عَنْ أُمِّ الْمُؤْمِنِينَ أُمِّ عَبْدِ اللَّهِ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ
رَسُولُ اللَّهِ صلى الله عليه و سلم قَالَ:
مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ فِيهِ فَهُوَ رَدٌّ
Aisha reported: The Messenger of Allah ﷺ, said:
Whoever innovates into this matter of ours that does not belong to it, it will be rejected.
[Source: Ṣaḥīḥ al-Bukhārī 2697, Grade: Muttafaqun Alayhi]
In the narration of Muslim, the Prophet ﷺ said:
مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ
Whoever performs a deed that is not in accordance with our matter will have it rejected.
[Source: Ṣaḥīḥ Muslim 1718, Grade: Sahih]
This hadith is the fifth of the Forty Hadith collection compiled by Imam An-Nawawi. Its theme revolves around bid’ah (بدعة) or religious innovation, a critical topic in the field of aqeedah (theology). Islamic scholars have accorded great importance to this hadith, considering it foundational to the understanding and preservation of Islam.
The hadith serves as the basis for rejecting religious innovations in matters of worship. Moreover, its principles extend to regulating financial, interpersonal, and other transactions, ensuring they remain within the framework of Shariah. This underscores the immense relevance of this hadith in maintaining the integrity of the religion.
The Structure of the Hadith
The hadith begins with the conditional particle مَنْ, a form of حرف شرط (conditional preposition) in Arabic grammar. Here, it introduces a condition linked to the phrase فَهُوَ رَدٌّ ("it will be rejected"). Thus, مَنْ أَحْدَثَ translates as "Whoever innovates [on condition]."
The phrase فِي أَمْرِنَا هَذَا ("in this matter of ours") refers specifically to matters of deen. Life is generally divided into two broad categories:
1. Ibadah: Acts of devotion and submission to Allah.
2. Muamalah: Day-to-day dealings and interactions.
In this context, أَمْرِنَا هَذَا pertains to our religion, Islam. This interpretation is supported by the Quranic use of the word أَمْرِ in the verse:
فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ
So let those beware who dissent from the Prophet’s order. [An-Noor 24:63]
Thus, this hadith applies exclusively to innovations not practiced or endorsed by the Prophet ﷺ and his Companions, particularly in acts of worship.
In Sahih Bukhari, the phrase مَا لَيْسَ فِيهِ ("that does not belong to it") is used, whereas Sahih Muslim’s narration employs مَا لَيْسَ مِنْهُ ("that is not from it"). Scholars agree there is no contradiction between the two narrations.
Both highlight the rejection of innovations but differ slightly in expression to emphasize different aspects:
1. The Bukhari narration focuses on the innovation’s incompatibility with Islam.
2. The Muslim narration underscores the innovation’s external origin.
Together, they strengthen the hadith’s message and preserve its integrity.
The linguistic structure of the hadith exhibits a degree of repetition. The phrase مَا لَيْسَ فِيهِ essentially mirrors the meaning of فِي أَمْرِنَا هَذَا in context. This apparent redundancy serves to emphasize the prohibition of introducing additions to the religion.
Scholars explain that such repetition addresses situations where certain practices, though initially part of the sunnah, become obscure over time. To the uninformed, reintroducing such practices may appear innovative. For instance, the use of the miswak was neglected by some over time, leading to misconceptions about its status. However, the repetition ensures clarity, distinguishing genuine innovations from overlooked sunnah practices.
The Rejected Act
The hadith ends with the phrase فَهُوَ رَدٌّ, translated as “it is rejected.”
The word رَدٌّ is a verbal noun (المصدر) that emphasizes the action described. While it is grammatically a verbal noun, it functions in this context as an object (المَفْعُول) that stresses the rejection of the action being described. This usage reflects a decisive tone, affirming that such actions are categorically مردود, rejected without exception.
The Prophet ﷺ clearly stated that anyone, regardless of their position or intention, who innovates something in the religion that is not part of it, is engaging in an act that is bid’ah. This concept is not subjective; it is based on objective principles derived from the Quran and Sunnah. In Islam, innovations in religious practices are strictly rejected, and those who engage in them will neither be rewarded nor acknowledged for their deeds.
From the analysis of these narrations, scholars identify two main types of bid’ah:
1. Innovations Introduced but Not Yet Practiced:
A person may propose or create a new practice that is not yet widespread.
2. Innovations Practiced and Widely Adopted:
An innovation that becomes normalized or widespread within the Muslim community.
