Detailed Explanation Of Article: Understanding Ahlus Sunnah’s Two Definitions Of Innovations.

[MuhammedAli]

Detailed Explanation Of Article: Understanding Ahlus Sunnah’s Two Definitions Of Innovations.

Introduction:

Those who read matters controversial between various Islamic sects have likely encountered term Biddah used to demonize another sect of Muslims. Truth is that many readers would not be aware the meaning of word Biddah, and even if they are aware, it would be translation, innovation. It’s very rare that causal readers would know the exact legal meaning of this term. Even those familiar with legal meaning they would be arguing whose version of definition is correct and truly reflects teaching of Prophet (peace be upon him) found in Ahadith. This article will present two definitions of innovations each with its own supporting evidence and explanation. My sole objective is to educate Muslims about two differing definition and demonstrate that both produce an agreed ruling. This article is a further explanation of article already written, here.

0.0 - Definition Purposed By Shaykh Ibn Rajab al-Hanbali:

Shaykh Ibn Rajab al-Hanbali (may Allah have mercy on him) purposed following definition which Salafis claim to be judging matters not explicitly mentioned in Quran/Sunnah:

“Regarding the Holy Prophet’s (peace be upon him) saying: ‘Beware of newly introduced matters, for every innovation is a straying’ It is a warning to the community against following innovated new matters. He emphasised that with his words, ‘... every innovation is a straying.’ What is meant by innovation are those things which are newly introduced having no source in the Sharee’ah to prove them. As for whatever has a source in the Sharee’ah thereby proving it, then it is not an innovation in the Shar'ri sense, even though it might linguistically be an innovation. There is in Saheeh Muslim from Jaabir that the Prophet (peace be upon him) used to say in his khutbah: ‘The best discourse is the Book of Allah, and the best guidance is the guidance of Muhammad, and the worst of affairs are those which are newly introduced, for every innovation is an error.’ So his saying, ‘Every innovation is a straying ...’ is one of the examples of concise and yet comprehensive speech which omits nothing, and it is one of the tremendous principles of the religion, closely resembling: ‘Whoever introduces into this affair of ours that which is not of it, then it is rejected.’” [Ref: Jami ul-Uloom wal-Hikam, Hadith20, by Shaykh Ibn Rajab al-Hanbali]

Shaykh Ibn Rajab al-Hanbali’s (may Allah have mercy on him) definition is source of definition which I was taught during my association with members of Ahle Hadith sect. The only difference between what Shaykh purposed and what I was taught by members of Ahle Hadith Salafi sect was of expression and some criteria’s which produced contradictory rulings to what Shaykh Ibn Rajab’s (rahimullah) definition produced. The expression of definition accorded with teaching of Shaykh (rahimullah) but the principles on basis of which innovation was judged were contradictory. I will not focus on distortion of Khawarij but what Shaykh (rahimullah) wrote.

0.1 – Evidence Of Shaykh Ibn Rajab al-Hanbali’s Definition:

Primary source for Shaykh Ibn Rajab’s (may Allah have mercy on him) understanding of innovation is three Ahadith of Prophet (peace be upon him). The first and the foremost is following saying of Prophet (peace be upon him) recorded in Sahih Muslim:

“And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885]

Following Hadith is also part and parcel of subject and definition of innovation:

"Narrated Aisha: Allah's Messenger said: One who innovates something in this matter of ours that is not of it will have it rejected.” [Ref: Bukhari, B49, H861]

Exactly same Hadith is translated, or you can say explained, or to coin a new term transplained - explanation of Hadith is part of translation as in the following:

“… 'If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected.'" [Ref: Muslim, B49, H861, here.] “He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.” [Ref: Muslim, B18, H4266, here.]

Transplanation of this Hadith is based on commentary, Fath al-Bari Sharh Sahih al-Bukhari which was authored by Shaykh Ibn Hajr al-Asqalani (may Allah have mercy on him). On subject of what is a rejected innovation another Hadith records:

“A'isha informed me that Allah's Messenger said: ‘He who acted any action not from our affair that is rejected.’” [Ref: Muslim, B18, H4267]

Following is transplanation of same Hadith:

“A'isha informed me that Allah's Messenger said: He who did any act for which there is no sanction from our behalf, that is to be rejected.” [Ref: Muslim, B18, H4267, here.]

