What is a Bid'ah ?

The word Bid'ah in Arabic is taken from 'Al-Bada', that is
to create something without precedence. Allah says in the
Qur'aan, which translated means: "Badei' (the Originator)
of the heavens and the earth." [Soorah Baqarah (2): 117]

This means that Allah created the heavens and the earth
without precedence. He also said: "Say (O Muhammad
(sallallhu alahi wa-sallam): I am not Bid'an (a new thing)
among the Messengers." [Soorah Ahqaf (46): 9]

This means: 'I am not the first of Allah's Prophets to His
slaves, many (Prophets) preceded me.' When it is said that
a person has performed a Bid'ah, this means that he has
innovated a new thing without precedence.

Bid'ahs in the matters of life, like the new scientific
inventions are permissible because originally, what is a
matter of life or habit is permissible. The prohibited
Bid'ah is to innovate in the religion. This is because the
religion is 'Tawqifiyah' which means that religion can
only be revealed by Allah and He has completely revealed
His religion. Consequently, there is no room for any
innovation. As will be manifest and clear from the
following text.

Allaah Alone has the right to tell us how to worship Him.
Allah says: "Follow what has been sent down to you from
your Lord (the Qur'aan and the Sunnah of Prophet Muhaamd
(sallallhu alahi wa-sallam) and follow not any Auliya
(protectors, or helper etc. who order you to associate
partners in worship with Allah), besides Him (Allah)."
[Soorah Al-Aa'raf (7): 3]

From the Tafseer (explanation) of this verse, we learn
that this verse is a definite statement, explaining the
right of Allaah Alone; to reveal and command His slaves,
the manners of worshipping Him. And how could it be
otherwise, when the true meaning of 'Ibaadah' is to
worship Allaah in the way, which pleases Him, not
following one's own desires. As is known from the
following verse: "And who is more astray then one who
follows his own lust (desires) without the guidance from
Allah (revelation)" [Soorah Al-Qasas (28): 50]

In regards to this Prophet Muhammad (sallallahu alahi wa-
sallam) said: "I warn you of the newly invented matters
(in the religion), and every newly invented matter is an
innovation, and every innovation is misguidance, and every
misguidance is in the Hellfire" [An-Nasa'ee]

And he (sallallahu alahi wa-sallam) used to declare at the
beginning of his lectures, "..and the best speech is the
Speech of Allah, and the best guidance is the guidance of
Muhammad (sallallhu alahi wa-sallam), and the worst of all
affairs are the newly invented matters (in the religion)"
[Saheeh Muslim]

And he (sallallahu alahi wa-sallam) also commanded us, to
reject everything, which has no basis in the religion
saying: "Whosoever does an action, which we have not
commanded then it must be rejected." [Saheeh Muslim]

"Whosoever introduces into this religion of ours that
which is not a part of it then it must be rejected"
[Musnad Ahmad]

In this Hadeeth is a clear evidence that every action
which is not legislated in the Sharee'ah must be rejected'
[Jaami al-Ulum of ibn Rajab 1/120]

Consequently, every Bid'ah, that is introduced in the
religion has to be rejected as for the reason that only
Allaah and His Messenger (sallallahu alahi wa-sallam) have
the right to legislate in the Sharee'ah.

The Deen is complete
Allaah says in the Qur'aan: "This day have I perfected
your religion for you, completed My favour upon you, and
have chosen for you Islaam as your religion" [Soorah
Maidah (5): 4]

This verse embodies a clear statement that the religion
has been completed and so has no need of addition and
deletion, and our noble Messenger (sallallahu alahi wa-
sallam) said: "There is nothing that Allaah ordered you
with except that I have ordered you with it, and there is
nothing that Allaah forbade you from except that I have
forbidden you from it" [al-Bayhaqee and others]

And he (sallallahu alahi wa-sallam) said, "There is
nothing that will take you closer to Paradise but that I
have enjoined it upon you, and there is nothing that will
take you closer to Hell but that I have warned you from
it" [Musnad ash-Shafi'e and others]

So, Prophet Muhammad (sallallahu alahi wa-sallam)
fulfilled the trust placed upon him by Allaah completely,
explaining the religion to the people in it's inward and
outward form, making clear the lawful from the prohibited,
the encouraged from the discouraged, even to the extent
that he (sallallahu alahi wa-sallam) taught us the manners
of going to the toilet, the manners of having sex with our
partners etc.

Allaah also says in His Book, "and We have sent down to
you Book (the Qur'aan) as an exposition (explanation) of
everything, a guidance, a mercy and a glad tiding for
those who have submitted themselves (to Allah)." [Soorah
al-Maidah (16): 89]

Hence, Qur'aan contains the explanation of the entire
religious principles, tawheed in all it's various
categories, even to the extent that it teaches us the
manners of sitting in circles, visiting other people's
houses, the correct clothing etc. .

In the light of what has preceded we can now give the
formal Sharee'ah definition of bid'ah... "A newly invented
way (in beliefs and actions) in the religion, in imitation
of the Sharee'ah, by which nearness to Allaah is sought,
not being supported by any authentic proof, neither in
it's foundations nor in the manner in which it is
performed." [al-I'tisaam 1/231 of ash-Shaatibee]

Reasons behind the Existence of Bid'ah

(a) IGNORANCE: Whenever people separate from the True
Message, knowledge will decrease and ignorance will
flourish. The Prophet of Allah (sallallahu alahi wa-
sallam) informed us about this adversity when he
said: "Whoever lives (long) will witness many
differences." [Abu Dawood]

And he (sallallahu alahi wa-sallam) also said: "Allah does
not erase knowledge (from earth) by erasing knowledge from
slaves (hearts). Rather, He erases knowledge through the
death of scholars. When He leaves (earth) without
scholars, people will take the ignorant as leaders (and
scholars). They (the ignorant) will be asked and then give
fatawah without knowledge. Then, they will be lead, and
will lead astray." [Ahmad]

People of knowledge are those who fight against Bid'ahs.
When knowledge and scholars disappear from earth, then
Bid'ah will see the light. Bid'ah will then appear and
spread.

