Wednesday, September 2, 2009
Taraweeha prayers are bidah?
Taraweeha prayers are bidah?
Some Muslim groups claim that Taraweeha prayers are bidah...this accusation is from a lack of understanding how Taraweeha prayers started & were organized. When Umar, raddi Allaahu anhu, was the Khalifah, he collected the Muslims to pray in congregation for taraweeha prayers, and said, "What a good bid'ah this is." [Bukhari] From this, they derive their belief of a good innovation. [the first article will explain how taraweeha prayers were part of the sunnah and not a biddah and the second featured blogger will explain how there is no such thing as a good bid'ah] Firstly, it becomes necessary to explain the context of what happened.
When the Prophet sallallaahu alayhi wa sallam first emigrated to Madeenah, the Muslims prayed taraweeha individually, and then for three nights they prayed in congregation behind the Prophet sallallaahu alayhi wa sallam. After this, he stopped them doing so saying, "I feared that it would become obligatory upon you." So after this the Muslims would pray individually or in small congregations throughout the rule of Abu Bakr, and the beginning of 'Umar's rule. Then 'Umar came to the masjid and saw the Muslims praying in small groups behind different Imaams, so he collected them together in one congregation behind one Imaam and made the aforementioned statement [Bukhari]. So how can this action of 'Umar be understood to be a new act of worship when the Prophet sallallaahu alayhi wa sallam did it during his lifetime?
Secondly, the Prophet sallallaahu alayhi wa sallam gave the reason why he stopped the congregational prayer, because revelation was still descending, and he feared that praying in congregation might become obligatory upon his nation and hence make the religion hard upon them. After the death of Rasulallaah sallallaahu alayhi wa sallam, revelation ceased so this concern was no longer necessary. Hence Umar raddi Allaahu anhu reinstated the taraweeha prayer in congregation during his rule because he knew that his action could not be made obligatory upon the Ummah.
Thirdly, all the companions agreed upon this action of 'Umar, thus there was a consensus (ijma) on it. And the scholars of Usool (fundamental principles) have stated that ijma cannot occur except when there is a clear text for it in the Sharee'ah. So what is the correct understanding of 'Umar's words, "a good bid'ah"?
The word bid'ah here is to be understood in its linguistic sense, "something new," because taraweeha in one congregation was not present during the rule of Abu Bakr and the beginning of 'Umar's rule, hence in that sense it was something new. The Sharee'ah sense (defined earlier) cannot be understood here because it does not fulfill the conditions of being a new act of worship. Abu Yusuf said, "I asked Abu Hanifah about the taraweeha and what 'Umar did and he said, 'The taraweeha is a stressed Sunnah, and 'Umar did not do that from his own opinion, nor was there in his action any innovation, and he did not enjoin it except that there was a foundation for it with him and authorisation from the Prophet sallallaahu 'alayhi wa sallam.'" [Sharh Mukhtaar as quoted from him in al- Ibdaa of Shaykh Ali Mahfooz p80]
To read the rest of the post, click here http://saveoursunnah.blogspot.com/2009/09/taraweeh-prayers-are-bidah.html .
And then this little gem of a blog on how people twist Umar's statement to allow anything they want to enter into Islam, even if it takes them from Islam (scarrrrrrryyyyyyy stuff!)Habayeb from "A Learning Muslimah", link here http://awakenedbytruth.blogspot.com/ .Friday, May 8, 2009
As salaamu alaykum! I have always been confused when I see people promoting a Bida'a and calling it a "good" innovation. Innovations are innovations, good or bad. We have been given the freedom and opportunities to create innovations in our worldly affairs, yet we make innovations in our perfect Deen. I have been reading up on the topic and it's just so simply clear. Allah says that which translates as: “…This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as a religion…” (Al-Maa’idah:3) Imaam Maalik, rahimullah , said concerning this verse: "He who innovates a new Bid’ah in Islam considering it to be something good is in effect claiming that Muhammad sallallaahu ‘alayhi wa sallam did not fully convey the message of Islam… So whatever was not a part of the religion at that time (i.e.the time of the Prophet and his companions cannot be considered as a part of the religion today." Hudhayfah Ibn Al-Yamaan, radhiallahu anhu, said: "Do not perform any act of worship which was not practiced by the companions of the Prophet sallallaahu ‘alayhi wa sallam because the early people (i.e. his companions) did not leave anything unaddressed…so follow the way of those who were before you." Sufyaan Ath-Thawri, rahimullah, said: "An innovation is dearer to Satan than a sin, for one can easily repent from a sin, but an innovation is not easily repented from (as an innovator thinks that he is on the correct path)."
The dangers of Bid’ah [and what bid'ah is] and their evil effects are as follows: bid’ah is a pre-cursor to disbelief, making unfounded statements on behalf of Allaah, correcting the Prophet sallallaahu ‘alayhi wa sallam or claiming that he had deficiencies, dividing the Muslim nation, abandoning the Sunnah, igniting disputes among the Muslims, accusing the Prophet of not completely conveying the message of Islam, competing with the Prophets in their prophethood, and altering the religion.
