Introduction
Bid’ah is performing an act that has not been legislated by the Prophet Muhammad (sallallahu alaihi wasallam). He who invents it for the first time, and those who follow it in their actions, will have their deeds rejected. The Prophet Muhammad (sallallahu alaihi wasallam), as reported by Imam Ahmad and others, said: “Be aware and avoid newly invented matters, for every newly invented matter is an innovation, and every innovation is misguidance, and every misguidance leads to Hellfire.”
Now, all the scholars agree with the Prophet's (sallallahu alaihi wasallam) statement, but they have worked to understand what he meant by “every newly invented matter.” This will be the focus of our discussion—whether the Prophet’s statement was general or intended to be specific.
When the Prophet (sallallahu alaihi wasallam) said "every," did he mean literally every instance, or did he intend it to be specific? Some scholars interpret it as “general, but subject to specification.” This means that while the statement is general, it can be subject to exceptions based on evidence.
The concept of general statements subject to specification is common in Islamic jurisprudence. Many general rules in the Qur'an and Sunnah have been specified by other textual evidence. Therefore, we prefer to interpret this statement as general, but subject to specification, rather than being completely unrestricted.
It is important to clarify that no scholar disagrees with the concept that we must have divine authorization for acts of devotion or matters deemed pleasing to Allah (subhanahu wa ta’ala). However, scholars have historically disagreed on the definition and delineation of Bid’ah.
Before delving into the definitions, it’s crucial to understand that this disagreement is not new. Historically, there has been much debate and division over the concept of Bid’ah. This is not a temporary or modern issue—it has been a subject of discussion for centuries.
For instance, Ibn al-Jawzi stated: “This topic has been one of the significant challenges due to the lack of clear regulations established by earlier scholars. People's opinions on this matter have diverged greatly.”
This divergence can even be seen among scholars from the same schools of thought. For example, disagreements between two prominent Shafi’i scholars illustrate how even within a single tradition, views on Bid’ah have varied significantly.
In summary, understanding Bid’ah requires studying its definition, the evidence behind its delineation, and the historical disagreements surrounding it. It is a nuanced topic that has been, and continues to be, a point of scholarly discussion.
Discussion on Salat al-Ragha’ib
The scholars have disagreed over a particular type of prayer known as Salat al-Ragha’ib, which will be discussed frequently in this class. This prayer was traditionally performed in congregation on the first Friday night of Rajab.
The prayer itself is not significantly different in form from other prayers, though it includes the repetition of certain Surahs and slight modifications. However, the controversy arose due to its performance in congregation on this specific night.
Two great Shafi’i scholars of Islam, al-Izz ibn Abdus Salam and Ibn Salah contemporaneous with one another, disagreed over this issue. The vast majority of scholars, however, have sided with the opinion that Salat al-Ragha’ib is a reprehensible Bid’ah (innovation). This is the position we believe to be the truth.
Interestingly, not only was there disagreement between the two imams, but one of them, Imam Ibn Salah, disagreed with himself. At first, he considered Salat al-Ragha’ib a reprehensible Bid’ah. Later, he retracted his position and issued other fatawa (legal opinions) in which he appeared to support it.
Some, including al-Izz, have speculated that Ibn Salah’s change of opinion may have been influenced by personal circumstances. For instance, he may have prayed this Salah in congregation after being invited to do so, and perhaps this influenced his shift in position. Regardless, this demonstrates that even the greatest scholars can reconsider their views based on context or further reflection.
This disagreement is particularly noteworthy because it does not follow the usual pattern. Often, scholars from the ahlul-Hadith school are seen as stricter regarding Bid’ah compared to Fuqaha. Yet, in this case, it was a Faqih, al-Izz ibn Abdis Salam, who condemned the practice, while ibn-Salah—a Muhaddith—permitted it.
Such disagreements are a reminder of the trials Allah (subhanahu wa ta’ala) has placed in this world to test us. Disagreements in religious matters, like other trials, are a way for Allah to examine how we respond and behave. Allah says in the Qur’an: “And We have made you a trial for one another—will you be patient?”
In conclusion, disagreements among scholars are inevitable and part of the broader tests we face in life. What matters is how we navigate these differences with sincerity, respect, and adherence to the truth.
Defining Bid’ah
Linguistically, Bid’ah refers to something done without precedent—an action or concept introduced without any prior example.
Technically, or in the context of Islamic jurisprudence, Bid’ah is defined differently. Islamic scholars typically distinguish between two types of definitions:
Ta’arif al-Lughawi (the linguistic definition)
Ta’arif al-Istilahi (the technical or legal definition)
Sometimes the linguistic and technical definitions are closely related, while other times they are quite different. For example, the linguistic definition of Salah is “connection” or “link,” but the technical definition is a specific act of worship that begins with Takbeer and ends with Salam.
