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Definition of Bid’ah in Islam

Question 273: Salam, My question is what is the definition of Fitna especially in modern world. Is there anything called Bidat e Hasana? What is the definition of Bid’ah in Islam?

Answer 273: Bid’ah literally means something new, as the Quran describes Allah (swt) as the originator of the heavens and the earth (بَدِيعُ السَّمَوتِ وَالاَرضِ)[1] (badi’ meaning originator and bid’ah are words of the same root) and in Islamic terms, means to relate to religion what isn’t part of religion.

There are two points regarding the description of bid’ah:

1- Bid’ah is a type of bringing about change in religion by adding or omitting something from it. Therefore, any type of change and newness that has nothing to do with religion and is considered something normal isn’t bid’ah. For instance, if a nation chooses a certain day as a day of celebration and joy, not with the intention of relating such matter to religion and saying that religion has asked for such a thing, it isn’t considered bid’ah, although it needs to be analyzed from other points of view to make sure that it isn’t haram for any other reasons (but it isn’t bid’ah).

One can conclude from this that many of the developments and innovations that take place in arts, sports, industry etc. have nothing to do with bid’ah and the only thing that needs to be determined about them is if they are halal or not, nothing more.

2- What is meant by something being new and of no previous record in Islam is for it to not have any accordance with any Islamic laws and in no way fit under any of its guidelines or not be considered an application and instance of an Islamic assertion or doctrine.[2]

In other words, if one says that a certain act is haram or wajib or mustahabb or makrooh, while nothing in religion can be found to justify and explain what relationship this act has with religion, it is bid’ah, or else it isn’t. According to this explanation, many of the doubts and questions that might come up on bid’ah for many can easily be solved and answered. For instance, a great deal of Muslims all over the world celebrate the birthday of the holy Prophet (pbuh) while some consider this act as bid’ah! But according to what we said, bid’ah doesn’t apply here because even if we assume that such an act hasn’t been encouraged (although we might be able to say it has been) by Islam, yet it fits under another category that we are sure that Islam has indeed encouraged and is one of the clear principles of our religion, which is the showing of love and affection to the Prophet (pbuh) and his household (as).

None of the different Islamic sects have ever doubted that bid’ah is extremely forbidden and haram. Naraqi, one of the great Shia scholars says: “There is a consensus by all Muslim nations that bid’ah is haram and its being haram is a clear Islamic principle.”[3] The biggest reason for bid’ah being haram are the many hadiths that can be claimed that they reach the level of tawatur (when a hadith has been narrated so much by many different narrators, in a way that one becomes sure that all of the narrators can’t be mistaken or lying and that the tradition is authentic) that both Shias and Sunnis have narrated saying: “Adding something to religion that has no previous record in religion is bid’ah and all bid’ah is misguidance and all misguidance is in the Hellfire.”[4]

Although all Islamic sects see bid’ah as haram, but since its essence isn’t completely clear, sometimes some groups and individuals have gone too far in confronting it and have accused other Muslims of being kafirs while such accusations are incorrect.

A certain group consider any form of worship that wasn’t practiced during the time of the Prophet (pbuh) or the khalifas as bid’ah and haram, and believe that one should stay away from these acts. For instance, a famous Hanbali scholar had announced theology haram and called it the root and cause of all bid’ahs and misguidance.[5] He writes that any inner knowledge that people claim they have that can’t be found in the Quran and tradition is bid’ah and no one has the right to act according to it and invite others to it. He calls upon all Muslims to return to the old religion that was in practice during the time of the first three khalifahs.[6]

These radical beliefs were strengthened in the theories of Ibn Teymiyyah and after him, by Muhammad ibn Abdil-Wahhab and ended in many Muslims being seen as innovators in religion and even mushriks (polygamists). Suleiman ibn Sahman al-Najdi, the grandson of Muhammad ibn Abdil-Wahhab, speaks of the common bid’ahs of the Muslims saying: “The four altars that are built in the mosques for each of the four Islamic sects (Hanafi, Hanbali, Shafe’i and Maleki), reciting the Quran with a high voice, sending blessings on the Prophet (pbuh) (salawat), reciting supplications and doxologies after the adhan and on the night of Friday, the nights of Ramadhan, the night of Eidul-Fitr and Eidul-Adha, gathering for birthdays and deaths of great religious individuals and singing songs on birthdays with a specific tone, mixing poems with sending blessings on the Prophet (pbuh) and Quranic recitation and reciting them after Tarawih prayers, holding dhikr beads for saying dhikr, raising one’s voice while saying the dhikr of لا اله الا الله during taking the dead for burial and while splashing water on their graves after burial, wearing long sufi like clothes, hanging swords and flags in Huseiniyyahs and other places where gatherings are held, beating on tambourines and other musical instruments that make the same sounds such as trumpets, repeating the great name of Allah and His other names etc. are all bid’ah.[7] These fanatical beliefs have caused the killing and massacre of Muslims all over the world.

