Good Bida/Bad Bida..?

[M..x]

Salaam...
I can't remember if I posed this before..
I need clarification on this issue. As far as my knowledge goes, there's only one type of bida (innovation) and obviously has reference to religion. I was just in a conversation about celebrations of Mawlids/Milad Nabi which I don't beleive in for several reasons. Then someone pulled out this classical 'good bid'a' argument. What is tha majority of the scholars stance on this? I have come people who have quoted from Imam Shaf'iee or Malikee (Can't remember which) where they say that there are 2 forms of Bid'a.. To what extent is that true?

[M..x]

Oh yeah and I forgot when i said that mawlids were wrong and stuff majorly due to the fact that the Prophet (pbuh) did not follow such tradition and practices, the person said to me 'oh what about the compliation of the Quran, is that bid'a aswell now' =/ What tha heck was I meant to say to that. Hardly and example but still?
And furthermore, I just googled it (brain I never had) and I just wanted to see what Wikipedia said about it.. Not that i EVER beleive it. Intrestingly they cited Ibn Kathir as someone whu also follows this? True much? Or Just Wiki being Wiki?

[~Raindrop~]

salam sis
I used one of my all time favourite sites to look for a suitable response :D
the following can be found at:
http://www.albalagh.net/qa/milad_qa2.shtml
Looks like it answers your question :). Hope it helps.

Q.) I was brought up in a Barelwi tradition. Since I have begun seeking knowledge from the wider Muslim (i.e. not just Barelwis, but excluding Shia’s and similar groups, though including Wahhabis and Salafis) community, I can say that I have gained much. I now understand more and more of what the common ground is between groups and focus less on the disagreements. I think this kind of tolerance comes with knowledge. Just as your article, "Humility in Knowledge and Arrogance in Ignorance" would say.

I can say that I have changed certain beliefs that I had before my "quest for knowledge." I have benefited enormously from Deoband educated imams here - as a very famous Middle Eastern Sheikh said "Deobandis know their fiqh."

There is one issue though that remains an anomaly and that really leaves me wondering. That is concerning the Maulid (or as they would say in the Indian subcontinent, Milad). Granted, there are some things that Barelwis may do which are curious, but from all that I have seen around the world the Maulid seems to be an accepted practice among Sunni Muslims. Scholars like Jalaluddin Suyuti, Ibn Hajar Asqalani and even Ibn Taimiya described it as a praiseworthy innovation.

From the Ottoman Turks, to the pre-Salafi Arabs, the Malay Archipelago, the Persian and Indo-Pak region, the Maulid was not controversial or questionable in any way. The Sudanese uprising against the colonial forces was fueled by the emotion of the Maulid (verhandelingen). This is why the colonial forces tried to quell the celebration of Maulid in order to subdue the masses.

Today the Turks (Hanafi) still celebrate it with fervor, the Malay (Shafi’i), the Bosnians (Hanafi), some (non-Salafi) Arabs, the Barelwis, the Sudanese. In fact, the only people who don’t celebrate it seem to be the Salafis, Deobandis and the Tabligh Jamaat (the Shariah base of which is of course the books and texts of the Deobandi school).

This is curious. If imams like as-Suyuti have permitted it (if it is free of blameworthiness), was he in error? Was Asqalani in error? The establishment of a day to celebrate the Maulid is completely regarded as bid'ah by Mufti Usmani, praiseworthy or blameworthy acts aside.

A.) As I explained in my article on celebration of Eid-e-Milaad-un-Nabi, holding a meeting to discuss different aspects of the life of the Holy Prophet Sall-Allahu alayhi wa sallam is a very meritorious act for which the Muslims should strive to the best of their ability. But confining this discussion to the events of the birth of the Holy Prophet Sall-Allahu alayhi wa sallam and restricting it to a particular date and holding attendance at such meetings as necessary or obligatory for every Muslim renders this practice as bid'ah or innovation. Mostly the meetings of Maulid today are of this type. Therefore, contemporary Ulema of Deoband have declared it a bid'ah.

If the life of the Holy Prophet Sall-Allahu alayhi wa sallam is made subject of a meeting, and the meeting is free of the above mentioned defects, nobody can call it a bid'ah. It is in this context that some scholars of the past have allowed the practice.

Answer by: Justice Mufti Taqi Usmani

A Discussion of Milad and Bid'ah

[Note: Although the question does not address the issue of Milad from a fiqh point of view, but only from a historical point of view, yet it is also important to examine the issue in that context. For the most important question for a Muslim has to be whether or not a particular act is permissible according to the Shariah, which is derived from Qur'an, Sunnah, and the practice of the Sahabah, as they understood the Sunnah. The following provides that perspective.]

The establishment of ceremonial gatherings under the banner of "Eid-Milad-un-Nabee" and attaching religious significance to them is purely bid'ah and an innovation in Deen, because neither did Rasulullah Sall-Allahu alayhi wa sallam himself indulge in it, nor did the illustrious Khulafaa-e-Raashideen, Radi-Allahu anhum, organize such functions. Similarly, neither did any of the other Sahaaba-e-Kiraam, Radi-Allahu anhum, participate in such gatherings, nor is there any incident on record during the blessed era of the taabi’een or tab’e taabi’een (Rahmat-u-Allahi alayhim) that can, in any way, substantiate this innovation. These people were best acquainted with the Sunnah of Rasulullah Sall-Allahu alayhi wa sallam and had total love for him. They were staunch followers of the Shariah.