Both types are unequivocally rejected by this hadith, regardless of their scope or scale. Even a seemingly minor innovation is unacceptable if it deviates from the teachings of the Quran and Sunnah.
Case Study: Taraweeh and Maulid
Taraweeh: Not an Innovation
Linguistically, bid’ah refers to something newly introduced. However, not all new practices are deemed religious innovations. For instance, some have questioned whether Umar ibn al-Khattab's initiative to gather Muslims for congregational Taraweeh prayers during Ramadan constitutes bid’ah. Umar RA himself referred to it as نِعْمَ الْبِدْعَةُ, meaning “an excellent innovation.”
This practice, however, is not a bid’ah in the religious sense. It was established during the lifetime of the Prophet ﷺ. Initially, the Prophet ﷺ led Taraweeh in congregation, and the Sahaba followed him. However, he later refrained from doing so out of concern that it might be made obligatory upon the Ummah. After his passing and the establishment of Islam, Umar RA revived this practice of congregational Taraweeh, aligning it with what was already part of the religion.
Maulid: A Religious Innovation
In contrast, celebrating the Prophet ﷺ’s birthday (Maulid) is an example of a religious innovation. While the Prophet ﷺ’s birth year is agreed upon, scholars differ on the exact month and day. Despite this, celebrating his birthday has become a common practice among some Muslims, often with the intention of seeking closeness to Allah and earning rewards.
However, such celebrations were not practiced during the time of the Prophet ﷺ or his companions. This omission is significant, as Allah SWT had already perfected the religion:
ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِي وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَٰمَ دِينٗا
Today I have perfected your religion for you, completed My favor upon you, and have chosen Islam as your religion. [Al-Maeda 5:3]
Since the religion was completed before the Prophet ﷺ’s passing, any new practice introduced as an act of worship—such as the Maulid—is a clear deviation and falls under the category of bid’ah.
The hadith serves as a safeguard against altering the foundational teachings of Islam. It protects the purity of worship by ensuring that Muslims adhere strictly to the practices taught and demonstrated by the Prophet ﷺ. Innovations often stem from sincere intentions but can lead to deviations from the path set by Allah and His Messenger.
Islam’s emphasis on rejecting bid’ah is not meant to discourage creativity or progress in worldly matters. Rather, it is specific to acts of worship and religious beliefs. In worldly affairs, innovations like technological advancements or architectural developments are permissible and even encouraged as long as they do not conflict with Islamic principles.
By adhering to this principle, Muslims preserve the integrity of their faith and maintain a direct connection to the pure teachings of the Quran and Sunnah.
Caution in Labeling
Islam emphasizes the importance of justice and fairness, especially when it comes to labeling individuals. Hastily accusing someone of being a mubtadi’ (innovator) without proper evidence and scholarly consensus can lead to unnecessary division and harm within the Muslim community. The Prophet SAW warned against such behavior, highlighting the dangers of rash judgments and the need to assume the best about others.
In one hadith, the Prophet SAW said:
“Whoever says to his brother, ‘O disbeliever,’ it will return upon one of them if it is not true.” [Sahih Bukhari]
This applies equally to accusations of innovation. If someone wrongly accuses another of being a mubtadi’, the sin of such an accusation may fall back upon the accuser.
Rather than hastily labeling others, Muslims are encouraged to adopt a wise and compassionate approach. When we see someone engaging in an act that appears to be a bid’ah, our first step should be to educate and advise them with kindness.
Allah SWT commands:
ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ ٱلْحَسَنَةِ ۖ وَجَـٰدِلْهُم بِٱلَّتِى هِىَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ
Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is rightly guided. [An-Nahl 16:25]
This guidance reminds us to focus on the act rather than the individual, as the ultimate goal is to correct misunderstandings and guide people back to the straight path. Condemnation without proper understanding can lead to further alienation and entrenchment in wrong practices.
Islam places great emphasis on the unity of the ummah. Accusing others of bid’ah or labeling them as mubtadi’ without just cause can cause rifts within the community. Allah SWT warns against division:
وَلَا تَكُونُوا۟ كَٱلَّذِينَ ٱفْتَرَقُوا۟ وَٱخْتَلَفُوا۟ مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْبَيِّنَـٰتُ ۚ وَأُو۟لَـٰٓئِكَ لَهُمْ عَذَابٌ عَظِيمٌ
And do not be like those who became divided and differed after the clear proofs had come to them. And it is they who will have a great punishment [Ali Imran 3:105]
Muslims must prioritize maintaining harmony within the community while upholding the principles of Islam. This requires a balance between correcting wrong practices and ensuring that the correction is done with wisdom, patience, and care.