Similarly, for Bid’ah, Imam Izz ibn Abd al-Salam provides a broad technical definition. He states: “Bid’ah is that which was not done during the time of the Prophet (sallallahu alaihi wasallam).” He then divides Bid’ah into five categories:
Mandatory Bid’ah (Wajib)
Recommended Bid’ah (Mustahabb)
Permissible Bid’ah (Mubah)
Disliked Bid’ah (Makruh)
Prohibited Bid’ah (Haram)
This broad definition necessitates subdivision because, under such a wide scope, anything not done during the Prophet’s time would be considered Bid’ah. For example, the compilation of the Qur’an into a single book form and the construction of schools were not done during the Prophet’s lifetime, yet they are widely accepted and practiced today.
Ibn Taymiyyah’s Clarification
Shaykh al-Islam Taqi al-Din Ibn Taymiyyah explains this further by pointing out that when scholars divide Bid’ah into praiseworthy and blameworthy, they are referring to Bid’ah in its linguistic sense. However, when the Prophet Muhammad (sallallahu alaihi wasallam) said: “Every Bid’ah is a misguidance,” he was speaking about Bid’ah in its legal (Shar’i) sense—a specific subset of the broader linguistic definition.
Examples of Linguistic and Technical Bid’ah
Linguistically, anything introduced without precedent is Bid’ah, such as the compilation of the Qur’an, the establishment of Islamic schools, or studying Arabic grammar (Nahw). None of these were practiced during the time of the Prophet (sallallahu alaihi wasallam). However, they are not considered Bid’ah Shar’iyyah (legal Bid’ah) because they do not involve introducing unauthorized acts of worship or practices intended to bring one closer to Allah.
Imam Izz ibn Abd al-Salam further clarifies by converging the five categories of Bid’ah into three types:
Permissible Bid’ah – Innovations related to food, drink, clothing, marriage, and other customary matters. These are neutral acts that neither bring divine reward nor incur sin.
Praiseworthy Bid’ah – Innovations that serve a beneficial purpose, such as building roads, schools, or studying Arabic grammar (Nahw).
Blameworthy Bid’ah – Practices introduced for the sake of divine pleasure but without divine authorization. For example, performing or abstaining from specific customs with the intention of gaining closeness to Allah without any Shar’i basis.
When discussing customs, they can only become Bid’ah if performed or avoided specifically for the purpose of earning divine reward, without any authorization from Islamic teachings. For instance, abstaining from a particular food or wearing a specific type of clothing as a religious act would be considered Bid’ah if it is not supported by the Qur’an or Sunnah.
A Common Misunderstaing
Imam Izz ibn Abd al-Salam identifies a third category of Bid’ah: blameworthy Bid’ah, which he defines as: “Anything that contradicts the noble Shari’ah or entails such contradiction.” However, this definition is sometimes misunderstood.
When scholars describe Bid’ah as “contradicting the Shari’ah,” some people mistakenly interpret this to mean that an act is only considered Bid’ah if it explicitly or directly opposes the rulings of the Shari’ah. This is incorrect. The issue is deeper than merely performing a prohibited act.
If a practice explicitly contradicts the Shari’ah, it is already classified as prohibited or rejected (haram). For example, an act of disobedience (Is’yan) does not need to be labeled as Bid’ah since it is clearly forbidden under the broader category of sin. The need to specifically warn against Bid’ah arises because it introduces something into the religion without divine authorization, even if it does not seem to explicitly contradict the Shari’ah at first glance.
According to Imam al-Izz, introducing a new act of devotion into the religion without divine authorization inherently contradicts the Shari’ah. This is because the Shari’ah is complete and does not require additions. By introducing new religious practices, one implicitly claims that the religion is incomplete, which opposes the very foundation of the Shari’ah.
For example, Imam Izz cites Salat al-Raghaib as an innovation (Bid’ah). This prayer does not explicitly contradict the Shari’ah (as Ibn Salah will tell you) in its outward form, as it involves acts of worship like recitation of the Qur’an and prayer. However, it was introduced as a specific act of devotion after the time of the Prophet (sallallahu alaihi wasallam) without divine authorization, making it a Bid’ah.
The Core Issue with Blameworthy Bid’ah
The prohibition of Bid’ah lies not in its apparent alignment or contradiction with the Shari’ah but in the fact that it is an unauthorized addition to the religion. The Prophet Muhammad (sallallahu alaihi wasallam) warned extensively about Bid’ah for this very reason. The religion, as revealed and completed during his lifetime, is perfect and does not require innovation.
