❀ Six Principles of Ahl al-Sunnah in Refutation of Bid'ah ❀
🖋 Adapted from the book “Eid Milad-un-Nabi ﷺ ki Shar‘i Haithiyat” by Shaykh Ghulam Mustafa Zaheer Ameenpuri
No action can be performed as part of religion until Allah permits it.
The Prophet ﷺ once prohibited the pollination of date palms, and the companions obeyed, but it led to a decrease in produce. Upon their complaint, he ﷺ clarified:
"Indeed, I am a human. If I command you regarding your religion, then follow it strictly. But if I command you based on personal opinion in worldly matters, I am just a human."
(Sahih Muslim: 2362)
Also:
"You are more knowledgeable about your worldly affairs."
(Sahih Muslim: 2363)
And:
"I merely assumed something; do not hold me accountable for assumptions. But when I relate to you something from Allah, then hold fast to it, for I do not lie upon Allah."
(Sahih Muslim: 2361)
❖ Conclusion:
In worldly matters, unless there is a prohibition, one may proceed. But in religious matters, divine sanction is essential. Without Shar‘i evidence, an act becomes prohibited.
Allah says:
﴿وَمَنْ أَرَادَ ٱلْـَٔاخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُو۟لَـٰٓئِكَ كَانَ سَعْيُهُم مَّشْكُورًۭا﴾
(Al-Isra: 19)
“Whoever desires the Hereafter and strives for it as it should be strived for, while being a believer — their efforts will be appreciated.”
❖ The word "سَعْيَهَا" (its striving) indicates a specific and defined effort.
Only acts proven from Qur’an and Sunnah are accepted; otherwise, they are considered bid'ah.
Umar ibn Al-Khattab رضي الله عنه kissed the Black Stone and said:
"Had I not seen the Messenger of Allah ﷺ kiss you, I would not have kissed you."
(Sahih al-Bukhari: 1610, Sahih Muslim: 1670)
❖ This proves that when a motive exists, and there is no prohibition, but the Prophet ﷺ still abstains from an act, that abstention becomes a Sunnah, and doing it becomes a reprehensible innovation.
Imam Ibn Abi al-‘Izz al-Hanafi رحمه الله:
“Just as following is in doing, it is also in abstaining. Hence, both action and abstention of the Prophet ﷺ are Sunnah.”
(Al-Tanbih ‘ala Mushkilat al-Hidayah: 1/269)
Example of Umar رضي الله عنه and the treasures of the Ka'bah:
When Umar رضي الله عنه considered distributing the gold and silver stored in the Ka'bah among Muslims, he was reminded:
"Your two companions (the Prophet ﷺ and Abu Bakr رضي الله عنه) did not do this."
Umar replied: "They are to be followed."
(Sahih al-Bukhari: 7275)
❖ Hence, the Prophet’s ﷺ deliberate abstention from an action, despite its motive and lack of hindrance, indicates that the act is non-legislated. Practicing it becomes a blameworthy bid'ah.
Examples:
✔ Eid Milad-un-Nabi ﷺ — no mention or action from Prophet ﷺ or companions, despite motive.
✔ First celebrated in 363 AH by the Fatimid Shi'ites in Egypt.
(Al-Mawa‘iz wal-I‘tibar by Al-Maqrizi: 1/490)
Shaykh al-Islam Ibn Taymiyyah رحمه الله:
“If Muslims had introduced it, it would still be bad. But since it was invented by disbelievers, agreeing with them makes it even worse.”
(Iqtida al-Sirat al-Mustaqim: 1/477)
Abdullah ibn Mas‘ud رضي الله عنه said:
“Do not assign a part of your prayer to Satan by believing you must always turn to your right after salah. I have seen the Prophet ﷺ often turning to his left.”
(Sahih al-Bukhari: 852, Sahih Muslim: 707)
❖ Al-Tayyibi رحمه الله:
“Whoever insists on a recommended act, abandoning the concession, Satan has already misled him — what then of someone who persists in actual bid‘ah?”
(Sharh al-Mishkat: 3/1051)
❖ Ibn Kathir رحمه الله:
“Ahl al-Sunnah say that any statement or action not transmitted from the Companions is bid‘ah. If it were good, they would have preceded us, for they were the first to hasten toward good.”
(Tafsir Ibn Kathir: 5/567)
Though Adhan is a noble act, and there was a reason to do it, the Prophet ﷺ and his companions deliberately abstained, making it a bid‘ah if done.
