Basics of Islam - The Public Dhikr (Hadra)

GF Haddad - Qasyoun/at/ziplip.com - Shaww�l 1423

This article is in two parts:

I. Al-Sh�fi`�'s definition of bid`a as either good or bad;
II. The division of bid`a into good and bad among Ahl al-Sunna and others.

I.
Al-Sh�fi`�'s Definition of Bid`a
as Either �Good� or �Bad�

A major contribution of Im�m al-Sh�fi`� (ra) in the Foundations of Jurisprudence (us.�l al-fiqh) is his division of innovation (al-bid`a) and innovated matters (al-muh.dath�t) into �good� and �bad� depending whether they conformed or not to the guidelines of the Religion. This is authentically narrated from al-Sh�fi`� from two of his most prestigious students in the latter period of his life, the Egyptian h.ad�th Masters H.armala ibn Yah.y� al-Tujayb� and al-Rab�` ibn Sulaym�n al-Mur�d�:

H.armala said, �I heard al-Sh�fi`� (ra) say:

'Innovation is two types (al-bid`atu bid`at�n):
approved innovation (bid`a mah.m�da) and disapproved innovation (bid`a madhm�ma). Whatever conforms to the Sunna is approved (mah.m�d) and whatever opposes it is abominable (madhm�m).'

He used as his proof the statement of `Umar ibn al-Khat.t.�b (ra) about the [congregational] supererogatory night prayers in the month of Ramad.�n: �What a fine innovation this is!�[1] http://www.livingislam.org/n/sdb_e.html#fn-1">

Al-Rab�` said, �Al-Sh�fi`� said to us:
'Innovated matters are of two kinds (al-muh.dath�tu min al-um�ri d.arb�n):
one is an innovation that contravenes (m� uh.ditha yukh�lifu) something in the Qur'�n or the Sunna or a Companion-report (athar) or the Consensus (ijm�`): that innovation is misguidance (fah�dhihi al-bid`atu d.al�la).
The other kind is the innovation of any and all good things (m� uh.ditha min al-khayr) contravening none of the above, and this is a blameless innovation (wah�dhihi muh.dathatun ghayru madhm�ma).
`Umar (ra) said, concerning the prayers of Ramad.�n: What a fine bid`a this is! meaning that it was innovated without having existed before and, even so, there was nothing in it that contradicted the above.'�[2] http://www.livingislam.org/n/sdb_e.html#fn-2">

Thus al-Sh�fi`� set forth the essential, indispensable criterion for the determination of true bid`a, as defined, among others, by Im�m al-Haytam�, Q�d.� Ab� Bakr Ibn al-`Arab�, and Im�m al-Lacknaw� respectively:

�Bid`a in terms of the Law is everything innovated in contravention of the Lawgiver's command and the latter's specific and general proof.�[3] http://www.livingislam.org/n/sdb_e.html#fn-3">

�Only the bid`a that contradicts the Sunna is blameworthy.�[4] http://www.livingislam.org/n/sdb_e.html#fn-4">

�Bid`a is all that did not exist in the first three centuries and for which there is no basis among the four sources of Isl�m� i.e. Qur'�n, Sunna, Ijm�`, and Qiy�s.[5] http://www.livingislam.org/n/sdb_e.html#fn-5">

Consequently, it is not enough for something merely to be novel to be a bid`a; it must also contradict the Religion.

Al-Bayhaq� commented on al-Rab�`s report thus:

Similarly, debating with the people of innovations - when they make public their innovations or bring up their insinuations - to refute them and expose their fallacies: even if this is an innovation, nevertheless, it is a praiseworthy one because it consists in refuting what we just mentioned. The Prophet was asked about Divine foreordainment (al-qadar) and so were some of the Companions, and they replied with the answers that were narrated to us from them. At that time, they contented themselves with the words of the Prophet and, thereafter, with the reports to that effect. However, in our time, the innovators do not content themselves with such reports nor do they accept them. Therefore, it is necessary to refute their insinuations - when they make them public - with what they themselves consider proofs. And success is through All�h.[6] http://www.livingislam.org/n/sdb_e.html#fn-6">

This is a clear-cut defense of the necessity and Sunna character of kal�m in the defense against innovators on the part of Im�m al-Bayhaq�. Something similar is reported from Ibn `As�kir, Ibn al-S.al�h., al-Nawaw�, Ibn al-Subk�, Ibn `�bid�n, and others of the great Im�ms.