This understanding explains why frequent warnings against Bid’ah were necessary. If Bid’ah were simply a matter of general disobedience or explicit contradiction of the Shari’ah, these warnings would not have been needed. Instead, Bid’ah is highlighted as a specific danger because it introduces practices that appear religious but undermine the core principles of divine guidance and authorization.
There are various definitions of Bid'ah. However, it's important to note that differences in definitions should not lead to disputes, as long as the meanings remain clear and are not muddled. The focus should be on maintaining clarity in understanding, rather than debating terminology.
Some scholars use a broader definition of Bid'ah, which includes everything that was introduced after the Prophet Muhammad (sallallahu alaihi wasallam). Within this framework, they divide Bid'ah into two categories:
Praiseworthy Bid'ah (Bid'ah Mahmudah)
Blameworthy Bid'ah (Bid'ah Madhmoomah)
They define blameworthy Bid'ah as anything introduced into the religion without sufficient basis in the Shari’ah.
Preferred Definition of Bid'ah
My preferred definition is as follows: Bid'ah is anything introduced into the religion that does not have sufficient basis in the Shari’ah, such that it can be referred to divine guidance.
Using this definition, I distinguish between:
Linguistic Bid'ah: Anything that is new or unprecedented, not limited to religious matters.
Religious (Technical) Bid'ah: Specifically refers to innovations in the religion.
Under this framework, anything introduced into the religion without sufficient basis in the Shari’ah is considered blameworthy Bid'ah.
My approach aligns with the Prophet Muhammad's (sallallahu alaihi wasallam) statement: “Every Bid'ah is a misguidance.”
This indicates a narrower and more precise definition of Bid'ah in its technical sense. Bid'ah is not merely anything new or unprecedented. It specifically refers to acts introduced into the religion without divine authorization or sufficient basis in the Shari’ah.
Key Clarifications
Not every act done after the time of the Prophet (sallallahu alaihi wasallam) is considered Bid'ah in the religious sense.
To qualify as Bid'ah in the Shari’ah, the act must have been introduced into the religion without divine authorization or a valid basis in the Shari’ah.
This definition ensures that the religion remains pure and unaltered, preserving its divine completeness as delivered by the Prophet (sallallahu alaihi wasallam).
Imam al-Shatibi on Bid’ah
Imam al-Shatibi authored a monumental book called Al-I’tisam, which is one of the most comprehensive works on the concept of Bid’ah. While discussions about Bid’ah began as early as the time of the Sahabah (Companions of the Prophet), Al-I’tisam stands out as a foundational text. The Sahabah themselves actively warned against innovations in religion, and scholars continued addressing this issue from the second century onward. However, Imam al-Shatibi’s work gained particular prominence because of its depth, clarity, and the forcefulness with which it defended its thesis.
Significant scholarly works like Al-I’tisam often stir debate and controversy, as they challenge misconceptions and provide robust frameworks for understanding key concepts. Such was the impact of Imam al-Shatibi's contribution to the discourse on Bid’ah.
Imam al-Shatibi defined Bid’ah as: “An invented practice in religion that mimics prescribed acts of worship, performed with the intention of exaggerating devotion to Allah.”
In essence, Bid’ah involves either altering existing acts of worship or introducing entirely new forms of worship into the religion. Imam al-Shatibi categorized Bid’ah into two main types:
Bid’ah Idafiyyah (Additive Innovation)
Bid’ah Haqiqiyyah (True Innovation)
1. Bid’ah Idafiyyah (Additive Innovation)
This type involves modifying or adding to an existing, legislated act of worship. The act itself has a basis in the Shari’ah (Islamic law), but the modification makes it an innovation.
Examples:
Adding specific rituals or practices to prescribed acts of worship, such as introducing unauthorized forms of Salah (prayer) or altering the prescribed way of performing Zakah (charity).
Prescribing a specific time, place, or method for acts of worship without evidence from the Qur’an or Sunnah.
This type of Bid’ah often leads to disagreement among scholars, as debates arise over whether the modification aligns with the principles of the Shari’ah.
2. Bid’ah Haqiqiyyah (True Innovation)
This type involves introducing an entirely new act of worship or a completely new genre of devotion that has no basis in the Shari’ah.
Examples:
Inventing a new form of Salah (prayer): Creating a completely new way of praying that differs from the prescribed Salah.
Worshipping Allah through unconventional or prohibited means: For example, dancing, listening to music, or living with snakes as acts of devotion.
Abstaining from permissible acts as a form of worship: Declaring marriage (nikah) or permissible speech as forbidden in an attempt to show heightened piety.
Introducing new rituals: Fasting from things like specific foods or actions without Shari’ah authorization.