(b) FOLLOWING ONE'S OWN DESIRES: Whoever shuns the Qur'aan
and the Sunnah, and follows his own desires, then
pertaining him Allah says: "But if they answer you not (O
Muhammad (sallallahu alahi wa-sallam) (i.e. do not believe
in your teachings of Islamic Monotheism, nor follow you),
then know that they only follow their own lusts. And who
is more astray then one who follows his own lust (desires)
without the guidance from Allah (revelation)" [Soorah Al-
Qasas (28): 50]

"Have you seen him who takes his own desires as his god,
and Allah knowing (him as such) left him astray, sealed
his hearing and his heart, and put a cover on his sight.
Who then will guide him after Allah." [Soorah Al-Jathiyah
(45): 23]

So, following one's own desires leads one to straying away
from the Straight Path and indulging in evil innovation

(c) BLIND FOLLOWING: "When it is said to them: 'Follow
peoples opinion blindly prevents one from following the
Straight path. Allah said what translated means: "Follow
what Allah has sent down." They say: "Nay! We shall follow
what we found our fathers following. Even though their
fathers did not understand anything, nor were they
guided." [Soorah al-Baqarah(2): 170]

This is the case today with those who blindly follow a
Madh-hab. If they are called to following the Qur'aan and
the Sunnah, leaving their traditions, what opposes them,
they claim to follow their own Madh-hab, scholars, fathers
or grandfathers, which leads them to indulge in many evil
affairs known as rituals and traditions, originated from
the worst of affairs; Bid'ahs resulting to the final abode
in Hellfire.

(d) IMITATING THE KUFFAR: Imitating the Kuffar is what
befalls one most in Bid'ahs, because actions of the Kuffar
are built only upon corruption and misguidance.

Abu Waqid Al-Laithi (sallallahu alahi wa-sallam) said: "We
were still new Muslims when we went to the battle of
Hunain with the Prophet (sallallhu alahi wa-sallam). We
found that the Mushrikeen had a tree, called 'That Anwar',
which they revered and on which they hanged their weapons
on. When we passed by a similar Sidrah we said: "O
Messenger of Allah (sallallhu alahi wa-sallam), make for
us 'That Anwar' as they have.. Prophet (sallallahu alahi
wa-sallam) said: "Allahu Akbar! It is the Sunnan
(traditions of the Mushrikeen). You said by He Who has my
soul in His Hand, what the children of Israel said to
Moses: "Make for us gods as they have gods. He
said: 'Verily! You are a people who know not." [7:138] and
he (sallallahu alahi wa-sallam) said: You will follow the
traditions of those before you (Jews and Christians)" [at-
Tirmidhee]

In this hadeeth, we find that imitating the Kuffar (non-
believers) is what drove Jews (before them), and some of
the companions (radhi allahu anhu), to ask for this ugly
matter. They wanted gods to worship and revere other than
Allah. This is the case with the majority of Muslims
today, imitating the disbelievers, which is an opening to
ruthless Bid'ahs in Islam.

Bid'ah is more Beloved to Shaytaan than Sinning Sufyaan
ath-Thawree (rahimahullah) said: "Innovations are more
beloved to Shaytaan than sin. Since a sin may be repented
from but an innovation is not repented" [Sharh Usul
I'tiqaad of al-Laalikaa'ee (d.414) no.238]

This is because the innovator believes that he is doing
something good and therefore sees no need to repent.

He also said, ".so cling to the original state of affairs"
[al-Hilya 6/376] meaning stick to the way of Muhammad
(sallallahu alahi wa-sallam) and Companions

Imaam Abu Haneefah (rahimahullah) said, "Stick to the
narrations and the way of the salaf, and beware of the
newly invented matters for all of it is innovation"

[Sawnul Muntaq of as-Suyutee pg.32]

Imaam Maalik (rahimahullah) said, "He, who innovates an
innovation in Islaam regarding it as something good, has
claimed that Muhammad (sallallahu alahi wa-sallam) has
betrayed his trust to deliver the message as Allaah
says: "This day have I perfected your religion for you,
completed My favour upon you, and have chosen for you
Islaam as your religion" [Soorah Al-Maidah (5): 4] [al-
I'tisaam]

Imaam Ahmad (rahimahullah) said, "The fundamental
principles of the sunnah with us are.avoiding innovations
and every innovation is misguidance" [Usul as-Sunnah of
Imaam Ahmad pg.1]


Bid'ah - Corrupting the Sunnah

We are taught in the revelation that the Sunnah shall
become corrupted and this corruption would become the norm
(custom), so much so that the people who follow the Sunnah
would become as strangers, and those who call to purifying
the sunnah would be slandered and reviled (hated).

The Prophet (sallallahu alahi wa-sallam) said: "Islaam
began as something strange, and it shall return as
something strange as it began. So (radhi allahu anhu) give
glad tidings to the strangers." It was asked, "who are the
strangers?" He replied, "Those that purify and correct
what the people have corrupted of my sunnah" [Tabaraanee
in al-Kabeer [6/202]

And what is this corruption, it is none other than
innovation, introducing into the pure religion of Allaah,
new ways of worshipping Him that He has not taught,
blemishing His religion with one's own whims and desires,
something that Allaah Himself condemns:

"Or do they have partners with Allah, who have instituted
for them a religion which Allah has not allowed." [Soorah
Ash-Shura (42): 21]

The Companion Abdullaah ibn Mas'ud (radhi allahu anhu)
laments: "How will it be when the trials overcome you, in
which the young grow old and the old grow senile. And the
people take the Bid'ah as the sunnah, and when it changes
they say: the sunnah has changed. "It was said: When will
this be? O Abu Abdur Rahmaan!" He replied: When your
speakers are many and your scholars are few, and the
wealthy ones are plenty and the trustworthy ones are few."
[ad-Daarimee]

How true this statement is today, that the innovations
have become so widespread in the religion that the people
have taken them to be the Sunnah. And when the true
scholar speaks out against these innovations, he is
labelled as a 'wahhabi' by the people because to them it
seems that he is changing the sunnah. To Allah, we
complain of the ignorance of our times!

So, once this topic becomes clear, a truth that none can
deny; that all these innovations in the religions are a
clear denial of the above mentioned verses and ahaadeeth,
for none were done by the Companions (radhi allahu anhu).
And in what has preceded is ample evidence for any fair-
minded Muslim that all Bid'ah is blameworthy, and in fact
a major sin. But unfortunately, the Muslims are in such a
state today that the Words of Allaah and His Messenger
(sallallahu alahi wa-sallam) are no longer enough to
convince them and certain groups of people have come up
with belief that has very frail grounds in the Sunnah. For
example, the belief of 'Bid'ah hasanah', i.e. a good
Bid'ah, meaning that a scholar can introduce a new action
of worship in Islaam, which can be considered to be good
as long it does not contradict any of the principles of
Islaam. This belief is completely false and has no basis
in the Qur'aan neither in the Sunnah of our Prophet
Muhammad (sallallhu alahi wa-sallam).

