Questions about "biddah"

[Cisse_Da_DJ]

Can somebody please explain the concept of "biddah" to me?

[Abdullah al-Muhajir]

Y'know, you ask a lot of questions :D ...

[Cisse_Da_DJ]

Yes, I am an interested person.

[Shuja3t]

asking is a sign of belief

[Abdullah al-Muhajir]

Correct.

Doesn't bidah mean innovation?

[Cisse_Da_DJ]

I'm not asking about the meaning, I'm asking about the whole concept?

Who introduced it?
What does it mean?

etc....

[Abdullah al-Muhajir]

Prophet Muhammad (SAWS) said any innovation brings us closer to the hellfire and should be avoided.

Any bidah is therefore forbidden.

[Cisse_Da_DJ]

Yes, but who introduced the CONCEPT of Biddah?

[jabaraltariq]

Assalamu alaikum

Hope this helps.




Innovation in Islaam

Innovation in Islaam is the invention, creation or addition of any religious matter which was not (originally) found in Islaam. Therefore, Islaam warns against it and invalidates any religious deed which does not originate from the Qur'aan and the Sunnah. Prophet Muhammad, salla Allaahu 'alaihe wasallam, says in this respect:
"He who innovates something that is not in agreement with our matter (religion), will have it rejected." [Al-Bukharee and Muslim]


This is because innovation in religion is an opposition to Islaam; it implies that our religion is incomplete and imperfect with regards to the matters of worship. Shaikh Ibn 'Uthaimeen says: "Innovation entails the adoption of dangerous ways":


It entails the refutation of Allaah's words; "this day I have perfected your religion for you, completed My favour upon you and have chosen for you Islaam as your religion."
Therefore, any innovation introduced into the religion implies that Islaam is imperfect and incomplete.

It necessitates the slandering of the Sharee'ah (Islamic Law); that is, it was incomplete and the innovator has therefore completed it.

It requires the slander of Muslims who are not innovators, since by implication whoever came before these innovations, their religion is incomplete; and this is dangerous.
Most people who were preoccupied with innovation, neglected the Sunnah. The Salaf (our predecessor Muslims) who were adherents to Islaam, said: "Whenever a people introduce a Bid'ah (an innovation), they destroyed its counterpart in the Sunnah."


These innovations also, bring about division among Muslims because the innovators believe that they are the ones who carry the truth and that those who do not follow them are mislead. However, the people of truth claim: "you are the ones (the innovators) who are on the wrong path and hence this is their division".

There are serious deviations which result from innovation, for innovation is connected with 'a rotten mind and flawed religion'. (Al-Muhaadaraat As-Saniyyah on the interpretation of Al-'Aqeedah Al-Wasitiyyah, 2/713).

The Emergence of Innovation
Innovation (in Islaam) was initiated as a result of bad intention, for a man opposed the Prophet, salla Allaahu 'alaihe wasallam, and said to him 'be fair because you were not'. Consequently, several men followed this man and became dissidents (Al-Khawaarij). Shaikh Al-Islaam Ibn Taymiyyah said in this respect:
"The principles of innovation were based on the refutation of Sunnah principles using doubt and whims, like Iblees (Satan) when he doubted Allaah's commands according to his whims." (Majmoo' Al-Fataawa, 3/286-287)


Peculiar to the innovators are their ignorant view of Allaah, increasing divisions and severe hatred. Ibn Al-Qayyim, rahimahu Allaah, said about the innovators:

"If you look at innovators you will find that they are different, divided into sects and as far as worshipping is concerned, you will not find that two of them are adopting the same method. They would introduce innovations to each other. More than that, you will find that their innovations culminate into disbelief. For instance, you will find the son accusing his father of disbelief, the brother accusing his brother of disbelief, and the neighbour accusing his neighbour of disbelief. They are in constant conflict and hate each other, their differences cost them their lives and their discourse has never been common." (Mukhtasar Al-Sawaa'iq Al-Mursalah, 2/425).


Therefore, their divisions paradoxically unites them on the hatred of the Sunnah and its people, so woe to the innovators in what their hands have earned. Their evil deeds overshadow all evil, and the damage they have inflicted upon the Muslim Ummah is bigger than that caused by sinners. Shaikh Al-Islaam Ibn Taymiyyah says:

"The leaders of innovation inflict more damage upon the Ummah than sinners. That is why the Prophet, salla Allaahu 'alaihe wasallam, ordered the killing of the Khawaarij and warned against the killing of the unjust followers." (Majmoo' Al-Fataawa 7/284)


With the foregoing in mind, we must confront the innovators, point out their deviations and protect the Ummah from their evil acts by spreading the religious science and the principles of Ahlus-Sunna Wal-Jamaa'ah's 'Aqeedah (creed) and by advising people how to acquire it (i.e. 'Aqeedah) from its people. 'Abdullaah Ibn Mas'ood says: "seek knowledge before it is seized, and it's seizure means the disappearance of scholars. Do not delve deeply into knowledge, do not innovate and stick to the old (i.e. the authentic)." [Ad-Daarimee]

However, it is not fair to label anything new as innovation because it might be unknown or misinterpreted. This has been explained by Shaikh Al-Islaam Ibn Taymiyyah: "what has been proved abominable, based on the Qur'aan and the Sunnah, whether it be innovations or non- innovations, when said or practised by a person, this person may have some excuse due to his Ijtihaad (individual judgment over a matter, if he is a scholar) or permissible Taqleed (imitation) of a scholar when this person is an 'Aaammee (Islaamically uneducated) (Majmoo' Al-Fataawa, 10/371-372).

We should bear in mind that innovators are not equal in knowledge, ignorance, competence, approval, belief and hypocrisy. This has been explained by Shaikh Al-Islaam Ibn Taymiyyah:

"Among the innovators, there are the hypocrite and the atheist; these are non-believers. This type of people is found more among the Rafidites (a Shiate sect) and Al-Jahamiyyah (a sect who denies Allaah's attributes, among other serious deviations). Their leaders were known to be hypocrites and atheists. However, among those who innovate is that who is a believer but has some degree of ignorance and injustice which has led him to deviate from the Sunnah. Such person is not a Kaafir (a disbeliever) nor a hypocrite. He may be sinful or disobedient but he might as well be forgiven and excused because he has mistakenly misinterpreted the issue." (Majmoo' Al-Fataawa 3/353)



Renouncing the innovators and boycotting their innovation
In safeguarding the interests of the Muslim community against the damages of the innovators, Islaam approved and legalised the renouncement and boycotting of the innovators. The Salaf, Ridwanu Allaahi 'Alaihim, adopted this method in the fight against innovation and renounced the innovators in order to safeguard the Sharee'ah. However, in order not to fight an innovation with another, their renouncement was based on faith and adherence to the Qur'aan and the Sunnah. "Renouncement should not be adopted unless there is reasonable grounds for it and this entails the following:

To be sure of the existence of innovation and avoid hearsay. This is to say that one should listen to what the innovator says or does, or read what he has written, particularly in our era which lacks piety.

To fight the type of innovation which is agreed upon. This is to say that matters on which the scholars have different views whether they are innovations or not should not be renounced.


