Indeed, all praise is for Allaah subhaanahu wa ta'ala. We praise Him, we seek His help, we seek His forgiveness, and we seek refuge in Allaah from the evils of our souls and our evil actions. Whosoever Allaah guides then none can misguide and whosoever Allaah misguides then none can guide aright. I bear witness that none has the right to be worshipped except Allaah alone, having no partners, and I bear witness that Muhammad sallallaahu 'alayhi wa sallam is His servant and Messenger.
All praise is due to Allah, alone, who created us with a sublime purpose and not just for sport
[1]. He created the Jinn and us so that we worship Him
[2]. And so Messengers were sent throughout the ages. Iblis, the enemy of mankind made a promise that he will misguide them, approach them from every direction
[3], so that mankind would not worship Allah, or set partners in worshipping Allah, or if he (shaytaan) can not do that,then he will do his best so that mankind would not be able to worship Allah properly, the way He wants us to worship Him.
In this regard, we seek Allah's help so that we will be able to distinguish the true worship of Allah from the innovated ones that the shayateen, from amongst the Jinn and mankind, whispered into the hearts of men.
First and foremost, I only write about issues where I feel I need to understand indepth. Therefore, the primary intention of my writing about anything is for my own benefit. Should anyone find mistakes in it, then I would be more that grateful to acknowledge it as gaining knowledge is my principal aim. Also, we would like to emphasize that this short article is only compiled by a student of knowledge and it is recommended to go deep into the books of Scholars and benefit from their immense knowledge, for the difference between the two can not be over-emphasized.
I ask Allah to benefit me from this small compilation. I ask Him that He guide me to do this for His sake alone. I ask Him from His immeasuable bounty that He count this as parts of my good deeds in a Day when nothing matters except one’s deeds. I ask His forgiveness if it is because of this effort that people turn away from His verses and sayings of His Messenger. I submit only to Him my weakness and my insignificance before the eyes of the people should they reject this message.
The Meaning of Bida'aLinguistically, "Bid'ah, in Arabic, is token from Al-Bada', that is to create something without precedence.
Allah said, what translated means: 'Badei'
(The Originator) of the heavens and the earth' 2:117.
This means that Allah created (originated) the heavens and the earth without precedence.
Bid’ah is "a newly invented way (in beliefs and actions) in the religion, in imitation of the Sharee'ah, by which nearness to Allaah is sought, not being supported by any authentic proof, neither in it's foundations nor in the manner in which it is performed."
[4]It is understood from the definition of the scholars that Bid'ah can be from belief and from actions. Bid'ah in belief and in tongue, is deviation from the aqecdah or belief of the Ahlus-sunnah wal-Jama'a. They differed from Ahlus-Sunnah regarding belief in Allah, His Sifaat, in Qadar etc. Form amongst them are the Khawaarij, Mu'tazilah, Jahmiyyah, etc.
Bid'ah in action are as follows
[5]:
1. Introducing a new kind of worship, a new prayer, or fast, (or a new) feast, like the Prophet's, sallallaahu alaihi wa sallam, birthday.
2. Addition to a known type of worship (like adding rak'aas to the prayers)
3. Performing a known type of worship in a new manner.
4. To perform worship at certain times that were not stated by the sharee'ah.
The details of their examples will follow Insha-Allah. Before that however, we need to build on important points so that we understand why the Ulama’ may or may not forbid a type of worship.
Islam is completed and perfected.
"This day have I perfected your religion for you, completed my favour upon you, and have chosen for you Islaam as your religion" (5:4)
"
And We have revealed to you a Book explaining everything" (16:89),
"
We have neglected nothing in the Book" (6:37).
Islam is a guide for mankind in this world and it deals primarily with two points. First is, it deals with the relationship between God and man. Second, it deals with the relationship between man and the rest of the creation.
Man's relationship with his Lord is his worship of Him. Messengers were sent primarily for this purpose,
"
And verily. We have sent among every llmmah (community, nation) a Messenger (proclaiming): 'worship Allah (alone), and avoid (or keep away from) Taghut (all false deities, i.e. Do not worship Taghut besides Allah)'. 16:36
And the Messengers of Allah indeed proclaimed the Message. The last of them was Muhammad, sallallaahu alaihi wa sallam, who broke idols and all forms of idolatry, and established the manner of worship, in the clearest possible way, that Allah wants man to worship Him. He is the last prophet and no prophet will come after him, it is therefore necessary to safeguard the religion from all forms of idolatry and all means of deviance from the right path. In this regard, the Shariah he brought is safeguarded from all forms of corruption and is built on some principles.