This issue has been discussed in details, under the
title "The Arguments of the Misguided"

Shunning the Bid'ah - Adherence to the Sunnah

The cure for shunning these newly invented matters has
been specified in the texts of Qur'aan and the Sunnah:
Allah has revealed the religion of Islam unto Prophet
Muhammad (sallallhu alahi wa-sallam), and made adherence
to his way, the cure to misguidance:

"Say. 'And Verily, this is My Straight Path, so follow it,
and follow not (other) paths, for they will separate you
away from this Path.' [Soorah An'am (6): 153]

Allah also says in the Qur'aan: "Indeed in the Messenger
of Allah, you have an excellent example to follow for him,
who hopes in (the meeting with) Allaah and the Last Day
and remembers Allah much" [ (33): 21]

Prophet (sallallahu alahi wa-sallam) said: "I have left
behind me two things, if you cling to them you will never
go astray. They are the Book of Allaah and my Sunnah" [al-
Haakim]

And ".and you will live to see great difference, so cling
to my sunnah and the sunnah of the rightly guided caliphs
after me, even if it be with your teeth" [Bukhare]

Abdullaah ibn Mas'ud (radhi allahu anhu) said: "Follow the
sunnah of Muhammad (sallallahu alahi wa-sallam) and do not
innovate, for what you have been commanded is enough for
you." [Ad-Daarimee]

Hudhayfah bin al-Yaman (radhi allahu anhu) said, "every
act of worship that the Companions did not do, do not do
it" [Abu Dawood]

The Taabi'ee, the Imaam, az-Zuhree commented, "Clinging to
the sunnah is to be saved" as Imaam Maalik (rahimahillah)
said, 'like the Ark of Noah', he who embarked upon it was
saved, and he who did not was destroyed." [Ad-Daarimee]

Abu Aaliyah said, "Learn Islaam, then when you have
learned Islaam, do not turn away from it to the right or
to the left. But be upon the Straight Path and be upon the
Sunnah of your Prophet (sallallahu alahi wa-sallam) and
that which his companions were upon.

And beware of these innovations because they cause enmity
and hatred amongst you, but stick to the original state of
affairs that was there before they divided." [al-Hilya of
Abu Nu'aym 2/218]

In these narrations is clear evidence that the way of
salvation and safety is to closely follow the Sunnah of
our Prophet (sallallhu alahi wa-sallam), and not to
deviate from his path, denying the guidance of others, not
accepting a corrupted form of the Sunnah.

Allaah says: "And whosoever does not contends with the
Messenger after guidance has been made clear to him, and
follows a way other than the way of the believers, We
shall leave in the path he has chosen, and land him in
Hell, what an evil destination!" [Soorah an-Nisa (4): 115]

 
Arguments of the Misguided

Know, O noble reader! The saying that some Bid'ahs are
good and that not every Bid'ah is a sin, rather some
Bid'ahs are good is a clear misguidance. Every example
that these misguided bring from the actions of the
companions (radhi allahu anhu) to prove their belief of
a 'good innovation', is invalid and it just shows their
weak understanding of the Sunnah of Muhammad (sallallhu
alahi wa-sallam), for all of these examples have a clear
basis in the Sharee'ah, or occurred due to necessity, or
from ijtihaad. Insha'allaah, we will mention a few of
their arguments:

Initially, know that their saying is in opposition to the
Hadeeth: "For every Bid'ah is a sin" [Abu Dawood]

The Prophet of Allah (sallallahu alahi wa-sallam) clearly
stated that all Bid'ahs are sins.

Ibn Rajab says regarding this issue: "The Prophet's
(sallallahu alahi wa-sallam) saying: "every Bid'ah is a
sin" is a unique way of speech that nothing (no Bid'ah)
can escape. This is a major rule in this religion. It is
similar to Prophet's (sallallahu alahi wa-sallam)
saying: "Whoever innovates, in this religion of ours,
whatever is not of it, is rejected."

Whoever innovates a matter that has no basis in Islam, and
introduced it to the religion, has sinned. The religion
disowns whoever does that. This rule applies to all
matters of belief, action, and saying, both in public or
in secrecy."

1.When Umar (radhi allahu anhu) was caliph, he collected
the Muslims to pray in congregation for taraaweeh prayers
and said, "what a good bid'ah this is" [Saheeh Bukhaaree]

Evidence is derived from this for 'bid'ah hasanah' (i.e.
Good Bid'ah), but of course they have misunderstood the
true intent of Umar (radhi allahu anhu), which can be
clearly understood if one were to quote the context of
this narration.

When the Prophet (sallallahu alahi wa-sallam) first prayed
taraaweeh, the Muslims used to pray taraaweeh individually
or in small groups, and then for three nights they prayed
in one congregation behind the Prophet (sallallhu alahi wa-
sallam), and after this he (sallallahu alahi wa-sallam)
stopped them from doing so by saying:

""I feared that it would become obligatory upon you." So
after this again, the Muslims would pray individually or
in small groups, and they remained like this throughout
the rule of Abu Bakr (radhi allahu anhu) and the beginning
of the rule of Umar (radhi allahu anhu). Then Umar (radhi
allahu anhu) came to the Mosque and saw the Muslims
praying in small groups and so gathered them as one
jama'ah to pray behind Ubayy bin Ka'b (radhi allahu anhu)
and Tameem ad-Daaree (radhi allahu anhu) and stated the
above phrase. [Reported in Bukhaaree, the Muwatta and
others]

Firstly: How can the action of Umar (radhi allahu anhu) be
considered to be new when the Prophet (sallallahu alahi wa-
sallam) did it in his lifetime? Not only this but the
Muslims were also in the habit of praying in small groups
as well. Hence, the praying of taraaweeh in jamaa'ah was
well established in the sunnah and the practice of the
Sahaabah (radhi allahu anhu).

Secondly: The Prophet (sallallahu alahi wa-sallam) gave
the reason why he stopped the congregational prayer, for
the revelation was still descending, and he feared that
praying in obligation might become obligatory upon his
nation, and that this might lead to be hard on them.

After the death of Muhammad (sallallhu alahi wa-sallam),
the revelation ceased, and this fear was no longer
present. Hence, Umar (radhi allahu anhu) re-established
the congregation during his rule because he knew his
action could not be made obligatory upon the ummah.

Thirdly: All the companions agreed to this action of Umar
(radhi allahu anhu), there was a consensus (ijmaa) on
this. And the scholars of 'usul' have stated that a
consensus cannot occur except when there is a clear text
for it in the Sharee'ah.

