Bid’ah According to Hanbali Madhab: Case Study on Mawlid
Based on the article by Awais Khan
Innovations (bid‘ah) in the Hanbali madhab vary in their rulings based on their type. Below is a detailed explanation of the classifications and rulings related to bid‘ah according to Hanbali principles:
A: Bid‘ah Muharramah (Prohibited Innovations)
A bid‘ah would be considered haram if:
An act of worship is introduced without any basis in religion:
This refers to actions intended as acts of worship with no foundation in the Shari‘ah.Example: Worship in the form of dancing.
Adding to restricted acts of worship with تعبّدي reasoning:
When additional elements are introduced to acts of worship that are specifically limited (خاصّ) and whose restrictions are تعبّدي (i.e., not rationally derived or extrapolated).Example: Adding a sixth obligatory Salah.
Restricting general worship to a specific form for expecting reward:
If a general act of worship is confined to a particular form and that form is pursued as a means of seeking reward, it becomes a bid‘ah.Example: Salah al-Ragha'ib and Salah al-Alfiyyah are considered bid‘ah muharramah in the Hanbali madhab.
Exception: Restricting a general act of worship to a specific form for other reasons (e.g., convenience) is permissible. For example, reading adhkar a specific number of times or reciting Qur'an in congregation is allowed, as these acts do not aim for reward through their form.
Ascribing specific rewards to acts of worship without Shari‘ah evidence:
If someone claims a particular act of worship has a specific reward without such a reward being established in the Shari‘ah, it becomes a prohibited innovation.Example: Claiming that reading a certain du'aa will give you XYZ reward.
Exception: If the reward is supported by weak ahadith, it may still be permissible to ascribe that reward.
B: Bid‘ah Makruhah (Disliked Innovations)
A bid‘ah would be considered makruh if:
Restricting unrestricted acts of worship to a specific time or place:
Restricting an unrestricted act of worship to a time or place due to believing it to have extra virtue —which the Shari'ah has not affirmed—without ascribing to it a specific reward. (If a specific reward is ascribed without evidence then it becomes Haram Bid’ah according to B4.)Example: Visiting graves solely to make du‘aa or giving sadaqah with a janazah.
Performing legislated worship in a manner unpracticed by the Prophet ﷺ or the Salaf:
Doing an act of worship in a time, place, or manner that was not practiced by the Prophet ﷺ or the early generations.Examples:
The Imam raising his hands during du‘aa in a khutbah.
Reciting Qur'an with specific melodic tones (maqamat/alhan).
Same Imam leading the Jama’ah twice in the same masjid.
Making a general act of worship into a habitual, specific practice:
Restricting a general act of worship to a specific time or form and making that into a constant habit.
Example: Habitual practice of du’aa in congregation after five daily prayers.
Proof: Imam Ahmad was asked about groups gathering for du‘aa in the congregation. He stated: "I do not dislike it if brothers gather unintentionally, but if it becomes excessive or habitual, then it is disliked."1
Restricting general worship resembling disbelievers:
Restricting a general act of worship to a time, place or form which resembles the actions of disbelievers.
Ruling on Al-Mawlid al-Nabawi (Prophet’s Birthday)
The ruling on celebrating the Mawlid depends on the actions performed on that day:
1. Haram: Celebrating as ‘Eid
Ruling: Bid‘ah muharramah.
Reason: Religious festivals are acts of worship restricted by the Shari‘ah to only two occasions: ‘Eid al-Fitr and ‘Eid al-Adha. Introducing a new religious festival falls under prohibited innovations, as the restriction to these two occasions is تعبّدي and cannot be extended through reasoning or analogy (qiyas).
Aspects of ‘Eid: The aspects that make a day into a religious festival according to the Shari'ah would be things like adorning one's self, wearing new clothes, gathering together for Salah, giving greetings and congratulations to one another, visiting one another, etc.
Ibn Taymiyyah4 explicitly stated in Iqtidā’ al-Ṣirāṭ al-Mustaqīm that celebrating Mawlid in the manner of Christian festivals is bid‘ah muharramah.
2. Makruh : Specifying Mawlid for Extra Worship
Ruling: Makruh
Examples: Doing extra acts of worship on that day, such as Salah, fasting, giving charity, going to graves to make du'aa there, etc.
Reason: Based on the principles of the madhab in point B1 and point B2 since the Salaf did not practice it.
Critical Discussion: One may argue that it's permissible since the Prophet ﷺ mentioned one of the reasons for fasting on Mondays being that it was the day he was born.
The Prophet's ﷺ statement here is التعليل بالإيماء i.e. indicated to the 'illah/reason for doing so. Thus, saying it's permissible or recommended to fast on Mawlid for the same reason would be a valid form of Qiyas.