1.0 - Basic Definition Of Innovation:

Fundamental: Any action/belief without Asal from the Qur'an or Sunnah such is an innovation [in Shar’ri sense].

1.1 - Expanded Definition Of Innovation:

Expanded: Any action/belief without explicit or implicit Asal from the Qur'an or Sunnah such is an innovation [in Shar’ri sense].

1.3 - Two Complimentary Principles Of Innovation:

(i) Introducing a matter into Islam which is not of it is rejected. (ii) Engaging in any action not from Islam it is rejected.

2.0 - The Word Asal And The Types Of Asal:

To correctly understanding the definitions of innovation it is important to understand meaning of word Asal. The word Asal in Urdu means, foundation, root, start, derivative, and reality. Apart from the last all other meanings can be employed in this definition of innovation. In some articles I have employed term ‘evidential support’ to mean Asal. As mentioned earlier I had learnt definition of innovation from member of Khariji sect called Ahle Hadith. And my brain-washer did not specify that Asal is of two types, explicit/implicit, and I did not ask. Based on evidential demands by these Khawarij in debates and discussions with members of Ahlus Sunnah I conclude Asal is NOT in sense of implicit evidence but Asal in meaning of explicit foundation. Anyone who encounters them in a discussion, lends them an ear will be aware; Khawarij demand explicit evidence from Quran and Sunnah for innovated practices like Mawlid. They say, show us proof Prophet (peace be upon him) engaged in this practice or his companions. This indicates in their understanding permissibility depends upon a practice being Sunnah of Prophet (peace be upon him) and if it is not so then it is an innovation. I employed same definition while discussing with Najdi Kharijis popularly known as Salafis and they did not object to the definition either. It is a sect which originated in Najd in middle of 1750’s. And like the Ahle Hadith they too opposed commemoration and celebration of Mawlid. This establishes that like Ahle Hadith the Salafis too have incorporated principles which were not originally part of Shaykh Ibn Rajab al-Hanbali’s (may Allah have mercy on him) because Shaykh (may Allah have mercy on him) deemed celebration of Mawlid as permissible. Judging Mawlid without added Salafi baggage conclusion one arrives is; Mawlid is not an innovation in sense of Shari’ah but only in linguistic sense. Thus it is permissible and a reward-worthy act.

2.1 - Two Types Of Asal, Explicit And Implicit And Justification:

As a former Salafi, or accurately Halafi (combination of Hanafi Salafi), I did spend time contemplating if Asal root/foundation should be divided into categories of (i) explicit and (ii) implicit. And my understanding is that any innovated matter whose components have root in Quran/Sunnah but innovation was not explicitly instructed by Prophet (peace be upon him), nor has been acted by him is permissible because components it is composed of are from Sunnah. Sahih of Imam Bukhari is an innovation in linguistic sense but it is not innovation in Shar’ri sense because the components it is made up of are prophetic Sunnahs. There is no explicit evidence in Quran, or Sunnah where Allah (be He glorified), or Messenger (peace be upon him) said read Bukhari, or any other book of Hadith for that matter. There is evidence that companions compiled Ahadith as their own collections during the life of Prophet (peace be upon him) and he permitted it. And Bukhari and other books of Ahadith derive from these sources as well as from orally transmitted Ahadith. Hence we can through Qiyas deduce it if was allowed for them it was allowed for him to compile collection of Ahadith and call it Bukhari, al-Jaami al-Ṣaḥīḥ al-Musnad al-Mukhtasar … al-Hasil Sahih Bukhari has indirect/implicit evidence in support of it hence it is not [Shar’ri] innovation because the definition says: Any action/belief without Asal from the Qur'an or Sunnah such is an innovation [in Shar’ri sense]. Bukhari has Asal therefore it is not an innovation in Shar’ri sense of word. This leads to conclusion that there are two types of Asals: (i) explicit, (ii) implicit.

