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::artpretitle::Towards a Better Understanding of the Muslim Faith:::/artpretitle::
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::artseries::The controversial topic on innovation in Islam is one of the more important topics to explore. The correct understanding on bid’ah (innovation) should remove much ambiguity and encountered tensions among Muslims and ease the way for Muslims into the roads of progress. The author recommends that this topic be made for study in every Islamic institution, home and business. This writing is influenced by Dr. Adnan Ibrahim’s presentation on bid’ah on the television program Aafaaq, broadcasted in July 2014. ::/artseries::
::artlead::Which innovations should be rejected in Islam? Any bid’ah clearly created in the faith, not for the faith, that is the bid’ah to be rejected...::/artlead::
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In the first part of this article, the author presented a definition of the word bid'ah and the Prophetic tradition regarding innovations.
He then presented the opinion of scholars who sided with permissibile innovations, and gave six examples of companions who made approved innovations during the Prophet's lifetime.
In this second part, the author gives two more examples from the Prophet's companions, then continues with a discussion of the opinion of scholars opposed to innovations and concludes with conditions from our contemporary world.
G- Raaq: A Blissful Holistic Supplicator
More Articles by the Author - Face to Face with Islam: Legacy of Peace - Foreign Policy of Islam: Peace or War? - Where Lies the Sunnah of the Prophet |
They came upon a tribe, asked them for food, but they refused to feed them. After a short period of time, the people came to the companions asking if any of them is a Raaq, a blissful holistic supplicator.
They said, why do you ask?
They said that a scorpion bit their leader’s hand.
Abu Sa’id said to them, I am a Raaq. I will do it, but with something in return. They said we would give you a number of sheep. Abu Sa’id accepted and then read the Fatihah Surah seven times on the leader’s infected hand. Abu Sa’id said:
“After my reading, the man came of it as if one was released from rope ties, with no pain at all.”
The companions of Abu Sa’id abstained from eating from the meet of the sheep he got for labor, questioning the validity of obtaining the sheep. When they returned to the Prophet and told him the story, he asked Abu Sa’id:
“How did you know that was ruqyah?”
He said:“O Messenger of Allah, I did not know it was ruqyah, but it was something Allah put in my heart, and that is how it was.”
The Prophet then approved the eating of the meat and said:
“Consider me for a peace [of the meat.]” (At-Tirmidhi, 2063)
H- The Prophet Did Not Approve Harmful Innovations
| The Prophet chose for the man what was good... and disallowed what could be harmful |
The Prophet Muhammad was not in support of some of his companions’ innovations. Once the Prophet was giving a sermon, he saw a person standing out in the sun. He asked who the person was; he was told it was Abu Israel. He asked why he was standing in the sun. They said:
“He made a promise to himself that he would stand and not sit, abstain from speaking, not sit in the shade, fast and not eat."
The Prophet said:
“Tell him to seek shade, sit and speak, and to continue his fast.” (Al-Bukhari, 152)
The Prophet chose for the man what was good, such as fasting, which is known to be good for body, spirit and soul, and speaking with people to ease his psychological problems, and disallowed what could be harmful and torturous to the body such as lengthy standing, especially in the hot sun.
The Scholars Opposed Innovation
Among the scholars who reject bid’ah are Ibn Taymiyah (1263-1328) and Muhammad ibn Abdul Wahhab (1703-1792).
Arguments Pro and Against InnovationScholars opposing innovations based their decision on the above mentioned Tradition, reported in Sahih Muslim: “Every innovation is bid’ah, new creation, and every bid’ah is a deviance and each deviance is in the [Hell] Fire.”
Ineffective and Effective Descriptive Rule
Those who oppose innovation make their total rejection reasoning against bid’ah even in the Prophetic Tradition:
“Whoever innovates in our religion that which is not in it, it is rejected.”
They said the clause: “what is not of it,” is a “transparent descriptive” clause. It does not make it a condition. Dr. Ibrahim states that this is a valid argument. He explained that scholars defined “descriptive” into two kinds: ineffective or transparent and effective.
