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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::What exactly is bid'ah? The Arabic word bid'ah came from the root word Ibdaa', to create something from nothing, without an earlier occurrence or presence. Traditional Muslim scholars deliberated bid'ah differently...::/artlead::
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The Linguistic Meaning of Bid’ah
The Arabic word bid’ah came from the root word Ibdaa’, meaning to create something from nothing, without an earlier occurrence or presence.
Example: Allah is badi’u (the first to create or to initiate) the Heavens and the Earth.
The Prophetic Traditions on Innovation
Much of the discussion referenced in this article is centered on the Prophetic Traditions listed below and some Quranic verses in support of an argument or a position relating to the topic.
1- “Every innovation is bid’ah, new creation, and every bid’ah is a deviance and each deviance is in the [Hell] Fire.” (Muslim, 867)
2- “Whoever, Sanna Sunnatan hassanah, initiates a good practice in Islam, and others do likewise after him, 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 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.” (At-Tirmidhi, 2677)
3- “Keep on my Sunnah and the Sunnah of the rightly guided Caliphs, cling to it willfully [literarily, with your molar teeth.]” (Abu Dawud and At-Tirmidhi, 28)
4- “Follow the two after me, Abi Bakr and Umar.” (At-Tirmidhi, 3662)
On Innovation in Religion - Innovation: Causes & Solutions - Bid`ah: Definition & Classification - Are All Innovations in Religion Rejected? |
Discussion
The traditional Muslim scholars deliberated bid’ah (innovation) differently.
Many of them accepted bid’ah and classified it into bad and good categories, while others reject it completely.
Several of the scholar’s definition and arguments on bid’ah are presented so the readers can judge for themselves which is the correct answer on this subject.
The Scholars Who Sided with Innovation
Al-Izz ibn Abd al-Salam
A more elaborate explanation of bid’ah was made by the Shafi’i great scholar al-Izz ibn Abd al-Salam (1331-1390), known as the sultan of scholars.
In his book, “Qawai’d al-Ahkam, The Basis of Religious Rulings” he explained bid’ah as “the creation of action of what was not known during the lifetime of the Prophet Muhammad,” (peace be upon him) and then he divided innovation into five categories:
a) Prohibited Bid’ah. This category applies strictly in the Muslim’s system of Aqeedah or belief. An example of this type of bid’ah is to describe Allah Almighty, Glory be to Him, in a physical shape, form or volume.
b) Undesired or Unwanted Bid’ah. This type of bid’ah is the decoration of Mosques and Qurans.
c) Permitted Bid’ah. This category applies to such innovations in food making, communications and transportations. This category is seen by al-Izz as permissible.
d) Desired Bid’ah. This category of innovations may include: Every religious enterprise that was not known during the lifetime of the Prophet, such as Islamic schools and institutions, faith- establishments such as the congregational Taraweeh Prayer during the month of Ramadan, initiated by the Second Caliph Umar (634-644), and the detailed training and discipline (675) as described in the sciences of Psychology and Philosophy.
| When he was asked why did he not pray in the Mosque, his reply was... |
It has been reported in Sahih Al-Bukhari and by Imam Malik in his “Muwatta’” that the Prophet Muhammad (peace be upon him) during Ramadan, had led the people for three consecutive nights, but on the fourth night he did not. Instead, he prayed at home. When he was asked why did he not pray in the Mosque, his reply was:
“So the people do not get the idea that these prayers are mandatory ones.” (Al-Bukhari, 1129)
During his caliphate, Umar ibn al-Khattab (634-644), did not like the people praying individually and in smaller groups in the Mosque. So, he appointed Ubay ibn Ka’b to lead the individuals and the small groups in a single collective prayer, which became known as Taraweeh.
The same sources continued to state that days after he made his order, the Caliph Umar entered into the Mosque and upon seeing the Muslims congregating beautifully in Taraweeh, he pleasantly expressed: “What a great bid’ah this is, but that which you sleep on it, is even better [in rewards] than this one”, signifying the prayer at the end of the night, known as Tahajjud.
Thus, Umar ibn al-Khattab deliberately reformed Taraweeh as we know it today, and encouraged Muslims to follow.
e) Obligatory Bid’ah. Al-Izz considers this category of innovations a must. It is sinful otherwise if nothing is done about it. The Obligatory requirement will be reduced to a Limited Obligatory (Fardh Kifayah) if the offensive or bad condition is treated. The Obligatory Bid’ah category applies to an imposed circumstance or deteriorating condition demanding correction or solution.