2.2 – When Innovation Is Innovation, When It Is Not In Shar’ri Sense Of Definition:

It is worthy pointing out Shaykh Ibn Rajab’s (may Allah have mercy on him) above definition is Shar’ri definition of innovation and not linguistic. As such anything termed/categorized as innovation according to this definition; it is reprehensible, sinful, evil, and rejected type of innovation according to Jamhoor’s (majority’s) definition of innovation. In the main article, here, as an example suicide bombing termed ‘martyrdom mission’ was discussed and revealed that it would be termed as an innovation. Ruling regarding it was it is misguidance, rejected form of innovation, and it is leading to hellfire because it is composed of a Haram, for which there is no funeral prayers, no forgiveness, and an offense punished eternally in hell. In contrast if ‘martyrdom mission’ was fighting against an enemy where odds favored enemy immeasurably but the believers stood firm, did not retreat, and fought to their deaths. They would be counted amongst the martyrs. And if they retreat without being commanded by military leadership then take note what Allah (be He glorified and exalted) has said:

“O you who have believed, when you meet those who disbelieve advancing (in battle), do not turn to them your backs (in flight). And whoever turns his back to them on such a day, unless swerving (as a strategy) for war or joining (another) company, has certainly returned with anger (upon him) from Allah, and his refuge is Hell - and wretched is the destination.” [Ref: 8:15/16]

In this context second version of ‘martyrdom mission’ is composed of an Islamic teaching hence it is reward-worthy and praiseworthy practice. Another example would suffice. Performing Taraweeh for entire month under leadership of a Qari in Masjid even though it is an innovation in linguistic sense but in light of above definition it is not an innovation in Shar’ri sense so it will not be termed as an innovation.

2.3 – Taraweeh Of Entire Month A Prophetic Sunnah, Or An Excellent Innovation:

Khawarij following Shaykh Ibn Rajab’s (may Allah have mercy on him) definition of innovation argue it has Asal/root in Sunnah therefore Taraweeh of entire month … is classed a prophetic Sunnah. We say Taraweeh of three days as mentioned in Ahadith is a prophetic Sunnah. Extending its practice to entire month of Ramadhan is a Sunnah but not prophetic Sunnah, it is a good Sunnah introduced in Islam for which there is reward. In other words it is a praiseworthy innovation and Umar (Allah be pleased with him) said it is an excellent innovation: “On that, 'Umar remarked what an excellent innovation this is but the prayer which they do not perform, but sleep at its time is better than the one they are offering.” [Ref: Bukhari, B32, H227] It is permissible to engage in entire month of Taraweeh … because practice of it does not contradicts any prohibitive teaching of Islam and practice of Taraweeh is act of worship composed of prophetic Sunnah. The  result is Taraweeh is not innovation according to definition of Shaykh Ibn Rajab (may Allah have mercy on him) because it has its origin is in Sunnah.

3.0 - Scholarly Precedent For Praiseworthy And Reprehensible Innovation:

Imam Nawavi (may Allah haver mercy on him) says:

“Innovation in the Law is the innovating of what did not exist in the time of the Messenger of Allah and is divided into excellent and bad. The Shaykh Abu Muhammad Abd al-Aziz  Ibn Abd al-Salam  (may Allah have mercy on him) said toward the end of his book, al-Qawa`id [al-Kubra]: “Innovation is divided into ‘obligatory’ (wajiba), ‘forbidden’s (muh.arrama), ‘recommended’s (manduba), ‘offensive’s (makruha), and ‘indifferent’s (mubaha). The way [to discriminate] in this is that the innovation be examined in the light of the regulations of the Law (qawa`id al-shari`a).If it falls under the regulations of obligatoriness (ijab) then it is obligatory; under the regulations of prohibitiveness (tah.rim) then it is prohibited; recommendability, then recommended; offensiveness, then offensive; indifference, then indifferent.”

He also recorded following as Imam Shafi’s (may Allah have mercy on him) understanding of innovation:

“The newly innovated matters are of two kinds. [Innovation] that which goes against the teaching of book of Allah, the Sunnah of Messenger (peace be upon him), or his tradition, or the consencus of Muslim Ummah is called misguided innovation. The second kind is an innovation that is praiseworthy, about which there is no disapproval from any of the scholars and this is not a blameworthy. Omar (Allah be pleased with him) said regarding the Taraweeh prayer that is is an excellent innovation. Meaning it did not exist during the era of the Prophet (peace be upon him) but it does not contradict anything that did exist [in Quran and Sunnah].” [Ref: Tahdheeb al-Asma wal-Lughat, Vol3, page 22/23, here.]