Rasulullah Sall-Allahu alayhi wa sallam has in no unclear terms, said: "Whoever introduces anything that is not part of Deen, into this Deen of ours, it shall be rejected." (Bukhari/Muslim)

In another Hadith he says: "Hold fast onto my Sunnah and the Sunnah of the rightly-guided Khulafa, after me. Hold fast onto it firmly, and beware of newly-introduced practices, for every new practice is an innovation and every innovation leads one astray." (Abu Dawood/Tirmizi)

Severe warnings have been sounded in the above-mentioned Ahadith with regard to introducing and implementing innovations in Deen. The holy Qur’an enjoins: "And whatsoever the messenger giveth you, take it. And whatsoever he forbiddeth, abstain (from it). And keep your duty to Allah. Lo! Allah is stern in reprisal." [Al-Hashr 59:7]

"Verily in the messenger of Allah, ye have a good example for him who looks unto Allah and the last day, and remembers Allah much." [Al-Ahzab 33:21]

"This day have I perfected your religion for you and completed my favor unto you, and have chosen for you a religion, al-Islam." [Al-Maidah 5:3]

There are numerous other Ayat and Ahadith that can be quoted. But from no Ayat or Ahadith can the current form of "Eid-e-Milad-un-Nabee Sall-Allahu alayhi wa sallam" be proved.

Will such innovations grant proximity to Allah Taala? On the contrary, these innovations should be a cause of great concern and alarm for the Ummat-e-Muslimah!

It is a known fact that Rasulullah Sall-Allahu alayhi wa sallam is the most superior of all the Ambiyaa alaihimus-salaam and also that he is the seal of all the prophets alayhimus-salaam. He left no stone unturned in conveying Deen to us and rendering precious advice to us. If the "Eid-e-Milad-un-Nabee Sall-Allahu alayhi wa sallam" was a divinely inspired act, then surely Rasulullah Sall-Allahu alayhi wa sallam would have commanded the Muslims to it, or at least, either he or his beloved Sahabah, Radi-Allahu anhum, would have practiced it.

That is why, in the light of these unambiguous proofs, the Ulama-e-Haqq have always refuted and rejected the customary form of "Eid-e-Milad-un-Nabee Sall-Allahu alayhi wa sallam" and Mahfeel-e-Milad and have also always discouraged people from participating in such gatherings.

[CosmicPathos]

Can a Bidah be good? Does not it sound oxymoronic to you?

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[islamirama]

Can a Bidah be good? Does not it sound oxymoronic to you?

Only good bidah i have read about is non-religious. Firstly, bidah means innovation, adding something to something existing. Bidah in context of Islam is forbidden, Prophet (s) came and completed his mission and Allah says in His book:

(This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.) This, indeed, is the biggest favor from Allah to this Ummah, for He has completed their religion for them, and they, thus, do not need any other religion or any other Prophet except Muhammad . This is why Allah made Muhammad the Final Prophet and sent him to all humans and Jinn. Therefore, the permissible is what he allows, the impermissible is what he prohibits, the Law is what he legislates and everything that he conveys is true and authentic and does not contain lies or contradictions.

So as far as religion is concerned, there is no good bidah. Prophet (s) said every bidah is misguidance and every misguidance is hellfire. There is a hadith that states that if you start a tradition that is good and others follow it than you will get ajr (reward) for that for all that follows it, just as if you introduce a bad tradition and others follow than you will get a share of the sin. For example. the first son of Adam that killed his brother. this is a bad tradition and today every murder that takes place, that son of Adam gets his share of sin for each murder. A good tradition is when Umar r.a. ( i think) saw everyone doing taraweeh prayer by themselves and he united them to start doing taraweeh as jammah. Some misguided people and 'scholars' use this as an excuse to introduce bidah into Islam.

Only Bidah that is acceptable is one that is not related to religion. For example, the innovation of technology, you using cars instead of carriages, using phones in stead of pigeons, etc.

my 2 cents on it, Allah knows best.

[abu_musab461]

Bida' is of two types which has been touched on above but not highlighted.

1) Linguistic

2) Shari

Linguistically it means innovation. In this sense innovation can be something good. So in the affairs of the dunya and materialistic things where there is no reward attached to it then it is permissible.

Eg. a). The prophet never wore glasses but we wear glasses but we dont get any reward for it. So its not a bida' in the forbidden sense.
b) We have carpets and microphones in the masjid, but these are not bida' because nobody says you get more reward for praying on the carpet or it is an act of ritual worship to make azan on the mic.
These are mearly the tools to assist us in worshipping Allah and benefitting us.

Even to revive a sunnah- eg. cupping and ruqya, it can be said linguistically that is is a "good bida" a good innovation.

And thats what Umar Khattab did when he combined the people in jama for tarawih, since if you look at the hadith the prophet lead the companions in tarawih for the first three nights then did not come out the four night out of fear that people will think the tarawih prayer is wajib.

same goes for compliation of the Quran.

It is an innovation but in the linguishtic sense. It is not a ritual act nor is there is no reward for compliing the Quran rather it was done to benefit the muslims.

