rewarded for good innovations

[abu Uthman]

Asalam alaykum wa rahmatullahi wa barakatahu

can anybody point me to an apparent saying of either (or both) The prophet (saw) and Umar (ra) : that would roughly mean:

"Who ever innovates something good will be rewarded for all those who practice it after him (without any of their reward being reduced)

"whoever innovates something evil will be punished for all those that practice it after him (without any of their punishment being reduced)

and any info on the (hadith?) if it exists?

Jazak Allahu Khauyrun

[saqqid qutb]

Bid'a according to Islamic legal definition is an innovation, which is an error and a misguidance. It must be shunned and people warned against it. Since the blessed prophet (saw) said: " Whoever innovates in this affair of ours (religion) that which is not from it, it is rejected." (Agreed upon)
In another Hadith he (saw) says: " The best speech is the book of Allah and the best path to follow is the path of Mohammed (saw) and the worst things are the innovations and every innovation is an error" (Muslim)

Ibn A'lan whilst explaining, " The worst things are innovations, " says: " These are things which are not found in the books of Allah or in the Sunnah or in the consensus and nor do they have a basis in these sources." and "All innovations are an error " this literally means new thing which doesn't have a precedent and in the Shariah it refers to something invented against any command of Allah, "Error" because truth is in what the Shariah is indeed an error so by error here is meant anything that doesn't have a basis in Shariah whilst an innovation can have a basis either by an analogy or even without that if it is good it could be the way of the rightly guided Caliphs or the Imams. The reason for condemning an innovation is not that it is a new thing but that it is associated with violation of Sunnah.

The following extract from Faith al-Bari the most authentic commentary on Bukhari further clarifies the concept of Bid'a.

" Innovation is that which does not have its origin in the Shariah and anything that does not have an origin in Shariah is an innovation."

As-shafi says, " Bid'a is of two types: Praiseworthy (good) and blameworthy (bad), that which is agreeable with Sunnah that is good and that which is disagreeable with it is bad."

Bahaqi quotes Shafi as saying, "innovations are of two types - an innovation that opposes the book or Sunnah, or opinions of the Sahaba or consensus this is misguided innovation and a good innovation is that which does oppose any of these such innovation is not blameworthy..."

Ibn- Abdul Salam says in "Al-Qawaid " that Bid'a is of five types:

1. Wajiba (necessary); Like learning Syntax and Grammar through which the word of Allah and his messenger can be understood.

2. Manduba (Recommended); All good acts that were not established in the time of the Messenger (saw) like the congregation of Taraweeh, like the funding of schools, Tasawuff, holding debates.

3. Mubaha (Permissible); Like shaking hand after Fajr and Asr prayer and enjoying worldly pleasures like good food & drink, clothes & houses.

4. Makruh (offensive)

5. Khilaf al ula (offensive)

This is why the scholars say that we shouldn't take the literal meaning of Bid'a but its specific and technical meaning. Otherwise every new thing that did not exist at the time of the blessed Prophet will be called Bid'a, yet we know that human society is constantly changing, it is in flux.

Every day new things are appearing and others disappearing, life style is affected and undergoes a change. The early Muslims society went through major changes within a short span of a single generation. The Muslims who were once persecuted and living paupers in Makka were in the time of Caliph Ali ruling half of the known world and even moved their capital of their empire from Madina to Kufa. Based on this universal principal that human society will always be changing. Muslim scholars have decided: "The basic principal in all things is that they are permissible."

The Hanafi jurists have gone a step further and even accept customs (Urf) as a possible source of legislating. Therefore we should not take the literal meaning of Bid'a but rather its specific technical meaning. No Muslim scholar has ever taken this strange literal meaning of the word.

Imam Shatbie in his book "Al-Ithisam" has defined Bid'a as follows: " A way invented in religion that resembles the Shariah yet the purpose of following it contradicts the purpose of Shariah." So it is a way, which is not in consonance and agreement with the Shariah but against its spirit. This is why the Prophet (saw) so strongly condemned Bid'a. The Innovator is thrusting something new in the religion yet it violates the spirit of religion.

