Bid'ah Hasanah ("Good Innovations")

[MinAhlilHadeeth]

Bid'ah Hasanah ("Good Innovations")

Question:
As Salaam Alaikum Wa Rahmat Allah wa Barakatu

I have a question in the area of what is and isn't Bidaa. Over and over again I hear people terming certain actions as Bidaa. I am however confused. Correct me if I am wrong, but isn't there a hadith by Prophet Muhammed (SAW) that says that anyone who introduces a new helpful hadith will be rewarded. If this is true, then why are all new inovations frowned upon. Jazak Allah Khul Khayer.


Answer:

Praise be to Allaah.

Firstly, we should know what "bid'ah" means according to Islamic teaching.

It is defined as: any invented way in religion that is aimed at worshipping or drawing closer to Allaah. This means anything that is not referred to specifically in Sharee'ah, and for which there is no evidence (daleel) in the Qur'aan or Sunnah, and which was not known at the time of the Prophet:arabic5: (peace and blessings of Allaah be upon him) and his Companions. At the same time, it is quite obvious that this definition of religious inventions or innovations, which are condemned, does not include worldly inventions [such as cars and washing machines, etc. - Translator].

If your confusion has to do with an apparent contradiction between the hadeeth narrated by Abu Hurayrah and the hadeeth narrated by Jareer ibn 'Abdullaah, then let us examine these two reports and find out what they mean:

Jareer ibn 'Abdullaah al-Bajali (may Allaah be pleased with him) said: "The Messenger of Allaah :arabic5: (peace and blessings of Allaah be upon him) said: 'Whoever starts a good thing and is followed by others, will have his own reward and a reward equal to that of those who follow him, without it detracting from their reward in any way. Whoever starts a bad thing and is followed by others, will bear the burden of his own sin and a burden equal to that of those who follow him, without it detracting from their burden in any way.'" (Reported by al-Tirmidhi, no. 2675. He said, This is a saheeh hasan hadeeth)

There is a story behind this hadeeth, which will explain what "whoever starts a good thing" means. Imaam Muslim reported this story from Jareer ibn 'Abdullaah, who also narrated the hadeeth itself. He said: "Some people from the Bedouin came to the Messenger of Allaah :arabic5: (peace and blessings of Allaah be upon him), wearing woollen garments. He saw that they were in bad shape and in desperate need, so he urged the people to give them charity. They people were very slow to respond, and it could be seen in his face (that he was upset). Then a man of the Ansaar brought a package of silver, then another came, and another and another, and his face was filled with joy. The Messenger of Allaah :arabic5: (peace and blessings of Allaah be upon him) 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 it detracting 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 it detracting in the least from their burden.'" (Reported by Muslim, no. 1017)

Further explanation may be found in a report recorded by al-Nisaa'i, also from Jareer ibn 'Abdullah, may Allaah be pleased with him, who said: "We were with the Messenger of Allaah :arabic5: (peace and blessings of Allaah be upon him) early one day, when some people who were almost naked (not dressed properly) and barefoot, with their swords by their sides, came to him. Most, if not all of them, were of (the tribe of) Mudar. The Messenger's face changed when he saw how poor they were (i.e., he became upset). He went into (his house), then he came out and ordered Bilaal to give the call to prayer. He led the people in prayer, then he addressed them, saying: 'O people, "be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both he created many men and women, and fear Allaah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship)" [al-Nisaa' 4:1].

"Fear Allaah, and keep your duty to Him. And let every person look to what he has sent forth for the morrow…" [al-Hashr 59:18].

Let a man give charity from his dinars, his dirhams, his clothing, his wheat or his dates - even if it is only half a date.' A man from the Ansaar brought a package which he could hardly carry in his hand, then another and another came, until there were two piles, of food and clothing, and I saw the face of the Messenger of Allaah :arabic5: (peace and blessings of Allaah be upon him) beaming with joy. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever starts a good thing in Islam will have his own reward and a reward equal to that of those who follow him, without it detracting in the least from their reward, and whoever starts a bad thing in Islam will have to bear the burden of his own sin and a burden equal to that of those who followed him, without it detracting in the least from their burden. (Reported by al-Nisaa'i in al-Mujtaba: Kitaab al-Zakaat, Bab al-Tahreed 'ala al-Sadaqah).

From the context of the story, it is clear that what is meant by the words "whoever starts a good thing (sunnah hasanah) in Islam" means: Whoever revives a part of the Sunnah of the Prophet :arabic5: (peace and blessings of Allaah be upon him), or teaches it to others, or commands others to follow it, or acts according to it so that others see him or hear about it and follow his example. This is also indicated by the hadeeth narrated by Abu Hurayrah, may Allaah be pleased with him, who said: "A man came to the Prophet :arabic5: (peace and blessings of Allaah be upon him), and he urged the people to give him charity. A man said: 'I have such-and-such,' and there was no person left in the gathering who did not give something in charity to him, whether it was a large amount or a little. The Messenger of Allaah :arabic5: (peace and blessings of Allaah be upon him) said: 'Whoever starts something good, and others follow his lead, will have a complete reward and a reward like that of those who followed him, without it detracting in the least from their reward. Whoever starts something bad, and others follow his lead, will bear a complete burden of sin, and a burden like that of those who followed him, without it detracting in the least from their burden. (Reported by Ibn Maaajah in al-Sunan, no. 204)

It should be clear from the above, with no room for doubt, that the Prophet :arabic5: (peace and blessings of Allaah be upon him) was not allowing innovation in matters of deen (religion), nor was he opening the door to what some people call "bid'ah hasanah," for the following reasons:

1. The Prophet :arabic5: (peace and blessings of Allaah be upon him) stated repeatedly that: "Every newly-invented thing is a bid'ah (innovation), every bid'ah is a going astray, and every going astray will be in the Fire." (Reported by al-Nisaa'i in al-Sunan, Salaat al-'Eedayn, Baab kayfa al-Khutbah). Reports with the same meaning were narrated via Jaabir (may Allaah be pleased with him) by Ahmad, via al-'Irbaad ibn Saariyah by Abu Dawud and via Ibn Mas'ood (may Allaah be pleased with him) by Ibn Maajah.
   