Imam Shafi’s (rahimullah) position is also mentioned in another classical era book:

“It was narrated to us by Muhammad ibn Musa ibn al-Fadl who had it narrated to him from Abul-Abbas Al-Asam who said Rabi’ ibn Sulayman narrated to us from Imam ash-Shafi’i that he said: “Innovated matters in religion (min Al-Umur) are of two kinds: 1) Whatever is innovated and contravenes the Book, or the Sunnah, or a narration, or Ijma (consensus) – then that is an innovation of misguidance. 2) Whatever is innovated of [any and all good things [min al-khayr] and that does not contradict any of these – then this is a novelty which is not blameworthy.  And ‘Umar (radiya Allahu ‘anhu) said concerning the night-prayer in the month of Ramadan: ‘ni’matu bida’at hadhihi‘ what a good innovation this is’ meaning it was innovated without having existed before and, even so, there was nothing in it that contradicted the above.” [Ref: Manaqib al-Imam al-Shafi, Vol1, Pages468/469, here.]

Imam Badr al-Deen al-Ayni al-Hanafi (may Allah have mercy on him), died 856 divided innovation into two categories:

“Innovation is a newly innovated matter that did not exist at the time of the Messenger of Allah (peace be upon him). It is of two types: (i) If it is from category which is deemed as good according to islam then it is called praiseworthy innovation. (ii) If on other hand it falls in a class that is deemed blameworthy by Islam then it is called blameworthy innovation.” [Ref: Umdat ul-Qari Sharh Sahih ul-Bukhari, Vol 11, page 120, here.]

There are many other Imams who have divided innovation into reprehensible and praiseworthy and then they further divided each category into subdivisions.

3.1 – Textual Support For Praiseworthy Categorization Of Innovation:

Word Sunnah has been employed in meaning of innovation in following Hadith because son of Adam (peace be upon him) was first to start Sunnah of murder:

"Whenever a person is murdered unjustly, there is a share from the burden of the crime on the first son of Adam for he was the first to start the Sunnah (tradition) of murdering." [Ref: Bukhari, B55, H552]

And in following Hadith Prophet (peace be upon him) instructed the believers to follow his Sunnahs and innovative Sunnahs introduced by rightly Caliphs:

“I urge you to adhere to my Sunnah and the Sunnah of the Rightly-Guided Caliphs, and cling stubbornly to it. And beware of newly-invented matters, for every innovation is a going astray.'" [Ref: Ibn Majah, B1, H42, here.] Prophet (peace be upon him) said one who introduces a good Sunnah in Islam he and those who act on this Sunnah will be rewarded equally: “He who introduced some good Sunnah in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect” [Ref: Muslim, B34, H6466] Sunnahs of Prophet (peace be upon him) are already part of Islam. Engaging in prophetic Sunnahs and encouraging others to act on them is not introducing them into Islam hence the Hadith does not refer to prophetic Sunnahs. An innovation is not part of Islam and to introduce a Sunnah into Islam which is not already part of it gives meaning of an innovation. And in this light the Hadith says there is reward for innovated good Sunnahs. This meaning is further substantiated by two Ahadith in which the words are bit different but meaning is same: “The Messenger of Allah said: 'Whoever sets a good precedent in Islam, he will have the reward for that, and the reward of those who acted in accordance with it, without that detracting from their reward in the slightest.” [Ref: Nisa’i, B23, H2555] "Jarir b. 'Abdullah reported Allah's Messenger as saying: The servant does not introduce سُنَّةً صَالِحَةً  (righteous Sunnah) which is followed after him. The rest of the hadith is the same." [Ref: Muslim, B34, H6468] “Messenger of Allah said: "Whoever starts a سُنَّةَ خَيْرٍ (good Sunnah) which is followed, then for him is a reward, and the likes of their rewards of whoever follows him, there being nothing diminished from their rewards." [Ref: Tirmadhi, B39, H2675] Also Umar (may Allah be pleased with him) also is on record for saying practice of Taraweeh for entire month of Ramadhan is an excellent innovation: “On that, 'Umar remarked نِعْمَتِ الْبِدْعَةُ هَذِهِ  (i.e. what an excellent innovation this is) but the prayer which they do not perform, but sleep at its time is better than the one they are offering.” [Ref: Bukhari, B32, H227] His son Abdullah Ibn Umar (may Allah be pleased with him) also shared same understanding about innovation and said said: “Narrated Mujahid: Urwa bin Az-Zubair and I entered the Mosque (of the Prophet) and saw Abdullah bin Umar sitting near the dwelling place of Aisha and some people were offering the Duha prayer. We asked him about their prayer and he replied that it was an innovation.” [Ref: Bukhari, B27, H4] “Ibn Ulayyah narrated to us, Jarir narrated, al-Hakim bin A'raj narrated; I asked Muhammad about Salat ad-Duha, while he was sitting near the house of Prophet (sallallahu alayhi wa aalihi was’sallam). He said: It is an innovation and what a fine innovation it is!" [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, H3, here.] "Narrated Muamar, narrated al-Zuhri, narrated (Ibn Umar’s son) Sa'lim, (that his father) Ibn Umar said: At the time Uthman was killed no-one considered it desirable and the people did not innovate anything that is dearer to me than that prayer." [Ref: Musannaf Abd ar-Razzaq, Book Of Salat (No.2), Chapter al-Duha, H4868] Statement of Abdullah Ibn Umar (may Allah be pleased with him) itself is evidence that companions introduced many innovations but Salat ad-Duha was beloved to him. All this evidence proves Prophet (peace be upon him) taught there is reward for good innovations and companions of Prophet (peace be upon him) also shared this understanding. As well as introduced many innovations after him.