Dr Muhammed Saeed Ramadan Al-Boothi (Prof. Shariah in Damascus University) comments on shatibee's definition as follows "Then Bid'a means including something new into the deen as a part of it yet it is not infact it is against it and that is the nature of Bid'a and the reason why the law giver warned against it as is apparent from 'its' being called Bid'a an innovation. This view is further supported by the Prophet saying, "Who innovates in this affair of ours that which is not from it..." (Muslim).

The obvious meaning of "this affairs of ours" is deen as is clear from the Hadith cited by Tahawi, " Six persons are cursed by Allah and the prophets:

1. Who adds to the deen of Allah.

2. One who rejects predestination.

3. An overpowering person who degrades those Allah has honoured and honours the degraded.

4. The one who gives up my Sunna.

5. The one who makes permissible what Allah has forbidden.

6. The one who makes permissible from my honour that which Allah has forbidden."

From this it is clear that the reason for rejecting Bid'a is that the innovator is introducing into the deen that which is not from it. Since the only lawgiver is Allah there is no room left for addition or change to this Shariah. As far as all other deeds whether secular or religious it is incorrect to call them Bid'a they will fall under what the Prophet (saw) called Sunna hassana or Siyya."

Abdullah Ibn Abbas narrates the messenger (saw) said, "Whatever Allah has made permissible is halal and whatever he has forbidden is Haram and anything else not mentioned is excused." (Abu Dawad).

An innovation, which is evil, leads to evil or opposes a Sunna will be bidatun-Dallala a misleading innovation and will therefore be rejected by the umma. However, if it does not have any of these characteristics it will fall under the category 'excused'.

Mulla Ali Qari (d.1014 AH) writes about the above mentioned five categories of Bid'a and concludes his discussion by saying, " Abdullah Ibn Masud narrated that the messenger (saw) said, "What the Muslims consider good is also considered good by Allah" another Hadith says "My umma will not agree upon anything which is misleading."

The words opening Hadith of Mishkat are "Verily actions depend on intentions and man will get whatever he intends"

All other human activities that do not actually form part of religion or religious commandments whatever their nature will not be considered as Bid'a; if they are against the details of Shariah then they will be called violations of Shariah. However if they are in conformity with the laws thus they will be called "Sunnah Hassanah " in the words of the Prophet (saw), "Whoever starts a good practice in Islam he will be rewarded for it and whoever starts evil practice in Islam he will be burdened with it." (Muslim)

A contemporary scholar Sh.N.H. Keller makes this pertinent comment on the above clarification of Bid'a: "One might support the denial of his classification by clinging to the Hadith, "Every innovation is misguidance", because the only form of innovation that is without exception misguidance is that which concerns tenets of faith, like the innovation of the Mutazilites, Qadarites, Murji'ites and so on that contradicted the belief of the early Muslims.

This is the 'innovation of misguidance' because it is harmful and devoid of benefit. As for innovation in works, meaning the occurrence of an act connected with worship or something else that did not exist in the first century of Islam, it must be necessarily be judged according to the five categories mentioned by al- Izz ibn Abd al-Salam.

To claim that such innovation is misguidance without further qualification is simply not applicable to it, for new things are among the exigencies brought into being by the passage of time and generations, and nothing that is new lacks a ruling of Allah Most High that is applicable to it, whether explicitly mentioned in primary texts, or inferable from them in some way.

Conclusion

In conclusion we can say that every new thing is not Bid'a! If it contradicts a principal of religion as though it is part of it then it becomes a misguided innovation. Otherwise if it conforms to the spirit of Shariah it is good Bid'a. As Imam Shafi said Bid'a is either "Praiseworthy "(Msahmoodah) or "Blameworthy" (Mazmoomah) (From Ibn Hajar in Fath0. Hence those people who call every new thing Bid'a have failed to grasp the full meaning of prophetic saying, "Kullu Bidatin Dallalah" (Every Innovation is an error).

