Bid'ah - Innovation in Islam
©As-Sunnah Trust Sri Lanka/Hafiz Ehsan Qadiri- 2014
Wa sharrul Umoori
Muhdathaatuhaa, Wa kulla Bid'atin dhaialah, wa kulla dhalatin fin-naar"
Al-Hadith (Sahih Muslim). Translation of the above Hadith: Every
innovation is a misguidance and every misguidance goes to Hell fire.
IMAM SHAFI'S EXPLANATION OF THE ABOVE HADITH:
Kullu
bida'tin daiala: "Every innovation is a misguidance"? Doesn't the term
"every" include all innovations?" Such an objection stems from the
misinterpretation of the term kull ("every") in the Hadith to be all
encompassing without exception, whereas in Arabic it may mean "Nearly
all" or "the vast majority." This is how al-Shafi'i understood it or
else he would have never allowed for any innovation whatsoever to be
considered good, and he is considered a hujja or "Proof," that is,
reference without peer for questions regarding the Arabic language. The
stylistic figure of meaning the part by the whole, or nechdoche in
English is in Arabic: 'abbara 'an al-kathratf bi at-kulliyya. This is
illustrated by the use of kull in the following verse 46:25 of the Quran
in a selective or partial sense not a universal sense:
"Destroying
all things by commandment of its Lord. And morning found them so that
naught could be seen save their dwellings". Thus, the dwellings were not
destroyed although "all" things had been destroyed. "All" here means
specifically the lives of the unbelievers of 'Ad and their properties
except their houses.
ARE THERE GOOD OR BAD INNOVATIONS IN ISLAM?
Prophetic
saying as stated in Sahih Muslim is known even to common Muslims, let
alone scholars: "He who inaugurates a good practice (sanna fil-islam
sunnatun hasana) in Islam earns the reward of it, and of all who perform
it after him, without diminishing their own rewards in the least. "
Tirmizi, Page 92.
Imam Nawawi said in Sahih Muslim (6-21):
"The
Prophet's saying 'every innovation is a general-particular and it is a
reference to most innovations. The linguists say, 'Innovation is any act
done without a previous pattern, and it is of five different kinds."'
Imam Nawawi also said in Tahzeeb al Asma'wal Sifaat, "Innovation in
religious law is to originate anything which did not exist during the
time of the Prophet, and it is divided into good and bad." He also said,
"al-muhdathat (pi. for muhdatha) is to originate something that has no
roots in religious law. In the tradition of religious law, it is called
innovation, and if it has an origin within the religious law, then it is
not innovation. Innovation in religious law is disagreeable, unlike in
the language where everything that has been originated without a
previous pattern is called innovation regardless of whether it is good
or bad."
Sheikh al-Islam lbn Hajar Al Asqalani, the
commentator on al-Bukhari, said, "Anything that did not exist during the
Prophet's time is called innovation, but some are good while others are
not."
Abu Na'eem, narrated from Ibrahim al-Junaid, said, "I heard
Ash-Shafi'i saying, 'Innovation is of two types: praiseworthy
innovation and blameworthy innovation, and anything that disagrees with
the Sunnah is blameworthy."
Imam al Bayhaqi narrated in Manaqib
Ash-Shafi'i that he said, "Innovations are of two types: that which
contradicts the Quran, the Sunnah, or unanimous agreement of the Muslims
is an innovation of deception, while a good innovation does not
contradict any of these things."
IN CONCLUSION:
Clearly,
we can see from the opinions of the righteous scholars, that to define
innovations in worship as wholly negative without exception is ignorant.
For these pious knowers, among them, Imam Shafi'i and Imam Nawawi,
declared that innovations could be divided into good and bad, based on
their compliance with, or deviance from religious law. Can the latter
day scholars of Islam (who came after I 1 00 years) claim that they
understand the Quran and Hadith better than the Sahaba and the
Salaf-Us-Saliheen? If 'every' innovation is a misguidance then the
following too are all innovations which originated two centuries or more
after Sahaba RA: Reading eight raka in Tarawih; Translations of Quran;
Writing Tafseers; collection and classification of Ahaadiths; Principles
of Jurisprudence; The four schools of Fiqh, Stoned and carpeted
Mosques, use of loud speakers in mosques etc.