3.2 – Evidential Support For Reprehensible Classification Of Innovation:

Prophet (peace be upon him) said: “And he would join his forefinger and middle finger; and would further say: ‘The best of the speech is embodied in the Book of Allah, and the best of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error.’" [Ref: Muslim, B4, H1885, here.] Whenever, every/all, is used it is always limited by some something. When we say, Ali ate all the food. Ali ate every bit of food. In these two sentences all/every can is limited to what was on his plate, or in his house, but we will not understand the words to mean Ali ate all the food on world. In short every is limited by context and capability of person. Even if it is used in general sense it always is limited by said/unsaid factor.  The generality of every is restricted to a particular type of innovation and not absolutely every. If every was in its absolute meaning, which includes everything, and excludes nothing, then Books of Ahadith likes of Bukhari/Muslim, addition of Harakaat/Ijam, numbering of Surahs/Ayaat, Taraweeh as we practice it and many more practices are evil affairs and misguided innovation. Yet none has ever issued such judgment about these. This establishes that every is not absolutely all-inclusive but it has exceptions. Following Ahadith are proof of exceptions: “Narrated Aisha: Allah's Messenger said: ‘If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected.’" [Ref: Bukhari, B49, H861, here] “A'isha informed me that Allah's Messenger said: He who did any act for which there is no sanction from our behalf, that is to be rejected.” [Ref: Muslim, B18, H4267, here.] Hadith of every innovation is about those innovated matters/acts which have no basis in Quran/Sunnah thus bound to be rejected. These rejected innovations are termed as evil innovations which do not please Allah (the glorified the high) and Prophet (peace be upon him😞 "And whoever introduces a بِدْعَةَ ضَلاَلَةٍ  (erroneous innovation) with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] And in another Hadith these rejected/evil innovations which do not please Allah (the glorified the high) and Prophet (peace be upon him) are said to be innovative evil Sunnahs introduced in Islam: “And he who introduced some evil Sunnah in Islam which had been followed subsequently (by others) he would be required to bear the burden like that of one who followed this (evil practice) without their's being diminished in any respect.” [Ref: Muslim, B34, H6466] In short innovations which are composed of acts/matters which have no proof from Quran/Sunnah are rejected type of innovations and these innovations in other Ahadith are termed as, evil Sunnahs in Islam, evil innovations. And about these type of innovations Prophet (peace be upon him) said: “And the most evil affairs are their innovations and every innovation is error.’" [Ref: Muslim, B4, H1885, here.] Following are two interpretations of this Hadith in light of mentioned evidences: (i) “And the most evil affairs are their innovations (which are composed of matters/acts not sanctioned in Quran/Sunnah) and every (such) innovation is error." (ii) “And the most evil affairs are their (evil) innovations (and evil Sunnahs) and every (evil) innovation (and Sunnah which does not pleasing Allah/Messenger) is error.”

4.0 - Fundamental Definition Of Reprehensible Innovation:

Fundamental: Any action/belief without Asal from the Qur'an or Sunnah such is a reprehensible innovation.

4.1 - Expanded Definition Of Reprehensible Innovation:

Expanded: Any action/belief without direct/explicit, or indirect/implicit evidence from the Qur'an or Sunnah such is a reprehensible innovation.