   The Prophet :arabic5: (peace and blessings of Allaah be upon him) used to say, when beginning a khutbah (sermon): "… The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad. The worst of things are those which are newly-invented, and every innovation is a going astray…" (reported by Muslim, no. 867)
   
   If every bid'ah is a going astray, how can some people then say that there is such a thing in Islam as "bid'ah hasanah"? By Allaah, this is an obvious contradiction of the statement and warning of the Prophet :arabic5: (peace and blessings of Allaah be upon him).
   
2. The Prophet :arabic5: (peace and blessings of Allaah be upon him) stated that whoever innovates something new in the deen (religion) will have his deed rejected, and Allaah will not accept it, as is stated in the hadeeth narrated by 'Aa'ishah (may Allaah be pleased with her), who said: "The Messenger of Allaah :arabic5: (peace and blessings of Allaah be upon him) said: 'Whoever innovates something in this matter of ours that is not a part of it will have it rejected.'" (Reported by al-Bukhaari, Fath al-Baari, no. 2697). How can anybody then say that bid'ah is acceptable and it is permitted to follow it?
   
   
3. When a person innovates something and adds to the deen something that does not belong to it, he is implying a number of bad things, each worse than the last, for example:
   
   
   • That the religion is lacking, that Allaah did not complete and perfect it, and that there is room for improvement. This clearly contradicts the statement in the Qur'aan (interpretation of the meaning): "… This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion…" [al-Maa'idah 5:3]
     
   • That the religion remained imperfect from the time of the Prophet :arabic5: (peace and blessings of Allaah be upon him) until the time when this innovator came along and completed it with his own ideas.
     
   • That the Prophet :arabic5: (peace and blessings of Allaah be upon him) was "guilty" of either of two things: either he was ignorant of this "good innovation," or he knew about it but concealed it, thus letting his ummah down by not conveying it.
     
   • That the Prophet :arabic5: (peace and blessings of Allaah be upon him), his Companions and the righteous salaf (early generations) missed out on the reward of this "good innovation" - until this innovator came along and earned it for himself, despite the fact that he should say to himself, "If it was truly good, they would have been the first to do it."
     
   • Opening the door to bid'ah leads to changing the deen (religion) and opens the way for personal whims and opinions, because every innovator implies that what he is introducing is something good, so whose opinion are we supposed to follow, and which of them should we take as a leader?
     
   • Following bid'ah leads to the cancelling out of sunnah practices and the ways of the salaf. Real life bears witness that whenever a bid'ah is followed, a sunnah practice dies out; the reverse is also true.

We ask Allaah to save us from the misguidance of personal whims and from all trials whether they are open or secret. And Allaah knows best.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

[MinAhlilHadeeth]

The concept of a ‘good innovation’ & the meaning of a ‘good Sunnah’

Question: I know that practices like celebrating the Prophet's birthday and honoring the 27th of Rajab are innovations. However, there is a group of people who are arguing that they are good innovations and that such practices can be defended by the following hadîth: "Whoever starts in Islam a good practice (sunnah), he gets the reward of it and the reward of all those that act on it. And whosoever starts in Islam an evil practice (sunnah), he gets the evil of it and the evil of all those that act on it."

Answered by Sheikh Sâlim al-Qarnî

There is nothing in our religion that is known as a “good innovation” because the word innovation (bid`ah) in Islamic discourse means to introduce into the religion something that is alien to it. On the other hand, there is such a thing as a “good Sunnah” as mentioned in a hadîth that can be found in Sahîh Muslim.

Jarîr narrates:
Some desert Arabs clad in woolen clothes came to the Prophet (peace be upon him). He saw them in a sad plight as they had been in dire need. He exhorted the people to give charity, but they showed some reluctance until (signs) of anger could be seen on his face. Then a person from the Ansâr came with a purse full of silver. Then another person came forth and then others followed suit until signs of happiness could be seen on his face.

Thereupon the Prophet (peace be upon him) said: “Whoever starts in Islam a good practice (sunnah hasanah) and is emulated by others in doing so will get the reward of it and the reward of all those who act upon it without their rewards being diminished in any respect. And whosoever starts in Islam an evil practice (sunnah sayyi’ah) and is emulated by others will bear the sin of it and the sin of all those who act on it without their burden being diminished in the least. [Sahîh Muslim: (1017)]
This is talking about the person who takes the initiative to do something that complies with Islamic teachings. Whoever does this will be engaging in a good Sunnah.

This is not referring to any sort of innovation. An innovation can never be good, because it is, by definition, something that contradicts with the religion. An innovation is something that neither the Prophet (peace be upon him) did nor the people who followed him.

Therefore, innovations would include observing the celebration of the Prophet’s birthday or engaging in special observances on the occasion of his night journey and ascension (al-isrâ’ wa al-mi`râj).

May Allah guide us all.

---------------------------------------------------------------

Answered by: Sheikh `Abd al-Rahmân al-`Ajlân
Professor at the Mecca Grand Mosque

The Prophet (peace be upon him) said: “Whoever starts in Islam a good practice (sunnah hasanah) and is emulated by others in doing so will get the reward of it and the reward of all those who act upon it without their rewards being diminished in any respect. And whosoever starts in Islam an evil practice (sunnah sayyi’ah) and is emulated by others will bear the sin of it and the sin of all those who act on it without their burden being diminished in the least. [Sahîh Muslim: (1017)]

A Muslim is obligated to preserve and uphold the Sunnah of the Prophet (peace be upon him) and to eschew innovations.

The meaning of “good Sunnah” in this hadîth – and Allah knows best – is to renew a Sunnah of our Prophet (peace be upon him) that has disappeared, been forgotten, or has become neglected.

It does not mean to initiate a new practice that has no basis in Islamic teachings. That would be an innovation.

The Prophet (peace be upon him) said: “Whoever innovates something in this matter of ours that is not part of it, then it will be rejected.” [Sahîh al-Bukhârî and Sahîh Muslim]

And Allah knows best.

[Ibn Abi Ahmed]

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…'"

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


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:

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.

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.'

Jaami'ul 'Uloom Wal Hikam, p. 233

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]

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 they 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.

[Ibn Abi Ahmed]

'Abd-Allah ibn 'Umar (R) said:

"Every bid'ah is misguidance, even if people think it is good."

