We defined Innovation in Practice (Bid’at-e-Amali) as the following, “Whatever action, worldly or religious, that was innovated after the time of Rasulullah صلی اللہ علیہ وسلم, whether in the time of the Sahaaba or after it, is Bid’at.’ There are two famous objections to this:
OBJECTION 1: Only the religious action that was invented after the Holy Prophet’s صلی اللہ علیہ وسلم time is known as Innovation (Bid at). New worldly actions and inventions aren’t. Thus, gatherings of Meelad, etc. are Bid’ats while the telephone, cars, etc. are not, because the Hadith states, “Any new affair in our deen invented by a person is rejected.” ‘Amri naa’ in the Hadith explains that worldly inventions are not Bid’at and no Bid’at is Good (Hasana). All are Haraam. The Hadith states, “Any new affair is rejected.”
Answer – To emplace the restriction of a religious action is only on your part and is contrary to the Sahih
Ahadith and rulings of the Ulama and Muhadditheen. The Hadith states, “Every new work is an Innovation (Bid’at).’ – Mishkaat, Baabul-Itisaam
There is no limitation of religion or worldly here. We have already presented the extracts from Ashiatul-Lam’aat and Mirqaat wherein it is stated that there is no restriction of a deeni work. We have also produced extracts from Mirqaat and Shaami in the first chapter of this discussion in which the authors of these works have included good food and clothes, etc.
Amongst the Permissible Innovation. These things are all worldly related but were included. Thus, to emplace such a restriction is incorrect. Hypothetically, even if it is accepted that there is a limitation of a religious work in Innovation, a religious work is only that action through which thawaab is attained. Mustahab, Nafil, Waajib and Fardh acts are all religious works because a person completes them for reward, and any worldly work done with the intention of goodness causes thawaab to be attained. The Ahadith state, “Meeting your Muslim brother cheerfully carries with it the reward of Sadaqah; Nurturing your children brings reward if done with the intention of Goodness; Even the morsel of food with which you feed your spouse is reward.”
Thus, every worldly action of a Muslim is a religious work. Now answer the question: Is feeding people pilau (a rise dish) with a good intention Innovation or not? Also, placing the restriction of religious work is not beneficial to you as well, because the Madrassah of Deoband, its timetable and syllabus of Hadith, giving a salary to the teachers of the institution, coordinating holidays and examinations, placing zabar, zer and pesh (Fatha, Kasra and Dhumma) in the Holy Qur’an, printing Bukhari Sharif and the Holy Qur’an, making the Khatme Bukhari at the time of any problem (as practiced by Darul Uloom Deoband), etc, are all religious works and Innovation. None of these things occurred in the time of The Holy Prophet صلی اللہ علیہ وسلم. Answer: Are these things Halaal or Haraam? What did Meelad and Fatiha ever do to you that you deem them to be Haraam “because they weren’t in the time of Rasulullah صلی اللہ علیہ وسلم “? They are deemed as Haraam, but the abovementioned things are all Halaal?
In my debate with Maulwi Thanaullah Amritsari, I challenged him and his fraternity of “Scholars” to define only four things correctly and in such a manner that no objection can be raised. The four were: Innovation (Bid’at), Polytheism (shirk), Religion (deen) and Worship (ibaadat). If he could do this, I would grant him any reward he wished from me.
Having trust in Allah عزوجل, I say that no Deobandi, Ghair-Muqallid (refuter of the Four Imams رضی اللہ تعالٰی عنہ ) or person who throws around the words “Bidet” and “Shirk” can define these four things while also saving their madhhab from any criticism due to these definitions.
Even today, every Deobandi and Ghair-Muqallid is challenged to define these four things, showing how Meelad gatherings become Haraam while taking out the magazine “Qaasim” and “Ahle-Hadith” remains Halaal; how asking the Friends of Allah عزوجل for help is polytheism (shirk) but asking from the police is completely in accordance with the laws of Islam. Insha-Allah they will not (and never will) be able to define these things in such a manner. Thus, they should make tauba from this baseless madhhab of theirs and enter the Ahle-Sunnah wal-Jamaat. May Allahعزوجل grant them the ability to do so.
With regards to the Hadith that you presented, we have already submitted that ‘Maa’ can refer to either beliefs or, if to deeds, then by ‘Laisa minhoo’ it refers to those deeds and actions which are contrary to the deen or Sunnah. We have already presented the reference for this.