To clarify the issue to the person who says or practices an innovation before calling him an innovator. This person may be excused because he was not aware of the evidence he is opposing, or may have understood it mistakenly. This clarification can only be achieved through advising him and calling him to the Qur'aan and the Sunnah with kindness." [Haqeeqatu Al-Bid'ah Wa Ahkaamuhaa (The Reality of Innovation and Its Principles, 2/339)].

http://www.islaam.net/main/display.php?id=155&category=19

[jabaraltariq]

How do we know what is and what is not a bid'ah?
by Brother Abû Rumaysah


This is a very important point which when discussed clarifies detailed principles under the light of which an action can be known as to whether it is a bid'ah or not. "This is because Allaah, the Blessed and Exalted, will not accept an action until two conditions are fulfilled:
That it be done sincerely seeking the Face of Allaah, Azza wa Jalla.
That it be righteous, and it cannot be righteous until it is in conformity to the Sunnah, not in contradiction to it."
['Hujjah an-Nabee' (pg. 100) of our Shaykh al-Albaanee, may Allaah preserve him. I say and it was upon these two principles that Shaykh al-Islaam ibn Taymiyyah based his superb book 'al-Uboodiyyah' on.]
Our Shaykh, al-Albaanee, may Allaah preserve him, said in his book 'Ahkaam al-Janaa'iz' (pg. 242),

"Indeed the bid'ah which the Sharee'ah has textually stated to be misguidance is (of a number of types): Everything that contradicts the Sunnah, be it in actions, sayings or beliefs even if this arise out of ijtihaad."


I say: as-Suyutee said in 'al-Amr bi al-Ittibaa' (pp. 92-93),


"This differs in accordance to the different circumstances and to the extent in which it contradicts the Sharee'ah. Sometimes this leads to that which would necessitate forbiddance and sometimes it does not exceed the bounds of detestability. It is possible for every skilled legal jurist to differentiate between the two types especially if he has deep-rooted knowledge and faith.
[FN. Rather all innovations in the religion are forbidden].
This category of vile innovation is sub-divided into two:

(1): In matters of belief that lead towards misguidance and loss. The adherents to the deviated sects are of six types, and each type is further divided into 12 sects - this making the 72 sects about which the Prophet (SAW) informed would be in the Fire. We are not, at this juncture, going to detail them but the one who sticks to the Sunnah and the Jamaa'ah and steers clear of the foundations and offshoots of these innovations will be from the Saved Sect by the Permission of Allaah.

(2): In the actions and these are further sub-divided into two:

(a): The type that is known by everyone, the elite and the general masses, to be a bid'ah, be it forbidden or detested.
(b): The type that the majority think to be actions of worship and means of drawing close to Allaah and a Sunnah.

So from the first type [i.e. (1)] is what a group of the ignoramuses fell into - those that left following the Imaams of the Religion - those who belong to Faqr whose reality is to be impoverished of faith by befriending women and being alone with them.

This is forbidden by the agreement of the Muslims and the one who considers this to be lawful is a disbeliever. The one who does this, considering it of little importance is a sinner, misguided and misguiding, having deserted the religion and split off from the Jamaa'ah of the Muslim - may Allaah distance the one who does it - for indeed looking at women who are haraam for him to look at and being alone with them and listening to their words is haraam upon every mature person unless he be of the ties of kinship. Haraam according to the Book, the Sunnah and the consensus of the Muslims. This is not the place to detail the evidences concerning this, rather the purpose is to clarify what constitutes bid'ah and what constitutes evidence and this is not hidden from a Muslim."



Then he said (pg. 153),


"As for the second type that people think to be obedience to Allaah and a means of drawing close to Him while it is not so, or leaving it is better then enacting it - then this is what the Legislator has commanded to be done in a specific form, at a specific time or in a specific place. Examples of this would be fasting during the day and circumambulating the Ka'bah. Or what has been ordered to a specific person such as the things specific to the Prophet (SAW) such that the ignoramus would find analogy with himself and thereby do them while being forbidden from doing them, or he makes analogy between one form of worship to another while not taking into consideration time and place."


1. Then our Shaykh said,


"Every matter by which nearness to Allaah is sought but the Messenger of Allaah (SAW) has forbidden."


I say: such as fasting continuously, or specifying the day of Jumu'ah for fasting or praying the night and the likes of these. This is because in and of themselves they are matters which draw one close to Allaah from the point of view that the basis of them is worship but they do not draw one close to Allaah due to their being done in this forbidden way.

As-Suyutee said in 'al-Amr bi al-Ittibaa' (pg. 152) while mentioning bid'ah,

"… And this occurs in some of them due to their desire to perform a great deal of worship and actions of obedience, so their desire leads them to do this at times and in places that the Sharee'ah has forbidden them from doing so.
From these are those that are forbidden and those that are disliked. Ignorance and the adornment of Shaytaan puts these people in a dilemma by them saying: These are actions of obedience, it is established that they were done at other times so we shall do them continuously, for Allaah will never punish us for actions of obedience irregardless of when we perform them!"



2. Then our Shaykh said,

"Every matter for which it is not possible to be legislated except by a text and there is no text for it then this is a bid'ah with the exception of that which is reported from a Companion from whom that action was repeatedly done with no one objecting."


I say: Abu Sulaymaan ad-Daaraane said,

"It is not upon the one receives inspiration (ilhaam) that something is from the good actions to enact it until he hears it from a text. So when he hears it from a text he should enact it and praise Allaah for making what is in his heart conform to the text."
['al-Baa'ith' (pg. 108) of Abu Shaamah.]


And there was nothing said that was more beautiful than the saying of al-Imaam Ibraaheem an-Nakha'ee,

"If the Companions had wiped over their finger nails then I would not have washed them due to great virtue of following them"


['al-Ibaanah' (no.254) of ibn Battah. A similar narration was reported by ad-Daarimee in his 'Sunan' (1/72)]

Ibn Abee ad-Dunya reports in 'Kitaab al-Iyaal' (no.56) that Ataa said,

"I asked Aa'ishah about aqueeqah saying, 'what is your opinion of the one who sacrifices a slaughter camel?' She replied, "the Sunnah is better and more excellent."


I say: And what is their that is better to be followed!!

Taqee as-Subkee was asked in his 'Fataawaa' (2/549) about a newly invented matter that was performed by some of his contemporaries to which he replied,

"All praise is due to Allaah. This is a bid'ah without any doubt and none should have any doubt concerning this. It is sufficient to state that it was not known in the time of the Prophet (SAW) and neither in the time of the Sahaabah, and it is not known from any of scholars of the Salaf."


These are golden words that cement what has preceded that the Sharee'ah is sufficient and complete and that the right of legislation belongs to Allaah. It is not permissible to overstep its limits or to invent new things in it.

From the examples of this is what al-Haakim says in his 'Mustadrak' (1/370) adding a comment to the hadeeth that is reported concerning the prohibition of writing in graves [the basis of which is in 'Saheeh Muslim' (no. 970)],

"This hadeeth is not to be acted upon! For indeed the Imaams of the Muslims from the east to the west have words written on their graves, this being an action that the khalaf took from the Salaf!"


Adh-Dhahabee followed this statement up by correcting it and saying,

"What you say is of no consequence! We do not know of a single companion who did this rather it is something that was introduced by some of the taabi'een and those who came after them because the prohibition did not reach them."


A detailed discussion concerning this follows later.

3. Then our Shaykh said,

"Those things that are taken as worship but are actually from the habits of the disbelievers."