May Allah protect us from blameworthy innovation and give strength courage and ingenuity to start Sunnah-Hassanah- Amin.


Understanding Bid'a from Principle of Fiqh

The following principles of fiqh can help us to judge what is good and bad innovations and what is permitted and what is not permitted.

1. " The basic principal in all things is that they are permissible ". In other words apart from those things that have been specifically mentioned as haram all else is permissible. ' Halal is what Allah has permitted in His book and all else that has not been mentioned is excused.


2. To declare something haram or Makruh evidence is required therefore as cautionary measure it is best to accept something as permissible since that's the principle.


3. If the Shariah is declared something good than it remains so. For example the Shariah has praised Zikr all the time and at all places. Therefore there is no need to prove the permissibility of any particular type of Zikr, Silent loud, alone or in a group sitting or standing etc.


4. If we accept the principle that for any action to be permissible or forbidden it has to be mentioned by name in the texts then it will be objector's responsibility to prove that is forbidden by name in the texts.


5. The main fact that something is new and modern is not a sufficient reason for disapproving it until it opposes any principle of Shariah.


6. There is clear distinction between ' not doing something' and ' forbidding something'. The fact that something has not been done in the past does not mean it is forbidden.


7. An innovation that becomes a means of achieving any one of the objections of Shariah not only permissible but may become a necessity for example 'learning deen' is an obligation therefore innovation like looks, computers, Magazines, Correspondence courses, schools etc are necessary Bid'a.

Notes

1. Mohammed Ibn A'lan As Shafi (d: 1057 AH) Daleel al-falheen Vol. 1 P436- Dar al Kutb al Ilmiyya Cairo. Commentary of Riyadh ul Salheen

2. Ibn Hajar Al-Asqalani (d.852 AH) IN Fath al Bari Commentry of Bukhari vol. 13 P266. Pub. Maktaba As Salfiya Cairo.

3. Imam Shatibee (d.600AH) in Al-I'tisaam vol.1 p231.

4. Dr. M.S.R. Boothi in Al Ithtifaal bi-Zikr an na'am wajib. Maktaba Al- Muthe'e Cairo (1991)

5. Mulla Ali Qari in Mirqat commentary on Mishkat al Masabih.

6. Shaikh Nuh Ha Mim Keller ' The concept of Bid'a in the Islamic Shariah' Pub. The Muslim Acadamic Trust. Cambridge.

[Um Abdullah M.]

Asalam alaykum wa rahmatullahi wa barakatahu

can anybody point me to an apparent saying of either (or both) The prophet (saw) and Umar (ra) : that would roughly mean:

"Who ever innovates something good will be rewarded for all those who practice it after him (without any of their reward being reduced)

"whoever innovates something evil will be punished for all those that practice it after him (without any of their punishment being reduced)

and any info on the (hadith?) if it exists?

Jazak Allahu Khauyrun

translation "man sanna" to "whoever innovates" is wrong.

I have written something regarding the meaning of this hadith in Arabic, insha Allah I will work on fixing it and translating it to English today, and then post it insha Allah.

[Ibn abd]

i have asked a student of knowledge from the tassawuf movement and that hadith that you have quoted, you will find in the tafsir of surah yasin by imam razi. that hadith needs to be interperated very carefully, because you can open a door to say that the sufi movement of today is backed up by sunnah including their mad spin dancers.