4.2 - Understanding Ahadith Of Rejected Innovation And Actions:

(ii) Prophet (peace be upon him) said: “Man ahdatha fi amrina haza ma laysa fihi fahuwa raddun.” And these words have been literally translated as:“One who innovates something in this matter of ours that is not of it will have it rejected.” [Ref: Bukhari, B49, H861] This literal reading is transplained in following places: “… 'If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected.'" [Ref: Muslim, B49, H861, here.] “He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.” [Ref: Muslim, B18, H4266, here.] (ii) Previous Hadith have been explained by following words of Prophet (peace be upon him😞 “Man amila amalan laysa alayhi amrina fahuwa raddun.” Literal translation of this Hadith is: “A'isha informed me that Allah's Messenger said: ‘He who acted any action not from our affair that is rejected.’” [Ref: Muslim, B18, H4267] Transplanation of same is as follows: “A'isha informed me that Allah's Messenger said: He who did any act for which there is no sanction from our behalf, that is to be rejected.” [Ref: Muslim, B18, H4267, here.] (iii) Note these differing translations have their basis in Shuruhaat/explanations of scholars as such each by itself is a principle on to itself. (iv) Best of interpretation of Hadith is to explain it with help of another Hadith. And these two Ahadith explain each other. Easiest way to correctly understand each Hadith is to insert missing info of one in other: “One who innovates something [such as an action] in this matter (i.e. Islam) of ours that is not of it will have it rejected.” [Ref: Bukhari, B49, H861] “A'isha informed me that Allah's Messenger said: ‘He who acted any [innovated] action not from our affair (i.e. Islam) that is rejected.’” [Ref: Muslim, B18, H4267]

4.3 - Principles Regarding Reprehensible Innovation:

Basic Reject Innovation Principle: An innovation composed of actions/practices from outside of religion of Islam is rejected.

4.4 - Explanation Of Reprehensible Innovation Principle:

Any innovation which is composed of acts of worship, charity, and general good which Allah (subhanahu wa ta’ala) and Messenger (sallallahu alayhi wa aalihi was’sallam) did not legislate in religion of Islam to be worship, charity, and goodness that innovation is rejected because it is reprehensible innovation. If one deems meditation as an act of worship and decides to worship Allah (subhanahu wa ta’ala) by engaging in meditation then his innovated act of worship and his worship both are rejected in Islam. To worship Allah (subhanahu wa ta’ala) we must worship Him through what He and His Messenger (sallallahu alayhi wa aalihi was’sallam) legislated.

5.0 – Fundamental Definition Of Praiseworthy Innovation:

Fundamental: Any action/belief with Asal from the Qur'an or Sunnah such is a praiseworthy innovation.

5.1 – Expanded Definition Of Praiseworthy Innovation:

Detailed: Any action/belief with explicit/direct, or implicit/indirect evidence from the Qur'an or Sunnah such is a praiseworthy innovation.

5.2 - Three Complimentary Principles Of Praise Innovation:

Three principles: (i) Whoever introduces a good Biddah/Sunnah with which Allah and His Messenger is pleased then he shall receive good-deeds. (ii) One who innovates something in this matter of ours (and) that (innovation) is (composed) of it (Sunnah, or Islam) will have it accepted and rewarded. (iii) He who acted on any (innovated) action from our affair (of Islam) that (innovated action/innovation) is accepted and rewarded.

5.3 - Rationale For Praiseworthy Innovation Determining Principles:

(i) To help us determine what is reprehensible/rejected type of innovations Prophet (sallallahu alayhi wa aalihi was’sallam) left us two principles: “One who innovates something in this matter of ours that is not of it will have it rejected.” [Ref: Bukhari, B49, H861] “‘He who acted any action not from our affair that is rejected.’” [Ref: Muslim, B18, H4267] Alternative translation of these Ahadith is: “He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.” [Ref: Muslim, B18, H4266, here.] “A'isha informed me that Allah's Messenger said: He who did any act for which there is no sanction from our behalf, that is to be rejected.” [Ref: Muslim, B18, H4267, here.] (ii) "And whoever introduces a بِدْعَةَ ضَلاَلَةٍ  (erroneous innovation) with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] (iii) And as far as I am aware there is no principle on basis of which we can determine what is innovated good Sunnah (i.e. praiseworthy innovation). Yet there is no such clear/explicit guidance in regards to innovated good Sunnahs. And after thinking over the subject I realized three quoted Ahadith are implicit evidence for them. (iv) Readers should note Prophet (sallallahu alayhi wa aalihi was’sallam) said: “He who introduced some good Sunnah in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect” [Ref: Muslim, B34, H6466] Amr introduces a good innovation when he introduces a good Sunnah in Islam because Allah (subhanahu wa ta’ala) and the Messenger (sallallahu alayhi wa aalihi was’sallam) did not make Amr’s introduced Sunnah part of Islam before Amr did. From this Hadith we know there is reward for one who introduces and one who acts on innovated good Sunnahs which are later made part of [Ijtihadi] Islam. And therefore principles I present themselves are good Sunnahs derived from prophetic Qawli Sunnahs referenced in this article.