Al-Laalkaa'i in Sharh Usool I'tiqaad Ahl as-Sunnah wal-Jamaa'ah.


Imaam Abu Haneefah (rahimahullaah) said:

"Adhere to the Athaar (narrations) and the Tareeqah (way) of the Salaf and beware of newly invented matters, for all of it is innovation."

Reported by As-Suyootee in Sawn al-Mantaq Wal -Kalaam, p. 32.


Imam Malik said:

"Whoever introduces an innovation into Islam thinking that it is good is implying that Muhammad betrayed his mission, because Allah (SWT) says:

{...This day, I have perfected your religion for you...} (Qur'an 5:3)

So, whatever was not part of the religion on that day, cannot be part of the religion today."

Al-I'tisaam by Imam Ash-Shaatibi.


Imaam ash-Shaafi'ee said:

"Whosoever considers an innovation to be good has corrected the Prophet."

Bulghul Maraam of Ibn Hajar p190 footnote 2


Imam Ahmad ibn Hanbal, the Imam of Ahl as-Sunnah (may Allah have mercy on him) said:

"The basic principles of Sunnah in our view are: adherence to the way of the Companions of the Messenger of Allah, following their example and forsaking bid'ah, for every bid'ah is a going astray."

Al-Laalkaa'i in Sharh Usool Ahl as-Sunnah.

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[Ibn Abi Ahmed]

:sl:

Mufti Taqi Uthmani, a contemporary Hanafi scholar from Pakistan, said regarding Bid'ah Hasanah in his book 'Bidat ek Gumrah' (Bid`ah - A Misguidance):

The categories that people have created, that there is Bid`ah hasanah and bid`ah saiyyi'ah. Remember! There is no [such thing as] good bid`ah! The way that was not deemed incumbent (necessary) by the Nabi, His Khulafah and Sahabah; there's no power in this world which has the authority to declare it waajib or sunnah or mustahab! If some one does that, then that's dhalalah and misguidance. This would mean that (naudhoobillah) they [the Nabi and Sahabah] did not understand the deen to the extent we do!

[MinAhlilHadeeth]

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

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.

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,

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.

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.

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).

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.

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

[Ibn Abi Ahmed]

The Prophet (peace and blessings of Allaah be upon him) said:

“Whoever innovates something in this matter of ours that is not a part of it, will have it rejected.”

Narrated by Al-Bukhaari, 2550; Muslim, 1718

According to a report narrated by Muslim:

“Whoever does any action that is not in accordance with this matter of ours will have it rejected.”

Al-Nawawi (may Allaah have mercy on him) said:

“This hadeeth is one of the most important basic principles of Islam, and it is one of the most concise and comprehensive sayings of the Prophet (peace and blessings of Allaah be upon him). It clearly states that innovations and newly invented matters will be rejected. The second report adds another idea, which is that some of those who follow the innovations of others may become stubborn when they are presented with the evidence of the first report which says, “Whoever innovates something…” They may say, “I am not innovating anything”. But he may in this case be presented with the evidence of the second report, which says, “Whoever does any action…” This clearly shows that all innovated actions will be rejected, whether the one who does them innovates them himself or is following someone else who innovated it… This hadeeth is one that should be learned by heart and used to denounce evil actions and be spread as evidence so that all people may use it.”

Sharh Muslim 12/16

[MinAhlilHadeeth]

Every Innovation is Misguidance

AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: Al-Asaalah Magazine, Issue #21
PRODUCED BY: Al-Ibaanah.com

One thing the Muslim scholars do not differ about at all is the fact that Islaam is established upon two magnificent and great fundamental principles. Indeed they are 1) worshipping only Allaah apart from others and 2) following and taking our example from only the Prophet (sallAllaahu 'alayhi wa sallam) apart from others.

However, what I want to discuss here only concerns the principle that states: A Muslim’s Eemaan does not become complete until he believes that Muhammad (sallAllaahu 'alayhi wa sallam) is the Messenger of Allaah. And that if any person on the face of this earth were to bear witness to Allaah’s Oneness according to the three categories (of Tawheed), then he will not be a believer until he adds to that his belief that Muhammad (sallAllaahu 'alayhi wa sallam) is His slave and messenger. So if it is this way, then it is required for every Muslim to learn the meaning of this beautiful statement (of Tawheed):

“So know that Laa Ilaaha Illaa Allaah (there is no deity worthy of worship except Allaah)” [Surah Muhammad: 19] and to acknowledge the true sense of its meaning in two parts. First, to believe in it and second, to put it into actuality in himself, his worship and his belief in Allaah.

Likewise, it is an obligation upon every Muslim to know the meaning of “And I bear witness that Muhammad is His slave and messenger.” This testimony (of bearing witness that Muhammad (sallAllaahu 'alayhi wa sallam) is Allaah’s slave and messenger) completes the first testimony (of bearing witness that there is no deity that has the right to be worshipped except Allaah). So due to this, the testimony (of Faith) does not become complete unless the Muslim believes in this (second) testimony - understanding, believing and accepting it firstly, and then applying it in the affairs of his life secondly. So our saying: “And I bear witness that Muhammad is His slave and messenger” requires, among other things, that we believe that Muhammad (sallAllaahu 'alayhi wa sallam) conveyed the message and that he carried out his task in its complete and perfect form, such that no one that comes after him, however high or elevated he may be, can correct or amend some part of it. Our Lord, may He be Glorified and Exalted, indicated this fact in his saying:

”This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.” [Surat-ul-Maa’idah: 3]

This is why it is authentically reported on the Prophet (sallAllaahu 'alayhi wa sallam) from numerous paths of narration that he said: “I have not left anything that will bring you closer to Allaah and distance you from the Hellfire, except that I have commanded you with it. And I have not left anything that will bring you closer to the Hellfire and distance you from Allaah except that I have forbade you from it.” So there has not been left any room for amending anything from it, whether it be a simple or a trivial thing being amended.

This is why it is reported on the Imaam of Daar-ul-Hijrah (Madeenah), Imaam Maalik Ibn Anas, may Allaah have mercy on him, that he said: "Whosoever introduces into Islaam an innovation, which he deems is good, then he has claimed that Muhammad (sallAllaahu 'alayhi wa sallam) has betrayed (the trust of conveying) the Message. Read the saying of Allaah, the Mighty and Majestic: 'This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.' [Surat-ul-Maa’idah: 3] So whatever was not (part of) the Religion on that day, is not (part of) the Religion on this day. And the last part of this ummah (nation) will not be rectified, except by that which rectified its first part."