II.
Division of Bid`a
into Good and Bad
among Ahl al-Sunna and Others

Al-Ghazz�l�'s Identical Definition

H.ujjat al-Isl�m al-Ghazz�l� said in his discussion of the adding of dots to the Qur'anic script:

The fact that this is innovated (muh.dath) forms no impediment to this. How many innovated matters are excellent! As it was said concerning the establishing of congregations in Tar�w�h. that it was among the innovations of `Umar (ra) and that it was an excellent innovation (bid`a h.asana). The blameworthy bid`a is only what opposes the ancient Sunna or might lead to changing it.[7] http://www.livingislam.org/n/sdb_e.html#fn-7">

Ibn al-`Arab� al-M�lik�'s Identical Definition

The Q�d.� Ab� Bakr Ibn al-`Arab� said in his discussion of bid`a:

Know - May All�h grant you knowledge! - that innovated matters are two kinds (al-muh.dath�tu d.arb�n).
1.) An innovated matter that has no basis other than lust and arbitrary practice. Such is categorically invalid. And
2.) An innovated matter understood to correspond to something [established]. Such is the Sunna of the Caliphs and that of the eminent Im�ms. Innovated matters and innovations are not blameworthy merely for being called muh.dath and bid`a nor because of their meaning! All�h Most High has said, (Never comes there unto them a new (muh.dath) reminder from their Lord) (21:2) and `Umar (ra) said: �What a fine bid`a this is!� Rather, only the bid`a that contradicts the Sunna is blameworthy and only the innovated matters that invite to misguidance are blameworthy.�[8] http://www.livingislam.org/n/sdb_e.html#fn-8">

Ibn H.azm and Ibn al-Jawz�'s Identical Definition

Ibn H.azm al-Z.�hir� said:

Bid`a in the Religion is everything that did not come to us in the Qur'�n nor from the Messenger of All�h , except that one is rewarded for some of it and those who do this are excused if they have good intentions. Of it is the rewardable and excellent (h.asan), namely, what is originally permitted (m� k�na as.luhu al-ib�h.a) as was narrated from `Umar (ra): �What a fine bid`a this is!� Such refers to all good deeds which the texts stipulated in general terms of desirability even if its practice was not fixed in the text. And of it is the blameworthy for which there is no excuse such as what has proofs against its invalidity.[9] http://www.livingislam.org/n/sdb_e.html#fn-9">

Ibn al-Jawz� speaks in similar terms in the beginning of his Talb�s Ibl�s: �Certain innovated matters (muh.dath�t) have taken place which do not oppose the Sacred Law nor contradict it, so they [the Salaf] saw no harm in practicing them, such as the convening of the people by `Umar (ra) for the night prayer in Ramad.�n, after which he saw them and said: `What a fine bid`a this is!'�

Ibn al-Ath�r al-Jazar�'s Identical Definition

The lexicographer Ibn al-Ath�r said in his masterpiece, al-Nih�ya f� Ghar�b al-H.�d�th wal-Athar:

Bid`a is two kinds: the bid`a of guidance and the bid`a of misguidance (bid`atu hud� wa-bid`atu d.al�la). Whatever contravenes the command of All�h and His Messenger : that is within the sphere of blame and condemnation. And whatever enters into the generality of what All�h or His Prophet commended or stressed: that is within the sphere of praise. Whatever has no precedent such as extreme generosity or goodness - such are among the praiseworthy acts. It is impermissible that such be deemed to contravene the Law because the Prophet has stipulated that such would carry reward when he said: �Whoever institutes a good practice in Isl�m (man sanna f�l-isl�mi sunnatan h.asana) has its reward and the reward of all those who practice it.� And he said, conversely, �whoever institutes a bad practice in Isl�m (waman sanna f�l-isl�mi sunnatan sayyi'atan) bears its onus and the onus of all those who practice it.� [10] http://www.livingislam.org/n/sdb_e.html#fn-10"> Such is when the act goes against what All�h and His Messenger commanded.... It is in this sense that the h.ad�th �every innovation is misguidance�[11] http://www.livingislam.org/n/sdb_e.html#fn-11"> is understood: he means, whatever contravenes the bases of the Law and does not concur with the Sunna.[12] http://www.livingislam.org/n/sdb_e.html#fn-12">

Ibn `Abd al-Sal�m's Final Fivefold Classification

Shaykh al-Isl�m, Sult.�n al-`Ul�m�' Im�m al-`Izz Ibn `Abd al-Sal�m similarly said:

There are different types of innovations (bida`). The first type is whatever the Law indicated as praiseworthy or obligatory and the like of which was not done in the first period of Isl�m. The second type is whatever the Law indicated as forbidden or disliked, and which was not done in the first period of Isl�m. The third type is whatever the Law indicated as indifferently permitted and which was not done in the first period of Isl�m.[13] http://www.livingislam.org/n/sdb_e.html#fn-13">

Elsewhere he states that the categories of bid`a are five, identical to the jurists' classification of deeds: �obligatory� (w�jib), �forbidden� (h.ar�m), �recommended� (mand�b), �disliked� (makr�h), and �permitted� (mub�h.).[14] http://www.livingislam.org/n/sdb_e.html#fn-14">

Al-Nawaw�'s Endorsement of the Fivefold Classification

Shaykh al-Isl�m, Im�m al-Nawaw� said:

Al-Bid`a in the Law is the innovating of what did not exist in the time of the Messenger of All�h and is divided into �excellent� and �bad� (wahya munqasimatun il� h.asana wa qab�h.a). The Shaykh, the Im�m on whose foremost leadership, greatness, standing, and brilliance in all kinds of Islamic sciences there is consensus, Ab� Muh.ammad `Abd al-`Az�z ibn `Abd al-Sal�m - All�h have mercy on him and be well-pleased with him! - said toward the end of his book, al-Qaw�`id [al-Kubr�]:

�Innovation is divided into 'obligatory' (w�jiba), 'forbidden's (muh.arrama), 'recommended's (mand�ba), 'offensive's (makr�ha), and 'indifferent's (mub�h.a).
The way [to discriminate] in this is that the innovation be examined in the light of the regulations of the Law (qaw�`id al-shar�`a). If it falls under the regulations of obligatoriness (�j�b) then it is obligatory; under the regulations of prohibitiveness (tah.r�m) then it is prohibited; recommendability, then recommended; offensiveness, then offensive; indifference, then indifferent.�[15] http://www.livingislam.org/n/sdb_e.html#fn-15">

Ibn H.ajar's Endorsement of the Fivefold Classification

The H.�fiz. Ibn H.ajar said:

The root meaning of innovation is what is produced without precedent. It is applied in the law in opposition to the Sunna and is therefore blameworthy. Strictly speaking, if it is part of what is classified as commendable by the law then it is a good innovation (h.asana), while if it is part of what is classified as blameworthy by the law then it is blameworthy (mustaqbah.a), otherwise it falls in the category of what is permitted indifferently (mub�h.). It can be divided into the known five categories.[16] http://www.livingislam.org/n/sdb_e.html#fn-16">

Agreement of the Schools over the Fivefold Classification

Agreement formed in the Four Schools around the fivefold classification of bid`a as illustrated by the endorsement of the major later authorities in each School.

