Are there any good innovations in Islam (eg. using tasbih beads, having zikr gatherings, having madressahs)?

1. To introduce something which is not part of Deen into Deen and engage in%0D%0Ait as part of Deen or to regard something that is not compulsory in Deen as%0D%0Acompulsory is Bid'ah. If it is considered as a practice of Deen or it is%0D%0Aregarded as necessary, it will be Bid'ah. Hadhrat Aaisha (Radhiallaahu Anha)%0D%0Anarrates that Rasulullah (Sallallaahu Alayhi Wasallam) said, 'Whosoever%0D%0Ainitiated in this matter of our (Deen) that which is not part of it, is%0D%0Arejected.' (Mishkaat)%0D%0A2. The idea is to count the Dhikr. Be it counted with the fingers or with%0D%0Abeads, both are permissible. It is recorded in Abu-Dawood Shareef that some%0D%0ASahaaba (Radhiallaahu Anhu) had beads (seeds) which they used to use to%0D%0Acount Dhikr.%0D%0A3. Kindly refer attached - Dhikr.%0D%0A4. The first Madrasah was established by Rasulullah (Sallallaahu Alayhi%0D%0AWasallam) and the students (his Sahaaba) at that Madrasah were known as%0D%0AAs-haabus-Suffa. Therefore, the concept of a Madrasah is not Bid'at.%0D%0A%0D%0Aand Allah Ta'ala Knows Best%0D%0A%0D%0AMufti Ebrahim Desai%0D%0AFATWA DEPT.%0D%0A%0D%0AIn the recent past, some Ulama of our country have commenced special types%0D%0Aof Dhikr programmes in Masaajids. Since our community was not previously%0D%0Aexposed to these special types of Dhikr propgrammes, the Madrasah has been%0D%0Ainundated with calls regarding the Shar'ee status of such programmes.%0D%0AHereunder is a detail understanding on the issue.%0D%0A%0D%0ADhikr in the Qur'aan%0D%0AO You who believe! Remember Allah abundantly . (Ahzaab)%0D%0A%0D%0ADhikr in the Hadith%0D%0AAbdullah ibn Busr (Radhiallaahu Anhu) narrates that one person said, 'O%0D%0ARasulullah (Sallallaahu Alayhi Wasallam) the laws of Islam are many, inform%0D%0Ame of only one thing that I may follow.' Rasulullah (Sallallaahu Alayhi%0D%0AWasallam) said, 'Keep your tongue moist in the Dhikr of Allah.' (Ibn Majah%0D%0Avol.4 pg.244)%0D%0A%0D%0ASoft and Individual Dhikr%0D%0AAbu Hurayra (Radhiallaahu Anhu) narrates that Rasulullah (Sallallaahu Alayhi%0D%0AWasallam) said that Allah Ta'ala said, 'I deal with my slave according to%0D%0Athe thought he has of Me, I am with him when he remembers Me. If he%0D%0Aremembers me individually, I remember him individually.' (Bukhari)%0D%0A%0D%0ACollective Dhikr%0D%0AHadhrat Anas bin Maalik (Radhiallaahu Anhu) narrates that Rasulullah%0D%0A(Sallallaahu Alayhi Wasallam) said, 'No group of people gather to make Dhikr%0D%0Aof Allah Ta'ala with sincerity except that a caller from the skies announces%0D%0Aafter the Dhikr. Leave in the condition that you have been forgiven of your%0D%0Asins and your evils being converted to virtue.' (Musnad Ahmad 9864)%0D%0A%0D%0ADhikr in the Musjid%0D%0AHadhrat Abu Hurayra (Radhiallaahu Anhu) narrates that Rasulullah%0D%0A(Sallallaahu Alayhi Wasallam) said, 'When you pass the gardens of paradise,%0D%0Apluck the fruits.' Rasulullah (Sallallaahu Alayhi Wasallam) was asked, 'What%0D%0Aare the gardens of paradise O Rasulullah (Sallallaahu Alayhi Wasallam).' He%0D%0Asaid, 'The Masaajid.' He was asked about plucking its fruits, he said,%0D%0A'Subhaanallah, Alhamdulillah, Laa Ilaaha illa Allaahu and Allaahu Akbar.'