The fact that other reasons were given as well for fasting on Mondays doesn't negate that a single one of those reasons would be sufficient to do Qiyas upon.
Extending this reasoning to other acts of worship (e.g., Salah, charity) is debated but remains within the boundaries of valid qiyas. However, one may say that extending this to other forms of worship is invalid since it's making Qiyas upon another Qiyas.
In any case, the khilaf on such a matter as whether it is makruh or not would be strong, but saying that it's haram is not supported by the principles of the Hanbali madhab.
3. Mustahab: Doing things not considered worship
Example: Gathering on Mawlid to remember the life of the Prophet ﷺ, read his Sīrah, give reminders, etc.
Ruling: Such actions are mustahab (recommended), as they renew love for the Prophet ﷺ and spread knowledge about him.
Clarification: Consistently specifying the day of Mawlid for such gatherings every year may become makruh for becoming a habitual practice. (point B3)
Distributing food at such gatherings is permissible as long as the intention is not to seek reward specifically from the act of distribution itself but as a means of hospitality.
By adhering to these principles, one can navigate the rulings of innovations in worship within the Hanbali framework, ensuring conformity with the Shari‘ah while maintaining the spirit of the Sunnah.
واللّه أعلم بالصواب، وصلّ اللّهم على سيّدنا محمد وعلى آله وصحبه وسلّم
Answered by our teacher, Sheikh Muhib al-Din al-Hanbali, Sami Hakimy (Mecca, Saudi Arabia). He has studied with Sheikh Yusuf al-Ghafis, Sheikh Muhammad Bajabir, Sheikh Amir Bahjat, Sheikh Abdullah al-'Ujayri, and many others.
وقال ابن منصور لأبي عبد الله: يكره أن يجتمع القوم يدعون ويرفعون أيديهم؟ فقال: ما أكرهه للإخوان إذا لم يجتمعوا على عمد إلا أن يكثروا.
Ibn Mansur asked Abu Abdullah (Ahmad), "Is it disliked for a group of people to gather, make du'a, and raise their hands?" He replied, "I do not dislike it for the brothers if they do not gather intentionally for this purpose, unless they do so excessively."
Ishaq Ibn Rahuyah further clarifies this:
قال ابن منصور: قال إسحاق بن راهويه كما قال وإنما معنى إلا أن يكثروا إلا أن يتخذوها عادة حتى يكثروا.
Ibn Mansur said: Ishaq ibn Rahawayh said the same, and what is meant by "unless they do so excessively" is "unless they make it a habit until it becomes frequent."
This is because it resembles the practice of Jahiliyyah (pre-Islamic ignorance), where the month of Rajab was considered sacred.
Although this action is makruh (disliked), it does not necessarily reach the level of haram unless it involves shirk, such as slaughtering in the name of the deceased or believing the grave has intrinsic power to bless or intercede. In that case, it would cross into the category of shirk, which is strictly forbidden.
The fatawas of Ibn Taymiyyah are relied upon in the Hanbali madhab in issues which are not spoken about in their books of fiqh prior to him (such as the issue of Mawlid), as long as his fatwa does not clearly oppose the principles of the madhab. And the Hanabilah have explicitly affirmed the view of Ibn Taymiyyah on a similar issue, that of celebrating Ashura, as is mentioned in Al Iqna' and its Sharh.
Al-Hajjawi states in al-Iqna':
وما روي في فضل الاكتحال والإختضاب والاغتسال والمصافحة والصلاة فيه فكذب
"As for what has been reported regarding the virtues of applying kohl, dyeing the hair, bathing, shaking hands, and praying there (in it), it is a lie."
Al-Buhuti comments in Kashhaf al Qina':
(وما روي في فضل الاكتحال والاختضاب والاغتسال والمصافحة والصلاة فيه) يوم عاشوراء (فكذب)
وكذا ما يروى في مسح رأس اليتيم وأكل الحبوب أو الذبح ونحو ذلك فكل ذلك كذب على النبي ﷺ ومثل ذلك بدعة لا يستحب شيء منه عند أئمة الدين قاله في الاختيارات
"As for what has been reported regarding the virtues of applying kohl, dyeing the hair, bathing, shaking hands, and praying on the day of ʿAshura, it is a lie. Likewise, what has been reported about wiping over the head of an orphan, eating certain grains, sacrificing animals, and other such practices—all of these are lies against the Prophet ﷺ. Such practices are considered innovations (bidʿah) and none of them are recommended by the Imams of the religion." This was stated in "al-Ikhtiyārāt."