I say: as-Suyutee says in 'al-Amr bi al-Ittibaa' (pg. 141),

"And from the bid'ahs and evil actions is resembling the disbelievers and joining in with and agreeing to their Eids and accursed festivities as is done by many of the ignorant Muslims…"


Shaykh al-Islaam ibn Taymiyyah says in 'Iqtidaa as-Siraat al-Mustaqeem’ (pg. 214),

"The generality of these actions that are taken from the Christians and others that are not reported (in our Religion) - then Satan has adorned them and made them seem attractive to those that claim Islaam and he has made their hearts accept them and have a good opinion of them. So these (Muslims) have added to some and taken away from others, they have put some forward and delayed others just as they used to change some aspects of the True Religion. But due to these days and their likes having been specified while the Sharee'ah has not done so, and that making them special in the Religion is false and invalid rather the basis of their being special comes from the religion of the disbelievers, then this specification is actually resembling them. And it is not possible that some ignoramus think that by changing these aspects that they have derived from the disbelievers they have succeeded in opposing them as occurred in the case of fasting on the Day of Ashura. This is because the basis of this fast was legislated for us and they used to perform it but the form of our fast differs from theirs. As for that which is in no way part of our Religion, rather it is from their innovated, abrogated religion then it is not for us to resemble it - neither in its basis nor its description."


I say: One of the clearest examples of this that has been invented in the past by many ignorant Muslims is the yearly celebration of the Mawlid of the Messenger (SAW). In this they are resembling the Jews and Christians who do the likes of these celebrations in their Eids and festive seasons!!

I have refuted the doubts that these people raise in my introduction to the book, 'al-Mawrid fee Amal al-Mawlid' by Taaj al-Faakihaanee and all praise is due to Allaah.

4. Then our Shaykh says:

"What some of the scholars, especially the later ones, have textually stated to be recommended while there is no evidence for this."


I say: Unfortunately the examples of this are abundant.
From them is what an-Nawawee, may Allaah have mercy upon him, quotes from Abu al-Hasan al-Qazwaynee in 'al-Adhkaar' (pg. 276) that he said,

"It is recommended for the one on a journey recite 'li Eelaafi Quraysh' because it would safeguard him from every evil"!


And an-Nawawee endorsed this!!

Our Shaykh, al-Allaamah al-Albaanee followed this up in 'Silsilah ad-Da'eefah' (1/374) by saying,

"This is legislating something in the Religion for which there is no evidence apart from mere claim, so from where does he get that this would secure him from every evil?! Indeed these sort of opinions for which nothing occurs in the Book or the Sunnah would have been from the means of changing this Religion via ways that are not known had Allaah not Promised to safeguard it."
As-Sakhaawee said in 'Ibtihaaj bi Adhkaar al-Musaafir wa al-Haaj' (pg. 17),


"I have not come across a hadeeth concerning this."

5. Then our Shaykh says:

"Every action of worship whose manner of performance has only come via a weak or fabricated hadeeth."


I say: He also said in 'Hajjah an-Nabee' (pg. 102) while numbering the difference aspects of bid'ah,

"It is not permissible to depend upon weak ahaadeeth or to attribute them to the Prophet (SAW) and in our opinion it is not permissible to act upon such ahaadeeth. This is the opinion of a group of the scholars such as ibn Taymiyyah and others…
As for the ahaadeeth that are fabricated or have no basis then this fact about them was not known by some of the legal jurists and hence they based legal rulings upon them! These are from the core of bid'ah and newly invented matters."



An example of this is the 'Salaah ar-Raghaa'ib' which is prayed on the first Friday of Rajab. As-Suyutee says in 'al-Amr bi al-Ittibaa' (pg. 166),

"Know, may Allaah have mercy upon you, that exalting this day and night as invented in Islaam after the 4th century, and the hadeeth concerning it is fabricated by agreement of the scholars. The contents of this hadeeth concern the excellence of fasting on that day and praying during that night and they have called it 'Salaah ar-Raghaa'ib'! As for what the researching scholars are upon - then it is to forbid the singling out of this day for fasting and to forbid praying during the night with this invented prayer and from everything that would contain exaltation of this day such as feasts and displaying adornments etc. with the purpose that this day become of the same level as others (normal) days."
[Refer to: 'Iqtidaa as-Siraat al-Mustaqeem' (pg.283), 'al-Fataawaa al-Kubraa' (1/177), 'al-Baa'ith' (pg. 39), 'Tabyeen al-Ajab' (pg.47), 'al-Madhkal' (1/293), 'Masaajilah Ilmiyyah' of ibn Salaah and al-Izz bin Abd as-Salaam. Refer also to 'al-Mawdoo'aat' (2/124) and 'al-Laa'ee al-Masnoo'ah' (2/57).]


6. Then our Shaykh said:

"Going to excesses in worship."


I say: Allaah censured the disbelievers for their extremism in their religion by saying,

"O People of the Book! Do not go to extremes in your religion and do not say about Allaah except the truth."
(4:171)


The Messenger of Allaah (SAW) warned from this by saying,

"I warn you of extremism in the Religion for indeed those that came before you were destroyed due to their extremism in the religion."
[Reported by an-Nasaa'ee (5/268), ibn Maajah (no. 3029), Ahmad (1/215, 347) with a saheeh sanad.]


Shaykh al-Islaam ibn Taymiyyah says in 'Iqtidaa Siraat al-Mustaqeem' (1/72),

"Furthermore going to excesses with regards to the Prophets and righteous has occurred amongst some groups of the worshippers and sufis to the extent that many of these intermingled this with the belief of incarnation and ittihaad that ended being more vile than the saying of the Christians or sometimes similar to it or sometimes stopping short of it."


All of this falls under the meaning of going to excesses in worship.

The meaning of excess (gulu) is to transgress the proper bounds. From the examples of this excess is what some people say in praise of the Prophet (SAW):



Indeed the delight and harm of the world is yours to bestow

From your knowledge is the knowledge of the Preserved Tablet and Pen

Can there be any excess more extreme then this?!


Imaam ash-Shaatibee said in 'al-Muwaafaqaat' (2/242),
"In the time frames set by the legislator for the employment of the actions of worship, the obligatory and recommendations, to certain known times for apparent or not so apparent reasons lies enough to cause certainty that the reason behind the legislation is to keep the actions ongoing and constant.
It is said concerning the saying of Allaah, "they did not observe it in the way they should have done"[57:27] that indeed the lack of their observing it lay in their abandoning it after starting it and continuing in it (for a short time.)
At this juncture we can derive a ruling for what the Sufis have committed themselves to with regards to performing certain rituals and statements of dhikr (wird) at certain set times…."


I say: at this point is would be good to mention the book published by al-Luknawee Abu al-Hasanaat, 'Iqaamah al-Hujjah alaa anna al-Ikthaar min at-Ta'bbud Laysa bi Bid'ah.' He declares to be good what has been reported from some of the scholars and Imaams with regards to exerting oneself to the utmost in worship such as staying up the whole night for prayer, or reciting the whole Qur'aan in one rak'ah, or performing 1000 rak'ahs!

The vast majority of these narrations are reported by isnaads that cannot be depended upon! So are these quotes from the actions legislated by the Sharee'ah or from the newly invented innovations?!