Fourth: So how do we understand this statement of Umar
(radhi allahu anhu), "what a good bid'ah this is" when the
action that Umar (radhi allahu anhu) called a bid'ah was
done by the Prophet r? Bid'ah here can only be understood
in it's linguistic sense and not in it's Sharee'ah sense
i.e. when Umar (radhi allahu anhu) said this, he did not
mean it in the legal sense that we may understand it
today. For how many are the words that mean one thing in
the language, but another thing in the Sharee'ah! The
linguistic sense is: something new, because praying in one
congregation was not present in the rule of Abu Bakr
(radhi allahu anhu) and the earlier period of his own
rule.

Hence, Abu Yusuf (rahimahullah) said, "I asked Abu
Haneefah (rahimahullah) about the taraaweeh and what Umar
(radhi allahu anhu) did and he replied, 'the taraaweeh is
a stressed sunnah, and Umar (radhi allahu anhu) did not do
that from his own opinion, and neither was there in his
action any innovation, and he did not enjoin it except
that there was a foundation for it with him and
authorization from the Prophet (sallallahu alahi wa-sallam)
." ['Sharh Mukhtaar' as quoted from in 'al-Ibdaa' (pg. 80)
of Shaykh Alee Mahfooz]

2.The hadeeth: "Whosoever starts in Islaam a good practice
(sunnah), he gets the reward of it and the reward of all
those, who act on it. And whosoever starts in Islaam an
evil practice (sunnah), he gets the evil of it and the
evil of all those, who act on it." [Saheeh Muslim]

The evidence they derive from this hadeeth is that people
can invent new practices in Islaam, either good or bad.
But were they to take this hadeeth in it's full context
then it would not be possible to infer such a thing.

Imaam Muslim(rahimahullah) reported this story from Jareer
ibn 'Abdullaah (radhi allahu anhu) who also
narrated: "Some people came to Prophet (sallallahu alahi
wa-sallam) wearing woollen garments. He (sallallahu alahi
wa-sallam) saw that they were in bad shape and in
desperate need, so he (sallallahu alahi wa-sallam) urged
the people to give them charity. People were very slow to
respond, and it could be seen on his face (that he was
upset). Then a man of the Ansaar brought a package of
silver, then another came, then after him another and
another, and his face was filled with joy. He (sallallahu
alahi wa-sallam) said: 'Whoever starts a good thing in
Islam, and others do likewise after him, there will be
written for him a reward like that of those who followed
him, without detracting it in the least from their reward.
Whoever starts a bad thing in Islam, and others do
likewise after him, there will be written for him a burden
of sin like that of those who followed him, without
detracting it in the least from their burden." [Saheeh
Muslim, no. 1017]

Firstly: The word 'sunnah' used in the hadeeth must be
understood in it's linguistic sense (i.e. practice) not
it's sharee'ah sense (i.e. the life example of Muhammad
(sallallhu alahi wa-sallam) because otherwise it would
imply that there is something bad in the sunnah.

Secondly: The Companion (radhi allahu anhu) who gave
charity, did not do anything new, for giving charity had
been legislated from the very early days of Islaam as the
Makkan surahs prove, rather he was simply implementing a
previously legislated matter. So, the statement of the
Prophet (sallallhu alahi wa-sallam), 'a good sunnah' was
said at a time when the people were reluctant to give
charity, so one man gave it and then others followed him -
i.e. he renewed a sunnah that was being neglected - this
is the meaning of 'good practice' - renewing an existing
sunnah.

Hence, we do not stick just to the specific occurrence in
the hadeeth, but we generalize it's intent as it's wording
is general and as is established in the 'usul'. The intent
of this hadeeth is renewing the Sunnah when it has been
neglected. This is why the early scholars of Islaam
included this hadeeth under the chapter 'The reward of the
one who renews the sunnah" [as done by the 4th century
Imaam al-Laalikaa'ee in his encyclopedic work detailing
the belief of Ahlus Sunnah, 'Sharh Usul I'tiqaad Ahlus
Sunnah wal Jamaa'ah']

Thirdly: The meaning of 'bad sunnah' is to be understood
in the similar vein, i.e. the one who renews an evil act,
will get it's evil. Prophet (sallallahu alahi wa-sallam)
gave the example of the two sons of Adam (alaihi as-
salaam), one killing the other, one who killed got the sin
of his action as well the sin of all those who follow hi
in killing; without their sins decreasing, an killing had
been forbidden from the time of the first Prophet (alahi
as-salaam) to the last r

Fourthly: The hadeeth uses the terms 'good' and 'bad', and
from what has preceded, it is clear that Islaam has
already defined in it's totality all that it is good and
bad, and if we were to say otherwise, we would then be
accusing the religion of incompleteness and deficiency

Some Common Innovations

Imitating the Kuffar nowadays has resulted in many
Bid'ah's. Prophet (sallallahu alahi wa-sallam) said: "You
will follow the ways of those who were before you. (Jews
and Christians)"[At-Tirmidhee] Some common Bid'ah today in
the Ummah are:

Al-Mawlid - Celebrating the Prophet's (sallallahu alahi wa-
sallam) birthday The practice of celebrating al-Mawlid
(Prophet's birthday) on the 12th day of Rabee' al-Awwal
each Hijri year, has no basis in the Qur'aan and the
Sunnah, rather this celebration is an imitation of the
Christians, resembling their celebration of Prophet
Jesus's (alahi as-salaam) birthday, invented in the 4th
century of Hijrah through the Shites This practice is
known and performed as a sign of one's love for the
Messenger of Allah (sallallhu alahi wa-sallam). Although,
the Qur'aan has enlightened the issue of loving and
establishing the love of the Messenger (sallallahu alahi
wa-sallam) in a differing way: Allah says: "Say (O
Muhammad (sallallhu alahi wa-sallam): 'If you (really)
love Allaah, then follow me, Allah will love you and
forgive you your sins. And Allaah is Oft-Forgiving, Most
Merciful."

