Bid'ah Hasanah of Sahih Imaan & Salafi Bid'ah & Contradictions
Salafies are suffering from the disease of “Literalism”.
They have neglected the real meaning of Bidah according to Islamic Sharia, and they are running only behind “Literal” meaning of Bidah in Arabic Literature.
Due to this, they are prey of big contradictions. For example, they declare it to be Innovation to recite Darood (Salat) upon Prophet (Sallallahu Alaihi Wassalam) before Adhan, but they themselves say “Radhi Allaho Anho” after the names of Sahaba, although this custom was introduced by the later coming Muslim Generations.
What is Bidah according to Islamic Sharia?
Bidah is every new action, which is against the principles of Religion that is misguided. Prophet (Sallallahu Alaihi Wassalam) said that any new thing which abolishes an established Sunnah, that is Bidah:
ما احدث قوم بذعۃ ال رفع مثلھا من السنۃ
When one nation indulges in Bidah, then the like Sunnah to that is abolished. Reference: Mishkat
This means a Bidah is that new thing which abolishes a like Sunnah. But if a new action does not abolish a like Sunnah, then that new action is not termed as Bidah.
The Monasticism has been declared prohibited in Islam on bases of this rule. Please see the following tradition:
Sahih Bukhari, Volume 7, Book 62, Number 1:
Narrated by Anas bin Malik:
A group of three men came to the houses of the wives of the Prophet asking how the Prophet worshipped (Allah), and when they were informed about that, they considered that their worship insufficient and said, "Where are we from the Prophet as his past and future sins have been forgiven." Then one of them said, "I will offer the prayer throughout the night forever." The other said, "I will fast throughout the year and will not break my fast." The third said, "I will keep away from the women and will not marry forever." Allah's Apostle came to them and said, "Are you the same people who said so-and-so? By Allah, I am more submissive to Allah and more afraid of Him than you; yet I fast and break my fast, I do sleep and I also marry women. So, he who does not follow my tradition in religion, is not from me (not one of my followers)."
Please note that another Prophetic Tradition gave us the RULE that any new action, which abolishes an established Sunnah, that becomes Bidah.
In this tradition, these 3 new actions were not made Haram while they were “new”, but it was due to the reason that they went to that Extreme where they were abolishing established Practices (Sunnah) of Prophet (Sallallahu Alaihi Wassalam).
For example:
Therefore, Islamic Sharia gave a basic Rule to not to go to that Extent where one established Sunnah is completely abolished.
Then there is another angle of the picture. Some people don't understand this angle and make all things haram upon them.
Look, Prophet (Sallallahu Alaihi Wassalam) didn't tell those 3 people that:
Therefore, every new act of Nafl worship could be offered with following conditions:
Salafies misusing the Weak Tradition of Darimi
Salafies are left with only and only one tradition of Darimi in order to prove their point. But problem is:
al-Darimi in the Muqaddima of his Sunan narrated from al-Hakam ibn al-Mubarak who narrates from `Amr ibn Salima al-Hamadani:
We used to sit by the door of `Abd Allah ibn Mas`ud before the Morning Prayer, so that when he came out we would walk with him to the mosque. (One day) Abu Musa al-Ash`ari came to us and said: "Has Abu `Abd al-Rahman come out yet?" We replied “No”. So he sat down with us until he came out. When he came out, we all stood along with him, so Abu Musa said to him: "O Abu `Abd al-Rahman! I have just seen something in the mosque which I considered wrong, but all praise is for Allah, I did not see anything except good in it." He inquired: "What is it?" Abu Musa replied: "If you live you will see it. I saw in the mosque people sitting in circles awaiting the Prayer. In each circle they had pebbles in their hands and a man would say: Repeat “allahu akbar” a hundred times. So they would repeat it a hundred times. Then he would say: say “la ilaha illallah” a hundred times. So they would say it a hundred times. Then he would say: say “subhanallah” a hundred times. So they would say it a hundred times." Ibn Mas`ud asked: "What did you say to them?" Abu Musa said: "I did not say anything to them. Instead I waited to hear your view on it." Ibn Mas`ud replied: "Would that you had ordered them to count their evil deeds and assured them that their good deeds would not be lost!" Then we went along with him until he came to one of these circles whereby he stood and said: "What is this I see you doing?" They replied: "O Abu `Abd al-Rahman! These are pebbles upon which we are counting takbir, tahlil and tasbih." He said: "Count your evil deeds instead. I assure you that none of your good deeds will be lost. Woe to you, O Umma of Muhammad, sallallahu `alayhi wa sallam, how quickly you go to destruction! Here are your Prophet's Companions available in abundance (mutawafirun). And there are his clothes which have not yet decayed and his bowl which is unbroken. By Him in Whose Hand is my soul! Either you are following a Religion that is better guided than the Religion of Muhammad sallallahu `alayhi wa sallam, or you are opening a door of misguidance." They said: "O Abu `Abd al-Rahman! By Allah, we only intend good!" He said: "How many are there who intend good but do not achieve it. Indeed Allah's Messenger said to us: A people will recite the Qur'an but it will not pass beyond their throats. By Allah! I do not know, but perhaps most of them are from among you." Then he left them. `Amr ibn Salima said: We saw most of those people fighting against us on the day of Nahrawan, on the side of the Khawarij.
The chain of the above report contains `Amr ibn Yahya al-Hamadani -- `Amr ibn Salima's grandson -- and he is da`if. Ibn Ma`in saw him and said: "his narrations are worth nothing"; Ibn Kharrash said: "he is not accepted"; Dhahabi listed him among those who are weak and whose hadith is not retained in al-Du`afa' wa al-matrukin (p. 212 #3229), Mizan al-i`tidal (3:293), and al-Mughni fi al-du`afa' (2:491); and al-Haythami declared him weak (da`if) in Majma` al-zawa'id, chapter entitled Bab al-`ummal `ala al-sadaqa.
It is strange that Salfies try to become the Champion of “Sahih Ahadith”, but themselves don't follow this rule when it suits their wishes.
Note:
Salafies still try to deceive normal Muslims by bringing authentication of this tradition by their Salafi Sheikh Salim al-Halali.
But their deception has been refuted by Sunni Alim Hajj Gibril.
Darimi's Tradition is not only weak, but also “Munkar”.
Munkar is that type of tradition, which is not only weak, but which also, goes against much more authentic tradition. This tradition of Darimi goes against many Prophetic traditions which are much more authentic than Darimi's tradition. For example, the following Authentic Traditon:
Sahih Muslim, الذكر والدعاء والتوبة والاستغفار (The Book of Remembrances, Supplications, Repentance and Seeking Forgiveness):
Abu Sa'id Khudri reported that Mu'awiya went to a circle in the mosque and said:
What makes you sit here? They said: We are sitting here in order to re- member Allah. He said: I adjure you by Allah (to tell me whether you are sitting here for this very purpose)? They said: By Allah, we are sitting here for this very purpose. Thereupon, he said: I have not demanded you to take an oath, because of any allegation against you and none of my rank in the eye of Allah's Messenger (Sallallahu Alaihi Wassalam) is the narrator of so few ahadith as I am. The fact is that Allah's Messenger (Sallallahu Alaihi Wassalam) went out to the circle of his Companions and said: What makes you sit? They said: We are sitting here in order to remember Allah and to praise Him for He guided us to the path of Islam and He conferred favours upon us. Thereupon he adjured by Allah and asked if that only was the purpose of their sitting there. They said: By Allah, we are not sitting here but for this very purpose, whereupon he (Sallallahu Alaihi Wassalam) said: I am not asking you to take an oath because of any allegation against you but for the fact that Gabriel came to me and he informed me that Allah, the Exalted and Glorious, was talking to the angels about your magnificence.
Please read more traditions about Dhikr and refutation of Darimi's tradition here.
The Concept of “Nafl” نفل acts of worship in Islam
Nafl acts of worship are those, which are allowed according to some “Basic Rule” of Sharia and there is no condition of any “Direct” orders about them in Quran or Sunnah.
Sahaba Karam used to do a lot of such Nafl acts of worship according to their own Ijtehaad and Prophet (Sallallahu Alaihi Wassalam) never declared their such new acts of Nafl worship as misguided innovation. For example:
Sahih Muslim, الذكر والدعاء والتوبة والاستغفار (The Book of Remembrances, Supplications, Repentance and Seeking Forgiveness):
Abu Sa'id Khudri reported that Mu'awiya went to a circle in the mosque and said: What makes you sit here? They said: We are sitting here in order to remember Allah. He said: I adjure you by Allah (to tell me whether you are sitting here for this very purpose)? They said: By Allah, we are sitting here for this very purpose. Thereupon, he said: I have not demanded you to take an oath, because of any allegation against you and none of my rank in the eye of Allah's Messenger (Sallallahu Alaihi Wassalam) is the narrator of so few ahadith as I am. The fact is that Allah's Messenger (Sallallahu Alaihi Wassalam) went out to the circle of his Companions and said: What makes you sit? They said: We are sitting here in order to remember Allah and to praise Him for He guided us to the path of Islam and He conferred favours upon us. Thereupon he adjured by Allah and asked if that only was the purpose of their sitting there. They said: By Allah, we are not sitting here but for this very purpose, whereupon he (the Messenger) said: I am not asking you to take an oath because of any allegation against you but for the fact that Gabriel came to me and he informed me that Allah, the Exalted and Glorious, was talking to the angels about your magnificence.
Comments:
Thus it is proved from this Hadith:
But today when we celebrate “Milad-un-Nabi” and remember Allah & His Prophet (Sallallahu Alaihi Wassalam), then immediately comes a Fatwa of Bidah (misguided innovation) from Salafies.
Actually, such fatwas are themselves misguided innovations and equal to making Halal of Allah Haram at their own (i.e. Allah kept such Nafl acts of worship as Halal, but they are declaring them Haram at their own).
Some more ignorant Salafies even issue another Fatwa that “Dhikr” (remembrance) is only reserved for Allah while doing Dhikr of Prophet (Sallallahu Alaihi Wassalam) is Shirk. But contrary to these ignorant Salafies, Allah Himself testifies [Quran 94:4] وَرَفَعْنَا لَكَ ذِكْرَكَ i.e. And We (Allah) raised for you (prophet) your Dhikr (i.e. reputation/remembrance).
Therefore doing Dhikr of Prophet (Sallallahu Alaihi Wassalam) is absolutely not a Shrik, but declaring it Shirk is peak of ignorance.
Introducing Good or Bad Innovation in Islam
Sahih Muslim, Book 034 (the Book of Knowledge), Number 6466:
Jarir b. Abdullah reported:
Allah's Messenger (Sallallahu Alaihi Wassalam) said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect.
Therefore:
Please see the following tradition.
Bukhari, Volume 3, Book 49, Number 861 :
Narrated Aisha (Razi Allahu Anha):
Allah's Apostle said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."
Thus Prophet (Sallallahu Alaihi Wassalam) didn't declare “ALL” new acts as misguided innovations, but only to those new acts which are against the principles of religion.
Sahaba did act upon this principle and they introduced many new acts of Nafl worship according to their own Ijtehaad while those newly formed acts were completely according to the principles of religion.
Reciting Darood before Adhan VS Hadhrat Bialal (Radhi Allahu Anhu) introducing 2 Rakah Nafl prayer at his own
Although Salafies declare it misguided innovation to recite Darood (Salat) upon Prophet (Sallallahu Alaihi Wassalam) before Adhan, but look how the great companion Hadhrat Bilal (Radhi Allahu Anhu) is introducing the new Nafl act of doing 2 Rakah prayers after Adhan according to his own Ijtehaad.
Mustadrak of Imam Hakim :
1220 - أخبرنا أبو العباس القاسم بن القاسم السياري ، ثنا عبد الله بن علي الغزال ، ثنا علي بن الحسن بن شقيق ، ثنا الحسين بن واقد ، ثنا عبد الله بن بريدة ، عن أبيه ، قال : أصبح رسول الله - صلى الله عليه وآله وسلم - يوما ، فدعا بلالا ، فقال : " يا بلال بم سبقتني إلى الجنة ؟ إني [ ص: 621 ] دخلت البارحة الجنة فسمعت خشخشتك أمامي " . فقال بلال : يا رسول الله ، ما أذنت قط إلا صليت ركعتين ، وما أصابني حدث قط إلا توضأت عنده ، فقال رسول الله - صلى الله عليه وآله وسلم - : " بهذا " هذا حديث صحيح على شرط الشيخين ، ولم يخرجاه .
