i understand that anything which doesnt have a basis in text is an evil innovation. but you seem to misunderstand that what umar ibn al khattab did, and what abu bakr did, and what uthman did with the quran and terawih prayers was infact a good bid'a because it indeed was an innovation thus making good innovations something realistic.
here perhaps this will help you understand bi-idhnillah.
this shows that if anything has a basis to help a person in their islaam and is not something completely alien then it is not completely wrong.
The Absolute Truth About Sunnah and Bid`a
Abdullah bin Hamid Ali
[The following is based on a lecture given at the Islamic Center of South Jersey on September 30th of 2005.]
In the name of Allah, Most Gracious, Most Merciful
All praise is due to Allah. We seek His aid, His guidance, and His forgiveness. And we turn to
Him in repentance. Whoever Allah (Glorious and Exalted is He) guides, none can misguide. And
whomever He misguides, none can guide. I bear witness that there is no god other than Allah, Who
is Alone and has no partner. I bear witness that Muhammad, son of `Abdullah, is His servant, His
messenger, and final prophet to mankind. So may peace and blessing be upon our liege-lord
Muhammad, his family members, his Companions and all those who follow them in righteousness
until they Day that we all will be brought back and not a single soul will be able to flee from Allah
and His judgment.
The following discussion is of an extremely important topic, especially with relationship to worship
in Islam: namely, the meaning of sunnah and bid`a.
Various Positions of the Classical Schools of Jurisprudence
In terms of classical Islamic scholarship, we find that the `ulama did not agree on the `asl, or the
original ruling, that pertains to deeds. Many of the `ulama said that everything is halal until proven
haram. Although that is very popular today and many believe it to be the standard opinion, it is not
the standard opinion for most of the `ulama. Another opinion is that everything is haram until
proven halal, meaning proven through the evidentiary scripture of the Qur’an and Sunnah. And
this is also not the standard position amongst the totality of `ulama. And then there is the third
opinion, which holds that nothing has a ruling, whether it is halal or haram, until the Sacred Law
declares it to be. So, unless we know from our sources that something is designated to be halal, we
don’t call it halal. And the same thing goes for if it is haram, according to this opinion.
We also find in some of the schools, the Hanbali in particular, the `ulama distinguishing between
`ibadat (acts of worship or rituals) and the `adat (matters of custom). So in relation to salat, zakat, hajj,
and a number of other things, the ruling is that everything is haram until proven halal. But in
matters of custom or everyday occurrences, such as washing the dishes or drinking sweetened
water, the ruling is that it is halal until proven haram. One of the Hanbali scholars of this century, in
a poem entitled Manzuma al-Qawa’id al-Fiqhiyya stated,
1 Transcribed by Sidi Lumumba Shakur
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The original rulings as pertains to matters of custom is that they are permissible
until something which changes the permissibility comes and does so.
And he said,
!
"!
# $% & "!'
&
()
But the original ruling in relationship to women’s private parts, meat that we eat,
taking of a person’s life, and violating their person and wealth is that it is haram.
Since there are different opinions in that regard between the `ulama, there is no consensus about the
original ruling of deeds in Islam. However, all scholars have agreed that every action has a ruling
that is applied to it. When a scholar rules on an issue, he is giving his opinion in regard to that
matter based on what he believes to be the view of the Creator (Glorious and Exalted is He). And in
the end, no one can declare for certainty what is the truth 100% until we meet Allah (Glorious and
Exalted is He), which brings us to the topic at hand: sunnah and bid`a.
The Definition of Sunnah
Sunnah in its linguistic, literal sense means nothing more than a normal customary practice, or
something that is habitual. And for this reason, the scholars of language define it as, “a way of
doing something, a path, a methodology, an approach, a custom, or habit, whether it is something
bad or good.” This is what sunnah means linguistically, and it is this meaning that was intended by
the Prophetic statement,
Whoever initiates in Islam a good sunnah, then he gets the reward of it and the reward of the
one who does it after him until the Day of Resurrection. And it does not detract anything
from his own personal reward. Whoever initiates in Islam a bad sunnah, then that person
carries the burden of it and the burden of those who do it after him until the Day of
Resurrection. And that does not detract from his burden at all.
