Author: Shoaib Ahmad Ghaznavi
Bid‘ah and Its Precise Meaning (Part Four)
Opinions and Views of Scholars on Bid‘ah (Innovation):
4. Imam Nawawi (MABH):
Imam Nawawi states in his book Tahdhib al-Asma’ wa al-Lughat: “Bid‘ah (with a kasrah under the letter ‘b’) in Islamic law refers to anything introduced that did not exist during the time of the Messenger of Allah (peace and blessings be upon him), and it is of two types: praiseworthy (hasanah) and blameworthy (sayyi’ah).”
Imam Muhammad Abdul-Aziz ibn Abd al-Salam (MABH), whose high status, authority, and mastery in various Islamic sciences are unanimously acknowledged by scholars, states at the end of his book al-Qawa‘id that bid‘ah is divided into five types: obligatory (wajib), forbidden (haram), disliked (makruh), recommended (mandub), and permissible (mubah).
The way to distinguish between these types is by referring them to the principles of Shariah. If a new matter falls under obligatory principles, then the innovation is considered obligatory. If it falls under prohibitive principles, then it is forbidden, and so on for the remaining categories.
Here are examples of each type of innovation:
– Obligatory innovation: This includes learning and teaching Arabic grammar (nahw), which enables understanding of the Book of Allah and the words of His Messenger (peace be upon him). Therefore, its learning is deemed obligatory, as preserving the Shariah is obligatory, and it cannot be preserved without knowledge of grammar. As stated in the principles of Islamic jurisprudence:
“Whatever is essential for the fulfillment of an obligation is itself obligatory.”
Similar examples include preserving rare and obscure Quranic and prophetic terms, compiling the principles of jurisprudence (usul al-fiqh) and Islamic creed (usul al-din), and the study of Hadith transmission, such as the science of narrator criticism (al-jarh wa al-ta‘dil), which are all necessary to maintain the integrity of Shariah, making them obligatory by extension.
– Forbidden innovation: Examples include the emergence of deviant sects like the Qadariyyah, Jabriyyah, Murji’ah, and Mujassimah. Refuting their ideas and doctrines is considered an obligatory innovation to safeguard the religion.
– Disliked innovation: This includes embellishing mosques with excessive decorations and gold-plating the Qur’an.
– Recommended innovation: Examples include constructing schools and shelters for the poor and needy or any charitable work that did not exist in the first century of Islam. Other examples include congregational Tarawih prayer, in-depth studies of Sufism, the development of debate and disputation methodologies, and holding assemblies for religious discussions for the sake of Allah.
– Permissible innovation: Examples consist of customs such as shaking hands, enjoying luxurious food and drinks, wearing elegant clothing, and living in beautiful houses.
Imam Nawawi (MABH) quotes Imam al-Shafi‘i (MABH), who said:
“Innovations are of two types: one that contradicts the Qur’an, Sunnah, the sayings of the Companions, or the consensus (ijma ‘) of Muslim scholars—this type is misguidance. The other is a new matter of goodness that is not blameworthy and is not opposed by any scholar of Islam.”
As Umar ibn al-Khattab (MABH) remarked about the congregational Tarawih prayer: “What a good innovation this is.” That is, although this practice did not exist before in that form, its observance is now without harm or objection. He further explains that newly introduced matters lacking any foundation in Shariah are religious innovations (in the negative sense); however, those that align with Shariah principles and evidence are not considered blameworthy innovations.
5. Al-Zurqani (MABH):
In his commentary on al-Muwatta’ by Imam Malik (MABH), Al-Zurqani explains Umar’s (may Allah be pleased with him) saying, “What a good innovation this is,” stating that the bid‘ah condemned in Shariah is that which contradicts the Sunnah. He notes that Abdullah ibn Umar (may Allah be pleased with him) used the same phrase regarding the Duha (forenoon) prayer. Zurqani adds that Imam Malik’s view confirms the validity of scholarly ijtihad (independent reasoning).
6. Ibn Rajab al-Hanbali (MABH):
Ibn Rajab states: “Bid‘ah refers to newly introduced matters for which there is no basis in Shariah. However, anything based on Shariah evidence and principles is not considered a bid‘ah, even if it may be termed so linguistically.”
7. Ibn Hajar al-Haytami (MABH):
He said: “In language, bid‘ah refers to something newly invented or innovated. In Shariah, it refers to anything that opposes its specific or general principles.”
8. Al-Zarkashi (MABH):
He stated: “In Shariah, bid‘ah refers to newly introduced matters that are blameworthy.”
Continues…
References:
[1] The Qadariyyah deny divine predestination and believe that humans act entirely of their own will, unlike the Jabriyyah. The Murji’ah hold that just as good deeds are of no benefit alongside disbelief, likewise, sins do not harm a person as long as they have faith, and thus defer judgment on major sinners until the Day of Judgment. The Mujassimah or Mushabbihah believe that God has a physical form like a human—exceedingly beautiful—and sits above the Throne, surrounded by angels in ranks. See the book Seventy-Three Sects, edited by Dr. Jawad Mashkur, pp. 18 and 38.
[2] Tahdhib al-Asma’ wa al-Lughat, Vol. 3, p. 22. Also see: Qawa‘id al-Ahkam fi Masalih al-Anam by Izz al-Din ibn Abd al-Salam, Vol. 2, p. 173.
[3] Sharh al-Muwatta’, Vol. 1, p. 238.
[4] Jami‘ al-‘Ulum wa al-Hikam, p. 160.
[5] Al-Fatawa al-Hadithiyyah, p. 205.
