(Series of Answers by the Eminent Scholar Ata Bin Khalil Abu al-Rashtah, Ameer of Hizb ut-Tahrir, to the Questions of the Visitors to his Facebook Page "Fiqhi")
Answer to a Question
To: Radwan Yusuf
Question:
Assalamu Alaikum Wa Rahmatullahi Wa Barakatuh. I hope the Ameer can answer my question as it is very necessary. What is bid’ah and what is its limit? What is the difference between it and "whoever initiates a good Sunnah"? Is the Prophet’s ﷺ non-action regarding something considered a legal proof (dalil shar'i) that can be validly used in deduction? We often discuss with some groups and they tell you: "It is bid’ah because the Prophet ﷺ did not do it." This question is important, may Allah bless you. I would like a clarification and I hope the answer includes examples to make it easier for us to understand.
Answer:
Walaikum Assalam Wa Rahmatullahi Wa Barakatuh,
We have previously issued an answer to a question regarding the subject of bid’ah on 18/09/2009, then we published an answer to a question from one of the brothers on Facebook regarding bid’ah on 06/06/2015; you can refer to both... however, I will summarize for you what is sufficient for your question, Allah willing:
Bid’ah is the violation of the Legislator's (Allah's) command for which a method of performance (kayfiyyah) has been revealed. This meaning is what is indicated by the hadith:
مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ
"Whoever performs a deed that is not according to our matter (Islam), it is rejected." (Narrated by al-Bukhari and Muslim)
If the Messenger ﷺ performed an action in which he clarified the method of performing a command found in the Book or the Sunnah, and then you performed that command in a way that contradicts the action of the Messenger ﷺ, you would have committed a bid’ah, which is misguidance (dalalah) and involves a great sin.
- For example: Allah (swt) says:
وَأَقِيمُوا الصَّلَاةَ
"And establish prayer." (Al-Baqarah [2]: 43)
This is a command form, but it was not left for the human to pray however they wish. Rather, the Messenger ﷺ clarified through his action the method of performance (kayfiyyah) including the opening takbir, standing, recitation, bowing (ruku), and prostration (sujud)... Abu Dawood narrated from Ali bin Yahya bin Khallad, from his uncle... that the Prophet ﷺ said:
إِنَّهُ لَا تَتِمُّ صَلَاةٌ لِأَحَدٍ مِنَ النَّاسِ حَتَّى يَتَوَضَّأَ، فَيَضَعَ الْوُضُوءَ - يَعْنِي مَوَاضِعَهُ - ثُمَّ يُكَبِّرُ، وَيَحْمَدُ اللَّهَ جَلَّ وَعَزَّ، وَيُثْنِي عَلَيْهِ، وَيَقْرَأُ بِمَا تَيَسَّرَ مِنَ الْقُرْآنِ، ثُمَّ يَقُولُ: اللَّهُ أَكْبَرُ، ثُمَّ يَرْكَعُ حَتَّى تَطْمَئِنَّ مَفَاصِلُهُ، ثُمَّ يَقُولُ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ حَتَّى يَسْتَوِيَ قَائِمًا، ثُمَّ يَقُولُ: اللَّهُ أَكْبَرُ، ثُمَّ يَسْجُدُ حَتَّى تَطْمَئِنَّ مَفَاصِلُهُ، ثُمَّ يَقُولُ: اللَّهُ أَكْبَرُ، وَيَرْفَعُ رَأْسَهُ حَتَّى يَسْتَوِيَ قَاعِدًا، ثُمَّ يَقُولُ: اللَّهُ أَكْبَرُ، ثُمَّ يَسْجُدُ حَتَّى تَطْمَئِنَّ مَفَاصِلُهُ، ثُمَّ يَرْفَعُ رَأْسَهُ فَيُكَبِّرُ...
"The prayer of any person is not complete until he performs ablution—placing water on its proper places—then says Allahu Akbar, praises Allah (the Mighty and Sublime), extols Him, recites what is easy for him of the Quran, then says Allahu Akbar, then bows until his joints are at rest, then says 'Sami' Allahu liman hamidah' (Allah hears the one who praises Him) until he stands straight, then says Allahu Akbar, then prostrates until his joints are at rest, then says Allahu Akbar and raises his head until he is sitting straight, then says Allahu Akbar, then prostrates until his joints are at rest, then raises his head and says takbir..."