This was from the understanding of Imaam Maalik, the Imaam of Daar-ul-Hijrah, such that he plainly stated in a clear Arabic language that whoever introduces into Islaam just one innovation and then claims that it is something good, he has in fact claimed that Muhammad (sallAllaahu 'alayhi wa sallam) betrayed the Message. And whoever makes this claim, he does not believe (truly) that “Muhammad is His slave and messenger.” As is very clear in the words of this noble Imaam, it (the innovation) is “not (part of) the Religion on this day.”

So it is upon the Muslim to implement his Ittibaa’ (following of the Prophet), such that he could be truthful in (his declaration that) Muhammad, Allaah’s Messenger, is His slave and messenger. And that he (sallAllaahu 'alayhi wa sallam) brought the complete and pure message, without adding to it or subtracting from it. If this is the case, then every Muslim must acknowledge his extent and stop at the points where his Prophet (sallAllaahu 'alayhi wa sallam) has placed limits for him, such as the acts of worship and deeds of obedience (to Allaah). This is because the pen has dried with what was revealed previously (i.e. no more revelation after Muhammad). And there was no room left open to approve of an act of worship that didn’t exist previously in the first days (i.e. of the Prophet). Consequently, our pious predecessors (Salaf As-Saalih) have come and gone all acknowledging the extent of the Prophet (sallAllaahu 'alayhi wa sallam) in that he first fulfilled his mission and conveyed the Message, as you know. And (second) that he was the best worshipper amongst Allaah’s worshippers and the most fearfing of Allaah. So there is no room to correct him:

1. From the standpoint of legislating (revealed matters) into the Religion, as you have heard the ayah and Imaam Maailk’s comments about it.

2. Such that it can be claimed that there is someone who is a better worshipper and more worshipping (of Allaah) than Allaah’s Messenger (sallAllaahu 'alayhi wa sallam). This is impossible.

So whoever understands these two facts, which are related to one’s belief that Muhammad (sallAllaahu 'alayhi wa sallam) is Allaah’s slave and messenger, he will limit the worship he performs for Allaah to only that which has been reported on the Prophet (in the ahaadeeth). And he will not put any example or role model before him other than the Prophet (sallAllaahu 'alayhi wa sallam). Nor will he ever claim this second point, meaning it is impossible that it can get into the mind of any believer that he is more dutiful to Allaah or more fearing of Allaah or more worshipping of Allaah than him (sallAllaahu 'alayhi wa sallam). This is something impossible.

We will mention what has been reported in the two Saheeh collections on the authority of Anas Ibn Maalik (raa) that a group of people went to see the Prophet (sallAllaahu 'alayhi wa sallam) but asked his wives because they were not able to find him. So they asked his wives about the Prophet’s worship – about his standing in prayer at night, his fasting during the day and about his relations with his wives. So they mentioned to them what they knew about his guidance regarding that - and his guidance is the best guidance on the face of this earth as is stated in the khutbah al-Haajah: “And the best guidance is the guidance of Muhammad.” The wives of the Prophet mentioned to these men that he (sallAllaahu 'alayhi wa sallam) would fast and break his fast, and that he would pray at night and also sleep and that he would marry women.

Anas (raa) said: “When they heard that from the wives of the Prophet, they found his (sallAllaahu 'alayhi wa sallam) worship to be little." They thought it to be little because of what had settled in their minds that the Prophet must pray the whole night and that he must fast all the time and that he was a monk and did not go near his wives. So they were shocked to find something that was not in compliance with their notions. So they assumed that the reason for this was because Allaah had forgiven all of the Prophet's past and future sins. So it is as if they said: “The Prophet (sallAllaahu 'alayhi wa sallam) only minimized in his worship - which they thought to be little - because Allaah had forgiven his sins.

So there wasn't left any obstacle preventing him from increasing in the worship of his Lord.” This was a mistake on their part without a doubt. This is since they didn’t know that this worship which they thought to be little, was in fact worship that could not be fulfilled by even the best worshipper amongst mankind, not even Dawood (as) about whom it is authentically reported in Saheeh Al-Bukhaaree that the Prophet (sallAllaahu 'alayhi wa sallam) said: “Dawood was the best worshipper amongst mankind.” This group of people did not know that the Prophet was the best worshipper amongst mankind with this worship (of his) and that not even the best worshipper amongst mankind was able to perform his worship, as I have mentioned.

And that was from the things that he (sallAllaahu 'alayhi wa sallam) was asked about when some people – who were well aware of his habits not like that group of people that was ignorant of his habits – found him, and they felt compassion for him (sallAllaahu 'alayhi wa sallam), because they saw him standing in prayer until his feet had become swollen. So they said to him: “O Messenger of Allaah! Allaah has forgiven your past and future sins.” They meant by this: “Have pity on yourself, O Messenger of Allaah! Be easy in the worship, for your feet have become swollen." And his response was: "Should I not then be a grateful servant?"

This is a refutation of the false reasoning employed by that small band of people, who said the reason for the Prophet's little worship was because Allaah had forgiven his past and future sins. They were not aware that the Prophet (sallAllaahu 'alayhi wa sallam) would stand in night prayer until his feet would become swollen. So when it was said to him: “O Messenger of Allaah! Allaah has forgiven your past and future sins”, he responded: "Should I not then be a grateful servant?"

Basing on what they imagined was little worship on the part of the Prophet and what they knew of Allaah having forgiven his past and future sins, each person in this small group assumed that they were obligated to exceed in worship and that they must surpass what they heard about the Prophet's worship with regard to his fasting, praying at night and relations with women. So they made the following pledges to themselves: The first person said "I will pray all night and won't sleep." The second one said: "As for me, I will fast all the time and never go a day without fasting." And the third person said: "I will not marry women."