In response to these extremist beliefs, we say that if we are to look at the laws of Islam like this, then we can no longer accept any change in Muslim lives. We would all have to pray using the same clothes worn during the advent of Islam, think of the same things that they would think of, and pay respect to our dead the same that they would. It is clear that this type of being religious is accepted by no Islamic scholar. All scholars, including Shia scholars have been against these overindulgences and have criticized them in their books.

Because of this, Shia scholars and some Sunni scholars, have divided bid’ah into two groups; haram and halal bid’ah. The author of Jawahir says that some scholars like Muhaqqiq and Sheikh Tusi say that bid’ah is of two types; haram and halal.[8] Shafe’I has been quoted saying that bid’ah is of two types; desirable and undesirable. Bid’ah that is in accordance with Islamic tradition is desirable, while bid’ah which against it is undesirable.[9]

The great Allamah Majlisi says: “In Islamic law, bid’ah refers to something innovated in religion after the demise of the Prophet (pbuh) (that one considers as a part of religion) and there is no general or specific law or principle that applies to it.”[10] Naraqi, also a great Shia scholar, accepts this viewpoint saying: “Bid’ah means for someone other than the Shari’ (the true legislator of Islamic law, being Allah) to falsely claim that something is part of religion without any religious proof or evidence. But if a certain act that hasn’t been specifically “legislated” by religion is done by someone not in way that shows that it is part of religion, it is no longer forbidden because of being bid’ah, although it might be haram because of another reason (but it surely isn’t bid’ah).[11] Shatebi, a Sunni faqih (fiqh expert), has the same viewpoint and says: “Bid’ah is a way in religion that has been added and has no base in Islamic law. But on the outside, it looks like it is part of Islamic law and is mistaken with it.”[12] Therefore, if a Muslim practices something new that isn’t part of religion without relating it to religion, and without doing it with the intention that it is part of religion, it is permissible.

[1] . Surah Baqarah, verse 117.

[2] . With the help of Manshure Aqa’ed of Ayatullah Subhani, pp. 219 and on.

[3] . Awa’idul-Ayyam, pp. 319, quoted by Dr. Yaqub Ali Burji in the weblog of religions and sects.

[4] . Biharul-Anwar, vol. 2, pg. 126. “کل محدثة بدعة و کل بدعة ضلالة و کل ضلالة في النار”.

[5] . Tabaqatul-Hanabilah, vol. 2, pp. 19,27, 34, 37 according to the site of The Islamic Encyclopedia.

[6] . Tabaqatul-Hanabilah, vol. 2, pg. 35, according to the quote of Dr. Yaqub Ali Burji in the weblog of religions and sects.

[7] . Majmu’atul-Tafsir of Ibn Teymiyyah, pg. 340, quoted by ibid.

[8] . Jawahirul-Kalam, vol. 11, pg. 300, quoted by ibid.

[9] . Fathul-Bari fi Sharh Sahihul-Bukhari, vol. 17, pg. 10, quoted by ibid.

[10] . Biharul-Anwar, vol. 74, pg. 202: “و البدعة في الشرع ماحدث بعد الرسول ]بماانه من الدين[ و لم يکن فيه نص علي الخصوص و لايکون داخلاً في بعض العمومات”.

[11] . Awa’idul-Ayyam,pg. 110, quoted by Dr. Yaqub Ali Burji in the weblog of religions and sects.

[12] . Al’I’tisam, Library of Maktabatul-Riyadh al-Hadithah, vol. 1, pg. 127 quoted by ibid.

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The Role of Lamentation for Imam Hussain (as) in Reviving Society

Question 052: Asssalamu alaikum, I am not sure whether this matter was discussed here before. How to explain fact of Lamentation for Imam Hussain (as) and mourning for Him and other members of family for so many days in the month of Muharram, when some sunni brothers and sisters will call it a bidah as there are hadiths claiming you can only mourn after somebody for max 3 days and only women is allowed to grieve after her husband for 40 days. JazakAllah Khair.

