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Bidah Innovation

BIDAH INNOVATION

Book Contents

• The Islamic definition of Bid’ah.
• General rules to recognise Bid’ah.
• The dangers of Bid’ah and their evil effects.
• Claimed ‘evidences’ of the innovators and their refutations.
• Reasons for innovating.
• Ways to eradicate Bid’ah.
• Related Qur’anic verses.
• Related Ahaadeeth.
• Related words of the Salaf.
• Related stories.

The Islamic definition of Bid’ah:

Imaam Ash-Shaafi’i, may Allaah have mercy upon him, said: “A Bid’ah is anything that has no basis in the Qur’aan,

Sunnah or sayings of any of the companions.”

• Ibn A l-Jawzi, may Allaah have mercy upon him, said: “A Bid’ah is any form of worship that did not exist (at the time of the Prophet sallallaahu ‘alayhi wa sallam and his companions) then later it was innovated.”
• Ibn Rajab, may Allaah have mercy up on him, said: “A Bid’ah is any form of worship which has no basis in the Sharee’ah which would warrant its legislation.”
• A sh-Shaatibi, may Allaah have mercy upon him, said: “(A Bid’ah) is any matter which closely resembles the Sharee’ah and is intended to be a way of worshipping Allaah.”

General rules to recognise Bid’ah:

• Any act of worship is based on a fabricated Hadeeth is a Bid’ah, like the prayer in the month of Rajab which is called the prayer of Raghaa’ib.
• Any act of worship which the Prophet sallallaahu ‘alayhi wa sallam did not perform, although there were no preventing factors is a Bid’ah, like uttering the intention before beginning the prayer, calling Adhaan for any prayer other than the five obligatory ones or praying after finishing Sa’y between mount Safaa and Marwah.
• Any habitual act performed with the intention of pleasing Allaah which Islaam did not consider as an act or worship is a Bid’ah, such as for example: wearing coarse woollen clothes, continuous silence, refraining from eating bread or meat, not drinking cold water or standing in the sun.
• Performing prohibitions acts with the intention of pleasing Allaah is a Bid’ah, such as singing songs about Him.

Moreover, all acts of worship must be performed in exactly the same manner as the Prophet sallallaahu ‘alayhi wa sallam did them. This cannot be achieved unless the following six conditions are fulfilled

The act of worship must coincide with the Sharee’ah in the reason for which it is done, or else it would be rejected. Therefore, ce lebrating Al- Mawlid is a Bid’ah because it is performed as a rewardable act, despite the fact that it has not been legislated.

The act of worship must coincide with the Sharee’ah in its category. Therefore, it is not acceptable if a person were to slaughter a horse instead of a camel or goat as a sacrifice after Hajj.

The act of worship must coincide with the Sharee’ah its quantity. Therefore, if somebody were to add two Rak’ah to the Dhuhr prayer, making a total of six Rak’ah instead of four, this would be unacceptable as it would not be coinciding with the Sharee’ah in its quantity.

The act of worship must coincide with the Sharee’ah in the manner in which it is performed. Therefore, if someone were to begin their wudoo’ by washing their feet instead of their hands, then this act would be unacceptable.

The act of worship must coincide with the Sharee’ah in the timing of its performance.

Therefore, praying the Dhuhr prayer after sunset is unacceptable.

The act of worship must coincide with the Sharee’ah in the place it which it is performed. Therefore, one cannot perform stand on a mountain other than ‘Arafah during Hajj.

The dangers of Bid’ah and their evil effects:

• 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 Islaam.
• Competing with the Prophets in their prophethood.
• Altering the religion.

Claimed ‘evidences’ of the Innovators’ and their refutations:

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 Islaam 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 A hadeeth, the Prophet sallallaahu ‘alayhi wa sallam unequivocally w arned 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 ‘A bdullaah Al-Bujali, may A llaah be pleased with him, said:

 “We were with the Prophet sallallaahu ‘alayhi wa sallam (in the Masjid) just after dawn one day when some people entered baref ooted and clad in woollen matting (or covered with sleeveless woollen 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,