The literary meaning of "Bid'ah" (in the dictionary) is "innovation novelty." In the following lines we see where in the Holy Quran this word has been used and the meaning with which it is associated:
Says Allah (Azza wa jalla) in the Holy Quran:
"Say I am no Bringer of New Fangled Doctrine among the Apostles." (al-Ahqaf: 9)
and He (Azza wa jalla) says:
"The Originator of the Heavens and the Earth." (al-Baqarah: 117)
and He (Azza wa jalla) says:
"But monasticism (which) they inverted. We ordained it not for them." (al-Hadid: 23)
In these Ayahs from the Holy Quran the word Bid'ah has been used in it's literary meaning. It's definition in the technical language of the Sharee'ah is different. In the Holy Quran it has been used to mean "to invent" and "to create" a new thing", whereas it's technical meaning is an written in the book Mirqat (under Babul I'tisaam bil Kitaab was-Sunnah) - "that belief or action which was not in practice during the blessed age of Rasoolullah (Sall Allahu alaihi wa Aalihi wa Sallim) but was introduced after him." From this we see that Bid'ah is of two kinds:
A. Bid'ah I'tiqaadi (innovation in belief)
B. Bid'ah Amali (innovation in action)
THE TWO TYPES OF BID'AH
Now let us see the difference between Bid'ah I'tiqaadi and Bid'ah Amali.
BID'AH I'TIQAADI (INNOVATION IN BELIEF)
Is that new belief (which is in contradiction with the Holy Quran and Sunnah) which found its way into Islam after the blessed age of the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim). Christianity, Judaism, Zoroasterism and Polytheism are not Bid'ah I'tiqaadi as these beliefs were in practice before and during the blessed time and also because they do not claim themselves to be Muslims whereas the Jabriyya, Qadriyya, Batiniyya, Bahaaism, Qadyanism, etc. are Bid'ah I'tiqaadi (innovation in belief) because they come into being after the blessed age and also claim themselves to be Muslims. (See End bliss Bliss, Vol. 2, Waqf Ihlas Publications, for a brief history of some of these sects).
BID'AH-E-HASANA: and its evidence from the Holy Quran.
Allah (Azza wa jalla) says in the Holy Quran:
"And We placed compassion and mercy in the hearts of those who followed him (Jesus), but Monasticism they invented - We ordained it not for them - only seeking Allah's pleasure, and they observed it not with right observance." (al-Hadid: 27)
and then He (Azza wa jalla) says:
"So We gave those of them who believes their rewards." (al-Hadid: 27)
From this we see that the believers of Hadrat Isa (Alaihi salaam) invented Bid'ah Hasana, i.e. Monasticism, and Allah (Azza wa jalla) raises them and also promises them reward. But those who did not foster it (Monasticism) with right observance were reproved.
"And they observed it not with right observances." (al-Hadid: 27)
Note that those who invented this Bid'ah are not reproved but those who did not observe it rightly were reprimanded. This proves that Bid'ah-e-Hasana is a good thing and has an incentive for reward.
The first Hadith of Mishkaat-ul-Masabih under Babul-I'tisaam is "Whoever introduces a new belief in our religion which contradicts with a rejected." We have translated the word "Ma" in the Hadith as "belief" because another name for religion is belief, and not as actions as actions are subsidiary and take the secondary place. Let's take an example: A person who does not pray the daily Salaah will be sinful but not as a disbeliever (Kaafir), while a person whose are in contradiction with the beliefs of the Ahle Sunnah Wal Jamaat will either be of the misguided (astray) ones or a disbeliever. This shows that were the word Bid'ah is mentioned it means innovation in belief and not action.
The same book Mishkaat under Kitab-ul Imaan says that when Hadrat Abdullah bin Umar (Radhi Allahu anhu) was told that some person has given him Salaams, he said, "I have had news that he (the person who has given Salaams has become a Bid'ati, if it is so then don't return him any Salaams." How did he become a Bid'ati? It is said that he had become a Qadriyya * such a person is called a Bid'ati.
[ * Qadriyaa is that Sect which believes that man has got full power to do whatever he wishes and that he himself creates his actions. They also disbelieves in destiny. While the Ahle Sunnah Wal Jamaat believes that man opts (intends) for a thing and Allah (Azza wa jalla) creates it. The creator of everything including man's actions is Allah (Azza wa jalla)]
Durr-e-Mukhtar (Babul-Imaaniat) says, "It is Makruh to pray behind an Imam who is a Bid'ati. Bid'ah is that belief (I'tiqaadi) which contradicts that which has been conveyed to us from Rasoolullah (Sall Allahu alaihi wa Aalihi wa Sallim)."
This shows that new fangled beliefs are Bid'ahs and wherever the Hadiths have mentioned about punishment for Bid'atis these punishments are meant for those who practice Bid'ah in beliefs, i.e. those beliefs which are in contradiction with Ahle Sunnah Wal Jamaat. A Hadith says, "He who exalts those people who commit Bid'ahs has helped in demolishing Islam."
Fatawa Rashidiyya (considered as authentic by scholars of Deoband) writes in it's first volume (page 90) under Kitabul Bid'ah: "Such threats of punishments for Bid'ahs are meant for those who have innovated a belief (Aqeedah) which contradicts with that of the Ahle Sunnah Wal Jamaat for example the Rawafidh, the Khawarij, the Mu'tazila, etc."