Regarding worship, "
The principle regarding acts of worship is one of prohibition, except if the Sharee'ah (Divinely Prescribed law) relates a prescription for it. And the principle regarding customary behavior is permissibility, except when the Sharee'ah relates a prohibition for it."
[6]Meaning no one can claim that he is doing worship and gaining nearness to Allah unless he presents Proof from the Sharee'ah (i.e. Qur'an and Sunnah). For example: why do we pray two raka'a in fajr? Because it is legislated in the Shariah with clear proofs that the Prophet, sallallaahu alaihi wasallam, prayed Fajr in two raka'a.
In matters pertaining to our 'worldly' lives, the principle in the sharee'ah is that everything is permitted except if there is a proof in the Qur'an and Sunnah that states that it is forbidden. Example is, as far as food is concern, we can cat every kind of food as long as there is no prohibition from the Sharee'ah that it is forbidden. For us to eat satti, for example, we don't have to present proof from the Qur'an or Sunnah. Consequently, using modern means of communications such as the radio, TV or the internet is permissible since they are just utilize as means of communication not that they are worship by themselves. One can wear pants, tajjung, and even underwears if you like although they are not present during the time of the Prophet.
Furthermore, travelling to seek knowledge is also not Bid’ah. Although the whole act is an act of worship if done for the sake of Allah, travelling by itself is not worship. People travel from different reasons such as the Prophet travelling to Shaam for trade. Although the Prophet did not travel to gain knowledge because he is receiving revelations, people travelled to him from different parts of Arabia to obtain knowledge and he did not prohibit this. Besides in the Qur’an it is stated,
Many similar ways (and mishaps of life) were faced by nations (believers and disbelievers) that have passed away before you (as you have faced in the battle of Uhud), so travel through the earth, and see what was the end of those who disbelieved (in the Oneness of Allâh, and disobeyed Him and His Messengers). (Aali Imran 3:137)
Here were encouraged to travel through the earth in order to learn the outcome of those who belied the Messengers sent by Allah.
On the other hand, the manner of urinating is not a form of worship. Although the Prophet sallaallahu alaihi wa sallam most of the time urinated sitting, he passed urine standing during one of his campaigns. Narrated by Hudhaifah:
The Prophet and I walked till we reached the dumps of some people. He stood, as any one of you stands, behind a wall and urinated. I went away, but he beckoned me to come. So I approached him and stood near his back till he finished. (Bukhari)
These two principles have to be understood and internalize really well for us to go on with the rest of the topic.
Now there are other forms of worship that were not done by the Prophet himself but Muslims today are doing this. Example is the hadeeth of Bilal ibn Rabah, the Muadhdhin of the Prophet sallallaahu alaihi wa sallam.
Narrated By Abu Huraira: At the time of the Fajr prayer the Prophet asked Bilal, "Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise." Bilal replied, "I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me." Bukhari
The Prophet sallallaahu alaihi wasallam did not instruct Bilal to perform ablution and pray as much as he can. But the point here is that this incident was done during the time of the Prophet sallallahu alaihi wa sallam with his consent. There are other examples of these such as the wordings of the Adhan that came from dreams of some of the Sahaabah. The Prophet sallallahu alaihi wa sallam approved them.
There are instances where some people came to the Prophet sallallahu alaihi wasallam and suggesting some forms of worship and yet the he rejected them. Example of which is the hadeeth of Anas bin Malik found in Bukhari:
A group of three men came to the houses of the wives of the Prophet asking how the Prophet worshipped (Allah), and when they were informed about that, they considered their worship insufficient and said, "Where are we from the Prophet as his past and future sins have been forgiven." Then one of them said, "I will offer the prayer throughout the night forever." The other said, "I will fast throughout the year and will not break my fast." The third said, "I will keep away from the women and will not marry forever." Allah's Apostle came to them and said, "Are you the same people who said so-and-so? By Allah, I am more submissive to Allah and more afraid of Him than you; yet I fast and break my fast, I do sleep and I also marry women. So he who does not follow my tradition in religion, is not from me (not one of my followers)."
In summary, matters of daily lives (muammalaat) is of permisibility (Al aslu fil muaamlat al Ibaahah) and in matters of Worship it is of prohibition unless there is text from the Sharee’ah that supports it (Al Aslu fil Ibaadah Tawqifiyyah). The Ulama did not just formulate this principle because of their inclinations or desires. but they are firmly anchored on the text of Sharee'ah - the Qur'an and Sunnah.
Only Allah has the right to legislate laws.
It was God Himself who teaches man how to worship Him. He further tells that He alone has the right to legislate laws whether in matters of worship or the 'worldly laws'.