I say: there is no doubt in the eyes of one who understands the meaning of Sunnah and the correct meaning of Bid'ah, and whose heart has adorned for him the continuous following of the Sunnah and made ugly the following of bid'ah that these ways and mannerisms and setting of limits are all in opposition to the Sunnah of the Prophet (SAW), in fact falling into that which has been forbidden from - going to excesses in the religion and despicable innovation.

Imaam adh-Dhahabee says in his amazing book 'Siyar al-A'laam an-Nubalaa' (3/84-86) after mentioning the saying of the Prophet (SAW) to Abdullaah bin Umru,

"…then recite the Qur'aan in seven days and do not go beyond this."
[Reported by Muslim]


"It is authentically reported from the Messenger of Allaah (SAW) that this was reduced to 3 nights and he forbade that the Qur'aan be recited in less than this.
[Reported by Abu Dawood (no. 1394), at-Tirmidhee (no. 2950), ibn Maajah (no. 1347), al-Baghawee (4/498) from Abdullaah bin Umru that the Prophet (SAW) said,

"the person who recites the Qur'aan in less than three (nights) has not understood it."


This was in regards to the amount of Qur'aan that had thusfar been revealed, and then after this saying of the Prophet (SAW) the remainder of the Qur'aan was revealed. The least level of the meaning of prohibition is that it is reprehensible to recite the whole Qur'aan in less than three nights. There is no understanding or contemplation on the part of one who recites it in less than three nights. If it was read and recited in a week and this was done constantly then this would be an excellent action and the religion would be easy.

By Allaah reciting one seventh of the Qur'aan during tahajjud, alongwith preserving the prescribed supererogatory prayers, and the prayer of Duhaa and the prayer of entering the Mosque, alongwith preserving the remembrances which are authentically reported, the supplications upon sleeping and waking and at the ends of the prescribed prayers and opening the fast, alongwith learning beneficial knowledge and busying oneself with it sincerely for the sake of Allaah, alongwith enjoining the good and forbidding the evil, guiding the ignorant and teaching him, reprimanding the sinner and similar things, alongwith performing the obligatory actions and staying away from the major sins, being frequent in supplication and seeking forgiveness and giving charity, joining the ties of kinship, humility, and sincerity in all of what has been mentioned - indeed of all this is a great activity. This is the station of the People of the Right and the God-fearing Awliyaah of Allaah, for all of what has been mentioned is desired.

Therefore when the servant busies himself with trying to finish the whole Qur'aan in one night, the he has opposed the Upright Religion and becomes unable to do much of what we have mentioned and he has not contemplated what he has recited.

Here is the master, the servant, the Companion who used to say when he grew old, "woe to me if only I had accepted the leeway given by the Messenger of Allaah (SAW)"
[As is reported by Bukhaaree]

This because it was said to him by the Prophet (SAW) concerning the optional fast, he kept on reducing (the time between fasts) to the point that he said,

"fast one day and break fast one day, this is the fast of my brother Dawood (AS)."
[The same hadeeth as above]


And he (SAW) ordered that part of the night should be slept in by saying,

"but I pray the night and I sleep, I fast and I break the fast, I marry women and I eat meat, therefore the one who turns away from my Sunnah is not of me."
[Reported by Bukhaaree and Muslim].


May Allaah inspire us and you to follow in the best of ways and make us to keep away from desires and opposing (the Sunnah).

7. Then our Shaykh said:

"Every action of worship that the Sharee'ah has generalised but the people have put some restrictions to it such as a specific place, time, description or number."


I say: Imaam Abu Shaamah said in 'al-Baa'ith' (pg. 165),

"It is not permissible to specify an action of worship to a time that has not been specified by the Sharee'ah, rather all the actions of righteousness are applicable to all times, there is no specific time that is better than another with the exception of what the Sharee'ah has declared to be so such as fasting the day of Arafah and Aashurah, praying in the depth of the night and performing Umrah in Ramadaan.
And from the places are those that the Sharee'ah has declared to be better to perform actions of worship in such as the 10 days of Dhu al-Hajjah, Laylatul Qadr which is better than a thousand months…
In summary: it is not upon the servant to specify rather this is for the Legislator (SAW), and this was the description of the worship of the Messenger of Allaah (SAW)"
[Refer to 'Iqtidaa' (pg. 308-309)]


And the scholars, the dead and the living, have established the principle that "what the Legislator (SAW) has generalised is to be acted upon in its general way and it is not permissible to restrict it or limit it."
['al-Ikhtiyaaraat al-Ilmiyyah li Shaykh al-Islaam ibn Taymiyyah' (pg. 73) of al-Ba'lee]

I say: ibn al-Qayyim said in 'Igaatha al-Lufhaan' (pg. 371),

"…And from these is that the Sunnah has declared to be reprehensible is the singling out of Rajab and Jumu'ah for fasting so that this may not be taken as a means of innovating in the religion by way of specifying a time that the Sharee'ah has not specified for worship."


8. Our Shaykh said in 'Hajjah an-Nabee (SAW) (pg. 103),

"Habits and superstitions that have no proof in the Sharee'ah, and neither does the intellect testify to them even if some ignoramuses may enact them making them to be part of their legislated law and even if there be some people present who aid them in this having a claim to knowledge."


I say: the examples of this are too many to enumerate, this depicts the condition of many of the children of this time who are following their desires and the way of the Khalaf. So upon this "it is not permissible to depart from the way of the Salaf for it is the best and most complete of ways."
['Ikhtiyaaraat al-Ilmiyyah' (pg. 54) of ibn Taymiyyah].

It is necessary to distance oneself from those who oppose the salaf for it is the most misguided and ignorant.
[Taken from 'Ilm Usul al-Bid'ah' of Shaykh Alee Hasan (pp. 75-90 chpt: Kayfa Na'rifu al-Bid'ah)]

http://www.islaam.net/main/display.php?id=26&category=19

[jabaraltariq]

Innovation in Light of the Perfection of the Shari'ah
by Shaykh Muhammad ibn Sâlih al-'Uthaymîn
(d. 1421 AH / n/a CE)

Translated by Abû 'Iyâd



Verily, all praise belongs to Allâh alone, we praise Him, seek His aid and His forgiveness. We repent to Him and seek refuge in Him from the evils of our souls and the evils of our actions. Whomsoever Allâh guides there is none to misguide and whomsoever He misguides there is none to guide. I bear witness that there is no diety worthy of worship except Allâh alone and I bear witness that Muhammad is His servant and messenger. Allâh sent him with the guidance and the true religion and he conveyed the message, fulfilled the trust, advised the ummah and strove for Allâh as He ought to be strived for until there came to him the certainty. He left his ummah on a pure and clear path, whose night is like its day and none deviates from it except one who is destroyed.

He explained (in this clear path) everything which the ummah is in need of in all of its affairs (to such an extent) that Abu Dharr (ra) said:
"The Messenger (saw) did not even leave a bird flapping its wings in the sky except that he mentioned to us knowledge regarding it."


Also a man from among the mushrikûn (pagans) said to Salmân al-Farsî (ra):

"Your Messenger teaches you (so much), even toilet manners." So Salmân replied: "Yes! He has also forbidden us to face the qiblah while passing water or excrement or that we clean ourselves with less than three stones, or that we clean ourselves with the right hand or that we clean ourselves with dung or bones."


You will see that Allâh the Exalted has explained in this Great Qur'ân the fundamentals of the religion and its branches. He has explained Tawhîd with all its types, the etiquette of meeting in gatherings, and seeking permission to enter peoples houses.