The ineffective description can be removed out of the sentence without affecting the meaning of the sentence.
Example: Quran 6:38. {…or bird that flies with its wings except [that they are] communities like you.}
If the words “with its wings” are removed out of the sentence, the meaning of the sentence does not change. Thus, “all innovations are rejected,” clause can be removed without affecting the meaning of the Tradition.
The Claim Making Innovations Must Mean the Prophet Did not Know Enough of His Business
| “no action” [on a matter] is not a condemnation of the matter.” |
The group of bid’ah opposing scholars claim that innovating something that the Prophet left out implies that the Prophet did not know his subject and that those who made the invention knew better than the Prophet.
Dr. Ibrahim said this claim makes a weak argument. If the Prophet left something out without speaking about it, does not signify its prohibition or that it is undesired. In fact, the Sharia rule in this regard is that “all things are permitted unless stated otherwise.”
The Rule of “No Action, Not a Disapproval”
The Jurists’ grand rule regarding “no action” [on a matter] is not a condemnation of the matter.” This rule establishes that when a matter is left out without a verdict on it whether good or bad, does not imply it is bad, evil or denounced.
The Prophet did not eat lizard meat, but its meat is permissible in Islam. Does his denial mean that the lizard meat is prohibited? In another example, a person came to the Prophet with hunted meat during his pilgrimage duty. The Prophet refused to eat meat, since a pilgrim cannot eat from the permitted meat of the non-pilgrims. The Prophet said:
“Allah has made prohibitions, do not exceed it, and made obligations, do not discard it, and left things out [without saying anything about them], not because he forgot them, but as mercy for you, so do not ask about them.” (Al-Daraqutni and others, 25)
The Prophet did not Allow Innovation in the Ritual Act of the Prayer
Imam Al-Bukhari reported that Abi Bakrah, a companion of the Prophet, entered the Mosque while the Prophet was leading the prayer and making ruku' (bowing down). He too bowed and kept walking in that state of bowing until he joined the row. After the prayer was done, he mentioned it to the Prophet who said:
"May Allah increase your love for the good. But do not repeat it again (bowing in that way).” (Al-Bukhari, 783)
This Hadith shows that the Prophet rejects innovations made in the actual rituals (Ibadat), since they indeed make change in the actual basis of religion.
Admitting All but Intending Specifics’ Rule
| Islam does not put a blanket condemnation of all innovative ideas |
How did the majority of scholars approve innovations, and classified them into categories: objectionable, acceptable and even obligatory? Yet the Prophet (peace be upon him) had stated:
“Every innovation is a deviation and every deviation is misguidance and every misguidance is in the Hell Fire.” (An-Nasa’i, 1578)
Regarding this question, Dr. Ibrahim stated that the scholars who endorsed innovations claim that the words “every innovation” in the Tradition does not mean all innovations, but the majority of them.
Islam does not put a blanket condemnation of all innovative ideas and practices simply because they are new. This interpretation is based on what is known to the Jurists as “al-‘Aam al-Makhsuss,” Admitting All but Intending Specifics."
Some innovations are good, recommended, gratifying and praised. Those are the innovations that have roots in the religion, such as the pursuit for maintaining iman and guarding the sacred knowledge. This conclusion is based on the Prophetic Tradition:
“Whoever innovates in our religion that which is not in it, it is rejected.” (Al-Bukhari and Muslim, 5)
Making the month of fasting in "Sh'aban," rather than Ramadan or making the five daily obligatory prayers ten is a change in the basics of the religion, and that is to be rejected.
The Rewards for Good and Bad Innovations
| This hadith clearly states that a new innovation is permissible in Islam |
According to Dr. Ibrahim, the scholars who accepted innovations based their decisions on several biographical indications and Prophetic sayings. One example is:
“Whoever, Sanna Sunnatan hassanah, initiates a good practice in Islam, and others do likewise after him/her, there will be written for him/her its reward and the like reward of all those who follow, without decreasing the least from their reward.