"or do they have partners that legislate some religion which Allaah has not given permission for?" (42:21)
Bida'a, which is worship without a valid proof, is in fact a legislation and is made part of the Sharee'ah.
The Messenger of Allah, sallallaahu alaihi wa sallam, is the Example
"Indeed you have in the Messenger of Allaah an excellent example for the one who hopes in Allaah and looks to the Last Day." (33:21),
"So if you obey him (i.e. Muhammad), then you will be guided" (25:54)
" I have left behind me two things, if you cling to them you will never go astray. They are the Book of Allaah and my Sunnah" (al-Haakim)
Every Muslim believes that the life of the Prophet, sallallaahu alaihi wa sallam, generally, and how did he perform worship, specifically is the basis of how worship of Allah should be done.
The Sahabah’s understanding are our Guide
There are, however, some points in the Sharee'ah that are not as clear to us due to the passage of time. Many things have appeared in which the validity of such have confused us. Some Muslims practice them while some advices against them. This confusion is confounded by the fact that the people whom we consider having knowledge have brought us evidence in support of them or otherwise. How do we go out of this dilemma? Isn’t Islam the complete way of life? Wasn’t Islam completed during the time of the Prophet sallallaahu alaihi wa sallam?
In this situation referring to what the Sahabah are upon is a must. To emphasize how important they are and their role in Islam, we present some proofs from the Qur'an and Sunnah:
"You are the best nation that has come out to the people, you enjoin that which is good and forbid that which is evil and you believe in Allaah." (3:110)
"and whosoever contends with the Messenger after guidance has been made clear to him, and follows a way other than the way of the believers. We shall leave in the path he has chosen, and land him in Hell, what an evil destination!" (4:115)
"The best of people is my generation and then to come after them and them to come after them then lies will he widespread." Saheeh: Related by al-Bukhaaree (no. 2652) and Muslim (no. 2533).
Aboo Moosaa al-Ash'aree said that the Messenger of Allaah (s.a.w.):
"The stars are a guidance on the sky so if the stars go then what will befall it will happen. And I am a guide to my companions so IfJ go then what will befall my companions will happen and the companions are a guide for my Ummah and if they go then what will befall it will happen." Related by Muslim (no. 2531).
"The Jews split into split into seventy-one sects and the Christians split into seventy-two sects and my Nation (Urnmah) will split into seventy-three sects, all of it in the fire except one."
They said 'Who are they, 0 Messenger of Allaah? ' He said:
"That which I am upon today and my Companions." (Hasan: Related by at-Tirmidthee (no. 2641) and bv al-Haakim in al-Mustadrak. (1/128-129)).
"Whoever lives amongst you will see many differences so stick closely to my Sunnah am/ the Sunnah of the Rightly- dm ded Caliphs after me, hite onto it with your molar teeth. Beware of the newly invented mailers for every newly invented matter i.s an innovation and every innovation is a misguidance and every misguidance is in the Fire" (Hasan Saheeh: Related by Ahoo Haawood (5/13) and at-Tirmidthee (5/44) and he said: "It is Hasan Saheeh" It was also reported by Ahmad (4/146-147) and Ibn Maajah (6/42-43) and by ad-Daarimee (1/34).)
The lives of the Sahabah serves not only as a motivating factor for us to emulate but it also serves as the guide to the understanding of our Deen as the foregoing evidences unequivocally proves. This point is a very important matter that can not be over-exaggerated because nowadays Islam seems to be understood from different ways. Retuming to the beliefs and ways of the Sahabah is a means of not deviating from the right path.
It is important to note here that some people today claim that their act of worship is in accordance with the Sahabah's. We say produce your proof. If you have proof, then we say: Is it authentic? If it is authentic, we say, can your actions be really be derived from the proofs?
The prohibition to legislate new laws whether in matters of worship or the worldly laws.
"I warn you of the newly invented mailers fin the religion), and every newly invented matter is an innovation, and every innovation is misguidance, and every misguidance is in the Hellfire" (an-Nasaa'ee)
And he (sallallaahu alaihi wa sallam) used to say at the beginning of his lectures, "... .and the best speech is the Speech of Allah, and the best guidance is the guidance of Muhammad , and the worst of all affairs are the newly invented matters (in the religion)" (Muslim)
And he (sallallaaahu alaihi wa sallam) commanded us, "whosoever does an action which we have not commanded then it must he rejected." (Muslim)
And again, "whomever introduces into this religion of ours that which is not part of it then it must he rejects" (Ahmad)
And in this hadeeth is a clear evidence that every action which is not legislated in the sharee'ah must be rejected.