Translation:
Buraida said: One day Prophet (Sallallahu Alaihi Wassalam) called Bilal (Radhi Allahu Anhu) after the morning prayer and asked him through which of his actions he got ahead in paradise, while as he (Sallallahu Alaihi Wassalam) entered the paradise, he heard the voice of footsteps of Bilal (Radhi Allahu Anhu) ahead of him? Bilal (Radhi Allahu Anhu) replied: “Ya Rasool Allah (Sallallahu Alaihi Wassalam)! Whenever I recited Adhan, I always prayed 2 Rakah Nafl prayer (a new act) after it, and whenever my Wadu (ablution) was broken, I immediately did a new ablution and offered 2 Rakah prayer (a new act) after every ablution”. Upon that Prophet (Sallallahu Alaihi Wassalam) told Bilal that due to this act he reached to such high status. Imam Hakim declared this tradition to be Sahih (authentic) according to the condition of Imam Bukhari & Imam Muslim.
More References:
This tradition of Bilal (Radhi Allahu Anhu) is also present in Sahih Bukhari and Sahih Muslim that Bilal (Radhi Allahu Anhu) used to do ablution and then prayed so much Nafl Rakah prayers that were written in his destiny (i.e. he used to offer more than 2 Rakah prayers according to his own Ijtehaad).
Sahih Bukhari, Volume 2, Book 21, Number 250:
Narrated by Abu Huraira:
At the time of the Fajr prayer the Prophet (Sallallahu Alaihi Wassalam) asked Bilal (Radhi Allahu Anhu) , "Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise. "Bilal (Radhi Allahu Anhu) replied, "I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me."
Imam Ibn Hajar al-Asqallani (whose Status in later coming Muhaditheen is same as of Imam Bukhari among earlier Muhaditheen) writes in commentary of this tradition:
ويستفاد منه جواز الاجتهاد في توقيت العبادة، لأن بلالا توصل إلى ما ذكرنا بالاستنباط فصوبه النبي صلى الله عليه وسلم
Translation:
There is proof in this tradition that it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal reached the conclusions he mentioned by his own inference, and the Prophet (Sallallahu Alaihi Wassalam) confirmed him therein.
Therefore, Salafies should open up their eyes. They issue fatwas of Bidah when we recite Darood before Adhan, but see here Bilal (Radhi Allahu Anhu) is offering new act of 2 (or more) Rakah Nafl prayer according to his own Ijtehaad after every time he is doing the ablution.
A Companion adding new sentences of Dhikr in Prayer according to his Ijtehaad
Sahih Bukhari,Volume 1, Book 12, Number 764:
Narrated by Rifa'a bin Rafi AzZuraqi:
One day we were praying behind the Prophet (Sallallahu Alaihi Wassalam). When he raised his head from bowing, he said, "Sami'a-l-lahu Liman hamida." A man behind him said, "Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi" (O our Lord! All the praises are for You, many good and blessed praises). When the Prophet (Sallallahu Alaihi Wassalam) completed the prayer, he asked, "Who has said these words?" The man replied, "I." The Prophet (Sallallahu Alaihi Wassalam) said, "I saw over thirty angels competing to write it first." Prophet (Sallallahu Alaihi Wassalam) rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position.
Ibn Hajar says in Fath al-Bari: (واستدل به على جواز إحداث ذكر في الصلاة غير مأثور إذا كان مخالف للمأثور) that this hadith indicates the permissibility of initiating new expressions of dhikr in the prayer other than the ones related through hadith texts, as long as they do not contradict those conveyed by the hadith [since the above words were a mere enhancement and addendum to the known, sunna dhikr].
The practice of Hadhrat Khubaib: Offering 2 Rakah prayer before being killed
Sahih Bukhari, Volume 5, Book 59, Number 325 :
(Kuffar arrested Companion Khubaib (Radhi Allahu Anhu) and ordered to kill him. Before his execution Khubaib (Radhi Allahu Anhu) asked): "Allow me to offer a two-Rak'at prayer." They allowed him and he prayed two Rakat and then said, "By Allah! Had I not been afraid that you would think I was worried, I would have prayed more." Then he (invoked evil upon them) saying, "O Allah! Count them and kill them one by one, and do not leave anyone of them"' Then he recited: "As I am martyred as a Muslim, I do not care in what way I receive my death for Allah's Sake, for this is for the Cause of Allah. If He wishes, He will bless the cut limbs of my body." Then Abu Sarva, 'Ubqa bin Al-Harith went up to him and killed him. It was Khubaib (Radhi Allahu Anhu) who set the tradition of praying for any Muslim to be martyred in captivity (before he is executed).
This hadiths is explicit evidence that Khubayb (Radhi Allahu Anhu) used his own personal reasoning (ijtihad) in choosing the times of acts of worship, without any previous command or precedent from the Prophet (Sallallahu Alaihi Wassalam) other than the general demand to perform the prayer.
Sahabi reciting “Surah Ikhlas” after ever Rakah according to his own Ijtehaad
Sahih Bukhari,Volume 8, Book 78, Number 638:
Narrated by Abu Sa'id Al-Khudri:
A man heard another man reciting: Surat-ul-Ikhlas (The Unity) 'Say: He is Allah, the One (112)’ and he was repeating it. The next morning he came to Allah's Apostle (Sallallahu Alaihi Wassalam) and mentioned the whole story to him as if he regarded the recitation of that Sura as insufficient. On that, Allah's Apostle (Sallallahu Alaihi Wassalam) said, "By Him in Whose Hand my soul is! That (Sura No. 112) equals one-third of the Qur'an."
In spite of this that Prophet (Sallallahu Alaihi Wassalam) did not recommend this action previously, but when came to know about this new act, he (Sallallahu Alaihi Wassalam) was full of praise and confirmed this act. And he (Sallallahu Alaihi Wassalam) did not consider the like of this to be a reprehensible innovation (bida), as do the bigots who vie with each other to be the first to brand acts as innovation and misguidance.
Why do Salafies offer “Tarawih” for 30 nights in congregation (Jamah)?
(According to Salafies) Prophet (Sallallahu Alaihi Wassalam) offered Tahajjud prayer (i.e. so called Tarawih now-a-days) in congregation for only 3 nights during Ramadhan.
Now Salafies should tell us:
Custom of Reciting COMPLETE Quran during Congregational Prayer of 30 nights of Ramadhan
Salafies should also tell us:
Salafies are always crying about Misguided Innovation that we have made a custom of reciting Darood before Adhan, but when they themselves make a custom of completing whole Quran in congregation during 30 nights of Ramadhan, then they see no problem in it. Double Standards!!!
Shabina VS Tarawih
In Pakistan/India, in Sunni mosques they pray Shabina during last nights of Ramadhan (i.e. completing whole Quran in congregation during last 3 nights). But Salafies declare it Bidah and never offer Shabina and they claim they don't find any evidence of Shabina in Quran or Sunnah.
But then Salafies also have to see that there are no orders of Tarawih of 30 nights during Ramadhan too in Quran or Sunnah. Why then do they offer Tarawih? Is this not the Double Standard?
Reciting Darood before Adhan VS Saying “Radhi Allaho Anho” after the names of Companions
Can Salafies tell us: “When did Prophet (Sallallahu Alaihi Wassalam) ordered to say “Radhi Allaho Anho” after the names of Sahaba”?
Neither this was practiced during the times of Prophet (Sallallahu Alaihi Wassalam), nor Sahaba used to use it after their names, but it were the later coming Muslim generations who first introduced this custom at their own.
So question is, why don't the Salafies declare themselves too to be Misguided Innovators for following this Bidah of later coming Muslim Generations?
The only lame excuse presented by Salafies is that Allah revealed the verse that Allah became pleased (Raadhi) with Sahaba during Bait-e-Ridhwan.
Reply:
In the above verse, Allah (Subhana Wa Ta’aala) only told that He (Subhana Wa Ta’aala) was pleased with Sahaba, who swore allegiance under the tree. But nowhere Allah (Subhana Wa Ta’aala) ordered in above verse that the later coming Muslim Generations have to always says "Radhi Allaho Anho" whenever the names of Sahaba are mentioned.
Rasool Allah (Sallallahu Alaihi Wassalam) also recited these Qur'anic verses, but he never came to this conclusion that Allah (Subhana Wa Ta’aala)'s objective behind this verse was for coming Muslim generations to recite "Radhi Allaho Anho" after the names of Sahaba. Even Sahaba who read the Qur'an millions of times, they never arrived at this conclusion what Salafies are claiming today.
Neither Sahaba used to say “Radhi Allaho Anho” after the names of each other, nor Tabaeen used to say it, but it were the later coming Muslim Generations who started this Custom at their own.
Saudi Alim: Saying “Radhi Allaho Anho” is prohibited for anyone else other than Sahaba
Saudi Government distributed millions of Qur'an in Pakistan with Urdu Translation and Tafseer (printed by Shah Fahad printing Complex in Madina). In the commentary of the last verse of Surah Al-Mujaddla:
"It is a custom (i.e. not from Qur'an or Sunnah) to use "Radhi Allah Anhama" for Sahaba and "Alaihim Salat o Salam" for the Prophets. It is the same like "Rehmat ullah alahi" can be literally used for both Alive and the dead"
Not only have the Salafies embraced this newly introduced custom (contrary to their belief that every new thing is a Dhalalah), they have made another innovation by introducing another Law in the Sharia of Islam. In the commentary of same verse, this Saudi paid Alim further continues to write:
"According to the Ulama, except for the linguistic meaning, it is prohibited to use this (i.e. The Phrase like Radhi Allaho Anho) for anyone except for Sahaba Karam"
Do you know what this Salafi Alim wants to say when he wrote, "except for the linguistic meaning"? Let us look at an example. Linguistically, Salat means Prayer. But Shar'i meaning of Salat is praying in a manner that Rasool Allah (Sallallahu Alaihi Wassalam) told us. Linguistically, "Saum" means holding on. But Shar'i meaning is not eating from sunrise till sun set.
The Salafi Alim has innovated a new Law in Shar'ia, by prohibiting something that has not been prohibited by Allah (Subhana Wa Ta’aala) i.e. to prohibit the use "Radhi Allaho Anho" for anyone except the righteous companions of Rasool Allah (Sallallahu Alaihi Wassalam).
This constitutes a major innovation of misguidance i.e. to prohibit any thing, that has not been prohibited by Allah (Subhana Wa Ta’aala) and his beloved Rasool (Sallallahu Alaihi Wassalam).
Next Salafi Lame Excuse: “Radhi Allaho Anho” is only a “DUA” and thus not a Bidah
They claim since “Radhi Allaho Anho” is only a DUA and thus could be done at any time and without any previous orders or practice of Prophet (Sallallahu Alaihi Wassalam).
Very strange, when we send Salat (i.e. Darood) upon Prophet (Sallallahu Alaihi Wassalam) before Adhan, then this Darood is also only a “DUA” (Remember, Salat is an Arabic word which itself means DUA. When we are sending Salat upon Prophet (Sallallahu Alaihi Wassalam), then it is nothing else than doing DUA for him).
So, how come that DUA, which has been taught by Allah Himself in Quran (i.e. Salat upon Prophet Sallallahu Alaihi Wassalam), becomes misguided Bidah, but the custom of your own self invented Dua after names of Sahaba does not become Bidah?
Allah says in Quran:
إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا
[Quran 33:56] Surely Allah and His angels bless the Prophet; O you who believe! Call for (Divine) blessings on him and salute him with a (becoming) salutation.
If the presence of verse of Bait-e-Ridhwan is enough to say "Radhi Allaho Anho" whenever the names of Sahaba are mentioned, then why do the Salafies neglect the presence of the verse of sending Salat upon Rasool Allah (Sallallahu Alaihi Wassalam) in the Qur'an?