And whoever starts a bad practice in Islam, he/she will bear the burden of his/her bad practice, and the burden of all who likewise follow, without decreasing in the least from their burden.” (Ibn Majah, 204)
This hadith clearly states that a new innovation is permissible in Islam. However, those who oppose bid’ah argued that the clause ‘Whoever starts (sunnah) a good thing in Islam,’ in the above hadith means, “an existing, but sleeping or forgotten Sunnah of the Prophet, not a new one,” but Dr. Ibrahim argued, “this claim makes a weak argument, since the second half of the hadith states, ‘and whoever creates a bad sunnah in Islam,’ is there bad sunnah in Islam?” He asked. This fact shows that the hadith is speaking about the new innovations or creation, not the inactive ones.”
Guided Caliphs Can and Are Allowed to Make Innovations (Sunan)
The Prophet Muhammad encouraged his followers to practice his and his Guided Caliphs Sunan, saying:
“Keep [practicing] my Sunnah and the Sunnah of the Rightly Guided Caliphs, cling to it willfully [literarily, with your molar teeth].” (At-Tirmidhi, 2676)
The hadith is rated Hasan, Good, and establishes that the Rightly Guided Caliphs will have a similar Sunnah to that of the Prophet’s, supporting the argument of the creation of good Sunan. Following the examples of Abi Bakr and Umar, admitted by the Prophet, means to follow their management of affairs, including the creation of good innovations. The Prophet also said:
“Follow the two after me, Abi Bakr and Umar.” (At-Tirmidhi, 3662)
Innovations: An Integral Part of Muslims’ Lives
| Muslims are required to invent and produce new solutions or systems... |
In the examples of the Prophet, his Companions and the Tabi’een (al-Salaf as-Saleh) in providing solutions for their difficulties and the different circumstances they faced, the author appreciates that inventions constitute an integral part of human existence and therefore of Islam, and that there is no running away from novelties so long as the vehicle of Islam moves forth, and as the human life continues its progression into civilization and modernization.
Along with improvements, developments and advances comes problems and obstacles. As these obstacles are confronted and dealt with, even more demands for creative ways and solutions are deemed necessary. These novelties are indeed responding to the commands of Allah and the teachings of Islam. Allah Almighty states:
{[Here is] a Book which We have sent down upon you, full of blessings, that they may reflect upon its signs [deeply think through its theories, investigate and discover its predictions, expressions, concepts and matters], and that men of understanding may receive admonition. (Quran 38:29)
The Holy Quran contains expressions and inspirations appropriate for every time and circumstance, not just the time of the Prophet Muhammad, his companions and the generation after them, the tabi’een.
But only by timely purposeful study of its verses, can these expressions be realized and utilized.
Hence, Muslims are required to invent and produce new solutions or systems that meet the ever-changing social and political environments of people.
Muslims’ Intellects Must not be Shutdown
| Muslims are responsible before Allah for not improving and advancing their lives |
Muslims must not shutdown their intellects based on any fear or fatwa on total rejection of innovations. Muslims must step out of the box of "I should not think or do anything outside what the Ulama (scholars) had already stated on this matter; because God will take care of it; because the issue does not pertain to me, and the list of ‘do nothing and lay back’ goes on and on and on."
In fact, Muslims are responsible before Allah for not improving and advancing their lives. Allah Almighty opened the ways for Muslims to learn the ways and means to lead them towards prosperity. He described the believers saying:
{They believe in God, and the last day; and enjoin what is right and forbid what is wrong; and zealously strive to excel in good works: These are the righteous (the ones who augment the human potential.)} (Quran 3:114)
To be “zealously striving to excel” means competition. How can Muslims be “competitors” if they do not have anything to compete with or must not be creative or innovative, especially for augmenting the human potential?
How can one come up to the level that Allah (SWT) set out for him or her if they intend to shut off their minds and hearts from producing actions or answers to their failures?