Why? Because they assumed that marriage was a distraction and turned one away from perfecting one's worship to Allaah. But they did not know - and Allaah knows best but it seesm to me that they were new (reverts) to Islaam who did not learn yet of the Commands and Rulings of Islaam - that marriage was itself worship, as is found in the famous hadeeth, when a group of poor people came to the Prophet (sallAllaahu 'alayhi wa sallam) and said:

"The people with much wealth and income have surpassed us - they pray like we pray, they fast like we fast, and they make Hajj like we make Hajj. And they give money in charity but we don't give away anything in charity!" So the Prophet (sallAllaahu 'alayhi wa sallam) said to them: "Shall I not direct you to something, which if you do, you will surpass those in front of you and those behind you will never be able catch up to you (in reward), except for those who do the same as you?" So the representative of the poor people went back to his companions among the poor folk and related to them the good news that came from the Prophet. So they became very happy at hearing it. However, it was not long before their representative went to Allaah's Messenger again to tell him: "O Messenger of Allaah! What you told us was conveyed to the rich folk and so they have begun to do what we are doing." So Allaah's Messenger (sallAllaahu 'alayhi wa sallam) said: "That is the bounty of Allaah, which He gives to whom He pleases."

This is the narration of Imaam Muslim found in his Saheeh. In another narration of the hadeeth, it is reported that the Prophet (sallAllaahu 'alayhi wa sallam) said to them: "Verily in every tasbeehah (saying SubhanAllaah) there is charity for you. And in every tahmeedah (saying Al-Hamdulillaah) there is charity. And in every takbeerah (saying Allaahu Akbar) there is charity. And in every tahleelah (saying Bismillaah) there is charity. Commanding good is charity and forbidding evil is charity. And removing a harmful obstacle from the road is charity." Then the Prophet (sallAllaahu 'alayhi wa sallam) continued to mention many noble characteristics. Then he said at the end of the hadeeth: "And in your having relations with your wife, there is charity." They said in amazement: "O Messenger of Allaah, will one of us fulfill his desire (with his wife) and get rewarded for that?" So the Prophet (sallAllaahu 'alayhi wa sallam) said: "Don’t you see that if one fulfills it in a forbidden way, that he will have a burden (of sin) for it?" They said: "Of course, O Messenger of Allaah." So he said: "Then likewise, if he fulfills it in a lawful way he will be rewarded for it."

So they were not aware of the likes of this hadeeth and other hadeeths in which there is found an incitement to get married and especially in producing children and progeny, as is reported in the authentic hadeeth: "Marry the fertile and loving woman, for indeed I will compete with other nations by you, as regards to who has the most followers, on the Day of Judgement." So the one who marries and keeps himself chaste and keeps his wife chaste, he will be rewarded for that. This group was ignorant about this, so there was one among them who made a pledge binding on himself that he would not marry, saying: "As for me, I will not marry women." Then that group left and when the Prophet (sallAllaahu 'alayhi wa sallam) returned home, his wives informed him of what they heard from that group of people and the pledges they made to themselves. So the Prophet (sallAllaahu 'alayhi wa sallam) gave a khutbah about this in his masjid, saying: "What's wrong with these people who say such and such" (?) - repeating to the audience what these individuals who came to his house had said. "This last person will not marry women. The second said he would fast everyday and not go a day without fasting. And the other one said that he will pray all night and not sleep."

However it was from the Prophet's etiquettes when admonishing, reprimanding and teaching the people that he would hide the faults of those who committed errors or sinned (by not mentioning their names). So he would not expose them but rather make such statements like the one you just read above: "What's wrong with these people who say such and such?" This is because there is no benefit in mentioning the (name of the) person who erred, unless his error involves a large group of people and he is present (for the reminder). But if the people leave and he leaves, the opportunity for reminding them goes away. So in this situation, one must mention that to the people publicly. And it is not like that which is thought by some people who know about wisdom and gentleness when commanding good and forbidding evil, for they do not realize that gentleness does not nullify manifesting the criticism of one who errs if his error involves a group of people. The stories of our Salaf (predecessors), all praise be to Allaah, are filled with reports bearing witness to this fact. It is sufficient for me to just mention what the two Shaikhs (Al-Bukhaaree and Muslim) reported in their Saheehs from the hadeeth of 'Abdullaah Ibn 'Umar who said:

"'Umar Ibn Al-Khattaab, rady Allaahu 'anhu, was giving the Friday khutbah - naturally in the Prophet's masjid - when a man from the Companions of Allaah's Messenger entered - and in one narration it states that it was 'Uthmaan Ibn 'Affaan. So 'Umar stopped his khutbah and turned towards this person that had come late and had missed coming early to hear the dhikr and to hear the Jumu'ah khutah. So the man responded, saying: 'O Commander of the Believers, I did not do anything except hear the Adhaan, make wudoo and then come to the masjid.' So he said to him reprimanding him in a disapproving interrogating manner: 'The wudoo also, for I heard Allaah's Messenger (sallAllaahu 'alayhi wa sallam) say: Whoever goes to (pray) Jumu'ah, then he should take ghusl (bath).'"

The point we derive from this report is that he (radyAllaahu 'anhu) reprimanded 'Uthmaan Ibn 'Affaan publicly in front of a large gathering of witnesses because he came late to the Jumu'ah khutbah and prayer. So therefore: The principle of teaching and reminding someone is based on the foundation of: Hiding the faults of people, unless there is a benefit that requires that it be done in public. This is the principle that the Messenger of Allaah implemented when he gave the khutbah regarding that group of people that had come to his house. So he said: "What is wrong with these people who say such and such" making an indication of them but not naming anyone of them.

The point is that the Prophet (sallAllaahu 'alayhi wa sallam) said: "As for me…", which is a refutation of the essence of what was stated by those people who claimed the reason that the Prophet, had little worship was due to Allaah having forgiven his past and future sins. So he said: "As for me, then I am the most fearing amongst you of Allaah, and the most dutiful amongst you towards Allaah. As for me, then indeed I fast and I don't fast" - meaning I don't fast all the time. "And I pray at night and I also sleep" - meaning I do not stay up the whole night, as is done by those extremists amongst worshippers who increase and try to surpass the worship of Allaah's Messenger. This is why 'Aa'ishah said, as is recorded in Saheeh Muslim: "The Prophet never stayed up a whole night in worship."

So the Prophet (sallAllaahu 'alayhi wa sallam) said, reminding us that the Religion is moderation and that worhsip is moderation - neither exaggeration nor negligence: "As for me, then I am the most fearing amongst you of Allaah, and the most dutiful amongst you towards Allaah. As for me, then indeed I fast and I don't fast. And I pray at night and I also sleep. And I marry women. So whoever turns away from my Sunnah then he is not from me."