[jetmir]

asalaamu alaikum wa rahmetullah

For instance, many people misinterpret the hadith of the Prophet (saw) where he mentioned the reward of those who introduce a good practice in Islam, with introducing 'innovations' in Islam. However, if one reads the earlier portion of this Hadith in Muslim, it clarifies the misconception. Prophet (saw) said it when he saw some poor people sitting outside the mosque and no one helped them. He (saw) was unhappy and delivered a sermon reminding people to fear Allah (swt). After the speech someone brought a big load of charity and give it to those people. When others saw him doing so, they all started giving charity to those people until the expression of Prophet (saw)'s face changed form anger to happiness.

Basically, the man gave charity, which is an allowable and a good act from Shari'a. So, if someone does an act which people have been neglecting, and is an allowable act and in accordance of Shari'a and people follow him then he gets his reward and reward for being followed without either one's reward being reduced. Hence, although, this constitutes the literal meaning of bida' hasana, it has no relation whatsoever to the shari'a meaning of bida. The same applies for an evil act.

[Ibn abd]

Isn't a bidah according to the shariah definition, something new and then one attributtes a sunnah, saying that this is a practice of the prophet(SAW). As believers we have established that this deen is complete and that anything to do with what will lead to the Hellfire- we only use the shariah definition because Islam has been and has abbricated the linguistic meanings of certain words that do with the ibbadat of allah(swt).

[abu Uthman]

Asalam Alaykum wa rahmatullahi wa barakatahu

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Br. (saqqid Qutb)

Prophet (saw), "Whoever starts a good practice in Islam he will be rewarded for it and whoever starts evil practice in Islam he will be burdened with it." (Muslim)
Jazakallah
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Br. (Ibn abd)

If you do find the text from Imam Razi’s tafseer please let me know, in case there is some thing like this from Umar (ra)
Jazakallah

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Br. (Jetmir)

Prophet (saw) said it when he saw some poor people sitting outside the mosque and no one helped them. He (saw) was unhappy and delivered a sermon reminding people to fear Allah (swt). After the speech someone brought a big load of charity and give it to those people. When others saw him doing so, they all started giving charity to those people until the expression of Prophet (saw)'s face changed form anger to happiness.
Jazakallah
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Sis. (Umm Abdullah)

Translation "man sanna" to "whoever innovates" is wrong.
Jazakallah
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I’ve know seen it as:
“Whoever introduces (inaugurates, commences, begins, starts) a “sunnah Hassanah” good practice (custom, way)

I don’t speak Arabic myself, what’s your view on the translation?

Those that accept “bidah Hassanah” claim that this hadith is not restricted to any historical significance and has a general context.

If you were to apply this to the introduction of a second athan (being the earlier one) for the Jummah Salah, introduced by Uthman (ra)

From the point of view of the reward
Uthman (ra) will be rewarded for it and he will also benefit from the practice of those after him. (like sadaqah jariyyah):

with regards to validity of the action
Uthman (ra) introduced a good practice “Sunnah hasanah” which is linguistically a “bidah”
Technically this was newly begun (mahdathat) and can therefore be referred to as a
“bidah hassana” as it was not an evil introduction (shari meaning of bida)

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I checked out the two links, the articles mostly referenced to Imam shatabi were excellent
Bidah, (Innovation) and adhering to Sunnah
Ibaddah (worship) and Bidah (Innovation)
By Dr Jamal Ahmed Badi
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Also you have an earlier post called “good innovations” with an article by
Shaykh Saalih al-Fawzaan
(this article is different (from the above) as it as it deals with bidda of two types ie blameworthy and praiseworthy)
I have cut paste the relevant parts (hopefully I haven’t misunderstood any of it)

