This excerpt is taken from Sheikh Ghulam Mustafa Zaheer Amanpuri's book Aamad Mustafa ﷺ.
Principle Number 1
It should be noted that a religious matter must be commanded by Allah; no work can be performed considering it religious until Allah permits it. When the Prophet Muhammad ﷺ came to Medina, he saw the companions, may Allah be pleased with them, grafting date palms. He forbade them from doing so. The companions, may Allah be pleased with them, stopped doing it in obedience to his command, but the fruit yield was very low. They complained to the Prophet Muhammad ﷺ about this, and he said:
إنما أنا بشر، إذا أمرتكم بشيء من دينكم فخذوا به، وإذا أمرتكم بشيء من رأبي، فإنما أنا بشر .
"Indeed, I am a human being. When I give you a religious command, adhere to it strictly, and when I give you a command based on my own opinion (in worldly matters), I am only a human."
Reference: Sahih Muslim: 2362
He also said:
أنتم أعلم بأمر دنياكم .
"You know better about worldly matters."
Reference: Sahih Muslim: 2363
Furthermore, he said:
فإني إنما ظننت ظنا، فلا تؤاخذوني بالظن، ولكن إذا حدثتكم عن الله شيئا، فخذوا به ، فإني لن أكذب على الله عز وجل .
"This was my assumption; do not hold me accountable for it. But when I convey something from Allah, hold firmly to it, for I never lie about Allah."
Reference: Sahih Muslim: 2361
From these blessed hadiths, the principle is established that worldly matters can be performed unless prohibited, but in religious matters, the command of Allah is essential. Until there is a Shariah proof, performing that act is forbidden.
Principle Number 2
Allah, the Almighty, says:
وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا
"Every believer who acts according to the Shariah for the Hereafter, his effort will be valued."
Reference: (Surah Bani Isra'il: 19)
In this noble verse, the meaning of سَعْيَهَا is a specific action; the addition of the verbal noun indicates specification. Only that effort will prove fruitful and only that action will be accepted which is established from the Quran and Sunnah. What is not established will be considered an innovation (Bid'ah).
Principle Number 3
Sayyiduna Umar ibn Al-Khattab (may Allah be pleased with him) kissed the Black Stone and said:
I know that you are a stone; you neither cause harm nor benefit:
لولا أني رأيت رسول الله صلى الله عليه وسلم قبلك ما قبلتك .
"If I had not seen the Messenger of Allah (peace be upon him) kissing you, I would not have kissed you."
Reference: Sahih al-Bukhari: 1610, Sahih Muslim: 1670
From the statement of Sayyiduna Umar (may Allah be pleased with him), it is understood that in some matters, the Prophet Muhammad (peace be upon him) not doing something becomes a ruling of Shariah. This applies perfectly to innovations (Bid'ah).
Principle Number 4
Abu Wa'il Shaqiq bin Salmah, may Allah have mercy on him, says:
جلست إلى شيبة فى هذا المسجد، قال : جلس إلى عمر فى مجلسك هذا, فقال : لقد هممت أن لا أدع فيها صفراء ولا بيضاء إلا قسمتها بين المسلمين، قلت : ما أنت بفاعل، قال : لم؟، قلت : لم يفعله صاحباك، قال : هما المرءان يقتدى بهما .
"I was sitting with Shebah bin Uthman bin Abi Talhah Qurashi (the key-bearer of the Kaaba) in Masjid al-Haram, and he said that once Sayyiduna Umar bin Khattab, may Allah be pleased with him, was present at the same place in Masjid al-Haram and said that he intended to distribute the gold and silver in the Kaaba among the Muslims. I said that you cannot do that. He asked why. I said that your two companions (the Prophet Muhammad, peace be upon him, and Abu Bakr Siddiq, may Allah be pleased with him) did not do this. Umar, may Allah be pleased with him, said: These two personalities are leaders and guides."
Reference: Sahih al-Bukhari: 7275
It is established that "If there is a motive for a certain action, and there is no Shariah prohibition against it, nor any obstacle in performing it, yet the Prophet Muhammad, peace be upon him, refrained from it, then refraining from it is Sunnah, and acting upon it is a reprehensible and ugly innovation."
There is no origin of the celebration of Eid Milad-un-Nabi, peace be upon him, in the Quran and Sunnah.
Eid Milad is an Innovation (Bid'ah):
Its beginning was in
Reference: (363 AH)
, and the Shi'as first celebrated this festival in Egypt.
Reference: Al-Mawa'iz wal-I'tibar bi Dhikr al-Khitat wal-Athar by Al-Maqrizi: 490/1 and others
◈ Regarding a similar matter, Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, said beautifully:
إنه لو أحدثه المسلمون لقد كان يكون قبيحا، فكيف إذا كان مما لم يشرعه نبي قط؟ بل أحدثه الكافرون، فالموافقة فيه ظاهرة القبح ، فهذا أصل .
