Ислам дінінде жаңашылдықтар (Bid'ah) туралы

Innovation in religious matters in Islam

In Islam, (بدعة , ) refers to innovation in religious matters. Linguistically, the term means "innovation, novelty, heretical doctrine, heresy". Despite its common use in Muslim texts, the term is not found in the Qur'an. In classical Arabic literature (adab), it has been used as a form of praise for outstanding compositions of prose and poetry.

In early Islamic history, bid'ah referred primarily to heterodox doctrines. In Islamic law, when used without qualification, bid'ah denotes any newly invented matter that is without precedent and is in opposition to the Quran and Sunnah. Scholars generally have divided bid'ah into two types: innovations in worldly matters and that of in religious matters. Some have additionally divided bid'ah into lawful and unlawful innovations, the details of which are discussed below. Introducing and acting upon a bid'ah in religious matters is a sin and considered one of the enormities in Islam that is obligatory to immediately desist and repent from.

Sunni Muslim scholars have divided bid'ah in worldly matters into two types: or, in modern times, the discovery and synthesis of new intoxicants.

"A newly invented way [beliefs or action] in the religion, in imitation of the Shariah (prescribed Law), by which nearness to Allah is sought, [but] not being supported by any authentic proof – neither in its foundations, nor in the manner in which it is performed." "Carrying out actions which displease Allah Subhanahu wa ta'ala and his messenger" Muhammad. (Muhammad ibn Isa at Tirmidhi). "New things that have no basis in the Qurʼan or Sunnah" (Ibn Rajab). Bid'ah is always bad but if a new thing has origins in the Qur'an and Sunnah it is to be called Bid'ah Logaviyya (verbal innovation), (Ibn Taymiyyah).

Ali ibn Abi Talib, of the Rashidun (rightly guided Caliphs), said; "He who innovates or gives protection to an innovator, there is a curse of Allah and that of His angels and that of the whole humanity upon him." Abdullah ibn Umar said: "Every innovation is misguidance, even if the people see it as something good." Abd Allah ibn Abbas, a companion of Muhammad and early Islamic scholar also said: "Indeed the most detestable of things to Allah are the innovations." Sufyan al Thawri, a tabi'i Islamic scholar, Hafiz and jurist, mentions: "Innovation is more beloved to Iblees than sin, since a sin may be repented for but innovation is not repented for." He also said, "Whoever listens to an innovator has left the protection of Allāh and is entrusted with the innovation." A person once sent salaam to Abdullah ibn Umar who replied: "I do not accept his salaam, as this person has innovated by becoming Qadariyah (A sect which does not believe in destiny.") Al Fudayl ibn 'Iyad is reputed to have said: "I met the best of people, all of them people of the Sunnah, and they used to forbid from accompanying the people of innovation." Hasan al Basri mentions: "Do not sit with the people of innovation and desires, nor argue with them, nor listen to them". Ibraaheem ibn Maysarah mentions: "Whoever honours an innovator has aided in the destruction of Islam." Al Hasan ibn 'Ali al Barbahari mentions: "The innovators are like scorpions. They bury their heads and bodies in the sand and leave their tails out. When they get the chance they sting; the same with the innovators who conceal themselves amongst the people, when they are able, they do what they desire." Abu Haatim said: "A sign of the people of innovation is their battling against the people of Narrations." Abu Uthman al Sabuni said: "The signs of the people of innovation are clear and obvious. The most apparent of their signs is their severe enmity for those who carry the reports of the Prophet." Ahmad Sirhindi has explained about Bid'ah in his letter, that according to his view, Bid'ah are the opposite of Sunnah or Hadith traditions of Muhammad.

Jabir ibn Abd Allah said that Muhammad said that those who introduced a good precedent in Islam which others followed (by people) would be rewarded as would those who followed it, and someone who introduced a bad precedent which others followed would be punished, as would the followers. Anas ibn Malik said "I heard the Prophet say: 'My nation will not unite on misguidance, so if you see them differing, follow the great majority.' (The grade of the Hadith is da'eef)"