So, whoever contradicts this method has committed a bid’ah. Thus, whoever prostrates three times instead of two has committed a bid’ah, which is misguidance.
- For example, He (swt) said:
وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ
"And [due] to Allah from the people is a pilgrimage to the House." (Ali 'Imran [3]: 97)
This is a command form for Hajj (an informative statement in the sense of a request). Likewise, the Messenger ﷺ clarified through his action the method of performing Hajj... Al-Bukhari narrated from al-Zuhri:
أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ إِذَا رَمَى الجَمْرَةَ الَّتِي تَلِي مَسْجِدَ مِنًى يَرْمِيهَا بِسَبْعِ حَصَيَاتٍ، يُكَبِّرُ كُلَّمَا رَمَى بِحَصَاةٍ، ثُمَّ تَقَدَّمَ أَمَامَهَا، فَوَقَفَ مُسْتَقْبِلَ القِبْلَةِ، رَافِعًا يَدَيْهِ يَدْعُو، وَكَانَ يُطِيلُ الوُقُوفَ، ثُمَّ يَأْتِي الجَمْرَةَ الثَّانِيَةَ، فَيَرْمِيهَا بِسَبْعِ حَصَيَاتٍ، يُكَبِّرُ كُلَّمَا رَمَى بِحَصَاةٍ، ثُمَّ يَنْحَدِرُ ذَاتَ اليَسَارِ، مِمَّا يَلِي الوَادِيَ، فَيَقِفُ مُسْتَقْبِلَ القِبْلَةِ رَافِعًا يَدَيْهِ يَدْعُو، ثُمَّ يَأْتِي الجَمْرَةَ الَّتِي عِنْدَ العَقَبَةِ، فَيَرْمِيهَا بِسَبْعِ حَصَيَاتٍ، يُكَبِّرُ عِنْدَ كُلِّ حَصَاةٍ، ثُمَّ يَنْصَرِفُ وَلاَ يَقِفُ عِنْدَهَا
"When the Messenger of Allah ﷺ stoned the Jamrah that is near the Mina mosque, he would stone it with seven pebbles, saying Allahu Akbar with each pebble. Then he would move forward, stand facing the Qibla, raising his hands to supplicate, and he would stand for a long time. Then he would come to the second Jamrah, stone it with seven pebbles, saying Allahu Akbar with each pebble, then descend to the left toward the valley, stand facing the Qibla, raising his hands to supplicate. Then he would come to the Jamrah at al-Aqabah, stone it with seven pebbles, saying Allahu Akbar with each pebble, then depart without standing there."
So, whoever contradicts this method, such as stoning with eight pebbles instead of seven, has committed a bid’ah.
Thus, for many acts of worship, the Messenger clarified through his action the method of their performance. Whoever contradicts the Messenger’s action in the performance has committed a bid’ah, which is misguidance and involves a great sin.
- This means that bid’ah occurs in contradicting the action clarified by the Messenger ﷺ. As for performing an action that the Messenger ﷺ did not do and did not specify a method for its performance, it falls under the category of Shariah rules (Ahkam Shari’ah) within the address of task (khitab al-taklif) or the address of status (khitab al-wad’). If the Messenger ﷺ prostrated twice and you prostrate thrice, you have committed a bid’ah, because the Messenger ﷺ prostrated twice and you prostrated three times in contradiction to his action. But if you perform an action the Messenger ﷺ did not do, such as riding a car while the Messenger ﷺ did not ride a car, it is not said that you have committed a bid’ah. Rather, this action is studied according to Shariah rules, and thus it is said that riding a car is permissible (mubah), and so on.