BID'AH AMALI (INNOVATION IN ACTION)
Is that action which came into practice after the blessed period of Rasoolullah (Sall Allahu alaihi wa Aalihi wa Sallim) be it secular or religious, in the eye of the Sahaaba-Kiraam (Ridhwan Allah alaihim ajma’een) or after it. Mirqat Babul-I'tisaam says, "in the Sharee'ah, Bid'ah is that innovation which was not there in the blessed age of Rasoolullah (Sall Allahu alaihi wa Aalihi wa Sallim)." The book, Ashi'atul Lam'at under the same chapter says, "Bid'ah is that which came into being after the blessed period of Rasoolullah (Sall Allahu alaihi wa Aalihi wa Sallim)."
So from the above definitions of Bid'ah we see that a Bid'ah Amali (innovated action) can be religious or secular but it has to be after the blessed period of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) and i.e. even that action which was introduced into Islam in the age of the respected Sahaba (Ridhwan Allah alaihim ajma’een) will be considered a Bid'ah,
NOTE: If the innovation was brought into practice in the age of the Sahaba (Ridhwan Allah alaihim ajma’een) then we should not call it Bid'ah but Sunnah of the Sahaba (Ridhwan Allah alaihim ajma’een) as it is respectful to call it so, through it is Bid'ah-e-Hasana. Because the word Bid'ah is mostly understood to mean Bid'ah-e-Sai'yya (vile innovation)
Hadrat Umar (Radhi Allahu anhu) in the time of his Caliphate, called the people to perform Tarawih prayers in congregation (Jamaat), whereas it used to be prayed individually in the time of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) and commented on seeing the Jamaat, "This is a very nice Bid'ah."
Bid'ah Amali (innovated action) is classified in two:
A. Bid'ah-e-Hasana (praiseworthy innovation)
B. Bid'ah-e-Sai'yya (offensive innovation)
A. BID'AH-E-HASANA
Is that action which does not contradict with the Holy Quran and the Sunnah and was brought into practice after the time of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) for example, to construct religious institutions, to prim the Holy Quran in the press, to hold gatherings of Meelad, to eat nice food and to put on attractive clothes, etc. Bid'ah-e-Hasana is not only permissible (Ja'iz) but at times it can be appreciable (Mustahab) and even essential (Wajib) as you will see later on.
B. BID'AH-E-SAI'YYA
Is that action which was not in practice in the blessed age of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) and which contradicts the Holy Quran and the Sunnah, for example, to say the Khutba of Eid or Jum'ah in a language other that Arabic, etc.
Bid'ah-e-Sai'yya can be Makruh Tanzihi or Makruh Tahrimi or even Haraam.
The first volume of Ashi'atul Lam'aat (Babul I'tisaam) says about Bid'ah Hasana and Sai'yya under the Hadith: "Every Bid'ah is delusion (misleading)," that any Bid'ah which is in accordance with the principles, the canons of Islamic Law and the Sunnah and has been deduced analogically from the Quran or Sunnah (through Qiyas) is Bid'ah-e-Hasana and that which is in contrasts to the above definition is Bid'ah-e-Sai'yya.
A Hadith in Mishkat under Babul-I'lm says: "He who sets a good precedent in Islam there is reward for him for this (act of goodness) and a reward for him also who acts according to it subsequently, without any deduction form their rewards and he who sets in Islam an evil precedent there is upon him the burden of that, and the burden of him also who acts upon it subsequently, without any deduction from their burdens." From this Hadith we see that to introduce a nice way in Islam which is in accordance with the Holy Quran and Sunnah will rewards and to do vice versa will provide punishment.
In the preface of the book, Shaami, under Faza'il Imam Abu Hanifah (Radhi Allahu anhu), it says: The scholars say these Ahadith are the canons of Islam and that is whoever introduces a bad way in Islam, he will get the burden of the sins of all those who act upon it and whoever introduces a nice way be will get reward of all those who act upon it till the Day of Judgement.
An offensive Bid'ah is that which contradicts with the Sunnah. Mishkaat Babul I'tisaam says: "Whenever introduces something in our religions which is not of it (i.e. not in accordance with it) is rejected." The book Ashi’atul Lam'aat under the commentary of the same Hadith says, "It means that thing which is not in accordance with Islam or which will alternate the religion." A Hadith in Mishkat Babul I'tisaam in the third chapter says; "No people introduce a Bid'ah but a Sunnah of its kind is erased from them, so to hold on to Sunnah is better that introducing a Bid'ah. Under the commentary of this Hadith, the book Ashi'atul Lam'aat says, "So if by introducing a Bid'ah a Sunnah is removed from among the people, then surely holding fast to the Sunnah will lead to the annihilation of every Bid'ah."
NOTE: By this Hadith and its commentary we come to know that an offensive Bid'ah is that which will annihilate a Sunnah. For example, it is Sunnah to say the Friday or Eid Khutba in Arabic, but if someone says that it in some other language then it is Bid'ah-e-Sai'yya because he has obliterated the Sunnah of saying it in Arabic. So to hold gatherings of Meelad Shareef wherein the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) is praised is not Bid'ah because no Sunnah has been erased because of it. Likewise you may compare other things like Fateha, Khatam Shareef, Esaal-e-Thawaab, etc. with this principle and see for yourself if they are Bid'ahs or not. The difference between an offensive Bid'ah and appreciable Bid'ah should be well understood because this is where many get confused.
TYPES OF BID'AH AND THEIR STATUS IN THE SHARI'AH
We have seen that Bid'ah is of two kinds, viz. Bid'ah Hasana (appreciable innovation) and Bid'ah Sai'yya (offensive innovation).