Abu Hurairah said that Muhammad said, "Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven." After Muhammad's death the people continued observing that (i. e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr and in the early days of Umar ibn Al Khattab's Caliphate. During Ramadan upon seeing people praying in different groups, Umar ordered Ubayy ibn Ka'b to lead the people in congregational prayer. On this Umar said: 'What an excellent Bida (i. e. innovation in religion at that time from an earlier time) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' Salman al Farsi said that when Muhammad was asked, by some of the companions, about the permissibility and prohibition of certain items, he said "Halal is that which Allah has made Halal in His book, Haram is that which Allah has made Haram in His book and about which he has remained silent is all forgiven." Abu Hurairah said that at the time of the Fajr prayer Muhammad asked Bilal ibn al Harith, "Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise." Bilal replied, "I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me." Ibn Hajar al Asqalani says in Fath al Bari that "the hadith shows it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal reached the conclusion he mentioned by his own inference and the Prophet (Allah bless him and give him peace) confirmed him therein." Similar to this, Khubayb ibn Adiy asked to pray two rak’as before being executed by idolators in Mecca, and was hence the first to establish the sunna of two rak'as for those who are steadfast in going to their death. Rifaa ibn Rafi narrated: When we were praying behind the Prophet and he raised his head from bowing and said, "Allah hears whoever praises Him," a man behind him said, "Our Lord, Yours is the praise, abundantly, wholesomely, and blessedly. "When he rose to leave, the Prophet asked who said it, and when the man replied that it was he, the Prophet said, "I saw thirty odd angel each striving to be the one to write it." Ibn Hajar al Asqalani comments in Fath al Bari that the hadith "indicates the permissibility of initiation new expression of dhikr in the prayer other than the ones related through hadith texts (even though this is still reported in the hadiths), as long as they do not contradict those conveyed by the hadith. It is clear that this is since the above were a mere enhancement and addendum to the know, sunna dhikr."

The criterion that qualifies a particular action as a bid'ah in the religion is a debate amongst Sunni scholars. Scholars affiliated to the Salafi and Wahhabi sects argue for an exclusive, literal definition that entails anything not specifically performed or confirmed by Muhammad. Practitioners of Sufism, in contrast, argue for an inclusive, holistic definition. Umar Faruq Abd Allah writes:

[B]id’a could take on various shades of meaning. When used without qualifying adjectives, it tended to be condemnatory, as, for example, in the statement, "bid'a must be avoided" Nevertheless, bid'a was not always something bad. In certain contexts, especially when qualified by adjectives, bid'a could cover a wide range of meanings from what was praiseworthy to what was completely wrong, as, for example, in the caliph ‘Umar's statement below, "what an excellent bid'a is this! "|Umar Faruq Abd Allah|Innovation and Creativity in Islam

Despite the general understanding of standing scholarly disagreements (ikhtilaf), the notion of lawful innovation is a polarizing issue in the Islamic world. A practical example of this is the debate over the permissibility of the mawlid or commemoration of Muhammad's birthday. All scholars agree that such celebrations did not exist in the early period of Islamic history, and yet mawalid commemorations are a common element in Muslim societies around the world. Even so, Sunnis' scholars are divided between emphatic unconditional condemnation and conditional acceptance of the celebration with the former insisting it is a bidah and thus automatically unlawful, while the latter argues it nonetheless is contextually permissible. British historian Sadakat Kadri has noted the change over time in what is considered bidah. Hadith were not written down until the 9th century, at least in part because "traditionists such as Ibn Hanbal considered human literature to be an unholy innovation." This interpretation changed even for very conservative jurists such as Ibn Taymiyyah who wrote dozens of books. Ibn Taymiyyah however considered mathematics, a bidah, a false form of knowledge that "does not bring perfection to the human soul, nor save man from castigation of God, nor lead him to a happy life", and forbade its use in determining the beginning of lunar months. Very conservative Wahhabis allow the broadcast of television but Indian Deobandi forbid their followers from watching it,

Traditionally who died of plague and who did not was explained as simply the will of God based on al Bukhari's al Sahih hadith, but studying the progress of the Black Death (bubonic plague) in the 14th century, scholar Ibn al Khatib noted those who died had the plague transmitted to them from "garments, vessels, ear rings; persons by infection of a healthy sea port by an arrival from an infected land" whereas isolated individuals were immune. In his Book of Knowledge Al Ghazali observed that many phenomena once thought bidah had come to be though legally unobjectionable. <blockquote>[A]mong the accepted practices of our time are decorating and furnishing the mosques, and expending great sums of money on their ornate construction and fine rugs which were then considered innovations. These were introduced by the pilgrims, since the early Muslims seldom placed anything on the ground during prayer. Similarly disputation and debate are among the most honoured disciples of the day and are numbered among the best meritorious works (qarubat): nevertheless they were among the taboos at the time of the Companions. The same is true of the chanting (talhiri) of the Quran and the call for prayer, going to excess in matters of cleanliness and being over fastidious in matters of ceremonial purity, ruling clothes unclean on petty and far fetched grounds, and, at the same time, being lax in ruling foods lawful and unlawful as well as many other like things.