Arguments of the Misguided

Know, O noble reader! The saying that some Bid'ahs are good and that not
every Bid'ah is a sin, rather some Bid'ahs are good is a clear misguidance.
Every example that these misguided bring from the actions of the companions
(radhi allahu anhu) to prove their belief of a 'good innovation', is invalid
and it just shows their weak understanding of the Sunnah of Muhammad
(sallallhu alahi wa-sallam), for all of these examples have a clear basis in
the Sharee'ah, or occurred due to necessity, or from ijtihaad. Insha'Allah,
we will mention a few of their arguments:

Initially, know that their saying is in opposition to the Hadeeth: “For
every Bid'ah is a sin” [Abu Dawood]

The Prophet of Allah (sallallahu alahi wa-sallam) clearly stated that all
Bid’ahs are sins.

Ibn Rajab says regarding this issue: “The Prophet's (sallallahu alahi
wa-sallam) saying: “every Bid'ah is a sin” is a unique way of speech that
nothing (no Bid'ah) can escape. This is a major rule in this religion. It is
similar to Prophet's (sallallahu alahi wa-sallam) saying: “Whoever
innovates, in this religion of ours, whatever is not of it, is rejected.”

Whoever innovates a matter that has no basis in Islam, and introduced it to
the religion, has sinned. The religion disowns whoever does that. This rule
applies to all matters of belief, action, and saying, both in public or in
secrecy.”

1.When Umar (radhi allahu anhu) was caliph, he collected the Muslims to pray
in congregation for taraaweeh prayers and said, "what a good bid'ah this is"
[Saheeh Bukhaaree]

Evidence is derived from this for 'bid'ah hasanah' (i.e. Good Bid’ah), but
of course they have misunderstood the true intent of Umar (radhi allahu
anhu), which can be clearly understood if one were to quote the context of
this narration.

When the Prophet (sallallahu alahi wa-sallam) first prayed taraaweeh, the
Muslims used to pray taraaweeh individually or in small groups, and then for
three nights they prayed in one congregation behind the Prophet (sallallhu
alahi wa-sallam), and after this he (sallallahu alahi wa-sallam) stopped
them from doing so by saying:

“"I feared that it would become obligatory upon you." So after this again,
the Muslims would pray individually or in small groups, and they remained
like this throughout the rule of Abu Bakr (radhi allahu anhu) and the
beginning of the rule of Umar (radhi allahu anhu). Then Umar (radhi allahu
anhu) came to the Mosque and saw the Muslims praying in small groups and so
gathered them as one jama'ah to pray behind Ubayy bin Ka'b (radhi allahu
anhu) and Tameem ad-Daaree (radhi allahu anhu) and stated the above phrase.
[Reported in Bukhaaree, the Muwatta and others]

Firstly: How can the action of Umar (radhi allahu anhu) be considered to be
new when the Prophet (sallallahu alahi wa-sallam) did it in his lifetime?
Not only this but the Muslims were also in the habit of praying in small
groups as well. Hence, the praying of taraaweeh in jamaa'ah was well
established in the sunnah and the practice of the Sahaabah (radhi allahu
anhu).

Secondly: The Prophet (sallallahu alahi wa-sallam) gave the reason why he
stopped the congregational prayer, for the revelation was still descending,
and he feared that praying in obligation might become obligatory upon his
nation, and that this might lead to be hard on them.

After the death of Muhammad (sallallhu alahi wa-sallam), the revelation
ceased, and this fear was no longer present. Hence, Umar (radhi allahu anhu)
re-established the congregation during his rule because he knew his action
could not be made obligatory upon the ummah.

Thirdly: All the companions agreed to this action of Umar (radhi allahu
anhu), there was a consensus (ijmaa) on this. And the scholars of 'usul'
have stated that a consensus cannot occur except when there is a clear text
for it in the Sharee'ah.

Fourth: So how do we understand this statement of Umar (radhi allahu anhu),
"what a good bid'ah this is" when the action that Umar (radhi allahu anhu)
called a bid'ah was done by the Prophet r? Bid'ah here can only be
understood in it's linguistic sense and not in it's Sharee'ah sense i.e.
when Umar (radhi allahu anhu) said this, he did not mean it in the legal
sense that we may understand it today. For how many are the words that mean
one thing in the language, but another thing in the Sharee'ah! The
linguistic sense is: something new, because praying in one congregation was
not present in the rule of Abu Bakr (radhi allahu anhu) and the earlier
period of his own rule.