6.0 - Praiseworthy And Reprehensible Innovations Subdivided:

Mainstream Islamic scholarship categorizes innovation as: (i) Shar’ri Innovation. Shar’ri innovation is divided into two categories: (i) Hasanah (praiseworthy), (ii) Dhalalah (reprehensible). Both of these are further divided into two categories each: (i) Amali (actions), (ii) Itiqadi (beliefs). Praiseworthy innovation of action is divided into three categories: (i) Jaiz (permissible), (ii) Mustahab (liked, approved), (iii) Wajib (obligatory). Reprehensible innovation in actions is divided into two categories: (i) Makhruh (disliked), (ii) Haram (forbidden). Makruh innovation is divided by two categories: (i) Tahrimi (i.e. Forbiddenish), extremely undesirable nearing Haram and sinful. (ii) Tanzihi (i.e. blameless), undesirable but not sinful. Innovated evil belief is divided into three categories: (i) Zindiqiyyah (heretical), (ii) Kufr (disbelief), (iii) Shirk (polytheistic).

6.1 – Two Gateways Allowing Innovated Good Sunnahs In Islam:

(i) Jaiz (permissible) -: Anything innovated that is not explicitly, or composed of what prohibited by Shari’ah and one engages in it without intending to earn reward, or fearing punishment. Evidence for this is following Hadith: “It was narrated that Salman Al-Farisi said: “The Messenger of Allah was asked about ghee, cheese and wild donkeys. He said: ‘What is lawful is that which Allah has permitted, in His Book and what is unlawful is that which Allah has forbidden in His Book. What He remained silent about is what is pardoned.’” [Ref: Ibn Majah, B29, H3367] Meaning of pardoned is that Allah (subhanahu wa ta’ala) will not hold people accountable for engaging in it therefore it is allowed. And this meaning is elaborated in another Hadith: “Then Allah sent His Prophet and sent down His Book, marking some things lawful and others unlawful; so what He made lawful is lawful, what he made unlawful is unlawful, and what he said nothing about is allowable. And he recited: ‘Say, O Prophet! I do not find in what has been revealed to me anything forbidden to eat except carrion, running blood, swine which is impure or a sinful offering in the name of any other than Allah ...” [Ref: Abu Dawud, B27, H3791, here.] Generally principle is what the Messenger (sallallahu alayhi wa aalihi was’sallam) saw taking place, or came to know about it, and he did not prohibit it then it was allowed. And same rule applies to Allah (subhanahu wa ta’ala) because neither Allah (subhanahu wa ta’ala), nor the Messenger (sallallahu alayhi wa aalihi was’sallam) would remain silent on what was against teaching of Islam. (ii) Mustahab (liked, approved) -: Mustahab is an innovated practice which is not explicitly prohibited in Kitab and Sunnah. Majority of public including scholarship deems it reward-worthy and it is practiced with intention of pleasing Allah (subhanahu wa ta’ala) and earning reward. Evidence for this is following Hadith and others: “… and He found that the hearts of his companions were the best among them. Thus, He made them into the ministers of His Prophet, fighting for the sake of His religion. And whatever the Muslims view as good is good in the sight of Allah, and whatever they view as evil is evil in the sight of Allah.” [Ref: Musnad Ahmad, Mukthireen, Ibn Mas’ud, H3589] Further more Ahadith in which Messenger (sallallahu alayhi wa aalihi was’sallam) instructed to follow the majority of Ummah, the Jammah in disputes because Allah (subhanahu wa ta’ala) will not unite majority of Ummah upon misguidance are also proof of this. When Jamhoor/majority of scholarship deems a practice good/reward-worthy then it is because Allah (subhanahu wa ta’ala) deemed it so.