So this hadith is using it in its linguistic sense, which is sunnah as just a way, path, or an example,
nothing more. It doesn’t mean sunnah according to the usage of the fuqaha, or sunnah according to
the usage of the usuliyyin, or sunnah according to the usage of the scholars of hadith. Many times
Muslims get into discussions and arguments about different actions and someone might say, “Well,
you don’t have to do that, it’s only sunnah.” And another person will respond, “Well what do you
mean its only Sunnah? There are certain things in the Sunnah that are obligatory too.” But people
are arguing while not understanding that one person is using sunnah according to one group of
scholars’ definition and another person is using sunnah according to the definition of another group
of scholars. So this one, every time they see the word “sunnah,” may think it merely means
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recommended. So when they discover while learning the rules of salat that certain actions are only
sunnah, they may think to themselves, “Oh, I don’t have to do that,” because they only understand
sunnah in one way. Or if a ruling is based off of a hadith, a person may say, “Oh, I don’t have to act
on that, it is only sunnah.” But in fact, a number of rulings originate solely from the Sunnah. On the
other hand, one may think, “Well, the sunnah is what the Prophet did. So, we have to do it,” since
they are understanding “sunnah” in relation to it being a source of Islamic Law. So when they find
that the Prophet (Allah bless him and give him peace) more than likely never prayed without
covering his hair, they may deem it obligatory for us to do the same [while it is only recommended
or more appropriate according to most scholars]. There is, however, an opinion amongst the
Hanafis that holds it to be highly recommended for a person to pray with his head covered, to the
degree that it is makruh to not do so. And the person is considered sinful if repeatedly praying
without covering his head. But other `ulama have evidence to support their position to the contrary.
At any rate, we must understand that the word sunnah itself has many different connotations. If
you are talking about sunnah according to the scholars of hadith, then sunnah is, “anything reported
about the Prophet whether it be a statement, an action, something indicative of approval of
another’s action or any description of him, his behavior or physical appearance.” This is because
the objective of the scholars of hadith is to determine what reports are sound and which of them are
not sound, which of them are acceptable and which of them are not acceptable. So they include in
their definition of sunnah the actual physical appearance of the Prophet (Allah bless him and give
him peace) or even behavioral characteristics and idiosyncrasies that he might have had: like how
he moved his hand, how he played with his hair – if he did, how he walked, his actual physical
disposition, etcetera. So that is his sunnah according to them, as they are reporting about the Prophet.
Their objective is to describe him, whether it be physically, his behavior, how he interacted with
people, inscribing what he said, reporting what he did, instances when a Companion had did a
particular action in the company of him and he didn’t say anything about it, or may even have
praised the action itself.
On the other hand, the scholars of usul al-fiqh (legal theory) or the principles of Islamic
Jurisprudence, define sunnah as, “anything which has been transmitted from the Prophet, whether it
be a statement, an action, or an expression of approval of another’s action, that is fit to be used as a
source of Islamic law.” So for instance, when they declare that a particular hadith is sahih, they are
stating that it is fit to be used as a legal proof. So when they say sunnah, they mean the Sunnah that
is a source of law. So from the Companions we learn that it is not permissible for a man to marry a
woman and her aunt at the same time, this being established through the Sunnah, that is from the
Prophetic legislation. Thus, we have to accept that ruling, even though it is not mentioned in the
Qur’an.
There are also the scholars of fiqh (Islamic Jurisprudence), who take the rules established by the
usuli’in and apply them to make judgments regarding the legality of everyone’s actions, whether
they are haram (unlawful), wajib (obligatory), mandub (recommended), makruh (disliked), or mubah
(merely permissible). They therefore define sunnah as, “what has been reported about the Prophet
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(Allah bless him and give him peace) whether it be a statement, an action, an approval or
authorization of something that does not fall into the category of obligation.” This is because the
faqih’s job is to label everything as either obligatory, recommended, disliked, neutral, and so on. So
when he says sunnah, he means something that is not obligatory, but nonetheless permissible. So
for instance, to pray two raka’s after maghrib is not obligatory. Or to pray two raka’s before fajr is not
obligatory. Or to pray the witr prayer, according to the majority of the `ulama, is not obligatory. The
Hanafis, however, deem it wajib, but they make a distinct between fard and wajib that the other
schools generally do not.
So one of the first things that Muslims have to do in educating themselves is to learn terminology.
