Hatem al-Haj – QWD026 Coherence of Sharia – Second Maxim Contd Principle Regarding the Acts of Worship and Bidah
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The speakers discuss the importance of differentiation between innovation and the rule of the royal court, as well as the use of "na" and " um" in certain figures. They also touch on the history of the "median" and its significance in modern world, with the "outcome" concept being discussed along with the "has" and "outcome" use as examples. The "median" in the Bible is also discussed, along with its importance in modern world.
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else in Performing an act that has not
been legislated by the Prophet sallallahu sallam So
so he who invents that for the first
time and he who follows it Their actions
will be rejected The Prophet sallallahu sallam also
as reported by Imam Ahmed and others said
Well, yeah, come on the thought of the
more for in a column of that certain
bid'ah.
Well in a kula bid'ah teen Dalala
So and and beware or avoid Newly invented
matters for every newly invented matter is a
bid'ah an innovation and every bid'ah
is Dalala misguidance is a misguidance and every
bid'ah is Dalala Kullu bid'ah teen
Dalala and this is a you know, kullu
bid'ah teen Dalala That's what the Prophet
sallallahu sallam said and that is what we
will try to commit to Inshallah Now when
the scholars all the scholars, you know, of
course all the scholars agree with the Prophet
sallallahu sallam But they are trying to understand
what he meant by kullu bid'ah Dalala
was it am yuradu bihi al khas or
am makhsoos?
This will be a discussion that we will
address.
Am yurad bihi al khas.
Am means general Am yuradu bihi al khas
Am yuradu bihi al khas Intended to be
specific.
So when the Prophet said kullu bid'ah
teen Dalala, he intended not every bid'ah
He said every bid'ah is Dalala, but
he intended not every bid'ah.
So he intended, you know khas Specific bid
'ah or is it al am al makhsoos?
Al am al makhsoos and when we say
al am al makhsoos means it is general
That is specified General that is specified that
is what subject to specification Al am al
makhsoos means it is general subject to Specification
general subject to specification.
This is what we prefer We prefer to
say that this expression from the Prophet sallallahu
alayhi wa sallam min jami al kalim and
it is min al am al makhsoos.
Am al makhsoos means what?
general subject to Specification just like all the
umamat in general.
Most of the umamat have been subjected to
Specification.
So this is am makhsoos general subject to
specification Not am yurad bihi al khas, not
general intended to be specific Clear on this?
Okay, and so so now No one disagrees
with the concept, no one disagrees with the
concept the concept of the asr al tawteef
and that we wait we have to wait
for divine authorization to say something is An
act of devotion or ibadah that is pleasing
to Allah subhanahu wa ta'ala or a
sunnah They however disagree over the definition and
the delineation of bid'ah definition and delineation
of bid'ah.
So let us take some of the definitions.
Al imam al-izzah ibn abdus-salam rahimahullah
says Wait
a second, I know I wanted before before
I get into the Definition and delineation.
I wanted to talk about you know, the
fact that Historically there was much disagreement and
I do not want you to get frazzled
when You encounter people disagreeing over and fighting
over the concept of bid'ah because this
is a historical matter This is not a
contemporary issue.
We have been you know having issues You
know that resulted from disagreement over the concept
of bid'ah and I will read for
you a Statement from Imam Ibn Dhaqiq al
-Eid rahimahullah He says when he you know
He so he spoke about bid'ah and
he says this is as much as we
as can be mentioned on this topic Despite
it being min al-mushkilat al-qawaiyyah Among
the significant challenges due to the lack of
clear regulations Established by earlier scholars people's opinions
on this matter have diverged Greatly people's opinions
on these matters have diverged greatly and you
could basically Consult the disagreement between Two Shafi
'i Imams, so from the same madhhab Like
al-Izzah and Ibn As-Salah They disagreed
over the concept They disagreed over Salat al
-Raghaib a particular type of prayer that will
be Sort of featured frequently and this class
is called Salat al-Raghaib They used to
pray it in congregation the first Jum'ah
of Rajab, you know on the first Jum
'ah of Rajab they used to pray Salat
al-Raghaib in congregation And it has you
know, it's it's it's not that much different
in form, but it has repetition of certain
surahs and like some slight modifications in the
hayyah But nothing much different from any other
Salah But the fact that it was done
in congregation the first Jum'ah every Rajab
Resulted in controversy between these two Imams Of
course, we side with with al-Imam al
-Izzah But and the vast majority of scholars
have sided with him the vast majority of
scholars have sided with him So Salat al
-Raghaib is a reprehensible bid'ah According to
what we believe to be the truth and
according to the vast majority of Muslim scholars
But the interesting thing is that you have
two great Imams contemporaneous disagreeing over this matter
and having you know refutations of each other
over this matter more interesting than this is
that the Imam Ibn Salah himself disagreed with
himself because initially he considered that a reprehensible
bid'ah and then he took it back
and you know, so he had Several fatawa
on this issue the first couple of fatawa
he was he was basically Considering it a
reprehensible bid'ah and Imam al-Izzah says
that he you know That's what Imam al
-Izzah assumes that he got embarrassed praying with
people Maybe people invited him to pray so
he prayed so Imam al-Izzah thinks that
because of this he switched sides That he
wanted to defend his position because he ended
up praying with them certainly, like they're both
great Imams and they're great scholars Ibn Salah
sahib al-muqaddimah certainly a great scholar But
this was not your typical Disagreement and this
cannot be dismissed as a disagreement between fuqaha
and muhaddithin because in this particular scenario The
person who was condemning this reprehensible innovation was
the faqih not the muhaddithin So usually the
muhaddithin would tend to be the people who
are stricter when it comes to bid'ah
The people who are more averse to bid
'ah You know, ahl al-hadith in general,
muhaddithin in general would be the stricter people,
but in this particular Scenario, it was the
opposite the faqih which is Ibn Abdus Salam
is the one who Condemned this particular bid
'ah So, you know these things will happen
disagreements will happen and it's one Allah subhanahu
wa ta'ala wanted to test us These
are trials We've made you a trial for
each other disagreements are You know trials like
all the other trials that we go through
in our lives Allah subhanahu wa ta'ala
tests us by different things and disagreements in
matters of the religion are You know of
the trials that Allah subhanahu wa ta'ala
tests us with and to see How we
how we behave?
So What is bid'ah then linguistically Linguistically
would be ma'amila ala ghayri mith'alin
sabiq That which is done without precedent that
which is done without precedent Ghayri mith'alin
sabiq without precedent and so what would be
the definition of bid'ah Technically, so we
have we usually have two definitions ta'rif
al-lughawi, ta'rif al-astalahi, the linguistic
definition of ta'rif al-lughawi, the technical
definition of ta'rif al-astalahi Sometimes they
are Pretty comparable.
Sometimes they're far from each other.
So ta'rif al-lughawi for salah is
what connection ta'rif al-astalahi For salah
is a particular, you know particular act of
worship in a certain form That is that
starts by taslim and ends by it starts
by takbir and ends by taslim.
