Arbitrariness in Bid’ah: New Methods Are Not New Worship
Mufti Mawlana Badruzzaman Riyad
If “Ya Nabi Salam Alaika” and the celebration of Eid-e-Milad-un-Nabi ﷺ are considered bid‘ah just because they did not exist in their current forms during the time of the Prophet ﷺ, then many current religious practices should be subjected to the same logic. The six-point Tabligh system, world Ijtema, annual Ijlas, Qur’an and Hifz contests, Khatm-e-Bukhari Mahfils, Seerat-un-Nabi Mahfils, Seerat competitions, and organised madrasa sessions were also non-existent during the Prophetic era. However, many similar programs if everynew practice were automatically considered misguided; many existing methods of religious instruction and propagation would face the same criticism. Instead, a practice’s goal, content, methodology, and adherence to Islamic law should be taken into consideration. Its religious rule is not always determined by historical originality.
It is important to distinguish between a new practice and a new act of worship. Teaching the Qur’an is a recognised Islamic goal, and madrasas, tests, contests, publications, and online resources are ways to accomplish it. Mahfils, seminars, and tournaments are organisational ways to support the established Islamic goal of studying and debating the Seerah of the Prophet ﷺ. It doesn’t always follow that a method’s fundamental goal is brand-new just because it was invented later. The Hadith, ‘Every innovation is misguidance’, should be viewed in light of the wider principles of Islamic jurisprudence. Imam Ibn ‘Abd al-Salam and other scholars debated recently submitted issues in accordance with the five Shariah judgements. A new activity may be blameworthy if it goes against Islamic principles, has no legal foundation, introduces something forbidden into religion, or portrays illegal conduct as a necessary act of devotion. However, just because an organisational structure or acceptable method was created after the Prophetic age does not inevitably mean that it is misguidance.
Eid-e-Milad-un-Nabi ﷺ should be examined according to the same criteria, which include its goals, substance, and conformity to Shariah. If there is illegal conduct, a false belief, or an unsubstantiated religious claim at a specific Milad assembly, it should be noted and condemned with proof. However, it is not enough to prove that everything related to such a gathering is incorrect just because it did not exist in the same form during the Companions’ time. When assessing other religious organisations and events, the same standard needs to be used. When an honest intellectual debate escalates into hostility among Muslims, the situation becomes more difficult. People who follow Milad are called innovators in certain hard-line discourse, while those who show affection and respect for the Prophet ﷺ may be considered suspicious. Such rhetoric has the potential to deepen the Ummah’s divisions. Therefore, criticism should concentrate on particular actions or ideas that are reportedly against Shariah and are backed by facts, rather than on people just because they hold different academic opinions.
A norm that is both equitable and uniform is crucial. Similar new arrangements should be evaluated in accordance with the same criteria if new organisational techniques are permitted in other domains because they support justifiable Islamic goals. On the other hand, it should be obvious if a certain activity is against Shariah. It takes more than just popularity or originality to determine if an activity is religiously genuine or not. Every religious program or Milad is not subject to criticism using this method. Every meeting must stay within the bounds of Shariah, and each group’s activities, beliefs, and speeches should be evaluated separately. Milad may be observed within certain bounds by those who believe it to be acceptable, while those who disagree may avoid. Insulting, demeaning, or socially shaming other Muslims over a scholarly difference is not justified by any perspective.
Religious conflicts should be treated with caution, proof, and respect for one another in a time when the Muslim Ummah is facing significant difficulties. It is the duty of scholars, khatibs, and religious leaders to keep minor conflicts from becoming points of controversy. When there is a true academic debate, it should stay within the bounds of Islamic etiquette; if a practice is incorrect, it should be shown; and if a statement is baseless, it should be corrected. Though disagreements may still exist, the Ummah’s unity and brotherhood should never be undermined by them.
Author: Chief Muhaddith, Darul Hadith Latifia Northwest, UK.