Further more all the sahabah agreed that it was the right thing to do and the prophet said "My ummah (sahabah) would never gather together on something falsehood"

so the consensus of the companions is evidence for us.

2) Anything new introduced into islam as an act of worship or attributing a reward to it, or considering it necessary or obligation with out evidence for it is haram and is bida'

Eg. Praying 8 raka for fajr
If you say you Have to make dua after every salah and have raising the hands in congregation. Otherwise salah is incomplete.
Celebrating birthday of the prophet is a ritual act that has no evidence.

[ardianto]

Imam Shafi'i share innovation in Islam into two categories :

First : Hasanah. Innovation that sourced from Qur'an, Hadits, or Ijtima (consensus) of Sahabah.
In example : Salah Taraweeh, two Azan in Salah Juma'ah.

Second : Sayyiah. Innovation that not sourced from Qur'an, Hadits or Ijtima of Sahabah.

Imam Shafi'i called that Hasanah innovation as Bida Hasanah (good bida) because in Arabic language, innovation is bida.

But unfortunately, many Muslim do not understand, in exactly what is the meaning of bida. Some of them assume, every new thing in Muslim is innovation in Islam. In example, when they hear azan trough loud speaker, they call it bida. And this is causing a reaction from other Muslims who disagree with them. Unfortunately, their reaction is declare that azan as Bida Hasanah. They quote statement about Bida hasanah from Imam Shafi'i without understand what was Imam Shafi'i means with that statement.

So, it's not true if Imam Shafi'i tolerate innovations that done by Ahlul Bida.

[CosmicPathos]

Imam Shafi'i share innovation in Islam into two categories :

First : Hasanah. Innovation that sourced from Qur'an, Hadits, or Ijtima (consensus) of Sahabah.
In example : Salah Taraweeh, two Azan in Salah Juma'ah.

Second : Sayyiah. Innovation that not sourced from Qur'an, Hadits or Ijtima of Sahabah.

Imam Shafi'i called that Hasanah innovation as Bida Hasanah (good bida) because in Arabic language, innovation is bida.

But unfortunately, many Muslim do not understand, in exactly what is the meaning of bida. Some of them assume, every new thing in Muslim is innovation in Islam. In example, when they hear azan trough loud speaker, they call it bida. And this is causing a reaction from other Muslims who disagree with them. Unfortunately, their reaction is declare that azan as Bida Hasanah. They quote statement about Bida hasanah from Imam Shafi'i without understand what was Imam Shafi'i means with that statement.

So, it's not true if Imam Shafi'i tolerate innovations that done by Ahlul Bida.

Bida Hasana were done by the Salaf who were the closest to the Prophet. Today's muslims have no right to start doing bida in matters of religion.

[M..x]

JazakAllah Khair. You lot are very knwoledgeable MashAllah...
Also annother thing I came accross was the term 'Ya RasulAllah'... So far as my own understanding goes, I didn't quite believe that is even allowed? Linguistically speaking (corrrect me if I'm wrong) does tha term 'ya' relate to someone thats either omnipotent (Allah alone) or someone that is present no? And The Prophet (pbuh) is neither omnipotent as Allah can only hav such attribute and nor is he present?
& Someone actually tried to jsutify this by saying that we say 'Oh Prophet' during the course of Salah in Tashahud:

As-salamu 'alayka ay-yuhan-nabiy-yu
Peace be upon you, Oh Prophet.

So what is the justification for not allowing it in ordinary casual speach? I tried explaining the circumstances that the Salah was introduced in and that it has been a practice for over 1400 years when the Prophet (pbuh) was alive, and we couldnt exactly alter or change it as we were precribed to carry it out in this way. And to change it/introduce new aspects would inevitably amount to bid'ah would it not?
Thats as far as my own understanding goes, obviously very limited.. But I was wondering if anyone could help me out? I really hate this man-made theories people come up with. It just creates more divisions. Why can't we just all adhere to the Quran and Sunnah like the Prophet (pbuh) asked us instead of coming with our own ideas and interpretations which is majorly tha reason why our Ummah is in such a state today!!! =/ =(

[أبو سليمان عمر]

In the deen there is no such thing as a bidah hassan (good bidah) every bidah is misguidance and every misguidance is hellfire
but as far as bidah in the world like cars phones etc has nothing to do with the deen is ok so long as it isnt haram

A Clarification Of Doubts Regarding Innovation

By the Noble Shaykh Saalih Ibn Fawzaan al-Fawzaan
[Taken from Kitaabut Tawheed of Shaykh Saalih al-Fawzaan (p. 106-110)]
Translation and footnotes by Maaz Qureshi

www.troid.org

1. AN INTRODUCTION TO INNOVATION IN THE LANGUAGE

It is a valid form of innovation, it is an invention without a preceding likeness. And from it is the statement of Allaah the Exalted, "Inventor of the Heavens and the Earth" [Sooratul Baqarah 2:117]

That is, the Innovator of those two things on other than a preceding likeness. The statement of the Exalted, "Say, I am not a new one from amongst the messengers" [Sooratul Ahqaaf: 9]

That is, 'I am not the first who came with a message from Allaah to the slaves, rather there have preceded before me, many from amongst the messengers.'

And it can be said, 'So and so innovated (ibtada'a) an innovation (bid'ah)', meaning that he invented a way not having a predecessor for it.

