An Appropriate And Excellent Explanation Of Sunnah And Bid`ah
It should be realised that whatever acts were innovated after the passing of the Khairul Quroon (best of eras) are categorised into two types: one is that whose initiative is new and some ma`moor behe (essential ordered act of the Shariah) is dependant upon it, where without this (innovation) this faculty of Deen will not function effectively. For example, the compilation and authoring of Deeni subject matter in book-form, the establishment of Madrasahs and khanqahs, etc. These things were not resent during the era of Nabi (sallallahu alayhi wasallam), and their initiative is new, and some essential part of the Deen depends on (the initiation of) these acts.
Everyone is well aware that it is an essential and necessary requirement upon every (Muslim) individual to protect and safeguard the Deen. One should also remember that during the best of eras, such means (as these innovations mentioned above) did not exist, because there was no need for it. That era was permeating with blessings, and the memories of the Sahaabah (radhiallahu anhum) was so excellent that when they heard or observed Nabi (sallallahu alayhi wasallam) saying or doing anything, it remained embedded and etched in their minds. Their understanding and intellect was also such that there was no need for formal classes wherein prescribed lessons in Deen needed to be taught.
Following those eras, others followed wherein negligence and carelessness (in matters of Deen) became the order of the day, memories were weaker, people of deviated and personal views increased, etc., hence the Ulama discerned the gradual destruction of the edifices of the Deen. The urgent need arose to formulate methods to administrate (and safeguard) the structures of the Deen, together with all its facets. In this regard the Kitaabs of the Deen, Hadith, Usool-e-Hadith, Usool-e-fiqh, Aqaai`d, etc. needed to be compiled. Madrasah were established in order to teach these sciences of the Deen. In similar vein, the mashaa`ikh saw the need to establish khanqahs to revive and nurture the desire for nisbat and self-reformation. Besides these, there was no other means envisaged which would safeguard our Deen.
Hence these are such things whose sabab (reasons and causes) are new, and these sababs were not prevalent during the khariul quroon. These are also such matters upon which the existence and preservation of some essential Deeni matter rests. Hence these things may have the apparent hue and definition of bid`ah, but in reality they are not bid`ahs. In fact, according to the ruling of Muqaddamatul Waajib Waajibun, they are Waajib acts.
The second are category are those things whose reason (sabab) is old. For example, the sabab of meelad, teeja, daswah, etc. are all old. The reason for the establishment of meelad is expression of happiness at the birth of Nabi (sallallahu alayhi wasallam). This very sabab and reason was prevalent and also existent during the era of Nabi (sallallahu alayhi wasallam) and the Sahaabah (radhiallahu anhum), but it was never celebrated by any of them. Can we claim that, Nauthubillah, the minds of the Sahaabah (radhiallahu anhum) did not discern this?
If the sabab was not present during their eras, then at least we could have said that they had no cause to do it. But since the reason for holding meelad was also prevalent during that time, and neither did Nabi (sallallahu alayhi wasallam) nor his Sahaabah (radhiallahu anhum) ever hold or encourage such activities, can we safely aver that this is a bid`ah - in word, definition and practically. Since these innovations fall under the scope of the Hadith, "Whosoever innovates anything into our Deen, is not from amongst us." That is, it is impermissible to participate and hold such gatherings.
This is the general ruling to recognise and distinguish between Sunnat and bid`ah. All corollary rulings can be deduced herefrom. [Wa`azus suroor, page 27]
[The Principles And Codes Of Law In Hanafi Fiqh, Moulana Ashraf Ali Tahaanwi رحمه الله]