Now, let us once again look at the authentic Tradition of Hadhrat Bilal (Radhi Allahu Anhu) that he used to pray 2 Rakah Nafl Prayer after reciting the Adhan according to his own Ijtehaad.
Mustadrak of Imam Hakim:
1220 - أخبرنا أبو العباس القاسم بن القاسم السياري ، ثنا عبد الله بن علي الغزال ، ثنا علي بن الحسن بن شقيق ، ثنا الحسين بن واقد ، ثنا عبد الله بن بريدة ، عن أبيه ، قال : أصبح رسول الله - صلى الله عليه وآله وسلم - يوما ، فدعا بلالا ، فقال : " يا بلال بم سبقتني إلى الجنة ؟ إني [ ص: 621 ] دخلت البارحة الجنة فسمعت خشخشتك أمامي " . فقال بلال : يا رسول الله ، ما أذنت قط إلا صليت ركعتين ، وما أصابني حدث قط إلا توضأت عنده ، فقال رسول الله - صلى الله عليه وآله وسلم - : " بهذا " هذا حديث صحيح على شرط الشيخين ، ولم يخرجاه .
Translation:
Buraida (Radhi Allahu Anhu) said: One day Prophet (Sallallahu Alaihi Wassalam) called Bilal (Radhi Allahu Anhu) after the morning prayer and asked him through which of his actions he got ahead in paradise, while as he (Sallallahu Alaihi Wassalam) entered the paradise, he heard the voice of footsteps of Bilal (Radhi Allahu Anhu) ahead of him? Bilal (Radhi Allahu Anhu) replied: “Ya Rasool Allah! Whenever I recited Adhan, I always prayed 2 Rakah Nafl prayer (a new act) after it, and whenever my Wadu (ablution) was broken, I immediately did a new ablution and offered 2 Rakah prayer (a new act) after every ablution”. Upon that Prophet (Sallallahu Alaihi Wassalam) told Bilal (Radhi Allahu Anhu) that due to this act he reached to such high status.
Imam Hakim declared this tradition to be Sahih (authentic) according to the condition of Imam Bukhari & Imam Muslim.
More References:
Prophet Muhammad (Sallallahu Alaihi Wassalam) didn't declare this action of offering 2 Rakah Nafl prayer by Bilal (Radhi Allahu Anhu) at his own to be misguided innovation, but he praised it highly.
Similarly, look at the following tradition where Sahaba are drinking water from the cup of Prophet for Barakah (a new act) and sending Darood upon him (Sallallahu Alaihi Wassalam) (again a new act) according to their own Ijtehaad.
Musnad Ahmad bin Hanbal, Vol. 3:
12480 حدثنا روح بن عبادة، حدثنا حجاج بن حسان، قال كنا عند أنس بن مالك فدعا بإناء وفيه ثلاث ضباب حديد وحلقة من حديد فأخرج من غلاف أسود وهو دون الربع وفوق نصف الربع فأمر أنس بن مالك فجعل لنا فيه ماء فأتينا به فشربنا وصببنا على رءوسنا ووجوهنا وصلينا على النبي صلى الله عليه وسلم.
Hajjaj ibn Hassan said:
We were at Anas's (Radhi Allahu Anhu) house and he brought up the Prophet's cup from a black pouch. He (i.e. Sahabi Anas (Radhi Allahu Anhu) ) ordered that it be filled with water and we drank from it and poured some of it on our heads and faces and sent blessings on the Prophet. All narrators of this hadith are Thiqa.
Salafies immediately blame us for misguided Bidah when we sent Salat upon Prophet (Sallallahu Alaihi Wassalam) before Adhan, but look at the following 3 new acts by Sahaba in this tradition:
Umm Salama (Radhi Allahu Anha) (mother of believers) and whole Madina using hairs of Prophet (Sallallahu Alaihi Wassalam) against sickness
Let us see at some of Actions of Sahaba Karam that they did according to their personal opinions. Since all these acts were in harmony with the principles of religion, that is why no one (i.e. among Sahaba Karam) considered them bidah of misguidance.
Sahih Bukhari, Volume 7, Book 72, Number 784:
Narrated IsraiI:
Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of water to Um Salama." Isra'il approximated three fingers ('indicating the small size of the container in which there was some hair of the Prophet. 'Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it,"
Now Rasool Allah (Sallallahu Alaihi Wassalam) never asked the people to drink from cup containing his hairs against diseases and evil eye in his (Sallallahu Alaihi Wassalam) life time. It was only Ummul Momineen Umm Salama who introduced this new Action according to her own opinion and all the people of Madina followed her in this new action.
Did Umm Salama really innovate, when she did it? If yes, then where is the Salafi Fatwa (from 1st century to this 14th century) on her misguidance (Naudobillah)?
Anas Ibn Malik and keeping hair of Prophet (Sallallahu Alaihi Wassalam) under his tongue
Narrated by Ibn Hajar in al-Isaba fi tamyiz al-sahaba (Calcutta, 1853) 1:72 under "Anas Ibn Malik."
هَذِهِ شَعَرَةٌ مِنْ شَعَرِ رَسُوْلِ اﷲِ صلي الله عليه وآله وسلم فَضَعْهَا تَحْتَ لِسَانِي، قَالَ : فَوَضَعْتُهَا تَحْتَ لِسَانِهِ، فَدُفِنَ وَهِيَ تَحْتَ لِسَانِهِ.
Ibn al-Sakan narrated through Safwan ibn Hubayra from the latter's father: Thabit al-Bunani said: Anas ibn Malik said to me (on his death-bed): "This is one of the hairs of Allah's Messenger, Allah's blessings and peace upon him. I want you to place it under my tongue. "Thabit continued: I placed it under his tongue, and he was buried with it under his tongue."
Rasool Allah (Sallallahu Alaihi Wassalam) never asked anyone to put his hair under his tongue while getting buried. Anas ibn Malik introduced this new Action according to his own opinion, while he knew that there is a Barakah in the hairs of Rasool Allah (Sallallahu Alaihi Wassalam).
Isma binte Abi Bakr seeking blessing from cloak of Prophet (Sallallahu Alaihi Wassalam)
Sahih Muslim, Book 024, Number 5149:
Asma' said: Here is the cloak of Allah's Messenger (Sallallahu Alaihi Wassalam) and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This was Allah's Messenger's cloak with 'A'isha until she died, and when she died. I got possession of it. The Apostle of Allah (Sallallahu Alaihi Wassalam) used to wear that, and we washed it for the sick and sought cure thereby.
Rasool Allah (Sallallahu Alaihi Wassalam) did not ask to wash his cloak after his death and drink that water in order to get cure. All of these Sahaba did it only according to their own opinion.
Sahabi seeking Barakah from the cup of Prophet (Sallallahu Alaihi Wassalam) according to his own opinion
Sahih Bukhari,Volume 9, Book 92, Number 441:
Narrated by Abu Burda:
When I arrived at Medina, 'Abdullah bin Salam met me and said to me, "Accompany me to my house so that I may make you drink from a bowl from which Allah's Apostle used to drink, and that you may offer prayer in the mosque in which the Prophet (Sallallahu Alaihi Wassalam) used to pray." I accompanied him, and he made me drink Sawiq and gave me dates to eat, and then I prayed in his mosque.
Sahabi using sweat of Prophet (Sallallahu Alaihi Wassalam) during his burrial
Bukhari, Volume 8, Book 74, Number 298:
Narrated Thumama:
Anas said, "Um Sulaim used to spread a leather sheet for the Prophet and he used to take a midday nap on that leather sheet at her home." Anas added, "When the Prophet had slept, she would take some of his sweat and hair and collect it (the sweat) in a bottle and then mix it with Suk (a kind of perfume) while he was still sleeping.” When the death of Anas ibn Malik approached, he advised that some of that Suk be mixed with his Hanut (perfume for embalming the dead body), and it was mixed with his Hanut.
Rasool Allah (Sallallahu Alaihi Wassalam) never asked someone to collect his sweat and Umm Sulaim did it according to her own opinion.
Similarly, Rasool Allah (Sallallahu Alaihi Wassalam) never asked his sweat and hair mixed with Suk to be used on a dead body as Hanut. It was Anas bin Malik himself who did it according to his own opinion, while they knew that there is Barakah in sweat and hairs of Rasool Allah (Sallallahu Alaihi Wassalam). And it was not prohibited by the Sharia to Hanut a dead body with Suk of Rasool Allah (Sallallahu Alaihi Wassalam) in order to seek barakah.
Hadhrat Ayyub Ansari placing his face upon grave of Prophet (Sallallahu Alaihi Wassalam) according to his own Ijtehaad
Musnad Ahmad bin Hanbal:
حَدَّثَنَا عَبدُ الْمَلِكِ بنُ عَمْرٍو ، حَدَّثَنَا كَثِيرُ بنُ زَيْدٍ ، عَنْ دَاوُدَ بنِ أَبي صَالِحٍ ، قَالَ : أَقْبلَ مَرْوَانُ يَوْمًا فَوَجَدَ رَجُلًا وَاضِعًا وَجْهَهُ عَلَى الْقَبرِ ، فَقَالَ : أَتَدْرِي مَا تَصْنَعُ ؟ فَأَقْبلَ عَلَيْهِ فَإِذَا هُوَ أَبو أَيُّوب ، فَقَالَ : نَعَمْ ، جِئْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَمْ آتِ الْحَجَرَ ، سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : " لَا تَبكُوا عَلَى الدِّينِ إِذَا وَلِيَهُ أَهْلُهُ ، وَلَكِنْ ابكُوا عَلَيْهِ إِذَا وَلِيَهُ غَيْرُ أَهْلِهِ
Dawud ibn Salih says: "[The Caliph] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet (Sallallahu Alaihi Wassalam), not to a stone."
The chain of narration of this tradition is Sahih (authentic). Imam Hakim also recorded it in his Mustadrak and said that it's chain is Sahih according to the conditions of Bukhari and Muslim. Imam Dhahabi also confirmed his grading.
Paying respect to the signs of Allah and to seek barakah from them is a virtuous act in Islam. Only limitation put by Islam is "Prostration". But Salafies have made many more things Haram at their own.
Mu`adh ibn Jabal and Bilal also came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it. Ibn Majah 2:1320.
Source: Encyclopaedia of Islamic Doctrine
Sahih Bukhari [Chapter of Istisqa']:
Annas narrated:
Whenever drought threatened them, `Umar ibn al-Khattab used to ask Allah for rain through the mediation of al-`Abbas ibn `Abd al-Muttalib. He [`Umar] used to say: "O Allah! We used to ask you through the means of our Prophet and You would bless us with rain, and now we ask You through the means of our Prophet's uncle, so bless us with rain." And it would rain.
Kawthari in his Maqalat (p. 411) cites Ibn `Abd al-Barr's commentary in al-Isti`ab that:
`Umar used al-`Abbas in response to Ka`b's words: "O Commander of the believers, the Bani Isra`il in such circumstances used to pray for rain by means of the relatives of Prophets."
Source: Encyclopaedia of Islamic Doctrine
Rasool Allah (Sallallahu Alaihi Wassalam) never asked the companions to ask for things through his relatives after him. Umar did it according to his own opinion when Ka'b told him that Bani Israel used to pray to God through the relative of their prophets.
Salafi Objection: If reciting Salat upon Prophet (Sallallahu Alaihi Wassalam) was such a good action, then why didn't Sahaba did it?
Ahle-Sunnah Ulama reply them:
It is not a condition about Nafl worship that Sahaba should have done all of them. This is neither a Rule of Sharia nor it could be presented as a proof. What to take of Sahaba, even if Prophet (Sallallahu Alaihi Wassalam) has not done any Nafl action, then it also does not mean that that action has become prohibited. Those people who brings this logic, they are Jahils (ignorant) from Rules of Sharia.
For sure Allah and His Prophet (Sallallahu Alaihi Wassalam) never put this condition that if a companion has not done any Nafl action, then that action has become prohibited for the later coming Muslim Generations. This condition is only put by Salafies themselves.