Innovating is divided into two:

A. Innovating in 'aadaat (customs/habits/culture etc.): such as inventing innovations of speech, and this is permissible (mubaah), because the basic principle regarding 'aadaat (customs) is one of permissibility (ibaahah).

B. And innovating in the religion, then this is prohibited because the basic principle regarding it is one of Tawaquf (restriction to authentic texts). He (sallallaahu 'alayhi wa sallam) said, "Whoever invents (ahdatha) in this matter of ours what is not from it, then it is rejected. "[Bukhaaree, Muslim] And in a narration, "Whoever performs an action not in accordance with our matter, then it is rejected. "[Saheeh Muslim]

2. THE INNOVATION IN RELIGION IS OF TWO TYPES:

The First Type: Innovation in statements of belief, such as the sayings of the Jahmiyyah, and the Mu'tazilah, and the Raafidhah, and the generally known misguided sects and their beliefs. Innovation in statements of belief, such as the sayings of the Jahmiyyah, and the Mu'tazilah, and the Raafidhah, and the generally known misguided sects and their beliefs.

The Second Type: Innovation in the acts of worship; Such as worshipping Allaah with an act of worship which is not legislated. And it has divisions, Innovation in the acts of worship; Such as worshipping Allaah with an act of worship which is not legislated. And it has divisions,

The first division: It has no origin (asl) in worship, rather it is a newly invented form of worship having no origin in the law (Shar'); Such as inventing prayer not legislated, or fasts not having a Sharee'ah legislated origin, or days of celebration such as the celebration of birthdays, and other than that. It has no origin (asl) in worship, rather it is a newly invented form of worship having no origin in the law (Shar'); Such as inventing prayer not legislated, or fasts not having a Sharee'ah legislated origin, or days of celebration such as the celebration of birthdays, and other than that.

The second division: What exists from additions in the legislated worship, like if one were to add a fifth raka'ah in the Noon (Dhuhr) prayer, or the afternoon ('Asr) prayer for example. What exists from additions in the legislated worship, like if one were to add a fifth raka'ah in the Noon (Dhuhr) prayer, or the afternoon ('Asr) prayer for example.

The third division: What exists in the characteristics of carrying out legislated worship. To perform it on a manner not legislated; such as carrying out legislated remembrances (Adhkaar singular: Dhikr) in simultaneous and melodious voices, and such as being extreme on oneself in worship to the point of leaving from the Sunnah of the Messenger (sallallaahu 'alayhi wa sallam). What exists in the characteristics of carrying out legislated worship. To perform it on a manner not legislated; such as carrying out legislated remembrances (Adhkaar singular: Dhikr) in simultaneous and melodious voices, and such as being extreme on oneself in worship to the point of leaving from the Sunnah of the Messenger (sallallaahu 'alayhi wa sallam).

The fourth division: What exists from specification of a time for legislated worship which was not specified by the law (shar') such as specifying the middle night of Sha'abaan and it's day for fasting and prayer. So verily fasting and praying have a basis in the Religion, but specifying them to a time from amongst the times is in need of a proof. What exists from specification of a time for legislated worship which was not specified by the law (shar') such as specifying the middle night of Sha'abaan and it's day for fasting and prayer. So verily fasting and praying have a basis in the Religion, but specifying them to a time from amongst the times is in need of a proof.

3. THE RULING ON INNOVATION IN THE RELIGION, WITH ALL OF ITS TYPES:

Every innovation in the religion is forbidden, and a misguidance because of the statement of the Messenger (sallallaahu 'alayhi wa sallam) "And beware of newly invented matters, for every newly invented thing is an innovation, and every innovation is a misguidance. "[Abu Daawood, and Tirmidthee who said, 'Hasan Saheeh'] And his (sallallaahu 'alayhi wa sallam) statement, "Whoever invents in this affair of ours what is not from it, then it is rejected. "[Agreed Upon] And in a narration, "Whoever performs an action not in accordance with our affair, then it is rejected." [Saheeh Muslim] So these two hadeeths show that all newly invented things in the Religion are innovations, and every innovation is a rejected misguidance, [1] and the meaning of that is that innovation in belief and worship is forbidden. However, it's prohibition is according to the degree in the type of innovation, and from it is evident disbelief such as circumambulation around the graves in order to get closer to it's inhabitants, and offering sacrifices and vows to them, and supplicating to their inhabitants, and seeking rescue with them. And such as the extremist statements of the Jahmiyyah and the Mu'tazilah. And from it is what is a means of shirk such as erecting the graves, and praying and supplicating to them. And from it is what is disobedience in creed such as the innovation of the limbs by the Qadariyyah, and the Murji'ah in their statements and belief in opposition to the proofs of the Sharee'ah. And from it is sexual abstinence and fasting established in the sun, and castration with the intention of cutting off all desires. [see al I'itisaam of ash-Shaatibee (2/37)]

WARNING:

Whoever divides innovation [in the religion] into good innovation (bid'ah hasanah), and sinful innovation (bid'ah sayyi'ah), then he has committed wrong, and has opposed his (sallallaahu 'alayhi wa sallam) statement, "Every innovation is a misguidance." because the Messenger (sallallaahu 'alayhi wa sallam) ruled that innovation - all of it - is misguidance,[2] and this says that not all innovation is misguidance, rather there is good innovation. Al Haafidh Ibn Rajab said in his commentary to al Arba'een: 'So his (sallallaahu 'alayhi wa sallam) statement, "Every innovation is misguidance." is from the all encompassing word, not excluding from it anything. And it is the greatest principle from the principles of the Religion. And it is associated with his (sallallaahu 'alayhi wa sallam) statement, "Whoever invents in this affair of ours, what is not from it, then it is rejected." So whoever invents things and attributes them to the religion, and it does not have an origin in the religion to return to, then it is misguidance, and the Religion is free from those things. And equal to that are matters of beliefs, or actions, or statements whether hidden, or manifest.' [end] [Jaami'ul 'Uloom Wal Hikam, p. 233] [3]

And there is not a proof for them that there is good innovation, except for the statement of 'Umar (radiyallaahu 'anhu) regarding the taraaweeh prayer, "What a good innovation this is!"(ni'imatul bida'atu hadhihi).

And they also say, 'Verily there were things invented, and they were not objected to by the Salaf, like the collection of the Qur`aan into one book, and the writing of the Hadeeth, and recording them.' So the answer to these is that these are matters which have an origin in the law (shar'), so they are not newly invented. And the statement of 'Umar (radiyallaahu 'anhu) "What a good innovation" , he desires the linguistic innovation, and not the religious innovation (al bida'atush Shar'iyyah). So whatever has an origin in the law, returns to it. If it is said that it is an innovation, then it is an innovation in language, and not in Islaamic Law. So the religious innovation is what does not have an origin for it to return to. So the collecting of the Qur`aan into one book has for it an origin in the law to return to, because the Prophet (sallallaahu 'alayhi wa sallam) had commanded the recording of the Qur`aan, but it was written scattered so the Companions collected it into one book for it's protection. Indeed the Prophet prayed taraaweeh with his Companions (radiyallaahu 'anhu) nightly, and they had preferable fear about it in the appointment [of an Imaam], and the continuing of the Companions (r) in praying in separate groups in the lifetime of the Prophet and after his (sallallaahu 'alayhi wa sallam) passing, up until 'Umar Ibnul Khattaab united them on one Imaam like how they used to be behind the Prophet (sallallaahu 'alayhi wa sallam), and this is not an innovation in the Religion. And the writing of the Hadeeth also has an origin for it in the Law. Indeed the Prophet (sallallaahu 'alayhi wa sallam) commanded the writing of some hadeeths for some of his Companions (radiyallaahu 'anhu), so as to study that from it.[4] And there was warning against writing it on regular paper according to his (sallallaahu 'alayhi wa sallam) advice fearing that there would get mixed with the Qur`aan, that which was not from it. So when the Prophet (sallallaahu 'alayhi wa sallam) passed away, this warning was done away with - because the Qur`aan was completed, and memorized before his (sallallaahu 'alayhi wa sallam) passing. So the Muslims recorded the hadeeth after that, preserving it from destruction. And may Allaah reward Islaam and the Muslims with good when they preserve the Book of their Lord, and the Sunnah of their Prophet (sallallaahu 'alayhi wa sallam) from destruction, and the mockery of the scornful. [5]

******************

Footnotes:

[1] Many of the people of innovation say that the word 'kullu' in the hadeeth about innovated matters does not mean everything, al-Haafidh Ibn Rajab al-Hanbalee says in Jaami'ul Uloom Wal Hikam (2/89) in commentary to the part of the hadeeth, "and beware of the newly invented matter…"

"His saying, 'and beware of the newly invented matters, and every bid'ah is a misguidance' contains a warning to the ummah from following the newly invented innovations, and he stressed this by saying, 'and every innovation is a misguidance'. And the meaning of bid'ah is everything that is newly invented that has no basis in the sharee'ah that would prove it. As for that which has a basis in the sharee'ah that would prove it then this is not a bid'ah in the sharee'ah even if it be a bid'ah according to the language. And in the saheeh of Muslim from Jaabir (radiyallaahu 'anhu) from the Prophet that he used to say in his sermons, 'the best speech is the Book of Allaah, and the best guidance is the guidance of Muhammad, and the worst of matters are the newly invented matters and every bid'ah is a misguidance.'…And Imaam Ahmad reports from the report of Ghadeef Ibnul Haarith ash-Shimaalee, 'Abdul Malk Ibn Marwaan sent (someone) to me and he said: Indeed we gather the people for two matters: raising the hands (for supplication) upon the minbar on the day of Jumu'ah and giving exhortations after the fajr and 'asr prayers. So he said: As for these two matters, then they are examples of your innovations in my opinion and I will not accept anything of them from you because the Prophet (sallallaahu 'alayhi wa sallam) said, 'A people do not introduce an innovation except that the likes of it is raised from the sunnah (ie. forgotten and neglected) and sticking to the sunnah is better than innovating an innovation.' And something similar is reported from Ibn 'Umar…

And as for what has occurred from some of the salaf in their declaring some bid'ahs to be good then this is regards to bid'ah in it's linguistic meaning not it's sharee'ah meaning, and from these is the saying of 'Umar (radiyallaahu 'anhu) when he gathered the people for the standing of Ramadhaan behind one Imaam…[he gives reasons as to why this is so, but these have already been mentioned in other articles, and some of them above, so I will not repeat them]

And from them: the adhaan for jumu'ah that was increased on by 'Uthmaan due to the need of the people…and it is reported from ibn Umar that he said this was a bid'ah. And maybe he meant what his father meant concerning the standing during the month of Ramadhaan.