It must be understood that not all the solutions that were made by the Prophet for the 7th. century inhabitants of Arabia work for the people living in the midst of the fast-pace technology of the 21st. century, anywhere on this globe. Neither are the fatwas made in the centuries past may be any good. These fatwas could well serve their time and place, but may not be useful in the advanced world that demands solutions fit with its fast growing industries, economy, social and political ever changing worlds.
The Demand for Advanced Planning
| This analogy applies equally to the ritual of the Pilgrimage |
Today, Muslims are like all other people, who have businesses to manage and employment that demands advanced planning for off–work days, and in advance reservations for most of their spheres of life. The busy and fast-pace living imposes on Muslims to come up with in-advance notices for their places of work, health care, family affairs and businesses.
In America, Muslims are obligated to reserve large convention centers eight to ten months in advance to accommodate the crowds attending Eid prayers and festivities. Under these circumstances, Muslims are required dutifully to use a scientific method to arrive at the correct dates for the start and ending of Ramadan or Eid timing. Waiting until the night before the feast or the beginning of the month of fast, in many cases, is too late to properly accommodate the festivity rituals.
This analogy applies equally to the ritual of the Pilgrimage. Making flight and hotel reservations necessary for the dutiful Pilgrimage to Makkah, one cannot wait until the beginning of the month of Dhul-Hijjah when Saudi Arabia officially declares the date of the Pilgrimage.
The first of the Dhul-Hijjah, for many people around the world, is too late to make the Pilgrimage arrangements and hotel reservations. Nowadays, the pilgrimage date should be available to the pilgrims three to four months in advance to satisfy their fast-pace life. Verdicts pertinent to this matter should be based on Islam’s ideal teachings of
“Yasirou wa La Tu’asirou, facilitate, make it simple and easy, not un-doable, hard and difficult, 'wa Bashiru wa La tunafiru,'encourage and inspire [optimistically] and do not discourage and dispirit.” (Al-Bukahri, 6125 and Muslim, 1734)
For detailed information on the topic of lunar months determinations, see our article, “The Wisdom of the Prophet in Determining the Lunar Months."
Women’s Travel Today
| Today there are convenient types of transportation with safety systems |
One should not expect people today to adopt the traveling rules that were established for the harsh and unsafe conditions of the desert of the 7th. century Arabia.
Today there are convenient types of transportation with safety systems and security that allow for females to travel across the world without the guardians that were a necessity in Arabia’s crude 7th. century transportation and communication systems.
Of course, there are always exceptions; one must use their minds and intellects to run their lives safely. If such dangerous places for travel exist in the 21st. century, then one should use all the safety and security measures necessary to guard the females and children.
Revitalizing Faith (Iman)
In the early times of Islam, Muslims initiated projects to overcome their problems and weaknesses. Today’s Muslims are in dire need of revitalizing their faith, establishing rationality and eradicating insanity and extremism in this world.
The author believes that in this 21st. century, solutions must be designed to instill the deteriorating iman, humility (khushu’), moralities and taqwa, (awareness and fear of Allah, having the consciousness of Allah and His Attributes) in the hearts and minds of the mass majority of the Muslims.
Institutions and individuals in the community must participate in making the community’s vehicle move forward towards security and excellence, not backwards into inferiority and ignorance. Not much progress can be made without institutions specializing in the Islamic deep faith building, in molding people’s sincerity, morality and character to become a community augmenting individuals.
The Creation of Specialized Institutions
| Muslim institutions, schools and Islamic centers should institutionalize Islamic values |
Today’s Muslims declining trend in just about all walks of life imposes on them the creation of research institutions dedicated to the study of their decline, and for producing approaches and plans to get them out of their deep failures.
Establishing specialized research institutions, in association with the existing colleges and universities, along with think-tanks as well as other research enterprises, is a must for today’s impaired Muslim Ummah.
