Refutation of Good Bidah (Saying of Umar bin Al Khattab Ra)
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InshaAllah Read more:
http://www.systemoflife.com/articles/refutation/198-refutation-of-good-bidah-saying-of-umar-bin-al-khattab-ra#ixzz3YJMcPFujhlul
Bidah use the statement of Good Bidah by Umar bin Al Khattab (ra)
to show that bidah has various interpretation which is far from
true since anything that supports sunnah or revives is bidah
hasanah & anything that opposes it is bidah dalalahThe issue
raised by the Ahlul Bidah against Ahlus Sunnah is the
congregational prayer of Taraweeh which was done by Umar (RA) and
the Opponents; upon the statement of Umar: States not every state
Umar (RA) introduced the congregational Jamaath to Ummah. By this
statement.Bidah has various interpretations and its linguistic and
the interpretation of Shariah both are different:a) Imam Ibne
Katheer said:Mujahid and As-Suddi said that this is the linguistic
meaning, for all new matters are called Bid`ah. Muslim recorded the
Messenger of Allah saying,
(.every innovation (in religion) is a Bid`ah.)There are two
types of Bid`ah, religious, as mentioned in the Hadith:(...every
innovation is a Bid`ah and every Bid`ah is heresy.)And there is a
linguistic Bid`ah, such as the statement of the Leader of the
faithful `Umar bin Al-Khattab when he gathered the Muslims to pray
the Tarawih prayer in congregation (which was also an earlier
practice of the Prophet ) and said, "What a good Bid`ah this
is.''[Tafsir of Surah al-Baqrah ayah 117]b) Imaam ash-Shaatibee
(rahima-hullaah) mentions:Linguistically bid'ah (innovation) means
'a newly invented matter'. And in Shariah he defines as follows and
in the case of Shairah is as given below : Thus "A newly invented
way [beliefs or action] in the religion, in imitation of the
Sharee'ah (prescribed Law), by which nearness to Allaah is sought,
[but] not being supported by any authentic proof - neither in its
foundations, nor in the manner in which it is performed)).[Ref :
al-I'tisaam of ash-Shaatibee (1/37)]In order to understand thi we
need to :1. Narrate the whole hadith in full , not just the portion
:2. Are there any reference from Quran and hadith for this action
of Umar (RA)3 The need and circumstance at the time of the Prophet
to the time of Umar Bin Al Khattaab (RA) .Point 1: Ibn Shihab said,
"Allah's Apostle died and the people continued observing that (i.e.
Nawafil offered individually, not in congregation), and it remained
as it was during the Caliphate of Abu Bakr and in the early days of
'Umar's Caliphate." 'Abdur Rahman bin 'Abdul Qari said, "I went out
in the company of 'Umar bin Al-Khattab one night in Ramadan to the
mosque and found the people praying in different groups. A man
praying alone or a man praying with a little group behind him. So,
'Umar said, 'In my opinion I would better collect these (people)
under the leadership of one Qari (Reciter) (i.e. let them pray in
congregation!)'. So, he made up his mind to congregate them behind
Ubai bin Ka'b. Then on another night I went again in his company
and the people were praying behind their reciter. On that, 'Umar
remarked, 'What an excellent Bid'a , this is; but the prayer which
they do not perform, but sleep at its time is better than the one
they are offering.' He meant the prayer in the last part of the
night. (In those days) people used to pray in the early part of the
night."From the hadith we come to know the following points:1.
Prophet (SAW) passed away.2. People did keep praying Qi yam Ramadan
in mosques3. Umar gathered the people under one Imaam (Ubayy bin
Ka'b)4. Umar comments and then compares this act to the people who
prayed between those who were sleeping5. Reference from Quran and
Hadith for this act of Sahaba:As already mentioned Sunnah is not
what Prophet (SAW) did , but also his commands and approval
also:The narration which already provided is enough to state that
this act is a Sunnah and not any innovation in religion. I urge you
to adhere to my Sunnahs and the Sunnah of the Rightly-Guided
khaleefahs after me"So its the command of Rasoolullah to obey the
Khulafau Rashideen , and this command is from the Sunnah : (59. O
you who believe! Obey Allah and obey the Messenger, and those of
you who are in authority. If you differ in anything among
yourselves, refer it to Allah and His Messenger, if you believe in
Allah and in the Last Day. That is better and more suitable for
final determination"Now Quran asks us to obey Allah and his
messenger and also those who are in authority? Umar Bin Al Khattab
was indeed the authoritative figure in Islam and did he go anything
to the Sunnah From the first proof itself its understood, its not
against the Sunnah, Further we can add to more evidences for this
act:Proof 3: Prophet himself performed Salathul Taraweeh in Jamat
1077 - ( ) . Narrated 'Urwa:That he was informed by 'Aisha,
"Allah's Apostle went out in the middle of the night and prayed in
the mosque and some men prayed behind him. In the morning, the
people spoke about it and then a large number of them gathered and
prayed behind him (on the second night). In the next morning the
people again talked about it and on the third night the mosque was
full with a large number of people. Allah's Apostle came out and
the people prayed behind him. On the fourth night the Mosque was
overwhelmed with people and could not accommodate them, but the
Prophet came out (only) for the morning prayer. When the morning
prayer was finished he recited Tashah-hud and (addressing the
people) said, "Amma ba'du, your presence was not hidden from me but
I was afraid lest the night prayer (Qiyam) should be enjoined on
you and you might not be able to carry it on." So, Allah's Apostle
died and the situation remained like that (i.e. people prayed
individually)The need and circumstance at the time of the Prophet
to the time of Umar Bin Al Khattab (RA) .At the time of Prophet :1.
Prophet was alive2. Revelations and laws of Shariah kept coming to
him from Allah3. Prophet himself prayed with the people and
continued for 3 nights.4. Prophet stopped praying fearing that it
would be made compulsory since Prophet was alive and revelationkept
coming onto him and seeing the enthusiasm of the Sahaba it might
have been made compulsory.5. Had the law been established as
compulsory, if anyone missed the prayer, then he would be blamed
for such action.At the time of Umar bin Al Khattab:1. Prophet
passed away.2. Deen was complete and there was NOTHING to ADD or
DELETE in Shariah.3. Prophet himself peformed for 3 nights in
congregation.4. The fear of making it compulsory no longer holds
valid5. The blame of avoiding such prayer is no longer valid since
the prayer is not a compulsory one and with the wafath of
Rasoolullah there is no more additions in Deen to take place6. From
the examples from both the narrations we know that Prophet (SAW) ,
whose mercy can be understood again from this event. He stopped it
for a reason so that it's not a burden for us for it to be made
compulsory7. Umar Bin Al Khattab only revivied this Sunnah since on
what grounds Prophet had stopped , it no longer holds valid8.
Prophet stopped for a specific reason and need because of his mercy
towards us9. Umar only revived the Sunnah for the reason why
Prophet stopped no longer is validNow coming to the wordings of
Umar : some people attribute that we can invent good things in
religion and this is not blameworthy.And they use the statements of
Imaam Shafie from Manaaqib Shafie of Baihaqi and also from Abu
Nuayms Ilya Al Awliya as follows: : There are two types of Bidah ,
Bida praise worthy and Bidah blame worthy and anything that
supports the Sunnah is Bidah Hasanah and that opposes to it is
Bidah Dalaalah This wording of Umar and this statement of Imaam
Shafie is used for promoting and innovating things in Deen and they
say we are doing its good and agreed upon there is no fault:Now
what did Imaam Shafie mean by this its clearly explained by a) Ibn
Rajab Al Hanbali in his Sharah of Forty hadith of Imam Nawawi as
follows: - - : : . . ( - 28)So what Imaam Shafie is saying about is
the linguistic Bidah and has nothing to do with good or bad in
Shariah for in Shariah there is nothing to be added or deleted and
it needs to have a base to return to : Also you can find the same
Sharah in Albanis Salatul Taraweeh Sheikh Salih Al Fawzaan in his
Sharah of Kitaab Thawheed the same explanation from b) Shaykh
Albanis explanation you can see below: ".Its a linguistic Bidah
what Umar told and has nothing to do with adding or deleting things
in Shariah Umar only revived the Sunnah , which was kept away by
Prophet for his mercy upon us.(end)Now two more Imaams to give the
complete anaylsis of the statement of Umarc) Shaatibi in al Itisaam
says a beautiful explanation on this . As for the category of
recommendation it is not from bidahs in any situation. This may be
clarified by considering the examples used in support of it, like
Salat al-Tarawih during Ramadan in congregation in the mosque,
since the Prophet (Allah bless him and grant him peace) established
it and the people gathered behind him. :" : : : : : ". Abu Dawud
transmitted from Abu Dharr [that] he said: We fasted with the
Messenger of Allah (Allah bless him and grant him peace) during
Ramadan, but he did not stand with us [in prayer] in any part of
the month till seven [nights] remained; then he stood with us till
a third of the night had passed. When the sixth [remaining night]
came, he did not stand with us. When the fifth [remaining night]
came, he stood with us till a half of the night passed. So we said,
We wish you had led us in supererogatory prayers during the whole
of tonight. He said, When a man prays with an imam till he goes, he
is reckoned as having spent a whole night in prayer. When the
fourth [remaining night] came he did not stand with us. When the
third [remaining night] came, he gathered his family, his wives,
and the people and prayed with us till we were afraid we should
miss success [The sub-narrator] asked: What is success? He said:
Suhur Then he did not stand with us for the remainder of the month.
Al-Tirmidhi [narrated something] similar to this and he said in it
sound and authentic (hasan sahih). : " : " However when he (Allah
bless him and grant him peace) feared it would become obligatory on
the ummah he withheld from it. Thus, in the Sahih [it is narrated]
from Aisha (Allah be pleased with her) that one night Allahs
Messenger (Allah bless him and grant him peace) prayed in the
mosque and the people followed him in prayer. The next night he
also prayed and the people increased. On the third or fourth night
they gathered, but Allahs Messenger (Allah bless him and grant him
peace) did not come out to them. When morning came he said, I saw
what you were doing and nothing but the fear that it might be
enjoined on you, stopped me from coming. And that was in the month
of Ramadan. Malik also transmitted it in al-Muwatta. Pay careful
attention, for in this hadith is that which proves it is sunnah
since his standing [in prayer] with them first is a proof for the
standing in the mosque in congregation during Ramadan and his
prohibition to come out after that, for fear of it becoming
obligatory, does not prove it is absolutely prohibited because his
age was the age of revelation and legislation, so it was possible
revelation would come to him if he practiced it with the people
with persistence. Thus when the cause of legislation disappeared
with the death of Allahs Messenger (Allah bless him and grant him
peace), the matter returned to its origin, and the permissibility
is established, as nothing abrogated it. : . : . Abu Bakr did not
establish it for one of two reasons: either because he saw people
standing in the last part of the night and what they were on was
better according to him than their gathering under an imam in the
first part of the night - this was mentioned by al-Turtushi; or
because of the shortness of his time to look into these peripheral
matters along with his preoccupations with the apostates and other
than that which was more pressing than Salat al-Tarawih. And when
Islam became established in the time of Umar (Allah be pleased with
him) and he saw people in the mosque scattered, as has come in the
narration, he said, it would better if these [people] gathered
under one reciter and when that was done for him, he drew attention
to the prayer in the last part of the night being better. Then the
predecessors agreed on the correctness of this and its approval,
and the ummah does not agree on misguidance. Legal theorists have
explicated that ijma is not but a [result] of evidence from the
Sharia. : : . : If it is said that Umar (Allah be pleased with him)
called it a bidah and deemed it good by his statement what a
blessed bidah this is so when one bidah is deemed good in the
Shariah, the general [principle] of deeming bidah good is
established. The response is: Umar only called it bidah by
consideration of the apparent situation from the perspective that
Allahs Messenger (Allah bless him and grant him peace) left it and
it so happened that it did not occur in the time of Abu Bakr (Allah
be pleased with him), not that it is bidah in the [proper] sense.
Thus, whoever calls it bidah by this consideration there is no
fundamental quarrel, and thereupon it is not permissible to adduce
this as proof for the permissibility of innovation in the sense
discussed [previously], because that is a kind of distortion of
words from their [proper] contexts.(end)d) Imaam Ibn Abdul Birr in
Tamheed gives the same understanding : - - : .This indicates that
praying qiyaam in Ramadaan is one of the Sunnahs of the Prophet
(peace and blessings of Allaah be upon him) and is recommended and
encouraged. It was not introduced by Umar ibn al-Khattaab, rather
he revived something that the Messenger of Allaah (peace and
blessings of Allaah be upon him) loved and approved of. Nothing
stopped him from doing it regularly except the fear that it might
be made obligatory upon his ummah. He (peace and blessings of
Allaah be upon him) was kind and compassionate towards his ummah.
Umar knew from the Messenger of Allaah (peace and blessings of
Allaah be upon him) that the obligatory duties would not be
increased or decreased after his death (peace and blessings of
Allaah be upon him), so he revived this practice and enjoined it
upon the people. That happened in 14 AH, and Umar has the honour of
being the one who revived this Sunnah.e) Shaykh al-Islam Ibn
Taymiyah saidWith regard to qiyaam in Ramadaan, the Messenger of
Allaah (peace and blessings of Allaah be upon him) introduced this
to his ummah, and he led them in prayer for a number of nights,
because at his time they used to pray in congregation and
individually. But he did not persist in leading them in one
congregation, lest that be made obligatory for them. When the
Prophet (peace and blessings of Allaah be upon him) died, shareeah
was established (and would not change after that). When Umar (may
Allaah be pleased with him) became caliph, he united them behind
one imam, Ubayy ibn Kab, who united the people in one congregation
on the orders of Umar ibn al-Khattaab (may Allaah be pleased with
him). Umar (may Allaah be pleased with him) was one of the
Rightly-Guided Caliphs, of whom the Prophet (peace and blessings of
Allaah be upon him) said: I urge you to adhere to my Sunnah and the
way of the Rightly-Guided Caliphs after me; cling tightly to it. So
what he did was Sunnah but he said, What a good innovation this is,
because it was an innovation in the linguistic sense, as they were
doing something that they had not done during the life of the
Messenger of Allaah (peace and blessings of Allaah be upon him),
i.e., gathering to do this, but it is Sunnah in the shari
sense.[Majmoo al-Fataawa, 22/234, 235]Lastly own son of Umar bin al
Khattab Ra saidf) Ibn e umar r.a saidEvery innovation is
misguidance, even if the people see it as something good."[kitab al
sunnah page 24 hadees 82, sharah asool aiteqaad ahlus sunnah wal
jamah hadees 126, al mudakhal behqi hadees 191]Related linksa) Did
Omar change the words of Adhaan in Fjr?
http://www.amjaonline.com/en_d_details.php?id=286
InshaAllah Read more:
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