(1) Among the H.anaf�s: al-Kirm�n�, Ibn `�bid�n, al-Turkm�n�, al-`Ayn�, and al-Tah�naw�.[17] http://www.livingislam.org/n/sdb_e.html#fn-17">

(2) Among the M�lik�s: al-T.urt.�sh�, Ibn al-H.�jj, al-Qar�f�, and al-Zurq�n�, while al-Sh�t.ib� attempts a refutation and claims that the fivefold classification is �an invented matter without proof in the Law�![18] http://www.livingislam.org/n/sdb_e.html#fn-18">

(3) Consensus among the Sh�fi`�s.[19] http://www.livingislam.org/n/sdb_e.html#fn-19">

(4) Reluctant acceptance among later H.anbal�s, who altered al-Sh�fi`� and Ibn `Abd al-Sal�m's terminology to read �lexical innovation� (bid`a lughawiyya) and �legal innovation� (bid`a shar`iyya), respectively - although inaccurately - matching al-Sh�fi`�'s �approved� and �abominable.[20] http://www.livingislam.org/n/sdb_e.html#fn-20"> This manner of splitting hairs has become the shibboleth of Wahh�bism in every micro-debate on bid`a although the correct way - as usual - is patently that of the Jumh�r.

Shaykh Muh.ammad Bakh�t al-Mut.�`� concluded that �The legal bid`a is the one that is misguidance and condemned; as for the bid`a that the Ulema divided into obligatory and forbidden and so forth, such is the lexical bid`a which is more inclusive than the legal because the legal is only part of it.�[21] http://www.livingislam.org/n/sdb_e.html#fn-21">

Al-Shawk�n� concluded in Nayl al-Awt.�r that the foundational division of innovations into �good� and �bad� is the soundest and most correct position.[22] http://www.livingislam.org/n/sdb_e.html#fn-22">

It is enough that a major Mujtahid Im�m of the Salaf said so on the basis of the Qur'�n and Sunna regardless of the argumentations of later centuries - whether from a would-be murajjih. like al-Shawk�n� or a would-be censor like al-Sh�t.ib� - in light of the concurrence of the Jumh�r around al-Sh�fi`�'s explanation and the Divine and Prophetic injunctions to follow the path of the Believers and to stay with their greatest mass.
�He is not an Im�m in `Ilm who follows aberrant (sh�dhdh) positions� (`Abd al-Rah.m�n ibn Mahd�).

And All�h knows best.

Notes

[1] Narrated from H.armala by Ab� Nu`aym with his chain through Ab� Bakr al-�jurr� in H.ilyat al-Awliy�' (9:121 #13315=1985 ed. 9:113) and cited by Ab� Sh�ma in al-B�`ith `al� Ink�r al-Bida` wal-H.aw�dith (Ryadh 1990 ed. p. 93), Ibn Rajab in J�mi` al-`Ul�m wal-H.ikam (p. 267=Zuh.ayl� ed. 2:52= Arna'�t. ed. 2:131 s.ah.�h.), Ibn H.ajar in Fath. al-B�r� (1959 ed. 13:253), al-Turt.�sh� in al-H.aw�dith wa al-Bida` (p. 158-159), and al-Shawk�n�, al-Qawl al-Muf�d f� Adillat al-Ijtih�d wa al-Taql�d (1347/1929 ed. p. 36). `Umar's report is narrated by M�lik in al-Muwat.t.a' and al-Bukh�r� in his S.ah.�h.. http://www.livingislam.org/n/sdb_e.html#I.">

[2] Narrated from al-Rab�` by al-Bayhaq� in his Madkhal and Man�qib al-Sh�fi`� (1:469) with a sound chain as stated by Ibn Taymiyya in his D�r' Ta`�rud. al-`Aql wa al-Naql (p. 171) and through al-Bayhaq� by Ibn `As�kir in Taby�n Kadhib al-Muftar� (Kawthar� ed. p. 97). Cited by al-Dhahab� in the Siyar (8:408), Ibn Rajab in J�mi` al-`Ul�m wal-H.ikam (p. 267=Zuh.ayl� ed. 2:52-53=Arna'�t. ed. 2:131 s.ah.�h.), and Ibn H.ajar in Fath. al-B�r� (1959 ed. 13:253). http://www.livingislam.org/n/sdb_e.html#up-1">