Bid'ah Hasana is divided into three categories:
(A) Bid'ah Ja'iz (permissible)
(B) Bid'ah Mustahab (appreciable)
(C) Bid'ah Wajib (essential)
Bid'ah Sai'yya is categorized in two:
(A) Bid'ah Makruh (abominable)
(B) Bid'ah Haraam (prohibited)
In substantiation, we present the words of the book Mirqat Babul I'tisaam bil Kitaab was Sunnah: Bid'ah is either Waajib, for example to learn Nahv (Arabic syntax) and to gather the principles of Fiqh, etc. or it is Haraam for example, the introduction of new beliefs like the Sects Jabriyya, Qadriyya etc. or it is Mustahab for example, to construct religious institutions and every good thing which was not there in the first era of the Islamic century or to make congregation in the Taraweeh prayers etc. or it is Makruh for example, to vie in the decoration of mosques (with the intention of ostentations pomp and pride) or it is Ja'iz for example, to shake hands after the (Fajr) prayers or to partake of nice food and drink, etc.
The book Shaami (Vol. 1) Kitaabus Salam, Babul Imamat says: "It is Makruh to perform Salaah behind and Imam who perpetrates a Bid'ah which is Haraam, but otherwise Bid'ah is sometimes Waajib, for example to furnish proof in defence of Islam (against stray Sects) and to learn the knowledge of Nahv (Syntax), and it is sometimes Mustahab, for example, to construct caravanserais and madressa and all those favourable things which were not there in the first era and sometimes it is Makruh for example to vie in the decoration of mosques with a sense of pride and sometimes it is Mubah (Ja'iz), for example, to partake in nice food and drink and wear nice clothes." The book Jaame'us-Sagheer says the same thing.
It is now clearly understood that Bid'ahs is of five categories and every Bid'ah is not Haraam.
DEFINITION OF THE CATEGORIES OF BID'AH AND THEIR CHARACTERISTICS
We have seen that a Bid'ah, which does not contradict with the Holy Qur'an and Sunnah is Bid'ah Hasana and that which contradicts with the Holy Qur'an and Sunnah or leads to an annihilation of a Sunnah is Bid'ah Sai'yya.
Bid'ah is divided into five categories and the characteristics of each is given below.
A. BID'AH JA'IZ: is that action which the Sharee'ah prohibited and which is done without expecting any reward or punishment for it. For example, partaking in a variety of delicious dishes or wearing nice and attractive clothing etc.
B. BID'AH MUSTAHAB: is that act which is done with an anticipation for earning reward, for example to pray the Meelad-un-Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) or to pray Fatiha for the souls of deceased Muslims, etc. If is done with the intention of gaining rewards, he will gain reward for it, and if one does not do it, he will not be reprimanded for coming it.
Mirqat Bab-ul I'tisaam says, "Hadrat Abdullah Ibn-e-Mas'ood (Radhi Allahu anhu) has narrated from the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) that, 'What the Muslims consider as good then it is also considered as good by Allah.' Another Hadith which is Marfu' says, 'My Ummah will not agree upon a thing which is misleading." In the first pages of Mishkat there is a Hadith, "Verily action depend upon intentions and a man will get whatever he intends for."
The book of Fiqh Durr-e-Mukhtaar (Vol. 1) under the chapter of Mustahabs of Ablutions says, "A Mustahab action is that action which the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) at times did and at times omitted and also that which the Muslims preceding us thought to be good."
The book Shaami (Vol. 2) under the Chapter of Qurbani says, "Verily good intentions change habits into worship." It is also written similarly in the book Mirqat under the Chapter of Intentions.
From these Hadiths and quotations from different books of Fiqh we come to know that whatever permissible action done with an intention of anticipating rewards or that which the Muslims consider as reward earning is also considered as rewarding in the Judgement of Allah ( ). Muslims are witnesses of Allahu ta ‘ala and whatever they witness to be good is good and whatever they witness to be evil is evil."
C. BID'AH WAJIB: is that new action which has not been prohibited in the Shari'ah but to omit it will lead to critical complications in the religion. For example, to put the expressions (I'raab) in the Holy Qur'an such as Fatha (Zabar), Kasra (Zer) and Dhamma (Pesh), to construct the knowledge of nahv (Arabic syntax) etc. are all Bid'ah Wajib. Let's take an example of the complication, which the Muslims will face if one of these things war to be omitted. Supposing the expression of the Holy Qur'an were to be erased, then millions of Muslims who are not familiar with the Arabic syntax (Nahv - the learning of which is also Bid'ah Wajib) will not be able to read the Holy Book correctly and will be sinful for reading it incorrectly.
D. BID'AH MAKRUH: is that innovation the performing of which will lead to die annihilation of a Sunnah. If a Ghair Mo'akkidah Sunnah is annihilated then it is Makruh Tanzihi and if a Mu'akkidah Sunnah is annihilated then it is Makruh Tahrimi. For example, to pray the Eid Khutbah in a language other than Arabic etc. is Bid'ah Makruh Tahrimi.
E. BID'AH HARAAM: Is that innovation which will lead to the annihilation of a Wajib. For example, the introduction of beliefs which are in contradiction with the Kitaab and Sunnah, such as Qadriyya who believes, that man has got all the power to do whatever he wishes, and Jabriyya who believes that man has got no power at all and all actions are done under compulsion, whereas the belief of the Ahle Sunnah Wal Jamaat is that man has been given option in some things and is under compulsion in some. So to believe as the Qadriyya of the Jabriyya will lead to the annihilation of a Wajib, which is Haraam. Many sects have been introduced into Islam after the Holy Prophet Rasoolullah (Sall Allahu alaihi wa Aalihi wa Sallim) said: "My Ummah will be divided into seventy three Sects and all will be in Hell except one. That upon which I and my Sahaba are."