So the Prophet's Sunnah, as it came to us from Islaam, is that which all the Muslims are obligated to adhere to. And I guarantee that if Dawood, who was the best worshipper amongst mankind according to the testimony of Allaah's Messenger, came after the Prophet's being sent with this complete and perfect Islaam, he would not be able to encompass doing all of the Prophet's acts of worship. This means all of the acts of worship that Allaah's Messenger brought whether through speech, actions or silent approval. Due to this, there remain no grounds for any Muslim to add an act of worship after Allaah completed His Religion by sending His Prophet with this perfect Islaam.

So after realizing that the Prophet is the best worshipper amongst mankind and the most dutiful and fearing of Allaah amongst them, there should not be anything but following of Allaah's Messenger (sallAllaahu 'alayhi wa sallam). We are upon certainty that we will never be able to encompass the worship of Allaah's Messenger, except for occasionally or at brief periods of time. So we are completely incapable of following and tracing the footsteps of Allaah's Messenger in his worship. This is impossible - with respect to every individual amongst mankind after the Prophet.

Therefore, there remains nothing before us except that we all strive for two things:

1. To learn the Sunnah of Allaah's Messenger in all matters that came to us from Islaam - whether in Creed or in Worship or in characteristics and manners. And as I said before, we will never be able to do more than just imitate him, as it is said:

"So imitate (them) if you are not like them,

Verily, imitating the righteous ones is success."

It is not for us to imitate anyone amongst mankind except him, because he is the most perfect of humans according to unanimous agreement. And everyone that imitates him after he has gone will be overwhelmed by his ocean of worship.

2. This is the first thing - that we must know the Sunnah of Allaah's Messenger according to the wide and extensive meaning. This is since the Prophet's saying concerning that group of people: "So whoever turns away from my Sunnah, then he is not from me", this sentence in this general hadeeth does not refer to the abandonment of the recommended sunnah acts, for example, that this person is not from the Prophet. This is not what is meant by the hadeeth. Rather, the meaning of the hadeeth is: "Whoever turns away from my Sunnah" meaning from my Way and from my Methodology in all affairs of my religious life. This is the kind of person that is not from him. And this kind of person varies with regard to his remoteness from following the Prophet.

So the Sunnah has two meanings:

1. A religious Arabic language-based one, and it is that which the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) and those who followed his way were upon.

2. That which has occurred in the custom of the Fuqahaa in dividing the worship into two types - Fard (Obligation) and Sunnah (Recommended). The Sunnah here according to their definition of it is: "That which the one who does it will be rewarded for and which the one who abandons it will not be punished for."

As for the person that abandons the Messenger's Sunnah, with its first meaning - i.e. his way and methodology - then this person is in misguidance. And his deviance can either be large or little depending on his closeness or remoteness to following Allaah's Messenger. So based on this, we should find ourselves as having no need for amending and introducing a "good innovation" (bid'ah hasanah) into Islaam, claiming that there is nothing wrong with this innovation. This is because we should find ourselves as falling short and being incapable of following the noble Prophet in everything that has been reported to us concerning his worship, whether it is related to supplications, remembrances or prayers. So it is sufficient for us to just follow him, according to our abilities. Here, I would like to mention a story reported by Al-Bukhaaree in his Saheeh so that you can realize the worth of Allaah's saying: ”This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.” [Surat-ul-Maa’idah: 3]

Al-Bukhaaree reported that one of the Jewish Rabbis went to 'Umar Ibn Al-Khattaab during the time of his Khilaafah and said to him: "O Commander of the Believers! There is an ayah in the Book of Allaah that if it had been revealed unto us - a gathering of Jews - we would have taken the day it was revealed as a day of 'Eid (holiday)." So he asked: "Which ayah is it?" So the Rabbi mentioned the ayah: "This day I have completed your Religion for you…" So 'Umar said: "This ayah was indeed revealed on a day of 'Eid, on the day of Jumu'ah while the Allaah's Messenger was in 'Arafaat (meaning in his farewell pilgrimage). So this ayah was indeed sent down on a very great day in which there is a combination of two virtues and two 'Eids - the 'Eid of Jumu'ah and the 'Eid of 'Arafaat."

Why did this Jew say: "Had it been revealed unto us, we would have taken the day it was revealed as a day of 'Eid?" It is because he was aware of the greatness of this blessing, which Allaah bestowed upon His servants. But what about us Muslims today? Unfortunately, we do not give this great blessing its due weight in worth. This is why you find many people in the past - in previous generations - who have filled the Muslims with prayers, words of remembrance and supplications that the Prophet did not come with. What has come to us from the Prophet is truly sufficient and adequate, in fact it is more than our human capabilities can grasp. However, each one of us takes from this worship what he is able to and what conforms to his capability and capacity.

[MinAhlilHadeeth]

Good Bid'ah
Shaykh Muhammad Saalih al-Uthaymeen hafidhahullaah

From 'Bid'ah - The Unique Nature of the Perfection found in Islaam and the Grave Danger of Innovating in to it', pp: 11-20

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THE SAYING OF ALLAAH'S MESSENGER sallallaahu 'alayhi wa sallam, "EVERY BID'AH LEADS ASTRAY"

And you should be amazed at a people who recognise the words of Allaah's Messenger sallallaahu 'alayhi wa sallam, "Beware of the newly-invented matters, for every such matter is a bid'ah and every bid'ah leads astray, and everything that leads astray is in the Fire," [Reported by Aboo Daawood, Tirmidhee and others, no. 2549 in Saheehul-Jaami' without, "... every thing that leads astray is in the Fire ...", and hadith no.28 in an-Nawawees Forty Hadith] and they know that his words, "...every bid'ah..." are complete, comprehensive and universal, being encompassed by the strongest grammatical particle used to make a noun universal and all-encompassing, i.e., kullu (which means everything), and (they know that) the one who used this word, may Allaah's salawaat and salaam be upon him, knew what this word indicated and he was the most eloquent of all (in the Arabic language) and he was the sincerest of the creation towards the creation. Hence he would not use a word unless its meaning was that which he intended. Hence (they know that) when the Prophet sallallaahu 'alayhi wa sallam said, "... every Bid'ah leads astray ..." he knew what he was saying and he knew its meaning and this saying of his eminated as a result of complete sincerity and concern for the Ummah.