Answer 052: The incidents that have taken place in the history of every society can have great effects on the destiny of that society and other societies. If an incident has been useful and effective in its own place, then reviewing and reconstructing it and keeping it alive can have a lot of benefits and effects for humanity. Hence, forgetting it can entail enumerable irreparable damages to human society. That is because the events take place in the history of nations at great material and spiritual cost in the sense that those nations lose their great men and go through a lot of hardship, difficulties and deprivations. Read More

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When appear: Imam Mahdi (ajtf) brings a new order, Method or Shari’ah with Him

Question 022: Is Imam Mahdi (ajtf) going to bring a new Shari’ah?

Answer 022: Promoting and expanding the spiritual and material sciences is one of the important issue during the time of Imam Mahdi (ajtf). The knowledge will reach the highest level during that time, according to Imam Sadiq (as). Read More

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Saying Ameen during prayer invalidate the prayer

Question 017: How do I explain to my Muslim brothers that responding loudly after the Sheikh, during prayers is not part of Islam?
Answer 017: As for the Islamic laws, such as prayer, khums, zakat and etc., can only be determined by the divine legislator (share’: i.e. the acts of worship in which the contents (of prayer and etc.) are determined by the Holy Quran and traditions from the Holy Prophet (pbuh) and his household) which is called Ahkam Tauqifi, one who even has deep knowledge about Islam is unable to add anything other than what has been ordered by the divine legislator.

In prayer, one must not recite anything other than ‘ḏikr’; otherwise the prayer would become void. Just as the Shia have obtained all the rest of their teachings through the instructions and commandments of the Prophet and his household (pbuth), in this matter too they act in accordance to their instructions.

Based upon narrations, the Ahlul Bayt (pbuth) have told us that ‘saying ‘Ameen’ after reciting sūrah ‘al-Hamd’ is not part of the prayer, hence it is not permissible to say it’. It is narrated from Imam Sadiq (pbuh): ‘Whenever you are praying in congregation, and the leader of the congregation finishes reciting ‘Al-Hamd’, do not say ‘Ameen’, say instead ‘Alḥamdulillāh rabbi al-ʿālamīn’. [1]

The maraji’ have given the following fatwa based on the mentioned narration: ‘Of the acts which invalidate the prayer; is saying ‘Ameen’ after reciting ‘al-Hamd’, although if someone says it mistakenly or out of ‘taqīyah’ (dissimulation), the prayer is not void’. [2]

Finally, it is necessary to mention that according to Shīʿah Islamic law, it is not actually compulsory to say ‘Alḥamdulillāh rabbi al-ʿālamīn’ after ‘al-Hamd’; it is just mustahabb (recommended) . However, most Sunni schools of thought consider it an obligatory part of prayer, hence the onus is upon them to verify their claim through the Qur’ān and Prophetic Traditions.

Note: The traditions concerning the saying of Āmīn in prayer are of two types:

1) Traditions in which the chain of narrators includes Abu-Hurayrahh; e.g. “It is narrated from the Prophet (saws) that he said, ‘When the Congregation leader recites ‘walāḍ ḍāllīn’, you should say ‘Ameen’ because the angels [also] say ‘Āmīn’. Therefore every person who says Āmīn alongside with the angels will have all of his past sins forgiven.’”[3]

This group of traditions cannot be trusted due to the fact that the chain of narrators includes Abu Hurayrahh.[4]
Alī (as) says the following about Abu Hurayrah, “The most dishonest person in relation [to attributing lies] to the Prophet (saw) is Abu Hurayrah”[5] (i.e. he fabricated many traditions and attributed them to the Prophet (saw)).

2) Traditions in which the following people are included in the chain of narrators (of which none meet the criterion for being acceptable in terms of ‘hadīth’ narration): Ḥamīd ibn ‘Abd al-Raḥmān ibn Abī Laylī, Ibn ‘adī, ‘Abd al-Jabbar bin wa’il, Suhayl ibn Abī Suhayl, ‘ala’ ibn ‘Abd al-Raḥmān, and Talha ibn ‘Umar. Ḥamīd ibn ‘Abd al-Raḥmān ibn Abī Lalī possessed a weak memory and is considered ‘weak’ (in terms of narrating Hadīth), Ibn ‘adī is an unknown figure (majhul), ‘Abd al-Jabbār bin Waa’il cannot narrate from his father since his father died six months before he was born (in this respect the tradition is weak). Regarding Suhayl ibn Abī Suhayl and ‘Ala’ ibn ‘Abd al-Raḥmān, Abu Haatam says, “Their narrations are recorded (written down), however they bare no authority and Talha ibn ‘Umar is not usable (for narrating hadith), his traditions are extremely weak.”[6]

With the existence of such weak and unreliable narrators in the chain of narrations, these narrations have no credibility and cannot be trusted.