[3] Al-Haytam�, al-Taby�n f� Sharh. al-Arba`�n (p. 32). http://www.livingislam.org/n/sdb_e.html#up-1">

[4] Ibn al-`Arab�, `�rid.at al-Ah.wadh� (10:147). http://www.livingislam.org/n/sdb_e.html#up-1">

[5] Cf. al-Lacknaw�, Iq�mat al-H.ujja (p. 12). http://www.livingislam.org/n/sdb_e.html#up-2">

[6] Al-Bayhaq�, Man�qib al-Sh�fi`� (1:469). http://www.livingislam.org/n/sdb_e.html#up-2">

[7] Al-Ghazz�l�, Ih.y�' `Ul�m al-D�n (1:276). http://www.livingislam.org/n/sdb_e.html#II.">

[8] Ibn al-`Arab�, `�rid.at al-Ah.wadh� (10:146-147). http://www.livingislam.org/n/sdb_e.html#up-3">

[9] Ibn H.azm, al-Ih.k�m f� Us.�l al-Ah.k�m (1:47). http://www.livingislam.org/n/sdb_e.html#ch-4">

[10] Narrated from Jar�r ibn `Abd All�h al-Bajal� by Muslim, al-Tirmidh�, al-Nas�'�, Ibn M�jah, Ah.mad, and al-D�rim�. Also narrated with a similar wording from Ab� Hurayra by Ibn M�jah and Ah.mad; from Ab� Juh.ayfa by Ibn M�jah; and from Hudhayfa by Ah.mad. http://www.livingislam.org/n/sdb_e.html#ch-5">

[11] Narrated from al-`Irb�d. ibn S�riya by al-Tirmidh� (h.asan s.ah.�h.), Ab� D�w�d, Ibn M�jah, Ah.mad, al-D�rim�, Ibn H.ibb�n (1:178-179 #5 s.ah.�h.), al-H.�kim (1:95-97=1990 ed. 1:174-177) - declaring it s.ah.�h. while al-Dhahab� confirmed it - and in al-Madkhal il� al-S.ah.�h. (p. 80-81), al-�jurr� in al-Shar�`a (p. 54-55 #79-82=p. 46 s.ah.�h.), Ibn Ab� `�s.im in al-Sunna (p. 29 #54 s.ah.�h.), al-T.ah.�w� in Mushkil al-�th�r (2:69=3:221-224 #1185-1187 s.ah.�h.), Muh.ammad ibn Nas.r al-Marwaz� in al-Sunna (p. 26-27 #69-72 s.ah.�h.), al-H.�rith ibn Ab� Us�ma in his Musnad (1:197-198), al-R�y�n� in his Musnad (1:439), Ab� Nu`aym in H.ilyat al-Awliy�' (1985 ed. 5:220-221, 10:115), al-T.abar�n� in Musnad al-Sh�miyy�n (1:254, 1:402, 1:446, 2:197, 2:298) and al-Kab�r (18:245-257), al-Bayhaq� in al-Sunan al-Kubr� (10:114), al-Madkhal (p. 115-116), al-I`tiq�d (p. 229), and Shu`ab al-�m�n (6:67), al-Baghaw� who declared it h.asan in Sharh. al-Sunna (1:205 #102 isn�d s.ah.�h.), Ibn al-Ath�r in J�mi` al-Us.�l (1:187, 1:279), Ibn `As�kir in al-Arba`�n al-Buld�niyya (p. 121), Ibn `Abd al-Barr in al-Tamh�d (21:278-279) and J�mi` Bay�n al-`Ilm (2:924 #1758) where he declared it s.ah.�h., and others. http://www.livingislam.org/n/sdb_e.html#ch-5">

[12] Ibn al-Ath�r, al-Nih�ya (1:79 entry b-d-`). http://www.livingislam.org/n/sdb_e.html#ch-5">

[13] Ibn `Abd al-Sal�m, al-Fat�w� al-Maws.iliyya (p. 129). http://www.livingislam.org/n/sdb_e.html#ch-6">