(They know that) when these three characteristics were all present in his words, i.e., complete sincerity and good wishes, complete clarity and eloquence and complete knowledge and understanding -then it is clear that what he said was what he wanted to say in order to convey his desired meaning. So (you should be amazed, that such a people, after recognising all this) think that bid'ah can be of three or five categories? Can this be correct? Never! And what some scholars do claim is that there exists the good innovation. But if this is so, then they can only be referring to two cases:

(i) that it is not an innovation but they do consider it to be one, or

(ii) it is an innovation, and hence it is something evil, but they do not know of its evil.

(And these are the only two possibilities, bearing in mind that the Prophet sallallaahu 'alayhi wa sallam said, "... every bid'ah leads astray ...")

THE SHARP SWORD AGAINST THE PEOPLE OF INNOVATION

So for everything that is used to claim that there exists a good bid'ah, then the answer for it is all the above. Thus there can be no room for the People of Innovation to claim that their innovations are good while we have in our hand the sharp sword that Allaah's Messenger sallallaahu 'alayhi wa sallam gave us - i.e., his saying that "... every innovation leads astray." Indeed, this sharp sword was forged in the steel-works of Prophethood and Messengership. It was not forged in some second rate iron-mill, rather in the steelworks of the Prophet sallallaahu 'alayhi wa sallam and he sallallaahu 'alayhi wa sallam forged it so eloquently, that anyone who has the likes of this sharp sword in his hand would never be dumb-founded by someone claiming that bid'ah is good, for the Messenger of Allaah sallallaahu 'alayhi wa sallam said that, "...every bid'ah leads astray."

WHAT ABOUT THE SAYING OF 'UMAR radiallaahu 'anhu I AM PLEASED WITH THAT BID'AH?

Now I can sense that there is in your hearts a creeping doubt saying, 'But what about the words of the Chief of the Believers 'Umar bin al-Khattab radiallaahu 'anhu who succeeded in achieving something good when he ordered Ubayy ibn Ka'b and Tameem ad-Daaree to lead the people in prayer during Ramadaan. Hence he left having united the people behind a (single) Imaam, and so said, "I am happy with this innovation, but the part of the night they used to sleep through is better than the part they use to pray in." [Reported by al-Bukhaaree, (Eng. trans. vol. 3, p. 126, no.227).]

The reply to this is from two angles. Firstly, it is not permitted for anyone to oppose the saying of the Messenger sallallaahu 'alayhi wa sallam by preferring the opinion of any other -be it the opinion of Abu Bakr who is better than anyone else in this ummah after its Prophet, or that of 'Umar who is the second best after its Prophet, or 'Uthmaan who is the third best after its Prophet, or 'Alee who is the fourth best after its Prophet or that of anyone else. As Allah, the Most High, says:

"So let those who oppose his (Muhammad's sallallaahu 'alayhi wa sallam) command beware that they will be afflicted with a trial or a painful punishment." (24: 63)

Imaam Ahmad rahimahullaah said, 'Do you know what the trial mentioned here is? The trial is shirk - perhaps when someone opposes the Prophet's saying, some deviation may affect his heart such that he will be destroyed.' And Ibn Abbaas radiallaahu 'anhu said, 'Stones are about to be sent down from the sky! I say that, 'Allaah's Messenger sallallaahu 'alayhi wa sallam said so and so ...' while you reply with what Aboo Bakr and 'Umar said!'

Secondly, we know for certain that 'Umar ibn al-Khattab radiallaahu 'anhu was one of the strongest in glorifying the Words of Allaah and His Messenger sallallaahu 'alayhi wa sallam and he was famous for halting short of the limits laid down by Allaah, the Most High. To the extent that he was attributed with being a warden and safe-guard of the Speech of Allaah, the Most High.

And what about the story of that woman who opposed him, (assuming it is authentic), when he wanted to limit the dowries, by an unknown amount? Then a woman opposed him using the Saying of Allaah, the Most High:

"And (even if) you gave one of them a huge amount (of gold)." (4:20)

Hence 'Umar abandoned his wish to limit the dowries. However, the authenticity of this story needs to be looked into. But the point is clear - that 'Umar would safeguard the limits laid down by Allaah, the Most High, and would not transgress them. So it would not be befitting for 'Umar radiallaahu 'anhu being who he was, to oppose the words of the best of mankind, Muhammad sallallaahu 'alayhi wa sallam by saying 'What a pleasing innovation about any bid'ah. So can this innovation be that which Allaah's Messenger was referring to when he said that "... every innovation leads astray ..."? No. Rather it can be said with certainity that this innovation about which 'Umar said, 'I am pleased with this innovation ...' falls outside what was intended by Allaah's Messenger sallallaahu 'alayhi wa sallam when he said, "... every bid'ah leads astray." Thus when 'Umar said, 'I am pleased with this innovation ...' he was referring to the effect - that the people had gathered together behind one Imaam while before that, they were (praying) in separate groups. And this praying (behind a single Imaam) during Ramadhan had its origin from the Messenger sallallaahu 'alayhi wa sallam, as is proven from that which is reported by al-Bukhaaree and Muslim from 'Aa'ishah, may Allaah be pleased with her, that the Prophet sallallaahu 'alayhi wa sallam led the people in prayer for three nights and then hesitated doing so on the fourth night, saying, "Indeed I feared that it would become obligatory upon you, but you would not be able to cope with that." [Reported by Bukhaaree (Eng. trans. vol.1, no.696) and Muslim (Eng. trans. vol.1, no.1666].