The Exalted said:



O you who believe! When you are told to make room in the gatherings then make room (spread out). Allâh will (in turn) make ample room for you.


And He also said:



O you who believe! Do not enter houses other than your own until you have sought permission and saluted its inhabitants. That is better for you, in order that you may remember. And if you find none in the house then do not enter until permission has been given to you. If you are asked to go back then go back. That is more pure for you and Allâh has full knowledge of all that you do.


He has also explained the manners of dress.

He the Exalted said:



The elderly women who do not desire marriage, there is no blame upon them if they put aside there outer garments without making a display and show of beauty .


O Prophet. Say to your wives, your daughters and the women of the believers that they should put their outer garments over themselves (their bodies). That will be better in order that they may be known as such (free and respectable women) and not be harmed or abused.


And that they should not strike their feet so that what they hide from their beauty becomes known.


And it is not righteousness that you enter the houses from the rear but righteousness is the (quality of the) one who fears (Allâh. So enter houses through their proper doors.


And other such numerous verses by which it is made clear that this complete and comprehensive religion is not in need of any addition just like it is not permissible to make any decrease in it. This is why

Allâh the Exalted said in describing the Qur'ân

And We have revealed to you the Book (O Muhammad) , as a clarification and explanation for every single matter.


There is no such thing which mankind is in need of in their life and livelihood except that Allâh has explained it in His Book whether it is by the text (itself), or by an indication, or by something made explicit or something which is understood from the text (but is not in the text).

My dear Brothers, there are some amongst the people who explain the speech of Allâh:

There is no creature upon the earth or bird in the sky which flaps it wings except that it forms part of communities just like yourselves. We have not left anything out of the Book and then to your Lord will you be gathered.


They explain: "We have not left anything out of the Book...", by saying that the Book referred to is the Qur'ân. What is correct however, is that the Book is the Preserved Tablet.

As for the Qur'ân, Allâh has described it in a way which is more deep and profound than what has been mentioned in the above verse about the preserved tablet by negating the ommission of anything from it.

He said:

And We have revealed to you the Book, as a clarification and explanation for every single matter


This is more profound and clear than His speech:

We have not left anything out of the Book.


Perhaps someone may say: "Where can we find the number of the five prayers in the Qur'ân? And the number of (rakahs) for every prayer in the Qur'ân. And how can it be correct if we cannot find in the Qur'ân a description of the number of rakahs in every prayer while

Allâh says:



And We have revealed to you the Book, as a clarification and explanation for every single matter


The answer is that Allâh the Exalted has made it clear to us in His Book that it is obligatory upon us to take whatever the Messenger of Allâh has said and whatever he has directed us to.

The Exalted said:



Whoever obeys the Messenger has indeed obeyed Allâh


And whatever the Messenger gives to you take it and whatever he forbids you from then refrain from it.


Whatever the Sunnah explains then the Qur'ân has (by default) indicated and directed to it because the Sunnah is one of the two types of revelation which Allâh revealed to His messenger and taught him, just as

Allâh has said:

And Allâh has revealed to you the Book and the Wisdom.


Therefore, based upon this is that whatever comes in the Sunnah has also came in the Book of Allâh Azzawajall.

My brothers, now that this matter has been settled, did the Prophet (saw) die while something from the religion which draws one closer to Allâh the Exalted remained which he did not explain?

Never! Since the Messenger (saw) explained the whole of the religion either by his speech, his action or his (silent) approval, whether that was initiated of his own accord or whether it was due to a response to a question. Sometimes Allâh would send a bedouin from the furthest region of the desert in order to ask the Messenger of Allâh (saw) a thing from among the matters of the religion which the Companions, who stuck by the Messenger of Allâh (saw) did not ask him. This is why they used to rejoice when a bedouin would come and ask the Prophet (saw) about certain affairs.

That the Prophet (saw) did not leave anything which the people are in need of in their worship, their dealings with one another and their livelihood without having explained it is proven to you by His speech,

the Exalted:

This day have I perfected for you your religion and have completed My favour upon you and have chosen for you Islâm as a religion


When this matter has been explained - O Muslim - know that every one who Innovates something in the religion of Allâh even if it is with a good intention, then his innovation, along with it being misguidance, will be considered a defamation of the religion of Allâh Azzawajall and will be considered a denial and rejection of

Allâh the Exalted in His speech:

This day have I perfected for you your religion


Since this innovator who innovated a matter into the religion of Allâh which is not from the religion of Allâh is saying silently that the religion has not been completed because this matter which was left out, and which he innovated, can be used to draw closer to Allâh Azzawajall.

It is amazing that a person will innovate something related to Allâh's Essence, His Name's and Attributes and then say that in doing so he is exalting and magnifying his Lord, that he is freeing his Lord from any imperfections and faults and that he is obeying

His speech the Exalted:

So do not set up equals or partners to Allâh


You will be amazed by this person. He makes this innovation in the religion of Allâh which is related to Allâh's Essence, and which the Salaf from this Ummah were not upon and nor its leaders, and then says that he is freeing Allâh from defects, magnifying Him and is giving obedience to His speech,

the Exalted:

So do not set up equals or partners to Allâh


and that whoever disagrees with that is someone who makes resemblances for Allâh and likens Him to His creation.

Just like you will be amazed by a people who innovate in the religion of Allâh something which is related to the Messenger of Allâh (saw) and which does not belong to the religion of Allâh. Then they call out and claim by this innovation that they are lovers of the Messenger of Allâh (saw), that they are exalting the Messenger of Allâh (saw). And that whoever does not agree with them in this innovation of theirs is a hater of the Messenger of Allâh (saw) and other such bad names which they give to whoever does not agree with them in their innovation.

It is amazing also that the likes of such people say 'We are the ones who exalt and magnify Allâh and His Messenger’. In reality when they innovate into the religion of Allâh and His Sharî'ah which the His Messenger (saw) came with something which does not belong to it they are without a doubt putting themselves ahead of Allâh and His Messenger.

Allâh Azzawajall has said:

O you who believe! Do not put yourselves ahead of Allâh and His Messenger and fear Allâh. Indeed Allâh is All-Hearing and All-Knowing.


My brothers, I ask and adjure you by Allâh Azzawajall, and I would like the answer to be from your hearts not from your sentiments and emotions, from what your religion necessitates and not your blind-following: What do you say about those who innovate into the religion of Allâh something which does not belong to it whether it is related to Allâh's Essence, His Names and Attributes or whether it is related to the Messenger of Allâh (saw) and then say 'We are exalting and magnifying Allâh and His Messenger'. Are these more deserving of being those who exalt and magnify Allâh and His Messenger?

Or is it those people who do not deviate even a fingertips length from Allâh's Sharî'ah, who say with regard to what has come in the Sharî'ah 'We believe and treat as true that with which we have been informed and we hear and we obey with regard to that which we have been commanded' and who say about that which the Sharee'ah did not come with 'We desist and refrain, it is not for us to put ourselves ahead of Allâh and His Messenger and it is not for us to say about the religion of Allâh something which is not found in it.' Which of these two are more worthy of being those who love Allâh and His Messenger and who exalt Allâh and His Messenger?

There is no doubt that it is the ones who say 'We believe and accept (as true) that with which we have been informed and we hear and we obey with regard to that which we have been commanded' and who say 'We hold back and refrain from that which we have not been commanded' and who say'We are the least able in placing something in the Sharee'ah of Allâh something which is not in it'. There is no doubt that these are the ones who know and acknowledge their own limit and power and the power of their creator. These are the ones who magnify Allâh and His Messenger and they are the ones who demonstrate the truthfulness of their love for Allâh and His Messenger.

It is certainly not those who innovate into the religion of Allâh something which does not belong to it, in terms of belief, speech or action. You will surprised at a people who know the saying of the Messenger of Allâh (saw):

"Beware of the newly-invented matters, for every newly-invented matter is an innovation and every innovation is misguidance and every misguidance is in the Hellfire."


They know that his speech "...every innovation ..." is general, comprehensive and complete, being enclosed and surrounded with the strongest particle that can be used for generalisation and inclusion and that is "...kullu (every)..." and that the one who spoke this comprehensive speech (saw) knows the sense and meaning of this word. That he is the most eloquent of the whole of creation, the greatest adviser of the creation to the creation, who does not speak except with something the meaning of which he (certainly and definitely) intends and desires.

Therefore, when the Prophet (saw) said: "Every innovation is misguidance" he knew what he was saying and he knew the meaning of what he said. These words came from him out of the perfection of (his) advice to the ummah.

Whenever these three matters come together in speech - the perfection of advice and will, the perfection of speech and discourse and the perfection of knowledge and acquaintance - it indicates that what is desired or intended by the speech is the actual meaning which it indicates and refers to. After this comprehensiveness is it correct that we divide innovations into three types or five types? Never! This is not correct.

The claim of some of the scholars that there is Bid'ah Hasanah (good innovation) falls into one of two situations (and is explained in one of two ways):

1. It is not an innovation in reality but a person considers it an innovation

2. That it is an innovation, which makes it evil, however a person does not know about its evil

Therefore, this is the answer to everything which is claimed to be a bid'ah hasanah. Built upon this, there is no way for the people of innovation to make from among their innovations something which is a bid'ah hasanah. In our hands is this sharp sword from the Messenger of Allâh (saw):"Every innovation is misguidance". Verily, this sharp sword was manufactured in the factories of prophethood and messengership. It has not been made in the fragile and feeble factories (of people) but rather, it has been made in the factories of prophethood. The Prophet (saw) designed it into this fine and efficacious art. It is not possible for anyone to challenge the one in whose hand is this sharp sword with any innovation, saying it is a bid'ah hasanah while the Messenger of Allâh (saw) says:"Every innovation is misguidance".

It is as if I feel in your souls a whispering which says: What do you say about the saying of Ameerul-Mumineen Umar ibn Al-Khattâb (ra) the one who was always in agreement with the truth when he ordered Ubayy bin Ka'b and Tameem ad-Dâree to stand and lead the people in prayer during Ramadân and when he went out to the mosque while the people were all united behind one imâm:

"What a good innovation this is. But the prayer which they do not perform but sleep at its time is better than the one they are performing."


The answer to that is from two aspects:

The First: It is not permissible for any person to contradict and oppose the words of the Messenger (saw) with any other words. Not with the words of Abu Bakr who is the most superior person of the ummah after its prophet, nor the words of Umar who is the second best of this ummah after its prophet, nor the words of Uthmân who is the third best of this ummah after its prophet and nor the words of Alee who is the fourth best of this ummah after its prophet and nor the words of anyone besides them because

Allâh the Exalted said:

Let those beware who withstand his (the messenger's) order that a trial will befall them or that a painful punishment will touch them.


Imâm Ahmad (rh) said:

"Do you know what the trial is? The trial is Shirk.


Maybe when he rejects some of the words of the Prophet (saw) deviation and corruption falls into his heart so he is destroyed."

And Ibn Abbâs (ra) said:

"It is almost as if stones from the sky will fall upon you, I say to you the Messenger of Allâh (saw) said this and you say Abu Bakr and Umar said that".


The Second: We know with certain knowledge that Ameerul-Mu'mineen Umar ibn Al-Khattâb (ra) was among the greatest of people in respecting and exonerating the words of Allâh the Exalted and His Messenger (saw). He was well known for standing by the limits (hudûd) of Allâh the Exalted to such an extent that he was described as a guardian of the words of Allâh the Exalted.

Umar never transgressed the limits of Allâh and so it does not befit Umar (ra) to oppose and differ from the words of the leader of mankind, Muhammad (saw) and that he should say about an innovation "What an excellent innovation this is" and this innovation being the same one which the Messenger of Allâh (saw) meant by his speech "Every innovation is misguidance". Rather it is necessary that this innovation about which Umar said: "What an excellent innovation this is" is placed with the type of innovation which does not fall under the intent of the Prophet (saw) in his speech: "Every innovation is misguidance".

Umar (ra), by his speech, was referring to the gathering of people behind one imâm after they had been separated and dispersed. The basis for the prayer (in congregation) during Ramadân was from the Messenger of Allâh (saw). It is established in the two saheehs from the hadeeth of Aa'ishah (ra) that the Prophet (saw) led the people in prayer for three nights and then remained behind from the people on the fourth night and said to them: "Indeed I feared that this may be made obligatory upon you and that you may not be able to perform it (due to its burden)."

Therefore, praying at night during Ramadân in congregation is from the Sunnah of Allâh's Messenger (saw) and Umar (ra) named this an innovation considering that when the Prophet (saw) abandoned praying with the people the became separated. One man would pray by himself and another would pray with another and yet another would be praying with two people. There would be groups of people praying in the mosque praying by themselves.

Then Umar (saw) saw, with his sharp and correct vision that he should unite the people behind a single imâm. This action in itself is an innovation when one considers that the situation before was one of separation and dispersal. This (kind of) innovation is a relative one and has a precedence and it is not an absolute innovation which has been initiated (without any former example or model). Umar (ra) reinstated this because this sunnah was present in the time of the Messenger (saw).

Therefore, this is a sunnah but it was abandoned since the time of the Messenger (saw) until Umar (ra) returned it. With this rule it is not possible, ever, for the people of innovation to find a passage or outlet from the words of Umar (ra) for what they sanction and approve of from among their innovations.

Someone may say:'There are innovated things which the muslims have accepted and have acted upon yet these things were not known during the time of the Messenger (saw) such as schools, composition of books and whatever resembles that’. These are innovations which the muslims have considered to be good, acted upon them and see them as being from the best of actions. How then can you reconcile between this which is almost unanimously agreed upon by the muslims and between the speech of the leader of the muslims, the prophet of the muslims and the Messenger of the Lord of all the Worlds (saw): "Every innovation is misguidance."

The answer: We say that this in reality is not an innovation. Rather it is a means to something which has been legislated (in the Sharee'ah). The means differ from place to place and time to time. It is from the established principles (in the Sharee'ah) that the means have rulings related to their intent or purpose. Therefore, ways and means for achieving something legislated are also legislated and permissible. Means and ways for things which are not legislated are also not legislated and means and ways to things which are unlawful are forbidden. Even good, when it is a means towards evil is also evil and as such is forbidden. Listen to the words of

Allâh Azzawajall:

And do not revile or curse those whom they call upon besides Allâh so that they also revile and curse Allâh out of enmity without knowledge.


Reviling the gods of the pagans is not wrong rather it is true and justified however reviling the Lord of all the Worlds is improper, unjustified and constitutes enmity and oppression. That is why when the praiseworthy reviling of the gods of the pagans is a clear and open cause for reviling the Lord of all the Worlds it is unlawful and prohibited. I have presented this as a proof to show that the ways and means have rulings related to their intent and purpose. Therefore, schools, writing down of knowledge and authorship of books while they may be innovations, not being found in the era of the Prophet (saw) in this manner, are not the sole intent and purpose (i.e. sought in themselves). Rather they are of the means and ways which have the same ruling as the intent and purpose behind them, which in this case is to teach and spread knowledge.

This is why if a person was to build a school for the purposes of teaching knowledge which is forbidden, the building of the school is also forbidden and if he was to build the school for the purposes of teaching the Sharee'ah the building of this school is legislated and would be permissible.

If one was to say: How would you respond to the saying of the Prophet (saw): "Whoever enacted in Islâm a good sunnah would have its reward and the reward of whoever acted upon it till the day of Judgement."

The answer: The one who said: "Whoever enacted in Islâm a good sunnah..." is the same one who said: "Every innovation is misguidance" and it is not possible that a saying should arise from the truthful and believed one (the Messenger) which makes another of his sayings false. It is not possible that the words of the Messenger of Allâh (saw) should ever contradict. Nor is it ever possible to reject one meaning when there is a contradiction. Whoever thinks that the words of Allâh or the words of His Messenger (saw) are contradictory should look again. This suspicion only arises either out of incapability or negligence. It is not possible for a contradiction to be found in the words of Allâh the Exalted or the words of His Messenger (saw).

When that is the case the explanation of the lack of contradiction between the hadeeth: "Every innovation is misguidance" and the hadeeth: "Whoever enacted in Islâm a good sunnah" is that the Prophet (saw) said: "Whoever introduced in Islâm" and innovations are not from Islâm. He also said: "hasanah (good)"and innovation is not hasanah (good). There is also a difference between reviving and innovating.

There is also another answer in which there is no fault: That the meaning of "man sanna (whoever enacted)" is: Whoever revived a sunnah which used to exist and then it became non-existent (disappeared). Built upon this, "enacting" is a relative addition just like when one revives a sunnah after it had been abandoned is considered as an innovation (in relation to its previous non-existence).

There is also a third answer which indicates the context of the hadeeth and that is the story of the small band of people who came as a delegation to the Prophet (saw) and who were in very straitened and difficult circumstances. The Prophet (saw) called the people to bestow out their free will for these people. A man from the Ansâr came with a bag of silver which was very heavy in his hands. He placed it in front of the Messenger (saw) and the face of the Prophet (saw) began to rejoice out of delight and happiness and he said: "Whoever enacted in Islâm a good sunnah would have its reward and the reward of whoever acted upon it till the day of Judgement." Here the meaning of enacting is the introduction of an action in terms of its execution/performance and not in terms of legislation. Therefore the meaning of: "Whoever enacted in Islâm a good sunnah" is the one who acted upon it effecting it, and actualising it, not legislating it because legislation is forbidden since: "Every innovation is misguidance."

Know my brothers that a person's following of the Messenger (saw) is not proper and correct except when the action is in accordance with the Sharee'ah with respect to six matters:

The First : When a person worships Allâh with an act of worship linked to a cause or reason which is not legislated this is an innovation which is rejected from the one who performs it. An example of that is when people awaken on the seventeenth night of the month of Rajab with the proof that it was the night in which the Messenger of Allâh (saw) ascended to the heavens. The tahajjud prayer is indeed an act of worship but when it is linked to this reason it becomes an innovation because it is based and constructed upon a reason which is not established from the Sharee'ah. This description - the agreement of the act of worship with the Sharee'ah in terms of its reason and cause - is an important matter by which the innovatory nature of many things thought to be from the sunnah, when in reality they are not, are made clear.

The Second: Type or Kind: It is also vital that the act of worship agrees with the Sharee'ah in its type. If a person was to worship Allâh with an act of worship whose type or mode has not been legislated, it would not be accepted. An example of that is when a man sacrifices a horse, his sacrifice would not be correct because he has opposed the Sharee'ah in its specification of the type. Sacrifice is not performed except with lamb, cattle, sheep and camels.

The Third: Quantity: If a person desired to increase the prayer (with respect to the number of rakahs) this would become an innovation which is not acceptable since it opposes the Sharee'ah in terms of quantity. If a person was to pray Dhuhr with five rakahs for example, his prayer would not be correct by unanimous agreement.

The Fourth: Manner of Performance: If a person was to perform wudhû by washing his feet first then wiping his head then his hands and then the face we would say: His wudhû is void as it is in opposition to the Sharee'ah in the manner of its performance.

The Fifth: Time: If a man was to sacrifice an animal in the first days of Dhul-Hijjah the sacrifice would not be accepted due to its opposition to the Sharee'ah with respect to time. I have heard that some people sacrifce sheep during the month of Ramadân seeking nearness to Allâh with this sacrifice. This action is an innovation with respect to time because there is nothing by which a person draws nearer to Allâh with sacrificing except the sacrifice of Adhâ, Aqeeqah and that which is given as a gift. As for sacrificing in the month of Ramadân while believing that there is a reward for this sacrifice similar to the sacrifice on Eedul-Adhâ then that is an innovation. And as for sacrificing merely for the meat then that is permissible.

The Sixth: Place: If a man was to perform I'tikâf in other than a mosque his I'tikâf would not be correct. This is because I'tikâf is not to be performed except in the mosques. If a woman was to say: I wish to perform I'tikâf in the place of prayer in the house, her I'tikâf would not be correct due its opposition to the Sharee'ah in terms of time. Another example of this is when a man wishes to perform Tawâf but finds that it has become constricted (due to the many people) and the area around him has become narrow and constricted so he begins to perform Tawâf from behind the mosque. His Tawâf would not be correct because the place for Tawâf is the House (Ka'bah)

Allâh the Exalted said to Ibraheem the Khaleel:

Purify my House for those who perform Tawâf


Therefore Ibâdah is not considered to be righteous action except when two conditions are present:

The First: Ikhlâs (Sincerity)

The Second: Following and Adherence and this is not correct except by the six abovementioned matters.

I say to those who have been put to trial with innovations and whose intentions were (no doubt) good, desiring good when you desire good but we do not know, by Allâh, a path better than the path of the Salaf may Allâh be pleased with them.

My brothers bite onto the Sunnah of the Messenger (saw) with the molars and travel upon the path of the Salaf us-Sâlih. Be upon whatever they were upon and then look and see: Will that will injure or hurt you in any way?

I say - and I seek refuge in Allâh that I say something about which I have no knowledge - I say: You will find that many amongst these people who are eager and zealous in innovations are weak and feeble in carrying out those matters whose legislation has been established and whose correctness from the sunnah has also been established. When they finish and depart from these innovations they face the established acts of sunnah with laxity.

All of this is from the evil effects of innovations upon the heart. The evil effects of innovations upon the heart are very great (and severe) and their dangers towards the religion are immense (and significant). Never do a people make an innovation into the religion of Allâh except that they neglect from the Sunnah its like or even greater than it, as some of the people of knowledge from the Salaf have mentioned.

Conversely, when a man feels (and knows) that he is following (and adhering) and not legislating he will obtain, as a result of that, the perfection of awe, submission, humility and worship of the Lord of all the Worlds, and the perfection of following and adherence to the Imâm of the Allâh-fearing, the chief of the messengers and the Messenger of the Lord of all the Worlds, Muhammad (saw)

I direct this advice to all my muslim brothers who consider anything from among the innovations to be good, whether they are related to the Essence of Allâh, His Names and Attributes or to the Messenger of Allâh (saw) and exalting him, that they should fear Allâh and turn away from that. Furthermore, they should make their affair built upon adherence and imitation and not innovation, upon sincerity and not association of partners (in Allâh's worship), upon the Sunnah and not upon Bid'ah, upon what ar-Rahmân loves and not upon what Shaytân loves. Then they should look at the security, life and tranquility that their hearts will obtain and also the ease and comfort of their condition.

I ask Allâh that He makes us guides who are guided and leaders of the righteous. That He enlightens our hearts with faith and knowledge and that He does not make the knowledge we have aqcuired harmful to us. That He travels with us upon the path of His believing servants and that He makes us from among His close friends who have fear of him and among His party of the succesful ones. May Allâh send prayers and blessings upon our Prophet Muhammad, his family and his companions.

http://www.islaam.net/main/display.php?id=699&category=19

[jabaraltariq]

THE EVIL OF BID'AT
by Moulana Muhammad Badr-e-Aalam [ra]

"Whoever introduces a new thing in this affair (Religion) of ours which is not of it, is cursed." Rasulullah (sallallahu alayhi wasallam)

EVILS OF BID'AT

Bid'at is a fatal and contagious disease, so those who are addicted to it should be avoided like patients of infectious disease. That is to say, we have to keep aloof from the gatherings of such people nor should we mix with them. Rasulullah (sallallahu alayhi wasallam) on encountering them on the Day of Judgement will scold them by sayirig that those who tried to alter religion after my passing away and did spread Bid'at will better keep away from me now.

You find that Rasulullah (sallallahu alayhi wasallam) who is compassionate towards us even more than our parents, feels gravely disgusted by acts of Bid'at. The reason is that Bid'at presupposes that Islam was incomplete in some respect and that Bid'at has supplied the gap. In other words it means that there is need for some more Prophets after the passing away of Rasulullah (sallallahu alayhi wasallam). Such an attitude is directly opposed to our true belief as to the finality of his Prophethood.

Bid'at tends to affect not only the actions of a Muslim but also his faith; hence there is a danger in practising too much of Bid'at as the doer will meet an evil death. Ancient and latter day pious Muslims have concurrently stressed the need of avoiding Bid'at and those who are habituated to it. I am at one with those pious Muslims in admonishing my friends to be cautions in this respect. I pray to Allah that He may inspire us with love of Sunnah and hatred for Bid'at.

It should be remembered that as we are living in the final ages of the world we have to strive to protect our faith. We should not fall foul to hopeless bigots but should certainly try to bring around those who are disposed to listen to correct instruction with sincerity. Of course, it is incumbent on us to leave no stone unturned in conveying the message of Sunnat to the latter.

THE CORRECT WAY OF OFFERING BENEDICTION TO THE SOUL OF A DECEASED PERSON:
Due regard must always be paid to the rules laid down by Shariat under this heading. Firstly, no particular day of the year should be appointed for this purpose. Secondly, gatherings of friends and relations should not be considered as necessary. Each one may make his own arrangements according to his capacity in his own place. However, it is desirable that on the first occasion after death friends and relations may assemble together to recite the Holy Quran without any distribution of food etc. Such gatherings may not be called for as a rule in future.

RENDER PUNCTUALLY WHAT IS DUE TO ALLAH, HOLY QURAN AND RASULULLAH (SALLALLAHU ALAYHI WASALLAM)
We owe a sacred duty to Allah to desist from raising any equals with Him or His attributes (Sifaat) even if it be a saint or learned Alim.

Secondly, we owe a duty to the Holy Qur'an to obey its dictates by word and deed and to recite it punctually every day. Thirdly, we owe a duty to Rasulullah (sallallahu alayhi wasallam) to believe in him and be sure that no Prophet will be born after him and to obey his Shariat heart and soul while scrupulously avoiding all forms of Bid'at.

IDENTIFICATION OF BI'DAT
It has become difficult these days to distinguish Bid'aty from Sunni as everyone claims to be the latter. Hence in order to mark out a person who is addicted to Bid'at it would be necessary to examine the habits of his usual associates. If the latter are found to practise Bid'at without being frankly reprimanded by that person then it is a sure sign of the fact that he is of the same category as his close friends. Persons who perform patent rites of Bid'at such as MEELAD SHARIF, QIYAAM, (i.e. to stand up in feigned reverence during `Meelad') and celebration of ANNUAL `URS' (death anniversary of saints) must unconditionally be taken to belong to that group even though in other respects they may be observing Sunnat.

The Holy Quran has severely condemned the habit of being pliant in religious mattels. A reformer's job does not lie in getting mixed up with ordinary people. If the people do not make the desired response it is better to leave them alone and to intimate to them one's feeling of disgust over their condition. Hence a person who freely mixes with doers of Bid'at and they show no signs of change and both are happy with each other then that person belongs to the same category and his tall claims, if any, have no value altogether.

RASULULLAH (Sallallaahu Alayhi Wasallam) AVERSION TO BID'AT
It is mentioned in the traditions that Rasulullah (Sallallaahu Alayhi Wasallam) once said, ‘O Aaisha, the people who brought about differences in religion are either followers of Bid’at or seekers after worldly pleasures. They even can not think of making penitence, I have nothing to do with them and they have nothing to do with me.’ It will not be an auspicious day when you find Soofis omitting to lend active support to virtue and to forbid the practice of vicious deeds. In other words, it will be an ominous day when Soofis will become pliant in religion.

BE AWAY FROM PEERS WHO ACT IN CONTRAVENTION OF THE SHARI’AH
Be careful and keep away from a person who is exercising the functions of a preceptor (Peer) but who in his actions habitually neglects the commandments of the Shari’ah. Beware, Beware, don’t go unto him – rather don’t live in a city in which such an impostor resides, lest in the contrary event your heart may soften towards him which will prove ultimately ruinous to you. I repeat, those who do not pay the respect which is due to Rasulullah (Sallallaahu Alayhi Wasallam) and light-heartedly disregard his Sunnah can never attain the rank of a true mystic (Aarif). Don’t be fascinated by his apparent self-renunciation, performance of spiritual feats, act of piety and resignation to Allah and talking about sublime things, as salvation entirely depends on strict obedience of Shari’ah and the Sunnah of Rasulullah (Sallallaahu Alayhi Wasallam). The mark of distinction between right and wrong is complete submission to the dictates of Rasulullah (Sallallaahu Alayhi Wasallam).

Hadhrat Abdullah ibn Mubaarak (RA) has affirmed, ‘Whosoever does not pay respect to Rasulullah (Sallallaahu Alayhi Wasallam) is deprived of his love of Sunnah. Whoever neglects Sunnah will become slack in the performance of obligatory duties and as a result of this he will have no intuition (Ma’arifat) left in him.’

‘O Lord, give us love of true faith and set it beautifully in our hearts and give us hatred of infidelity, transgression and sin. O Lord, include us among the righteous.’

http://www.alinaam.org.za/library/bidat/ebidat.htm