Ibn Taymiyyah رحمه الله:
“If the motive was present and no obstacle remained, yet the Prophet ﷺ didn’t do it — then leaving it is a specific Sunnah, overriding all analogies.”
(Iqtida al-Sirat al-Mustaqim: 2/597)
❖ 500 Hanafi scholars gave fatwa:
“Istinja from passing wind is a bid‘ah.”
(Fatawa Alamgiri: 1/50)
“Collectively reciting Surah Al-Kafirun is makruh because it is a bid‘ah — not narrated from the Sahabah or Tabi'in.”
(Fatawa Alamgiri: 5/317)
❖ Ibrahim al-Halabi al-Hanafi رحمه الله:
“It is bid‘ah — not narrated from Sahabah, Tabi‘in, or Imams.”
(Al-Kabiri: 433)
❖ Al-Marghinani رحمه الله:
“No khutbah in Salat al-Kusuf, because it’s not narrated.”
(Al-Hidayah: 1/56)
❖ Ibn al-Mawdūd al-Mawsili رحمه الله:
“No khutbah because it's not transmitted.”
(Al-Ikhtiyar: 1/70)
Note: Khutbah for Kusuf is actually established in sound Ahadith.
❖ Ibn al-Hajj رحمه الله:
“Sprinkling rose water on the deceased in the grave is bid‘ah — never practiced by the Salaf.”
(Al-Madkhal: 3/262)
❖ Ibn Daqiq al-‘Id رحمه الله:
“Creating religious symbols like Eid al-Ghadir, or gathering at fixed times for unlegislated acts under generic proofs — is invalid. Acts of worship are based on tawqeef (divinely legislated acts).”
(Ihkam al-Ahkam: 1/200)
🖋 Adapted from the book “Eid Milad-un-Nabi ﷺ ki Shar‘i Haithiyat” by Shaykh Ghulam Mustafa Zaheer Ameenpuri
① Principle One: A Religious Act Must Be Sanctioned by Allah
No action can be performed as part of religion until Allah permits it.
The Prophet ﷺ once prohibited the pollination of date palms, and the companions obeyed, but it led to a decrease in produce. Upon their complaint, he ﷺ clarified:
"Indeed, I am a human. If I command you regarding your religion, then follow it strictly. But if I command you based on personal opinion in worldly matters, I am just a human."
(Sahih Muslim: 2362)
Also:
"You are more knowledgeable about your worldly affairs."
(Sahih Muslim: 2363)
And:
"I merely assumed something; do not hold me accountable for assumptions. But when I relate to you something from Allah, then hold fast to it, for I do not lie upon Allah."
(Sahih Muslim: 2361)
❖ Conclusion:
In worldly matters, unless there is a prohibition, one may proceed. But in religious matters, divine sanction is essential. Without Shar‘i evidence, an act becomes prohibited.
② Principle Two: Acceptance of Acts Is Based on Shar‘i Evidence
Allah says:
﴿وَمَنْ أَرَادَ ٱلْـَٔاخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُو۟لَـٰٓئِكَ كَانَ سَعْيُهُم مَّشْكُورًۭا﴾
(Al-Isra: 19)
“Whoever desires the Hereafter and strives for it as it should be strived for, while being a believer — their efforts will be appreciated.”
❖ The word "سَعْيَهَا" (its striving) indicates a specific and defined effort.
Only acts proven from Qur’an and Sunnah are accepted; otherwise, they are considered bid'ah.
③ Principle Three: The Prophet’s ﷺ Abstention Is Also a Sunnah
Umar ibn Al-Khattab رضي الله عنه kissed the Black Stone and said:
"Had I not seen the Messenger of Allah ﷺ kiss you, I would not have kissed you."
(Sahih al-Bukhari: 1610, Sahih Muslim: 1670)
❖ This proves that when a motive exists, and there is no prohibition, but the Prophet ﷺ still abstains from an act, that abstention becomes a Sunnah, and doing it becomes a reprehensible innovation.
Imam Ibn Abi al-‘Izz al-Hanafi رحمه الله:
“Just as following is in doing, it is also in abstaining. Hence, both action and abstention of the Prophet ﷺ are Sunnah.”