As previously mentioned, determining whether someone is a mubtadi’ is a complex matter that requires deep knowledge of the Quran, Sunnah, and the principles of Islamic jurisprudence. It is not a responsibility to be taken lightly or assumed by the average Muslim. Scholars are uniquely equipped to evaluate the evidence, intentions, and circumstances surrounding a person’s actions, ensuring that judgments are fair and aligned with the Shari’ah.
In conclusion, while bid’ah is a serious matter that must be addressed, it is equally important to approach it with wisdom and justice. The act of innovation must be rejected, but the individual engaging in it should be treated with compassion and given the opportunity to reform. By doing so, we fulfill the prophetic example of calling others to the truth with mercy and understanding.
Bid’ah, بدعة
Bid’ah generally refers to any act that deviates from the guidance provided by the Shari’ah. It represents an innovation that is not rooted in the Quran, Sunnah, or ijma’ (consensus). Imam al-Shatibee, in his monumental work al-I’tisaam, defines bid’ah as:
"A religiously-oriented innovated matter that competes with what is established in the Shari’ah, and its intent is to manifest excessiveness in worship or love for Allah."
al-Shatibee further elaborates, stating that bid’ah involves actions or beliefs that differ from what was established by the Prophet Muhammad SAW. Those who engage in such acts often consider themselves on the right path despite their deviation.
From these definitions, the following characteristics of bid’ah can be deduced:
1. Religious Orientation: The act is performed as part of worship and is done consistently.
2. Innovation: It has no precedence in the primary sources of Islam (Quran, Sunnah, or ijma’).
3. Contradiction: It challenges or competes with the established Shari’ah in terms of time, place, description, or intent.
The Prophet SAW said:
"I have left two matters with you. As long as you hold onto them, you will not go astray: the Book of Allah and the Sunnah of His Prophet."
Thus, bid’ah poses a danger to one’s adherence to Islam by implying, whether directly or indirectly, that the Prophet SAW neglected to teach something beneficial.
While bid’ah is an innovation, mukhalafatu sunnah (مخالفة سنة) refers to acts that contradict the Sunnah but are not performed consistently i.e. its frequency: One key difference in mukhalafatu sunnah as compared to bid'ah is that bid’ah involves consistent practice, while mukhalafatu sunnah refers to occasional deviations from the Sunnah. For example: If someone occasionally performs an act outside the Sunnah, it is mukhalafatu sunnah. However, if they practice it persistently, it becomes bid’ah.
Scholars generally categorize bid’ah into three main types:
1. Bid’ah Mukaffirah (بدعة مكفرة): Innovations that take one outside the fold of Islam.
2. Bid’ah Kabirah (بدعة كبيرة): Major innovations that do not expel one from Islam.
3. Minor Bid’ah: Lesser innovations.
Scholars agree that minor bid’ah is greater in severity than minor sins because:
1. Awareness of Wrongdoing: A sinner recognizes their act as wrong, whereas a person engaged in bid’ah believes it to be a righteous deed.
2. Implication Against the Prophet SAW: Engaging in bid’ah implies that the Prophet (SAW) failed to teach something beneficial.
The Prophet (SAW) warned:
"The most evil of matters are innovations, and every innovation is misguidance." [Sunan Abu Dawood]
The Concept of “Good” Bid’ah (بدعة حسنة)
When Umar RA revived the Taraweeh prayer in congregation during Ramadan and referred to it as a “blessed bid’ah,” he spoke in a linguistic sense, not a religious one. The act had precedence in the Sunnah, as it was performed during the Prophet’s time but later discontinued due to his concern that it might become obligatory.
Imam Izzuddin bin Abdissalam categorized innovations into five types:
1. Wajib (obligatory)
2. Haram (prohibited)
3. Mustahab (recommended)
4. Makruh (disliked)
5. Mubah (permissible)
However, scholars like Imam Shafi’i, Imam Ibn Taymiyyah, and Imam Ibn Qayyim reject the idea of praiseworthy bid’ah in a religious sense, stating that bid’ah and daleel (evidence) are contradictory.For example: Increasing the prescribed number of tasbeeh after salah from 33 to 100 might seem beneficial but constitutes bid’ah, as it deviates from the Prophet’s SAW explicit teachings.
Imam Sufyan ath-Thawri advised, "Whoever can avoid scratching their head except with an athar (evidence), let them do so."