So not necessarily the same thing but But
the ta'rif al-lughawi here is not
too far away Not too far away from
a ta'rif al-astalahi when it comes
to bid'ah or innovation.
So Al-ta'rif al-astalahi or the
technical definition according to the Imam al-A
'iz ibn Abdus Salam, he says Al-bid
'ah tu fi'alu ma lam yu'ahad
fi asri rasulillahi sallallahu sallam wa hiya munqasima
ila aqsaam khamsa So bid'ah is that
which has not been done during the time
of the Prophet sallallahu sallam, and it is
divided into five categories.
So al-imam al-a'iz he thinks
that there is mandatory bid'ah and recommended
bid'ah, permissible bid'ah, makrooh bid'ah,
disliked bid'ah, and forbidden, prohibited bid'ah
Okay We will see you where this is
coming from.
Don't don't get you know, don't panic So
if you notice if you notice the the
broad definition of al-imam al-a'iz
You will recognize why he had to subdivide
it into five categories because the broad definition
of al-imam al-a'iz is Anything
that was not done during the time of
the Prophet sallallahu sallam Anything that was not
done during the time of the Prophet sallallahu
sallam.
So of course, he would need to subdivide
it into categories And this is what al
-imam taqayyidin ibn Taymiyyah pointed to when he
said and and just you know Remember this
he said when some scholars speak of bid
'ah being divided into praiseworthy and blameworthy They
are referring to bid'ah in its linguistic
sense However, when the Prophet sallallahu sallam said
Every bid'ah is a misguidance.
He was referring to bid'ah in its
legal sense So al-bid'ah al-shari
'ah, al-bid'ah in its legal sense
is al-bid'ah Is a particular type
of bid'ah Lugawiyyah, so al-bid'ah
al-lugawiyyah generally anything that was done without
precedent anything that was done during the time
of the Prophet sallallahu sallam but You know
jama' al-qur'an was not done during
the time of the Prophet sallallahu sallam The
collecting the Qur'an was not done during
the time of the Prophet sallallahu sallam Building
schools was not done during the time of
the Prophet sallallahu sallam There are many things
that were not done during the time of
the Prophet sallallahu sallam So listen to Imam
al-Izz when he talks about al-bid
'ah.
He says that innovations are of three types
Now he said five, but he will you
know, that is converging them into three types
He will remove customary things first.
He says permissible ones such as Expanding upon
food drink clothing and marriage and stuff like
this So of course the five types the
five types of al-hikam al-taqlifiyyah The
legal values can be can be converged into
three, right?
Because we have five in the middle is
what mubah, which is neutral permissible permissible And
on this side you have two and on
this side you have two according to the
Hanafi's three and three But according to the
majority you have two on this side two
on this side wajib and mustahab on the
side of Praiseworthy, you know Demanded so it's
praiseworthy.
It's demanded but emphatically demanded wajib not emphatically
demanded mustahab Yeah, so there here is a
demand of abstention Prohibited so emphatically prohibited would
be haram not emphatically Discouraged would be Makruh,
so so that is that is his definition.
He says permissible will be you know Customary
things new customs and things of like like
that, you know, this is permissible and Then
you will have blameworthy and praiseworthy That's the
three-pronged definition permissible in the middle customs
Transactions things of that nature Blameworthy praiseworthy, of
course when we talk about customs can customs
have become a bid'ah Yes, if you
perform them or you abstain from them in
pursuit of closeness to Allah subhanahu wa'ta'ala
in pursuit of Divine pleasure if you perform
certain customs or avoid them in pursuit of
divine pleasure without authorization without Authorization divine
authorization, it's a bid'ah But we're talking
about customs that people don't basically pursue for
divine pleasure and then on the side of
praiseworthy He will mention a few things on
the side of praiseworthy bid'ah He will
mention things like building robots and khanqah and
schools and study in Arabic You know that
the Prophet sallallahu alayhi wa sallam studied in
Ahmadiyyat.
Did the Sahaba study in Ahmadiyyat?
Okay, when we study in Ahmadiyyat Is that
a bid'ah?
It is a bid'ah to some extent.
It is a bid'ah in a way.
It's a bid'ah linguistically.
Okay so the third is blameworthy and he
says that this is Comprising what contradicts the
noble sharia or entails such contradiction what contradicts
the so here is the issue When the
scholars say contradicts the sharia or entails contradiction
some people some people try to to misconstrue
this to mean that bid'ah is not
a bid'ah until it explicitly contradicts the
sharia or you know, it's something prohibited and
and it cannot be because the point is
As we will come later to discuss you
don't need then to warn about bid'ah
if it contradicts the sharia then it is
It is not it is rejected because it
contradicts the sharia what's the point of You
know warning against bid'ah in particular It
would have been sufficient to point to or
to prohibit from Isyan disobedience You know, but
why the frequent?
discourage discouragement against bid'ah In particular Okay,
so any moment as it did not mean
contradict the sharia like some other people may
think the fact that you Introduce something into
the sharia without divine authorization something an act
of devotion without divine authorization Contradicts the sharia
to him.
That is why he mentions one of the
examples of the things that contradict the sharia
And Salat al-Raghaib does not really contradict
the sharia Salat al-Raghaib does not necessarily
Contradict the sharia at least Ibn Salah can
you know tell you why he thinks it
doesn't contradict the sharia, but the point here
of Prohibition is the fact that it is
something that has been Introduced into the religion
after the Prophet sallallahu alayhi wa sallam without
divine authorization Okay So we will have different
definitions and maybe I would not be able
to go over everything in much detail, but
In general The there are different definitions La
mushahata bil-astalah means what means that there
should not be disputation over terminology as long
as you don't muddy muddle the meanings if
you don't muddy or muddle the meanings there
is no disputation over terminology in this case
if you say there is bid'ah hasanah
and bid'ah qabiha and So if you
use that wider definition of bid'ah Which
is everything that was done after the Prophet
sallallahu alayhi wa sallam and then you know
Divide it into blameworthy and praiseworthy and then
say that the blameworthy is that which does
not have a Basis in the sharia does
not have sufficient the basis aslih fish shari
'a yorja'ilayhi laysa lahu aslun fis shari
'a yorja'ilayhi And this is my preferred
definition of bid'ah My preferred definition of
bid'ah is that which has been introduced
into the religion without having Sufficient basis in
the shari'a that it can be referred
to Anything that was introduced into the religion
without having sufficient basis in the shari'a
that can be that it can be referred
to So if you say that I will
use the word bid'ah Linguistically, and then
I will subdivide it into two categories blameworthy
and praiseworthy, but anything that does not have
Sufficient basis in the shari'a, I will
consider this to be blameworthy bid'ah.