(Al-Tanbih ‘ala Mushkilat al-Hidayah: 1/269)
④ Principle Four: If the Prophet ﷺ Left an Act Despite Its Motive, It Becomes Impermissible
Example of Umar رضي الله عنه and the treasures of the Ka'bah:
When Umar رضي الله عنه considered distributing the gold and silver stored in the Ka'bah among Muslims, he was reminded:
"Your two companions (the Prophet ﷺ and Abu Bakr رضي الله عنه) did not do this."
Umar replied: "They are to be followed."
(Sahih al-Bukhari: 7275)
❖ Hence, the Prophet’s ﷺ deliberate abstention from an action, despite its motive and lack of hindrance, indicates that the act is non-legislated. Practicing it becomes a blameworthy bid'ah.
Examples:
✔ Eid Milad-un-Nabi ﷺ — no mention or action from Prophet ﷺ or companions, despite motive.
✔ First celebrated in 363 AH by the Fatimid Shi'ites in Egypt.
(Al-Mawa‘iz wal-I‘tibar by Al-Maqrizi: 1/490)
Shaykh al-Islam Ibn Taymiyyah رحمه الله:
“If Muslims had introduced it, it would still be bad. But since it was invented by disbelievers, agreeing with them makes it even worse.”
(Iqtida al-Sirat al-Mustaqim: 1/477)
⑤ Principle Five: Insisting on Optional Acts as Obligatory Is a Path to Innovation
Abdullah ibn Mas‘ud رضي الله عنه said:
“Do not assign a part of your prayer to Satan by believing you must always turn to your right after salah. I have seen the Prophet ﷺ often turning to his left.”
(Sahih al-Bukhari: 852, Sahih Muslim: 707)
❖ Al-Tayyibi رحمه الله:
“Whoever insists on a recommended act, abandoning the concession, Satan has already misled him — what then of someone who persists in actual bid‘ah?”
(Sharh al-Mishkat: 3/1051)
⑥ Principle Six: The Salaf Did Not Leave Out Any Good Deed
❖ Ibn Kathir رحمه الله:
“Ahl al-Sunnah say that any statement or action not transmitted from the Companions is bid‘ah. If it were good, they would have preceded us, for they were the first to hasten toward good.”
(Tafsir Ibn Kathir: 5/567)
Practical Examples of Bid'ah Based on These Principles
(1) No Adhan Before Eid Prayers
Though Adhan is a noble act, and there was a reason to do it, the Prophet ﷺ and his companions deliberately abstained, making it a bid‘ah if done.
Ibn Taymiyyah رحمه الله:
“If the motive was present and no obstacle remained, yet the Prophet ﷺ didn’t do it — then leaving it is a specific Sunnah, overriding all analogies.”
(Iqtida al-Sirat al-Mustaqim: 2/597)
(2) Performing Istinja After Passing Gas
❖ 500 Hanafi scholars gave fatwa:
“Istinja from passing wind is a bid‘ah.”
(Fatawa Alamgiri: 1/50)
(3) Collective Recitation of Surah Al-Kafirun
“Collectively reciting Surah Al-Kafirun is makruh because it is a bid‘ah — not narrated from the Sahabah or Tabi'in.”
(Fatawa Alamgiri: 5/317)
(4) Salat al-Ragha’ib in Rajab
❖ Ibrahim al-Halabi al-Hanafi رحمه الله:
“It is bid‘ah — not narrated from Sahabah, Tabi‘in, or Imams.”
(Al-Kabiri: 433)
(5) Delivering Khutbah in Salat al-Kusuf
❖ Al-Marghinani رحمه الله:
“No khutbah in Salat al-Kusuf, because it’s not narrated.”
(Al-Hidayah: 1/56)
❖ Ibn al-Mawdūd al-Mawsili رحمه الله:
“No khutbah because it's not transmitted.”
(Al-Ikhtiyar: 1/70)
Note: Khutbah for Kusuf is actually established in sound Ahadith.
(6) Sprinkling Rose Water on Graves
❖ Ibn al-Hajj رحمه الله:
“Sprinkling rose water on the deceased in the grave is bid‘ah — never practiced by the Salaf.”
(Al-Madkhal: 3/262)
(7) Celebrating Eid al-Ghadir (Shi‘i Innovation)
❖ Ibn Daqiq al-‘Id رحمه الله:
“Creating religious symbols like Eid al-Ghadir, or gathering at fixed times for unlegislated acts under generic proofs — is invalid. Acts of worship are based on tawqeef (divinely legislated acts).”
(Ihkam al-Ahkam: 1/200)