Saying that every Innovation is Haraam and that there is no such thing as Good Innovation is contrary to the presented Hadith which states, “He who invents a good practice is worthy of reward and he who invents a bad practice is worthy of punishment.” Extracts of Shaami, Ashiatul-Lam’aat and Mirqaat which state that there are five types of Innovation (Mubah, Waajib, Mustahab, Makrooh and Haraam) have already been given. So, if it is accepted that every Innovation is Haraam, you should do away with Madrassahs because they are included here.
Also, Fiqhi laws and practices of the Sufiya that originated after the Khairul Quroon (era of the Prophet صلی اللہ علیہ وسلم and two generations after him) will all become Haraam. All things mentioned above (e.g. Imaane-Mujmal and Mufassal, the gathering of Hadith into book form, criticizing their Chain of Narrators, etc) will all become Bid’at because they all originated after the time of Rasulullah صلی اللہ علیہ وسلم and even the Sahaaba. No Deobandi can show proof of these things in the Qur’an and Hadith. In short, there is no practice of the Shariah and Tareeqah that doesn’t include Innovation (Bid’at).
Maulwi Ismail Dehlwi writes, “Also, regarding the elders of Tareeqah, though they strived in fixing Azkaar, Muraaqabat, Riyaazat and Mujaahidat (practices of Tareeqah) which form the base of Sainthood (Wilaayat), they also acted upon knowing that there are appropriate practices for every time and that the method of Riyaazat would be different according to every era.” – Siraatul-Mustaqeem, Pg. 7
This quote proves that the practices of Tasawwuf (Islamic spiritualism) are the inventions of the Sufiya, are changed according to every time and era and are permissible. In fact, the path of Sulook (practical Tareeqah) is treaded upon with only these, so now what happened to the rule that “every new thing is Haraam”? In the end, we have to conclude that the action which goes against the Sunnah is bad and all others which don’t are good and acceptable.
OBJECTION 2: We (i.e. the opposition] also say that the action or deed introduced during the time of The Holy Prophet صلی اللہ علیہ وسلم, Sahaaba, Taba’een or Taba- Taba’een is not included in Innovation. The deed invented after these times will be and are therefore impermissible and Haraam (the innovations of the Sahaaba, Taba’een and Taba-Taba’een are Sunnat).
1. The Ahadith state, “My Sunnah and that of the Rightly Guided Khulafaa is obligatory upon you. Hold onto these Sunnahs carefully.” - Mishkaat, Baabul-Itisaam
The Hadith bas classified” the actions of the Khulafaa to be Sunnah and has stressed observing them. Thus, we deduce that their inventions and innovations are not Bid’at.
2. “The most excellent of my Ummah is {those of} my time, then the time after and then the time after. From then onwards, a people shall emerge who will travel giving testimony without being made witnesses and being distrustful. They will not be dependable.” - Mishkaat, Baabu Fadhaailis-Sahaaba.
We know from this that there are three eras which are times of goodness (Le. the time of the Sahaaba, Taba’een and Taba-Taba’een), After these will the age of wickedness emerge. So, whatever originates in the era of goodness is acceptable (i.e. it is Sunnah) and whatever is invented in the time of wickedness is bad (i.e. it is Bid’at).
3. “My Ummah will be divided into 73 sects. Every sect besides one will be Jahannam.” When it was asked, “Ya Rasulullah صلی اللہ علیہ وسلم! Who is the one group?” he replied, “The group that is on my path and the path of my Sahaaba,”. - Mishkaat, Baabul-Itisaam.
This proves that following the Sahaaba is the path to Jannat. Thus, their inventions cannot be labeled “Bid’at”,
4. “My Sahaaba are like stars. You will attain salvation by following anyone of them.” – Mishkaat, Baabu Fadhaailis-Sahaaba.
This also proves that following the Companions of Rasulullah صلی اللہ علیہ وسلم is a means of salvation. Therefore, their invented actions are not “Bid’at” because Bid’at is deviance.