That is fine my preferred Approach to this
is is to say is to say that
every bid'ah is dalala as the Prophet
sallallahu alayhi wa sallam said every bid'ah
is a miss is a misguidance and To
have a narrower definition of bid'ah in
the technical sense So a bid'ah shari
'a is not necessarily anything that was done
without precedent is not Necessarily anything that was
done after the time of the Prophet sallallahu
alayhi wa sallam It is what has been
introduced into the deen without divine authorization without
sufficient basis It can be referred to introduced
into the deen after the Prophet sallallahu alayhi
wa sallam without divine authorization Okay Then Just
you know Imam al-Shatibi because he wrote
a book called Al-A'tisam and it's one
of the largest books on the concept of
bid'ah People have been writing on bid
'ah, you know from the second century People
have been talking about bid'ah from day
one and the sahabah have been talking about
bid'ah You know prohibiting bid'ah but
authorship was was much early there is a
book called, you know The Ibn Waddah's book
is called Al-Bid'ah wa Nahiya Anha
Innovations and Prohibiting them or you know the
You know the sprays of innovations.
So but Imam al-Shatibi had written a
book called Al-A'tisam that was a monumental
work on this regard and certainly like monumental
works it creates the like Controversy, you know,
of course Anyone who will come up with
like a thesis that is significant that is
forceful and defends that It will basically create
it will stir the waters and create some
controversy So the definition of Al-Imam al
-Shatibi to Al-Bid'ah is Tariqatun fil
dini muqtara'atu dhahi al-shara'iyya yuqsadu
min suluk alayha wa sulukiha al-mubaligha fil
taqarrub ilallah Tariqatun fil dini muqtara'atu dhahi
al-shara'iya yuqsadu min suluk alayha wa
sulukiha al-mubaligha fil taqarrub ilallah It is
a like An act of worship or like
how did I translate this?
Let me see Reverse to invented method in
religion Or invented act I guess in religion
that mimics the prescribed practice with the intention
of With the intention of pursuing it as
an exaggerated form of worshipping Allah mubaligha taqarrub
lillah azawajal or ta'bud lillah subhanahu wa
ta'ala So that is his definition of
bid'ah in general But then he subdivides
bid'ah into two categories subdivides bid'ah
into two categories because How could you invent?
How could you innovate in in the deen
in in the acts of worship you either
Take an act of worship an existent act
of worship and modify it or you invent
a new one You completely invent a new
one.
So then Then that is basically al-bid
'ah al-haqiqiyah and al-bid'ah al
-idha'qiyah So this is true bid'ah
and this is additive additive bid'ah There
is some addition some modification to an act
of worship That that that is Legislated that
is prescribed, you know Salah, Zakah, Siyam, you
know Zikr, these are acts of worship that
are prescribed, legislated, authorized But you've modified them.
So when it comes to true bid'ah,
we're talking about the jinns jinns the the
genre It's a new genre of worship It'll
give us some examples, you know Basically to
worship Allah by dancing listening to music Some
people don't mislead with or they live with
snakes as a form of a show of
whatever To to basically Basically Invent a new
or like a Salah that is that is
completely different from from our Salah Would be
among al-bid'ah al-haqiqiyah What else
are examples of al-bid'ah al-haqiqiyah
You know to come up with something completely
new Like if you make hajj to Sinai
for instance hajj is hajj, but certainly hajj
to Sinai is a new genre, you know,
like And have like different rituals, you know
in Sinai that that is that's a new
genre or to make Siyam from Nikah or
Siyam from marriage to abstain from marriage as
a form of worship or abstain even from
a permissible speech as a form of Worship
all of these things are basically introducing a
new genre and you know, so there will
be Expectedly much less disagreement here among the
scholars right expectedly much less disagreement There could
sometimes be some disagreement over application But in
in theory and in principle this side is
not a matter of disagreement Most of the
disagreement occurs here most of the disagreement occurs
here But this is divided into two different
categories and that may not may be a
little bit subtle in your book But this
is subdivided into two different categories that we
want to discern between them because they are
Consequential one of them is when you come
to an act of worship that has designated
specified time and place and form and you
know cause and so on and you modify
this so basically Tawaf around something other than
Kaaba, wuquf on something other than Arafah or
You know wit after dhuhr, you know to
pray witra after dhuhr So you come to
something that has a you know designated time
and place and form and cause from the
Prophet sallallahu sallam and you modify this and
So so here you alter An exist existing
active.
So this is alteration This is you know,
like new complete innovation.
This is alteration and here you will add
Meaning that you take something mutlaq something unqualified
Unqualified mutlaq is zikr, mutlaq is salah.
Can't we pray two rakahs anytime we want,
you know, except during the times of prohibition
Zikr, aren't we encouraged to be To make
zikr all the time.
So mutlaq is zikr, mutlaq is salah and
things that are absolute Unqualified you take it
and you qualify it you qualify it.
How do you qualify it you qualify it
by adding To it Cause like whenever something
happens you do this Hayya or sifah Attribute
sifah attribute or form Quantity
qadr is quantity Time zaman And place makan
so you take you take Any any act
of worship like salah ala nabi sallallahu sallam.
You make it allowed after every adhan So
adhan is meant to be, you know But
then you recite aloud after every adhan Or
you attach it to a to a certain
cause Or You must you say that salah
ala nabi after Zuhr 65 times is a
sunnah You know, then we would have to
ask you.
Where did you get this from you add
it to it?
A time or you say salah ala nabi
At masjid al-waliyah in particular is different
Or in a particular place or salah in
this place Is better than salah in that
place except when the prophet sallallahu sallam said,
you know But when you come up with
something like this, this is an addition from
you so Here it's it's a just like
brand new innovation total innovation here there is
alteration in here here and here But this
alteration and imam al-shatibi would consider it
under the additive So it's a two-pronged
definition But it is in reality a three
-pronged definition because they don't disagree over this
and What what they also do not disagree
over is That this whole discussion So don't
let anyone tell you so what about cars
and cell phones this whole discussion?
Does not operate in that realm Of customs
and transactions things customs and transactions it operates
only in the realm of acts of devotion
so The you could invent as much as
you want and innovate as much as you
want and please invent anything the good uh
if you can Uh, because all of this
does not apply to things customs and transactions.
It only applies Of course transactions would be
regulated by the rules of sharia So whatever
if you invent a new transaction, you need
to make sure it is Clear of riba
clear of gharar clear of darar, you know
So you don't have riba.
You don't have usury.
You don't have ambiguity.
You don't have Excessive speculation and you don't
have harm and certainly is included under harm
Cheating is included under harm So So then
These are matters of agreement.
So what do they agree on?
It only operates in the realm of acts
of worship the opera the the largely agree
on the true bidar being reprehensible They largely
agree on the prohibition of altering Something that
was specified by the prophet.
Salaam, but then they would disagree over adding
You know cause attribute quantity time place uh
to an actor that is Prescribed so that
is why imam al-shatibi says He has
two aspects one, you know from one from
one end.
It's you know, people will tell you What's
bothering you, you know Uh So so so
from one end it is legislated from the
other end it has not been legislated like
salat al-raghaib Yeah, like like imam al
-salah would use against imam al-a'iz
You know, so Uh, have you have you
not seen him who forbids a servant, uh
who prays or when when When he prays
so so That's that that would be the
you know, why it's called the lahusha ibatan.
It has two aspects Uh, because it's salah
at the end of the day um Okay
So for the people who hasten the p
so you have two different types when it
comes to additive Our discussion now will be
about what al-bid'ah al-idhafiyyah Not
al-bid'ah al-haqiqiyyah because al-bid
'ah al-haqiqiyyah is not subject to much
controversy Al-bid'ah al-idhafiyyah is subject
to controversy.
So our discussion will be the additive innovation
al-bid'ah al-idhafiyyah Not al-haqiqiyyah
the true innovation.
So you will have people you know who
want to Say all is good And people
who want to say all is bad And
things don't work out this way things don't
work out this way so Of course if
you call it a bid'ah You know,
then I believe all is bad if it
is a bid'ah But it is not
a bid'ah what people may refer to
as bid'ah al-idhafiyyah is not always
a bid'ah Such as umar radiyallahu anhu
and al-tarawih It's not a bid'ah
because the prophet sallallahu alayhi wa sallam prayed
at tarawih Prayed tarawih and we will come
to discuss this in some more detail the
lalat al-tariq or the indication of abstention
uh when The prophet prayed tarawih in jama
'ah with the sahaba two or three days
two or three nights During the time of
the prophet sallallahu alayhi wa sallam.
They used to pray, you know They used
to pray in smaller groups So it's not
like umar radiyallahu anhu introduced a completely new
thing but The prophet sallallahu alayhi wa sallam
prayed with them tarawih for two three rak
'ahs and he said I I fear that
it may become Obligatory or maybe made into
an obligation Uh, or even perceived as an
obligation because people used to come from different
parts Uh and and live with the prophet
sallallahu alayhi wa sallam for some time and
they go back to their tribes Uh, they
would see him praying every night tarawih in
the masjid and they would think it's an
it's an obligation so that is why the
prophet abstained from praying tarawih regularly in jama
'ah and since that cause for abstention Did
not exist anymore after the prophet sallallahu alayhi
wa sallam then Then we we can resume
praying tarawih in jama'ah without this being
called bid'ah So when umar radiyallahu anhu
calls What an excellent bid'ah this is
He is referring to bid'ah in which
sense linguistic or legal linguistic not legal linguistic
not legal Umar was very keen radiyallahu anhu
on following the sunnah, you know his story
with al hajar al aswad Rasulallah Have I
not seen the prophet sallallahu alayhi wa sallam
kiss you I would have not kissed you
but since the the manna Uh, the obstacle
the obstacle was the fear from obligation is
no more existent than we can pray So
You want to you know, the people who
say all uh, everything's good, you know, no
no additive bid'ah There is no problem
with additive bid'ahs.
We will tell them that There is pretty
much an agreement among the scholars that you
cannot pray two rak'ahs after sa'i
You know by analogy to the two rak
'ahs after tawaf, right There is an agreement
among the scholars that you cannot make adhan
for the eids like you make adhan for
jama'ah, right?
uh is adhan You know Adhan has basis
or not Adhan has a basis and and
if you say And qiyas has a basis
also in the sharia so you could say
by qiyas You know, you pray two rak
'ahs after tawaf then you can pray two
rak'ahs after sa'i By qiyas, you
know, we make adhan for salatul jama'ah
to pray to to call upon people to
come And then we make it for eid
as well But the scholars are in agreement
that this is not acceptable the very vast
majority of scholars, you know Which was introduced
in the 5th century after hijrah the vast
vast majority of scholars condemn that salah and
consider it a reprehensible innovation and Someone like
ibn manawi would say deserving of this most
severe denunciation the most severe denunciation uh so
where So how like what are you going
to do with all of this if you
consider no problem with additions?
What are you going to do with all
of this?
And then we come to the people who
say everything is uh impermissible Then they also
have a problem um the problem is uh
bilal for instance praying two rak'ahs after
every wudu Uh people say that the the
prophet sallallahu sallam It's it's it's a sunnah
by the tacit approval of the prophet sallallahu
sallam.
The prophet said to him What what do
you do?
You know, I hear you, you know the
clicking of your sandals in in jannah What
what do you do different and bilal said
to him every time I you know, I
Make wudu I pray two rak'ahs.
I pray two rak'ahs So now what
is that Is
So he is, you know Requiring of himself
to pray.
He's being consistent here and praying two rak
'ahs after wudu This is what time place
cause cause we said that When you modify
you modify one of five things You modify
the form the cause the sebab here is
the sebab Wudu is a sebab for him
to pray cause for him to pray two
rak'ahs You modify the time the place
the quantity so you modify the form the
cause time place quantity Five things and the
jins would be You modify the very genre
of the you introduce a new genre.
That would be Okay, so what are we
going to do with this?
And the prophet sallallahu sallam did not condemn
this the point here is that is not
prophet sallallahu sallam tacitly approved the the two
rak'ahs it it is never a sunnah
without the Prophet sallallahu sallam making it a
sunnah.
It's never a sunnah without the prophet These
two rak'ahs have not become a sunnah
until the tacit approval of the prophet sallallahu
sallam Made them into a sunnah, but how
come the prophet did not condemn bilal for
praying two rak'ahs?
How come he didn't commend condemn him for?
requiring of himself For being consistent with two
rak'ahs after every wudu Because there is
no problem.
There is no problem in this We will
come to say to address this and then
abdullah bin umar didn't he add to the
talbiya uh He added to that talbiya, which
is a form that comes from the prophet
sallallahu sallam, and he added to it Uh
tahmid, you know Did the prophet the prophet
sallallahu sallam heard someone saying that this lengthy
form of it tahmid And and he's he
said to him I have seen 30 some
uh angels uh rushed to take it up,
you know to carry it up to the
heavens, so How come he didn't tell him
that you know, uh, you're muftada or something?
Um, certainly it became a sunnah because of
the tacit approval of the prophet sallallahu sallam
But there's another point the point is the
prophet sallallahu sallam did not condemn him uh
for uh for adding uh, so and in
this case, uh we have to Figure like,
you know, and and certainly some of the
imams that were known for being anti-bidah
imam taimiyya certainly people Uh exaggerate he was
a very mutawassit in this regard.
He was not really, uh excessive in this
regard on the side of Anti-bidahism there
are a lot of people that are more
anti-bidah than him in our tradition uh
But he was he was very moderate in
this regard But he himself would approve zikr
jama'a so group zikr or collective zikr.
Certainly.
He did not consider There is a difference
between zikr jama'a after every salah and
zikr jama'a in general zikr jama'a
in general where you know people just you
know meet and Make zikr even in unison.
He you know, he He Explicitly talked about
it Is group uh recitation group recitation happens
in two different forms group presentation Happens in
two different forms.
One of them is when one recites and
the others listen And then the next one
and the next one and one of them
is when they recite together in unison They
recite together in unison he approved of both
and he said that imam malik disapproved of
uh the group recitation in unison imam malik
also You know ibn al-hajj clearly says
That that that there is there is no
disagreement Uh that malik disapproved of and considered
as a better reprehensible bid'ah Which is
group zikr and Which is group recitation group
recitation Actually, this is not only and then
this is one of the two positions in
the maliki madhhab And this is the position
that is clearly traceable to malik and malik
was the greatest Enemy of bid'ah, you
know in our history You you may say
this there are statements from malik that that
would make you melt you make your heart
melt because of their wisdom and his explicit
opposition of uh of bid'ah And and
that is not only the the case when
it comes to group zikr and group recitation.
It's not only malikis.
It's also um hanafis They they have a
position, uh that that is supported by many
contemporary hanafis Where they forbid group recitation because
they think it's not proper etiquette with the
quran proper etiquette with the quran Is that
you don't recite it together and like?
Cause confusion and stuff and proper etiquette with
zikr Also that you make your zikr and
and and even in some of the sufi
Denominations some of the sufi toruk not all
of them do zikr jama'i by the
way There are some sufi toruk that do
not do zikr jama'i and do not
accept the zikr jama'i as uh, something
commendable.
So But you will have someone like imam
taymiyyah for instance approving of this he approves
of using the beads for instance He approves
of prompting the dead Talkeen prompting of the
dead or uh talkeen, do you know talkeen
prompting the dead when you Stay by the
grave and you say to him say this
say that.
Okay.
He he said it's permissible He did not
say it's sunnah necessarily, but he said it's
permissible um and uh As well, uh Reports
from him that he used to say Uh,
whoever says yeah 40 times between uh, the
sunnah of fajr and the prayer of fajr
his heart will not die This is reported
by ibn al-qayyim and certainly like ibn
al-qayyim reporting for imam taymiyyah, you know
No disconnect here whatsoever uh, so Uh, he
says that In madarij al-salaqeen imam al
-qayyim says that imam taymiyyah used to say
whoever says 40 times between sunnah al-fajr
and salat al-subh his heart does not
die Oh ever living Qayyum sustainer There is
no deity but you Rahmatika astaghfirullah I seek
refuge in your mercy Is this from the
prophet?
This is from the prophet the dhikr itself
is from the prophet But whoever said 40
times between salat al-fajr and salat al
-subh Prophet sallallahu alayhi wa sallam.
This is not traceable to the prophet This
designation is not traceable to the prophet sallallahu
alayhi wa sallam Likewise, they report from imam
taymiyyah that he used to make he used
to repeat surat al-fatiha Countless times, uh
after uh askar al-sabah until the sun
rises well into uh, the the horizon or
the sky so that is basically Whoever said
that you repeated fatiha at that particular time
So these are awrad.
These are awrad that he Um Basically considered
Uh binding on himself.
He made he required of himself uh these
awrad he required of himself, but Then it
seems also that he was advising people because
it seems that he was telling ibn qayyim,
you know, you say 40 times Rahmatika astaghfirullah
between fajr and subhah every day and your
heart does not die So these that that
is why ibn al-qayyim says These are
some of the experiences of the People who
traverse the path the people who traverse the
path Uh is this experience of shaykh al
-islam al-qayyim You know, he used used
to be very devoted, uh to this particular
zikr And he used to consider yahya qayyim
to be of the uh, the ism allah
al-azam He used to hint to al
-hayy al-qayyim being ism allah al-azam
or the the greatest of allah's names Uh
that combination yahya qayyim and it's a position
among the scholars that yahya qayyim that combination
is ism allah al-azam so anyway So
what are we going to do with all
of this like and what are we going
to do with?
You know, there's so many reports from his
salaf having different numbers You know different awrad
with different numbers that are not traceable to
the prophet salallahu salam abdullah ibn al-imam
ahmad ibn hanbal he Reports from imam ahmad
that he used to pray 300 rakahs every
day uh until He was flogged and he
got you know sick after that and he
became weak um when he was tortured and
flogged and so on then He cut down
to 100 150 uh, but he was consistent
with the 150 until his death close to
uh eight years of age he died in
the 70s, but He would remain consistent to
the 150.
So cut down from 300 to 150 then
so These people are wrong.
These people are wrong because you will have
to spend a little bit more time A
little bit more effort reconciling all of this.
You'll have to spend a little bit more
time and effort reconciling all of this Tells
us about Why they differ why they differ
some people are are You know accepting the
generality of the recommendation of salah and they
don't care about the specific designations Some people
seek a dalil for every specific designation and
he says that the maliki's Dalil very specific
tend to seek a dalil for every specific
designation.
So the imam says here That the disagreement
is based on whether you know The specific
matter will fall under the general principles or
require a specific proof for that particular matter
the maliki's tend toward the latter There are
instances from the pious predecessors that support this
approach ibn umar for instance said about salat
ad-duha bid'ah Because he didn't know
the specific proof That he did not know
the specific dalil and he did not say
it's just a salah And uh would would
fall under the generality ibn umar said about
Didn't know the specific dalil but He he
was telling you not about the particular position
of ibn umar He was telling you about
the approach of the sahaba to the issue
The approach of the sahaba to the issue
is that when they did not have a
specific dalil They did not say it's salah.
So so what if they prayed At a
particular time.
No, he wanted to be sure that yes,
it is salah But if you're saying that
it is a good thing at a particular
time prove it If you don't have a
proof it's a bid'ah that's what that's
the point of ibn umar And then he
mentions That many, uh, you know For instance
would warn his son against the utterance of
bismillah ar-rahman ar-rahim You know the
shafi'i position when they start their station
in the salah they say bismillah ar-rahman
ar-rahim The three other mazahib they go
right into alhamdulillah rabbil alameen you hear this
in the beginning of the salah You know
the jahri salat, so Ibn abdul abdul mughafal
was you know warning his son one of
the sahaba was warning his son and he
said iyyaka Or, you know beware of innovations
So don't recite The recite it aloud bismillah
ar-rahman ar-rahim and the point is
not Whether this position is right or wrong.
The point is the sahabi's approach to the
issue uh And then he mentions imam dhaqiq
al-a'id also mentions the the famous
the very famous hadith that people like to
Quote and cite quite often about or athar
from abdullah ibn mas'ud Where abdullah ibn
mas'ud as reported by tabarani from qais
ibn abi hazm Was told of a certain
people that meet at night and one of
They have a leader who says to them
This say this say that good things good
things and abdullah ibn mas'ud ambushed them
And he went veiled And then he uncovered
himself and he said whoever knows me he
knows me whoever does not know me You
know abdullah ibn mas'ud is a big
deal, right?
So it is it's really a big deal.
It's not just a big deal because he's
a sahabi because there are you know Thousands
of sahaba but among the sahaba abdullah ibn
mas'ud abdullah ibn mas'ud is the
founder of the madrasa al-kufa So abdullah
ibn mas'ud is a big thing.