BID'AHS IN OUR DAILY RELIGIOUS ACTIVITIES
We will now see that no worship in Islam is void of Bid'ah-e-Hasana.
IMAAN: Every Muslim child is Imaan-e-Mujmal and Imaan-e-Mufassal whereas no such categories or names for Imaan were in practice, in the age of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) or the three blessed generations* after him.
(* By the three blessed generations we mean the age of the Sahaba, the Tabe'een and the Tab'e Tabe'een.
KALIMAH: Every Muslim memorizes six Kalimahs. These six Kalimahs, their enumeration and their sequence that, this is the first Kalimah, this the second, etc. are all Bid'ahs which were not there in the commencing period of Islam.
QURAN: To divide the Holy Qur'an into thirty Paras (sections) and to divide the Paras into Rukus, to put the I'raab (expression such as Zabar, Zer, Pesh) in the Holy Qur'an and to have the Holy Book printed by offset in the press are Bid'ahs which could not be traced in the commencing era of Islam.
HADITH: To collect the Hadith in book form and state the chain or narrators and to characterize the Hadiths by saying this is Sahih, this is Hassan or Da'if, Mu'addaal or Mudallas, etc. and to establish the commands with the help of Hadith such as Makruh, Mustahab, etc. are all appreciable. Bid'ahs which were not in practice in the blessed age of Rasoolullah (Sall Allahu alaihi wa Aalihi wa Sallim).
PRINCIPLES OF HADITH (USUL-E-HADITH): This whole branch of knowledge along with its rules is itself Bid'ah Hasana.
FIQH: Nowadays all the matters in our daily life depend upon the knowledge because it contains the rules and commands for everything, which may come across our lives, but this field of knowledge, also is Bid'ah Hasana.
USUL-E-FIQH AND I'LM-E-KALAAM: These two branches of knowledge too, along with their principles and injunction are all Bid'ah Hasana.
SALAAT: It is Bid'ah-e-Hasana to intend for praying Salaah by proclaiming the intention loudly or to pray the 20 Rakaah Taraweeh prayer in congregation during the Holy Month of Ramadaan.
FASTING: At the time of breaking fast (iftaar) to say the Dua. "O Allah, for Thee have I Fasted and in Thee I believe and upon Thee I trust and with the food given by Thee I open my fast" and to intend for fasting by saying this Dua audibly at the time of Sehri: "O Allah, I intend to fast for Thy sake tomorrow" are all Bid'ah Hasana.
ZAKAAT: To give Zakaat with the currency which is currently used such as coins and paper notes is Bid'ah because these were not in vogue in the commencing centuries of Islam.
HAJJ : To perform Hajj by traveling in aeroplanes, ships, cars, lorries, buses and to go to the field of Arafaat by car or bus are all Bid'ahs because such conveyances had not been invented in that age.
When Bid'ah has been introduced in such things as Imaan and Kalimah then how will we succeed in abstaining from it? So we will have to agree that all Bid'ahs are not Haraam and only those Bid'ahs are Haraam, which contradict the Kitaab and Sunnah.
BID'AH IN WORLDLY AFFAIRS: Nowadays we see around us such new inventions that could not be found in the first three centuries of Islam and we got so much accustomed to them that life would be very difficult without them. Everyone is compelled to use these things such as trams, cars, aeroplanes, watches, electricity, and hundreds of other things, without which we cannot imagine how life would be. But all these things are Bid'ahs and cannot be traced back to the blessed age of Rasoolullah (Sall Allahu alaihi wa Aalihi wa Sallim) or the Sahaba (Ridhwan Allah alaihim ajma’een).
EXPOSTULATIONS ON THE DEFINITON AND CATEGORISATIONS OF BID'AH - THE DEFINITION OF BID'AH AMALI (INNOVATED ACTION)
Is that action which came into practice after the blessed age of Rasoolullah (Sall Allahu ‘alaihi wa sallim) be it in the religious field or secular. If it was innovated in the age of the respected Sahaba (Ridhwan Allah alaihim ajma’een) even then it will be considered to be a Bid'ah. We will not call that action innovated in the time of the respected Sababa (Ridhwan Allah alaihim ajma’een) a Bid'ah, but in the terminology of the Shari'ah it is called Sunnah of the Sahaba (Ridhwan Allah alaihim ajma’een). Because mostly the Bid'ah is used to mean Bid'ah Sai'yya (vile innovation) and it is not respectful to assign such a word towards the respected Sahaba (Ridhwan Allah alaihim ajma’een).
This is the definition of Bid'ah.
There are two well-known objections regarding this definition and we will answer them one by one.
TWO OBJECTIONS RAISED ON THE DEFINITION OF BID'AH
FIRST OBJECTION
Bid'ah is that innovation in religious matters which was brought into practice after the blessed age of Rasoolullah (Sall Allahu alaihi wa Aalihi wa Sallim) and if any novelty is introduced in worldly matters it will not be called a Bid'ah. So Meelad and Fateha are Bid'ahs (because they are considered as religious activities) and things such as telegrams, telephone and other inventions will not be called Bid'ahs because they have nothing to do with religion. The Hadith says, "Whosoever innovates a new thing in our religion is rejected." The word "in our religion" in the Hadith proves that any new thing, which is introduced in religion, will be Bid'ah and not that which is secular. And Bid'ah in religious matters is Haraam, and lastly, there is nothing like Bid'ah-e-Hasana because the Hadith says that all types of innovations are rejected.