Answer – This is a deceiving question. With reference to Mirqaat and Ashiatul Lam’aat, we have already proven that Innovation (Bid’at) is the action that originated ·after The Holy Prophet صلی اللہ علیہ وسلم. Neither are the Sahaaba nor the Taba’een mentioned in them. Also, after ordering the performance of Taraweeh in congregation during his Khilaafat, Hadrat Umar رضی اللہ تعالٰی عنہ said upon seeing its jamaat, “This is an excellent Innovation (Bid’at).” 7.56a – Mishkaat, Baabu Qiyaami Shahri-Ramadaan
Hadrat Umar رضی اللہ تعالٰی عنہ himself called his blessed action a Bid’at! With reference to Mirqaat, we have already proven in the first chapter that the jamaat of Taraweeh is a Mustahab (preferred)
Innovation: meaning, Taraweeh salaah is sunnat and to formally perform it in jamaat is a Bid’at-eHasana. The author of Mirqaat classified the action of Hadrat Umar رضی اللہ تعالٰی عنہ to be a Bid’at. When Hadrat Abu Bakr Siddique رضی اللہ تعالٰی عنہ ordered Hadrat Zaid ibn Thaabit رضی اللہ تعالٰی عنہ to gather the Holy Qur’an, the latter submitted, “Why do you do something which The Holy Prophet صلی اللہ علیہ وسلم8 didn’t do?” Hadrat Abu Bakr Siddique رضی اللہ تعالٰی عنہreplied, “This is a good work.” _ Bukhari, Vol. 2, Kitaabul Fadhaailil-Qur’an, Baabu Jammail-Qur’an
In other words, Hadrat Zaid ibn Thaabit رضی اللہ تعالٰی عنہ submitted to Hadrat Abu Bakr Siddique رضی اللہ تعالٰی عنہ “Gathering the Holy Qur’an is an Innovation (Bid’at), why do you introduce this?” He replied, “It is a Bid’at but a Bid’at-e-Hasana (i.e. a Good Innovation).” This proves that the actions of the Sahaaba are Bid’at-e-Hasana.
Answers to the proofs of the opposition follow:
1. The sayings and actions of the Sahaaba have been called Sunnat according to the literal meaning of the word (i.e.” O Muslims! Follow my methods and the methods of my Khulafaa.” We have already presented the following Hadith in the first chapter.
” من سن فی الاسلام سنۃ حسنۃ فلہ اجرھا، ومن سن فی الاسلام سنۃ سیئۃ“
In this Hadith, Sunnat means manner. The Holy Qur’an states,” سنۃ من قد ار سلنا من رسلنا و لا تجد لسنتنا تحویلا” – Surah Israa, Verse 77. Allah عزوجل also states, “سنۃ اللہ التی قد خلت” – Surah Fath, Verse 23
Sunnat in these ayats and Ahadith do not refer to the Sunnat of Shariah that is in opposition to Innovation. Rather, it refers to method. Hence, ‘Sunnatullah’ means method of Allah عزوجل, etc.
Discussing ‘Fa alaikum bisunnati’, Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes under this Hadith, “The Sunnats of the Khulafaa-e-Raashideen are actually prophetic Sunnahs that did not become famous in the time of The Holy Prophet صلی اللہ علیہ وسلم They found widespread usage in the times of the Khulafaa and are thus associated to them.” – Ashiatul-Lam ‘aat
This proves that the Sunnats of the Khulafaa are truly the Prophet’s صلی اللہ علیہ وسلم Sunnats, but they made them popular amongst the people. The Commentators of the Holy Qur’an and Jurists (Fuqahaa) state that the commands of the Khulafaa are joined to the Sunnat (i.e. they are not Sunnats but have been joined towards them). If their invented works were Sunnat, what need was there for “joining”? Noorul Anwaar states, “If the sayings of a Sahaabi are about rational things, they are connected to Deduction (Qiyaas). If they are about incomprehensible things, they are joined to the Sunnat.”7.59
If every saying and action of a Sahaabi was Sunnat, what meaning does “adjoined towards the Sunnat or Qiyaas” have? Under this Hadith, Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ also writes, “Every order the Khulafaa issued, even if it was through their own Deduction and Ijtihaad, fits the prophetic Sunnats. The word “Innovation (Bid’at)” cannot be applied to it.” – Ashiatul-Lam ‘aat
These extracts clearly prove that the Sunnat of the four Khalifas means literal Sunnat and is adjoined to the Shariah Sunnat. Out of respect, they are not to be called Bid’at, because “Bid’at” generally applies to Bad Innovations.
2. The meaning of the Hadith cited in the objection is that goodness and virtue will be more in these three times and wickedness will gain prominence after. It doesn’t mean that whatever action or work invented in these three times by anyone becomes a Sunnah. Where does it say this? If that was the case, what about the deviant sects (Jabriya and Qadriya) which were innovated in the time of the Taba’een? It was also during these times that the martyrdom of Imam Husain رضی اللہ تعالٰی عنہ occurred and the infamous oppression of Hajaj Allah عزوجلForbid! Will such actions also be called Sunnah?!