Some of the issues encountered in the few years following the death of the Prophet were:
| There were many traditional scholars who adopted the bid’ah classification of al-Izz |
An essential need to preserve the sacred knowledge of the Quran and the Hadith; the need to understand Arabic by the new masses of non-Arabs entering Islam from the conquered land; and a decline in the quality of faith (iman) in the hearts of the believers from that of the time of the Prophet and his companions, demanding the creation of ways to instill better faith in the hearts and minds of the Muslims.
In consideration of these needs, a deliberate creation of new institutions and enterprises were made. Some of these establishments were:
- The compilation of the verses of the Quran and collating them into a single volume (632-634).
- The establishment of the doting and punctuation systems of the letters and words of the Quran (688-746).
- The creation of the Arabic Grammar (760-796).
- The founding of the Basis of the Science of Hadith, Traditions of the Prophet (604-890).
- The founding of the Basis of the Science of Aqeedah, the Muslim’s fundamental belief (767-855).
- The founding of the Basis of the Science of Fiqh, the details and mechanics of how to do and or what to do as recommended by the Quran and Sunnah. Hanafi, Hanbali, Shafi’i and Maliki Schools of Fiqh (767-855).
- The founding of Sufism, a school of spiritual and moral tarbiyah. Tarbiyah is an institutional education with discipline and training by qualified mentors. Sufism tarbiyah seeks to make the Muslim a healthier human being, to love and be closer to Allah and His Prophet and to instill taqwa, awareness of Allah and His Attributes in his/her soul and mind.
Al-Izz ibn Abd al-Salam’s Bid’ah Definition Adopted by Other Scholars
There were many traditional scholars who adopted the bid’ah classification of al-Izz in their establishments and writings. Some of these scholars were:
Al-Shahab al-Qarafi (1228-1258), a Maliki Jurist.
Al-Imam al-Nawawi (1233-1277) in his work, “Tahtheeb al-Asma’ wa al-Lughat”.
| “You invented the Taraweeh... yet it was not prescribed for you |
Al-Imam al-Zurqani (1645-1710), a Maliki scholar, and Muhammad Abdeen (1198-1252), a Hanafi jurist, known for his great work “Hashiyat ibn Abdeen, or Rad al-Mukhtar ala ad-Dur al-Mukhtar.”
Al-Tabari
Al-Tabari (838-923), in his “Tabari Commentary of the Holy Qur’an,” addressed Muslims saying:
“You invented the Taraweeh (praying the night prayers in the Mosque during the month of Ramadan), yet it was not prescribed for you. You must continue to honor it, because some of the sons of Israel made innovations that were not prescribed for them by Allah, but later on abandoned it. Allah, therefore lectured them about it.” And then he read the verse 57:27.
Imam Shafi’i
Imam al-Bayhaqi (944-1068), who wrote on the biography of Imam Shafi’i, the founder of the Shafi’i school of thought (767-820) stated Imam Shafi’i’s bid’ah definition as: “the innovations are two kinds:
The first is an innovation that contradicts the Quran, Sunnah, Ijma’, and other agreed upon verdicts. This is an undesired bid’ah or rejected.
The second is that which does not contradict the Quran, Sunnah, Ijma’ and other agreed upon verdicts. This is an acceptable or admitted innovation.”
Al-Hafidh Ibn Rajab al-Hanbali
Al -Hafith ibn Rajab (1358-1417), a Hanbali school of thought Jurist, in his book, “Jami’ al-Ulum wa al-Hikam, the Collective of Knowledge and Wisdom,” defined bid’ah as:
“Anything done that has no basis in the Shar’ (Islamic doctrine),” pointing to it.
This definition is more specific than that of al-Izz.
Note: “The Collective of Knowledge and Wisdom” is the commentary on the “40 Nawawi Hadith” book.
Al-Hafidh Ibn Hajar al-Asqalani
The scholar Ibn Hajar al-Asaqalani (1372-1449), who wrote “Fath al-Bari, Grant of the Creator,” the great commentary work on Sahih al-Bukhai, defined bid’ah in the same manner as Ibn Rajab al-Hanbali’s definition above.
Imam Abu Shamah al-Maqdisi
Imam Abu Shamah al-Maqdisi (d. 1267), the teacher of Imam Nawawi, defined bid’ah in two folds: accepted and rejected categories.
Imam Abu Ishaq al-Shatibi
Imam Abu Ishaq al-Shatibi, a Maliki scholar (d. 1388), in his two volumes book “I’tissam” (The Study of Fiqh of Bida’), gave much wider elaborations and discussions on bid’ah deserving much gratitude. He gave bid’ah two basic definitions:
a) Narrow: Bid’ah is a method created in the Sharia Law for the intent of improving ‘Ibadah or worship.
b) Broad: Bid’ah is a method created in the Sharia Law designed to implement the intents of the Sharia Law.