Bid'ah with its facets
Any addition (or deletion, or any alteration) to the worship prescribed by Allah and His Messenger, sallallaahu alaihi wa sallam, without a valid proof from the Sharee'ah can be Bid'ah.
Amr ibn Yahya narrated that his father (Yahya) told him that his father said:
"We used to sit at Abdillah ibn Mas'ood's door before Fajr prayer, if he exited (out of the house) we would follow him to the Masjid. Abu Moosa al-Ash'ari then came and asked us: 'Did Abu Abdil Rahmaan (ibn Mas'ood) come out (of his house) yet?' We said: 'No'. So he sat with us till he (ibn Mas'ood) emerged (from his house).
We all stood up when he exited (to go the Masjid). He (Abu Moosa) said: '0 Abu Abdil Rahman, I just saw something I did not recognize, and I did not see, all thanks to Allah, but good.' He (ibn Mas'ood) said: 'What is it?' He (Abu Moosa) said: 'If you live you will see it. I saw in the Masjid, people silting in circles, waiting for the prayer. In each circle, there is a leader, and they have stones in their hands. He (the leader) would say: Say Takbir (Allahu Akbar) a hundred times. So they say Takbir a hundred times. He, then would say: Say Tahlil (La ilaha lllallah) a hundred times. So they say Tahlil a hundred times. He, then would, say: Say Tasbih a hundred times. So they say Tasbih a hundred times.
Ibn Mas'ood said: Did you not order them to count their evil deeds, and. guarantee them that none of their good deeds will be lost?'
Then he and us left till we reached one of those circles. Then he stood next to the circle and said: 'What are you all doing?' They said: " O Abu Abdil Rahman, (these are stones) that we count our Takbir, Tahlil, Tasbih, and Tahmid (Al-Hamdulillah) with.
Ibn Mas'ood said: 'Count your evil deeds, for I guarantee that none of your good deeds will be lost. What is the matter with you, O nation of Muhammad, how soon you come to your destruction! The companions (of Muhammad) are still many, these are his clothes not worn out and his cookware did not break yet. By whom my soul is in His hands, you are either following a religion better than Muhammad's or followers of a way of evil!
They said: 'By Allah, O Abu Abdil Rahi-nan, we sought only what is good. Ibn Mas'ood said: 'Many people seek good, but they not reach it. The Messenger told us that some people will who read the Qur'an, will not have the Our'an leave their throats (to their hearts). By Allah, I do not know If most of you areform them.'
Then he left them. Amr ibn Salamah said: We saw most of those people righting against us, in the battle of Nahrawan, with the Khawarij."' At-Tirmidhi.
Here in this story, Abdullah ibn Mas'ood, the one very knowledgeable amongst the Sahabah in the Shariah are telling us Shariah principles:
1. That in matters pertaining to Ibadat (worship), all matters are Haram (unlawful), not allowed, EXCEPT if there is a proof from the Qur'an and Sunnah.
2. Another point that can be derived from this story is that the mere fact that the Wise LawGiver has not directly forbidden some actions in worship is not sufficient to make permissible to use them. Remember the Prophet sallallahu alaihi wasallam didn’t say ‘don’t make Dhikr in groups’. Yet here you are, Ibn Mas’ood, a scholar amongst the Sahabah prohibiting it, and non of the Sahabah contradicted his judgment making it an Ijmaa' or concensus.
3. The people are doing dhikr in this situation, an action which was done during the lifetime of the Messenger of Allah, sallallaahu alaihi wa sallam, but the manner of performing that dhikr is the point that the Sahabi Abdullah ibn Mas'ood protested. Therefore even the Manner of lbaadah must be the same with the manner of the Messenger of Allah, sallallaahu alaihi wa sallam.
4. This also tells us that the understanding of the Sahabah of the Deen of Islam serves as our guide for the understanding of our Deen.
5. That the people’s intention was doing good, and yet their actions were rejected. This is because for the action to be righteous (worship) it must conform to the Sunnah of the Messenger of Allah, sallallaahu alaihi wa sallam, aside from having sincere intention.
Another example
A man came to Imam Malik ibn Anas and asked him: "Where I should make Ihram (a ritual of Hajj) from?" He said: "Make Ihram from Al-Miqat (a certain area) that the Prophet (sallallaahu alaihi wa sallam) described and made Ihram from." The man said: "What if I make Ihram from before that?" Malik said: "I do not agree with that." The man said: "What do you fear (for me) for doing that?" Malik said: "I fear fitnah (evil calamity or trial)." The man said: "And where is the Fitnah in doing more good?" Malik said:
Allah said:
"And let those who oppose the Messenger's way (commandments) beware, lest some Fitnah befall them or a painful torment he inflicted on them. 24:63.