This verse clarifies the fact that the love of the Prophet
(sallallahu alahi wa-sallam) is merely a claim unless the
proof of sincerity is exposed, which is to submit and
abide to the laws and commands of Allah, revealed to
Prophet Muhammad (sallallhu alahi wa-sallam). In
accordance to the above mentioned verse, one who claims to
loves the Prophet (sallallhu alahi wa-sallam), then it is
for him to obey his (sallallahu alahi wa-sallam) commands
and follow his (sallallahu alahi wa-sallam) Sunnah, for
Allah says: "whatsoever the Messenger gives you, take it,
and whatsoever he forbids you, abstain from it" [(59): 7]

And according to the Sunnah of Prophet (sallallhu alahi wa-
sallam), exaggerating his (sallallahu alahi wa-sallam)
position in calling upon him as is done in these
celebrations is not only against his saying but indeed
Shirk. Allah says: " invoke not anyone along with Allaah."
[(72): 18]

And he (sallallahu alahi wa-sallam) said: "Do not
exaggerate about me, as the Christians exaggerated about
the son of Maryam. I am only a slave, so say "the slave
and Messenger of Allah (sallallahu alahi wa-sallm)"
[Bukhari]

Celebrating al-Mawlid even if it does not hold calling
upon the Prophet (sallallahu alahi wa-sallam) and other
sorts of sins; like the mingling of men and women,
singing, narrating poems about the Prophet (sallallhu
alahi wa-sallam), which contain undeserved praise of the
Prophet etc. is an innovation, since this practice as
mentioned earlier is not a part of the religion, neither
Prophet Muhammad (sallallhu alahi wa-sallam), nor his
Companions (radhi allahu anhu) are known to have
commemorated this celebration. Rather, when Prophet
Muhammad (sallallahu alahi wa-sallam) was asked about
fasting on Mondays, he (sallallahu alahi wa-sallam)
said: "That is the day on which I was born and the day on
which, I was entrusted with the Mission or when I was
first given Revelation." [Saheeh Muslim]

Consequently, one who claims to love the Prophet
(sallallahu alahi wa-sallam) and truly thankful to Allah,
then according to what has preceded, he must celebrate the
birthday of Prophet Muhammad (sallallahu alahi wa-sallam)
as he (sallallahu alahi wa-sallam) himself did.

Revering (Tabarruk) from certain places or personal
effects Tabarruk means to ask for blessing, by means of
which a thing is preserved and protected and increases in
goodness. Tabarruk can be asked to Allah Alone, for He is
the One who sends down the Barakah and preserves it.
Companions (radhi allahu anhu) of Prophet (radhi allahu
anhu) used to seek Barakah of Allah by the hairs of
Prophet Muhammad (sallallhu alahi wa-sallam), and his
personal effects. This special status is only for the
Prophet and only during his lifetime. After his death,
none of his companions (radhi allahu anhu) carried out
such practice, to seek Barakah from certain places, people
or thing is prohibited and considered Shirk. To believe
that Barakah can be reached if one visits or touches
certain thing, place or people, or Allah grants Barakah if
one visiting some certain thing, place or people is a way
to Shirk. From these are hanging, kissing or wearing
certain Qur'aanic verses for Barakah, using charms amulets
etc..

Bid'ah in Matters of Worship The religion of Islam
is 'Tawqifiyah'. No worship can be enacted that has no
proof in the religion, as the Prophet (sallallahu alahi wa-
sallam) said: "Whoever does what is not of our matter then
it is rejected." [Muslim]

From the many Bid'ah in worship are the following: To
converse the Niyyah (intention). It is a very common
practice to converse the niyyah in preparation for prayer,
like the saying "I intend to pray for Allah such and such
rakah." This act is a Bid'ah, for intention is a matter of
the heart and not the tongue and moreover it has no proof
from the Qur'aan and the Sunnah. Rather, Allah
says: "Say: 'Will you inform Allah about your religion?
While Allah knows all that is in the heavens and all that
is in the earth and Allah is all-Aware of everything."
[(49): 16]

A type of Bid'ah in worship is to recite Fatihah in times
of celebration or death, hiring people to recite the
Qur'aan if death comes to someone, celebrating Israa wa Al-
Miraj (ascension of Prophet (sallallhu alahi wa-sallam)
and Hijrah. Also from these is to perform Umrah
specifically in the lunar month of Rajab, Rajab is an
ordinary month, there are no special Umrah, prayer or fast
in this month, also form these is to specify prayer during
the middle night of Sha'baan and to fast during the 15th
of this month. Major Bid'ah are building monuments on
graves, making graves as mosques, and visiting graves for
Baraqah. All these celebrations are not valid in the
Shar'iah

And we leave you with the hadeeth of the Prophet
(sallallhu alahi wa-sallam), "..so he follows my sunnah
has been guided, and he who follows the innovations has
been destroyed." [Ahmad]



Bidah - Its Meaning, Aspects, Dangers, and the Solution
An anonymous contribution.


The religion of Islam, the religion of Muslims, is based
on only one teaching. In other words there is only
one 'true' Islam. There is no such thing as different
versions of Islam or different types or classes of this
deen. The true path is only one way which lies under the
shade of the Qur'an, the Sunnah and the understanding of
the Companions.
As was illustrated by our beloved Prophet (Saw) and was
narrated by Ibn Mas'ud that one day the Prophet (saw) drew
a straight line on the ground and He said, "This is the
path of Allah." Then he drew some lines to the left and
right to it and said, "These are the erred paths and on
each of these paths, there is Shaytaan calling to it."
Then he recited the following verse from the Qur'an (which
means):

"Verily, this is my straight path so follow it and do not
follow the other paths that will take you away from the
true path."

In fact, if we look in the Qur'an, when Allah (swt)
describes the truth, it is always described as singular.
For example, the word 'al-noor' which is singular is used
for the truth, as opposed to 'zulumath' which is plural.
It is a prime example from the Qur'an the clearly shows us
that the right way is one way only. Any deviation from the
true path is not an acceptable 'branch' of Islam but as
the scholars call it, is a 'bida'.

Unfortunately, due to several reasons, the concept of Bida
is not as clear to everyone as it should be. A reason for
that is a lot of people are confused about 'good' bida or
bida-e-hasana.

Secondly, there are many things which we do now that were
not done at the time of Prophet (saw). With the outset of
such widespread bida, people are confused, and rightly so,
as to what is actually sunnah and what in religion is not
sunnah- i.e. bida.

These misconceptions call for the need to establish the
fundamental step which is to know bida, the concepts of
bida according to Ahl-Sunnah Wal Jamah and the aspects of
bida.


Bida, its Meaning: (heresy, innovation)
"Any invented act or path in the religion that is made to
compete or resemble the Shari'a and that is followed for
the same purpose as Shari'a is supposed to be followed."

From this definition and from the statements of Prophet
(saw) about bida or innovation, we can come up with some
general ideas or concepts about bida that explains this
definition.