Often, people get into arguments about things because of different acceptable understandings of a
particular word, when in the end, they are saying the same thing. But they seldom acknowledge
that the disagreement began with the difference in how the word is understood by each party. This
is extremely important and is important when we talk about the issue of sunnah and bid`a. The
issues are: what is considered bid`a, how the ulama define bid`a, the difference of opinion about the
definition of what bid`a actually entails, and in the end, is there really a difference of opinion? This
is the question that this article will attempt to answer: is there really a difference of opinion between
the majority of the `ulama who say that bid`a divides into the five different categories (ahkham alshar’`),
and the minority that holds the view that there is no such thing as good bid’a? Is Abu Ishaq
al-Shatibi, the great Maliki scholar of the 8th Islamic century who held the latter view, actually in
clear contradiction with the overwhelming majority of the `ulama? Or is he merely defining bid`a in a
different way? And when we look at how things are actually applied, we see that there is actually
not much difference of opinion, though sometimes there may be inconsistencies between the
scholars.
So to summarize, sunnah may have different connotations. Sometimes Sunnah is a reference to not
just what the Prophet did and said or authorized. But sometimes Sunnah is even a reference to what
the Sahaba did, or what the Sahaba agreed upon. Sometimes sunnah is a reference to the general
practice of the people of a particular area of the Muslim world. So when you come across the term
in books, these are the things that you need to be aware of. Which definition of sunnah is being
utilized? Is it talking about the Sunnah of the Prophet? Or is it talking about the Sunnah of the
Rightly-Guided Caliphs? As in the Prophet (Allah bless him and give him peace) mentioned in the
famous hadith, “Follow my Sunnah and the Sunnah of the Rightly-Guided Caliphs who will be after
me.” So Sunnah is sometimes a reference to what they did, “[F]ollow their Sunnah” or what the
Righly-Guided Caliphs agreed upon. And sometimes it is a reference to the local agreement of a
particular city or village. So one needs to take these things into account.
The Meaning of Bid`a
And when it comes to bid`a, everyone is aware of the famous hadith in which the Prophet (Allah
bless him and give him peace) stated, “Whoever introduces in this matter of ours what is not from
it, will have it rejected.” In other words, it is not accepted. And in another hadith, both on the
authority of his wife ‘Aisha (Allah be well pleased with her), the Prophet (Allah bless him and give
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him peace) said, “Whoever does an action which does not have our command will have it rejected.”
And in another hadith he stated, “And beware of newly introduced matters. For verily, every
matter that is newly introduced is a [blameworthy] innovation.” So all of these things indicate that
bid`a is to be condemned.
Bid`a in its linguistic since means “something that is done without a precedent, or something that is
completely new.” So when the Prophet (Allah bless him and give him peace) says, “Every
innovation is misguidance,” some may take it to mean that every single thing that is new, or that
has no precedent, or did not exist during the time of the Prophet and his Companions is
misguidance. This would mean, for instance, that cameras are misguidance, or the fan on the
ceiling that didn’t exist at the time of the Prophet, or the light bulbs that we all benefit from, or the
carpeting on our floors of even the poorest of homes is misguidance. But of course we know that the
Messenger (Allah bless him and give him peace) did not mean this, which is proof that the hadith is
not general, even though those who make no distinction between good and bad bid`a claim that it
is. If the hadith is general, then the principle stating that the ‘general’ phrase is “ma ‘amma shayayni
fa sa’idan” (“anything that is exclusive of two or more things”) applies to it. It therefore cannot
exclude anything. Everything has to be included if we accept that it is general, because if “every
bid`a is misguidance,” we must accept that every single thing is misguidance that did not exist
during the time of the Prophet (Allah bless him and give him peace).
But, the fact that nobody accepts that those things I mentioned are a form of misguidance is proof
that the hadith is specific. Meaning, it is referring to innovation in the din of Islam: innovation in
worship, practice, the ahkham or judgments of Islam, in the technical sense of the term. The
Prophet’s (Allah bless him and give him peace) message was a bid`a in the eyes of most of his
people. But he was commanded to say, “Say to them: ‘I am not a bid`a of the messengers [Koran
46:9].’” Meaning that, I have not come with anything different than what the other messengers
have come with. So we don’t accept that the Prophet was misguidance, because of being something
new to those people. The point being that we have to accept that the hadith is not to be taken in
that general fashion. But that we can accept that it can apply to acts of worship. And because it
does apply to acts of worship, every action in general that has a specific bearing on the din of Islam
must return to the classifications of the fuqaha. They classify actions into five different categories.