And from them: collecting the mushaf as one book…and the Prophet (sallallaahu 'alayhi wa sallam) used to command that the revelation be written and there is no difference in this between writing separately or as one collection, rather one collection has more benefit….[mentioning more examples]…..

And Abu Nu'aym reports with a chain of narration from Ibraaheem Ibn Junayd who said: I heard ash-Shaafi'ee saying: 'bid'ah is of two types….' And he depended upon the saying of 'Umar (radiyallaahu 'anhu), 'what a good bid'ah this is' and the meaning of ash-Shaafi'ee (rahimahullaah) is as we have mentioned previously: that the foundation for the blameworthy bid'ah is that which does not have a basis in the sharee'ah that can be referred to - and this is a bid'ah in the convention of the sharee'ah. As for the praiseworthy bid'ah then that is what agrees with the sunnah - meaning that is has a basis in the sunnah that can be referred to, and this is a 'bid'ah' in it's linguistic meaning not in it's sharee'ah meaning due to it's conforming with the sunnah.

And another statement has been reported from ash-Shaafi'ee that explains this, and that is: 'newly invented matters are of two types…'" [end]

So every innovation is a misguidance, contrary to what some may have you believe.

[2] The alleged statement of Imaam ash-Shaafi'ee is another ploy used by the people of bid'ah to try to legislate their innovations into the complete and perfected Religion of Allaah.

Shaykh Saleem al-Hilaalee says, "those who seek to make innovations good and acceptable claim that Imaam ash-Shaafi'ee - may Allaah have mercy upon him - agrees to the concept of 'good innovations' - and they have taken it by what has been attributed to him - may Allaah have mercy upon him - regarding innovation: 'innovated matters are of two classes: that which is innovated and is contrary to the Book, or the Sunnah, or a narration, or ijmaa - then this is an innovation of misguidance, and: those good things which are innovated that do not contradict any of these - then this is a novelty which is not blameworthy. And 'Umar said concerning the night-prayer in Ramadhaan: 'what a good innovation this is' meaning something new not previously present, and if done does not rebut anything which existed before." [Reported by al-Bayhaqee in 'Manaaqibush Shaafi'ee (1/469) from ar-Rabee' Ibn Sulaymaan. I say: it's chain of narration contains Muhammad Ibn Moosaa al-Fadl and I do not find a biography for him.]

And it is reported with the wording: "Innovation is of two types: praiseworthy innovation and blameworthy innovation. So whatever agrees with the sunnah is praiseworthy, and whatever contradicts the sunnah is blameworthy." And he used as evidence the saying of 'Umar (radiyallaahu 'anhu) - about night prayer in Ramadhaan: 'what a good innovation this is' [reported by Abu Nu'aym in 'HilyatulAwliyaa' (9/113) from Hurmulah Ibn Yahyaa. I say: it's chain of narration contains Abdullaah Ibn Muhammad al-Atshee, who is mentioned by al-Khateeb al-Baghdaadee in his 'Taareekh' and by as-Sam'aanee in 'al-Insaab' but they mention no jarh or ta'deel of them]

a) The saying of ash-Shaafi'ee - even if authentic - cannot be used to oppose or particularize the generality of the hadeeth of Allaah's Messenger (sallallaahu 'alayhi wa sallam), since ash-Shaafi'ee himself - rahimahullaah - is reported by his students to have said that the saying of a solitary companion is not a proof, and it is not obligatory for those after him to follow him [as in 'Takhreej Furoo alaa al-'Usul' of az-Zanjaanee (pg. 179) with the checking of Muhammad Adeeb as-Saalih, 'Mu'assatur Risaalah']

….And this is what the verifying scholar Ibnul-Qayyim affirmed in his 'I'ilaam al-Muwaqqi'een' (4/121-123)

So how can the saying of ash-Shaafi'ee be a proof if the saying of a companion is not a proof?!

b) How can ash-Shaafi'ee - may Allaah have mercy upon him - be one of those who agree to 'good innovations' whilst he said the famous saying: 'whosoever declares something good has made it part of the sharee'ah,' and he said in Ar-Risaalah (pg.507), 'declaring things good (istihsaan) is a form of exercising desires'

Therefore anyone who wants to explain the words of ash-Shaafi'ee - may Allaah have mercy upon him - then let him do so within the rules and fundamentals of ash-Shaafi'ee - which necessitate understanding his principles - this is something applicable in every branch of knowledge - so he who is ignorant of the terminologies of their specialists will be ignorant of the meaning of their sayings - and will incorrectly explain their meaning, and here is an example to show what we mean:

i) The wording 'agreed upon' with the scholars of hadeeth means that which was reported by Bukhaaree and Muslim, however according to Abu Baraaqaat 'Abdus Salaam Ibn Taymiyyah, the author of 'Muntaqal Akhbaar', it means that which is reported by Ahmad, Bukhaaree and Muslim." [al-Bid'ah' (pp 63-66)]

Even if this statement was authentic, it's meaning would be that of linguistic bid'ah as was stated by Ibn Rajab, and as we will further clarify in the next note on al-Haafidh Ibn Hajar.