"The reality is that even if Muslims had invented it, it would still be bad; any act that the Prophet Muhammad, peace be upon him, did not sanction is bad, and this act was indeed invented by the disbelievers, and its ugliness becomes even more apparent by imitating the disbelievers."
Reference: Iqtidā’ al-Ṣirāṭ al-Mustaqīm: 477/1
◈ He also writes:
معلوم أنه لو كان هذا مشروعا مستحبا يثيب الله عليه؛ لكان النبى صلى الله عليه وسلم أعلم الناس بذلك، ولكان يعلم أصحابه ذلك، وكان أصحابه أعلم بذلك وأرغب فيه ممن بعدهم، فلما لم يكونوا يلتفتون إلى شيء من ذلك علم أنه من البدع المحدثة التى لم يكونوا يعدونها عبادة وقربة وطاعة، فمن جعلها عبادة وقربة وطاعة، فقد اتبع غير سبيلهم، وشرع من الدين ما لم يأذن به الله .
"It is known that if it were prescribed and recommended, for which Allah grants reward, then the Prophet Muhammad, peace be upon him, would have been more aware of it and would have informed his companions as well. The companions knew it more than the later generations and were inclined towards it. Therefore, when the companions did not even pay attention to such a thing, it became clear that it is among the innovations which the companions did not consider as worship, goodness, or obedience. Hence, whoever considers these matters as worship, goodness, and obedience has abandoned the path of the companions and has made this act a religion, which Allah has not permitted."
Reference: Iqtidā’ al-Ṣirāṭ al-Mustaqīm: 798/2
◈ He further writes:
أما ما تركه من جنس العبادات مع أنه لو كان مشروعا لفعله أو أذن فيه ولفعله الخلفاء بعده والصحابة، فيجب القطع بأن فعله بدعة وضلالة ويمتنع القياس فى مثله .
"An act abandoned by the Messenger of Allah, peace be upon him, in the category of acts of worship is not legitimate. If it were part of the Shariah, the Messenger of Allah, peace be upon him, would have performed it or permitted or commanded it. The Rightly Guided Caliphs and other companions, may Allah be pleased with them, would have practiced it. In such matters, analogy is not permissible; rather, it is categorically described as an innovation and misguidance."
Reference: Majmoo’ al-Fatawa: 172/26
◈ Regarding some innovations, Allama Subki, may Allah have mercy on him (d. 756 AH), writes:
هذه بدعة لا يشك فيها أحد ولا يرتاب فى ذلك، ويكفي أنها لم تعرف فى زمن النبى صلى الله عليه وسلم ولا فى زمن أصحابه ولا عن أحد من علماء السلف .
"Undoubtedly, this is an innovation. It is sufficient for its being an innovation that there was no mention of it during the Prophetic era or the era of the companions, nor is it established from any of the scholars of the Salaf."
Reference: Fatawa al-Subki: 549/2
◈ Allama Shatibi, may Allah have mercy on him (d. 790 AH), writes:
لان ترك العمل به من النبى صلى الله عليه وسلم فى جميع عمره، وترك السلف الصالح له على توالي أزمنتهم قد تقدم أنه نص فى الترك، وإجماع من كل من ترك؛ لأن عمل الإجماع كنصه .
"It is an innovation because the Prophet Muhammad, peace be upon him, did not practice it throughout his life. The righteous predecessors, may Allah have mercy on them, did not practice it at any time. It is established that such a case holds the status of a text, and whoever did not practice it, there is consensus from them on abandoning it. Acting upon consensus is equivalent to acting upon a text."
Reference: Al-I'tisam: 365/1
◈ Janab Ghulam Rasool Saeedi Sahib writes:
"The correct principle in this regard is that if there is a specific act of worship whose performance is encouraged and there is no obstacle to performing it, yet the Messenger of Allah, peace be upon him, deliberately refrained from doing it, then performing that act is certainly an impermissible innovation."
Reference: Sharh Sahih Muslim: 545/2
In the time of the Prophet Muhammad, peace be upon him, the cause and motivation for Eid Milad existed, and that cause in the Milad gathering is the reverence of the Prophet Muhammad, peace be upon him. There was no prohibition in performing it, yet the Prophet, peace be upon him, and the companions, may Allah be pleased with them, deliberately refrained from it. Therefore, its observance now is certainly an "impermissible innovation."