ANSWER TO FIRST QUESTION
Bid'ah is not confined to matters concerning religion only because the Sahih Hadiths and the saying of the Ulama, Fuqaha and Muhadditheen are against this. A Bid'ah is that innovation, which came into practice after the blessed age of the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim), be it worldly or religious. A Hadith in the book Mishkat (Babul I'tisaam) says, "Every new thing is a Bid'ah." There is no restriction of Bid'ah being religious or worldly and we have also quoted the statement from the books Ash'atul Lam'aat and Mirqaat in the preceding pages, which say that Bid'ah is not restricted to religious matters only.
The chapter, "Types of Bid'ah and their Status in Shari'ah", in this book we have quoted from the books Mirqaat and Shaami that to partake of good food and drink and to wear nice clothes in Bid'ah Ja'iz. These are worldly affairs but they have been mentioned as Bid'ahs, which are permissible (Ja'iz); therefore this restriction of Bid'ah to matters religious only is wrong and baseless.
Let us for a moment, suppose that Bid'ah is restricted to religious matters only. Now what can be called a religious matter? The answer will be that thing which include Thawaab (Reward). Mustahab, Nafil, Wajib, and Fardh, etc. are all religious affairs, which are done to gain reward and any worldly actions done with a good intention, will surely induce reward. It is said in a Hadith that "to meet a Muslim brother with a cheerful face is equal to giving Sadaqa (charity) in Allah's way." Likewise, it is rewarding to foster one's children with a good intention. A Hadith says, "Even that morsel of food you put in your wife's mouth is rewarding." Therefore, a Muslim's every action, be it religious or secular is rewarding because it is done with the intention of pleasing Allah (Azza wa Jalla).
We will now list a few things which were not during the blessed age of Rasoolullah (Sall Allahu alaihi wa Aalihi wa Sallim) but were innovated afterwards and made part and parcel of religion.
a) Construction of Madressas
b) Dividing the Quran into thirty parts.
c) Marking the expression on the Holy Quran, viz. Fatha, Kasra, Dhamma (Zabar, Zer, Pesh)
d) Printing the Holy Book and other religious books in the press
e) The compilation of I'lm-e-Hadith and Fiqh.
f) To put down the Holy verses of the Quran in paper form, etc.
All the above-mentioned things are Bid'ahs which were not in the blessed age of Rasoolullah (Sall Allahu alaihi wa Aalihi wa Sallim) but are considered religious. Those who say that Meelad and Fateha are Bid'ahs because those religious affairs which were innovated after the blessed age of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) should have a look at the above list and show us which of these two things are not included in the religious and which was there in the blessed age. "
The Hadith: "Whosoever invents a new thing in our religion is rejected" which you have presented in your objection means that whoever innovates a new belief or whoever innovates a new action which is in contradiction with the Kitaab and Sunnah will be rejected.
In the last part of the objection, you say that all Bid'ahs are Haraam and there is nothing like Bid'at-e-Hasana. Such a statement contradicts with the Hadith which says that: "Whoever sets a good precedent in Islam will be rewarded and whoever sets a bad precedent in Islam will be punished."
We have also quoted from the books Shaami and Mirqaat that Bid'ah is of five categories, viz. Ja'iz, Wajib, Mustahab, Makruh and Haraam. According to your statement, we will have to omit many things which are known to be part and parcel of religion but were innovated after the blessed age of Rasoolullah (Sall Allahu alaihi wa Aalihi wa Sallim) such as the Masaa'ils of Fiqh, the four Madhabs, viz. Hanafi, Shafi`i, Maliki, Hanbali; the Tariqas, viz. Naqshbandiyya, Qadriyya, Chishtiyya, Suhurwardiyya, Alwiyya, etc; the denominations of the Sufiyya-e-Kiraam; the categorization of the six Kalimas, Imaan-e-Mujmal, Imaan-e-Mufassal; the division of the Holy Quran into 30 parts; the compilation of the knowledge of Hadith and the categorization of Hadiths, i.e. Sahih, Da'if, Hassan, Mu'addal, etc; the construction of madressa and arrangements of their syllabuses; and to set a course for achieving the degree of Aalim and Qari and to present certificates on the completion of the course to the respective students, etc. will all the Haraam according to your statement that all Bid'ahs are Haraam and there is nothing like Bid'ah-e-Hasana.
In fact, there is no act of Sharee'ah or Tareeqah which is void of Bid'ah. Then how much with you try to avoid such a Haraam (as you say) when it is surrounding your whole religious activity? So you will have to take back your word and agree that all Bid'ahs are not Haraam but only those, which contradict with the Kitaab and Sunnah.
SECOND OBJECTION
(i) Those things which are innovated in the time of the Sahaba, the Tabe'een and Tabe Tabe'een are not Bid'ahs but they are Sunnahs. A Hadith in the book Mishkaat (Babul I'tisaam) says, "it is necessary upon you to cling on to my Sunnah and the Sunnah of the four Rightly-Guided Caliphs." In this Hadith the actions of the four Rightly-Guided Caliphs (Ridhwan Allah alaihim ajma’een) have been mentioned as Sunnah and we have been commanded to follow them, so their actions cannot be called a Bid'ah but they are Sunnah.