[3] The shaykh, Saalih al-Fawzaan quoted from al-Haafidh Ibn Rajab, so it would be useful to quote the full discussion: al-Haafidh Ibn Rajab said in commentary of the hadeeth, whosoever introduces something in this affair of ours which is not part of it then it must be rejected.' And the hadeeth, 'whosoever does an action which we have not commanded must be rejected':

"This hadeeth contains a great principle from amongst the principles if Islaam, for just as the hadeeth 'indeed actions are by intentions' is the scale (to judge the action in) it's inward form this hadeeth is the scale (to the action in) it's outward form. Just as any action that is not done seeking the Face of Allaah the Exalted does not bestow any reward upon the actor, similarly any action that has not been commanded by Allaah and His Messenger is rejected. And everyone that innovates in the religion that which Allaah and His Messenger have not given permission for, then it is nothing in the religion…..

And this hadeeth in it's wording indicates that every action that has not been commanded by the Legislator is rejected, and it's understanding indicates that every action that has been commanded is not rejected. And the meaning of 'his command' here is 'his religion and law' as is the meaning of his saying in the other narration, 'whosoever introduces something in this affair of ours which is not part of it must be rejected.' Therefore the meaning is that whosoever's action is outside the sharee'ah and not bound by the sharee'ah, is rejected. And his saying, 'which we have not commanded' indicates it is necessary for the actions of the actors to fall under the rules and regulations of the sharee'ah and that the rules of the Sharee'ah be the judge to command them or forbid them. So whosoevers action falls under the rules and regulations of the sharee'ah, in agreement with them, then his action is accepted, and otherwise it is rejected….and whosoever seeks to draw close to Allaah with an action that Allaah and His Messenger (sallallaahu 'alayhi wa sallam) have not appointed as a means of drawing close to Allaah then his action is false and rejected….

And the Messenger (sallallaahu 'alayhi wa sallam) saw a person standing in the sun, and so he inquired about him and it was said in reply, 'he has taken an oath to stand and not to sit or take shade, and to fast.' So the Prophet (sallallaahu 'alayhi wa sallam) ordered him to sit and seek the shade and to complete his fast. [Bukhaaree] So he (sallallaahu 'alayhi wa sallam) did not make his standing and exposure to the sun a means of getting close (to Allaah) such that it would require fulfilling the oath. And it is reported that this event occurred on the day of jumu'ah at time of hearing the khutbah of the Prophet (sallallaahu 'alayhi wa sallam) while he was on the minbar. So this man made the oath to stand and not sit or seek the shade for as long as the Prophet (sallallaahu 'alayhi wa sallam) gave his sermon, in glorification/respect of listening to the sermon of the Prophet (sallallaahu 'alayhi wa sallam), and yet the Messenger (sallallaahu 'alayhi wa sallam) did not make this a means of getting close to Allaah that would require fulfillment of his oath. Despite the fact that standing is worship in other places such as prayer and adhaan and offering du'aa on 'Arafah. And exposure to the sun is a means of getting closer to Allaah for the one in ihraam, so this indicates that everything that is a means of getting close to Allaah on a particular occasion is not a means of getting close on every occasion, rather one follows what occurs in the Sharee'ah in it's correct place for everything…" [it is known in the sharee'ah that an oath which involves disobedience to Allaah does not require fulfillment]

[4] As for the deception of the people of bid'ah in saying that the collection of the ahaadeeth of the Messenger (sallallaahu 'alayhi wa sallam) as an innovation, then this is simply not true.

From Abu Qabeel who said: We were with 'Abdullaah Ibn 'Amr Ibnul 'Aas and he was asked which city will be conquered first Constantinople or Rome? So 'Abdullaah called for a sealed trunk and he said: Take out a book from it. Then 'Abdullaah said: Whilst we were with the Messenger of Allaah (sallallaahu 'alayhi wa sallam) writing. The Messenger of Allaah (sallallaahu 'alayhi wa sallam) was asked: Which city will be conquered first, Constantinople or Rome? So Allaah's Messenger (sallallaahu 'alayhi wa sallam) said: "The city of Heraclius will be conquered first " meaning Constantinople. [Related by Ahmad (2/176), ad-Daarimee (1/126) and al Haakim (3/422)] So this narration shows that some of the Companions did write the hadeeths of the Messenger (sallallaahu 'alayhi wa sallam) in his presence.

[5] Ibn Hajar on bid'ah as in 'Fath (13/314+) Kitaabul-I'tisaam, Chapter: Following The Sunan of The Prophet (sallallaahu 'alayhi wa sallam).