Contradicting the command of the Legislator for which no method of performance was revealed, but rather was revealed as general or absolute, does not fall into the category of bid’ah. Rather, it falls under the category of Shariah rules. It is described as "Prohibited (Haram) or Disliked (Makruh)..." if it is an address of task, or it is said "Void (Batil) or Irregular (Fasid)..." if it is an address of status, depending on the associated context:
- For example, his ﷺ saying:
مَنْ أَسْلَفَ فِي شَيْءٍ فَفِي كَيْلٍ مَعْلُومٍ وَوَزْنٍ مَعْلُومٍ إِلَى أَجَلٍ مَعْلُومٍ
"Whoever pays in advance (for a fruit) should do so for a specified measure and weight for a specified period." (Narrated by al-Bukhari)
Here, he commanded advance payment (Salam/Salaf) in the form of a conditional sentence. He commanded that advance payment be in a known measure, known weight, and for a known period. However, the Legislator did not clarify the method of performance procedures—such as the two contracting parties standing in front of each other, reading some Quran, then taking a step forward, embracing, then speaking on the topic of the advance payment, after which offer and acceptance occur... It is not like that. The Shariah did not specify the procedures of performance; it left them general according to their agreement. Therefore, whoever pays in advance (i.e., concludes an advance payment contract) contrary to the Legislator's command—i.e., without a known measure, weight, and period—it is not said that he has committed a bid’ah. Rather, it is said that this contract, which contradicts the command of the Legislator, is void (batil) or irregular (fasid) depending on the type of violation.
- For example, Muslim narrated from Ubada bin al-Samit, who said: I heard the Messenger of Allah ﷺ:
يَنْهَى عَنْ بَيْعِ الذَّهَبِ بِالذَّهَبِ، وَالْفِضَّةِ بِالْفِضَّةِ، وَالْبُرِّ بِالْبُرِّ، وَالشَّعِيرِ بِالشَّعِيرِ، وَالتَّمْرِ بِالتَّمْرِ، وَالْمِلْحِ بِالْمِلْحِ، إِلَّا سَوَاءً بِسَوَاءٍ، عَيْنًا بِعَيْنٍ، فَمَنْ زَادَ، أَوِ ازْدَادَ، فَقَدْ أَرْبَى
"Forbidding the sale of gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt, except in equal quantities and hand to hand (spot). Whoever gives more or asks for more has dealt in usury (Riba)."
If a Muslim violates this hadith and sells gold for gold with an increase, and not weight for weight, it is not said that he has committed a bid’ah. Rather, it is said that he has committed a prohibited act, namely Riba (usury). This is because procedures for the performance were not clarified, as we explained; it was left general according to their agreement.
- For example, the Messenger ﷺ says:
فَاظْفَرْ بِذَاتِ الدِّينِ تَرِبَتْ يَدَاكَ
"So marry the religious woman, otherwise you will be a loser." (Al-Bukhari)
Whoever marries a non-religious woman is not said to have committed a bid’ah. Rather, the Shariah rule related to marrying a non-religious woman is studied. This is because the Shariah did not clarify practical procedures for selection—such as the suitor standing before her and reading Ayat al-Kursi, then taking a step and reading the Mu’awwidhatayn, then taking another step and mentioning Allah’s name, then extending his right hand and proceeding with the proposal... Rather, the matter was left according to the conditions of conclusion and the conditions of validity. Thus, the study of the violation is in the chapter of Shariah rules and not in the chapter of bid’ah.
- This is confirmed by what has been mentioned in the noble Hadiths, describing such violations as Shariah rules and not as bid’ah:
- From the Mother of the Believers Aisha (ra), she said: The Messenger of Allah ﷺ said:
أَيُّمَا امْرَأَةٍ لَمْ يُنْكِحْهَا الْوَلِيُّ فَنِكَاحُهَا بَاطِلٌ فَنِكَاحُهَا بَاطِلٌ فَنِكَاحُهَا بَاطِلٌ ...
"Whichever woman marries without the permission of her guardian, her marriage is void, her marriage is void, her marriage is void..." (Narrated by Ibn Majah)
Here, marriage without a guardian was described as void (batil), not as bid’ah.
- From Abu Sa’id al-Khudri in the hadith of sacrifices:
... وَكُلُّ مُسْكِرٍ حَرَامٌ ...
"...and every intoxicant is prohibited." (Narrated by Malik)
Here, it mentioned that the intoxicant is prohibited (haram) and did not mention bid’ah.
- From Abu Tha’labah al-Khushani that the Messenger of Allah ﷺ said:
أَكْلُ كُلِّ ذِي نَابٍ مِنْ السِّبَاعِ حَرَامٌ
"Eating every beast of prey with fangs is prohibited." (Narrated by Malik)
It was mentioned here that it is prohibited and not bid’ah.
- From Abdullah bin Zurayr (i.e., al-Ghafiqi) that he heard Ali bin Abi Talib (ra) say that the Prophet of Allah ﷺ:
أَخَذَ حَرِيرًا فَجَعَلَهُ فِي يَمِينِهِ وَأَخَذَ ذَهَبًا فَجَعَلَهُ فِي شِمَالِهِ ثُمَّ قَالَ إِنَّ هَذَيْنِ حَرَامٌ عَلَى ذُكُورِ أُمَّتِي
"Took silk and placed it in his right hand and took gold and placed it in his left hand, then said: 'Indeed, these two are prohibited for the males of my Ummah.'" (Narrated by Abu Dawood)
Here, the violation was described as prohibited (haram).
Thus, most, if not all, transactions and contracts are general or absolute according to the conditions of validity and conditions of conclusion mentioned in the Shariah. They do not have executive procedures for performance as is the case in many acts of worship. Therefore, violations in them are usually in the chapter of Shariah rules and not in the chapter of bid’ah.
3. Conclusion:
Violating the method (kayfiyyah) that the Messenger ﷺ performed in fulfilling a command from the Book and the Sunnah—this violation is bid’ah and involves a great sin. The command must be performed as the Messenger ﷺ performed it through his action.
However, if the Messenger ﷺ did not do an action and you did it, its investigation belongs to the chapter of Shariah rules regarding the address of task or the address of status. From there, the Shariah rule for it becomes clear: whether it is obligatory (fard), recommended (mandub), permissible (mubah), disliked (makruh), or prohibited (haram)... or void (batil) or irregular (fasid)...
Violating an absolute or general command of the Legislator for which the Legislator did not clarify a method of performance—this violation occurs within Shariah rules (Task: prohibited, disliked... or Status: voidness, irregularity...).
As for your question about "whoever initiates a good Sunnah...", this is another topic. it means that whoever is the first to perform what the Shariah has commanded and thus encourages others and they follow him, he shall have a reward similar to theirs without their rewards being diminished in the least... and whoever is the first to do what the Shariah has forbidden and thus encourages others and they follow him, he shall bear a burden similar to theirs without their burdens being diminished in the least. The proof for that is:
- Muslim narrated in his Sahih from Jarir bin Abdullah, who said: Some people from the desert Arabs came to the Messenger of Allah ﷺ wearing wool. He saw their poor condition as they were in need, so he urged the people to give charity. They were slow to respond until the signs of displeasure were seen on his face. He said: Then a man from the Ansar came with a bag of silver, then another came, then they followed one after another until signs of happiness were seen on his face. The Messenger of Allah ﷺ said:
مَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً حَسَنَةً، فَعُمِلَ بِهَا بَعْدَهُ، كُتِبَ لَهُ مِثْلُ أَجْرِ مَنْ عَمِلَ بِهَا، وَلَا يَنْقُصُ مِنْ أُجُورِهِمْ شَيْءٌ، وَمَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً سَيِّئَةً، فَعُمِلَ بِهَا بَعْدَهُ، كُتِبَ عَلَيْهِ مِثْلُ وِزْرِ مَنْ عَمِلَ بِهَا، وَلَا يَنْقُصُ مِنْ أَوْزَارِهِمْ شَيْءٌ
"Whoever initiates a good practice in Islam which is followed after him, will have a reward written for him like that of those who followed him, without their rewards being diminished in the least. And whoever initiates an evil practice in Islam which is followed after him, will have a burden written for him like that of those who followed him, without their burdens being diminished in the least."
It is clear from the hadith that they were slow in giving charity, then a man from the Ansar hurried with charity and the others followed him until the happiness was seen on the face of the Messenger ﷺ.
I hope this is sufficient, by the permission of Allah.
Wassalamu Alaikum Wa Rahmatullahi Wa Barakatuh
Your Brother, Ata Bin Khalil Abu al-Rashtah
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