Bid’ah (Innovation), Part III - Claimed 'evidences' of the Innovators’ and their refutations

Claimed 'evidences' of the Innovators’ and their refutations:
Claimed Evidence I :

• Jareer Ibn ‘Abdullaah Al-Bujali may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alayhi wa sallam said: “Whoever introduces a good practice in Islaam will get the reward of performing it and that of all those who perform it until the Day of Resurrection; Whoever introduces a bad practice in Islaam will get the punishment of performing it and that of all those who do it until the Day of Resurrection.” (Muslim).

Refutation:

• Imaam Ash-Shaatibi, may Allaah have mercy upon him, answered those who attempt to use this Hadeeth as evidence of the permissibility of innovating by saying:
  "Using this Hadeeth as an evidence (to innovate) implies that different evidences (Ahaadeeth) contradict one another (because in other Ahadeeth, the Prophet sallallaahu ‘alayhi wa sallam unequivocally warned against innovating)." Then he said: "The context of this Hadeeth is that it was said in a situation where charity was being given, and charity is something already legislated. The proof of this is actually to be found in the very same Hadeeth, if you were to read it all, as Jareer Ibn 'Abdullaah Al-Bujali, may Allaah be pleased with him, said: "We were with the Prophet sallallaahu ‘alayhi wa sallam (in the Masjid) just after dawn one day when some people entered barefooted and clad in woollen matting (or covered with sleeveless woollen blankets) with their swords hung around their necks. Most of them belonged to the tribe of Mudhar. The face of the Prophet sallallaahu ‘alayhi wa sallam turned pale due to their wretched condition. Then, the Prophet sallallaahu ‘alayhi wa sallam went into his house, re-emerged and commanded Bilaal to call the Adhaan, and the Iqaamah and then he sallallaahu ‘alayhi wa sallam led the prayer. After the prayer, the Prophet sallallaahu ‘alayhi wa sallam stood up and addressed people saying (that which translates as):
  “O mankind! Fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allaah, through whom you ask one another, and the wombs. Indeed Allaah is ever, over
  you, an Observer.” (An-Nisaa’: 1)
  “O you who have believed! Fear Allaah. And let every soul look to what
  it has put forth for tomorrow – and fear Allaah. Indeed, Allaah is Acquainted with what you do.” (Al-Hashr: 18).
  Then, the Prophet sallallaahu ‘alayhi wa sallam said: “Give in charity from (what you possess of) Deenaars (gold coins) Dirhams (silver coins) a Saa’ (a small measure of weight) of wheat or even a Saa’ of dates.” until he sallallaahu ‘alayhi wa sallam said: “Give, even if it as little as half a date” Thereupon, a man from the Ansaar (residents of Madeenah) came with a bag of food which was so heavy that it was difficult for
  him to carry. Thereafter, people came successively until I saw two huge piles of food and clothes, and the Prophet’s face was bright as a glittering golden coin (due to his happiness). Then the Messenger sallallaahu ‘alayhi wa sallam said: “Whoever introduces a good practice in Islaam will get the reward of  performing it and that of all those who perform it until the Day of Resurrection; Whoever introduces a bad practice in Islaam will get the punishment of performing it and that of all those who do it until the Day of Resurrection.”"(Muslim).

Therefore, it is obvious that this Hadeeth refers to deeds that are already legislated and proven to already exist in the religion, which in this case was charity given by a certain companion of the Prophet sallallaahu ‘alayhi wa sallam. And this hadith is also applicable for bid'ah. So whoever introduces a bid'ah in Islaam will get the punishment of performing it and that of all those who do it until the Day of Resurrection.


Claimed Evidence II :

• ‘Umar ibn Al-Khattaab, may Allaah be pleased with him, remarked upon seeing people playing Taraaweeh in congregation that: "This is a good Bid’ah." (Bukhaari).

Refutation:

Imaam Ibn Rajab, may Allaah have mercy upon him, said: "Any words from the Salaf considering something as a good Bid’ah were meant in the linguistic and not the Islamic sense, such as the saying of ‘Umar, may Allaah be pleased with him, when he saw people praying Taraaweeh in congregation, that "This is a good Bid’ah.""
• Some people claim that it was one of the Sunnahs of ‘Umar, and they base that on the fact that ‘Umar “commanded Ubayy ibn Ka’b and Tameem al-Daari to lead the people in praying eleven rak’ahs.” He went out the same night and saw the people praying, and he said, “What a good innovation this is.” This indicates that it had not previously been prescribed…

But this opinion is da’eef (weak), and those who say this are ignoring the reports proven in al-Saheehayn and elsewhere, that the Prophet (peace and blessings of Allaah be upon him)  “led his companions in praying for three nights, and on the third or fourth night he did not lead them, and he said: ‘I am afraid that it may be made obligatory upon you.’” This was narrated by al-Bukhaari (872). According to a version narrated by Muslim, “But I was afraid that prayer at night may be made obligatory upon you, and you would not be able to do it.” (1271).  So it is proven that Taraaweeh is part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) referred to the reason why he did not persist in it, which was the fear that it might become obligatory; he did not say that it is not prescribed. This fear no longer applied following the death of the Messenger (peace and blessings of Allaah be upon him), because when he (peace and blessings of Allaah be upon him) died, the revelation ceased and there was no longer any concern that it might become obligatory. Once the fear that it might become obligatory was no longer present, because the revelation had ceased, then the reason for not doing it was also removed, and so it was restored to its position of being Sunnah. 

See al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, vol. 4, p. 78.

Claimed Evidence III:

Ibn Mas’ood, may Allaah be pleased with him, said:
"What the Muslims see as good is good in the sight of Allaah and what they see as bad is bad in the sight of Allaah." (Ahmad).

Refutation:

As-Sindi, may Allaah have mercy upon him said: "It is obvious that he was referring to the companions of the Prophet sallallaahu ‘alayhi wa sallam and he was talking exclusively about those things that they had a unanimous consensus on, it does not include others. This is besides the fact that these were the words of a companion and not the Prophet sallallaahu ‘alayhi wa sallam."

Claimed Evidence IV:

Al -‘Izz Ibn ‘Abdus-Salaam, may Allaah have mercy upon him,  divided Bid’ah  into five categories: obligatory, recommended, permissible, disliked and prohibited.

Refutation:

Ash-Shaatibi, may Allaah have mercy upon him, said:
"This categorisation of Bid’ah is something new which has no supportive evidence to it, moreover, it contradicts the definition of Bid’ah, because any deed which has an evidence which legislates it to be obligatory, recommended or allowed is by definition not an innovation, and it would have been included in the general recommendation of good deeds. Therefore, considering a matter to be a Bid’ah yet claiming the existence of an evidence to recommend it is a contradiction in terms."