So he uncovered himself and he said whoever
knows me knows me Whoever doesn't know me.
I am abdullah ibn mas'ud the the
they used to think that abdullah ibn mas
'ud bin ahl al-baid because of how
Of how free of an access he had
to the prophet sallallahu sallam so he He
had free access to the houses of the
prophet sallallahu sallam And then he said to
them what are you doing and they said
that you know, there's just a zikr And
he said to them Muhammad You're either
more guided than muhammad and his companions or
you're holding on to the tale of a
misguidance You're holding on to the tale of
a misguidance.
It's not Okay Um So that is what
the imam is saying that that we maliki's
he is he He was maliki by the
way, but he's predominantly maliki.
So the according to the maliki's according to
the maliki's uh they want a specific dalil
and their That they have the support of
many of the practice of the sahabah who
did not accept the generality Of a recommendation
but rather demanded a specific dalil on the
specific addition or designation time place quantity cause
or form um I
know it's taken too long, but it really
is an important subject I
want you to read it, please Uh, because
I will not be able to cover everything
Um, so let's take for instance the the
issue of um Let's take for instance statement
from uh from imam malik, you know since
You know imam malik is is basically the
the arch enemy of bada Uh, let's take
a statement from imam malik So when it
was reported by abu nu'aym in al
-haliyah that the man came to imam malik,
it's reported from sofia That a man came
to imam malik and Uh said to him
and I know him.
Uh, where do I start my ahram from
he said?
From the from where the prophet sallallahu alaihi
wa sallam it is ahram He said but
I would prefer to make ahram from the
masjid of the prophet sallallahu alaihi wa sallam,
you know, uh uh Next to the grave
of the prophet sallallahu alaihi wa sallam and
imam malik said to him Don't do it.
I fear tribulations for you fitna for you.
I feel misguidance tribulations for you And then
the man was surprised which what fitna are
you talking about?
I'm just adding, you know a few miles
to my ahram So I am starting my
ahram earlier.
I'm doing something better.
I'm excelling Adding a few miles to my
ahram and imam malik said to him Which
fitna is greater than to think that you
have attained a virtue that the prophet sallallahu
alaihi wa sallam fell short of If there
if it were better To make ahram earlier
the prophet would have made it.
Uh, you know No, so so that is
a powerful statement from the imam malik now
the issue of dalalah The indication of abstention
because this is an issue that is usually
discussed or addressed in this context the indication
of abstention When the prophet sallallahu alaihi wa
sallam abstains from something does it mean it's
haram?
No, of course not and no one said
this and you know So when people tell
you that the people who are strict in
forbidding bid'ah they they're They're using abstention
as a proof.
No, nobody is doing this uh, nobody is
saying that the abstention of the of the
prophet sallallahu alaihi wa sallam from customs is
Uh indicates anything indicates that it is haram
however, however What would be the concept or
the essence of bid'ah?
If the consistent abstention of the prophet sallallahu
alaihi wa sallam from a certain presumably uh
claimed the act of devotion his Consistent abstention
from an act that was presumed to be
qurba or ibada after him uh without You
know Without without any cause for this abstention,
so you have tamam al-muqtadi you have
tamam al-muqtadi And
you have al-tarq al-ratib
al-tarq al-ratib ratib consistent tarq abstention
consistent abstention tamam al-muqtadi the complete indication
Complete indication as it was as it was,
you know As it is now, you know,
if if there is no difference in the
indication because sometimes the indication could be stronger
after his death Indication could be stronger after
his death like jama al-qur'an the
indication became stronger after his death and then
You have ash-shart wujud ash-shart No
obstacle no obstacle the condition is there For
the performance of the act the indication is
there yet he consistently consistently Didn't do it
consistent abstention Consistent abstention Consistent abstention despite the
complete indication presence of conditions lack of obstacles
So lack of obstacles salat al-tarawih The
obstacle from him praying with the the demise
he feared that it will become obligatory on
him Tamam al-muqtadi You know, we learn
usul al-fiqh we learn The sahaba did
not learn usul al-fiqh The indication was
not there.
They did not need to learn lahm to
speak arabic We need it So there is
muqtadi for us.
There was no muqtadi for them And likewise
you could apply this so these are four
conditions I want you to remember consistent abstention
Complete indication the indication there is no difference
in the indication between our time and their
time The presence of the conditions You know
the the for the implementation or for the
performance and number four is lack of obstacles
lack of obstacles That's why abdullah ibn zubair
Rebuilt the kaaba and included hijr ismail into
the kaaba because Quraysh is not no more
New to islam the prophet sallallahu sallam did
not Rebuild the kaaba because he was afraid
that quraysh would be a fitna for quraysh
To tear it down and rebuild it abdullah
ibn zubair said well, you know, it's been
Several decades quraysh is not new to islam
islam.
We can do it now uh Okay, so
the indication of attarik indication of attarik Don't
let anyone tell you that the tark the
abstention the consistent abstention In presence of the
complete indication and the conditions an absence of
manna does not mean anything No, it does
mean something No, it means something we're not
talking about customs.
We're talking about ibadat.
We're talking about it.
It does mean something and Listen to abu
bakr and zayd when umar told them to
collect the quran What did they say?
How could we do something the prophet sallallahu
alaihi wa sallam has not done Is not
what they said now don't get distracted by
the fact that they have later recognized That
they have come to recognize that the indication
is That was not there and it is,
you know, or was not as strong during
the time of the prophet sallallahu alaihi wa
sallam But it is now a much stronger
indication after many of the reciters of the
quran were killed in the battles of the
apostasy And so on Indication is now there.
So but so don't get distracted by this
go back and listen to Zayed to abu
bakr abu bakr is abu bakr, you know,
abu bakr is abu bakr, you know saying
how do I do something?
The prophet sallallahu alaihi wa sallam did not
do therefore the sahaba knew That the consistent
abstention of the prophet sallallahu alaihi wa sallam
is meaningful Meaningful Yes Then Um,
you know umar ibn raiba also and you
know May allah disfigure these hands.
I've only seen the prophet sallallahu alaihi wa
sallam point So there are many many other
things.
So how do we then reconcile between the
different?
You know, how do we reconcile?
We reconcile by saying um and Okay,
so it seems that it seems that Bab
is in particular is vast and flexible You
know when it comes to zikr and dua
and ruqa ruqa in particular the prophet sallallahu
alaihi wa sallam said Whoever can benefit his
brother let him do it ruqa protectives invocations
Ruqa protective invocations whoever can help his brother.
Let him do it meaning you say something
good Because You
you praise your lord with everything that's beautiful
you ask of your lord anything that you
want As long as there is no transgression
in it, so that was the To examine
To require of yourself for the purpose of
what?