Shihabu ad-Deen Abu Shamah al-Dimashqi
Abu Shamah al-Dimashqi (1202-1267) the author of “Ibn Assakir” and “Al Ba’ith ala al-bida’ wa al-Hawadith, The Trigger Against Bid’ah and Incidents,” divide bid’ah into two kinds: Denied and Accepted.
Innovations Made by the Companions of the Prophet During his Lifetime
| One of the best innovations in Islam, during the time of the Prophet was made by Mu’adh ibn Jabal. |
During the lifetime of the Prophet Muhammad (peace be upon him), many of his companions had made suggestions and new creations or inventions that the Prophet simply acknowledged and accepted.
Innovations, like the adhan, the Muslim’s call for the prayer, which was a dream and the pulpit have become integral parts of the Islamic practice.
On this matter, Dr. Ibrahim elaborated saying that if innovations were not permissible by the Prophet and that if he had not accepted them, his companions would not even dare to say or attempt any innovation.
Following, are some other examples of the companion’s innovations, some of which the Prophet approved, yet others he disapproved:
A- Make Up the Missing Portions of the Prayer After Joining the Imam
One of the best innovations in Islam, during the time of the Prophet was made by Mu’adh ibn Jabal. He established the mechanism of what a person does to make up the part of the prayer he missed when he or she joins the Imam (prayer leader).
Mu’adh ibn Jabal stated: “if one joins the Imam, he or she must continue with the Imam until he finishes the prayer, then make up the units or the parts he or she missed out of the prayer for being late to join the Imam.”
Dr. Ibrahim says: “Before this innovation, the Muslims used to do what they thought they had missed out of the prayer immediately after joining the Imam, on their own and then continue with him until he finishes. One can see some people making prostrations, others bending, yet others following the Imam. When the Prophet was told about it, he was pleased and said:
“Mu’adh has made Sunnah for you, follow it.” (Abu Dawud, 506)
This hadith asserts that the Prophet did not stop Mu’adh from making an innovation, but instead it showed that he endorsed it. All Muslims have undeniably, performed Mu’adh’s Sunnah every since its invention.
B- The Sunnah of Praying Two Rak’ahs (prayer units) of Captives
| Bilal ibn Rabbah made a sunnah to himself |
Khubaib ibn Ubay requested his capturers, before his crucifixion, to pray two rak’ahs.
This prayer of two units has become a Sunnah for any captive destined to die.
C- Bilal ibn Rabbah Practiced a Self-Made Sunnah
Bilal ibn Rabbah made a sunnah to himself.
Once, the Prophet called him and said:
"Tell me, did you do something I have not done? I heard the sound of your shoes in Heaven.”
He said:
“Every time I use the restroom, I make wudu’, and every time I made wudu’ I pray two Rak’ahs."
The Prophet then said:
”Yes, that is what it was.” (Al-Bukhari and Muslim, 156)
D- The Reading of Surah Ikhlas in Every Rakh’ah By an Ansari
One of the Ansars used to pray two chapters as he leads the Muslims in the prayer. The first Surah was always al-Ikhlas, then another surah.
His companions asked him not to read al-Ikhlas in every rak’ah, however he insisted.
They complained to the Prophet about him, the Prophet asked him why was he doing so.” He replied:
“Because I love Surat al-Ikhlas.”
The Prophet said:
“Your love of it admitted you into Heaven.” (At-Tirmidhi, 2901)
E- The Prophet Cherished a Companion’s Supplication
One time, the Prophet was in a circle of learning with his companions.
A companion was praying by them. When the companion finished his prayer, he said:
“Oh my Lord, I asked You that to You belong the appreciations and gratitude, there is no deity other than You, You are the Mannan (giving in abundance), the Initiator of the Heavens and the Earth, oh You are the Majesty and Generous."
Upon hearing it, the Prophet said:
“He has indeed called upon Allah with His High name, in which, if He is called with, He will give.” (Abu Dawud, 1495)
F- Angels Rushed to Document a Supplication of Gratitude
In one of the prayers, and after the Prophet stood up from prostration, saying “samia Allahu leman hamidah,” he heard a companion saying in reaction to the call of the Prophet: “Rabadna wa laka al hamdu khatheeran tayiban mubarakan feeh.”
When the payer was over, the Prophet asked.
“Who of you said it?”
The man said: “I am O Messenger of Allah.”
The Prophet then said:
“Indeed, over thirty angels raced for writing it.” (Al-Bukhari, 799)
To be continued...
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::artcaption::Traditional Muslim scholars deliberated bid’ah (innovation) differently::/artcaption::
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