This emphasizes the importance of adhering to the Quran and Sunnah in all acts of worship, ensuring our practices align with authentic evidence.
In conclusion, the worship of Allah SWT must always be grounded in the Quran and Sunnah, with no room for leniency in matters of bid’ah.
Considerations of Public Interest
From history, we learn that the Sahabah sometimes performed and initiated actions that can be seen as ‘innovative,’ such as the decision by Uthman RA to compile the Quran between two covers after the passing of Rasulullah SAW. This raises the question: Was this action a form of good bid’ah?
The Quran was initially taught and transmitted verbatim, as Rasulullah SAW, being unlettered, did not leave behind a written alphabet for it. Does this action of compiling the Quran hold merit under the concept of good bid’ah, as understood by some scholars?
Islamic jurisprudence is deeply rooted in considerations of public interest, known as al-masaalih (المصالح), which can be categorized into three types:
1. Al-maslahah al-mu’tabarah (المصلحة المعتبرة): Refers to beneficial actions that the Shari’ah has explicit evidence deeming them beneficial and good.
2. Al-maslahah al-mulghaah (المصلحة الملغاة): Refers to actions or perceived benefits that are explicitly forbidden by the Shari’ah, such as the consumption of alcohol.
3. Al-maslahah al-mursalah (المصالح المرسلة): Refers to actions that aim to achieve objectives of the Shari’ah without specific evidence for or against them.
These actions serve as means to a greater end desired by the Shari’ah. For example, non-worship-related actions like implementing traffic lights to ensure safety or drawing lines in the masjid to facilitate straight rows in congregational prayers fall under this category. These means are not bid’ah because they achieve noble objectives aligned with Shari’ah.
Bringing the Quran between two covers is not an act of bid’ah; rather, it is an example of al-maslahah al-mursalah. This action served as a means to achieve the higher objective of preserving the Quran, which is a primary source of Islamic guidance. It is a means to an end, rather than an end in and of itself. Importantly, there is no evidence in the Quran or Sunnah explicitly approving or disapproving such an action.
After the passing of many huffaz, this step ensured the preservation of the Quran. By compiling it, the Sahabah safeguarded Islam’s foundational text for future generations.
From this discussion, the distinction between bid’ah and al-maslahah mursalah becomes clear:
1. Bid’ah (بدعة): Refers to innovations in religious matters and acts of worship directly connected to objectives and ends. These are actions that could have occurred during the Prophet’s SAW lifetime but did not, despite the presence of means and reasons to perform them.
2. Al-Maslahah Mursalah (المصالح المرسلة): Refers to actions that serve as means to achieve noble ends, even if such actions could not have occurred during the Prophet’s SAW time due to contextual constraints. For instance, compiling the Quran during the Prophet’s SAW lifetime was impossible because revelation was ongoing. After the Prophet’s SAW passing, Uthman RA’s efforts to standardize the Quranic recitation addressed the abrogation of certain verses and ensured the preservation of its integrity.
Al-maslahah mursalah represents means that align with Shari’ah objectives and facilitate acts of worship or noble ends. These actions are not considered bid’ah but are vital to achieving the overarching goals of the Shari’ah.
In essence, the hadith serves as a cornerstone in safeguarding the purity of Islam by emphasizing adherence to the Quran and Sunnah. It draws a clear line between acts of worship prescribed by Allah and His Messenger ﷺ and those that stem from human innovation. While the prohibition of bid’ah ensures the preservation of religious authenticity, it also reflects the comprehensive nature of Islam, which leaves no room for additions or omissions in matters of worship. This framework ensures that the deen remains unaltered, providing a timeless guide for all Muslims.
However, addressing bid’ah requires a delicate balance between upholding the truth and maintaining unity within the Ummah. Hastily labeling others as innovators without sound evidence risks causing unnecessary division. Instead, the prophetic model encourages wisdom, patience, and compassion when correcting others. By focusing on education and mutual understanding, Muslims can protect the integrity of the faith while fostering harmony and collective adherence to the teachings of Islam.
Disclaimer:
Hadith #5 - Religious Innovation
Instructor: Sheikh Dr. Sajid Umar | STEPS TO JANNAH S2 | Forty Hadith Imam Nawawi
These are notes sharing from the Steps of Jannah classes online taught by Sheikh Dr Sajid Umar focusing on Hadith 40 an-Nawawi. The classes are still ongoing, every Monday 8pm UK time. If you would like to join, please email stepstojannah12@gmail.com
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.