Evidence on the Illegitimacy of the Eid Adhan:
Before the two Eids, there was a reason for the call to prayer (Adhan), but you, peace be upon him, and the noble companions, may Allah be pleased with them, deliberately abandoned it, while the Adhan is the mention of Allah, the emblem of Islam, and a complete invitation, which can apparently be recorded under general Shariah evidences. It is not against any Shariah ruling, nor has the Shariah prohibited it. The Adhan of the two Eids could also have been analogized to the Friday Adhan. Despite this, it is a blameworthy innovation and a sin. The reason is one: its cause was present, there was no obstacle, yet the Noble Prophet, peace be upon him, deliberately abandoned it; therefore, it is an innovation.
◈ Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him (d. 728 AH), says:
هنا مثال لما حدث، مع قيام المقتضى له، وزوال المانع لو كان خيرا، فإن كل ما يبديه المحدث لهذا من المصلحة، أو يستدل به من الأدلة، قد كان ثابتا على عهد رسول الله صلى الله عليه وسلم، ومع هذا لم يفعله رسول الله صلى الله عليه وسلم، فهذا الترك سنة خاصة، مقدمة على كل عموم وكل قياس .
"This is an example of innovation, even though it would have been a good deed, and its necessity was present in the best of times and there was no obstacle. Regarding the innovator, all the considerations and evidences were also present in the Prophetic era, but despite all this, the Prophet, peace be upon him, did not act upon it. Therefore, abandoning it became Sunnah, and this evidence takes precedence over all general evidences and analogies."
Reference: Iqtida' al-Sirat al-Mustaqim : 597/2
Invalidity of Istinja after Passing Wind
◈ The fatwa of five hundred Hanafi jurists is:
بدعة وهو الاستنجاء من الريح .
"Istinja after passing wind is an innovation."
Reference: Fatawa Alamgiri: 50/1
If someone issues a fatwa permitting istinja after passing wind on the basis of no prohibition, what would be the response from these five hundred Hanafi scholars? These gentlemen consider non-action to be an innovation.
Collective Recitation of Surah Kafirun is Disliked:
◈ It is written in Fatawa Alamgiri:
قراءة الكافرون إلى الآخر مع الجمع مكروهة؛ لأنها بدعة لم تنقل عن الصحابة، ولا عن التابعين .
"Collective recitation of Surah Kafirun is disliked because it is an innovation; it is not transmitted from the Companions, may Allah be pleased with them, nor from the Tabi‘in, may Allah have mercy on them."
Reference: Fatawa Alamgiri: 317/5
On the basis of non-practice, it has been called disliked, invalid, and an innovation.
Salat al-Raghaib is an Innovation:
◈ Allama Ibrahim Halabi Hanafi (d. 956 AH) writes:
إن الصحابة والتابعين ومن بعدهم من الأئمة المجتهدين لم ينقل عنهم .
"Salat al-Raghaib is an innovation; it is not transmitted from the Companions, may Allah be pleased with them, the Tabi‘in, may Allah have mercy on them, nor from the later Mujtahid Imams."
Reference: Kabiri: 433
The reason given for Salat al-Raghaib, performed in Rajab, being an innovation is its lack of transmission from the Companions, may Allah be pleased with them, the Tabi‘in, may Allah have mercy on them, and the Mujtahid Imams.
Sermon of the Eclipse Prayer:
◈ Allama Marghinani Hanafi (d. 593 AH) writes:
ليس فى الكسوف خطبة لأنه لم ينقل .
"There is no sermon in the eclipse prayer, because it is not transmitted from the Prophet Muhammad (peace be upon him)."
Reference: Al-Hidayah Sharh Bidayat al-Mubtadi: 56/1
◈ Allama Ibn Muddood Mosuli Hanafi (d. 683 AH) writes:
لا يخطب لأنها لم تنقل .
"Do not give a sermon in the eclipse prayer, because it is not transmitted."
Reference: Al-Ikhtiyar Li-Ta'leel Al-Mukhtar: 70/1
The absence of transmission and absence of action are being used as evidence for non-legitimacy.
Warning:
The sermon of the eclipse prayer is Sunnah; authentic hadiths indicate this.
Sprinkling rose water on the grave:
◈ Allama Ibn al-Hajj, may Allah have mercy on him (d. 773 AH), says:
ينبغي أن يتجنب ما أحدثه بعضهم من أنهم يأتون بماء الورد فيجعلونه على الميت فى قبره، وذلك لم يرد عن السلف رضي الله عنهم، وإذا لم يرد فهو بدعة، ثم العجب منهم كيف يأتون بماء الورد ويخرجون القطن من فمه وأنفه وتخرج المواد إذ ذاك وتشم منه الروائح الكريهة، ويتنجس المحل بإحدائهم النجاسة فى القبر بربهم ماء الورد، وقد تقدم هذا، وليس من السنة أن يبشر القبر ولا أن يفرش فيه ريحان، لأنه خروج عن فعل السلف ويكفيه من الطيب ما قد عمل له وهو فى البيت فنحن متبعون لا مبتدعون فحيث وقف سلفنا وقفنا .