Self-refinement for you know as an arrangement
Arrangement for the for the purpose of consistency
and self-refinement to require of yourself Is
certain awrad certain awrad?
should be okay To to say to your
to say to your uh fellow muslim That
I have tried this and I found I
find it amazing, you know, why you know
like 500 times Of salah and nabi sallallahu
alaihi wa sallam after us I've tried this
and I found it to be amazing Now
provided what provided you will not attribute it
to the sunnah It would be Saliki basically
experiences, uh of the the saliki And we
will not confuse it with the sunnah whatsoever
because I even say in this Would
cause life to the heart It is zam.
It is basically a claim Is it does
it Have the same power Like the hadith
of the prophet.
So if the prophet sallallahu alaihi wa sallam
told us this Is there a difference a
huge difference an enormous difference the fallible and
the infallible the fallible in it even though
The fallible is a great imam a great
scholar and we may actually use use it
and we may try it We may try
it but it's never a sunnah that it's
a sunnah It's never a sunnah until it
comes from the prophet and it is never
taken, you know as a matter of certainty
Until it comes from the prophet sallallahu alaihi
wa sallam Until it comes from the prophet
sallallahu alaihi wa sallam.
So Then So, where is it that you
start to become where is it does the
matter start to be, you know What are
the mahadir the two most important mahadir or
the two most important things to avoid in
this regard to conflate sunnah with non-sunnah
conflate sunnah with non-sunnah And the second
one is To make something of the sha
'ar al-zahir al-deen emblematic rituals the
symbols of the deen To practice something in
the public space the public domain To do
something so for instance, we talked about the
dhikr al-jama'i We talked about a
dhikr al-jama'i or collective or group
dhikr And we said that in our madhhab
the hanbani madhhab, there is no problem They
have a problem with this in the maliki
and the hanafi madhhabs They have different positions
within the maliki and the hanafi madhhabs on
the dhikr al-jama'i in our madhhab.
It's not a problem Even according to imam
taqiyyidin bin taymiyyah It is not a problem.
When does it become a problem?
Even by the explicit statement of imam ahmad
when it becomes a hada when it becomes
a habit when it becomes a habit Particularly
If something is done by the scholars In
the public domain in the masajid like let
us say you make dhikr al-jama'i
every thursday Every thursday after asr in the
masajid And then start is to spread from
one masjid to one to another masjid Dhikr
al-jama'i collective dhikr in the masajid
after asr every thursday spreading now Now it's
in lahore Now it is in tanta Now
it's in casablanca You know We have basically
introduced something into the deen that is that
was not known to the sahaba That was
not known to the sahaba So you don't
make it a symbol and if you if
you read the paper uh I have sort
of cited many of the scholars who basically
zero in on this making it a a
an emblematic ritual An apparent symbol of the
religion in the public domain in the public
space.
So things, you know This will take what
consistency repetition It will take it being done
by scholars And it will take it being
done in public spaces public venues masajid in
the public domain in the public domain So
when you do things repetitively Particularly by people
of status scholars in the public domain that
have not been The way of the prophet
sallallahu alayhi wa sallam and the companions have
not been legislated by the prophet or his
messenger That is problematic And that is why
that is why they them That is why
you have great imams like Nawawi and Ibn
Taymiyyah and all of them condemning salat al
-raghaib It's done by You know in the
masajid It's done on a repetitive basis uh
consistent basis at a particular time and And
it becomes therefore a ritual that That competes
mimics mimics the sha'ar of islam and
And or competes with them mimics the sha
'ar the the rituals of islam the emblematic
rituals of islam Or the symbols of islam
and or competes with them.
So that is why it becomes condemnable so
two Things that we have to remember You
cannot conflate the sunnah with the non-sunnah
And you cannot make any practice min sha
'ar al-islam of the emblematic rituals or
the symbols of islam How do you do
this repetition public space people of status scholars
people of status doing something consistently in the
public domain Will be a reprehensible bid'ah
if it doesn't have a divine authorization uh
there's so much here that we want to
say but i'll just go to the the
benefits at the end of the You know
important benefits at the end of this article
and I want to say the following one
The era of companions is different from any
other era afterwards Yes, the companions did not
have a license to innovate in the religion.
The companions do not legislate.
It's only the prophet However, the companions have
a special status They can we have to
all remember this the companions have a special
status.
How will the sahabi hudja?
according to the majority of scholars and You
know Shafi'i is not like shafi'i
is taken away from the importance of qawlas
sahabi, but but He said that if they
did not agree then qawlas sahabi is not
a hudja in the jadid but The issue
here is qawlas sahabi or the statement of
the sahabi is hudja according to the vast
majority of muslim scholars Your qawlas hudja?
No, it's not Then you're like the sahaba
You're not Okay, let's be clear on this
therefore You will have an imam and a
hudja making a distinction between the azkar and
the qira'a that you people used to
make Before jama'a and the second adhan
that othman added the second adhan that othman
added.
He said that You know the second othman
that the second adhan before jama'a that
othman added so he said that That up
until now in maghrib maghrib why maghrib malikis
malikis have you know an issue with bid
'ah Malikis even with you know, some malikis
so that you they are not surprised by
the behavior of some people nowadays uh, some
malikis would you know Go by people who
are praying salat al raghaib and people who
are drinking and doing other maasi And they
say that we're more hopeful for the people
who are doing the maasi than we are
for the people who are praying Because the
people who are doing maasi are likely to
repent uh, whereas the people who are praying
are not likely to repent so Reports this
from some of the malikis of his time
So when you see behaviors like this or
statements like this That is not new you
don't need to be surprised or anything uh
But so malikis in maghrib were not still
praying the the second adhan, but then he
says You know that the second adhan was
was started by uh, othman And ibn umar
said it's bid'ah But it he may
have meant the bid'ah in the linguistic
sense not to condemn it It's not we're
not certain what ibn umar meant by this
But he may have meant it in the
linguistic sense but not to condemn it yet
he says This is different from the adhkar
and the qira'ah that they do before
jumu'ah These are not done in all
places And to follow the righteous predecessors is
better so we have a distinction here between
something that was Started by othman or started
by the sahaba in the presence of the
rest of the sahaba And something that was
started later and the later You know the
later it starts the Less legitimate it is
the less legitimate it is.
So that's the first thing The second thing
is reprehensible innovations are not all prohibited And
that is the student of knowledge has to
be discerning has to be accurate precise many
times You know when you talk about bid
'ah and you condemn people for bid'ah
the scholars that you are reporting from Do
not consider it prohibited they consider it disliked
Does that make a difference in denunciation?
Of course, it makes a difference Of course,
it makes a difference.
So talib al ilm needs to be precise
precise Precise You have to figure out who
first said it's prohibited because maybe they all
They all discouraged it They all said it
is makruh, but you don't have a single
scholar to agree with you that it is
haram So before you go and say this
is haram figure out first who said it
And then differentiating between innovation bid'ah and
the innovator the muftada The differentiating between bid
'ah and muftada and this is extremely important
this is extremely important to differentiate between bid
'ah and The muftada so it is what
is within the prerogative of the scholars to
say this is bid'ah This is bid
'ah when it is not established to them.