Muslim institutions, schools and Islamic centers should institutionalize Islamic values, such as ‘adl, (justice), shura (consultative and democratic governance), ta’aruf, working with other nations for improving people’s walks of life, initiating courses in tarbiyah (education with discipline and training) in the spiritualties of Islam, such as taqwa, kushu’, dhikr-Allah (intensified sessions in contemplation and in remembering Allah, His attributes, the Universe, the worlds and Heavens, and so much more of His signs and creations.)
These institutions should offer higher degrees in the Inner-Self Purification (Tazkiyah) Muslim educational systems should also institutionalize the Prophet’s teaching of Al-Hikmah (Wisdom). Education systems should include the Prophet’s management schemes of his affairs: the change of minds and hearts; the eradication of tyranny and violence; establishing peace and security, justice and civility.
Education should implant in the minds of students the Sunnah of planning, and the work with precision and artistry, Sunnah of itqan, the Sunnah of Careful Considerations, and many more of his astute, administrative and managerial Sunnan. All Muslims, individually and or in groups and every household should be active in the school of tarbiyah, conducting on a daily basis a minimum of:
1) Ten minutes of intense remembrance of Allah (Dhikr Allah), every morning and every evening.
2) Fifteen minutes of thoughtful study of the Holy Quran or the Sunnah of the Prophet Muhammad (peace be upon him). Muslims should no longer read their sacred books in a descriptive or narrative manner.
Sacred knowledge should be learned with the intent of purifying the souls, remaining far away from evil and sinful acts (fawahish), producing successful work, augmenting the human potential and establishing mercy and peace in the world.
Conclusion
| any bid’ah clearly created in the faith, not for the faith, that is the bid’ah to be rejected |
In conclusion, understand the evolving nature of human being in association to the “timeless” faith of Islam, one cannot help but to deduce that life and innovations, made for the basics of faith, are a must. Looking again, at the Prophet’s hadith:
“Whoever innovates in our religion that which is not in it, it is rejected,” one can easily concludes that any bid’ah clearly created in the faith, not for the faith, that is the bid’ah to be rejected.
Today for example, the violation of the Islamic standards in the sanctuary of the human soul, and permitting the slaying of innocent people, Muslims and non-Muslims alike, who incur no aggression against Muslims or Islam is indeed an innovation in the religion and a violation of the teachings of Allah (SWT) and His Prophet Muhammad (peace be upon him).
See our articles “The Foreign Policy of Islam Regarding non-Muslims” and “Is There a Culture of Bigotry in Islam.”
Likewise, making Fajr prayer three rak’ahs (units), rather than the actual two rak’ahs is indeed an innovation in religion, but creating a video documentary displaying the characters of the Prophet Muhammad to the world, cannot be anything other than an innovation for the religion, not in the religion.
Dotting and punctuating the letters and words of the Quran, so that people like you and I can read it and understand it correctly, has to be good innovations for the religion, but not in the religion.
In one of the Islamic Shura Council of Southern California meetings, Dr. Muzamil Siddiqi was asked before as many as 200 Imams and Muslim leaders, whether Mawlid an-Nabi (the Prophet’s Birth Celebration) is a bid’ah or not, his reply was: “I asked our Ulama (scholars) in Saudi Arabia this question and their answer was: ‘It is not a bid’ah, since the Mawlid an-Nabi function is not made in the religion, but for the religion.’”
Muslim scholars in past, present and future make fatwas and verdicts in response to the relevant circumstances, social and political situations and cultures they live in to remedy the associated problems.
Islam cannot be taken from fatwas affected by the political and social conditions in past centuries. These fatwas cannot possibly work for the circumstances, social and political issues facing Muslims in the technologically oriented 21st. century.
Even neurologists have to increase the yearly IQ standards to cope with the advancing industry and inventions affecting the social, political and religious life of people. New solutions and establishments must be the way to resolve and solve the Muslims derailing and deteriorating conditions.
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::artcaption::Islam does not put a blanket condemnation of all innovative ideas and practices simply because they are new.::/artcaption::
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