For example, they believe that Abu Bakr (Radhi Allahu Anhu) loved Prophet (Sallallahu Alaihi Wassalam) more than Hadhrat Bilal (Radhi Allahu Anhu) . But Abu Bakr (Radhi Allahu Anhu) didn't pray 2 Rakah prayer after Adhan or after every ablution like Bilal (Radhi Allahu Anhu) used to do. So, should we follow the Salafi approach and declare Bilal to be misguided Innovator (Naudobillah) while Abu Bakr (Radhi Allahu Anhu) loved Prophet and Islam more but he never did that?
Therefore, this is a plain sick logic by Salafies and by putting this condition, Salafies are themselves committing a Bidah in Islamic Sharia.
FEW MORE EXAMPLES OF SALAFI INNOVATIONS
Reciting Quran or doing Dua in group
Official Saudi's Majlis Daimi gave this fatwa:
''ان قرأة القرآن جماعة بصوت واحد بعد کل من صلاة الصبح والمغرب او غیرھما بدعة، وکذا التزام الدعا ء جماعة بعد الصلاة''. (فتاوی اللجنة الدائمة للبحوث و الافتاء ٣: ٤٨١، فتویٰ نمبر ٤٩٩٤.)
It is a Bidah (innovation) to gather at one place after Morning or Evening Prayer and to recite Quran or to do DUA collectively (in group)
These Saudi Mufties should ponder upon that Tradition where Sahaba used to sit in circles collectively and did Dhikr. And Prophet (Sallallahu Alaihi Wassalam) promised them great rewards for this collective worship.
Saying “Sadaqalla-ul- Azeem” after Quran recitation
Once again Official Saudi Majlis Daimi gave this fatwa:
''قول صدق اللہ العظیم بعد الانتھا من قراء ة القرآن بدعة''( فتاوی اللجنة الدائمة للبحوث والافتاء ٤: ١٤٩ ، فتویٰ نمبر ٣٣٠٣.)
That is saying صدق اللہ العظیم after recitation of Quran is an Innovation.
Saudi Mufti Sheik Uthamayeen also gave such fatwa ( ختم التلاوة بہ ای بقول (صدق اللہ العظیم ) غیر مشروع ولا مسنون ، فلایسن للانسان عند انتھاء القرآن الکریم ان یقول : (صد ق اللہ العظیم ) . فتاوی اسلامیہ٤: ١٧).
This is Bidah-e-Husana (good Innovation) as Allah has not prohibited it anywhere in Quran or Hadith that saying such sentences of Dhikr are Haram.
And if it is Haram then it will also become Haram and Bidah to say “Alaihis Salam” after the names of Prophets, and “Radhi Allaho Anho” after the names of Sahaba.
We presented one tradition above where a Sahabi said the words of "ربنا ولک الحمد حمدًا کثیرًا طیِّباً مبارکاً فیہ" during prayer and Prophet (Sallallahu Alaihi Wassalam) promised him great rewards for that.
Using “Tasbih” (pebbles) in order to do Dhikr
Saudi Mufti Azam Bin Baz wrote:
''لا نعلم اصلا فی الشرع المطھّر للتسبیح بالمسبّحة ، فالاولیٰ عدم التسبیح بھا، والاقتصار علی المشروع فی ذلک ، وھو التسبیح بالانامل ''. (حوالہ: فتاویٰ الاسلامیة ٢: ٣٦٦.)
i.e. Sharia has not mentioned the usage of pebbles for Dhikr. Therefore it is better to use that method which Sharia mentioned i.e. using of fingers for Tasbih
We wish someone had questioned this Mufti if the usage of spoon, cars, and aeroplanes had been described in Sharia or not?
The logic of this Saudi Mufti is sick.
Touching the cloth of Holy K'aba
Saudi Sheikh Uthamayeen writes:
''التبرک بثوب الکعبة والتمسح بہ من البدع ؛ لان ذلک لم یرد عن النبی صلیاللہعلیہ وسلم ''.(حوالہ: مجموع الفتاویٰ ابن عثیمین ، فتویٰ ٣٦٦.)
It is an Innovation (Bidah) to consider the cloth of K'aba to be blessed one and to touch it with this intention, while there is no such instruction from Prophet (Sallallahu Alaihi Wassalam) about it.
Salafies are suffering from disease of “Literalism”. May Allah give them the guidance!
Now on whom salafis issue Fatwa of shirk on the following:
Please ponder upon the following tradition:
Musnad Ahmad bin Hanbal, Vol. 3 :
12480 حدثنا روح بن عبادة، حدثنا حجاج بن حسان، قال كنا عند أنس بن مالك فدعا بإناء وفيه ثلاث ضباب حديد وحلقة من حديد فأخرج من غلاف أسود وهو دون الربع وفوق نصف الربع فأمر أنس بن مالك فجعل لنا فيه ماء فأتينا به فشربنا وصببنا على رءوسنا ووجوهنا وصلينا على النبي صلى الله عليه وسلم.
Hajjaj ibn Hassan said:
We were at Anas's house and he brought up the Prophet's cup from a black pouch. He (i.e. Sahabi Anas) ordered that it be filled with water and we drank from it and poured some of it on our heads and faces and sent blessings on the Prophet.
All narrators of this hadith are Thiqa.
Now this water in cup didn't touch the Prophet, but only that cup touched him (Sallallahu Alaihi Wassalam). But still when water touched that blessed cup, it became blessed too. Similarly, there is Barakah in Holy K'aba, and anything which touches it and related to it, that becomes blessed too and it becomes obligatory to show respect to it.
Pages are made of simple material today. But when these pages are used for Quran, then they become blessed for us and we have to show respect to them.
Sahih Muslim, Book 024, Number 5149:
Asma' said: Here is the cloak of Allah's Messenger (Sallallahu Alaihi Wassalam) and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This was Allah's Messenger's cloak with 'A'isha until she died, and when she died. I got possession of it. The Apostle of Allah (Sallallahu Alaihi Wassalam) used to wear that, and we washed it for the sick and sought cure thereby.
Now that water didn't touch prophet (Sallallahu Alaihi Wassalam), but it touched only the cloak. But still that water became blessed and wasila of curing the sick people and all Sahaba seeking blessing from it.
The Tabi`i Thabit al-Bunani said he used to go to Anas Ibn Malik, kiss his hands, and say: "These are hands that touched the Prophet." He would kiss his eyes and say: "These are eyes that saw the Prophet."
Abu Ya`la narrated it in his Musnad (6:211) and Ibn Hajar mentions it in his al-Matalib al-`aliya (4:111).
al-Haythami declared it sound in Majma` al-zawa'id (9:325)
Also read the following:
Hafiz al-Dhahabi writes in the compendium of his shaykhs entitled Mu`jam al-shuyukh (1:73) in the entry devoted to his shaykh Ahmad ibn `Abd al-Mun`im al-Qazwini (#58):
Dhahabi continues:
If it is said: "Why did the Companions not do this?"
It is replied: "Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, nearly fought each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone's hand so that he could pass it over his face. Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, and acceptance, even to kiss it. Don't you see what Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and placed it on his face saying: "This is the hand that touched the hand of Allah's Messenger"? Muslims are not moved to these matters except by their excessive love for the Prophet, as they are ordered to love Allah and the Prophet more than they love their own lives, their children, all human beings, their property, and Paradise and its maidens.
Now Salafies are free to issue fatwa of Shirk upon Sahabi Thabit al-Bunani and Anas ibn Malik (and also upon al-Dahabi for quoting it and encouraging people to believe in it). Now let's see the 2nd tradition, which is again authenticated by their Imams.
al-Tabarani in al-Awsat and al-Kabir (4:16), and Imam Ahmad in his Musnad (5:67-68) with a sound chain as stated by al-Haythami in al-Zawa'id (4:211) narrated through Handhalah Ibn Hudhaym that the latter went with his grandfather, Hudhaym, to the Prophet:
Hudhaym said to the Messenger of Allah: "I have sons and grandsons, some of whom are pubescent and others still children." Motioning to the young child next to him, he said: "This is the youngest." The Prophet brought this young child whose name was Handhalah next to him, wiped on his head, and told him, "Barakallahu fik," which means: "May Allah bless you." After that, people (Sahaba and Tabaeen) started to bring Handhalah a person with a swollen face or a sheep with a swollen udder. Handhalah would place his hand on that part of his head the Prophet wiped, then touch the swollen part and say Bismillah, and the swelling would be cured.
Salafies are requested to issue fatwa of Shirk upon Sahabi Handhalah and all other Sahabi and Tabaeen who done the above mentioned act.
According to Bukhari in his Adab al-mufrad, `Abd al-Rahman ibn Razin related that one of the Companions, Salama ibn al-Aku`, raised his hands before a group of people and said: "With these very hands I pledged allegiance (bay`a) to the Messenger of Allah (Sallallahu Alaihi Wassalam)," upon hearing which, all who were present got up and went to kiss his hand. Another version of this hadith was also related by Ahmad.
Also see the following tradition:
Abu Malik al-Ashja`I said that he once asked another Companion of the Tree, Ibn Abi Awfa, "Give me the hand that swore bay`at to the Messenger of Allah, (Sallallahu Alaihi Wassalam), that I may kiss it." Ibn al-Muqri related it.
May Allah Subhanhu Ta'alaa give hidaayat to Salafis and cure their disease of "Literalism" ... Ameen.
They have neglected the real meaning of Bidah according to Islamic Sharia, and they are running only behind “Literal” meaning of Bidah in Arabic Literature.
Due to this, they are prey of big contradictions. For example, they declare it to be Innovation to recite Darood (Salat) upon Prophet (Sallallahu Alaihi Wassalam) before Adhan, but they themselves say “Radhi Allaho Anho” after the names of Sahaba, although this custom was introduced by the later coming Muslim Generations.
What is Bidah according to Islamic Sharia?
Bidah is every new action, which is against the principles of Religion that is misguided. Prophet (Sallallahu Alaihi Wassalam) said that any new thing which abolishes an established Sunnah, that is Bidah:
ما احدث قوم بذعۃ ال رفع مثلھا من السنۃ
When one nation indulges in Bidah, then the like Sunnah to that is abolished. Reference: Mishkat
This means a Bidah is that new thing which abolishes a like Sunnah. But if a new action does not abolish a like Sunnah, then that new action is not termed as Bidah.
The Monasticism has been declared prohibited in Islam on bases of this rule. Please see the following tradition:
Sahih Bukhari, Volume 7, Book 62, Number 1:
Narrated by Anas bin Malik:
A group of three men came to the houses of the wives of the Prophet asking how the Prophet worshipped (Allah), and when they were informed about that, they considered that their worship insufficient and said, "Where are we from the Prophet as his past and future sins have been forgiven." Then one of them said, "I will offer the prayer throughout the night forever." The other said, "I will fast throughout the year and will not break my fast." The third said, "I will keep away from the women and will not marry forever." Allah's Apostle came to them and said, "Are you the same people who said so-and-so? By Allah, I am more submissive to Allah and more afraid of Him than you; yet I fast and break my fast, I do sleep and I also marry women. So, he who does not follow my tradition in religion, is not from me (not one of my followers)."
Please note that another Prophetic Tradition gave us the RULE that any new action, which abolishes an established Sunnah, that becomes Bidah.
In this tradition, these 3 new actions were not made Haram while they were “new”, but it was due to the reason that they went to that Extreme where they were abolishing established Practices (Sunnah) of Prophet (Sallallahu Alaihi Wassalam).
For example:
- First Sahabi said he would never sleep at night but do worship [This became Haram while one Practice of Prophet is also to sleep].
- Second Sahabi said he would fast every day without any pause [This became haram while Prophet (Sallallahu Alaihi Wassalam) also used to take pause between fasts and it was abolishing that Sunnah of Prophet (Sallallahu Alaihi Wassalam)].
- And third Sahabi said that he would never marry in his life [This became Haram while it reached to the Extreme of Monasticism, while one Practice (Sunnah) of Rasool (Sallallahu Alaihi Wassalam) is also to marry and spend family life].
