Explaining Hadith :
‘Innovation Is Misguidance Even If People See
It As Something Good.’
In Light Of Events Which
Lead To Compilation Of Quran.
Introduction:
According to the principles of Ahle Sunnat Wal Jammat practices which are based on Sunnahs of Prophet (sallallahu alayhi was’sallam) are praiseworthy practices for which there will be reward from Allah (subhanahu wa ta’ala) if they are followed by people.
According to the principles of Ahle Sunnat Wal Jammat practices which are based on Sunnahs of Prophet (sallallahu alayhi was’sallam) are praiseworthy practices for which there will be reward from Allah (subhanahu wa ta’ala) if they are followed by people.
Especially
if the practices are combinations of acts of worship [1],
combines acts of charity [2], and serves as a
means of spreading Islamic knowledge.
The Khawarij and
those influenced by Kharijite definition of innovation, oppose the Muslims and
hold to position; every practice,
festivity, custom, which was [not
mentioned explicitly
by name and] not sanctioned
by Prophet (sallallahu alayhi was’sallam)
is innovation.
“Every Innovation Is Misguidance”
“Every Innovation Is Misguidance”
They Say:
Commonly the following Ahadith are quoted by opponents to refute position of Ahle Sunnat, the Ahadith:
Commonly the following Ahadith are quoted by opponents to refute position of Ahle Sunnat, the Ahadith:
“Avoid novelties, for every novelty is an innovation, and every
innovation is an error."
[Ref:
Abu Dawood, B40, H4590]
“And the most evil affairs are the innovations; and every
innovation is error."
[Ref: Muslim, B4,
H1885]
From linguistic point
of view anything which did not exist in the time of Holy Prophet (sallallahu alayhi was’sallam) would be innovation.
From Shar’i
perspective innovation is everything which contradicts principles of deen and
which is not sanctioned by deen, Ahadith establish this:
“He who did any act for which there is no sanction from our behalf,
that is to be rejected.”
[Ref: Muslim, B18,
H4267]
"If somebody innovates something which is not in harmony with
the principles of our religion, that thing is rejected."
[Ref: Bukhari B49, H861]
[Ref: Bukhari B49, H861]
“He who innovates
things in our affairs for which there is no valid (reason) and these are to be
rejected.”
[Ref: Muslim, B18, H4266]
[Ref: Muslim, B18, H4266]
Therefore from Shar’i
perspective innovation is every newly-invented belief, action, object which
goes against the principles of Deen and is not in harmony with teaching of
Deen.
Hence every such
novelty is innovation and every such innovation is an misguidance, and
every such misguidance takes to hellfire.
To argue every innovation is misguidance without restricting ‘every’ to specific type of innovation [which I have defined above] would
establish contradiction between the Ahadith of Prophet (sallallahu alayhi was’sallam).
The Blessed Prophet (sallallahu alayhi was’sallam) said:
“He who introduced some good practice in Islam which was followed
after him (by people) he would be assured of reward like one who followed it,
without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466]
“He who called (people) to righteous (i.e. innovation),
there would be reward (assured) for him like the rewards of those who adhered
to it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6470]
If every innovation was misguidance which took to hell then why would he The Holy Prophet(PBUH) inform
the companions (RA) of reward for introducing good practices in Islam?
This evidence supports the understanding that ‘every’ is not unrestricted
but restricted to particular type of innovation [which contradicts the principles of Deen and which has no sanction in
Deen].
Therefore the
understanding of Ahle Sunnat Wal Jammat about the newly-invented practices is
correct
because neither of these practices in reality and in essence contradicts any
aspect of Deen. Instead these customs, practices, festivities, in essence
contained acts of worship, charity, and serve as platform for spread of Islamic
knowledge hence they accord the Prophetic guidelines.
Wahhabi Argument
Wahhabi Argument
Argument is based on the
following Hadith:
“Abdullaah Ibn 'Umar (radi allahu anhu) said, "Every innovation
is misguidance, even if the people see it as something good." [3]
Presenting their position in bit more detail; any innovated
festivity, custom, practice, even if it contains acts of worship, charity, and
is source of Islamic education, even then it is still a innovation. Despite all
these it is without any goodness it and is misguidance which takes to hell
fire.
The simple response to this argument is; innovation in Shari’a is
defined as acts, beliefs or activities which contradicts and go against the
principles of Deen, and which has no sanction in deen, therefore such
innovations are misguidance even if the people see good in them.
Hadhrat Abu Bakr Disagrees And Then Agrees With Hadhrat Umar:
After the death of Prophet (sallallahu alayhi was’sallam) there was mass apostasy from Islam. Hadhrat Abu Bakr (radiallah ta’ala anhu) decided to take action against the apostates. The result was numerous battles fought inArabian Peninsula which are now
known as ‘Apostasy Wars’.
Hadhrat Abu Bakr Disagrees And Then Agrees With Hadhrat Umar:
After the death of Prophet (sallallahu alayhi was’sallam) there was mass apostasy from Islam. Hadhrat Abu Bakr (radiallah ta’ala anhu) decided to take action against the apostates. The result was numerous battles fought in
During
one such battle the Muslim army fighting Musailma the Liar had suffered major casualties
including seventy companions who had memorized the Quran. After this battle Hadhrat Umar (radiallah ta’ala anhu) visited Hadhrat Abu Bakr (radiallah ta’ala anhu) and said: "Casualties were heavy among the
Qurra' of the! Qur'an (i.e. those who knew the Qur'an by heart) on the day of
the Battle
In
response to this suggestion Hadhrat Abu
Bakr said:
“Umar, "How can you do something
which Allah's Apostle did not do?"
Hadhrat Umar (radiallah ta’ala anhu) responded by saying:
"By Allah, that is a good project.”
The
Hadith continues to narrate words of Hadhrat Abu Bakr (radiallah ta’ala anhu): "`Umar kept on urging me to accept
his proposal till Allah opened my chest for it and I began to realize the good
in the idea which `Umar had realized." Upon realizing the
importance of preserving the Quranic script Hadhrat Abu Bakr (radiallah ta’ala anhu) called Hadhrat
Zaid bin Thabit (radiallah ta’ala anhu).
After narrating the discussion between him and Hadhrat Umar (radiallah ta’ala anhu) he said to him: “You are a wise young man and we do not
have any suspicion about you, and you used to write the Divine Inspiration for
Allah's Messenger. So you should search for (the fragmentary scripts of) the
Qur'an and collect it in one book.”
Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) then said to Hadhrat Abu Bakr (radiallah ta’ala anhu): "How will you do something which Allah's Messenger did not
do?"
Hadhrat Abu Bakr (radiallah ta’ala anhu) replied to him by saying:
"By Allah, it is a good project.”
Hadhrat
Zaid bin Thabit (radiallah ta’ala anhu)
further narrated: “Abu Bakr
kept on urging me to accept his idea until Allah opened my chest for what He
had opened the chests of Abu Bakr and `Umar.” [4]
Investigating The Incident In Light Of Teaching Of Islam:
Hadhrat Abu Bakr (radiallah ta’ala anhu) refused to carry out something which Prophet (sallallahu alayhi was’sallam) did not do himself, citing the very same reason.
Why would Hadhrat Abu Bakr (radiallah ta’ala anhu) refuse to collect the Quranic script?
His Reason:
“Umar, "How can you do
something which Allah's Apostle did not do?"
Was this
the only reason?
Hadhrat Abu Bakr (radiallah ta’ala anhu) must have been aware of the
following Hadith of Prophet (sallallahu
alayhi was’sallam): “It was narrated from Abdullah bin Mas'ud that the Messenger of
Allah said: "Verily there are two things - words and guidance. The best
words are the words of Allah, and the best guidance in the guidance of
Muhammad. Beware
of newly-invented matters, for every newly-invented matter is an innovation and
every innovation is a going-stray.” [Ref: Ibn Majah, B1, H46]
And the
following Hadith specificly refers to leaders of Muslims: “It was narrated from ‘Abdullah bin
Mas’ud that the Prophet said: “Among those in charge of you, after I am gone, will be men
who extinguish the Sunnah and follow innovation. They will delay the prayer from its
proper time.” I said: “O Messenger of Allah, if I live to see them, what should
I do?” He said: “You ask me, O Ibn ‘Abd, what you should do? There is no
obedience to one who disobeys Allah.” [Ref: Ibn Majah, B24, H2865]
Hence his
reluctance was based on the understanding that if he collects the Quran in a
book format then he would be introducing a reprehensible innovation.[5]
Hadhrat Umar (radiallah ta’ala anhu) was aware of the Ahadith known to
Hadrat Abu Bakr (radiallah ta’ala anhu)
and he also knew that Hadhrat Abu Bakr (radiallah
ta’ala anhu) is also familiar with the following Hadith: "The Messenger of Allah said: 'Whoever introduces a good practice that
is followed, he will receive its reward and a reward equivalent to that of
those who follow it, without that detracting from their reward in their slightest. And whoever introduces a bad practice
that is followed, he will receive its sin and a burden of sin equivalent to
that of those who follow it, without that detracting from their burden in the
slightest.'" [Ref: Ibn
Majah, B1, H203]
Hence he
responded to Hadhrat Abu Bakr (radiallah
ta’ala anhu) by saying: "By Allah, that is a good project.” [Ref: Bukhari, B61, H509]
Afterwards
Hadhrat Zaid bin Thabit (radiallah ta’ala
anhu) questioned the collection of Quran and after much effort he
was convinced that collection of Quran into book format was a good act.
Responding To - Every Innovation Misguidance Even If Good:
Hadhrat Abu Bakr (radiallah ta’ala anhu), Hadhrat Umar (radiallah ta’ala anhu) and Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) agreed to do something which Prophet (sallallahu alayhi was’sallam) did not instruct or himself did.
Responding To - Every Innovation Misguidance Even If Good:
Hadhrat Abu Bakr (radiallah ta’ala anhu), Hadhrat Umar (radiallah ta’ala anhu) and Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) agreed to do something which Prophet (sallallahu alayhi was’sallam) did not instruct or himself did.
They saw
good in collecting the Quran into book format after initial resistance. After
realizing the suggestion of Hadhrat Umar (radiallah
ta’ala anhu) is a good suggestion and collection of Quran as a book
is a good thing both companions agreed to carry out this task.
If the
following Hadith is taken literally then collection of Quran was misguidance
even though three companions saw good in it : "Every innovation is misguidance,
even if the people see it as something good."
Hadhrat Umar (radiallah ta’ala anhu) restarted a practice which all the companions stopped because Prophet
(sallallahu alayhi was’sallam)
stopped it!
Also don’t forget:
Hadhrat Umar (radiallah ta’ala anhu) collected all the people in Masjid
under one Qari and remarked: “… 'Umar remarked, 'What an excellent innovation this is; but the prayer which they do not
perform, …”[6]
This indicates Hadhrat Umar (radiallah ta’ala anhu) introduced a innovation!
Now if it
is accepted that Prophet (sallallahu
alayhi was’sallam) had performed Taraweeh prayers and Hadhrat Umar
(radiallah ta’ala anhu) was
merely reviving the Sunnah of Taraweeh prayers. Then the innovation is
reintroducing something which Prophet (sallallahu
alayhi was’sallam) stopped!
(– i.e. Taraweeh under one Imam).
Based on the literalism of the Hadith if every innovation is misguidance despite one seeing goodness
it the innovation then Hadhrat Umar’s (radiallah ta’ala anhu) excellent
innovation was misguidance.
A Fair Argument Against Injustice Of Heretics:
If a innovation is good by its nature even though Prophet (sallallahu alayhi was’sallam) did not do and which companions did not do then that innovation will remain a good innovation even if the people don’t see good in it.
A Fair Argument Against Injustice Of Heretics:
If a innovation is good by its nature even though Prophet (sallallahu alayhi was’sallam) did not do and which companions did not do then that innovation will remain a good innovation even if the people don’t see good in it.
Especially
if the innovation is based on the principle of worship and principle of charitable
deeds.
The
goodness of acts, beliefs, practices, customs, festivities, is judged on the
criteria if the asal (i.e. foundation)
is found in Quran/Sunnah.
The praiseworthy
innovations which Hadhrat Umar (radiallah ta’ala
anhu) suggested he will be rewarded, according to following Hadith:
“He who introduced some good practice in Islam which was followed
after him (by people) he would be assured of reward like one who followed it,
without their rewards being diminished in any respect.”[Ref: Muslim, B34, H6466]
The
misguidance of acts, beliefs, practices, customs, festivities, is determined by
if the activities/beliefs contradict the Quran and Sunnah. If a festivity,
custom, practice, act is against the explicit Shar’i injunctions then such will
remain misguidance even if the people see good in it. To sum it all, any
innovation which contradicts any principle or teaching of Islam, a act which
was not sanctioned in deen, and for which there was no valid reason then such
innovations are misguidance even if the people see something good in them.
Conclusion:
Every innovation is not evil because Prophet (sallallahu alayhi was’sallam) has informed of reward for those who innovate good practices. Secondly if every innovation was misguidance or error even if the people see something good in it then compilation of Quran and Hadhrat Umars’s (radiallah ta’ala anhu) collecting the people of Masjid under one Qari would be without any good and a misguidance.
Conclusion:
Every innovation is not evil because Prophet (sallallahu alayhi was’sallam) has informed of reward for those who innovate good practices. Secondly if every innovation was misguidance or error even if the people see something good in it then compilation of Quran and Hadhrat Umars’s (radiallah ta’ala anhu) collecting the people of Masjid under one Qari would be without any good and a misguidance.
Not just
the literalist understanding of the Hadith contradicts another Hadith which
states one who innovates praiseworthy practice
for him there is reward and those who follow the invented practice get equal
amount of reward.
Hence the
meaning of Hadith is; every innovation which contradicts principles of Islam
and contains acts which are not from Sunnah nor does it have a valid reason
then such innovation is misguidance and without goodness.
This
explanation of the Hadith in the light of other Ahadith detracts nothing from
position of Ahle Sunnat but rather defends and supports it.
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Footnotes:
- [1] Such as performing of Nawafil, recitation of Quran, invoking Allah (subhanahu wa ta’ala) in dua.
- [2] Such as inviting the poor as well as family members and then for sake of Allah’s (subhanahu wa ta’ala) pleasure provide them with food.
- [3] Related: by Ad-Darimee, Abu Shamaah (no. 39), Ibn Nasr in as-Sunnah (no. 82), al-Laalikaa'ee in Sharh Usoolul-Ftiqaad (no. 126) & Sharh I'tiqad Ahl as-Sunnah (1/92), and by al-Bayhaqee in al-Madkhal (no. 191). Its authentic; Ahkaam al-Janaa'iz (258) and Islah al-Masajid (13). Salim Al-Hilaali said: "Its isnaad (chain of narration) is as authentic as the sun!"
- [4] “Narrated Zaid bin Thabit: Abu Bakr As-Siddiq sent for me when the people! of Yamama had been killed (i.e., a number of the Prophet's Companions who fought against Musailama). (I went to him) and found `Umar bin Al- Khattab sitting with him. Abu Bakr then said (to me), "`Umar has come to me and said: "Casualties were heavy among the Qurra' of the! Qur'an (i.e. those who knew the Qur'an by heart) on the day of theBattle
- [5] There can be absolutely no other reason to refuse to collect the Quran in a single book format apart from being responsible for introducing a reprehensible innovation. There could be no other motive for Hadhrat Abu Bakr (radiallah ta’ala anhu) and Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) to question and argue against the suggestion. If they didn’t fear introducing innovation then did they fear the kids will learn the Quran? Or did they fear that by making the Quran available in written form will result in education of everyone? Common sense dictates their fears was that they may be guilty of introducing innovation into deen and their reasoning was simple; Prophet (sallallahu alayhi was’sallam) did not do it so why should I/we? I can almost hear Hadhrat Abu Bakr (radiallah ta’ala anhu) and Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) saying to Hadhrat Umar(radiallah ta’ala anhu); if there was any goodness in it then Messenger (sallallahu alayhi was’sallam) would have instructed us to carry out the task in his life time.
- [6] “Abdur Rahman bin 'Abdul Qari said: "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." [Ref: Bukhari, B32, H227]
- [1] Such as performing of Nawafil, recitation of Quran, invoking Allah (subhanahu wa ta’ala) in dua.
- [2] Such as inviting the poor as well as family members and then for sake of Allah’s (subhanahu wa ta’ala) pleasure provide them with food.
- [3] Related: by Ad-Darimee, Abu Shamaah (no. 39), Ibn Nasr in as-Sunnah (no. 82), al-Laalikaa'ee in Sharh Usoolul-Ftiqaad (no. 126) & Sharh I'tiqad Ahl as-Sunnah (1/92), and by al-Bayhaqee in al-Madkhal (no. 191). Its authentic; Ahkaam al-Janaa'iz (258) and Islah al-Masajid (13). Salim Al-Hilaali said: "Its isnaad (chain of narration) is as authentic as the sun!"
- [4] “Narrated Zaid bin Thabit: Abu Bakr As-Siddiq sent for me when the people! of Yamama had been killed (i.e., a number of the Prophet's Companions who fought against Musailama). (I went to him) and found `Umar bin Al- Khattab sitting with him. Abu Bakr then said (to me), "`Umar has come to me and said: "Casualties were heavy among the Qurra' of the! Qur'an (i.e. those who knew the Qur'an by heart) on the day of the
- [5] There can be absolutely no other reason to refuse to collect the Quran in a single book format apart from being responsible for introducing a reprehensible innovation. There could be no other motive for Hadhrat Abu Bakr (radiallah ta’ala anhu) and Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) to question and argue against the suggestion. If they didn’t fear introducing innovation then did they fear the kids will learn the Quran? Or did they fear that by making the Quran available in written form will result in education of everyone? Common sense dictates their fears was that they may be guilty of introducing innovation into deen and their reasoning was simple; Prophet (sallallahu alayhi was’sallam) did not do it so why should I/we? I can almost hear Hadhrat Abu Bakr (radiallah ta’ala anhu) and Hadhrat Zaid bin Thabit (radiallah ta’ala anhu) saying to Hadhrat Umar(radiallah ta’ala anhu); if there was any goodness in it then Messenger (sallallahu alayhi was’sallam) would have instructed us to carry out the task in his life time.
- [6] “Abdur Rahman bin 'Abdul Qari said: "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." [Ref: Bukhari, B32, H227]
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By Muhammed Ali Razavi
(Edited
by ADHM)