What we do is either: unlawful, compulsory, recommended, permissible without dislike, or
permissible with dislike. These are the rulings of all our actions. And so bid`a must necessarily be
divided in the same fashion. So there must be a such thing as a compulsory bid`a, a recommended
bid`a, a bid`a which is permissible without dislike, or bid`a that is permissible but with dislike, and a
bid`a which is unlawful. This is how the overwhelming majority of the `ulama look at bid`a. This
position has been upheld since very early in the history of Islam. For instance, Imam Muhammad
ibn Idris al-Shafi`i explained in a statement that, “Bid`a is of two types: praiseworthy and
blameworthy.”2 And if anybody is from the Salaf, it is Imam Muhammad ibn Idris al-Shafi`i. He is
2 Dr. Gibril Fouad Haddad says,
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the Imam of the Salaf by consensus, so if he stated that there is such a thing as two types of bid`a,
who can come today and claim to the contrary?
“A major contribution of Imâm al-Shâfi`î (ra) in the Foundations of Jurisprudence (us.ûl al-fiqh) is his division
of innovation (al-bid`a) and innovated matters (al-muh.dathât) into “good” and “bad” depending whether they
conformed or not to the guidelines of the Religion. This is authentically narrated from al-Shâfi`î from two of
his most prestigious students in the latter period of his life, the Egyptian h.adîth Masters H.armala ibn Yah.yâ
al-Tujaybî and al-Rabî` ibn Sulaymân al-Murâdî:
H.armala said, “I heard al-Shâfi`î (ra) say:
'Innovation is two types (al-bid`atu bid`atân): approved innovation (bid`a mah.mûda) and disapproved
innovation (bid`a madhmûma). Whatever conforms to the Sunna is approved (mah.mûd) and whatever
opposes it is abominable (madhmûm).'
He used as his proof the statement of `Umar ibn al-Khat.t.âb (ra) about the [congregational]
supererogatory night prayers in the month of Ramad.ân: “What a fine innovation this is!”
Al-Rabî` said, “Al-Shâfi`î said to us:
'Innovated matters are of two kinds (al-muh.dathâtu min al-umûri d.arbân):
one is an innovation that contravenes (mâ uh.ditha yukhâlifu) something in the Qur'ân or the Sunna or a
Companion-report (athar) or the Consensus (ijmâ`): that innovation is misguidance (fahâdhihi al-bid`atu
d.alâla).
The other kind is the innovation of any and all good things (mâ uh.ditha min al-khayr) contravening none of
the above, and this is a blameless innovation (wahâdhihi muh.dathatun ghayru madhmûma).
`Umar (ra) said, concerning the prayers of Ramad.ân: What a fine bid`a this is! meaning that it was
innovated without having existed before and, even so, there was nothing in it that contradicted the
above.'”
Thus al-Shâfi`î set forth the essential, indispensable criterion for the determination of true bid`a, as defined,
among others, by Imâm al-Haytamî, Qâd.î Abû Bakr Ibn al-`Arabî, and Imâm al-Lacknawî respectively:
“Bid`a in terms of the Law is everything innovated in contravention of the Lawgiver's command and the
latter's specific and general proof.”
“Only the bid`a that contradicts the Sunna is blameworthy.”
“Bid`a is all that did not exist in the first three centuries and for which there is no basis among the four
sources of Islâm” i.e. Qur'ân, Sunna, Ijmâ`, and Qiyâs.
Consequently, it is not enough for something merely to be novel to be a bid`a; it must also contradict the
Religion.
[For complete article see:
http://www.livingislam.org/n/sdb_e.html]
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Abu Ishaq al-Shatibi al-Maliki’s Explanation
Who in the history of Islam has ever claimed that there is not a such thing as a good bid`a, until we
come to someone such as Abu Ishaq al-Shatibi, whose words will form the basis of the rest of our
discussion? In the end, hopefully, we will see that Imam Shatibi’s position was not too much
different than that of Imam al-Shafi’i and the other Imams of Islamic history. The reason I chose
Imam al-Shatibi as an example is that the Salafis love to quote Imam al-Shatibi in this regard,
because they [outwardly] believe that there is no such thing as a good bid`a. At least that is what
they say and often seek legitimacy for their position through Imam al-Shatibi, the famous Maliki
legal theorist of Islamic Spain. And we will now turn to his work entitled, Al-‘Itisam, so that we may
get a better picture of what Imam al-Shatibi actually said.