"His saying, 'and the worst of matters are the newly invented matters….': …and muhadathaat means the newly invented matters that have no basis in the sharee'ah, and the are called according to the convention of the sharee'ah 'bid'ah', and that which has a basis in the sharee'ah that would prove it then it is not a bid'ah. So bid'ah in the convention of the sharee'ah is blameworthy in contravention to the language, for linguistically every thing that is newly invented, be it blameworthy or praiseworthy, is called bid'ah….and ash-Shaafi'ee said, 'bid'ah is of two types….' Reported by Abu Nu'aym via the route of Ibraaheem Ibn Junayd, and there occurs from ash-Shaafi'ee also what is reported by al-Bayhaqee in his 'Manaaqib', 'the newly invented matters are of two types…' end. And some of the scholars divided bid'ah into the five categories of ahkaam and this is clear. And it is established from Ibn Mas'ood that he said, 'indeed you have matured upon the fitrah, but indeed you shall innovate, and things shall be innovated for you, so when you see the innovations then stick to the original guidance'….And Imaam Ahmad reported with a good sanad from Ghadeef Ibnul-Haarith who said, 'al-Malik Ibn Marwaan sent (someone) to me and he said: indeed we gather the people for two matters: raising the hands (for du'aa) upon the minbar on the day of jumu'ah, and giving exhortations after the fajr and 'asr prayers. So he said: as for these two, then they are examples of your innovations in my opinion and I will not accept anything of them from you because the Prophet (sallallaahu 'alayhi wa sallam) said, 'a people do not introduce an innovation except that a sunnah the likes of it is raised (i.e. forgotten and neglected)' and sticking to the sunnah is better then introducing a bid'ah' so if this was the answer of this sahaabee concerning a matter that has a basis in the religion, then what do you think the case would be concerning a matter that has no basis in the religion? And how about when it includes things that contradict the sunnah?….and this matter (of giving exhortations) was present during the time of the Prophet (sallallaahu 'alayhi wa sallam) but it was not done constantly like the jumu'ah khutbah rather it was done as the need dictated. And as for his saying in the hadeeth of al-Irbaadh, 'indeed every bid'ah is a misguidance' after saying, 'and beware of the newly invented matters' proves that newly invented matters are called bid'ah. And his saying, 'and indeed every bid'ah is misguidance' is a complete sharee'ah principle both in wording and understanding. As for in wording then it is as if it is said, 'the ruling of such and such is that it is a bid'ah and every bid'ah is a misguidance' and so it would not be from the sharee'ah because the sharee'ah, in it's totality, is guidance….and the meaning of his words 'every bid'ah is a misguidance' is that which has been introduced that has no evidence in either a specific or general way…..Ibn 'Abdis Salaam said at the end of 'al-Qawaa'id': bid'ah is of five classifications…[mentioning the five and some examples of them]"[End of Ibn Hajar's words]

There are some points to be recognized here:

1. Ibn Hajars quoting from Imaam ash-Shaafi'ee after making clear that in the language bid'ah is of two types but in the Sharee'ah it is only one.

2. Indicating that he understands the statement 'praiseworthy bid'ah' in the linguistic sense as did Ibn Rajab.

3. His quoting Ibn 'Abdis Salaam in his classifying bid'ah into 5 categories but he himself saying, 'and the meaning of his words 'every bid'ah is a misguidance' is that which has been introduced that has no evidence in either a specific or general way' and other similar statements.

And Verily Allaah the Exalted Knows Best

The Claim That There Are ‘Good Innovations’ In The Religion
There is no such thing as a ‘good bid’ah' (innovation) as is claimed by some of the ignorant ones. Innovations – in their entirety are a going astray, as was judged by the Messenger of Allaah (Sallallaahu ‘alaihi wa sallam) in his saying:

((…Every innovation is a going astray.))* and in another narration:

((…And every going astray is in the Hell-fire.))**

As for the saying of Ameer ul Mu’mineen ‘Umar bin Al-Khattaab (radhiyallaahu ‘anhu) concerning the Taraweeh prayer: ‘What a good bid’ah this is’ – then he did not intend by this the bid’ah (innovation) in the Religion. Since he said this statement when the people gathered to pray the Taraweeh prayer, and the Taraweeh prayer is not an innovation. Rather it is a Sunnah which has been established from the Messenger of Allaah (Sallallaahu ‘alaihi wa sallam). He prayed it along with his companions on some of the nights of Ramadhaan. Then he kept away from them at the end for fear that it should seem obligatory upon them. The affair remained so during the Khilaafah of Abee Bakr, and for some time during the Khilaafah of ‘Umar, they would pray it separately whereupon ‘Umar gathered the people behind a single Imaam, just as they had gathered behind the Messenger of Allaah (Sallallaahu ‘alaihi wa sallam).

Thus ‘Umar revived this Sunnah, since the object of caution had ceased; which was: taking it as an obligation. So he revived a Sunnah – he did not come with an innovation.

Rather his saying: ‘What an good bid’ah this is’ – then his intent with that – and Allaah Knows best – was the linguistic meaning of an innovation not the Shar’ee (legislative) innovation. This is because legislative innovations are prohibited in Islaam, and the proof is based upon what we mentioned: that he intended by it the Taraweeh prayer – and the Taraweeh prayer is not an innovation – rather it is a Sunnah.

_________________________

*Reported by Aboo Dawood as Hadeeth no. 4607, and At-Tirmidhee as Hadeeth no. 2676, and it was declared Saheeh (authentic) by Shaikh Al-Albaani.

**Reported by An-Nasaa’i vol 3 pages 188-189 and was declared Saheeh (authentic) by Shaikh Al-Albaani. (See his Saheeh Sunan An-Nasaa’i vol 1 page 512 Hadeeth no. 1577)

Shaykh Saalih al-Fawzaan
Muhaadharaat fil ‘Aqeedah wad da’wah vol 1 pages 196-197