[14] Ibn `Abd al-Sal�m, al-Qaw�`id al-Kubr� (2:337-339) cf. al-Nawaw� in al-Adhk�r (Thaq�fiyya ed. p. 237) and Tahdh�b al-Asma' wal-Lugh�t (3:20-22), al-Sh�t.ib� in al-I`tis.�m (Beirut ed. 1:188), al-Kirm�n� in al-Kaw�kib al-Dar�r� (9:54), Ibn H.ajar in Fath. al-B�r� (13:253-254), al-Suy�t.�, introduction to H.usn al-Maqs.id in al-H.�w� lil-Fat�w�; al-Haytam�, Fat�w� H.ad�thiyya (p. 150), Ibn `�bid�n, Radd al-Muh.t�r (1:376) etc. http://www.livingislam.org/n/sdb_e.html#ch-6">

[15] Al-Nawaw�, Tahdh�b al-Asm�' wal-Lugh�t (3:20-22). http://www.livingislam.org/n/sdb_e.html#ch-7">

[16] Ibn Hajar, Fath. al-B�r� (1959 ed. 5:156-157=1989 ed. 4:318). http://www.livingislam.org/n/sdb_e.html#ch-8">

[17] Al-Kirm�n�, al-Kaw�kib al-Dar�r� Sharh. S.ah.�h. al-Bukh�r� (9:54), Ibn `�bid�n, H.�shiya (1:376, 1:560); al-Turkm�n�, al-Luma` f�l-H.aw�dith wal-Bida` (Stuttgart, 1986, 1:37); al-Tah�naw�, Kashsh�f Ist.il�h.at al-Fun�n (Beirut, 1966, 1:133-135); al-`Ayn�, `Umdat al-Q�r� in al-H.imyar�, al-Bid`at al-H.asana (p. 152-153). http://www.livingislam.org/n/sdb_e.html#ch-8">

[18] Al-T.urt.�sh�, Kit�b al-H.aw�dith wa al-Bida` (p. 15, p. 158-159); Ibn al-H.ajj, Madkhal al-Shar` al-Shar�f (Cairo, 1336/1918 2:115); al-Qar�f�, al-Fur�q (4:219) cf. al-Sh�t.ib�, al-I`tis.�m (1:188-191); al-Zurq�n�, Sharh. al-Muwat.t.a' (1:238). Al-Sh�t.ib�'s I`tis.�m was recirculated by two Wahh�b�s: Rash�d Rid.� then Sal�m Hil�l�. A third Wahh�b�, Muh.ammad `Abd al-Sal�m Khad.ir al-Shuqayr� - Rid.�'s student - authored al-Sunan wal-Mubtada`�t al-Muta`alliqa bil-Adhk�r wal-S.alaw�t which he filled with unverifiable tales which he proceeds to denounce with much ado. http://www.livingislam.org/n/sdb_e.html#up-4">

[19] Ab� Sh�ma, al-B�`ith `al� Ink�r al-Bida` wa al-H.aw�dith (Riyad: D�r al-Raya, 1990 p. 93, Cairo ed. p. 12-13) as well as those already mentioned. Note: �consensus� (ijm�`) is more inclusive than �agreement� (ittif�q), and binding. http://www.livingislam.org/n/sdb_e.html#up-4">

[20] Ibn Rajab, al-J�mi` f�l-`Ul�m wal-H.ikam (2:50-53), and Ibn Taymiyya's section on bid`a in his Iqtid.�' al-S.ir�t. al-Mustaq�m Mukh�lafat As.h.�b al-Jah.�m. This is also the position of Ibn Kath�r: see his commentary of the verse: (The Originator of the heavens and the earth!) (2:117) in his Tafs�r. He followed in this his teacher Ibn Taymiyya. http://www.livingislam.org/n/sdb_e.html#up-4">

[21] Bakh�t, Fat�w� H.ad�thiyya (p. 205). http://www.livingislam.org/n/sdb_e.html#up-4">

[22] Al-Shawk�n�, Nayl al-Awt.�r (4:60).