The imam now even says that imam abu
hanifa said salat al istisqa bid'ah said
al aqiqa bid'ah so Ibn umar said
salat al duha bid'ah Said al qunut
bid'ah it is within the prerogative of
the scholar if something is not established For
him to be a sunnah to say this
is a bid'ah but Did that mean
that when they said this is a bid
'ah they consider the people involved in this
bid'ah to be muftada?
No, it doesn't mean that It just addresses
the issue.
This issue is a bid'ah doesn't mean
at all that the person is doing it
is a muftada Because a muftada needs to
have departed from the way of the sunnah
and it is an intentional departure So that's
what imam taymiyyah says here, however um So
he says here that he mentions a few
things like the hawd of the nabi sallallahu
sallam The release of grief sinners from the
hellfire, you know certain um legal Sort of
the aloo of allah the aboveness of allah
the qadr the qadr the the decree of
allah uh Certain rulings that may not be
known to the public but are known among
all the scholars Such as the taking an
oath by the defendants and the penalty for
theft and so on and so forth He
says that these things have been mass transmitted
from the prophet sallallahu sallam.
So he says for this reason The imams
of islam collectively deemed opposing these core principles
as innovation In contrast to disagreements in jihad
that have not reached the level of definitiveness
established by mutawatir sunnah Mass transmission from the
prophet sallallahu sallam.
So anyone who reads the books of sunnah,
you know the musnad Seta There are certain
hadiths that keep on coming back.
Keep on coming back.
Keep on coming back in the books of
sunnah from different sahaba they result in a
Definitiveness known to the scholars known by the
scholars known to the scholars.
They you know because Certain certain concepts keep
on repeating themselves in the different books of
sunnah from different narrations and different sahaba They
raise your the certainty that this Came from
the prophet sallallahu sallam to the point where
people who oppose these mass transmitted matters or
concepts are muftada Then another issue is You
know to be on the cautious side in
Avoiding bid'ah to be on the cautious
side of avoiding bid'ah imam al-kasani
Imam said when an action oscillates between being
a sunnah and an innovation the inclination toward
its being an innovation prevails Consider it an
innovation until proven.
Otherwise, that's what imam al-kasani is saying
Why why?
What's his rationale?
He says this is because refraining from an
innovation is obligatory whereas attaining a sunnah Is
not Is not And imam now he said
Abandoning a sunnah is preferable to committing a
bid'ah or an innovation So if a
hanbali decides, you know hanbali doesn't have a
problem with group dhikr If a hanbali decides
because of malik to avoid group dhikr That's
that's commendable That is but he can't denounce
others who think otherwise Now This is a
beautiful statement from imam malik rahimahullah and he's
the star in this topic Uh, he says
whoever innovates in islam a practice he perceives
as good Has claimed that muhammad sallallahu sallam
betrayed the message Where allah says today I
have perfected for you your religion What was
not part of the religion then can Be
part of the religion now What was not
part of the religion then meaning during the
time of the prophet sallallahu sallam?
So is not part of the religion now
Now on So there is another important benefit
which is that you do not condemn differences
of opinion and uh, I quote here from
uh, that Sufyan ibn ayyana, you know, you
see how they they acted with each other.
Sufyan ibn ayyana came his kunya is abu
muhammad Imam malik's kunya is abu abdullah Sufyan
ibn ayyana and imam malik were the two
stars in mecca and medina the people of
hadith in mecca and medina Sufyan was mecca
Malik was in medina and imam shafa'i
said that without the knowledge of sufyan and
malik sunnah would have you know Would have
gone Uh, so malik and sufyan two big
stars Sufyan came to visit imam malik and
then imam malik said yes So they said
that sufyan is outside asking for permission to
come in he said yes that he is
a man of sunnah Raja al salih sahib
sunnah.
He's a righteous man, you know of sunnah
and then he allowed him in so When
he came they exchanged greetings and everything and
then malik said to sufyan had it not
been a bid'ah I would have embraced
you He shook hands with him and he
said to him had it not been a
bid'ah abu muhammad I would have embraced
you and abu muhammad sufyan said to him,
you know Someone better than me and you
embraced also and then malik said to him
You're talking about the prophet embracing jafar He
said yes, and then malik said to him
He said to him this is specific abu
muhammad not general the same Same thing that
you find people argue over nowadays.
It's this And malik malik certainly is a
greater faqih than sufyan But whether whether or
not you agree with malik here or not
That's a different issue, but this is the
approach is what we were talking about The
sentiment is what we were talking about So
malik said to him but but but anyway,
there is no denunciation here.
But if someone you know Refrains from hugging
Uh, because he thinks it's a bid'ah
leave him alone, you know, don't get offended
don't get offended It's like someone who doesn't
shake hands with the other gender, you know
many people here in america They they don't
get offended, you know, some some do but
you know, some don't But as like a
practicing muslim if if you know someone Doesn't
hug you don't consider them to be rude
or anything It's just that they're really committed
to this, you know, uh Anyway, uh Considering
public interest in condemnation, even if something is
worth condemnation This is a statement from imam
bin zaymeh rahimahullah abu al-abbas said if
boycotting someone neither deters them nor leads to
their reform but instead results in the loss
of many good deeds Required uh Such boycotting
is not prescribed If it doesn't serve a
purpose is not prescribed Is not if it
doesn't prove these serve a purpose is not
prescribed now I have a conclusion here that
I will read in three minutes And we
will be done but I have to finish
this all together and you know, I skipped
a few things but you'll Read inshallah the
ark the conclusion The issue of innovation bid
'ah in religion is among the most intricate
topics in islamic jurisprudence due to its multi
-faceted nature and overlapping dimensions While there is
unanimous agreement on the prohibition of true innovations
those introduced into the religion without any basis
in the sharia Or without sufficient basis in
the sharia, I should say This agreement persists
regarding additive innovations Which have some foundation in
the sharia, but include additions or qualifications unsupported
by specific evidence It appears that the matter
varies depending on several considerations and becomes more
critical When something is attributed to the sunnah
without evidence suggested Implicitly Suggested implicitly.
That's why imam al-izzah says that when
a scholar prays this in congregation You're suggesting
to people In not That it is a
sunnah suggested implicitly or when emblematic rituals Unfamiliar
to the earliest generations are displayed publicly Distinguishing
between reprehensible innovations and legitimate acts of devotion
may be at times subtle For this reason
exercising caution by avoiding doubtful matters that have
been contested among the imams And adhering to
the general rule of the prophet.
Every innovation is a misguidance Is a safe
path for those who seek protection in their
faith However, this caution is primarily applicable to
an individual's personal practice As for others not
every act introduced is a reprehensible innovation And
not everyone who engages in an in an
innovation is to be labeled an innovator There
is no room for condemnation in areas of
execusable disagreement among the qualified jurists Even where
condemnation is warranted it remains subject to considerations
of public interest and benefit