"What a Fitnah it is in that you were preferred with a righteous act that the Messenger, (sallallaahu alaihi wa sallam), was not preferred with (or did not know about)." (Abu Shamah).
It is clear from the above examples that any manner of worship, prayers, fasting, hajj, the methodology Da'wah, etc. all of them must be in conformity with the Sunnah.
Abclullaah ibn Mas'ud said, "follow the Sunnah of Muhammad and do not innovate, for what you have been commanded is enough for you."
[7]The Sayings of the Second and Third generation scholars:
Abu Aaliyah said, "learn Islaam. Then when you have learned Islaam, do not turn away from it to the right or to the left. But be upon the Straight Path and be upon the Sunnah of your Prophet and that which his companions were upon... And beware of these innovations because they cause enmity and. hatred amongst you, but stick to the original slate of affairs that was there before they divided."
[8]Sufyaan ath-Thawree, "innovations are more beloved to Satan than sin. Since a sin may be repented from but an innovation is not repented from"
[9]The sayings of the Later Imaams:
Imaam Abu Haneefah said, "stick to the narrations and the way of the salaf, and beware of the newly invented matters for all of it is innovation"
[10]Imaam Maalik said, "he who innovates an innovation in Islaam regarding it as something good, has claimed that Muhammad (.wllallaahu alaihi wa sallam) has betrayed his trust to deliver the message as Allaah says, 'this day have I perfected for you your religion'. And whatsoever was not part of the religion then, is not part of the religion today."
[11]Imaam Ahmad said, "the fundamental principles of the Sunnah with us are... avoiding innovations and every innovation is misguidance"
[12]Imaam Bukhaaree said, "I have met more than a thousand scholars....(then he mentioned the names of the more prominent in each of the lands that he travelled in)... and I found that they all agreed on the following points:... they all used to prohibit bid'ah - that which the Prophet and his Companions were not upon, because of the saying of Allaah, 'and hold fast to the rope of Allaah and do not separate'"
[13] Why Differ?
The question now is why 'people of knowledge' differ in their rulings if such clear statements can be found in the Qur'an, Hadeeth and the Sayings of the Sahaabah and their followers? This is a topic in and of itself. Suffice it to say that all of us are not ma'soom (protected from error) except the Prophet sallallaahu alaihi wa sallam. In addition, the Ijmaa' of the Sahaabah serves also as a binding proof because the the Prophet declared that the Ummah will not unite upon falsehood. The reverse understanding (Mafhoom Mukhaalafah) of this fact would be the Ummah will unite only on truth. Differing doesnt necessarily mean to revile, to disparage, or underestimate each other. The ultimate aim is to expose truth wherever it may come from.
Therefore it should be of no surprise if we found people of knowledge made mistakes - even though they are our relatives and loved ones.
It must be emphasized that we are not judging people here. When Allah makes a threat to punish people, He may or may not punish them according to His wisdom and mercy. It may be that Allah had already pardoned them due to their numerous good deeds. We ask Allah to pardon the fault of the Muslims and the Scholars. Ameen.
[1] We created not the heavens and the earth and all that is between them for a (mere) play . (Al-Anbiya 21:16)
[2] And I (Allâh) created not the jinns and humans except they should worship Me (Alone). (Adh-Dhariyat 51:56)
[3] (Iblîs) said: "Because You have sent me astray, surely I will sit in wait against them (human beings) on Your Straight Path. Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You)." (Al-A'raf 7:16-17)
[4] al-l'tisaam 1/231 of ash-Shatibee.
[5] Innovation, and Its Evil Effects by Sheikh Saalih Al-Fowzaan
[6] Minhaajiil-Qaasideen Mukhlasar fee Usoolil-Fiqh (p. 31) ofShaykh 'Abdur-Rahmaan as-Sa'dee.
[7] ad-Daarimee
[8] jal-Hilya of Abu Nu'aim 2/218J
[9] Sharh Usul I'tiqaad of al-Laalikaa'ee (d.414) no.2381
[10] jSawnul Muntaq of as-Suyutcc pg.32
[11] al-I'tisaam
[12] Usul as-Sunnah of Imaam Ahmad pg. 11
[13] Imaam Bukhaaree article on belief as quoted in Sharh Usul I'liqaad 1/170. From amongst the scholars he met were: Ahmad bin Hanbal, Abu Ubaid al-Qaasim, ibn Ma'een, ibn Aasim, ibn Abec Shaybah....)