Some [scholars] have tried to justify saying Āmīn in prayer with the following explanation: “[We] say Āmīn because the phrase ‘Ihdinā ṣ-ṣirāṭ al-mustaqīm’ is a du‘a (supplication).”

In reply to this, it must be stated that this phrase only becomes a supplication if it is recited with the intention of supplicating, however those reciting it intend for it to be a part of the prayers and the Quran recited therein, not as a supplication.
Furthermore, if it were permissible to recite every supplicatory phrase for example ‘rabbanā aghfir lanā wa qinā ‘adhāba al-nār’ with the intention of supplicating, then it should also be permissible to recite Āmīn after every supplication, yet no one [of the scholars] holds this view.[7]

For further information in this regards, please refer to the following answer:

Index: Number of things which invalidate the prayer, answer 547.

[1] Tusi, Muhammad bin al-Hasan, al-Tahdhib, vol. 2, pg. 74.

[2] Tawdih al-Masa’il (annotated by Imam Khomeini), vol. 1, pg. 617. This ruling is agreed upon by all the respected jurists.

[3] . Baydawi, Naasir al-Din Abu al-Khayr Abdullah ibn Umar, Anwaar al-Tanzil wa Asraar al-Ta’wil, vol. 1, p. 32, Ihyaa’ al-Turaath al-Arabi Press, Beirut, 1418 AH.

[4] . Abu Hurayrah Abd al-Rahmaan ibn Sakhr al-Azudi (22 BH-59 AH): eight hundred Sahaabis and Taabi’is have narrated from him. During his rule, Umar appointed him as governor of Bahrain, but due to his weakness in character and leniency, he was dismissed from this responsibility. He spent most of his life in Medinah. Taqiyuddin Sabki has a booklet entitled “Fataawaa Abi Hurayrah”, and Abd al-Husayn Sharafuddin has a book entitled “Abu Hurayrah” on him. (Al-A’laam 4/80, 81). Hujjati, Asbaab al-Nuzul, p. 216.

[5] . See: Ibn Abi al-Hadid Mu’tazili, ‘Izz al-Din Abu Hamed, Sharh Nahjul-Balaghah, vol. 4, p. 68, Library of Ayatullah Mar’ashi Najafi, 1956, first edition.

[6] . See: Sultani, Abd al-Amir, Hukm al-Ta’min fi al-Salah, Ahlul Bayt World Assembly, second edition.

[7] . See: Sabzawari, Ali Mu’min Qummi, Jaami’ al-Khilaaf wa al-Wifaaq bayn al-Imaamiyyah wa bayn A’immat al-Hijaaz wa al-Iraaq, Zamineh Saazane Zuhure Imam Zamaan Press, 1421 AH, first edition, Qum.

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Offering Tarawih prayer in Congregational is Bida’ah

Question 013: What is the Ahlulbayt’ (pbuth) point of view regarding Tarawih prayer, considering that it is prevalent among Ahlul Sunnah? Is Offering Tarawih prayer in Congregational a Bida’ah?

Answer 013: Tarawih prayers refers to Nafilah prayers performed at night in the Holy Month of Ramadan, after Salat of Isha. [1]

Tarawih prayer is offered by Ahlul Sunnah in congregation, ordered by their second caliphate.[2]  The prayers are offered in two or more raka‘āt. The Holy Prophet (saws) of Islam never offered such prayer in congregation, according to some traditions that have been narrated from Ahlulbayt (pbuth). Moreover, offering Nafila (mustahab) prayers in congregation are considered as bid’ah, that we are forbidden to do, according to the traditions.[3]

For further information in this regards, please refer to the following answer:

Index: Tarawih and Row in congregational Prayer, answer 008.

[1] . Sa`di Abu Habib, al-Qamus al-Fiqhi Loghatan wa Istilahan, Pg. 155.

[2] . In this regards please refer to: Ibn al-Sharaf al-Noori, Sharhul Arbaeen al-nawiyyah fi al-Ahadith al-Sahihat al-Nabaviyah, Pg. 25.

[3] . Refer to: Al-Hurr al-Aamili, Wasael al-Shia, Vol. 8, Pg. 44, Chapter “Adam e Jawazel Jamaat fi Salatel Nawafil fi Shahr –e- Ramadan wa la fi gheirehee”;  Ayatollah Jafar Sobhani, al-Insaf fi Masael e Dama fiha al-Khilaf, Pg. 381.