Some people say that all actions that were not present at the time of the Prophet or the sahaba are bid'at (innovations leading to hell). This saying of theirs is logically flawed because if all new practices were bid'at, then how would the 21st century Muslim live their life? It is impossible. The Prophet (saw) did say that innovations are misguidance but the word (Kul) which is used in this hadith can, according to grammarians, mean `most' as well as `all'. Imam Shafi'i was asked what `Kul' meant in this hadith, he replied that `Kul' meant `most'. If the Prophet (saw) had meant that all new acts are bad, then why did he say in another hadith that "Whoever initiates a good practice in Islam and then acted upon it, he will be rewarded for it" (Muslim)?
When tatbeeq (reconciliation) is done with these two ahadith, it is found that the hadith where Prophet (saw) said new acts are misguidance actually means that most new acts are misguidance because the second hadith tells us that new practices can be good. So he who says all new actions are bad, he has not read the ahadith properly or he hasn't read them at all.
In Islam, all acts and rituals are permitted unless Allah has forbidden them. This is because Allah does not want to burden the ummah as he is Rahman and Raheem. To prove this, we will read the Qur'an. Allah says "Oh you who believe! Ask not about things, which if made plain to you, may cause you trouble. If you ask about them while the Qur'an is being revealed, they will be made plain to you" (5:101). This verse tells us that those actions about which the Qur'an is silent, they should not become a subject of useless questioning. Allah's silence is a mercy. If Allah has not prohibited it, then it is permissible for us.
Allah also says "Those who believe and do righteous deeds, there is no sin on them for what they ate (in the past)" (5:93). Again, we are made aware that until revelation deems something haram, it is allowed. Before the Qur'an forbade alcohol, it was not just allowed but was consumed by the Muslims but, as soon as Allah forbade it, its consumption became haram. This is the case for any other act. Until it is prohibited, it is allowed.
Allah further says "Say, I find not in that which has been revealed to me anything forbidden to be eaten unless it be a dead animal or blood poured forth or the swine" (6:145). Once again, the Qur'an is showing us that all things are allowed except for what is forbidden. Hence, to say that something is haram without it being deemed as haram is wrong. Sayyadina Abdullah ibn Abbas said that "Whatever the Qur'an termed as halal is halal and whatever it deemed haram is haram and about which it remained silent, this is forgiven" (Abu Dawud Vol 2). Shah Abdul Haq Dehlwi, pioneer of the science of hadith in the subcontinent, says in relation to the above hadith that "The reason why ibn Abbas recited this was to let it be known that something can only become haram by way of revelation and it was not permitted to make anything haram through ones own desires" (Ash'atul Lum'aat Vol 3).
Therefore, to say that anything is haram without there being revelation about it is incorrect in itself. Allah also says "Who has forbidden the adornment with clothes given by Allah which he has produced for His slaves and the pure foods? (7:32). This verse again reveals that no person today has the right to declare a pure item haram. Prohibition is only proven through revelation.
Those who continue to say that acts which the Prophet (saw) did'nt perform are haram, then Allah announces "Say, bring forward your witnesses who can testify that Allah has forbidden this" (6:150). This verse clearly proves that everything is in essence permissible. Only those things are haram which Allah or the Prophet (saw) decree as haram. If everything had in essence been haram, Allah would never challenge people to bring evidence against certain items.
Therefore, dear Muslims, acts such as celebrating Meelad-un-Nabi, organising gatherings to remember the Mi'raj-un-Nabi (ascension), performing Giyarhwin Sharif for Sayyadina Ghaus-ul-Azam, gathering in Muharram to remember Imam Hussain, gathering on the 15th Sha'ban, khatam sharif (sending reward for the dead) in any form are all permissible acts. The Prophet (saw) or the sahaba may not have performed these acts in the same way as we do today but deeds that are performed on the aforementioned occasions are all from the Qur'an and the Sunnah of our dear Prophet Master Muhammad (saw). As verse 6:150 of the Qur'an pleads "bring forward your witnesses who can testify that Allah has forbidden this". Can those people who say that Meelad-un-Nabi celebrations are forbidden provide us with even one speck of proof that Allah has forbidden it? They cannot! So, according to Qur'anic and Prophetic teachings, the Meelad-un-Nabi and other such actions are totally permissible in Islam and those who object to them are certainly astray.
Meelad-un-Nabi is not just permissible, according to Imam Ahmad ibn Hanbal, the day on which the Prophet (saw) was born is even better than Lailat-ul-Qadr. So, it would be correct to conclude, as many scholars have done, that Meelad-un-Nabi is a very rewardable act and Muslims should definitely take part in it. To conclude : If an act is not found in shari'ah, then it cannot be called a forbidden act until proof is found against it. If the Qur'an and ahadith support a certain practice, then this practice can be performed in any way one wishes as long as the chosen method does not contravene any Islamic law.
Allah knows best
Muhammad Aqdas
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