%0D%0A(Mishkaat pg.70; Qadeemi)%0D%0A%0D%0ALoud Dhikr in the Masjid%0D%0AIbn Abbaas (Radhiallaahu Anhu) narrates that loud Dhikr after Fardh Salaat%0D%0Awas the practice during the time of Rasulullah (Sallallaahu Alayhi%0D%0AWasallam). (Bukhari vol.1 pg.116)%0D%0A%0D%0A%3EFrom the above quotations, the following is proven:%0D%0A1. Importance of Dhikr%0D%0A2. Soft and individual Dhikr%0D%0A3. Collective Dhikr%0D%0A4. Dhikr in the Musjid%0D%0A5. Loud Dhikr in the Musjid%0D%0A%0D%0AThe special types of Dhikr conducted by certain Ulama are not exactly proven%0D%0Afrom the Qur'aan and Ahaadith but not prohibited too. These types of Dhikr%0D%0Aare adopted as a spiritual remedy and for spiritual upliftment. Some foods%0D%0Aare consumed for medical purposes and administered by a Physician as a%0D%0Aphysical remedy. Similalr,y Dhikr is also administered by spiritual leaders%0D%0Aaccording to the spiritual needs of the individual. A child in the Madrasah%0D%0Ais taught Nourani Qaaidah to enable him to recite the Qur'aan. Just as no%0D%0Aproof is required for the specifics of administering medication and teaching%0D%0ANourani Qaaidah, similarly, no profession and as long as there is no express%0D%0Aor indicative prohibition in Shari'ah, it will be permissible, just as%0D%0Aadministering medication and teaching Nourani Qaaidah are permissible.%0D%0A%0D%0AConsider the following conclusion of Moulana Zafar Ahmad Thanwi:%0D%0AIt is clear to follow the part proven from Nabi (Sallallaahu Alayhi%0D%0AWasallam) and the Sahaaba (Radhiallaahu Anhum) is more virtuous, although%0D%0ADhikr is permissible in every language, way and form. (I'ilaaus Sunan vol.17%0D%0Apg.452)%0D%0A%0D%0AHowever, in order to avoid imitating a musical chorus, the gathering should%0D%0Anot make Dhik in unison. (Fataawa Mahmoodiya vol.15 pg.102)%0D%0A%0D%0A%3EFrom the aforegoing discussion, apart from Dhikr being encouraged and%0D%0Ameritorious from the administrative point of view, the specific types of%0D%0ADhikr in the Masaajid, at most is Mubaah and the Shar'ee principles%0D%0Asurrounding a Mubaah act must be adhered to. Firstly, it is not correct to%0D%0Aimpose or prohibit one another from a Mubaah act. Imposing will be%0D%0Apurporting the act to be compulsory and prohibiting it will be purporting it%0D%0Ato be prohibited. Any Mubaah act being purported as compulsory or prohibited%0D%0Aprojects an incorrect and unbalanced view, thus, creating the possibility%0D%0Aof distortion in Deen. Therefore, those participating in programmes should%0D%0Anot regard the specific programme as Fardh, Waajib or Sunnah or should not%0D%0Aimpose on others to participate. Similarly, those who do not participate%0D%0Ashould not condemn those participating in programmes. Secondly, the Mubaah%0D%0Aact should not be of any inconvenience to another person. It should not%0D%0Adisturb a person performing Salaat, reciting the Qur'aan or a Mu'takif%0D%0Asleeping in the Musjid. (Shaami vol.1 pg.488; Pakistan). Since disturbing%0D%0Aothers could lead to a dispute the trustees should efficiently exercise%0D%0Atheir authority in regulating such affairs. Just as it is Mubaah to recite%0D%0Athe Qur'aan audibly in the Musjid, the reciter would be restricted to do so%0D%0Aduring the congregational Salaat. Likewise, just as is Mubaah to conduct the%0D%0ATabligh programmes in the Musjid, it is regulated by the Trustees according%0D%0Ato the circumstances surrounding the Musjid. Similarly, Dhikr programmes are%0D%0AMubaah and must be regulated by the Trustees in order to avoid any possible%0D%0Adisputes. The Aalim and his followers are bound to respect the%0D%0Aadministration principles of the Musjid and if they do not abide by the%0D%0Aprinciples set out by the Trusees, the Trustees can terminate such%0D%0Aprogrammes. Such restriction will not fall within the parameters of%0D%0Aoppressing and restricting one from taking the name of Allah in the Musjid%0D%0Aas the Trustees will not be prohibiting them from performing their Fardh%0D%0ASalaats and remembering Allah therein.%0D%0A%0D%0AThirdly, if a dispute arises between the husband and the wife in%0D%0Aparticipating in such a programme, the wife is bound to respect her husband'%0D%0As view.%0D%0A%0D%0AHowever, the Dhukr should be conducted by a learned Aalim.%0D%0A%0D%0A