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WHAT IS BID’AH IN ISLAM

Name of Book: What is Bid'ah in Islam

Subject: Explains the different types of Bid'ahs and answers objections by the Wahabis/Deobandis

Author: Hakeemul Ummat Mufti Ahmad Yaar Khan (radi Allahu anhu)

Pages: 32       

Size: A5              

Price: R10=00

INTRODUCTION

It is indeed very distressing and disappointing to see within our society certain groups of “scholars” who are continuously slandering true and sincere Muslims by labelling them as “Bid’atis”, “grave-worshippers”, proponents of Shirk and other derogatory terms that do not befit true Muslims. These true and sincere Muslims belonging to the Ahle Sunnah School of Thought have been practising certain aspects of the Deen over a long period, many of which could be traced to earlier sources in Islamic history and culture and which were never in dispute.

Today, the term “Bid’ah” has been attached to these very actions. The frequency with which this term has been used and is used creates uncertainty in the minds of individuals who are not informed of the reality. 

There exists, therefore, a dire need to explain in simple terms what “Bid’ah” means and what acts constitute Bid’ah and what acts do not. This book, the origin of which was in Urdu, and written by a great Islamic scholar or Aalim, Hakeemul Ummat, Mufti Ahmed Yaar Khan (alaihir rahmah), purports to explain in great detail the concept of Bid’ah and thus clear the minds of Muslims.  

There are two types of Bid’ah:

1. Bid’ah Hasana (appreciable innovation) and
2. Bid’ah Sai’yya (offensive innovation).

These two Bid’ahs are called Bid’ah Amali (innovation in action). Bid’ah I’tiqaadi (innovation in belief) is also explained in detail. This book serves the need to differentiate between the various types of Bid’ah – those that are acceptable and those that are not.  

Many of the objections posed by the opposition have also been answered with great authencity. It is highly recommended to read this book and understand the contents of this book to avoid a feeling of uncertainty about the behaviours and some practices of the Muslims. 

WHAT IS BID’AH IN ISLAM 

CHAPTER ONE 

1.1 THE WORD BID’AH AS MENTIONED IN THE HOLY QURAN 

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 Almighty Allah in the Holy Quran: “Say I am no Bringer of New Fangled Doctrine among the Apostles.” (al-Ahqauf: 9) 

and He says: “The Originator of the Heavens and the Earth.” (al-Baqarah: 117) 

and He says: “But monasticism (which) they invented - We ordained it not for them.” (al-Hadid: 27) 

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 as 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 (radi Allahu anhum) 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) 

1.2 THE TWO TYPES OF BID’AH 

Now let us see the difference between Bid’ah I'tiqaadi and Bid’ah Amali. 

1.2.1 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 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 (innovations in belief) because they come into being after the blessed age and also claim themselves to be Muslims. (See Endbliss Bliss, Vol. 2, Waqf Iklah Publications, for a brief history of some of these sects). 

BID’AH-E-HASANA: and its evidence from the Holy Quran. 

Allah Ta'ala 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 says: “So We gave those of them who believe their rewards.” (al-Hadid: 27) 

From this we see that the believers of Hadrat Isa (alaihis salaam) invented Bid’ah Hasana, i.e. Monasticism, and Allah Ta'ala 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 observance.” (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 Miskhaat-ul-Masabih under Babul-I'tisaam is "Whosoever introduces a new belief in our religion which contradicts with it is 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 beliefs 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 Miskhat under Kitab-ul Imaan says that when Hadrat Abdullah bin Umar (radi Allahu anhuma) was told that some person had 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 my Salaams." How did he become a Bid’ati?  It is said that he had become a Qadriyya[1]. Such a person is called a Bid’ati. 

Durr-e-Mukhtar (Babul-Imaamat) says, "It is Makruh to pray behind an Imam who is a Bid’ati. Bid’ah is that belief (I'tiqaad) which contradicts that which has been conveyed to us from Rasoolullah (sallal laahu alaihi wasallam)." 

This shows that new fangled beliefs are Bid’ahs and wherever the Hadiths have mentioned about punishments 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." 

1.2.2 BID’AH AMALI (INNOVATION IN ACTION)  

Is that action which came into practice after the blessed period of Rasoolullah (sallal laahu alaihi wasallam) be it secular or religious, in the eye of the Sahaaba-Kiraam (radi Allahu anhum) 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 (sallal laahu alaihi wasallam)." 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 (sallal laahu alaihi wasallam)." 

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 (sallal laahu alaihi wasallam) and i.e. even that action which was introduced into Islam in the age of the respected Sahaba (radi Allahu anhum) will be considered a Bid’ah. 

NOTE: If the innovation was brought into practice in the age of the Sahaba (radi Allahu anhum) then we should not call it Bid’ah but Sunnah of the Sahaba (radi Allahu anhum) as it is respectful to call it so, though 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 (radi 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 (sallal laahu alaihi wasallam) and commented on seeing the Jamaat, "This is a very nice Bid’ah."

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