Aspects of Bid'ah:
Some of the aspects or concepts of bida are as follow:

1. Every bida is Dalalah.

Linguistically bida is something which is new or something
which was not done before, i.e., it has no precedent. From
the point of view of Shari'a, every bida is Dalalah and
there is no such thing as 'good' bida. Prophet (saw) said
in an hadith, "Kullo dalalatin fin naar (every dalalah is
in hellfire)."

Dalalah means to be astray or to be away form the truth.
If we look in the Quran, we will see how Allah (swt) used
the word 'dalalah' or 'dal'. It is not used for the one
who commits a sin or makes a mistake with respect to the
deen but it is used for those people who have gone astray
form the straight path or who have divided the religion.
For instance in Surah Fatiha (first chapter), the
word 'Daaleen' is not used for mere sinners but it is used
for people who have gone astray form the true path, the
Christians.

So when Prophet (saw) described bida, he used the harsher
form of deviation, i.e. dalalah, as he said, " Kullo
bidatin dalalah (every bida is dalalah)." He didn't just
say that every bida is a sin or is wrong but in fact it is
something much greater than that. It is a misguidance,
something that takes us AWAY from the right path.

2. Bida is performed as a way of pleasing and getting
closer to Allah (swt).

In other words, when someone follows a bida, he claims
that by doing this he will be closer to Allah (swt). This
is much different from committing a sin. As Ahmad Ibn
Hanbal once said, "The greatest sinner (fasiq) from the
Ahl-Sunnah Wal Jamah is better than the most pious person
from Ahl-Bida."

The sinner, at least, knows that whatever he is doing is
wrong and doesn't claim that it's halal and should be done
to please Allah (swt) and so on. However, the one who
commits bida not only goes against Qur'an and Sunnah but
also claims that what he does is pleasing to Allah (swt)
and a way of getting closer to Him. And this is one of the
greatest lies one can commit to say that some act is
pleasing to Allah and has no proof from Allah (swt) about
his claim.

So part of the concept of bida is that one who commits it
claims that it is approved by the religion and Shari'a and
it is beloved to Allah (swt). This is also one of the
dividing points between what is bida and what is not.

3. Bida can be both in inventing new actions or in
shunning an action.

Meaning, when someone originates a new practice saying
that it is approved by Shari'a without a proof is bida. In
the same way, when someone avoids something claiming that
by avoiding such and such practice he is pleasing Allah
and has no proof for it form Quran or Sunnah is also bida.

For example, during Prophet (saw)'s time three people came
to the Prophet offering their types of 'bidas'. One
claimed that he will pray the whole night, every night for
the rest of his life. One claimed that he will fast every
day in the future and the third one said that he will
never marry. The Prophet was swift in his disapproval of
these "good" bidas (at the outset, one would think how
could anything be wrong with worshipping Allah all the
time). The Prophet told these people that he was the best
among all mankind and the he prayed some part of the night
and slept another part, that he fasted some days while did
not in others and that he was married. While the first two
wanted to increase their worship beyond what Shari'a
requires, the third person intended to avoid marriage or
shun or elude something which is totally legal in Shari'a
and approved by Allah (swt). Like the Christian monks and
priests and the 'Muslim' Sufis claim that by not marrying
they are pleasing Allah (swt) is bida and against Islam.
Or if a vegetarian claims that by not harming a living
soul he is pleasing Allah is also bida because Allah has
allowed it and made it halal for us to eat the meat of
animals(of course, only the animals He has made halal).

4. Anything in Shari'a can have a bida created or related
to it.

Shari'a comprises aqeeda, beliefs, acts of worship and
business or public dealings (mu'amlaat). So, bida is not
just in matters of aqeeda or acts of worship but it could
also be in business or public dealings. For example, if a
person claims that 4 witnesses are required for business
deal rather than the 2 that are instituted by Islam then
he or she is exceeding the limits of Shari'a and falling
into bida.

5. Bida has no source and or evidence in Qur'an, Sunnah of
Prophet (Saw) and in the actions or Ijma (agreement) of
Sahabas.

One famous example that is quoted by the Ahl-Bida in their
desire to make some forms of bida halal, is the example of
Umar (ra) and the tarawih prayers. They claim that since
Umar (ra) started daily tarawih prayers in ramadhan while
the Prophet (saw) only performed 3 nights, and Umar (ra)
said that he started a good 'bida', we can accept the
concept of bida. However, this is a failure to distinguish
the linguistic meaning of bida from its Shari'a meaning.
For instance Allah refers in the Quran to his Sunnah.
Obviously when one refers to sunnah, it is a reference to
the Prophet's sunnah and its Shari'a aspects. Similarly
when Umar (ra) referred to the regular tarawih prayers, he
was only referring to the linguistic meaning. The proof
for this claim is clear. Tarawih prayers were not some new
practice in religion. The Prophet (saw) instituted the
tarawih prayers. The only reason that he stopped after 3
nights was clarified in his own saying that he did not
wish that the tarawih prayers be made obligatory upon the
Muslims. However, at the Prophet's death, the message of
Islam had been perfected and tarawih prayers would always
be recommended and not mandatory. Thus, Umar (ra) only
started the practice of regularly performing a sunnah not
STARTING a sunnah.

To conclude this section of the article, it must be
understood that bida is not only a new invention in the
religion claimed to be pleasing to Allah (swt), but the
one who creates and the one who follows bida actually
assert that there is some shortcoming in the deen. In
reality, they are stating that there is some way to get
closer to Allah (swt) and to please Him that is not found
in the Quran or the Sunnah of Prophet (saw). That they
have found a way to believe or act and to worship Allah
that is pleasing to Him and which is BETTER than the way
of Prophet (saw). That this perfect deen of Islam is
missing something in it and that is why they are adding
something to it or this deen had too much in it and that
is why they are taking somethings away. This, in essence,
is bida - the concept of a not-so-wholesome deen.

It is an (Naudhobillah) insult to Allah (swt) to say that
He could not reveal or teach Prophet(saw) the best way and
so they had to find the best way on their own. It is also
a denial to what Allah (swt) Himself said in the Quran:

"Today, I have completed and perfected your religion for
you and chose Islam for you as your deen" (5:3)

It is also a denial to what Prophet (saw) said:

"There is nothing that shall take you closer to Allah
(swt) than what He has told you to do and nothing will
take you away than what He has prohibited."

Hence, we must hate bida. This is the bottom-line. This
hatred is one of the aspects of our love for Allah and the
Prophet (saw) and love for a deen that we know is perfect
and will always remain so.