Thus performing the night prayer in Ramadaan as a single Jamaa'ah is from the Sunnah of the Messenger sallallaahu 'alayhi wa sallam, and 'Umar radiallaahu 'anhu referred to it as a 'bid'ah' considering the fact that after the Prophet sallallaahu 'alayhi wa sallam had left leading the prayer, the people became separated such that one person would he praying alone, and elsewhere two would be praying together, and somewhere else three would be praying in Jamaa'ah. So throughout the mosque there were people praying alone and in groups, so 'Umar, the chief of the Believers, had the idea - and this idea was perfectly correct - to gather the people to pray behind a single Imaam. So this action was an innovation in the sense that it was new and different to how the people were before, i.e., praying in separate groups. Hence this bid'ah was relative and subjective - not original and absolute, being set up by Umar radiallaahu 'anhu, as this sunnah was there during the time of the Messenger sallallaahu 'alayhi wa sallam So it indeed was a Sunnah (not a bid'ah), which had been abandoned since the time of the Messenger sallallaahu 'alayhi wa sallam, until Umar radiallaahu 'anhu revived it.

As a result of all this, it should never be possible for the People of Innovation to use this saying of 'Umar as a way to condone their bid'ah.

AHKAAM AL-MAQAASID

Now someone could say: There are a number of innovated things that the Muslims have approved of and acted upon that were not known of during the time of the Prophet ~ Such as religious schools, compiling books and the like. These innovations have been condoned by the Muslims and they have acted upon them and considered them to be some of the most excellent ideas. So how can you harmonise this - where the Muslims are almost unanimous in considering these things to be good - with that saying of the Leader and Prophet of all the Muslims, the Messenger of the Lord of the Worlds (Muhammad sallallaahu 'alayhi wa sallam, where he sallallaahu 'alayhi wa sallam said, "..every bid'ah leads astray."?

So in reply, we say that these things in these circumstances are not innovations, rather they are a means towards achieving that which is already from the sharee'ah. And these means will differ according to the location and the time, but there are established rules for them. One such rule is that their permissibility depends on the goal, i.e., those means that are used to achieve a prescribed matter are themselves prescribed; those means that are used to achieve something that is not ordained are themselves not ordained; and those means used to achieve the forbidden are themselves forbidden. Even something good maybe evil and forbidden if it necessarily leads to evil. Listen to Allaah, the Mighty and Glorious, when He says:

"Do not insult those whom they call upon, instead of calling upon Allah, for they may insult Allaah out of hostility and ignorance" (6:108)

Yet cursing the gods of the mushriks is not wrong, rather it is correct and quite proper. However cursing the Lord of all the Worlds is indeed wrong, improper, hostile and a transgression. Therefore, where this praiseworthy insulting of the gods of the mushriks is a cause that leads to Allaah being insulted, then it becomes prohibited and forbidden. I have put this forward to show that the means are according to their related goal. Hence regarding schools, writing down knowledge and compiling books, then even though they are innovations, in the sense that they were not found during the time of Prophet sallallaahu 'alayhi wa sallam nevertheless they are not goals in themselves, but are means, and the means are according to their goals. So, for example, if someone were to set up a school to teach forbidden matters, then this act of setting up the school woudld be forbidden. If a person were to set up a school in order to teach knowledge of the sharee'ah, then this act would be good and sanctioned by Islaam.

WHAT ABOUT THE SAYING OF THE PROPHET sallallaahu 'alayhi wa sallam "WHOEVER ENACTS A GOOD SUNNAH ..."?

What if someone asks: How do you respond to what the Prophet sallallaahu 'alayhi wa sallam said i.e., "Whoever enacts a good sunnah into Islam, he will get the reward of it and of all those who act upon it up to the Day of Judgement," with the verb Sanna (i.e., 'enact') meaning Shara'a i.e., to introduce or to prescribe?

The reply to this is: Who is the one who said, "Whoever enacts a good sunnah into Islaam ... ?" He is the same one who also said, "... every bid'ah leads astray." It is not possible for a phrase to eminate from someone who is truthful and proven to be truthful, such that it would deny and negate another phrase of his, and it is absolutely impossible for any speech of Allaah's Messenger sallallaahu 'alayhi wa sallam to be self-contradictory, nor is it possible to refute any particular meaning by claiming it to be contradictory. Whoever thinks that the words of Allaah's Messenger sallallaahu 'alayhi wa sallam are self-contradictory, then let him look again, for indeed this kind of thought eminates from a person possessing thoughts that are either deficient or limited. Indeed it is completely impossible that one would find a contradiction in the words of Allaah, the Most High, or that of His Messenger sallallaahu 'alayhi wa sallam.

If this is so, then it should be clear that the hadith, "... every innovation leads astray ..." does not contradict the hadith "Whoever enacts a good sunnah into Islaam ..." for the Prophet sallallaahu 'alayhi wa sallam said, "Whoever enacts a good sunnah into Islaam...," while innovations are not from Islaam. And he sallallaahu 'alayhi wa sallam said "... a good sunnah ..." while innovation is not good. So he sallallaahu 'alayhi wa sallam made a distinction between enacting a Sunnah on the one hand and enacting an innovation on the other.

In any case, there is a reply that no one should have a problem with - that the meaning of, "Whoever enacts a sunnah ..." is, 'Whoever revives a sunnah that was present and then was lost.' Therefore it means that a matter has been revived, and thus in this way "... enacting a sunnah ..." is relative and secondary just as (in the case of 'Umar, where his use of) the word bid'ah (innovation) was relative and secondary in the sense that it involved the revival of a sunnah that had been abandoned.

There is even a second reply that can be given: That is the background of the whole hadith, for it is a story concerning the tribe that came to see the Prophet sallallaahu 'alayhi wa sallam while being in exceptionally difficult circumstances. So the Prophet sallallaahu 'alayhi wa sallam urged that donations be given to them, and hence one man form the Ansaar came forward with a bag of silver in his hand which was almost too heavy for him to carry. He placed it down before the Messenger sallallaahu 'alayhi wa sallam This made the face of the Prophet sallallaahu 'alayhi wa sallam glow with joy and happiness and so he said, "Whoever enacts a good sunnnah into Islaam will have the reward of it and the reward of oil those who act upon it until the Day of Resurrection." So we have here that the meaning of " ... enacting a sunnah ..." means to enact an action in the sense of implementing it and not in the sense of setting up a new thing into the sharee'ah. Hence the meaning of his sallallaahu 'alayhi wa sallam saying, "Whoever enacts a good sunnah into Islaam ..." turns out to be, 'Whoever acts upon a good sunnah in the sense of implementing it as opposed to introducing a new thing in the sharee'ah,' for that would be prohibited as he sallallaahu 'alayhi wa sallam said, "... every bid'ah leads astray."