Therefore, Islamic Sharia gave a basic Rule to not to go to that Extent where one established Sunnah is completely abolished.
Then there is another angle of the picture. Some people don't understand this angle and make all things haram upon them.
Look, Prophet (Sallallahu Alaihi Wassalam) didn't tell those 3 people that:
- If I have fasted 3 times a week, then you are allowed only to fast 3 times. And if you fast 4 or 5 times a week, then you people are misguided and innovators.
- And if I have worshipped only one part of night, then you would become sinner if you worship 2 or 3 parts of night.
- And if I have done 12 marriages, but if someone does only one marriage while he thinks this would reduce his time for worship, then such intention is misguided Bidah.
Therefore, every new act of Nafl worship could be offered with following conditions:
- First this that it is not against any rule of Quran or Sunnah.
- Secondly this new act does not go to the extent of Monasticism that it abolishes one Sunnah of Prophet completely.
- Thirdly, if Prophet (Sallallahu Alaihi Wassalam) had stipulated the limitation of any act of worship, then one is not allowed to do more than that. For example, Sharia stipulated to pray Dhuhr prayer 4 Rakah. Now no one is allowed to make it more than 4 Rakah, otherwise it would become a Bidah. But as far as Nafl prayers are concerned, there is no such limitation of Rakah. Therefore, if Prophet (Sallallahu Alaihi Wassalam) used to pray 50 Rakah, still you are allowed to pray 100 Rakah at your own.
Salafies misusing the Weak Tradition of Darimi
Salafies are left with only and only one tradition of Darimi in order to prove their point. But problem is:
- This traditon of Darimi is a weak tradition.
- Secondly, it is against the established and more authentic several Traditions of Prophet (Sallallahu Alaihi Wassalam) where he himself allowed the new acts of worship.
al-Darimi in the Muqaddima of his Sunan narrated from al-Hakam ibn al-Mubarak who narrates from `Amr ibn Salima al-Hamadani:
We used to sit by the door of `Abd Allah ibn Mas`ud before the Morning Prayer, so that when he came out we would walk with him to the mosque. (One day) Abu Musa al-Ash`ari came to us and said: "Has Abu `Abd al-Rahman come out yet?" We replied “No”. So he sat down with us until he came out. When he came out, we all stood along with him, so Abu Musa said to him: "O Abu `Abd al-Rahman! I have just seen something in the mosque which I considered wrong, but all praise is for Allah, I did not see anything except good in it." He inquired: "What is it?" Abu Musa replied: "If you live you will see it. I saw in the mosque people sitting in circles awaiting the Prayer. In each circle they had pebbles in their hands and a man would say: Repeat “allahu akbar” a hundred times. So they would repeat it a hundred times. Then he would say: say “la ilaha illallah” a hundred times. So they would say it a hundred times. Then he would say: say “subhanallah” a hundred times. So they would say it a hundred times." Ibn Mas`ud asked: "What did you say to them?" Abu Musa said: "I did not say anything to them. Instead I waited to hear your view on it." Ibn Mas`ud replied: "Would that you had ordered them to count their evil deeds and assured them that their good deeds would not be lost!" Then we went along with him until he came to one of these circles whereby he stood and said: "What is this I see you doing?" They replied: "O Abu `Abd al-Rahman! These are pebbles upon which we are counting takbir, tahlil and tasbih." He said: "Count your evil deeds instead. I assure you that none of your good deeds will be lost. Woe to you, O Umma of Muhammad, sallallahu `alayhi wa sallam, how quickly you go to destruction! Here are your Prophet's Companions available in abundance (mutawafirun). And there are his clothes which have not yet decayed and his bowl which is unbroken. By Him in Whose Hand is my soul! Either you are following a Religion that is better guided than the Religion of Muhammad sallallahu `alayhi wa sallam, or you are opening a door of misguidance." They said: "O Abu `Abd al-Rahman! By Allah, we only intend good!" He said: "How many are there who intend good but do not achieve it. Indeed Allah's Messenger said to us: A people will recite the Qur'an but it will not pass beyond their throats. By Allah! I do not know, but perhaps most of them are from among you." Then he left them. `Amr ibn Salima said: We saw most of those people fighting against us on the day of Nahrawan, on the side of the Khawarij.
The chain of the above report contains `Amr ibn Yahya al-Hamadani -- `Amr ibn Salima's grandson -- and he is da`if. Ibn Ma`in saw him and said: "his narrations are worth nothing"; Ibn Kharrash said: "he is not accepted"; Dhahabi listed him among those who are weak and whose hadith is not retained in al-Du`afa' wa al-matrukin (p. 212 #3229), Mizan al-i`tidal (3:293), and al-Mughni fi al-du`afa' (2:491); and al-Haythami declared him weak (da`if) in Majma` al-zawa'id, chapter entitled Bab al-`ummal `ala al-sadaqa.
It is strange that Salfies try to become the Champion of “Sahih Ahadith”, but themselves don't follow this rule when it suits their wishes.
Note:
Salafies still try to deceive normal Muslims by bringing authentication of this tradition by their Salafi Sheikh Salim al-Halali.
But their deception has been refuted by Sunni Alim Hajj Gibril.
Darimi's Tradition is not only weak, but also “Munkar”.
Munkar is that type of tradition, which is not only weak, but which also, goes against much more authentic tradition. This tradition of Darimi goes against many Prophetic traditions which are much more authentic than Darimi's tradition. For example, the following Authentic Traditon:
Sahih Muslim, الذكر والدعاء والتوبة والاستغفار (The Book of Remembrances, Supplications, Repentance and Seeking Forgiveness):
Abu Sa'id Khudri reported that Mu'awiya went to a circle in the mosque and said:
What makes you sit here? They said: We are sitting here in order to re- member Allah. He said: I adjure you by Allah (to tell me whether you are sitting here for this very purpose)? They said: By Allah, we are sitting here for this very purpose. Thereupon, he said: I have not demanded you to take an oath, because of any allegation against you and none of my rank in the eye of Allah's Messenger (Sallallahu Alaihi Wassalam) is the narrator of so few ahadith as I am. The fact is that Allah's Messenger (Sallallahu Alaihi Wassalam) went out to the circle of his Companions and said: What makes you sit? They said: We are sitting here in order to remember Allah and to praise Him for He guided us to the path of Islam and He conferred favours upon us. Thereupon he adjured by Allah and asked if that only was the purpose of their sitting there. They said: By Allah, we are not sitting here but for this very purpose, whereupon he (Sallallahu Alaihi Wassalam) said: I am not asking you to take an oath because of any allegation against you but for the fact that Gabriel came to me and he informed me that Allah, the Exalted and Glorious, was talking to the angels about your magnificence.
Please read more traditions about Dhikr and refutation of Darimi's tradition here.
The Concept of “Nafl” نفل acts of worship in Islam
Nafl acts of worship are those, which are allowed according to some “Basic Rule” of Sharia and there is no condition of any “Direct” orders about them in Quran or Sunnah.
Sahaba Karam used to do a lot of such Nafl acts of worship according to their own Ijtehaad and Prophet (Sallallahu Alaihi Wassalam) never declared their such new acts of Nafl worship as misguided innovation. For example:
Sahih Muslim, الذكر والدعاء والتوبة والاستغفار (The Book of Remembrances, Supplications, Repentance and Seeking Forgiveness):
Abu Sa'id Khudri reported that Mu'awiya went to a circle in the mosque and said: What makes you sit here? They said: We are sitting here in order to remember Allah. He said: I adjure you by Allah (to tell me whether you are sitting here for this very purpose)? They said: By Allah, we are sitting here for this very purpose. Thereupon, he said: I have not demanded you to take an oath, because of any allegation against you and none of my rank in the eye of Allah's Messenger (Sallallahu Alaihi Wassalam) is the narrator of so few ahadith as I am. The fact is that Allah's Messenger (Sallallahu Alaihi Wassalam) went out to the circle of his Companions and said: What makes you sit? They said: We are sitting here in order to remember Allah and to praise Him for He guided us to the path of Islam and He conferred favours upon us. Thereupon he adjured by Allah and asked if that only was the purpose of their sitting there. They said: By Allah, we are not sitting here but for this very purpose, whereupon he (the Messenger) said: I am not asking you to take an oath because of any allegation against you but for the fact that Gabriel came to me and he informed me that Allah, the Exalted and Glorious, was talking to the angels about your magnificence.
Comments:
- This tradition is talking about 2 incidents where Sahaba and Tabaeen made the Circles for Worship according to their own Ijtehaad.
- First such circles for worship were made by Sahaba during the time of Prophet (Sallallahu Alaihi Wassalam) when he (Sallallahu Alaihi Wassalam) by chance came to the mosque and saw Sahaba sitting in circles and worshipping Allah. This thing was new for Prophet (Sallallahu Alaihi Wassalam) too. Therefore, he (Sallallahu Alaihi Wassalam) asked Sahaba what they were doing? They answered that they sat in circles and they were remembering Allah. When Prophet (Sallallahu Alaihi Wassalam) came to knew that, he did not declare this new act of worship to be Misguided Bidah, but he was full of praise for this new act of worship. The reason was this that making such circles was a Nafl worship and Islamic Sharia allows such new act according to one own's Ijtehaad and one own's chosen time.
- And 2nd such circles for worship were formed by Sahaba/Tabaeen during the era of Muawiyyah. They also made these circles according to their own Ijtehaad and according to their own chosen time and they even didn't know about the first incident which happened during the era of Prophet (Sallallahu Alaihi Wassalam). Upon that Muawiyyah told them about that 1st incident and how greatly Prophet (Sallallahu Alaihi Wassalam) praised for such new act of forming circles and remembering Allah.
Thus it is proved from this Hadith:
- Sahaba formed those circles for remembering Allah according to their own Ijtehaad.
- Prophet (Sallallahu Alaihi Wassalam) had not previously given them any such orders.
- Sahaba themselves chose the time for this new act of worship.
- And when Prophet (Sallallahu Alaihi Wassalam) came to know about this new act of remembering Allah in circles, he didn't declare it to be misguided innovation, but he (Sallallahu Alaihi Wassalam) highly praised it.
But today when we celebrate “Milad-un-Nabi” and remember Allah & His Prophet (Sallallahu Alaihi Wassalam), then immediately comes a Fatwa of Bidah (misguided innovation) from Salafies.
Actually, such fatwas are themselves misguided innovations and equal to making Halal of Allah Haram at their own (i.e. Allah kept such Nafl acts of worship as Halal, but they are declaring them Haram at their own).
Some more ignorant Salafies even issue another Fatwa that “Dhikr” (remembrance) is only reserved for Allah while doing Dhikr of Prophet (Sallallahu Alaihi Wassalam) is Shirk. But contrary to these ignorant Salafies, Allah Himself testifies [Quran 94:4] وَرَفَعْنَا لَكَ ذِكْرَكَ i.e. And We (Allah) raised for you (prophet) your Dhikr (i.e. reputation/remembrance).
Therefore doing Dhikr of Prophet (Sallallahu Alaihi Wassalam) is absolutely not a Shrik, but declaring it Shirk is peak of ignorance.
Introducing Good or Bad Innovation in Islam
Sahih Muslim, Book 034 (the Book of Knowledge), Number 6466:
Jarir b. Abdullah reported:
Allah's Messenger (Sallallahu Alaihi Wassalam) said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect.
Therefore:
- Every new act of worship, which is according to the principles of Deen and supporting it, then it, will be called “Good Innovation” (Bidah-e-Hasana). Salafies limit it only to charity, but this is wrong. We will present a lot of incidents of Sahaba where they did new acts of Nafl worship and Prophet (Sallallahu Alaihi Wassalam) didn't declare them to be misguided innovation, but praised them.
- While every new Action, which is against the principles of Deen, then that is misguided innovation (Bidat-e-Saiyyah).
Please see the following tradition.
Bukhari, Volume 3, Book 49, Number 861 :
Narrated Aisha (Razi Allahu Anha):
Allah's Apostle said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."
Thus Prophet (Sallallahu Alaihi Wassalam) didn't declare “ALL” new acts as misguided innovations, but only to those new acts which are against the principles of religion.