Dangers of Bida:
Shaikh Mohammed Sharoot wrote in his book on bida that if
the dangers of bida were restricted simply to the person
who follows it, then maybe we would not get as upset or as
worried as we are now, but in fact, the dangers of bida
and the harms and evils of bida spread from the person
following it to the people he is around and finally to the
entire Ummah. The deen as a whole is effected because of
their heresy and innovations.

Here are some dangers of bida:

1. Bida causes disunity in the Ummah.

It is first and foremost because of Ahl-Bida that there is
division and fractionalization among this Ummah. This is
proven very clearly from history. All of the Sahabas were
following the way of Prophet (saw). They all loved and
cared for each other even when they had a difference of
Ijtihad after Uthman (ra). They fought with Ali (ra) and
Mua'wiya (ra) against each other but they would still take
hadith from each other, pray together and marry their
daughters to each other. Their fight was due to their
difference of Ijtihad but their love was still for the
sake of Allah and they were still united on the way of
Prophet (saw). However, when the Khawarij brought out
their ideas during the famous battle of camel between
Muwayiah and Ali (ra on both), many Muslims split from the
ranks of the Ahl-Sunnah and hence became the first of the
Ahl-bida (the people of bida). It is interesting to note
that not even ONE sahaba was present among the Khawarij
which in itself speaks of many volumes.

Hence, when it comes to Ahl-Bida, the situation becomes
totally different. The Ummah split because of Ahl-Bida.
When they bring their new ideas and acts of worship to the
religion, the one group that is always supposed to be
sticking to the truth (as Prophet had mentioned) i.e. the
Ahl-Sunnah, reject these heretic ideas. They refuse to
accept Ahl-Bida's concepts and methodology.

The general statement made by various 'scholars' of
today, "We all should over come our differences and be
united and fight with Kuffar", is a nice statement as a
theory. However, practically it is not acceptable because
we can not be united with people who do not agree with all
tenants of Quran and Sunnah. It is our duty to oppose
people when we see them following bida once the evidence
has been established.

2. Bida is the cause of fitna (test or trials) or severe
punishment for this Ummah.

By definition the people of bida are refusing to follow
the commands and orders of Prophet (saw). Allah (swt) says
in the Quran:

"For those people who are differing from the commands of
Prophet, there will come to them either a fitna (test or
trial from Allah) or a severe punishment."

Once Imam Malik was asked about putting on the Ahram from
the Prophet's mosque rather than the miqaad. He said, "I
fear for that person that some fitna will come to him."
The man said, "Why? I am just adding a little to the
boundaries of Ahram." Since by doing so, he was going
against the commands of Prophet (saw), Imam Malik recited
the above verse from the Qur'an.

3. Bida is the source of fasad (evils) in the Ummah

If we look at the Shari'a (laws of the Quran and Sunnah),
it was meant for the well-being of mankind in this world
and in hereafter. Anytime we go astray from the true
teachings and accept any law other than the laws of Quran
and Sunnah then we miss that well-being (maslaha) and
replace it with fasad. By bringing new methodologies or
concepts, the Ahl-Bida actually change the way that will
bring the most happiness in here and in hereafter to a way
that will not bring the 'maslaha' (well-being).

4. Bida cause Sunnah to die and creates hatred for Sunnah.

Whenever people introduce any bida it usually replaces
some Sunnah. Or people add to Sunnah to the point where
Sunnah is not practiced correctly anymore.

Ibn Abbas said, "When bida is created then the Sunnah dies
and this continues until that bida is living and the
Sunnah is dead."

Hasan Ibn Attiya, one of the Ta'baeen said, "When the
people accept the bida, Allah removes the Sunnah from
among them and doesn't return it until the day of
judgment."

So, not only does bida cause the Sunnah to die but at the
same time it causes hatred for the Sunnah. Ahl-Bida not
only refuses to accept the actual Sunnah but also avoid
going to the masjid or places where Sunnah is practiced.
For instance, they show great disdain at Muslims that pray
with their shoes on while this is an established Sunnah.
It is common to see these Ahl-Bida going at great lengths
to describe the filth that shoes carry and it would not
be 'right' to pray wearing them. Why do these same people
forget that it is not 'right' to make a decision on the
religion of Allah, the sole owner of this deen? Allah
knows what is beneath our shoes or what was beneath the
sahabas' shoes or the Prophet's (saw) shoes but he still
allowed it and as Muslims, we are to hear and obey (as the
Quran instructs us) and not to pass judgments. That is
what happens when the bida spreads. Much hatred is created
for the Sunnah that it gets hard for people to follow
Sunnah. They get continuous pressure to change their ways.
And even if there are some people who truly want to follow
the Sunnah, Ahl-bida confuse them so much and mix the lies
with truth so much so that they get totally puzzled by Ahl-
bida's arguments and end up following the bida. They get
pulled into bida and they are not able to see the truth
anymore, although they were sincere to Allah (swt). So,
InshaAllah, Allah will judge them according to their
intentions but we know well that actions that are not
within the fold of Quran and Sunnah are unacceptable
irrespective of the intentions behind them.

5. Bida is a stepping stone to Kufr.

One of the early scholars, Al-Barbahaaree, one of the
companions of Ahmed Ibn Hanbal, said, "Beware of bida,
because every bida started out as something small and
resembling the truth and people were fooled by it and
followed it until it became bigger and bigger and were
trapped by it and it took them out of Islam."

Ibn Taymiyyah has a nice passage in one of his books
showing that:

"In fact, the kufr of Jews and Christians is because of
bida. They introduced new things into the religion and
those things took them completely away from the true
message of Musa (Moses) and Isa (Jesus) Alaihumma Salam".

6. For the Ummah as a whole, bida hurts the spreading of
Islam and Dawah for the sake of Allah.

One of the easiest ways is that usually the ideas of Ahl-
bida are used by the enemies of Islam to portray Islam.
Most times TV shows will portray Islam as Sufis
making 'zikr' which in fact has nothing to do with Islam.
They are setting these things up to make people run away
from Islam because belief of Ahl-bida is not from
the 'fitra'. Only 'real' Islam contains the fitra and
people will not be attracted to something which goes
against the fitra. For instance, the group of Farakkhan,
the nation of Islam being portrayed by Kuffars as
an 'Islamic' group. Someone who is looking for the 'truth'
will never be attracted to their ideas and beliefs which
are being spread in the name of Islam.