7.0 - In This Version Every Innovation Is Shar’ri Innovation:

According to this version of definition of innovation and in understanding of over-whelming majority of Islamic scholarship every/any innovation is Shar’ri innovation. This means every innovation be it computer, keyboard, software, chicken Biryani, Korma, tooth brush and paste, modern weapons, and everything else is not linguistic innovation but Shar’ri innovation. And reason for this is because everything has to be looked through lens of Islamic rules/principles to determine if its use by a Muslim is permissible/impermissible etc. Some say nothing but what was revealed to Prophet (sallallahu alayhi wa aalihi was’sallam) is Islam and nothing can be made part of it and Shari’ah after revelation has ceased. And I say to them indeed nothing can be made part of revealed Islam because revelation has ceased and there is no Prophet after last and final Prophet (sallallahu alayhi wa aalihi was’sallam). Despite this matters can be made part of Ijtihadi Islam. Prophet (sallallahu alayhi wa aalihi was’sallam) told: "Whenever a person is murdered unjustly, there is a share from the burden of the crime on the first son of Adam for he was the first to start the Sunnah (tradition) of murdering." [Ref: Bukhari, B55, H552] Son of Adam (alayhis salam) introduced an evil innovation, an evil Sunnah and he incurs burden of sin for every unjust murder. And this is according to following principle: “And he who introduced some evil Sunnah in Islam which had been followed subsequently (by others) he would be required to bear the burden like that of one who followed this (evil practice) without their being diminished in any respect.” [Ref: Muslim, B34, H6466] He did not intend to make part of it Islam but his evil action by default is judged as if he made it part of Islam. Similarly every good innovated practice by default becomes part Islam and Shariah: “He who introduced some good Sunnah in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect” [Ref: Muslim, B34, H6466] This establishes that evil/good actions performed with/without intention of making it part of Islam/Shari’ah are by default part of Shari’ah. And Imam Shafi (rahimullah) is on record for saying the same in regards to declaring something good: ‘Whosoever declares something good has made it part of the Sharee’ah.’ [Ref: Al-Risalah, Page 507, by Imam al-Shafi] al-Hasil when anything innovated is declared as, believed as, and engaged in and it is classed as: Haram, Halal, Mubah, Makruh,Wajib, Mustahab, good, evil, reward-worthy, major/minor; sin, Shirk, Kufr then it has been made part of Islam and therefore Shari’ah, by default.

Conclusion:

Both definitions are equally valid in light of their evidences and disagreement over definition is valid form of disagreement in Ijtihad. There is no blame upon anyone who employs anyone of these two and judges matters of religion. Blame is upon every person who distorts and disbelieves in Ahadith where Prophet (sallallahu alayhi wa aalihi was’sallam) told of reward for one introducing innovated praiseworthy Sunnah in Islam. Shaykh Ibn Rajab’s (rahimullah) definition of innovation simply classifies innovated good Sunnahs as non-Biddah practices. And if it is classed as Biddah it is said to be Biddah in linguistic sense and not in Shar’ri sense of his definition. In his definition no innovation is prohibited/sinful until it is a Shar’ri innovation so modern way of commemorating Mawlid would be an innovation in linguistic sense but not in Shar’ri sense therefore permissible. In understanding of great majority, the Jammah’s, good Sunnah introduced in Islam is an innovation but a good/praiseworthy innovation. Hence modern way of celebrating Mawlid would be judged as a good innovation and permissible which brings reward for all participants. Khawarij of Najd claim they judge by Shaykh Ibn Rajab’s (rahimullah) definition of innovation and they are liars. They are deceiving Muslims and themselves. Instead they on basis of their Khariji beliefs and methodology have incorporated principles, beliefs, teachings, understandings into Shaykh Ibn Rajab’s (rahimullah) definition which were not part of his definition and which have no basis in Quran/Ahadith. As a consequence they oppose, prohibit and send people to hellfire for what Prophet (sallallahu alayhi wa aalihi was’sallam) allowed and told of reward in paradise. They have disbelieved in the Messenger (sallallahu alayhi wa aalihi was’sallam) and his message: He who introduced some good Sunnah in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi.