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 Y in the Holy Quran:
“Say I am no Bringer of New Fangled Doctrine among 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 r but was introduced
after him."
From this we see that Bid’ah is of two kinds:-
THE TWO TYPES OF BID’AH
1.BID’AH I'TIQAADI (INNOVATION IN BELIEF)
2.BID’AH AMALI (INNOVATION IN ACTION)
1.BID’AH I'TIQAADI (INNOVATION IN BELIEF):
Allah Ta'ala Y 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 u 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)
The same book Miskhat under Kitab-ul Imaan says that when Hadrat Abdullah bin Umar t 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’ahi, if it is so then don't return him my Salaams." How did he become a
Bid’ahi? It is said that he had become a Qadriyya[1]. Such a person is called a Bid’ahi.
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 r."
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."
2.BID’AH AMALI (INNOVATION IN ACTION):
Introduced into Islam in the age of the respected Sahaba t will be considered a Bid’ah.
NOTE: If the innovation was brought into practice in the age of the Sahaba t then we should not call it Bid’ah but Sunnah of the Sahaba 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 t 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 r and commented o 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 (praiseworthy innovation):
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
for example, to construct religious institutions, to print 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 (offensive innovation):
Is that action which contradicts with the Holy Quran and the Sunnah. Bid’ah-e-Sai'yya can be Makruh Tanzhi or Makruh Tahrimi or even Haraam.
Bid’ah-e-Hasana is categorised in 3 types of Bid'ah:
A. Bid'ah Jaiz (allowed)
B. Bid’ah Mustahab (appreciable)
C. Bid’ah Wajib (essential)
Bid’ah Sai'yya is categorised in two:
A. Bid’ah Makruh (abominable)
B. Bid’ah Haraam (prohibited)
We have seen that a Bid’ah, which does not contradict with the Holy
Quran and Sunnah, is Bid’ah Hasana and that which contradicts with the
Holy Quran and Sunnah or leads to an annihilation of a Sunnah is Bid’ah
Sai'yya.
Bid’ah is divided into five categories and the characteristic 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 r 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 bereprimanded for omitting it.
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 Quran such as
Fatha (Zabar), Kasra (Zer) and Dhumma (Pesh), to construct madressas for teaching the Holy Quran and Hadith and to learn and teach 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 was to be omitted. Supposing the expressions of the Holy Quran 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 the annihilation of a Sunnah. If a Ghaiyr Mu'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 Khutba 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.
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 Y in the Holy Quran:
“Say I am no Bringer of New Fangled Doctrine among 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 r but was introduced
after him."
From this we see that Bid’ah is of two kinds:-
THE TWO TYPES OF BID’AH
1.BID’AH I'TIQAADI (INNOVATION IN BELIEF)
2.BID’AH AMALI (INNOVATION IN ACTION)
1.BID’AH I'TIQAADI (INNOVATION IN BELIEF):
Allah Ta'ala Y 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 u 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)
The same book Miskhat under Kitab-ul Imaan says that when Hadrat Abdullah bin Umar t 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’ahi, if it is so then don't return him my Salaams." How did he become a
Bid’ahi? It is said that he had become a Qadriyya[1]. Such a person is called a Bid’ahi.
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 r."
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."
2.BID’AH AMALI (INNOVATION IN ACTION):
Introduced into Islam in the age of the respected Sahaba t will be considered a Bid’ah.
NOTE: If the innovation was brought into practice in the age of the Sahaba t then we should not call it Bid’ah but Sunnah of the Sahaba 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 t 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 r and commented o 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 (praiseworthy innovation):
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
for example, to construct religious institutions, to print 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 (offensive innovation):
Is that action which contradicts with the Holy Quran and the Sunnah. Bid’ah-e-Sai'yya can be Makruh Tanzhi or Makruh Tahrimi or even Haraam.
Bid’ah-e-Hasana is categorised in 3 types of Bid'ah:
A. Bid'ah Jaiz (allowed)
B. Bid’ah Mustahab (appreciable)
C. Bid’ah Wajib (essential)
Bid’ah Sai'yya is categorised in two:
A. Bid’ah Makruh (abominable)
B. Bid’ah Haraam (prohibited)
We have seen that a Bid’ah, which does not contradict with the Holy
Quran and Sunnah, is Bid’ah Hasana and that which contradicts with the
Holy Quran and Sunnah or leads to an annihilation of a Sunnah is Bid’ah
Sai'yya.
Bid’ah is divided into five categories and the characteristic 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 r 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 bereprimanded for omitting it.
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 Quran such as
Fatha (Zabar), Kasra (Zer) and Dhumma (Pesh), to construct madressas for teaching the Holy Quran and Hadith and to learn and teach 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 was to be omitted. Supposing the expressions of the Holy Quran 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 the annihilation of a Sunnah. If a Ghaiyr Mu'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 Khutba 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.
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