3. From both cited Ahadith, it is established that being the slaves of the Sahaaba and following them is a means of salvation. Going contrary to or opposing them is a means of deviance. This is absolutely correct, and every Muslim has Imaan on it. However, where does this stipulate that their every action is a Sunnah of Shariah? Good Innovations (Bid’at-e-Hasana) are also necessary to be followed. The Holy Prophet صلی اللہ علیہ وسلم has said,
“Follow the major congregation, and whoever separates himself from them has separated himself towards Jahannam.” - Mishkaat, Baabul Itisaam
It has also been said, “Whatever is deemed to be good by Muslims is good in the sight of Allah عزوجل. He who has separated himself a hand’s length from the congregation of Muslims has removed the rope of Islam from around his neck.” -Hadith Sharif
The Holy Qur’an states, “And a path separate from the path of the Muslims was treaded upon. We shall leave him in his condition and put him into Hell.” - Surah Nisaa, Verse 115
This verse and Ahadith confirm that it is necessary on every person to remain with the congregation of Muslims in Beliefs (aqaaid) and Practices (a’maal). Opposition to them is the path of Jahannam. However, this doesn’t mean that innovations of the Muslims are not counted as Innovations and are all taken to be Sunnah. They are Innovations but good ones (Bid’at-e-Hasana), just as how the inventions of the Pious Predecessors are called Sunnat-e-Salaf Here, the word Sunnat refers to its literal meaning (i.e. an approved and liked religious practice).
Concerning those individuals who deem every Bid’at (i.e., every new thing) to be Haraam, what do they assert to the following general rule, “The nature of all things is permissibility?” In other words, everything is permissible and allowed. Yes, if the Shariah prohibits a certain thing, only then is it Haraam and impermissible.
Impermissibility is proven from prohibition on part of the Shariah, not by something merely being new. This rule is deduced from the Qur’an, Ahadith and rulings of the Fuqahaa. Almost every person who calls himself a Muqallid (Hanafi, Shafi, etc.) cannot reject it. The Holy Qur’an states, “O Mu’mins! Do not ask about things which, if opened, will be disliked by you. If they are asked about at the time of the Qur’an being revealed, they will be disclosed.’ Allahعزوجل has already forgiven them. – Surah Maida, Verse 101
This proves that whatever has not been explained to be either Halaal or Haraam falls under the category of forgiven things. That’s why, after mentioning the women with whom Nikah is prohibited, the Ho?; Qur’an states, “All other women besides them are Halaal for you (to marry),” .66 and “Those things which are Haraam upon you have been elucidated clearly.” In other words, there is no need to explain Halaal things as all things are permissible. Yes, there are some things which are impermissible and have been explained to be so. The rest are Halaal. Rasulullahصلی اللہ علیہ وسلم states, “Halaal is that which Allah عزوجل has made permissible in His Book, and Haraam is that which Allah عزوجل has made impermissible in His Book. Whatever He remained silent on is forgiven.” - Mishkaat, Kitaabul Atimaa, Baabu Adaabit-Ta ‘aam, Section 2
It is known from this Hadith that there are three categories of things,
I. Things which are explicitly mentioned in the Holy Qur’an as Halaal.
2. Things which are explicitly mentioned in the Holy Qur’an as Haraam.
3. Things which the Holy Qur’an has remained silent about. These are forgiven.
Discussing the definition of Sunnat, the book Shaami states, “According to the majority of the Hanafi and Shafee scholars, the rule is that permissibility is the nature of things.” - Vol.1, Kitaabut-Tahaarat
In the commentary of the above ayat, Tafseer Khaazin, Tafseer Ruhul-Bayaan, Tafseer Khazaainul Irfaan, etc. all clarify that the nature of everything is permissibility. Impermissibility will be proven by prohibition. So, questioning the Ahle-Sunnah in the following manner, “Where is it written that hosting Meelad Sharif is permissible?” or, “When did The Holy Prophet صلی اللہ علیہ وسلم , Sahaaba, Taba’een or Taba-Taba’een every commemorate such things?” is only deceit. Rather, we should in turn ask such people, “Where is it written that to commemorate Meelad Sharif is Haraam? When Allah عزوجل and His Rasool صلی اللہ علیہ وسلم do not prohibit it and its impermissibility is not proven from any proof, which proof do you use to justify it so? Not having proof against Meelad Sharif is, in fact, a sign that it is permissible.”
Allah عزوجل states, “قل لا اجد فیھا او حی الی محرما علی طاعم یطعمہ الا ان یکون میتۃ ” 7.70 and“ قل من حرم زینۃ اللہالتی اخرج لعبادہ و الطیبت من الرزق الآیۃ ” These ayats confirm that the lack of any proof of prohibition is a proof itself that it is Halaa1. Unfortunately, dissenters declare prohibition for all of these things. Tell us, where is it written that Madrassahs should be established or that the Sahaaba or Taba’een built such places?” Just as these things are allowed, so too is Meelad, etc. allowed.