Sahaba did act upon this principle and they introduced many new acts of Nafl worship according to their own Ijtehaad while those newly formed acts were completely according to the principles of religion.
Reciting Darood before Adhan VS Hadhrat Bialal (Radhi Allahu Anhu) introducing 2 Rakah Nafl prayer at his own
Although Salafies declare it misguided innovation to recite Darood (Salat) upon Prophet (Sallallahu Alaihi Wassalam) before Adhan, but look how the great companion Hadhrat Bilal (Radhi Allahu Anhu) is introducing the new Nafl act of doing 2 Rakah prayers after Adhan according to his own Ijtehaad.
Mustadrak of Imam Hakim :
1220 - أخبرنا أبو العباس القاسم بن القاسم السياري ، ثنا عبد الله بن علي الغزال ، ثنا علي بن الحسن بن شقيق ، ثنا الحسين بن واقد ، ثنا عبد الله بن بريدة ، عن أبيه ، قال : أصبح رسول الله - صلى الله عليه وآله وسلم - يوما ، فدعا بلالا ، فقال : " يا بلال بم سبقتني إلى الجنة ؟ إني [ ص: 621 ] دخلت البارحة الجنة فسمعت خشخشتك أمامي " . فقال بلال : يا رسول الله ، ما أذنت قط إلا صليت ركعتين ، وما أصابني حدث قط إلا توضأت عنده ، فقال رسول الله - صلى الله عليه وآله وسلم - : " بهذا " هذا حديث صحيح على شرط الشيخين ، ولم يخرجاه .
Translation:
Buraida said: One day Prophet (Sallallahu Alaihi Wassalam) called Bilal (Radhi Allahu Anhu) after the morning prayer and asked him through which of his actions he got ahead in paradise, while as he (Sallallahu Alaihi Wassalam) entered the paradise, he heard the voice of footsteps of Bilal (Radhi Allahu Anhu) ahead of him? Bilal (Radhi Allahu Anhu) replied: “Ya Rasool Allah (Sallallahu Alaihi Wassalam)! Whenever I recited Adhan, I always prayed 2 Rakah Nafl prayer (a new act) after it, and whenever my Wadu (ablution) was broken, I immediately did a new ablution and offered 2 Rakah prayer (a new act) after every ablution”. Upon that Prophet (Sallallahu Alaihi Wassalam) told Bilal that due to this act he reached to such high status. Imam Hakim declared this tradition to be Sahih (authentic) according to the condition of Imam Bukhari & Imam Muslim.
More References:
- Ibn Taymiyyah in his “Majmu al-Fatawa”.
- Ibn Hajar al-Asqallani in his book “Takhreej Mishkaat-ul-Masabih”.
- Sahih Tirmidhi (and Sheikh Albani declared it SAHIH).
This tradition of Bilal (Radhi Allahu Anhu) is also present in Sahih Bukhari and Sahih Muslim that Bilal (Radhi Allahu Anhu) used to do ablution and then prayed so much Nafl Rakah prayers that were written in his destiny (i.e. he used to offer more than 2 Rakah prayers according to his own Ijtehaad).
Sahih Bukhari, Volume 2, Book 21, Number 250:
Narrated by Abu Huraira:
At the time of the Fajr prayer the Prophet (Sallallahu Alaihi Wassalam) asked Bilal (Radhi Allahu Anhu) , "Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise. "Bilal (Radhi Allahu Anhu) replied, "I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me."
Imam Ibn Hajar al-Asqallani (whose Status in later coming Muhaditheen is same as of Imam Bukhari among earlier Muhaditheen) writes in commentary of this tradition:
ويستفاد منه جواز الاجتهاد في توقيت العبادة، لأن بلالا توصل إلى ما ذكرنا بالاستنباط فصوبه النبي صلى الله عليه وسلم
Translation:
There is proof in this tradition that it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal reached the conclusions he mentioned by his own inference, and the Prophet (Sallallahu Alaihi Wassalam) confirmed him therein.
Therefore, Salafies should open up their eyes. They issue fatwas of Bidah when we recite Darood before Adhan, but see here Bilal (Radhi Allahu Anhu) is offering new act of 2 (or more) Rakah Nafl prayer according to his own Ijtehaad after every time he is doing the ablution.
A Companion adding new sentences of Dhikr in Prayer according to his Ijtehaad
Sahih Bukhari,Volume 1, Book 12, Number 764:
Narrated by Rifa'a bin Rafi AzZuraqi:
One day we were praying behind the Prophet (Sallallahu Alaihi Wassalam). When he raised his head from bowing, he said, "Sami'a-l-lahu Liman hamida." A man behind him said, "Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi" (O our Lord! All the praises are for You, many good and blessed praises). When the Prophet (Sallallahu Alaihi Wassalam) completed the prayer, he asked, "Who has said these words?" The man replied, "I." The Prophet (Sallallahu Alaihi Wassalam) said, "I saw over thirty angels competing to write it first." Prophet (Sallallahu Alaihi Wassalam) rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position.
Ibn Hajar says in Fath al-Bari: (واستدل به على جواز إحداث ذكر في الصلاة غير مأثور إذا كان مخالف للمأثور) that this hadith indicates the permissibility of initiating new expressions of dhikr in the prayer other than the ones related through hadith texts, as long as they do not contradict those conveyed by the hadith [since the above words were a mere enhancement and addendum to the known, sunna dhikr].
The practice of Hadhrat Khubaib: Offering 2 Rakah prayer before being killed
Sahih Bukhari, Volume 5, Book 59, Number 325 :
(Kuffar arrested Companion Khubaib (Radhi Allahu Anhu) and ordered to kill him. Before his execution Khubaib (Radhi Allahu Anhu) asked): "Allow me to offer a two-Rak'at prayer." They allowed him and he prayed two Rakat and then said, "By Allah! Had I not been afraid that you would think I was worried, I would have prayed more." Then he (invoked evil upon them) saying, "O Allah! Count them and kill them one by one, and do not leave anyone of them"' Then he recited: "As I am martyred as a Muslim, I do not care in what way I receive my death for Allah's Sake, for this is for the Cause of Allah. If He wishes, He will bless the cut limbs of my body." Then Abu Sarva, 'Ubqa bin Al-Harith went up to him and killed him. It was Khubaib (Radhi Allahu Anhu) who set the tradition of praying for any Muslim to be martyred in captivity (before he is executed).
This hadiths is explicit evidence that Khubayb (Radhi Allahu Anhu) used his own personal reasoning (ijtihad) in choosing the times of acts of worship, without any previous command or precedent from the Prophet (Sallallahu Alaihi Wassalam) other than the general demand to perform the prayer.
Sahabi reciting “Surah Ikhlas” after ever Rakah according to his own Ijtehaad
Sahih Bukhari,Volume 8, Book 78, Number 638:
Narrated by Abu Sa'id Al-Khudri:
A man heard another man reciting: Surat-ul-Ikhlas (The Unity) 'Say: He is Allah, the One (112)’ and he was repeating it. The next morning he came to Allah's Apostle (Sallallahu Alaihi Wassalam) and mentioned the whole story to him as if he regarded the recitation of that Sura as insufficient. On that, Allah's Apostle (Sallallahu Alaihi Wassalam) said, "By Him in Whose Hand my soul is! That (Sura No. 112) equals one-third of the Qur'an."
In spite of this that Prophet (Sallallahu Alaihi Wassalam) did not recommend this action previously, but when came to know about this new act, he (Sallallahu Alaihi Wassalam) was full of praise and confirmed this act. And he (Sallallahu Alaihi Wassalam) did not consider the like of this to be a reprehensible innovation (bida), as do the bigots who vie with each other to be the first to brand acts as innovation and misguidance.
Why do Salafies offer “Tarawih” for 30 nights in congregation (Jamah)?
(According to Salafies) Prophet (Sallallahu Alaihi Wassalam) offered Tahajjud prayer (i.e. so called Tarawih now-a-days) in congregation for only 3 nights during Ramadhan.
Now Salafies should tell us:
- Where in Quran or Sunnah do they find the orders of offering Tarawih for 30 nights of Ramadhan in congregation (Jamah)?
- Moreover, why don't Salafies prolong this Tahajjud (so called Tarawih) in congregation for all 365 nights of year? How come they made it Halal for only 30 nights of Ramadhan and Haram for rest of nights of other months?
- Did Angel Jibrael came to Salafies and he told them to prolong Tarawih for only these 30 nights of Ramadhan? (Please remember, making Sharia is only the right of Allah and even Prophet (Sallallahu Alaihi Wassalam) was not allowed to introduce a single thing in Sharia at his own).
Custom of Reciting COMPLETE Quran during Congregational Prayer of 30 nights of Ramadhan
Salafies should also tell us:
- Where did Prophet (Sallallahu Alaihi Wassalam) completed whole Quran in Congregational prayers during 30 nights of Ramadhan.
- If not, then please show us that Prophet (Sallallahu Alaihi Wassalam) ordered that later coming Muslim generations should complete it in congregation during 30 nights of Ramadhan.
Salafies are always crying about Misguided Innovation that we have made a custom of reciting Darood before Adhan, but when they themselves make a custom of completing whole Quran in congregation during 30 nights of Ramadhan, then they see no problem in it. Double Standards!!!
Shabina VS Tarawih
In Pakistan/India, in Sunni mosques they pray Shabina during last nights of Ramadhan (i.e. completing whole Quran in congregation during last 3 nights). But Salafies declare it Bidah and never offer Shabina and they claim they don't find any evidence of Shabina in Quran or Sunnah.
But then Salafies also have to see that there are no orders of Tarawih of 30 nights during Ramadhan too in Quran or Sunnah. Why then do they offer Tarawih? Is this not the Double Standard?
Reciting Darood before Adhan VS Saying “Radhi Allaho Anho” after the names of Companions
Can Salafies tell us: “When did Prophet (Sallallahu Alaihi Wassalam) ordered to say “Radhi Allaho Anho” after the names of Sahaba”?
Neither this was practiced during the times of Prophet (Sallallahu Alaihi Wassalam), nor Sahaba used to use it after their names, but it were the later coming Muslim generations who first introduced this custom at their own.
So question is, why don't the Salafies declare themselves too to be Misguided Innovators for following this Bidah of later coming Muslim Generations?
The only lame excuse presented by Salafies is that Allah revealed the verse that Allah became pleased (Raadhi) with Sahaba during Bait-e-Ridhwan.
Reply:
In the above verse, Allah (Subhana Wa Ta’aala) only told that He (Subhana Wa Ta’aala) was pleased with Sahaba, who swore allegiance under the tree. But nowhere Allah (Subhana Wa Ta’aala) ordered in above verse that the later coming Muslim Generations have to always says "Radhi Allaho Anho" whenever the names of Sahaba are mentioned.
Rasool Allah (Sallallahu Alaihi Wassalam) also recited these Qur'anic verses, but he never came to this conclusion that Allah (Subhana Wa Ta’aala)'s objective behind this verse was for coming Muslim generations to recite "Radhi Allaho Anho" after the names of Sahaba. Even Sahaba who read the Qur'an millions of times, they never arrived at this conclusion what Salafies are claiming today.
Neither Sahaba used to say “Radhi Allaho Anho” after the names of each other, nor Tabaeen used to say it, but it were the later coming Muslim Generations who started this Custom at their own.
Saudi Alim: Saying “Radhi Allaho Anho” is prohibited for anyone else other than Sahaba
Saudi Government distributed millions of Qur'an in Pakistan with Urdu Translation and Tafseer (printed by Shah Fahad printing Complex in Madina). In the commentary of the last verse of Surah Al-Mujaddla:
"It is a custom (i.e. not from Qur'an or Sunnah) to use "Radhi Allah Anhama" for Sahaba and "Alaihim Salat o Salam" for the Prophets. It is the same like "Rehmat ullah alahi" can be literally used for both Alive and the dead"
Not only have the Salafies embraced this newly introduced custom (contrary to their belief that every new thing is a Dhalalah), they have made another innovation by introducing another Law in the Sharia of Islam. In the commentary of same verse, this Saudi paid Alim further continues to write:
"According to the Ulama, except for the linguistic meaning, it is prohibited to use this (i.e. The Phrase like Radhi Allaho Anho) for anyone except for Sahaba Karam"
Do you know what this Salafi Alim wants to say when he wrote, "except for the linguistic meaning"? Let us look at an example. Linguistically, Salat means Prayer. But Shar'i meaning of Salat is praying in a manner that Rasool Allah (Sallallahu Alaihi Wassalam) told us. Linguistically, "Saum" means holding on. But Shar'i meaning is not eating from sunrise till sun set.
The Salafi Alim has innovated a new Law in Shar'ia, by prohibiting something that has not been prohibited by Allah (Subhana Wa Ta’aala) i.e. to prohibit the use "Radhi Allaho Anho" for anyone except the righteous companions of Rasool Allah (Sallallahu Alaihi Wassalam).
This constitutes a major innovation of misguidance i.e. to prohibit any thing, that has not been prohibited by Allah (Subhana Wa Ta’aala) and his beloved Rasool (Sallallahu Alaihi Wassalam).
Next Salafi Lame Excuse: “Radhi Allaho Anho” is only a “DUA” and thus not a Bidah
They claim since “Radhi Allaho Anho” is only a DUA and thus could be done at any time and without any previous orders or practice of Prophet (Sallallahu Alaihi Wassalam).
Very strange, when we send Salat (i.e. Darood) upon Prophet (Sallallahu Alaihi Wassalam) before Adhan, then this Darood is also only a “DUA” (Remember, Salat is an Arabic word which itself means DUA. When we are sending Salat upon Prophet (Sallallahu Alaihi Wassalam), then it is nothing else than doing DUA for him).
So, how come that DUA, which has been taught by Allah Himself in Quran (i.e. Salat upon Prophet Sallallahu Alaihi Wassalam), becomes misguided Bidah, but the custom of your own self invented Dua after names of Sahaba does not become Bidah?
Allah says in Quran:
إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا
[Quran 33:56] Surely Allah and His angels bless the Prophet; O you who believe! Call for (Divine) blessings on him and salute him with a (becoming) salutation.
If the presence of verse of Bait-e-Ridhwan is enough to say "Radhi Allaho Anho" whenever the names of Sahaba are mentioned, then why do the Salafies neglect the presence of the verse of sending Salat upon Rasool Allah (Sallallahu Alaihi Wassalam) in the Qur'an?
Now, let us once again look at the authentic Tradition of Hadhrat Bilal (Radhi Allahu Anhu) that he used to pray 2 Rakah Nafl Prayer after reciting the Adhan according to his own Ijtehaad.
Mustadrak of Imam Hakim:
1220 - أخبرنا أبو العباس القاسم بن القاسم السياري ، ثنا عبد الله بن علي الغزال ، ثنا علي بن الحسن بن شقيق ، ثنا الحسين بن واقد ، ثنا عبد الله بن بريدة ، عن أبيه ، قال : أصبح رسول الله - صلى الله عليه وآله وسلم - يوما ، فدعا بلالا ، فقال : " يا بلال بم سبقتني إلى الجنة ؟ إني [ ص: 621 ] دخلت البارحة الجنة فسمعت خشخشتك أمامي " . فقال بلال : يا رسول الله ، ما أذنت قط إلا صليت ركعتين ، وما أصابني حدث قط إلا توضأت عنده ، فقال رسول الله - صلى الله عليه وآله وسلم - : " بهذا " هذا حديث صحيح على شرط الشيخين ، ولم يخرجاه .
Translation:
Buraida (Radhi Allahu Anhu) said: One day Prophet (Sallallahu Alaihi Wassalam) called Bilal (Radhi Allahu Anhu) after the morning prayer and asked him through which of his actions he got ahead in paradise, while as he (Sallallahu Alaihi Wassalam) entered the paradise, he heard the voice of footsteps of Bilal (Radhi Allahu Anhu) ahead of him? Bilal (Radhi Allahu Anhu) replied: “Ya Rasool Allah! Whenever I recited Adhan, I always prayed 2 Rakah Nafl prayer (a new act) after it, and whenever my Wadu (ablution) was broken, I immediately did a new ablution and offered 2 Rakah prayer (a new act) after every ablution”. Upon that Prophet (Sallallahu Alaihi Wassalam) told Bilal (Radhi Allahu Anhu) that due to this act he reached to such high status.
Imam Hakim declared this tradition to be Sahih (authentic) according to the condition of Imam Bukhari & Imam Muslim.
More References:
- Ibn Taymiyyah in his “Majmu al-Fatawa”.
- Ibn Hajar al-Asqallani in his book “Takhreej Mishkaat-ul-Masabih”.
- Sahih Tirmidhi (and Sheikh Albani declared it SAHIH).
Prophet Muhammad (Sallallahu Alaihi Wassalam) didn't declare this action of offering 2 Rakah Nafl prayer by Bilal (Radhi Allahu Anhu) at his own to be misguided innovation, but he praised it highly.
Similarly, look at the following tradition where Sahaba are drinking water from the cup of Prophet for Barakah (a new act) and sending Darood upon him (Sallallahu Alaihi Wassalam) (again a new act) according to their own Ijtehaad.
Musnad Ahmad bin Hanbal, Vol. 3:
12480 حدثنا روح بن عبادة، حدثنا حجاج بن حسان، قال كنا عند أنس بن مالك فدعا بإناء وفيه ثلاث ضباب حديد وحلقة من حديد فأخرج من غلاف أسود وهو دون الربع وفوق نصف الربع فأمر أنس بن مالك فجعل لنا فيه ماء فأتينا به فشربنا وصببنا على رءوسنا ووجوهنا وصلينا على النبي صلى الله عليه وسلم.
Hajjaj ibn Hassan said:
We were at Anas's (Radhi Allahu Anhu) house and he brought up the Prophet's cup from a black pouch. He (i.e. Sahabi Anas (Radhi Allahu Anhu) ) ordered that it be filled with water and we drank from it and poured some of it on our heads and faces and sent blessings on the Prophet. All narrators of this hadith are Thiqa.
Salafies immediately blame us for misguided Bidah when we sent Salat upon Prophet (Sallallahu Alaihi Wassalam) before Adhan, but look at the following 3 new acts by Sahaba in this tradition:
- First new act was drinking that water in that cup with intention of Barakah.
- Second new act was of pouring that water on their heads and faces.
- And third new act was of sending Salat upon Prophet (Sallallahu Alaihi Wassalam) thereby.
Umm Salama (Radhi Allahu Anha) (mother of believers) and whole Madina using hairs of Prophet (Sallallahu Alaihi Wassalam) against sickness
Let us see at some of Actions of Sahaba Karam that they did according to their personal opinions. Since all these acts were in harmony with the principles of religion, that is why no one (i.e. among Sahaba Karam) considered them bidah of misguidance.
Sahih Bukhari, Volume 7, Book 72, Number 784:
Narrated IsraiI:
Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of water to Um Salama." Isra'il approximated three fingers ('indicating the small size of the container in which there was some hair of the Prophet. 'Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it,"
Now Rasool Allah (Sallallahu Alaihi Wassalam) never asked the people to drink from cup containing his hairs against diseases and evil eye in his (Sallallahu Alaihi Wassalam) life time. It was only Ummul Momineen Umm Salama who introduced this new Action according to her own opinion and all the people of Madina followed her in this new action.
Did Umm Salama really innovate, when she did it? If yes, then where is the Salafi Fatwa (from 1st century to this 14th century) on her misguidance (Naudobillah)?
Anas Ibn Malik and keeping hair of Prophet (Sallallahu Alaihi Wassalam) under his tongue
Narrated by Ibn Hajar in al-Isaba fi tamyiz al-sahaba (Calcutta, 1853) 1:72 under "Anas Ibn Malik."
هَذِهِ شَعَرَةٌ مِنْ شَعَرِ رَسُوْلِ اﷲِ صلي الله عليه وآله وسلم فَضَعْهَا تَحْتَ لِسَانِي، قَالَ : فَوَضَعْتُهَا تَحْتَ لِسَانِهِ، فَدُفِنَ وَهِيَ تَحْتَ لِسَانِهِ.
Ibn al-Sakan narrated through Safwan ibn Hubayra from the latter's father: Thabit al-Bunani said: Anas ibn Malik said to me (on his death-bed): "This is one of the hairs of Allah's Messenger, Allah's blessings and peace upon him. I want you to place it under my tongue. "Thabit continued: I placed it under his tongue, and he was buried with it under his tongue."
Rasool Allah (Sallallahu Alaihi Wassalam) never asked anyone to put his hair under his tongue while getting buried. Anas ibn Malik introduced this new Action according to his own opinion, while he knew that there is a Barakah in the hairs of Rasool Allah (Sallallahu Alaihi Wassalam).
Isma binte Abi Bakr seeking blessing from cloak of Prophet (Sallallahu Alaihi Wassalam)
Sahih Muslim, Book 024, Number 5149:
Asma' said: Here is the cloak of Allah's Messenger (Sallallahu Alaihi Wassalam) and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This was Allah's Messenger's cloak with 'A'isha until she died, and when she died. I got possession of it. The Apostle of Allah (Sallallahu Alaihi Wassalam) used to wear that, and we washed it for the sick and sought cure thereby.
Rasool Allah (Sallallahu Alaihi Wassalam) did not ask to wash his cloak after his death and drink that water in order to get cure. All of these Sahaba did it only according to their own opinion.
Sahabi seeking Barakah from the cup of Prophet (Sallallahu Alaihi Wassalam) according to his own opinion
Sahih Bukhari,Volume 9, Book 92, Number 441:
Narrated by Abu Burda:
When I arrived at Medina, 'Abdullah bin Salam met me and said to me, "Accompany me to my house so that I may make you drink from a bowl from which Allah's Apostle used to drink, and that you may offer prayer in the mosque in which the Prophet (Sallallahu Alaihi Wassalam) used to pray." I accompanied him, and he made me drink Sawiq and gave me dates to eat, and then I prayed in his mosque.
Sahabi using sweat of Prophet (Sallallahu Alaihi Wassalam) during his burrial
Bukhari, Volume 8, Book 74, Number 298:
Narrated Thumama:
Anas said, "Um Sulaim used to spread a leather sheet for the Prophet and he used to take a midday nap on that leather sheet at her home." Anas added, "When the Prophet had slept, she would take some of his sweat and hair and collect it (the sweat) in a bottle and then mix it with Suk (a kind of perfume) while he was still sleeping.” When the death of Anas ibn Malik approached, he advised that some of that Suk be mixed with his Hanut (perfume for embalming the dead body), and it was mixed with his Hanut.
Rasool Allah (Sallallahu Alaihi Wassalam) never asked someone to collect his sweat and Umm Sulaim did it according to her own opinion.
Similarly, Rasool Allah (Sallallahu Alaihi Wassalam) never asked his sweat and hair mixed with Suk to be used on a dead body as Hanut. It was Anas bin Malik himself who did it according to his own opinion, while they knew that there is Barakah in sweat and hairs of Rasool Allah (Sallallahu Alaihi Wassalam). And it was not prohibited by the Sharia to Hanut a dead body with Suk of Rasool Allah (Sallallahu Alaihi Wassalam) in order to seek barakah.
Hadhrat Ayyub Ansari placing his face upon grave of Prophet (Sallallahu Alaihi Wassalam) according to his own Ijtehaad
Musnad Ahmad bin Hanbal:
حَدَّثَنَا عَبدُ الْمَلِكِ بنُ عَمْرٍو ، حَدَّثَنَا كَثِيرُ بنُ زَيْدٍ ، عَنْ دَاوُدَ بنِ أَبي صَالِحٍ ، قَالَ : أَقْبلَ مَرْوَانُ يَوْمًا فَوَجَدَ رَجُلًا وَاضِعًا وَجْهَهُ عَلَى الْقَبرِ ، فَقَالَ : أَتَدْرِي مَا تَصْنَعُ ؟ فَأَقْبلَ عَلَيْهِ فَإِذَا هُوَ أَبو أَيُّوب ، فَقَالَ : نَعَمْ ، جِئْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَمْ آتِ الْحَجَرَ ، سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : " لَا تَبكُوا عَلَى الدِّينِ إِذَا وَلِيَهُ أَهْلُهُ ، وَلَكِنْ ابكُوا عَلَيْهِ إِذَا وَلِيَهُ غَيْرُ أَهْلِهِ
Dawud ibn Salih says: "[The Caliph] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet (Sallallahu Alaihi Wassalam), not to a stone."