(ii) The book Mishkaat (Babul Faz'ailus Sahaba) has the Hadith which says, "The best of my Ummah is my generation, then those next to them, then those next to them, then there would come a people whose evidence will precede their oaths and their oaths will precede their evidence." (i.e. they will not be trustworthy). From this we see that the best three generations are those of the Sahaba (Ridhwan Allah alaihim ajma’een), then the Tabe’een (Ridhwan Allah alaihim ajma’een) and then the Tabe Tabe’een (Ridhwan Allah alaihim ajma’een). So whatever was innovated in these three generations is Sunnah and whatever was innovated after them is Bid'ah.
(iii) "My Ummah will be divided into seventy three groups; all of them will be in Hell, except one." The respected Sahaba (Ridhwan Allah alaihim ajma’een) enquired of the group which group will be in Paradise, the reply come, "That upon which I and my Sahaba are." From this we see that to follow the respected Sahaba (Ridhwan Allah alaihim ajma’een) will lead to salvation and that is why their innovations are not Bid'ahs but Sunnahs.
(iv) The book Mishkaat (Babul Fazailus Sahaba) has the Hadith, which says, "My Sahaba are like stars whomsoever you follow you will be rightly guided." Even from this we see that to follow the respected Sahaba (Ridhwan Allah alaihim ajma’een) will lead one the right guidance, thus the actions innovated in their age will not be called Bid'ahs but Sunnahs because a Bid'ah is deluding and misleading and the respected Sahaba (Ridhwan Allah alaihim ajma’een) are the most rightly guided and have been protected from delusion.
ANSWER TO SECOND OBJECTION
Even this objection is baseless. We defined Bid'ah as quoting from the books Mirqaat and Ashi'atul Lam'aat that it is that innovation which came after the blessed age of the Prophet (Sall Allahu alaihi wa sallim ) and not in the age of the Sahaba (Ridhwan Allah alaihim ajma’een) or the Tabe’een (Ridhwan Allah alaihim ajma’een).
Secondly, in the book Mishkaat, Babul Qiyam Shahr Ramadaan, it is written that Hadrat Umar (Radhi Allahu anhu) ordered for the congregation in Taraweeh prayers during his Caliphate and on seeing the congregation remarked, "This is a very nice Bid'ah." Hadrat Umar (Radhi Allahu anhu) called his own action a nice Bid'ah.
Thirdly, to pray the Taraweeh prayers individually is Sunnah and to form a regular congregation in these prayers is Bid'ah-e-Hasana as we have quoted in the preceding pages from the book Mirqaat under the chapter of Bid'ah.
Fourthly, the second volume of Bukhari Shareef (Kitabul Faza'il-ul-Quran; Bab Jam'ul Quran) says that when Hadrat Abu Bakr (Radhi Allahu anhu) ordered Hadrat Zaid bin Thabit (Radhi Allahu anhu) to collect the verses of the Holy Quran and compile them in a book form, he replied, "How will you do such a thing which the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) did not do?" Hadrat Abu Bakr (Radhi Allahu anhu) said, "By Allah this is a good project." Hadrat Zaid's (Radhi Allahu anhu) conversation shows that he thought the compilation of the Holy Quran was a Bid'ah but Hadrat Abu Bakr's reply was that though to compile the Holy Quran is a Bid'ah, but it is a nice Bid'ah shows that the innovation of the Sahaba (Ridhwan Allah alaihim ajma’een) are Bid'ah Hasana.
(i) In the objection, this Hadith is quoted, "It is necessary upon you to cling to my Sunnah and the Sunnah of the Four Rightly-Guided Caliphs." The acts and the statements of the Four Rightly-Guided Caliphs (Ridhwan Allah alaihim ajma’een) have been mentioned as Sunnah in this Hadith. But "Sunnah" here means "Tariqa (mode, manner)", likewise the Hadith which says, "Whosoever sets a good Sunnah in Islam will be rewarded for it…." shows that "Sunnah" means "a mode." Even the Holy Quran says:
"This is Allah's method which hath ever taken course for His bondsmen." (Al-Mo'min:85)
and
"(Such was Our) method in the case of those whom We sent before thee (to mankind) and thou will not find for Our method aught of power to change." (Bani Isra'eel: 77)
The Sunnah of Allahu ta ‘ala here means the method of Allahu ta ‘ala likewise the Sunnah of Ambiya (Alaihimus salaatu wa sallimut talima) means the method and mode of the Ambiyaa (Alaihimus salaatu wa sallimut talima).
Under the same Hadith, "It is necessary upon you to cling to my Sunnah and the Sunnah of the Khulafa-e-Rashideen." The book Ash'atul Lam'aat says: "The Sunnah of the Four Rightly-Guided Caliphs is actually the Sunnah of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) but because it was not common in the Holy Prophet's (Sall Allahu alaihi wa Aalihi wa Sallim) time and came to be known in the time of the Khulafa-e-Rashideen, it is called the Sunnah of the Khulafa-e-Rashideen."
So, the Sunnah of the Khulafa-e-Rashideen (Ridhwan Allah alaihim ajma’een) is that which is actually the Sunnah of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) but was not widespread in his blessed time and the Khulafa-e-Rashideen (Ridhwan Allah alaihim ajma’een) were the ones to circulate it and make it known so it is was called the Sunnah of the Khulafa-e-Rashideen (Ridhwan Allah alaihim ajma’een).
Fifthly, the Muhaditheen and the Fuqaha have said that the works of the Khulafa-e-Rashideen (Ridhwan Allah alaihim ajma’een) are appended to the Sunnah, i.e. they are not Sunnah but are contiguous to the Sunnah. Had the deeds of the Khulafa-e-Rashideen (Ridhwan Allah alaihim ajma’een) been Sunnah, the Scholars would not have mentioned the word "contiguous to Sunnah."
