we should avoid doing that, because whatever serves no purpose, it is better not to do it. And also in principle it is haraam to boycott a believer, because the Prophet
(Adapted from Majmoo’ Fataawa Ibn ‘Uthaymeen, vol. 2, p. 293) B. Shirk, its types and the definition of each Shaykh Muhammad ibn ‘Uthaymeen said: “Shirk is of two types, major shirk which puts a person beyond the pale of Islam, and lesser shirk.” The first type, major shirk, is “Every type of shirk which the Lawgiver described as such and which puts a person beyond the pale of his religion” – such as devoting any kind of act of worship which should be for Allaah to someone other than Allaah, such as praying to anyone other than Allaah, fasting for anyone other than Allaah or offering a sacrifice to anyone other than Allaah. It is also a form of major shirk to offer supplication (du’aa’) to anyone other than Allaah, such as calling upon the occupant of a grave or calling upon one who is absent to help one in some way in which no one is able to help except Allaah. The second type is minor shirk, which means every kind of speech or action that Islam describes as shirk, but it does not put a person beyond the pale of Islam – such as swearing an oath by something other than Allaah, because the Prophet
The one who swears an oath by something other than Allaah but does not believe that anyone other than Allaah has the same greatness as Allah, is a mushrik who is guilty of lesser shirk, regardless of whether the one by whom he swore is venerated by people or not. It is not permissible to swear by the Prophet
Another type of minor shirk is showing off, which means that a person does something so that people will see it, not for the sake of Allaah. The ways in which showing off may cancel out acts of worship are either of the following: The first is when it is applies to an act of worship from the outset, i.e., the person is not doing that action for any reason other than showing off. In this case, the action is invalid and is rejected, because of the hadeeth of Abu Hurayrah which was attributed to the Prophet
(Narrated by Muslim, Kitaab al-Zuhd, no. 2985) The second is when the showing off happens later on during the act of worship, i.e., the action is originally for Allaah, then showing off creeps into it. This may be one of two cases: The first is when the person resists it – this does not harm him. For example, a man has prayed a rak’ah, then some people come along during his second rak’ah and it occurs to him to make the rukoo’ or sujood longer, or makes himself weep, and so on. If he resists that, it does not harm him, because he is striving against this idea. But if he goes along with that, then every action which stemmed from showing off is invalid, such as if he made his standing or prostration long, or he made himself weep – all of those actions will be cancelled out. But does this invalidation extend to the entire act of worship or not? We say that either of the following must apply: Either the end of his act of worship was connected to the beginning (with no pause); so if the end of it is invalidated then all of it is invalidated. This is the case with the prayer – the last part of it cannot be invalidated without the first part also being invalidated, so the whole prayer is invalid. Or if the beginning of the action is separate from the end of it, then the first part is valid but the latter part is not. Whatever came before the showing off is valid, and what came after it is not valid. An example of that is a man who has a hundred riyals, and gives fifty of them in charity for the sake of Allaah with a sound intention, then he gives fifty in charity for the purpose of showing off. The first fifty are accepted, and the second fifty are not accepted, because the latter is separate from the former.” Majmoo’ Fataawa wa Rasaa’il Ibn ‘Uthaymeen, and al-Qawl al-Mufeed Sharh Kitaab al-Tawheed, vol. 1, p. 114, 1st edition 9055 Celebrations commemorating some of the sch
(peace and blessings of Allaah be upon him) did not set appointed times for this act of worship. Following on from that, if a group of brothers agree to meet in the mosque on a particular night each month to perform qiyaam al-layl, is that bid’ah? Please quote the evidence (daleel) (concerning that).
(peace and blessings of Allaah be upon him) and ‘Abd-Allaah (may Allaah be pleased with him), this is OK.
(peace and blessings of Allaah be upon him), “Whoever innovates anything in this matter of ours that is not part of it will have it rejected.” (Narrated by al-Bukhaari, al-Sulh 2499; Muslim, 1718). And Allaah knows best.
(peace and blessings of Allaah be upon him) or his Sahaabah did it or that he commanded anyone among his ummah to utter the intention. That is not known from any of the Muslims. If that had been prescribed then the Prophet
(peace and blessings of Allaah be upon him) and his companions would not have neglected it, as it has to do with worship which the ummah does every day and night.
[al-Nisaa’ 4:31]
(peace and blessings of Allaah be upon him) or that you can recommend for this time?
(peace and blessings of Allaah be upon him) which, if it is saheeh, shows that the du’aa’ may be made after breaking the fast. It said: ‘Thirst has gone, the veins are moist, and the reward is assured, if Allaah wills.” (Narrated by Abu Dawood; classed as hasan by al-Albaani in Saheeh Sunan Abi Dawood, 2066). This can only mean after breaking the fast. Similarly it was narrated that some of the Sahaabah said: “ O Allaah, for You I have fasted and with Your provision I have broken my fast.”
(peace and blessings of Allaah be upon him). It attributes to him actions which cannot be attributed to anyone other than Allaah, such as meeting people’s needs, relieving distress, fulfilling their desires and granting a good end. Allaah commanded His Prophet
(peace and blessings of Allaah be upon him):
(peace and blessings of Allaah be upon him) of failing to explain everything that the people need, and that one is trying to fill gaps in the sharee’ah.