The chain of narration of this tradition is Sahih (authentic). Imam Hakim also recorded it in his Mustadrak and said that it's chain is Sahih according to the conditions of Bukhari and Muslim. Imam Dhahabi also confirmed his grading.
Paying respect to the signs of Allah and to seek barakah from them is a virtuous act in Islam. Only limitation put by Islam is "Prostration". But Salafies have made many more things Haram at their own.
Mu`adh ibn Jabal and Bilal also came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it. Ibn Majah 2:1320.
Source: Encyclopaedia of Islamic Doctrine
Sahih Bukhari [Chapter of Istisqa']:
Annas narrated:
Whenever drought threatened them, `Umar ibn al-Khattab used to ask Allah for rain through the mediation of al-`Abbas ibn `Abd al-Muttalib. He [`Umar] used to say: "O Allah! We used to ask you through the means of our Prophet and You would bless us with rain, and now we ask You through the means of our Prophet's uncle, so bless us with rain." And it would rain.
Kawthari in his Maqalat (p. 411) cites Ibn `Abd al-Barr's commentary in al-Isti`ab that:
`Umar used al-`Abbas in response to Ka`b's words: "O Commander of the believers, the Bani Isra`il in such circumstances used to pray for rain by means of the relatives of Prophets."
Source: Encyclopaedia of Islamic Doctrine
Rasool Allah (Sallallahu Alaihi Wassalam) never asked the companions to ask for things through his relatives after him. Umar did it according to his own opinion when Ka'b told him that Bani Israel used to pray to God through the relative of their prophets.
Salafi Objection: If reciting Salat upon Prophet (Sallallahu Alaihi Wassalam) was such a good action, then why didn't Sahaba did it?
Ahle-Sunnah Ulama reply them:
It is not a condition about Nafl worship that Sahaba should have done all of them. This is neither a Rule of Sharia nor it could be presented as a proof. What to take of Sahaba, even if Prophet (Sallallahu Alaihi Wassalam) has not done any Nafl action, then it also does not mean that that action has become prohibited. Those people who brings this logic, they are Jahils (ignorant) from Rules of Sharia.
For sure Allah and His Prophet (Sallallahu Alaihi Wassalam) never put this condition that if a companion has not done any Nafl action, then that action has become prohibited for the later coming Muslim Generations. This condition is only put by Salafies themselves.
For example, they believe that Abu Bakr (Radhi Allahu Anhu) loved Prophet (Sallallahu Alaihi Wassalam) more than Hadhrat Bilal (Radhi Allahu Anhu) . But Abu Bakr (Radhi Allahu Anhu) didn't pray 2 Rakah prayer after Adhan or after every ablution like Bilal (Radhi Allahu Anhu) used to do. So, should we follow the Salafi approach and declare Bilal to be misguided Innovator (Naudobillah) while Abu Bakr (Radhi Allahu Anhu) loved Prophet and Islam more but he never did that?
Therefore, this is a plain sick logic by Salafies and by putting this condition, Salafies are themselves committing a Bidah in Islamic Sharia.
FEW MORE EXAMPLES OF SALAFI INNOVATIONS
Reciting Quran or doing Dua in group
Official Saudi's Majlis Daimi gave this fatwa:
''ان قرأة القرآن جماعة بصوت واحد بعد کل من صلاة الصبح والمغرب او غیرھما بدعة، وکذا التزام الدعا ء جماعة بعد الصلاة''. (فتاوی اللجنة الدائمة للبحوث و الافتاء ٣: ٤٨١، فتویٰ نمبر ٤٩٩٤.)
It is a Bidah (innovation) to gather at one place after Morning or Evening Prayer and to recite Quran or to do DUA collectively (in group)
These Saudi Mufties should ponder upon that Tradition where Sahaba used to sit in circles collectively and did Dhikr. And Prophet (Sallallahu Alaihi Wassalam) promised them great rewards for this collective worship.
Saying “Sadaqalla-ul- Azeem” after Quran recitation
Once again Official Saudi Majlis Daimi gave this fatwa:
''قول صدق اللہ العظیم بعد الانتھا من قراء ة القرآن بدعة''( فتاوی اللجنة الدائمة للبحوث والافتاء ٤: ١٤٩ ، فتویٰ نمبر ٣٣٠٣.)
That is saying صدق اللہ العظیم after recitation of Quran is an Innovation.
Saudi Mufti Sheik Uthamayeen also gave such fatwa ( ختم التلاوة بہ ای بقول (صدق اللہ العظیم ) غیر مشروع ولا مسنون ، فلایسن للانسان عند انتھاء القرآن الکریم ان یقول : (صد ق اللہ العظیم ) . فتاوی اسلامیہ٤: ١٧).
This is Bidah-e-Husana (good Innovation) as Allah has not prohibited it anywhere in Quran or Hadith that saying such sentences of Dhikr are Haram.
And if it is Haram then it will also become Haram and Bidah to say “Alaihis Salam” after the names of Prophets, and “Radhi Allaho Anho” after the names of Sahaba.
We presented one tradition above where a Sahabi said the words of "ربنا ولک الحمد حمدًا کثیرًا طیِّباً مبارکاً فیہ" during prayer and Prophet (Sallallahu Alaihi Wassalam) promised him great rewards for that.
Using “Tasbih” (pebbles) in order to do Dhikr
Saudi Mufti Azam Bin Baz wrote:
''لا نعلم اصلا فی الشرع المطھّر للتسبیح بالمسبّحة ، فالاولیٰ عدم التسبیح بھا، والاقتصار علی المشروع فی ذلک ، وھو التسبیح بالانامل ''. (حوالہ: فتاویٰ الاسلامیة ٢: ٣٦٦.)
i.e. Sharia has not mentioned the usage of pebbles for Dhikr. Therefore it is better to use that method which Sharia mentioned i.e. using of fingers for Tasbih
We wish someone had questioned this Mufti if the usage of spoon, cars, and aeroplanes had been described in Sharia or not?
The logic of this Saudi Mufti is sick.
Touching the cloth of Holy K'aba
Saudi Sheikh Uthamayeen writes:
''التبرک بثوب الکعبة والتمسح بہ من البدع ؛ لان ذلک لم یرد عن النبی صلیاللہعلیہ وسلم ''.(حوالہ: مجموع الفتاویٰ ابن عثیمین ، فتویٰ ٣٦٦.)
It is an Innovation (Bidah) to consider the cloth of K'aba to be blessed one and to touch it with this intention, while there is no such instruction from Prophet (Sallallahu Alaihi Wassalam) about it.
Salafies are suffering from disease of “Literalism”. May Allah give them the guidance!
Now on whom salafis issue Fatwa of shirk on the following:
Please ponder upon the following tradition:
Musnad Ahmad bin Hanbal, Vol. 3 :
12480 حدثنا روح بن عبادة، حدثنا حجاج بن حسان، قال كنا عند أنس بن مالك فدعا بإناء وفيه ثلاث ضباب حديد وحلقة من حديد فأخرج من غلاف أسود وهو دون الربع وفوق نصف الربع فأمر أنس بن مالك فجعل لنا فيه ماء فأتينا به فشربنا وصببنا على رءوسنا ووجوهنا وصلينا على النبي صلى الله عليه وسلم.
Hajjaj ibn Hassan said:
We were at Anas's house and he brought up the Prophet's cup from a black pouch. He (i.e. Sahabi Anas) ordered that it be filled with water and we drank from it and poured some of it on our heads and faces and sent blessings on the Prophet.
All narrators of this hadith are Thiqa.
Now this water in cup didn't touch the Prophet, but only that cup touched him (Sallallahu Alaihi Wassalam). But still when water touched that blessed cup, it became blessed too. Similarly, there is Barakah in Holy K'aba, and anything which touches it and related to it, that becomes blessed too and it becomes obligatory to show respect to it.
Pages are made of simple material today. But when these pages are used for Quran, then they become blessed for us and we have to show respect to them.
Sahih Muslim, Book 024, Number 5149:
Asma' said: Here is the cloak of Allah's Messenger (Sallallahu Alaihi Wassalam) and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This was Allah's Messenger's cloak with 'A'isha until she died, and when she died. I got possession of it. The Apostle of Allah (Sallallahu Alaihi Wassalam) used to wear that, and we washed it for the sick and sought cure thereby.
Now that water didn't touch prophet (Sallallahu Alaihi Wassalam), but it touched only the cloak. But still that water became blessed and wasila of curing the sick people and all Sahaba seeking blessing from it.
The Tabi`i Thabit al-Bunani said he used to go to Anas Ibn Malik, kiss his hands, and say: "These are hands that touched the Prophet." He would kiss his eyes and say: "These are eyes that saw the Prophet."
Abu Ya`la narrated it in his Musnad (6:211) and Ibn Hajar mentions it in his al-Matalib al-`aliya (4:111).
al-Haythami declared it sound in Majma` al-zawa'id (9:325)
Also read the following:
Hafiz al-Dhahabi writes in the compendium of his shaykhs entitled Mu`jam al-shuyukh (1:73) in the entry devoted to his shaykh Ahmad ibn `Abd al-Mun`im al-Qazwini (#58):
Dhahabi continues:
If it is said: "Why did the Companions not do this?"
It is replied: "Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, nearly fought each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone's hand so that he could pass it over his face. Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, and acceptance, even to kiss it. Don't you see what Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and placed it on his face saying: "This is the hand that touched the hand of Allah's Messenger"? Muslims are not moved to these matters except by their excessive love for the Prophet, as they are ordered to love Allah and the Prophet more than they love their own lives, their children, all human beings, their property, and Paradise and its maidens.
Now Salafies are free to issue fatwa of Shirk upon Sahabi Thabit al-Bunani and Anas ibn Malik (and also upon al-Dahabi for quoting it and encouraging people to believe in it). Now let's see the 2nd tradition, which is again authenticated by their Imams.
al-Tabarani in al-Awsat and al-Kabir (4:16), and Imam Ahmad in his Musnad (5:67-68) with a sound chain as stated by al-Haythami in al-Zawa'id (4:211) narrated through Handhalah Ibn Hudhaym that the latter went with his grandfather, Hudhaym, to the Prophet:
Hudhaym said to the Messenger of Allah: "I have sons and grandsons, some of whom are pubescent and others still children." Motioning to the young child next to him, he said: "This is the youngest." The Prophet brought this young child whose name was Handhalah next to him, wiped on his head, and told him, "Barakallahu fik," which means: "May Allah bless you." After that, people (Sahaba and Tabaeen) started to bring Handhalah a person with a swollen face or a sheep with a swollen udder. Handhalah would place his hand on that part of his head the Prophet wiped, then touch the swollen part and say Bismillah, and the swelling would be cured.
Salafies are requested to issue fatwa of Shirk upon Sahabi Handhalah and all other Sahabi and Tabaeen who done the above mentioned act.
According to Bukhari in his Adab al-mufrad, `Abd al-Rahman ibn Razin related that one of the Companions, Salama ibn al-Aku`, raised his hands before a group of people and said: "With these very hands I pledged allegiance (bay`a) to the Messenger of Allah (Sallallahu Alaihi Wassalam)," upon hearing which, all who were present got up and went to kiss his hand. Another version of this hadith was also related by Ahmad.
Also see the following tradition:
Abu Malik al-Ashja`I said that he once asked another Companion of the Tree, Ibn Abi Awfa, "Give me the hand that swore bay`at to the Messenger of Allah, (Sallallahu Alaihi Wassalam), that I may kiss it." Ibn al-Muqri related it.
May Allah Subhanhu Ta'alaa give hidaayat to Salafis and cure their disease of "Literalism" ... Ameen.
No comments:
Post a Comment