"Some innovators sprinkle rose water on the deceased in the grave, which must be avoided, because this practice is not found among the Salaf, and any act not transmitted from the Salaf is an innovation. Even more astonishing is that these people remove a piece of cotton from the mouth and nose of the deceased, from which a foul-smelling substance begins to come out, and then they remove the impurity with rose water. This issue has been discussed earlier. Similarly, burning incense and spreading a mat of fragrant herbs in the grave is not the Prophetic way, because it contradicts the Salaf; rather, one should be content with the fragrance applied to the deceased in the house. We follow the path, not innovate. We will stop where the Salaf stopped."
Reference: Al-Madkhal: 262/3
Eid al-Ghadeer
◈ Allama Ibn Daqeeq al-Eid, may Allah have mercy on him (d. 702 AH), says:
قد منعنا إحداث ما هو شعار فى الدين، ومثاله : ما أحدثته الروافض من عيد ثالث، سموه عيد الغدير، وكذلك الاجتماع وإقامة شعاره فى وقت مخصوص على شيء مخصوص، لم يثبت شرعا، وقريب من ذلك أن تكون العبادة من جهة الشرع مرتبة على وجه مخصوص، فيريد بعض الناس أن يحدث فيها أمرا آخر لم يرد به الشرع، زاعما أنه يدرجه تحت عموم، فهذا لا يستقيم؛ لأن الغالب على العبادات التعبد، ومأخذها التوقيف .
"We prohibit innovations in the symbols of religion, such as the Rafidah who have invented a third Eid called Eid al-Ghadeer. Establishing a gathering at a specific time and form as a symbol is an innovation, and similarly, adding an extra element to a prescribed act of worship in a particular form and manner on the assumption that it is proven by general evidence is completely incorrect, because acts of worship are devotional and their evidences are based on divine instruction."
Reference: Ihkam al-Ahkam Sharh Umdat al-Ahkam: 200/1
It should be noted that innovations are either not included in general evidence or are exempted from it, therefore it is not correct to argue for the proof of an innovation using general and absolute evidence.
Regarding the proofs presented for Eid Milad and other innovations, were the noble Companions, the great Followers, the Imams of the religion, and the pious predecessors unaware of them? If these evidences established the permissibility or recommendation of the practiced Eid Milad, then these people would certainly have observed it, and the Prophet Muhammad, peace be upon him, despite the presence of enabling and non-preventing factors, refrained from it. Therefore, abandoning it is Sunnah, and establishing it is a reprehensible and blameworthy innovation.
Principle Number 5
◈ One reason for the impermissibility of innovation (Bid'ah) is explained by Abdullah bin Mas'ud (may Allah be pleased with him):
لا يجعل أحدكم للشيطان شيئا من صلاته يرى أن حقا عليه أن لا ينصرف إلا عن يمينه لقد رأيت النبى صلى الله عليه وسلم كثيرا ينصرف عن يساره .
"Do not make a part of your prayer for Satan by turning to the followers on the right side (after the salam) as a compulsory act upon yourself; I have seen the Messenger of Allah (peace be upon him) turn several times to the left side."
Reference: Sahih al-Bukhari: 852, Sahih Muslim: 707
From this hadith, it is established that insisting on a permissible and recommended act as if it were obligatory makes it a satanic act.
◈ Allama Tayyibi (may Allah have mercy on him) (d. 743 AH) writes:
فيه أن من أصر على أمر مندوب وجعله عزما ولم يعمل بالرحصة فقد أصاب منه الشيطان من الإضلال فكيف بمن أصر على بدعة ومنكر .
"This hadith indicates that whoever persists in a recommended act, considering it a firm principle, and abandons the Sunnah, then Satan has misled him. Then what will be the fate of one who constantly practices innovation and reprehensible acts?"
Reference: Sharh al-Mishkat: 105/3
Principle Number 6
◈ Hafiz Ibn Kathir, may Allah have mercy on him (d. 774 AH), says:
أما أهل السنة والجماعة فيقولون فى كل فعل وقول لم يثبت عن الصحابة : هو بدعة؛ لأنه لو كان خيرا لسبقونا إليه، لأنهم لم يتركوا خصلة من خصال الخير إلا وقد بادروا إليها .
"The creed of Ahl al-Sunnah wal-Jama'ah is that any statement or action which is not established from the Companions, may Allah be pleased with them, is an innovation (bid'ah). If it were a good deed, they would have done it before us, because they did not leave any good deed undone; rather, they hastened to do it."
Reference: Tafsir Ibn Kathir: 567/5
If the prevalent celebration of Eid Milad or other innovations had any basis, the Companions, may Allah be pleased with them, would have initiated it, because they were the foremost in understanding the meanings, implications, and requirements of the Qur'an and Hadith and in shaping their lives accordingly.