In the beginning of the book Noor-ul-Anwar, it is written that: "The actions and statements of the Sahaba in matters related to reason are based upon analogy and in matters not related to reason that are based on Sunnah." So we see that every act of the Sahaba (Ridhwan Allah alaihim ajma’een) is not a Sunnah but some acts have been deducted through analogy also.
But it is seemliness and a show of respect to refer to those which have been innovated in the time of the Sahaba (Ridhwan Allah alaihim ajma’een) a Sunnah of the Sahaba (Ridhwan Allah alaihim ajma’een) and not Bid'ah of the Sahaba (Ridhwan Allah alaihim ajma’een) because the word Bid'ah is mostly used to mean Bid'ah-Sai'yya (vile innovation).
The book Ashi'atul Lam'aat says regarding this, "Every command and deed of Khulafa-e-Rashideen, even that based on analogy (Qiyas) and Ijtihaad is in according with the Sunnah of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) and the word Bid'ah should not be used for them."
(ii) The Hadith "The best of my Ummah is my generation then those next to them, then those next to them…" shows that in these three generations more good deeds will be committed and the people will be more righteous than the generation to follow. It doesn't mean that any innovation invented in this age will become a Sunnah! Secondly, there is no mention of Sunnah in this Hadith.
If it is as you say, then the misguided sects such as the Jabriyya and the Qadriyya were innovated in this period and even the martyrdom of Hadrat Iman Hussain ( Radhi Allahu anhu) and the oppressions of Hejaz occurred in this period, then would you say (Allah forbid) that all these acts are Sunnah?
(iii) & (iv) The Hadith, "My Ummah will be divided into seventy three sects…." and the Hadith, "My Sahaba are like stars, whomsoever you follow you will be guided," shows that by following the respected Sahaba (Ridhwan Allah alaihim ajma’een) one is rightly guided and to disagree with them leads one astray. And this is what every Muslim believes. But even these Hadith do not prove that every deed of the respected Sahaba (Ridhwan Allah alaihim ajma’een) is a Sunnah of the Sharee'ah. It could be Bid'ah Hasana. And those Bid'ah Hasana innovated by the blessed Sahaba (Ridhwan Allah alaihim ajma’een) should be followed by every Muslim. A Hadith in the book Mishkaat Babul I'tisaam says, "Adhere to the Sawaad-e-Azam (great majority). Whoever isolates from it. Isolates himself to Hell," and also "that thing which the Muslims see as good is considered good by Allah Ta'ala also," and also "whoever drifts a span away from the majority will have lifted the rope of Islam from his neck." Allahu ta ‘ala says in the Holy Quran:
"And followeth other than the Believer's way, we appoint for him that unto which he himself hath turned and expense him unto Hell - a hopeless journey's end." (Al-Nisaa: 115)
From these Ayats and Hadiths we see that it is the duty of every Muslim to stick to the path followed by the majority of the Muslim mass (Sawaad-e-Azam) and whoever drifts away from it will have drifted himself towards Hell.
But it is not necessary that every new thing innovated by the Muslims is a Sunnah. It will be a Bid'ah - Bid'ah Hasana (sound innovation)
Just as the innovation of the Sahaba (Ridhwan Allah alaihim ajma’een) are called Sunnah-e-Sahaba (Ridhwan Allah alaihim ajma’een) likewise the innovation of the Salat-e-Saliheen should be called Sunnah of the Salat (approved mode of the Salat).
CONCLUSION
Those people who say that every Bid'ah is Hasana should understand the meaning of this universally accepted principle that the origin of everything is Mubah (permissible), i.e. everything is permissible unless a Hukm (command) has come in it's prohibition which will make it Haraam. Every novelty is not prohibited on the grounds that it is something new but the prohibition comes if the novelty is in contradiction with the Holy Quran or the Sunnah.
The Ayahs of the Holy Quran along with Hadith and the statement of the Fuqaha (Jurisprudents) have approved of this principle. The Holy Quran says:
"O you who believe, ask not of the things which if disclosed to you may annoy you, and if you ask them while the Quran is being revealed, they will be disclosed to you, Allah has pardoned that, and Allah is Oft-Forgiving, Most Forbearing." (Al-Maidah: 101)
From this blessed Ayah we see that all those things about which no command or prohibition has some have been pardoned. That is why the Holy Quran says regarding those women will whom Nikah is prohibited:
"Lawful unto thee are all beyond those mentioned."
And it says,
"While he has surely mentioned to you in detail what he has forbidden you."
We see that all things in general are permissible except those, which have been forbidden in the Holy Quran and Hadith.
A Hadith in Mishkaat, Babul Adabu-Ta'aam, says, "Permitted is that which Allahu ta ‘ala has made permissible in His Book, and prohibited is that which Allahu ta ‘ala has prohibited in His Book and that about which nothing has been mentioned is pardoned." From this Hadith we see that things are of three categories. Firstly, that which is permissible and it's permissibility has been established from the Holy Quran. Secondly that which is impermissible and it's impermissibility is established in the Holy Quran. Thirdly, that about which the Holy Quran is silent and these are pardoned.
The book Shaami (Vol. 1, Kitabul-Taharat under the definition of Sunnah) says: "According to the Hanafis and the Shafi'is this is the accepted principle that the origin of every action is permissible." Even in the books of Tafseer such as Khazin, Ruhool Bayan and Khaza'inul Irfaan, it is written the same that the origin of everything is permissible unless it has been made impermissible by the Holy Quran.
Some people ask this question - "Show us where it is written that Meelad Shareef is permissible or that the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) ever performed the Meelad or the respected Sahaba (Ridhwan Allah alaihim ajma’een) or the Tabe’een (Ridhwan Allah alaihim ajma’een) performed it?" This question is deceiving and misguiding. It is upon those who say that Meelad is Haraam to show us which Ayah or Hadith has prohibited Meelad and to bring us the evidence, which supports their words.
How can they say something to be Haraam and that too, Meelad Shareef wherein the praises of the Beloved Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) are sung and his blessed biography and actions are mentioned to freshen the minds and give calmness to the soul when Allahu ta ‘ala has not made it Haraam nor has any Hadith come in it's prohibition?
The Holy Quran's silence on this subject and the Hadith not having anything against it indicates that Meelad Shareef is permissible.
Allahu ta ‘ala says in the Holy Quran:
"Say: I find not which is revealed unto me aught prohibited to an eater that he eat thereof, except it be carrion or blood poured forth or swine flesh - for that verily is foul." (Al-An'am: 145)
and He (azza wa jalla) says:
"Say: Who has forbidden the adornment of Allahu ta ‘ala which he has brought froth for his bondmen and the things clean and pure (which he has provided) for sustenance?" (Al-A'raf: 32)
This proves that not to get any indication towards a thing’s impermissibility is enough as evidence for it to be permissible.
FROM "UMDATUL AL-SALIK" - RELIANCE OF THE TRAVELLER
BY AHMAD IBN NAQIB AL-MISRI (NUH HA MIM KELLER TRANSLATION)
(SECTION W29.0)
In light of the Prophetic Hadith: "…Beware of matters newly begun, for every matter newly begun is innovation, every innovation is misguidance, and every misguidance is in hell."
The discussion centers around three points:
1. Scholars say that the above Hadith does not refer to all the new things without restrictions, but only to those, which nothing in Sacred Law attests to the validity of. The use of the word every in the Hadith does not indicate an absolute generalization for there are many examples of similar generalization in the Quran and Sunnah that are not application without restriction, but rather are qualified by restrictions found in other primary textual evidence.
2. The Sunnah and the way of the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim ) was to accept new acts initiated in Islam that were of the good and did not conflict with established principles of Sacred Law, and to reject things that were otherwise.
3. New matters in Islam may not be rejected merely because they did not exist in the first century, but must be evaluated and judged according to the comprehensive methodology of Sacred Law, by virtue of which it is and remains the final and universal moral code of all people until the end of time.
And in Section w29.3 of the above book explains the Hadith:
The Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) said, "…. Beware of matters newly begun, for every innovation is misguidance."
Beware of matters newly begun Meaning, "Distance yourselves and be wary of matters newly innovated that did not previously exist." i.e. thing invented in Islam that contravene the Sacred Law,
for every innovation in misguidance
meaning that every innovation is the opposite of the truth, i.e. falsehood, a Hadith that has been related elsewhere as:
for every matter newly begun is innovation, every innovation is misguidance, and every misguidance is in hell,
meaning that everyone who is misguided, whether through himself or by following another, is in Hell, the Hadith referring to matters that are not good innovations with a basis in Sacred Law.
http://www.ummah.net/Al_adaab/fiqh/bidah_a_detailed_explanation.html
- Saying Iqamah in the left ear of a new born.
- Celebrating Shabe-ba’rat (15th of shaban)
- Celebrating the night of ascension (mi’raj) (27th of Rajab)
- Celebrating Mawlid (Birthday of the Prophet)
- Doing tasbeeh (Subhan Allah), tahleel (la ilaha ill lal la) and tamheed (Alhamduliah) on stone, pebbles or the likes and doing so in a group.
- Reciting quran for the sake of benefiting the deceased with the reward of what is recited. This includes reciting quran as group by hiring people or inviting relatives, blowing over the food after recitation, and sharing that food with people on the death anniversary of a person.
- Making group dua right after the funeral prayer.
- Praying four rakat before the fard of jummah prayers.
- Making group dua at the end of each salah. (We cannot find any reference where after each salah the Prophet would make a dua and the sahaba will repeat ameen after him. Post salah zikr and Individual duas are found in the authentic narrations)
- Making group chanting of kalmiatu ikhlas at the end of each salah. (sunnah is to say Allahu Akbar, Astagfurllah x 3, and other masnoon duas, including kalima on personal basis)
- Doing a total of three khutbahs for Jumma. One in urdu and two in Arabic.
- Saying out loud the intention for prayer.
- Making monuments on graves. Making solid graves (through brick and stones)
- Mourning the first ten days of Muharam by not having marriage ceremonies or by mourning the martyrs of Karbala.
- Believing that Allah is everywhere. (Numerous verses from the Quran and narrations from hadith clearly mention that Allah is above His throne. e-g, Surah Taha, Verse 5)
- Believing that Allah is without image and is formless and/or disbelieving in His attributes. (We find certain physical attributes of Allah in Quran and Sunnah. Those physical attributes are not like anything we can compare to and are such that they suite Him accordingly. For example, we know from Quran & Sunnah that Allah has hands, eyes, shin but all of these cannot be compared to anything else that has been created.)
- Visiting shrines of the saints.
- Sending salam on the Prophet (pbuh) out loud and as a group after every salah
- praying nawafil on eid day before eid prayers.
- Sending blessings on the Prophet (pbuh) out loud before making each azan.