For instance, he says,
“Therefore, bid`a is an expression about a particular matter or a particular way of acting
in the din, which is invented. And it is invented in a particular way that resembles the
way that has been prescribed (mashru’a). And the objective of this new way is for one
to go overboard in his devotion to Allah (Be He glorified and exalted).” That is the
objective: to go overboard in devotion to Allah (Be He glorified and exalted). And in
this definition is the assumption that there is already an [exclusive] way that has been
legislated; and when someone comes and takes a different approach regarding that
thing, this is the innovation, is blameworthy and is what the Prophet (Allah bless him
and give him peace) referred to in the hadith, “Every bid`a is misguidance.”
An example of this is the fact that during the time of the Prophet, a number of the Companions
came to his wives complaining that they wanted to be like the Messenger (Allah bless him and give
him peace) or wanted to do more than what the Messenger had done3.
One of them was concerned with the Prophet’s fast. And he was told that at times he fasted and at
other times he didn’t fast. Another was concerned with how he interacted with his wives. And he
was told that he had a number of wives and had regular interaction with them. And the third
showed concern for his night prayers. So he was informed that sometimes he stood half the night,
sometimes he stands a third of the night, and sometimes he sleeps. In spite of hearing these things,
they felt that the only way to attain Allah’s forgiveness was to do more than the Messenger (SAWS),
especially since he had already been forgiven for any oversight he had committed or was to commit
in the future. So, the first replied, “I am going to fast forever and not break my fast.” The second
said, “I am never going to touch women ever again.” And the last stated, “I am going to stand all
night in the prayer and never sleep.” The news of this conversation reached the Prophet (Allah
bless him and give him peace) and he responded to them by saying,
3 Because their rationale lead them to believe that given the disparity between their spiritual rank and that of
the Messenger, to approximate to his state would require that they do more than what he had done.
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“My state is not like your state…. Sometimes I fast and sometimes I break my fast.
Sometimes I stand in the night and sometimes I sleep. And I marry women. Marriage
is from my Sunnah. So whoever desires beyond my Sunnah is not from me.”
So here is a clear example of an innovation in which a group of the Companions were trying to
develop a particular way of doing things, which went against the way the Messenger (Allah bless
him and give him peace) had established. So this will clearly fall into the category that Imam al-
Shatibi mentioned in the above definition.
That being said, this brings to mind the hadith of the Prophet (Allah bless him and give him peace),
“Whoever introduces something into this matter of ours which is not from it will have it
rejected.”
It is important to point out that he said, “…what is not from it.” “Whoever introduces something
into this matter of ours which is not from it” So we may find a number of different things that
were not done during the time of the Prophet (Allah bless him and give him peace) and which did
not have a specific precedent. They may not have that specific precedent as in this case, whereas
there is the precedent of the Prophet’s marriages, how he would stand during the night and how he
fasted. But there may be a number of things that do not have a specific precedent per say, but also
do not contradict the spirit and objectives of Islam. And if it doesn’t contradict the objectives of the
shari’ah, it can be considered from the Sunnah of the Prophet (Allah bless him and give him peace).
So, “Whoever introduces something into this matter of ours which is not from it will have it
rejected.” But if it is from it, it is not rejected and is therefore acceptable. And this is how the
reconciliation is made between the rulings of the `ulama of later times on new matters they deemed
praiseworthy, and those things not having a specific precedent during the time of the Prophet
(Allah bless him and give him peace).
Imam al-Shatibi continues,
“This definition is taken according to the opinion of those who don’t include matters of
custom within the definition of what bid`a is. But such people only restrict bid`a to
matters of worship.”
Meaning that in the salat, zakat or the other pillars, if something is done other than what has been
prescribed, then you are free to call it a bid`a shar’iyya (legal innovation). If you, for instance,
intentionally add another rak’a or extra movement, or add an extra statement or du’a into the prayer
[where it does not belong], or something similar in the other pillars of Islam, it is an innovation. But
with regard to how you get married, and so on, business transactions, and all these things, bid`a
does not fall into that meaning.
He continues,
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“Then there is another definition for those who apply bid`a to acts of worship and
custom. It is said in this particular regard that innovation is a matter of methodology or
way which is invented and carried out in a form which resembles the way which has
been prescribed, such that the one who does it seeks by it the [same] matter [or
objective] which is sought by that [method] which has been prescribed.”
So such a person knows that there is a specific way that has been legislated for us to do a particular
thing, but then decides, “I think this way is better so I am going to do it this way.” For instance, he
knows that there are four raka’s for zuhr, but states, “I’ll make eight. That’s got to be better than
four. It’s a greater number, so it has to be better than four. And instead of saying a short surah, I’ll
say a long surah in every raka’ whether people are following me or not. They need to learn to be
strong in their faith and they should desire to pray.” So this is another definition.