In the footnotes :
al-Haafidh Ibn Rajab al-Hanbalee says in Jaami'ul Uloom Wal Hikam (2/89)
………. And the meaning of bid'ah is everything that is newly invented that has no basis in the share'ah that would prove it. As for that which has a basis in the share'ah that would prove it then this is not a bid'ah in the sharee'ah even if it be a bid'ah according to the language……..
………… And as for what has occurred from some of the Salaf in their declaring some bid'ahs to be good then this is regards to bid'ah in it's linguistic meaning not it's sharee'ah meaning, and from these is the saying of
'Umar radiallaahu 'anhu when he gathered the people for the standing of Ramadhaan behind one Imaam…….
the adhaan for jumu'ah that was increased on by 'Uthmaan due to the need of the people.
and it is reported from ibn Umar that he said this was a bid'ah.
And maybe he meant what his father meant concerning the standing during the month of Ramadhaan.
And from them: collecting the mushaf as one book and the Prophet sallaahu 'alayhi wa sallam used to command that the revelation be written and there is no difference in this between writing separately or as one collection, rather one collection has more benefit...
….And Abu Nu'aym reports with a chain of narration from Ibraaheem Ibn Junayd who said:
I heard ash-Shaafi'ee saying: 'bid'ah is of two types..'
And he depended upon the saying of
'Umar radiallaahu 'anhu, 'what a good bid'ah this is'
and the meaning of ash-Shaafi'ee (rahimahullaah) is as we have mentioned previously: that the foundation for the blameworthy bid'ah is that which does not have a basis in the sharee'ah that can be referred to - and this is a bid'ah in the convention of the sharee'ah. As for the praiseworthy bid'ah then that is what agrees with the sunnah - meaning that is has a basis in the sunnah that can be referred to, and this is a 'bid'ah' in it's linguistic meaning not in it's sharee'ah meaning due to it's conforming with the sunnah. And another statement has been reported from
ash-Shaafi'ee that explains this, and that is: 'newly invented matters are of two types.'"

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Ibn Hajar on bid'ah as in 'Fath (13/314+) Kitaabul-I'tisaam, Chapter:
Following The Sunan of The Prophet sallaahu 'alayhi wa sallam.
….and muhadathaat means the newly invented matters that have no basis in the sharee'ah,…
and that which has a basis in the sharee'ah that would prove it then it is not a bid'ah.
..and ash-Shaafi'ee said, 'bid'ah is of two types..'
Reported by Abu Nu'aym via the route of Ibraaheem Ibn Junayd, and there occurs from
ash-Shaafi'ee also what is reported by al-Bayhaqee in his 'Manaaqib',
'the newly invented matters are of two types.'

………And some of the scholars divided bid'ah into the five categories of ahkaam and this is clear.

...Ibn 'Abdis Salaam said at the end of 'al-Qawaa'id': bid'ah is of five classifications…


from the above:
1: it is clear that the Sahabah (ra) did introduce new matters into the deen and they called them a good Bidah
(I have clearly understood that the actions had an existing bases and also the difference between the shari and linguistic meaning. However it was Umar (ra) that used the term good bidah “ni'imatul bida'atu hadhihi”)
2: Imam Shafee(rha).. 'bid'ah is of two types..'..and …'the newly invented matters are of two types.' And that this was based upon what Umar(ra) had said ie good biddah
3: Ibn Rajab al-Hanbalee says “As for the praiseworthy bid'ah then that is what agrees with the sunnah” in explanation of Imam Shafi’s (rha) statements
4: Ibn abdus Salam and others categorised bida into more than two types, some of them being praiseworthy.

This goes against the original quotes from Saalih al-Fawzaan that,
the people that believe there is biddah hassanah in the deen are wrong.

Also, I’m not too sure about the explanations given in the same article, for:
the innovations during the time of the sahaba

The compiling and modifying of the Qur’an:

The prophet (saw) both ordered and allowed the Qur’an to be written down, this fact was definitely known by both Abu bakr (ra) and Umar (ra).
When Umar requested Abu bakr , (to compile the Qur’an) it was because he was becoming uneasy with the large number of Sahaba (ra) (who knew the Quran) that were becoming Shaheed,
however Abu Bakr’s response was:
“Why should I do that which the prophet (saw) never did”
(He did not just simply say this action has a bases in the Sunnah so lets go ahead with it, as it’s not a biddah).
After much persisting Umar says that: “Allah opened the heart of Abu Bakr to that which he opened my heart to” The same happened with (I think) Zaid bin Harritha (ra)
(can somebody quote the hadith please Jazaakallah).
Allah (swt) himself had promised to protect and preserve the Qur’an .
Allah (swt) had done this during the time of the prophet (saw) by protecting and preserving it in the hearts of the noble companions, He (swt) then inspired them (Sahaba) to compile it into book form to be protected and preserved, as the hearts of those that would follow were not as pure and would not up hold the responsibility.
So, this is what Abu Bakr was hesitant in doing, preserving it into an official book that could be referenced , this is what the prophet (saw) had not done, the writing of it was not the issue as this was known by all of them(ra) to be acceptable.

Point: The action was done to preserve the book of Allah,
What benefit is there in the evil biddah’s that are practiced by the deviants today?

Point: Umar(ra) did not undertake this without Abu bakr(ra) permission, and this was not due to his (Umar’s) lack of knowledge as a scholar.
Where today is the rightly guided imam that could that could authorise such action?

Point: the compiling of the Qur’an was not an innovation in the Sunnah for the believers to follow (i.e. To continually collect and compile the Qur’an into a book form) but rather it was for them to benefit from.

Simular actions were taken by Uthman (ra), for the same reasons, and with the same benefits, These were:

Adding the dots to distinguish between the letters.
Adding the vowels to insure correct pronunciation.
Re-verification of the official copy of the Qur’an, the burning of all other copies, and then copies were taken from official version and then sent to the major cities as official copies.

Abu Bakar, Umar and Uthman (ra) were responsible for initiating these actions that were clearly not carried out during the era of the Prophet (saw) and they will be rewarded for it (as a sadakah jariyyah) insha allah

The Prophet (saw) said: "Whoever starts a good practice in Islam he will be rewarded for it and whoever starts evil practice in Islam he will be burdened with it." (Muslim)

(I ask allah (swt) to reward those who have introduced the colour coding (for tajweed rules) in a similar way)

The gathering of the believers behind one Imam for tarawih and the introduction of the second Athan for Jumah

These actions were introduced by Umar (ra) and Uthman (ra) respectively.
The key difference between these introductions and issues above, relating to the Quran, is that we are expected to continually practice these introductions on a regular bases as acts of worship. These actions are classed as Sunnah and are treated as such (as Sunnah of the prophet (saw)) even though they were not carried out during his time. If we classify them as acts of biddah in the linguistic sense of the word then we must differentiate between innovations of a worldly nature (like the invention of a clock) and innovations in deen , for Umar did not use the term “great biddah” referring to an invention of something of a worldly nature, that one may or may not decide to use within the deen (like a loudspeaker for athan) rather he used the term for an introduction of a ritual ibaada, which if practiced will draw one closer to Allah (swt) without having any other (worldly) purpose.

Umar introduced:
The praying behind one imam, when the praying in separate groups had been the common acceptable practice during the time of the prophet (saw).

If we are to argue the point that the Sahabah (ra) did pray behined one Imam, the prophet (saw) himself during his life, and the prophet only left this practice in his life time so that it would not become compulsory, therefore this practice was not newly introduced by Umar(ra) rather it was a Sunnah of the Prophet that reached us through the action of the Sahaba rather than the narration of a Hadith.

Then we would have to ask why this practice was not immediately introduced at the demise of the prophet, during the rule of Abu bakr (ra). The same Sahabah that consented (gave ijma) to Umar (ra), would have been expected to request Abu Bakr(ra) to introduce this practice in the first Ramadan after the demise of the Prophet (saw).

