bid`ah innovation in islam
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'I EXPLAINATION 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, pg-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."
Shaykh 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."
Hafiz ibn hajar concludes the truth is that if the new action comes within a shar`ee right then it is good if it is among a
shar`ee dislike then it is wrong ( fat hul baari 4:219)
Molaana Abdul hay lakhnavi states each new action invented after three generations will be assessed by shar`ee
reasoning if there exists an example of it in the first three periods or of it comes under shar`ee reasoning then it is not
bidah because bidah refers to that which did not occur under shar`ee reasoning (iqaama thul juma ala)
Sultan al-`ulama, Al `Izz bin Abdus Salam said, at the end of his book, Al Qawa’id, "Innovation is divided into obligatory,
forbidden, recommended, disagreeable and permissible, and the way to know which is which is to match it against the
religious law."
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 Ahaadith; 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 honoured and favoured 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 favour 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 favour of sending the Prophet by fasting on that day". 'Of the favour 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! u too
send aiutation on beloved Prophet (Peace be upon HIM)" (33:56)
Those who call upon Bida'h (innovations):
For those who insist on scrutinising 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 legitimising 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 Royce’s, Cadillac’s 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 fulfil the claim of being strict followers of Quran and Sunnah.