The he goes on to explain some of the words in the definition.
“As for the term tariqa (which is ‘methodology’ or ‘way’), sabil (path), sunnah (habits or
practices), all of them have one meaning and all of them have the meaning of ‘that
which has been drawn for one to walk upon.’ And this way of doing things has been
attached to a way of doing things in the din, because the din is where it is enlisted. And
the one who does it attributes that action to the din.”
So this is where he makes the distinction [between his definition and those of others],
“But if it happens that this particular way or practice is something invented in
relationship to secular matters specifically, that thing will not be called a bid`a.”
If it is something that is restricted to worldly matters, secular things, we don’t refer to it as a bid`a.
Imam al-Shatibi is making it clear by this statement that although the majority of the `ulama applied
the term bid`a to even things which related to worldly matters, he does not imitate them in this. So
when the Prophet said, “Every bid`a is misguidance,” he said that he is referring only to matters
related to the din. So on that basis there is no such thing as a good bid`a, if the identification of bid`a
is restricted in such a manner. Actions cannot be invented or introduced into the religion of Islam
that lack precedent. So there is no such thing as a good bid`a, since “Every bid`a is dalala
(misguidance)” as the Prophet said. And if the term technically applies to a non-religious affair, it is
not classified as a legal bid`a, but is called by another name.
[Later al-Shatibi says],
“And so an example of new things which are worldly matters which are newly
introduced that have no precedence are the different arts and crafts that have been
invented, which did not exist in the past among the different countries and different
peoples, which had no precedent before them. And since we know that the different
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approaches in the din divide into different categories, and among those different
categories that they divide into are those things which have a basis in the shari’ah, and
there are others that do not have a basis in the shari’ah, as a result of this, we have
specifically applied this definition (bid’a) to those things which do not have a basis in
the shari’ah.”
In other words, Imam al-Shatibi is stating that a bid`a is anything that does not have a basis or
foundation in the Sacred Law. To state it plainly: if it doesn’t have a basis, it is a bid`a, but if it does
have a basis, it is not called a bid`a. Even if it didn’t exist during the time of the Prophet (Allah bless
him and give him peace) in that specific form, as he is going to clarify, in sha Allah.
So then he says,
“In all of this it is said,”
meaning that bid`a is something that has no basis in the shari’ah, because the specific characteristic of
a bid`a is that it is something which is outside of what the Divine Lawgiver has envisioned,
“that by mentioning this specific part of the definition, all of those things which appear
to a person at first glance as being things which have been invented, newly introduced
and condemnable which pertain to the din, this particular characteristic of the definition
excludes those things from being considered innovations. Such as the innovation or
introduction of the science of nahw wa tasrif (Arabic grammar and word conjugation),
definitions, legal source methodology, the science of kalam or `aqida, and all the other
sciences which serve the shari’ah of Islam. For verily, even though these are things
which did not exist during the first age of Islamic history, the foundation of those
things were present in the Law at those times, though they specifically did not exist.
An example of that is the order given to vowel the Qur’an that has been transmitted
from the past.”
We know this from the order given by `Ali ibn Abi Talib to Abu al-Aswad al-Du’ali (Allah be well
pleased with them both) to do the `irab (grammatical breakdown) of the Qur’an. In the famous
narration, `Ali ibn Abi Talib heard one of the people attempt to recite the verses of Surah al-Tawba,
“…Allah declares innocence from the mushrikin, as does His Messenger,” but who instead recited it as,
“Allah declares innocence from the mushrikin and He declares innocence from the Messenger.” When `Ali
ibn Abi Talib heard this ajami, non-Arab, recite this, he said, “We have to do something about this.”
And he ordered Abu al-Aswad al-Du’ali to record the Arabic language and develop a system to
teach the language and proper grammar. So here we have a foundation or precedent for the science
of nahw in the shari’ah. And the basis is the order given by the Companions because there was a
necessity for it.
He continues,
“And the sciences related to the language are things which guide us to a correctness
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about the Qur’an and the Sunnah.”
So to record the science of Arabic grammar, Arabic language, the methodology of words and so
on, are things which help us to understand the Qur’an and Sunnah, to preserve the Qur’an and
Sunnah, in its meaning, its pronunciations, and its recitation. And although they did not exist at
that particular time, they have a necessity which lead to them being established and transmitted,
and they cannot be referred to as being bid`a according to Imam al-Shatibi’s definition.