7. Individually, bida destroys the akhira of the person.

The best example is like the termite being allowed to live
in wood. Imagine bida is the termite and the person is the
wood. Sooner or later the person will be ruined because it
is clearly shown by the several hadith of Prophet (saw).
Bida will be rejected in the hellfire. Allah (swt) puts a
barrier between the person committing bida and repentance.
This person and his supporters are cursed by Allah and the
angels. He will be turned away from the fountain of
Prophet (saw) on the day of judgment. His deeds will be
rejected as long as he commits the bida. He will be
thinking in the world that he is doing something pleasing
to Allah, whereas, in hereafter, he will find out that
there is no benefit to what he did. He will not only bear
the burden of his bida but also of anyone who followed
him.


Solution to Avoid Bida:
First of all, the people claiming to follow the Sunnah and
being from Ahl-Sunnah Wal Jamah have to realize the
dangers of bida and how it is an obligation upon them to
hate and oppose bida. For instance, if a group tries to
oppose a bida, the first people to come and defend the
bida are the ones who claim to be from Ahl-Sunnah. They
say that they should not impose things and give people
freedom of what they are doing and so on.

This is at best weird because when anything goes against
Qur'an and Sunnah then there is no such thing as giving
others freedom of doing what they want. This is basically,
due to the lack of understanding of bida.

Secondly, we have to establish "Amara bil ma'roof wa
naheen anil munkar (ordering good and forbidding evil)."
Bida is a kind of high munkar (evil) and Prophet (saw) has
clearly told us in a hadeeth that we should stop munkar
with the best of our abilities.

Last but not least, we should educate ourselves about
the 'real' Sunnah of Prophet (saw) and find out what is
bida and what is not. We have to look at the tafseer
(explanation) of the Qur'an as well as the hadith of the
Prophet (saw). When understanding the verses of the Qur'an
and the hadith of Prophet (saw) we have to take into
consideration the context and the time of the revelation
of the verse or the hadith of Prophet (saw).

For instance, many people misinterpret the hadith of the
Prophet (saw) where he mentioned the reward of those who
introduce a good practice in Islam, with
introducing 'innovations' in Islam. However, if one reads
the earlier portion of this Hadith in Muslim, it clarifies
the misconception. Prophet (saw) said it when he saw some
poor people sitting outside the mosque and no one helped
them. He (saw) was unhappy and delivered a sermon
reminding people to fear Allah (swt). After the speech
someone brought a big load of charity and give it to those
people. When others saw him doing so, they all started
giving charity to those people until the expression of
Prophet (saw)'s face changed form anger to happiness.

Basically, the man gave charity, which is an allowable and
a good act from Shari'a. So, if someone does an act which
people have been neglecting, and is an allowable act and
in accordance of Shari'a and people follow him then he
gets his reward and reward for being followed without
either one's reward being reduced. Hence, although, this
constitutes the literal meaning of bida' hasana, it has no
relation whatsoever to the shari'a meaning of bida. The
same applies for an evil act.

May Allah protect us form committing bida and guide us all
to the His path and help us in strengthening our faith.
All the good is from Allah (saw) and His Messenger (saw)
and all the evil is form me and Shaytaan.


How Do We Know What Is and What Is Not a Bid`ah?
Shaykh `Alee Hasan `Alee `Abdul Hameed

Ilm Usul al-Bid'ah, pp. 75-9
Translated by Abu 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:

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.

In the actions and these are further sub-divided into two:
The type that is known by everyone, the elite and the
general masses, to be a bid'ah, be it forbidden or
detested.
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. (i)] 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."

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!"

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 the 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.

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.

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."

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).]

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)."

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."

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.



The Sahabah's Attitude towards Innovations

The Friday Report (now AlJumuah Magazine), Vol IV, 4.



An outstanding characteristic of the Sahabah is their
absolute adherence to the Sunnah of the Prophet, salla
Allaahu Alaihe wa sallam, and their absolute disaproval of
Bid`ah (innovation). Some Sahabah narrated the following
story:

We used to sit in front of Abdullah ibn Masoud's house
before the Fajr prayer waiting to go with him to the
Masjid. Abou Mousa al-Ash`aarie came and asked us:

'Did Abu Abdurrahman (i.e. Ibn Masoud) leave yet?'

We answered: 'No.'

So Abou Mousa Al-Ash`aarie sat with us waiting for him.
When he came out, we all stood up. Abou Mousa told him:

"Oh, Abu Abdurrahman! I recently saw something in the
Masjid which I did not approve."

Ibn Masoud then asked: "What was it?"

Abou Mousa said: "You will see it if you stay alive..In
the Masjid, I saw a group of people sitting in circles
waiting for the Salat. Each circle is led by a person. And
every person in these circles carries small stones.

The leader of a circle would say: 'Say 'Allah-u Akbar' a
hundred times,' they will say Allah-u Akbar a hundred
times; then he says 'Say 'La ilaha Illa Allah', a hundred
times" they will say La ilaha ill Allah a hundred times;
he they says: 'Say 'Subhan Allah', a hundred times, they
will say Subhana Allah a hundred times.

Then Ibn Masoud said: "What did you tell them?"

He said: 'I didn't say anything, I wanted to wait for your
opinion."

Abdullah ibn Masoud said: "Could you not order them to
count their sins, and assured them of getting their
rewards."

Then Abdulah ibn Masoud went ahead and we accompanied him.
As he approached one of the circles, he said: "What is
this that you are doing?"

They said: "Oh! Abu Abdurrahman, these are pebbles to
count the number of times we say Allah-u Akbar, La ilaha
Ill Allah, and Subhana Allah."

He said: "Count your own sins, and I assure you that you
are not going to lose anything of your rewards (Hasanat)..
Woe unto you, people of Muhammad, how fast you will be
doomed. Those are your Prophet's companions available,
these are his clothes not worn out yet, and his pots are
not broken yet. I swear by Whom my soul is in His Hands
that you are either following a religion that is better
than the Prophet's religion or you are opening a door of
aberration."

They said: "We swear by Allah, oh, Abu Abdurrahman, that
we had no intention other than doing good deeds."

He said: "So what? How many people wanted to do good deeds
but never got to do them? The Prophet of Allah has told us
about people who recited the Qur'an with no effect on them
other than the Qur'an passing through their throats. I
swear by Allah, I am almost sure that most of you are from
that type of people."

Then he left them.

Amr Ibn Salamah said: "We saw most of the people of those
circles fighting us with the Khawarij in the battle of An-
Nahrawan."

- Related by Ad-Daremie and Abu Na`eim with an authentic
chain.