Therefore,
anything that does not have roots originating to the Quran and Sunnah is
considered a bad innovation. But the following practices, such as
recitation of the Quran in gatherings; Recital of Darud-Sharif
(Salaat-o-Salaam) in gatherings and Mawlid (commemorating the birth and
Seerah of the Holy Prophet Muhammed (Peace be Upon Him) has clear and
authenticated roots to the Quran and Sunnah. Where in Quran and Hadith
all these gatherings are declared as haram or prohibited? Proof of such
acts is indicated as follows: On Mawlid: "Abi Qatadat said that the
Prophet was asked about fasting on Monday and he said 'That was the day I
was born."' This Hadith is a clear evidence of the importance of the
commemoration of the Prophet's e birthday through worship. Al-Hafiz ibn
Rajab al-Hanbali, in his book Lataif al-maarif (p. 98), in explaining
this Hadith of Muslim said, "It is good to fast on the days that Allah
honored and favored his servants."
It is incumbent not
only on Muslims but on all human beings to rejoice in his advent, the
day of his birth. As al-Hafiz ibn Rajab al-Hanbali said, "The best favor
that Allah has granted this nation is the birth of Prophet Muhammad
(PBUH) when he was sent to humanity. " We did not send you except as a
mercy to the whole Universe' (AlAnbiya'107. So we review and recall
Allah's favor of sending the Prophet by fasting on that day". 'Of the
favor and mercy of Allah let them rejoice" (Yunus, 58).
Below
is a divine order for all the believers to send Salutations on Prophet
Muhammad (Peace be upon HIM). Allah has said in the Quran- Allah and His
angels sends blessings on the Prophet (Peace be upon HIM)"-. O'you
believes! You too send Salutation on beloved Prophet (Peace be upon
HIM)" (33:56)
What does the Quran say about Dhiker in gatherings'?
"Those men and women who engage much in Allah's praise. For them has Allah prepared forgiveness and a great reward." (33:35)
"Those who remember their Lord standing, and sitting, and lying on their sides" (3:191)
"
Men whom neither traffic nor merchandise can divert from Remembrance of
Allah nor from regular Salaat, nor from regular practice of Zakaat.
(24:37)
"Those who believe, and whose hearts find comfort
in the remembrance of Allah! Aye! It is in the remembrance of Allah that
hearts can find comfort;" (13: 28)
What do the Hadith say about Dhiker in gatherings?
Hadith
Qudsi: "Those that remember Me in their heart, I remember them in My
heart; and those that remember Me in a gathering, I remember them (i.e.
make mention of them) in a gathering better than theirs. (This can
include recitation of Quran, Durood (Salat-o-Salaam) and other Dhiker
Allah)
In Bukhari and Muslim: The Prophet (Peace be upon
him) said that Allah has angels roaming the roads to find the people of
dhikr, i.e. those who say La ltaha ltiabah and similar expressions, and
when they find a group of people (Qaom) reciting dhikr, they call each
other and encompass them in layers until the first heaven -- the
location of which is in Allah's knowledge. (This is to say, an unlimited
number of angels are going to be over that group
Ibn 'Umar
reported that the Prophet (Peace be upon him) said: "When you pass by
the gardens of Paradise, avail yourselves of them." The Companions
asked: "What are the gardens of Paradise, 0 Messenger of Allah?" He
replied: "The circles of dhikr. There are roaming angels of Allah who go
about looking for the circles of dhikr, and when they rind them they
surround them closely." Tirmidhi narrated it (Hasan Gharib) and Ahmad.
Abu
Sa'id Al-Khudri and Abu Huraira reported that the Prophet (Peace be
upon him) said, "When any group of men remember Allah, angels surround
them and mercy covers them, tranquility descends upon them, and Allah
mentions them to those who are with Him." Narrated by Muslim, Tirmidhi,
Ahmad, lbn Majah, and Bayhaqi.
Those who call upon Bida'h (innovations):
For
those who insist on scrutinizing Bida'h should rather pay more
attention to Haram and major sins. The following are typical examples
that majority of the Ummah is engaged in everyday and so routinely which
are often overlooked and justified through obtaining Fatwa's for the
purpose of legitimizing their actions:
Buying houses on mortgages (interest);
Holding Credit on credit cards;
Eating non halal meat and foods (MacDonald, KFC, etc.)
Disobedience to parents and ill treatment of either wife or husband;
Sending of children to Islamic school but not practicing Islam themselves
Calling other Muslim brothers Miskeen (poor) based upon nationality
Undue extravagance: Luxuries (Castles, Rolls Royces, Cadillacs etc);
Engaging in fraud and corruption
Celebrating own anniversaries and birthdays yet raise objection on Mawlid. Etc.
Islam
cannot be customized to suit individual needs and lifestyles. This is a
great hypocrisy. One can ask themselves how pious and strict follower
of the Quran and Sunnah, am I in reality? Stay away from haram, shirk
and Kufr and try to follow other Hadiths as well in order to fulfill the
claim of being strict followers of Quran and Sunnah.