The claimed 'evidences' of the Innovators’ [on how a bid'ah can be good] and their refutations:
Claimed Evidence #1: Jareer Ibn ‘Abdullaah Al-Bujali may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alayhi wa sallam said: “Whoever introduces a good practice in Islam will get the reward of performing it and that of all those who perform it until the Day of Resurrection; Whoever introduces a bad practice in Islaam will get the punishment of performing it and that of all those who do it until the Day of Resurrection.” (Muslim).
Refutation: Imaam Ash-Shaatibi, may Allaah have mercy upon him, answered those who attempt to use this Hadeeth as evidence of the permissibility of innovating by saying: "Using this Hadeeth as an evidence (to innovate) implies that different evidences (Ahaadeeth) contradict one another (because in other Ahadeeth, the Prophet sallallaahu ‘alayhi wa sallam unequivocally warned against innovating)." Then he said: "The context of this Hadeeth is that it was said in a situation where charity was being given, and charity is something already legislated. The proof of this is actually to be found in the very same Hadeeth, if you were to read it *all*, as Jareer Ibn 'Abdullaah Al-Bujali, radhiallahu anhu, said: "We were with the Prophet sallallaahu ‘alayhi wa sallam (in the Masjid) just after dawn one day when some people entered barefooted and clad in woollen matting (or covered with sleeveless woolen blankets) with their swords hung around their necks. Most of them belonged to the tribe of Mudhar. The face of the Prophet sallallaahu ‘alayhi wa sallam turned pale due to their wretched condition. Then, the Prophet sallallaahu ‘alayhi wa sallam went into his house, re-emerged and commanded Bilaal to call the Adhaan, and the Iqaamah and then he sallallaahu ‘alayhi wa sallam led the prayer. After the prayer, the Prophet sallallaahu ‘alayhi wa sallam stood up and addressed people saying (that which translates as): “O mankind! Fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men andwomen. And fear Allaah, through whom you ask one another, and the wombs. Indeed Allaah is ever, over you, an Observer.” (An-Nisaa’: 1) “O you who have believed! Fear Allaah. And let every soul look to what it has put forth for tomorrow – and fear Allaah. Indeed, Allaah is Acquainted with what you do.” (Al-Hashr: 18). Then, the Prophet sallallaahu ‘alayhi wa sallam said: “Give in charity from (what you possess of) Deenaars (gold coins) Dirhams (silver coins) a Saa’ (a small measure of weight) of wheat or even a Saa’ of dates.” until he sallallaahu ‘alayhi wa sallam said: “Give, even if it as little as half a date” Thereupon, a man from the Ansaar (residents of Madeenah) came with a bag of food which was so heavy that it was difficult for him to carry. Thereafter, people came successively until I saw two huge piles of food and clothes, and the Prophet’s face was bright as a glittering golden coin (due to his happiness). Then the Messenger sallallaahu ‘alayhi wa sallam said: “Whoever introduces a good practice in Islam will get the reward of performing it and that of all those who perform it until the Day of Resurrection; Whoever introduces a bad practice in Islam will get the punishment of performing it and that of all those who do it until the Day of Resurrection.”" (Muslim). Therefore, it is obvious that this Hadeeth refers to deeds that are already legislated and proven to already exist in the religion, which in this case was charity given by a certain companion of the Prophet sallallaahu ‘alayhi wa sallam.
Claimed Evidence: ‘Umar ibn Al-Khattaab, may Allah be pleased with him, remarked upon seeing people playing Taraaweeha in congregation that: "This is a good Bid’ah." (Bukhaari). Refutation: Imaam Ibn Rajab, rahimullah said: "Any words from the Salaf considering something as a good Bid’ah were meant in the linguistic and not the Islamic sense, such as the saying of ‘Umar, may Allah be pleased with him, when he saw people praying Taraaweeh in congregation, that "This is a good Bid’ah."
Claimed Evidence:Ibn Mas’ood, radhiallahu anhu, said: "What the Muslims see as good is good in the sight of Allah and what they see as bad is bad in the sight of Allah." (Ahmad) . Refutation: As-Sindi, rahimahullah: "It is obvious that he was referring to the companions of the Prophet sallallaahu ‘alayhi wa sallam and he was talking exclusively about those things that they had a unanimous consensus on, it does not include others. This is besides the fact that these were the words of a companion and not the Prophet sallallaahu ‘alayhi wa sallam."
Claimed Evidence: Al-‘Izz Ibn ‘Abdus-Salaam, rahimahullah, divided Bid’ah into five categories: obligatory, recommended, permissible, disliked and prohibited. Refutation: Ash-Shaatibi, rahimullah, said: "This categorisation of Bid’ah is something new which has no supportive evidence to it, moreover, it contradicts the definition of Bid’ah, because any deed which has an evidence which legislates it to be obligatory, recommended or allowed is by definition not an innovation, and it would have been included in the general recommendation of good deeds. Therefore, considering a matter to be a Bid’ah yet claiming the existence of an evidence to recommend it is a contradiction in terms."
Reasons behind innovations are as follows: ignorance of the religion of Islam, following ones whims, clinging to doubts, the sole use of ration with no reference to the Islamic texts (Qur'aan and Sunnah), Islamic Scholars not fulfilling their expected role, dependence on weak or fabricated Ahaadeeth, extreme reactions to others errors, the failure to limit ones understanding of the Islamic texts to that of the companions of the Prophet sallallaahu ‘alayhi wa sallam, blind imitation of the masses, not following the instructions of sincere scholars.
To read the rest of the post, click here