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thesunnah
26-03-08, 09:37 PM
Bid'a
(Innovation in Ibadah [worship, i.e. all acts of submission to Allah, as defined in Qur'an and Sunnah])

According to Quran and Sunnah

WWW.MUTTAQUN.COM

Imaam ash-Shaafi'ee, rahimahullaah, said,

"That a servant meets Allaah with every sin except Shirk
is better than meeting Him upon any of the innovated beliefs."

Reported by al-Baihaqee in al-I'tiqaad (p.158)


The Noble Qur'an Al-Hijr 15:9

Verily We: It is We Who have sent down the Dhikr (i.e. the Qur'an) and surely, We will guard it (from corruption).


The Noble Qur'an An-Nisa' 4:171

O people of the Scripture (Jews and Christians)! Do not exceed the limits in your religion, nor say of Allah aught but the truth. The Messiah Jesus, son of Mary, was (no more than) a Messenger of Allah and Allah's Word, ("Be!" -- and he was) which Allah bestowed on Mary and a spirit (Ruh) created by Allah; so believe in Allah and Allah's Messengers. Say not: "Three (trinity)!" Cease! (it is) better for you. For Allah is (the only) One Ilah (God), Glory be to Allah (Far Exalted is Allah) above having a son. To Allah belongs all that is in the heavens and all that is in the earth. And Allah is All-Sufficient as a Disposer of affairs.


Hadith - Muslim, Narrated Jabir ibn Abdullah

When Allah's Messenger delivered the sermon, his eyes became red, his voice rose, and his anger increased so that he was like one giving a warning against the enemy and saying: "The enemy has made a morning attack on you and in the evening too." He would also say: "The last Hour and I have been sent like these two," and he would join his forefinger and middle finger. He would continue: "The best speech is that embodied in the Book of Allah, and the best guidance is the guidance given by Muhammad. The most evil affairs are their innovations; and every innovation is an error." He would add: "I am dearer to a Muslim than even his self. He who has left behind property, that is for his family, and he who dies in debt or leaves children (in helplessness), the responsibility (of paying his debt and bringing up his children) lies on me."


Hadith - Bukhari 9:391, Narrated Abu Huraira

The Prophet said, "Leave me as I leave you, for the people who were before you were ruined because of their questions and their differences over their prophets. So, if I forbid you to do something, then keep away from it. And if I order you to do something, then do of it as much as you can."


Hadith - Bukhari 9:396, Narrated Anas

We were with 'Umar and he said, "We have been forbidden to undertake a difficult task beyond our capability (i.e. to exceed the religious limits, e.g., to clean the inside of the eyes while doing ablution)."


Hadith - Al-Tirmidhi #1306, Narrated AbuMusa al-Ash'ari , Transmitted by Ibn Majah.

Allah's Messenger said, Allah, the Exalted and Glorious looks down on the middle night of Sha'ban and forgives all His creation except a polytheist or one who is mushahin (innovator in religion and out of the main stream of the community).


Hadith - Abu Dawud, Narrated Ali ibn Abu Talib

The Prophet said, If anyone introduces an innovation in the religion, he will be responsible for it. (Good or bad). If anyone introduces an innovation or gives shelter to a man who introduces an innovation (in the religion) he is cursed by Allaah, by His angels and by all the people.


Hadith - Al-Tirmidhi #5142, Narrated AbuBakr as-Siddiq

You people recite this verse, "You who believe, care for yourselves; he who goes astray cannot harm you when you are rightly guided." I heard Allah's Messenger SAAWS say, "When people see something objectionable and do not change it, Allah will soon include them all in His punishment." [Ibn Majah and Tirmidhi, who declared it to be sahih, transmitted it.]


Hadith - Bukhari and Muslim, Narrated Abu Sa'id, r.a.

The Prophet SAAWS said, "Surely, you will follow the ways of those nations who were before you, in everything as one arrow resembles another, (i.e. just like them), so much so that even if they entered a hole of a sand-lizard, you would enter it."

They said, "O Allaah’s Messenger! Do you mean to say that we will follow the Jews and the Christians?"

He SAAWS replied, "Whom else?" (By meaning the Jew and Christians)


Noble Qur'an - Al-Imran 3:103

And hold fast, all of you together, to the Rope of Allah (i.e. this Qur'an) and be not divided among yourselves, and remember Allah's Favour on you, for you were enemies one to another, but Allah joined your hearts together, so that, by Allah's Grace, you became brethren (in Islamic Faith) and you were on the brink of a pit of Fire, and Allah saved you from it. Thus Allah makes Allah's Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.,) clear to you, that you may be guided.


Noble Qur'an - An-Nur 24:54

Say: "Obey Allah and obey the Messenger, but if you turn away, he (Messenger Muhammad ) is only responsible for the duty placed on him (i.e. to convey Allah's Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger's duty is only to convey (the message) in a clear way (i.e. to preach in a plain way)."


Hadith - Abu Dawud, Narrated Abdullah ibn Umar

Mujahid reported: I was in the company of Ibn Umar. A person invited the people for the noon or afternoon prayer (after the adhan had been called). He said: Go out with us (from this mosque) because this is an innovation (in religion).


Hadith - Bukhari 1:561, Narrated Muawiya

You offer a prayer which I did not see being offered by Allah's Apostle when we were in his company and he certainly had forbidden it (i.e. two Rakat after the Asr prayer).



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The only good sunnah is a revived sunnah, not a newly invented one...
Hadith - Sahih Muslim

He who starts a good sunnah will be rewarded for it, in addition to receiving rewards equal to the rewards of those who follow him into it. Whereas he who starts a bad sunnah will be burdened with it, in addition to receiving burdens equal to the burdens of those who follow him into it.


Hadith - Bukhari, Volume 3, Book 49, Number 861. Narrated Aisha, r.a.

Allah's Apostle SAAWS said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."



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Hadith - Abu Dawud, Narrated Ali ibn AbuTalib

Qays ibn Abbad and Ashtar went to Ali and said to him: Did the Apostle of Allah give you any instruction about anything for which he did not give any instruction to the people in general? He said: No, except what is contained in this document of mine. Musaddad said: He then took out a document. Ahmad said: A document from the sheath of his sword. It contained: The lives of all Muslims are equal; they are one hand against others; the lowliest of them can guarantee their protection. Beware, a Muslim must not be killed for an infidel, nor must one who has been given a covenant be killed while his covenant holds. If anyone introduces an innovation, he will be responsible for it. If anyone introduces an innovation or gives shelter to a man who introduces an innovation (in religion), he is cursed by Allah, by His angels, and by all the people. Musaddad said: Ibn AbuUrubah's version has: He took out a document.


Hadith - Abu Dawud, Narrated Irbad ibn Sariyah

AbdurRahman ibn Amr as-Sulami and Hujr ibn Hujr said: We came to Irbad ibn Sariyah who was among those about whom the following verse was revealed: "Nor (is there blame) on those who come to thee to be provided with mounts, and when thou saidst: "I can find no mounts for you." We greeted him and said: We have come to see you to give healing and obtain benefit from you. Al-Irbad said: One day the Apostle of Allah led us in prayer, then faced us and gave us a lengthy exhortation at which the eyes shed tears and the hearts were afraid. A man said: Apostle of Allah! It seems as if it were a farewell exhortation, so what injunction do you give us? He then said: I enjoin you to fear Allah, and to hear and obey even if it be an Abyssinian slave, for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error.



The Noble Qur'an: Al'Imran 3:7

It is He Who has sent down to you (Muhammad ) the Book (this Qur'an). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkam (commandments etc.), Al-Fara'id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers, etc.)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials etc), and seeking for its hidden meanings, but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Verses) are from our Lord." And none receive admonition except men of understanding. (Tafsir At-Tabari).



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Do not sit with the people of bid'a (deviation)

Hadith - Reported by Ibn Abee Ya'laa in Tabaqaatul-Hanaabilah (1/60) with a saheeh isnaad and by Ibn Muflih in al-Aadaabush-Shar'iyyah (1/263).

Abu Daawood as-Sijjistaanee said: I said to Abu' Abdullaah, Ahmad ibn Hanbal, 'If I see a man from Ahl us-Sunnah sitting with a man from the people of innovation, should I abandon speaking to him?' He said, "No, you should first inform him that the one whom you saw him with is a person of innovation. Either, he will cease speaking to him, so then continue speaking to him or if not, then regard him to be like him. Ibn Mas'ood said: A person is like his friend."

Hadith - Reported by Ibn Battah in al-Ibaanatul-Kubraa (no. 486)

Ibn 'Awn, rahimahullaah, said, "Whoever sits with the people of innovation is worse than them."

Hadith - Reported by Ibn Abee Ya'laa in Tabaqaatul-Hanaabilah (1/223-234) in the biography of 'Alee ibn Abee Khaalid

'Alee ibn Abee Khaalid said: I said to Ahmad, "This old man -referring to an old man who was present with us and was a neighbour of mine - I have warned him against a person, but he would like to hear your saying about him. haarith al-Qaseer (meaning Haarith al-Mahaasibee) and you saw me with him many years ago and you said to me, 'Do not sit with him and do not speak to him.' I have not spoken to him from then until now, but this old man sits with him. What do you say about him (i.e. the innovator)?" I saw that Ahmad became red, his veins and his eyes swelled. I have never seen him like that before. Then he shuddered and said, "That is one to whom Allaah has done such and such. No one knows that except one who is fully acquainted with him. Alas! Alas! Alas! He is one not known except to one fully acquainted with him. He was the one whom al-Maghaazilee sat with and Ya'qoob and so and so. He lead them to having the views of Jahm. They were destroyed through him." So, the old man said, "O Abu' Abdullaah! He narrated hadeeth, displays dignity and fearfulness. He is such and such." Abu 'Abdullaah became angry and said, "Do not be fooled by his fearfulness, nor his gentleness. Do not be fooled by how he droops his head. He is an evil person. This will not be known except by one well-acquainted with him. Do not sit with him, for there is no honour for him. Will you sit with everyone who narrated the ahaadeeth of Allaah's Messenger (saaws) and is an innovator?!"


Narration - Reported by al-Laalikaa'ee (no. 263) and Ibn Battah (no. 439). Saheeh isnaad

Al-Fudayl ibn 'Iyaad said, "Whoever sits with a person of innovation has not been given wisdom."





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Masbahah (Prayer Beads)


Shaykh Muhammad Naasir al-Deen al-Albaani said in Al-Silsilat al-Da’eefah (1/110), where he quotes the (weak) Hadith “What a good reminder is the subhah [masbahah]":


”In my view, the meaning of this hadeeth is invalid for a number of reasons: Firstly, the subhah [masbahah (prayer beads)] is bid’ah and was not known at the time of the Prophet (SAW). It happened after that, so how could he (SAW) have encouraged his Sahabah to do something that was unknown to them?

The evidence for what I have said is the report narrated by Ibn Waddaah in Al-Bid’ wa’l-Nahy ‘anhaa from al-Salt ibn Bahraam, who said: ‘Ibn Mas’ood passed by a woman who had a [masbahah] with which she was making tasbeeh, and he broke it and threw it aside, then he passed by a man who was making tasbeeh with pebbles, and he kicked him then said, “You think you are better than the Sahabah, but you are following unjustified bid’ah! You think you have more knowledge than the Companions of Muhammad (SAW)!”’ Its isnaad is saheeh to al-Salt, who is one of the trustworthy (thiqah) followers of the Taabi’een.

* Shaykh al-Islam Ibn Taymiyah (rahmatullahi alay) said in al-Fataawa (22/187): “Some of them might show off by putting their prayer-mats over their shoulders and carrying their masbahahs (prayer beads) in their hands, making them symbols of religion and prayer. It is known from the mutawaatir reports that neither the Prophet (SAW) nor his Companions (RU) used these as symbols. They used to recite tasbeeh and count on their fingers, as the hadeeth says: “Count on your fingers, for they will asked, and will be made to speak.” Some of them may count their tasbeeh with pebbles or date stones.



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The Noble Qur'an: Al-Baqarah 2:256

There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.



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Action Items for the uttaqun:

Recognize that the Qur'an is preserved in accuracy and is free from corruption.

When presenting Islam to someone, present Qur'an, not your opinion.

Said Mujahid, "We were in a meeting in the mosque with the companions of Ibn 'Abbas (Tawus, Sa'eed ibn Jubair and 'Ikrimah). When he stood to pray, a man came in and said, 'Is there one who can give a legal verdict?' We said, 'Ask your question.' He said, 'Whenever I urinate, a liquid always follows it.' We asked, 'Is it the type of liquid that gives birth to children?' He said, 'Yes.' We said, 'Then you have to perform ghusl.' The man went away. Ibn 'Abbas hurried to finish his prayer, after which he told 'Ikrimah to bring the man back. He turned to us and said, 'Is your verdict found in the Book of Allah?' We said, 'No.' He asked, 'Is it based on the sayings of the Prophet, upon whom be peace?' We said, 'No.' 'Then from what?' We said, 'From our opinion.' He said, 'That is why the Messenger of Allah said that one learned man is more difficult for Satan than a thousand worshippers.' The man came and faced Ibn 'Abbas, who said to him, 'When that happens, is it owing to any stimulation?' He answered, 'No.' Ibn 'Abbas asked, 'Do you feel any numbness in your body?' He answered, 'No.' Said Ibn 'Abbas, 'That is from the cold. Ablution is sufficient."'

Do not engage in cultural activities that contradict the instructions of Qur'an and Sunnah.

The only good sunnah is a revived sunnah and not a newly invented one.

Stop making excuses for your laziness..... if you don't feel that you want to follow any particular command of Qur'an, don't try to twist the meaning to reflect your feelings. Be honest and take responsibility for your choices. Qur'an is simple and straight-forward.

Some examples of bid'a (innovation):

Denying or declaring void, any of the five pillars of Islam, which are:.

To testify La ilaha ill Allaha wa anna Muhammad-ur-Rasul-Allah (none has the right to be worshipped but Allah, swt, and that Muhammad, saaws, is Allah's Messenger).

To offer the (compulsory congregational) prayers dutifully and perfectly (Iqamat-as-Salat)

To pay Zakat

To perform Hajj (i.e. pilgrimage to Makka) [if physically able]

To observe fast during the month of Ramadan [if physically able]

Denying any of the six articles of Faith, which are:

Belief in Allah, swt.

Belief in Allah's angels

Belief in Allah's Messengers

Belief in Allah's revealed Books

Belief in the Day of Resurrection

Belief in Al-Qadar (Divine Preordainments i.e. whatever Allah swt has ordained must come to pass)

Not dressing your daughters in hijab at the fixed time

Misinterpreting hijab (covering)

The neck should not remain exposed

The arms should not be exposed (3/4 length sleeves don't cut it!)

The hijab should be worn at all times around non-mahram men and around non-Muslims - not just when praying or attending the Masjid!

Neglecting wudu

Hanging up pictures/images

Dating (absolutetly no dating is permitted in Al-Islam) (see Qur'an 5:5 as one example)

Drinking alcohol, even if just as "an occasional drinker"

Making a tradition out of giving salutations to the Prophet saaws after the adhan or other such phrases before or after the adhan.

Ibn Hajr says in al-Fatawa al-Kubra, "Our shaikhs and others have given a legal verdict about the prayers and salutations for the Prophet after the adhan and how the callers to prayer do it. Their verdict is that (the prayers for the Prophet) has its root in the sunnah, but the manner in which they perform it is an innovation." Muhammad 'Abduh was asked about saying the prayers and salutation for the Prophet subsequent to the adhan and he said, "The adhan, as mentioned in al-Khaniyyah, is only for the prescribed prayers. It consists of fifteen phrases, the last being La ilaha illal-lah. Whatever is mentioned before or after it is an innovation. It has been introduced for rhythm, and nothing else. There is hardly a scholar who has allowed it, nor does it make any sense to say that it is a good innovation, for every innovation in matters of worship is evil. Whoever claims that it is not for melody is lying."

Fasting on only Friday (see Bukhari 3:205), on the day of breaking the Ramadan fast (see Bukhari 3:211), or the first day of 'Id ul Fitr and 'Id ul-Adha (see Bukhari 3:211, 213)

The use of dhikr beads when doing dhikr

The Prophet (peace be upon him) commanded them (the women emigrants) to be regular (in remembering Allah by saying): "Allah is most great"; "Glory be to the King, the Holy"; "there is no god but Allah"; and that they should count them on fingers, for they (the fingers) will be questioned and asked to speak. [Dawood 1496, Narrated Yusayrah, mother of Yasir]

Placing trust in witchcraft

Eating donkey meat (see Bukhari 5:511), or animals with fangs (see Bukhari 7:672)

Drinking out of a gold or silver cup, or eating on a gold or silver plate (see Bukhari 7:337, 722)

Males wearing silk (see Bukhari 7:718)

Making du'a while facing a grave (i.e. intentions to seek help in any way from the deceased, whether a prophet or not)

Celebrating the dunya's holidays

Celebrating the Prophet saaws' birthday, i.e. Milaad

Declaring haram (forbidden) something that is not declared haram in the Qur'an or Sunnah

Combining images with Al-Islam. For example, you may not use images of a person to teach Al-Islam, such as watching videos that teach how to perform salah. The religion is meant to be taught in the ummah, not in private quarters where there is no contact with other muslims. In the event that no muslims live nearby, this is still no excuse for using images in the religion. We should not capture pictures of our brothers and sisters performing salah, especially not for media releases in which the kuffaar view the muslimah's back side. Simply put, do not use images of persons or animals to teach Islam or spread dawah.


Remember... Allah, subhana watala, sees everything we do!

salahuldin786
26-03-08, 11:40 PM
The Concept of Bid`ah

20 Dec, 2007


The issue of Bid`ah or innovations in religion is a hotly debated one in current times. It has been argued, sometimes with much vigour and polemic that practises in the religion of Islam that were not current at the time of the Prophet sallallahu alayhi wa sallam or his companions and should be rejected and could even lead to kufr or disbelief. It has been the opinion of the vast majority of the Ulama throughout the ages that there is Bid’ah is of two types, that which is permissible, and that which is not. It is the purpose of this article to reiterate the correct position, that innovations or newly introduced practises in the Din of Islam can not only be permissible, but also rewarded, hopefully providing clarification to the many people who have been confused about the issue.

The Definition of the word Bid`ah

The word Bid`ah in Arabic is derived from the root word Bada`ah, literally meaning to create a new thing without precedence. It is synonymous with the word Khalk that means to create something out of something else. The attributive name Al Badi is also derived from the same root to denote Allah as the Creator of things that had no previous existence. In the Qur'an Allah is Badi ussamawaati wal ard i.e. the Creator of the Heavens and Earth (out of nothing). Therefore, in its literal sense, the word Bid`ah has no negative connotations, it plainly refers to anything that comes into existence that is novel or not previously known.

In the technical sense, in the way it is used in the Shariah it means an addition to the Din of Islam that was not known or practised at the time of the Prophet sallallahu alayhi wa sallam or his companions.

The concept of Bid`ah in the Qur'an.

The Holy Qur’an, the primary source of Knowledge in Islam, has a most important proof of the permissibility of beneficial introductions into the Din. In surah Al-Hadid 57:16, Allah says:
As for monasticism, they invented it themselves, for we had not enjoined it on them, seeking thereby to please Allah; but they did not observe it faithfully. We rewarded only those who were truly faithful, but many of them were transgressors.

The word ‘invented’ used in the above passage is a translation of the Arabic word Ibtada’uha which literally means ‘they made a Bid’ah.’ The verse tells us that monasticism (Rahbaniyat) was instituted by the followers of the Prophet Isa alayhi salaam after him as a new act, as a Bid’ah, for the purpose of seeking the pleasure of Allah. Allah does not condemn this act but rather tells us that after its adoption it was not followed properly. It is clear that this verse contains an implied permission granted to them for this new act. If one reads the words carefully, it is apparent that if Allah were condemning the new act, then there would be no need to remark that they did not observe it faithfully. Having introduced this new act of monasticism, they should have fulfilled its conditions and requirements to achieve the purpose for which they had adopted in the first place. Instead Allah condemns those who, having adopted monasticism, did not perform it in the proper way: but many of them were transgressors. In fact not only was the new act permitted, but it was also rewarded, as the verse tells us: We rewarded only those who were truly faithful. In the context of the preceding part, this would refer to those who were true believers and fulfilled the conditions of the new act and thus achieving the target of seeking thereby to please Allah.

There is an important point to consider here. The practice of monasticism has been abrogated and cancelled in Islam, but the principle contained in this verse of the acceptability of a new act performed with the correct intention and fulfilling certain conditions is not abrogated, but remains. The new practice introduced for the pleasure of Allah, in the principles of Islamic jurisprudence becomes a Bid’ah of guidance; that which violates the laws of Shari’ah becomes a Bid’ah of misguidance (see later).

The concept of Bid’ah in the Hadith.

It is related from the route of Jarir Ibn Abdullah that the Prophet sallallahu alayhi wa sallam said:
Whosoever introduced a beneficiary action in Islam will be rewarded for his practice as well as for the practice of the people who follow him, without lessening their reward. Whosoever introduced a bad practice in Islam will take the sin for it as well as the sin of the people who follow him, without lessening their sin. (Muslim).

This hadith which is of sound classification is very clear and unambiguous and is a foundation for proving the validity of good innovations in Islam. The criterion used as to whether or not a new action is accepted is that it should be hasanah, or beneficial. If the action is beneficial then there is an immense reward for it.. New introductions that are bad are punished severely. Scholars of Islam, as will be seen later have derived the conditions for a new act to be considered beneficial or bad.

Although the context of this hadith relates to a specific incident during the time of the Prophet sallallahu alayhi wa sallam when some companions came forward to offer charity to some poverty-stricken new arrivals at Madinah, the meaning is general. It is not permissible to claim that this Hadith applies only to charity as a general term was used: Whosoever introduced a beneficiary action in Islam. The Prophet sallallahu alayhi wa sallam did not restrict the reward to ‘He who spends in charity.’ It is the rule among the scholars of Islam that if an ayah of hadith was revealed for a specific incident or reason yet a general term were used in it then its application would be general and not restricted to that incident.

Some people translate the word sunnatan as the specific Sunnah of the Prophet sallallahu alayhi wa sallam himself, instead the general word ‘action’ or ‘practice.’ In other words, whoever revived a Sunnah of the Prophet sallallahu alayhi wa sallam will be rewarded etc. However this is a gross mistranslation of the Hadith. It is impossible to differentiate such a thing as a good Sunnah, as all the practices of the Holy Prophet sallallahu alayhi wa sallam were good, and the concept of a ‘bad Sunnah’ for obvious reasons cannot be entertained at all. Therefore it is impossible for this Hadith to apply to the Sunnah of the Prophet sallallahu alayhi wa sallam.

The authentic Hadith of the Prophet sallallahu alayhi wa sallam translated as:
Abstain from innovations, for every kind of innovation is a Bid’ah, and every Bid’ah is misguidance and all misguidance leads to hellfire is often used in an attempt to prove that all new things introduced in Islam are forbidden. This Hadith would apparently contradict with that given above, however one must study the whole Hadith of which this is only a portion, and thus read it in context to the rest. One must also interpret this Hadith according to the other evidence from either the Qur’an or Hadith instead of giving a meaning from our own (mis)understanding.. The whole Hadith is:
I command you to have Taqwa, and to be obedient to those appointed leader over you, even if it be an Abysinnian slave. O my companions, those who live after me will, very soon, see a lot of differences among you. Stick to my path and the path of the Rightly Guided Khalifas. Abstain from innovations, for every kind of innovation is a Bid’ah, and every Bid’ah is misguidance and all misguidance leads to hellfire.

This Hadith is a warning about events to come very soon after the Prophet’s sallallahu alayhi wa sallam passing on; events characterised by differences among the companions. The Prophet’s advice was to stick to his path and that of the Rightly Guided Khalifas, indicating that there will be differences of opinion against Hazrat Abu Bakr, Hazrat Umar, Hazrat Usman, and Hazrat Ali, and that when these arise, the people should follow them and also the Sunnah of the Prophet sallallahu alayhi wa sallam. In fact, the time immediately after the death of the Prophet sallallahu alayhi wa sallam was a time of great disruption and tribulation for the Muslims. There came several people claiming to be prophets after the Holy Prophet sallallahu alayhi wa sallam who fought against Hazrat Abu Bakr Siddique. There were groups of Muslims who denied the paying of Zakat, and there were people who abandoned Islam and challenged the authority of the Prophet sallallahu alayhi wa sallam, becoming apostates. Hazrat Abu Bakr said he would fight those people who claimed to be prophets, who did not pay Zakat or became apostates. After him came people who denied the Kkalifate of Hazrat Usman, and that of Hazrat Ali. The Khwarij sect came about which fought against Hazrat Ali. In all, it was an extremely volatile time. It is clear that the ‘innovations’ mentioned in this Hadith refer to major disruptions that occurred, including people declaring prophethood after the Prophet sallallahu alayhi wa sallam, people denying the paying of Zakat, and the distorted beliefs of the Khwarij. These were the kinds of ‘innovation’ referred to by the Prophet sallallahu alayhi wa sallam that were misguidance and therefore leading to Hellfire.

Further evidence for this comes from another sound Hadith related by Ibn Abbas. The word ‘innovation’ used in the Hadith quoted above is a translation of the word Muhdasa, which is derived from the word Ihdas, meaning disruption. The following Hadith gives us the Prophet’s interpretation of this word:
O people, you will be gathered on the Day of Judgement in the same way you were born (naked). The first person to be given the dress of the hereafter will be Hazrat Ibrahim. Some people from my ummah will be brought in front of me, and taken toward hell. I will recognise them and I will say, “These are my companions.” An angel will say, “Don’t you know what kinds of disruption (Ihdasa) they committed after you? Although they embraced Islam in your life, soon after your demise they became apostates and turned towards kufr.

This Hadith of the Prophet sallallahu alayhi wa sallam therefore defines what sort of innovation in the Din of Islam is a misguidance, that is something major in the fundamentals or belief system of Islam, typical of those innovations that occurred not long after his time. This argument enables us to understand the following Hadith:
He who innovates something in this matter of ours that is not of it will have it rejected. (Agreed)

The same word Ahdasa is used here which is translated as ‘innovates.’ Using the hadith about the companions sent to Hellfire who committed grave disruptions to interpret the word Ahdasa, the Hadith is also referring to major additions or alterations to the Din of Islam, that are not of it. Another variation of this Hadith related by Muslim is as follows:

He who does an act which our matter is not (in agreement) with, will have it rejected.

The same word Ahdasa is used here which is translated as ‘innovates.’ Using the hadith about the companions sent to Hellfire who committed grave disruptions to interpret the word Ahdasa, the Hadith is also referring to major additions or alterations to the Din of Islam, that are not of it. Another variation of this Hadith related by Muslim is as follows:
He who does an act which our matter is not (in agreement) with, will have it rejected.

This Hadith gives us a criterion by which every new act must be judged, namely that it should not go against the Shariah and be compatible with the Qur’an and Sunnah. Therefore every new act is not condemned but rather should be evaluated on its merits to see whether it is in agreement with the Qur’an and Sunnah.

A final point regarding the interpretation of Hadith needs to be mentioned.. If interpretation is attempted without proper knowledge, one may find apparent contradictions between various Hadith. If one interpreted the last few Hadith as meaning every new act in Islam is a misguidance, this would be in contradiction to the first hadith mentioned about the rewards of introducing beneficial practises into Islam and the punishments for introducing bad practises. All the Hadith mentioned above are of sound classification; in reality, there are no contradictions if the Hadiths are interpreted properly. This is what the great Scholars of Islam have done. By interpreting correctly and with proper knowledge, they have conformed and bridged the meanings between the Hadith. This concept is very well known in the science of Hadith exegesis, for example, takhsis al-amm is a frequent procedure of usul al-fiqh by which an apparently unqualified statement is qualified to avoid the contradiction of another necessary principle.

The concept of Bid’ah according to Scholars of Islam.

The vast majority of the classical Scholars of Islam make a distinction between innovations that are acceptable, that may be called innovations of guidance, and those that are not, that may be called innovations of misguidance. Imam ash-Shafiyy wrote, “There are two kinds of introduced matters. One is that which contradicts a text of the Qur’an, or the Sunnah, or a report from the early Muslims, or the consensus of the Muslims: this is an innovation of misguidance (bid’at dalala). The second kind is that which is in itself good and entails no contradiction of any of these authorities: this is a ‘non-reprehensible innovation’ (bid’a ghayr madhmuma).” (Ibn Asakir, Tabyin Khadib al-Muftari (Damascus, 1347), 97, tr. Abdul Hakim Murad. Similar definitions have been expounded by other great classical scholars, such as Imam al-Bayhaqiyy, Imam an-Nawwawiyy, and Izzudin Ibn Abdus-Salaam and Hafiz Ibn Hajar al-Asqalaniyy, among others. Izzudin Ibn Abdus-Salaam (one of the greatest mujtahids) categorised innovations into five types: the obligatory (wajib), the recommended (mandub), the permissible (mubah), the offensive (makruh), and the forbidden (haram). Quoted in Muhammad al-Jurdani, al-Jawahir al-lu’lu’iyyah fi sharh al-Arba’in al- Nawawiya (Damascus, 1328), 220-1. Among the obligatory innovations Ibn Abdus-Salaam cites the following examples: recording the Qur’an and the laws of Islam in writing at a time when it was feared they would be lost, studying Arabic Grammar in order to resolve controversies over the Qur’an, and developing philosophical theology (kalam) to refute the claims of the Mu’tazilites. Under recommended innovation come activities such as building madrassas, writing books on beneficial Islamic subjects, and in-depth studies of Arabic linguistics. Permissible innovations include worldly activities such as sifting flour, and constructing houses in various styles not known in Madinah. Reprehensible innovations include overdecorating mosques or the Qur’an. The category of forbidden innovations includes unlawful taxes, giving judgeships to those unqualified to hold them, and sectarian beliefs and practices that explicitly contravene the known principles of the Qur’an and Sunna.

Innovations of Guidance and Innovations of Misguidance.

With the concept of Bid’ah being clarified somewhat, the reader may want to know what practices fall with the domains of innovations of guidance, which are permissible and rewarded, and innovations of misguidance, which are forbidden and punishable. For innovations of guidance, it would be fair to say that every single Muslim practices these innovations, knowingly or otherwise, and the list is long. A few examples have been mentioned above.

For examples of innovations of misguidance it would be useful to look at the aforementioned Hadith about Bid’ah referring to the time soon after the death of the Prophet sallallahu alayhi wa sallam when there came false prophets, apostates and people who did not pay Zakat. Therefore, if one were to declare or follow another prophet after the Holy Prophet sallallahu alayhi wa sallam this would be an innovation of misguidance. Following on from this, any change in the major beliefs and tenets of Islam would be in the same category. This could include for example, denying the attributes of Allah, denying the existence of angels etc. Any change in the basic practises of Islam would also be an innovation of misguidance, such as reducing or increasing the number of salaats in a day or changing the number of rakaats, fasting on forbidden days. Decreeing those things that are Halaal as Haraam or vice versa would also be an innovation of misguidance as would be adding verses to the Qur’an or falsifying Hadith. As can be seen these are major sins and lead to Shirk and even Kufr. These things are not necessarily far-fetched as they seem as the history of Islam bears witness to a number of stray sects of Islam that adopted certain of these practices and beliefs.

Conclusion

There is an oft repeated concept held by some Muslims today, that any practice in religion that was not done by the Prophet sallallahu alayhi wa sallam or his companions should be rejected as it is a misguidance and therefore punishable in Hellfire. However one must go beyond slogans and oversimplifications and reach a correct opinion by examining the facts based upon the Qur’an and Sunnah. As we have seen, new practices are not rejected, but are accepted and even rewarded. However, the practice concerned should be compatible with the dictates of the Shari’ah, otherwise it will be rejected. The opinion of those who condemn any new act without qualification comes from a misunderstanding of the sources of the Qur’an and Hadith, for example by quoting passages out of context or without the true meaning. It is apparent that the classical scholars, who probably had a greater knowledge of Qur’anic or Hadith exegesis than any living person today decreed that newly introduced practices are allowed as long as they do not contradict the Qur’an or Sunnah. This stands in marked contrast to the opinion of many so-called learned people today. They should be careful of condemning an act as Haraam or prohibited if it is not specifically prohibited by the Qur’an or Sunnah, as judging a permissible act as Haraam may lead to Shirk. In fact, the introduction of new things into the deen ensures that Islam can apply itself to any given time and situation, and some new things have even been essential for its preservation and propagation.

the_middle_road
27-03-08, 08:53 PM
The concept of Bid’ah in the Hadith.

It is related from the route of Jarir Ibn Abdullah that the Prophet sallallahu alayhi wa sallam said:
Whosoever introduced a beneficiary action in Islam will be rewarded for his practice as well as for the practice of the people who follow him, without lessening their reward. Whosoever introduced a bad practice in Islam will take the sin for it as well as the sin of the people who follow him, without lessening their sin. (Muslim).



The only good sunnah is a revived sunnah, not a newly invented one...
Hadith - Sahih Muslim

He who starts a good sunnah will be rewarded for it, in addition to receiving rewards equal to the rewards of those who follow him into it. Whereas he who starts a bad sunnah will be burdened with it, in addition to receiving burdens equal to the burdens of those who follow him into it.


Question: if the word "sunnah" used in the hadith under discussion here, refers only to the Sunnah of Rasulullah :saw:, then doesn't that create a problem? Because how can anything from the Sunnah of the Prophet :saw: be a bad thing?

Arifa
28-03-08, 07:45 AM
Question: if the word "sunnah" used in the hadith under discussion here, refers only to the Sunnah of Rasulullah :saw:, then doesn't that create a problem? Because how can anything from the Sunnah of the Prophet :saw: be a bad thing?

Salam,

Sunnah here means 'a practice'