He says,
“The reality of the sciences related to language, they are the essence or knowledge of
true devotion done with the different expressions of the Law, which indicate the
different meanings that they indicate, in relationship to how they are to be taken and
how they are to be conveyed.”
And another example that he gives is usul al-fiqh (Legal Theory). [He says],
“As to usul al-fiqh, it is something whose meaning is no more than for one to isolate all
the small particulars and combine them into general broad categories with their
different proofs, so that theses things can be divided into particular categories, and be
clearly in front of the eyes of the mutjahid so that he can easily extract from the Qur’an,
Sunnah and the other sources of Islam, what should be extracted from them. And the
same thing goes for `ilm al-kalam, the science of speculative theology. Because ilm alkalam
is nothing more than establishing the different proofs of the Qur’an and Sunnah,
or those things, which result from the Qur’an and Sunnah in the area of tawhid and that
which pertains to tawhid. Just as fiqh is the establishment of those things that are in the
area [or realm] of actions and secondary matters related to our actions.”
Congruence Between the Two Points of View
So in the end, when one looks at the difference between what the majority of the `ulama said about
bid`a and its different definitions, and what Imam al-Shatibi stated, there is only a difference in
expression or semantics. For instance, Imam al-Shatibi said in response to the hadith that Umar ibn
al-Khattab gathered the Companions behind one imam in the masjid after he saw them praying
individually that, “…this is not a bid`a,” even though Umar ibn al-Khattab said, “What a good bid`a
this is.” Imam Shatibi replied,
“That was a metaphor. He didn’t really mean bid`a as in the hadith of the Prophet
(Allah bless him and give him peace). He meant it metaphorically, because he had a
basis for his actions.”
And that is the fact that the Prophet had already prayed tarawih for three nights in congregation.
On the other hand, the majority of the `ulama said that what Umar did was a bid`a, and the proof
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that it was a bid`a is that he said it was. And a proof that there is such a thing as a good bid`a is that
he said, “This is a good bid`a.” So for them, a bid`a is ‘what did not exist during the time of the
Messenger;’ whereas Imam al-Shatibi envisioned bid`a as ‘that which does not have a foundation in Islam,
whether it was done in the time of the Messenger or afterwards.’ So something which is new, as long as
they have a textual basis, even according to Imam al-Shatibi, is not a bid`a. And they may base it on
not just a general verse from the Qur’an, or a general statement from the Sunnah, but on `ijma
(scholarly consensus), qiyas (legal analogy), ihstihsan (the analogy inconsistent with what is
apparent) or al-masalih al-mursala (the consideration of an unspecified interest), or the various other
sources of Islamic law that the different Schools accept. But other `ulama said, “It didn’t exist during
the time of the Prophet, and therefore it is a bid`a.”
For example, when they gathered the Qur’an into one Book, the Prophet didn’t do it in his time and
therefore it was a bid`a. Imam al-Shatibi replied,
“No, it is not a bid`a, because Abu Bakr did it. And the Messenger of Allah said,
‘Follow my example and the example of the Rightly-Guided Successors, cling to it with
your molars.” So there is a basis for it and it therefore is not a bid`a.”
But the majority classify it as a bid`a, because they define bid`a in a different way. Or when the
Companions decided to canonize one official reading of the Qur’an, even though it had been
allowed during the time of the Prophet for them to read the Qur’an in their different dialects. [For
he (saws) said] “The Qur’an has been revealed in seven different ways, so recite for them whatever
is easy for you.” But during the time of Uthman ibn `Affan, he ordered that those which were not
written in the dialect of the Quraysh be burned, and established one official text or reading of the
Qur’an and sent them off to the different corners of the Islamic world. The Prophet didn’t do that
and so it is a bid`a according to the majority. Imam al-Shatibi however replied with the same
response. So the majority defines bid`a as what was outside of the time of the Messenger and Imam
al-Shatibi defined it merely as, “whatever doesn’t have a foundation.”