Hence, Abu Yusuf (rahimahullah) said, "I asked Abu Haneefah (rahimahullah)
about the taraaweeh and what Umar (radhi allahu anhu) did and he replied,
'the taraaweeh is a stressed sunnah, and Umar (radhi allahu anhu) did not do
that from his own opinion, and neither was there in his action any
innovation, and he did not enjoin it except that there was a foundation for
it with him and authorization from the Prophet (sallallahu alahi
wa-sallam)…" ['Sharh Mukhtaar' as quoted from in 'al-Ibdaa' (pg. 80) of
Shaykh Alee Mahfooz]

2.The hadeeth: “Whosoever starts in Islam a good practice (sunnah), he gets
the reward of it and the reward of all those, who act on it. And whosoever
starts in Islam an evil practice (sunnah), he gets the evil of it and the
evil of all those, who act on it." [Saheeh Muslim]

The evidence they derive from this hadeeth is that people can invent new
practices in Islam, either good or bad. But were they to take this hadeeth
in it's full context then it would not be possible to infer such a thing.

Imaam Muslim(rahimahullah) reported this story from Jareer ibn 'Abdullaah
(radhi allahu anhu) who also narrated: "Some people came to Prophet
(sallallahu alahi wa-sallam) wearing woollen garments. He (sallallahu alahi
wa-sallam) saw that they were in bad shape and in desperate need, so he
(sallallahu alahi wa-sallam) urged the people to give them charity. People
were very slow to respond, and it could be seen on his face (that he was
upset). Then a man of the Ansaar brought a package of silver, then another
came, then after him another and another, and his face was filled with joy.
He (sallallahu alahi wa-sallam) said: 'Whoever starts a good thing in Islam,
and others do likewise after him, there will be written for him a reward
like that of those who followed him, without detracting it in the least from
their reward. Whoever starts a bad thing in Islam, and others do likewise
after him, there will be written for him a burden of sin like that of those
who followed him, without detracting it in the least from their burden.”
[Saheeh Muslim, no. 1017]

Firstly: The word ‘sunnah’ used in the hadeeth must be understood in it's
linguistic sense (i.e. practice) not it's sharee'ah sense (i.e. the life
example of Muhammad (sallallhu alahi wa-sallam) because otherwise it would
imply that there is something bad in the sunnah.

Secondly: The Companion (radhi allahu anhu) who gave charity, did not do
anything new, for giving charity had been legislated from the very early
days of Islam as the Makkan surahs prove, rather he was simply implementing
a previously legislated matter. So, the statement of the Prophet (sallallhu
alahi wa-sallam), 'a good sunnah' was said at a time when the people were
reluctant to give charity, so one man gave it and then others followed him -
i.e. he renewed a sunnah that was being neglected - this is the meaning of
'good practice' - renewing an existing sunnah.

Hence, we do not stick just to the specific occurrence in the hadeeth, but
we generalize it's intent as it's wording is general and as is established
in the 'usul'. The intent of this hadeeth is renewing the Sunnah when it has
been neglected. This is why the early scholars of Islam included this
hadeeth under the chapter ‘The reward of the one who renews the sunnah" [as
done by the 4th century Imaam al-Laalikaa'ee in his encyclopedic work
detailing the belief of Ahlus Sunnah, 'Sharh Usul I'tiqaad Ahlus Sunnah wal
Jamaa'ah']

Thirdly: The meaning of 'bad sunnah' is to be understood in the similar
vein, i.e. the one who renews an evil act, will get it's evil… Prophet
(sallallahu alahi wa-sallam) gave the example of the two sons of Adam
(alaihi as-salaam), one killing the other, one who killed got the sin of his
action as well the sin of all those who follow hi in killing; without their
sins decreasing, an killing had been forbidden from the time of the first
Prophet (alahi as-salaam) to the last r

Fourthly: The hadeeth uses the terms 'good' and 'bad', and from what has
preceded, it is clear that Islam has already defined in it's totality all
that it is good and bad, and if we were to say otherwise, we would then be
accusing the religion of incompleteness and deficiency

Some Common Innovations

Imitating the Kuffar nowadays has resulted in many Bid’ah’s. Prophet
(sallallahu alahi wa-sallam) said: “You will follow the ways of those who
were before you. (Jews and Christians)”[At-Tirmidhee] Some common Bid'ah
today in the Ummah are:

Al-Mawlid - Celebrating the Prophet's (sallallahu alahi wa-sallam) birthday
The practice of celebrating al-Mawlid (Prophet's birthday) on the 12th day
of Rabee' al-Awwal each Hijri year, has no basis in the Qur'aan and the
Sunnah, rather this celebration is an imitation of the Christians,
resembling their celebration of Prophet Jesus's (alahi as-salaam) birthday,
invented in the 4th century of Hijrah through the Shites This practice is
known and performed as a sign of one's love for the Messenger of Allah
(sallallhu alahi wa-sallam). Although, the Qur'aan has enlightened the issue
of loving and establishing the love of the Messenger (sallallahu alahi
wa-sallam) in a differing way: Allah says: “Say (O Muhammad (sallallhu alahi
wa-sallam): 'If you (really) love Allah, then follow me, Allah will love you
and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.”