From this it is clear that this was just another occasion of inspiration (ilham) from Allah (swt) for this great sahabi Umar (ra). This is why he said that “this is a good bidah”

Umar (ra) also introduced the collective aspect of:
Praying behined one Imam
Praying for the whole month
Completion of One quran recitation during these prayers
The praying of twenty Raka’s of Salat each night. (or 8, lets stick to the subject))

Question- Did the Sahaba complete the Quran on the 27th night and make a long collective Dua as is done in most mosques?
Question- Is this currently done in the haram? And if so then why are the Ulama not speaking against it?
Question – Is it authentically reported from Imam Malik that the practice of the people of Madina was to pray 36 Rakhas, as the people of Makkah would make tawwaf after each four Rakkah’s, so the people of Medinah would pray four individual rakah’s as an alternative?
If so, then why would this not be classed as a biddah for the people of both Makkah and madinah and why is this not practiced today?

Uthman introduced:
The second athan for Jumah prayer (the first of the two) for the benefit of the people and for this action there is no evidence that can be brought forward for it being an unknown request of the prophet, or that it has a general or specific evidence that it can be referred back to.
It is very important to note that it was not introduced during the time of the Prophet (saw) or Abu Bakr (ra) or Umar (ra) and yet it has the approval and the following (Ijma) of the Sahaba (ra). Therefore being the clearest example of a newly introduced “Sunnah Hasanah” being synonymous with “biddah Hasanah”

Please note carefully that when Umar (ra) used the term “ni'imatul bida'atu hadhihi”
“What a great Biddah this is” no body from the Sahabah criticized Umar (ra) nobody asked him to exchange, explain, clarify, specify, qualify or clearly stipulate the detail of his choice of words, as everybody understood “Bidah” to only have a evil, negative connotation. In fact they had witnessed Abu Bakr, Umar and Uthman (ra) putting a stop to all bidah’s and it was known that they detested the practice.

We could argue that the Sahabah were all clear in their minds as to the exact meaning of Umar’s chosen term, so there was no need for any clarification, as there was no confusion amongst them. Whereas in the midst of all the evil innovations being practiced today (all based on the misunderstanding of the term “great biddah”) the Ulama must clarify the meaning of these words.

However this still does not take away the fact that Umar (ra) (with the ijma of the Sahaba) used this term,
and that we must consider it as a good term and a perfect definition of his act,
and that we should be proud of the Sahabah’s carefully chosen use of definitions
and that nobody can be criticized for using the terms used by the Sahaba (ra)
however they must be criticized and corrected for misunderstanding and misapplying the term or definition.

It is absolutely clear that it is a sound term and it is a sound principle from the usool of our deen, and it can not be rejected on the bases of some nutcase spinning inside a masjid or a lunatic rolling over a grave.

We expect the return of Khilafah upon the minhaj of the khulifa Rashidun ruled by the Mahdi and the return of Khilafah upon the minhaj of nabuwah ruled by Isa (as), at some point in time known to Allah (swt), so would it be a crime for the Mehdi to do as Umar did? Clearly nobody has the right to abrogate this ruling without evidence.

Just recently we have seen the expansion of the pillars that represent the position of Shaytan for the stoning (Jamarat) into complete walls for the safety of the people, may Allah (swt) reward the scholars that issued the fatwah and those that carried out the work (as a sadaqa Jariyah)
The same authority that regulates our haj rights and procedures also has a quota system that limits the number of people from each country, again the numbers are controlled for the safety of the people, however the quota system does not reflect a fair representation from each country based upon the population, rather Muslims from richer countries are encouraged to go as often as they like. So that they can spend their money in Arabia whereas Muslims from poor countries have there applications rejected year after year.
Where is the justice in this?
Why are the Ulama not speaking against this practice? Rather they are praising this authority during the Haj sermon!
At we can choose to reject the bidah of the spinner in the masjid however as far selecting us for Haj on the basis of our wealth is a bidah that is forced upon us,
Which is worse? You decide


Prophet (saw), "Whoever starts a good practice in Islam he will be rewarded for it and whoever starts evil practice in Islam he will be burdened with it." (Muslim)
Jazakallah
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