Inconsistency and the Misrepresentation of His Opinion
Now Imam al-Shatibi does run into some problems, because he displays a certain amount of
inconsistency in his approach. And a lot of it is rooted in his tenacious clinging to the rulings of
Imam Malik in Anas (Allah be well pleased with him) in passing his judgments. So for instance,
you find that there are reports that Imam Malik disapproved of what is known as “qira’a jama’iyya”
or reciting the Qur’an in congregation. In the Maliki madhhab, that is the popular opinion. If you go
to places like Morocco, it is something that is done all the time. They do it after fajr, they do it after
maghrib, and in some places they even do it after ‘asr. They gather to recite half a juz’ of the Qur’an
collectively, recite a collective du’a and return to their daily routines. It gives the masjid a spiritual
ambience, and engenders the awe that a sanctuary should have. Additionally, the people who work
full-time, but have memorized the Qur’an in the past, can sit in those circles and review their
Qur’an, because they might not have the time or concentration to review it at home because of their
children, wives, chores and other distractions. So they can come to the masjid to do this and keep it
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in their memory. But there are those who deny that there is benefit in it and Imam al-Shatibi
declares, “This is a bid`a that has no basis.” But it does have a basis, because of the hadith in which
the Prophet said, “No people gather together in any of the houses of Allah to recite the Book of
Allah, to study it with one another, except that mercy covers them, tranquility descends upon them,
the angels surround them, and Allah mentions them to those in His presence.” So here we have a
general statement, “No people gather together in one of the houses of Allah,’ which is the masjid,
“reciting the Book of Allah, and studying it with one another,” except that things happen. Imam al-
Shatibi stated that there is no basis for it, but there is a basis for it. There is a report from the hadith
itself, even if there may not be a specific precedent during the time of the Prophet. But Imam al-
Shatibi cannot explain to us today, why he seemingly contracted himself by giving a definition and
then ruling in a manner, which seems to go against it. Allah have mercy on him! But we don’t know
what he will say. But it is clear that there is a contradiction, there is a inconsistency in his approach
and his methodology, so we have to take that into account too in our critique of Imam Abu Ishaq al-
Shatibi (Allah be well pleased with him) and his position on bid`a. But what we really need to
understand is that those who use Imam al-Shatibi as a proof for their not being a such thing as good
bid`a, have utterly misunderstood his opinion, and have distorted his opinion to the extent that
many Muslims deny the concept of bid`a hasana (a good innovation).
Imam al-Shatibi, Ibn Hazm, and Linguistic Dissidence
The truth is that there is a such thing as good bid`a. Only Imam al-Shatibi does not like to call
something which has a basis in Islam a bid`a. This is similar to the position of Ibn Hazm al-Zahiri
who said that there is no majaz or figurative language in the Qur’an. The majority of the `ulama said,
“There is majaz in the Qur’an,” and asked him, “Why don’t you accept that there is majaz in the
Qur’an?” He replied, “Because ‘majaz is the brother of lying or falsehood,’ and to call the Qur’an
majaz is tantamount to calling Allah a liar. i.e. ‘He really didn’t mean what He said.’” But then
when you look at Ibn Hazm and his interpretation of the different verses of the Qur’an which others
describe as figurative, you find that he interpreted them the same way that the rest of the `ulama do.
So for instance, there was a famous scholar from the Maliki School, Ibn Khuwayz Mindad, who had
a tendency towards literalism, and he said about the verse in Surah al-Baqarah where Allah says,
“Verily there are some stones from which rivers burst forth. Some of them fall out fear of Allah,” [Ibn
Khuwayz Mindad said], “This indicates that stones have intelligence.” Ibn Hazm said about Ibn
Kuwayz, “And perhaps that stone had more intelligence then he does.” And for this reason it was
said, “The tongue of Ibn Hazm and the sword of Hajjaj were blood-brothers,” as he was very hard
on anyone who opposed his positions. But when you look at the verses which are “problematic,”
he gives them a figurative interpretation, but simply refused to call it ta`wil. But that is how he dealt
with the issue.
So we have come full circle and have returned to what was previously mentioned about definitions
and varying terminology. It is one of the rules of debate that you always have to define your terms.
What are you debating about? How do you understand that term? This one may be speaking about
this particular term from this aspect, and that one from that aspect. So you have to be clear from the
very beginning. For perhaps there is no need to debate if it is discovered that the basis of the
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disagreement is a mere semantic difference.
We ask Allah (Be He glorified and exalted) increase our knowledge of Islam and our practice.
Wa aquli qawli hadha. Wa astagfirullah li wa lakum wa li as-siril-muslimina wal-muslimat.
(I say this and I ask Allah’s forgiveness for me and for you, as well as for the rest of the Muslims,
male and female.)