This verse clarifies the fact that the love of the Prophet (sallallahu alahi
wa-sallam) is merely a claim unless the proof of sincerity is exposed, which
is to submit and abide to the laws and commands of Allah, revealed to
Prophet Muhammad (sallallhu alahi wa-sallam). In accordance to the above
mentioned verse, one who claims to loves the Prophet (sallallhu alahi
wa-sallam), then it is for him to obey his (sallallahu alahi wa-sallam)
commands and follow his (sallallahu alahi wa-sallam) Sunnah, for Allah says:
“whatsoever the Messenger gives you, take it, and whatsoever he forbids you,
abstain from it” [(59): 7]

And according to the Sunnah of Prophet (sallallhu alahi wa-sallam),
exaggerating his (sallallahu alahi wa-sallam) position in calling upon him
as is done in these celebrations is not only against his saying but indeed
Shirk. Allah says: “ invoke not anyone along with Allah.” [(72): 18]

And he (sallallahu alahi wa-sallam) said: “Do not exaggerate about me, as
the Christians exaggerated about the son of Maryam. I am only a slave, so
say “the slave and Messenger of Allah (sallallahu alahi wa-sallm)” [Bukhari]

Celebrating al-Mawlid even if it does not hold calling upon the Prophet
(sallallahu alahi wa-sallam) and other sorts of sins; like the mingling of
men and women, singing, narrating poems about the Prophet (sallallhu alahi
wa-sallam), which contain undeserved praise of the Prophet etc… is an
innovation, since this practice as mentioned earlier is not a part of the
religion, neither Prophet Muhammad (sallallhu alahi wa-sallam), nor his
Companions (radhi allahu anhu) are known to have commemorated this
celebration. Rather, when Prophet Muhammad (sallallahu alahi wa-sallam) was
asked about fasting on Mondays, he (sallallahu alahi wa-sallam) said: “That
is the day on which I was born and the day on which, I was entrusted with
the Mission or when I was first given Revelation.” [Saheeh Muslim]

Consequently, one who claims to love the Prophet (sallallahu alahi
wa-sallam) and truly thankful to Allah, then according to what has preceded,
he must celebrate the birthday of Prophet Muhammad (sallallahu alahi
wa-sallam) as he (sallallahu alahi wa-sallam) himself did.

Revering (Tabarruk) from certain places or personal effects Tabarruk means
to ask for blessing, by means of which a thing is preserved and protected
and increases in goodness. Tabarruk can be asked to Allah Alone, for He is
the One who sends down the Barakah and preserves it. Companions (radhi
allahu anhu) of Prophet (radhi allahu anhu) used to seek Barakah of Allah by
the hairs of Prophet Muhammad (sallallhu alahi wa-sallam), and his personal
effects. This special status is only for the Prophet and only during his
lifetime. After his death, none of his companions (radhi allahu anhu)
carried out such practice, to seek Barakah from certain places, people or
thing is prohibited and considered Shirk. To believe that Barakah can be
reached if one visits or touches certain thing, place or people, or Allah
grants Barakah if one visiting some certain thing, place or people is a way
to Shirk. From these are hanging, kissing or wearing certain Qur'aanic
verses for Barakah, using charms amulets etc..

Bid'ah in Matters of Worship The religion of Islam is 'Tawqifiyah'. No
worship can be enacted that has no proof in the religion, as the Prophet
(sallallahu alahi wa-sallam) said: “Whoever does what is not of our matter
then it is rejected.” [Muslim]

From the many Bid'ah in worship are the following: To converse the Niyyah
(intention). It is a very common practice to converse the niyyah in
preparation for prayer, like the saying “I intend to pray for Allah such and
such rakah…” This act is a Bid'ah, for intention is a matter of the heart
and not the tongue and moreover it has no proof from the Qur'aan and the
Sunnah. Rather, Allah says: “Say: 'Will you inform Allah about your
religion? While Allah knows all that is in the heavens and all that is in
the earth and Allah is all-Aware of everything.” [(49): 16]

A type of Bid'ah in worship is to recite Fatihah in times of celebration or
death, hiring people to recite the Qur'aan if death comes to someone,
celebrating Israa wa Al-Miraj (ascension of Prophet (sallallhu alahi
wa-sallam) and Hijrah. Also from these is to perform Umrah specifically in
the lunar month of Rajab, Rajab is an ordinary month, there are no special
Umrah, prayer or fast in this month, also form these is to specify prayer
during the middle night of Sha'baan and to fast during the 15th of this
month. Major Bid'ah are building monuments on graves, making graves as
mosques, and visiting graves for Baraqah. All these celebrations are not
valid in the Shar'iah

And we leave you with the hadeeth of the Prophet (sallallhu alahi
wa-sallam), "….so he follows my sunnah has been guided, and he who follows
the innovations has been destroyed." [Ahmad]