(peace and blessings of Allaah be upon him) said: ‘Whoever innovates anything in this matter of ours (Islam) that is not a part of it, will have it rejected”
(peace and blessings of Allaah be upon him). It is a clear rejection of bid’ah and innovations. The second report adds a further idea, which is that some people may persist in doing some innovated action (bid’ah) for which there is a precedent, and when the first report – ‘Whoever innovates anything…’ – is quoted as proof, such a person may say, ‘But I did not innovate anything. Then the second report – ‘Whoever does any action…’ – may be quoted, which clearly states that all innovated actions are rejected, whether the one who does them invented them or they were previously invented. This hadeeth is one of those which should be memorized and used in denouncing evil actions, and it should be propagated widely.”(Sharh Muslim, 12/16)
(peace and blessings of Allaah be upon him)), doing this is bid’ah. If it was good, those who love the Prophet
(peace and blessings of Allaah be upon him) more than we do would have done it before us, i.e., the Sahaabah, may Allaah be pleased with them. Most of what is recited on this occasion are weak or fabricated reports of the life of the Prophet
(peace and blessings of Allaah be upon him), and it involves exaggeration about our Prophet
(peace and blessings of Allaah be upon him). There follow the comments of the scholars:
(peace and blessings of Allaah be upon him) – is that mustahabb or not?
(peace and blessings of Allaah be upon him) set out for the Muslims. Helping the poor by giving them food during Ramadaan is also one of the ways of Islam. The Prophet
(peace and blessings of Allaah be upon him) said: ‘Whoever gives a fasting person food to break his fast will have a reward like his.’ Giving poor Qur’aan-readers that which will help them to devote their time to the Qur’aan is a righteous deed at any time, and whoever helps them in this manner will have a share in the reward.
(peace and blessings of Allaah be upon him) forbade wasting money, and rending one’s garments is obviously included in that.
(peace and blessings of Allaah be upon him) is not permitted because it is an invented bid’ah (innovation) which was not done by the Messenger of Allaah
(peace and blessings of Allaah be upon him) or by his rightly-guided successors (al-khulafa’ al-raashideen), or by the scholars of the best three generations [i.e., the first three generations of Islam].”
(peace and blessings of Allaah be upon him) on the night of 12 Rabee’ al-Awwal, to celebrate the Mawlid or birthday of the Prophet
(peace and blessings of Allaah be upon him), without taking that day off as an “Eid”? We are having some disputes concerning this. Some say that it is a bid’ah hasanah (“a good innovation”) and some say that it is not a good innovation.
(peace and blessings of Allaah be upon him), whether on the night of 12 Rabee’ al-Awwal or on any other date, just as they should not celebrate the birthday of anyone other than the Prophet
(peace and blessings of Allaah be upon him), because celebrating birthdays is an innovation which has been introduced into the religion. The Prophet
(peace and blessings of Allaah be upon him) did not celebrate his birthday during his lifetime, and he is the one who conveyed the religion and laws from Allaah. He did not enjoin that, and it was not done by his rightly guided successors or by any of his Companions or those who followed them in goodness during the best three generations. So it is known to be an innovation, and the Prophet
(peace and blessings of Allaah be upon him) said: ‘Whoever innovates anything in this matter of ours (Islam) that is not a part of it, will have it rejected’ (Saheeh – agreed upon). According to a report narrated by Muslim, which al-Bukhaari narrated in a mu’allaq majzoom report: “Whoever does any action that is not in accordance with this matter of ours (Islam) will have it rejected.”
(peace and blessings of Allaah be upon him), rather it is something which the people innovated and introduced into their religion during later centuries, so it is to be rejected. The Prophet
(peace and blessings of Allaah be upon him) used to say in his khutbah (sermon) on Fridays: ‘The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad
(peace and blessings of Allaah be upon him). The most evil of things are those which are newly-invented, and every innovation is a going-astray.’ This was narrated by Muslim in his Saheeh. It was also narrated by al-Nasaa’i with a jayyid isnaad, adding the words, ‘and every going-astray leads to Hell.’
(peace and blessings of Allaah be upon him), we should study his seerah (biography) and the history of his life during the jaahiliyyah and Islam, in schools, mosques and elsewhere. That includes describing the circumstances of his birth and death, with no need to innovate celebrations which are not prescribed by Allaah or His Messenger, and for which there is no evidence in sharee’ah.
(peace and blessings of Allaah be upon him) or his rightly guided successors (al-khulafaa’ al-raashidoon).’”
(peace and blessings of Allaah be upon him), who said:
(peace and blessings of Allaah be upon him) or his rightly-guided successors (al-khulafa’ al-raashidoon), is an innovator, whether that innovated worship has to do with the names and attributes of Allaah, or to do with His rulings and laws.
(peace and blessings of Allaah be upon him) was warning us against.
(peace and blessings of Allaah be upon him).
(peace and blessings of Allaah be upon him) said: ‘It is not permissible for a man to forsake [not speak to] his brother for more than three [days].’”
(peace and blessings of Allaah be upon him) said that whoever swears an oath by something other than Allaah is guilty of kufr or shirk.”
(peace and blessings of Allaah be upon him), or by the president, or by the Ka’bah, or by Jibreel, because this is shirk, but it is minor shirk which does not put a person beyond the pale of Islam.
(peace and blessings of Allaah be upon him), which says that Allaah said, “I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me.”