Since this type of Bid’ah is clearly outside the scope of the Shari’ah, it is rarely a matter of disagreement among scholars. Disputes typically arise only over specific applications or whether a particular act qualifies as Bid’ah Haqiqiyyah.
The Focus of Disagreements
Most scholarly disagreements occur over Bid’ah Idafiyyah (additive innovations) rather than Bid’ah Haqiqiyyah. While the latter is more straightforward to identify and condemn, the former often involves nuanced discussions about the legitimacy of particular additions or modifications to acts of worship.
In conclusion, Imam al-Shatibi’s classification and analysis of Bid’ah provide a clear framework for understanding the concept and its application. By distinguishing between additive and true innovations, he emphasized the importance of preserving the integrity of the religion as it was revealed and practiced during the time of the Prophet Muhammad (sallallahu alaihi wasallam).
Two Categories of Bid’ah Idafiyyah (Additive Innovations)
Bid’ah Idafiyyah can be further subdivided into two distinct categories, and while this distinction may not be immediately obvious in some texts, it is crucial to discern between them because of their significant consequences. These categories are:
Alteration
Addition
Understanding these categories helps clarify how innovations manifest and why they are subject to debate.
1. Alteration
This occurs when you take an existing act of worship that the Prophet Muhammad (peace and blessings be upon him) designated with specific time, place, form, or cause and then modify it.
Examples of Alteration:
Performing Tawaf (circumambulation) around something other than the Kaaba.
Standing in wuquf (ritual standing) at a location other than Arafah during Hajj.
Praying Witr after Dhuhr, even though Witr is designated for after Isha.
In this case, you are altering the act of worship by changing one of its fundamental specifications as outlined by the Prophet (peace and blessings be upon him). This type of innovation is generally agreed upon as prohibited because it deviates from established guidance.
2. Addition
This occurs when you take an act of worship that is absolute or unqualified (mutlaq)—meaning it has no specific restrictions or conditions—and you qualify it by attaching additional elements to it.
Acts like general dhikr (remembrance of Allah) or voluntary salah (prayer) are examples of unqualified worship; they can be performed without specific conditions. However, when you impose new qualifications, you create an innovation.
How Additions Manifest: Additions can involve:
Cause (Sabab):
Attaching an act of worship to a particular event or condition without evidence. For example, prescribing the recitation of durood (sending blessings upon the Prophet) before every adhan as if it were obligatory.Attribute/Form (Sifah):
Changing the manner in which an act of worship is performed. For example, specifying two rak’ah Nafl prayer with certain surah’s with certain numbers.Quantity (Qadr):
Assigning a specific number to an act of worship that was left unqualified by the Prophet. For instance, claiming that reciting durood 65 times after Zuhr is Sunnah.Time (Zaman):
Specifying a particular time for an act of worship without any basis. For example, suggesting that a specific act of worship must always be performed at a certain time of day.Place (Makaan):
Associating an act of worship with a particular place without authorization. For example, claiming that praying in a certain location is superior to others when this was not mentioned by the Prophet (peace and blessings be upon him).
Such qualifications are seen as unwarranted additions because they restrict or redefine acts of worship in ways that were not prescribed in the Shari’ah.
Common Misconceptions About Bid’ah
Some people may ask, “What about cars, cell phones, or other modern innovations? Aren’t they Bid’ah as well?”
The answer is that this discussion does not concern customs or worldly transactions. The concept of Bid’ah operates exclusively within the realm of acts of devotion (ibadah). When it comes to worldly matters, including technology and inventions, you are free to innovate and even encouraged to do so.
However, worldly transactions must still adhere to general Shari’ah principles. For instance:
Avoid riba (usury or interest) in financial dealings.
Ensure clarity, avoid ambiguity or excessive speculation.
Prevent harm or deception in contracts and transactions.
The rules governing worldly matters are regulated by principles of justice and fairness but are not part of the discussion on Bid’ah in acts of worship.
Areas of Agreement and Disagreement Among Scholars
Agreed Upon:
Scholars largely agree on the prohibition of altering an act of worship that the Prophet Muhammad (peace and blessings be upon him) explicitly specified in terms of time, place, form, or cause.
Disagreed Upon:
Most disagreements revolve around additions—when acts of worship are qualified by attaching causes, attributes, quantities, times, or places that were not explicitly prescribed in the Shari’ah.
Focusing on Bid’ah Idafiyyah
Our current discussion is specifically about Bid’ah Idafiyyah (additive innovations) because Bid’ah Haqiqiyyah (true innovations) is straightforward and rarely a subject of controversy. Bid’ah Haqiqiyyah involves inventing entirely new acts of worship without precedent in Islam, which scholars universally reject.
In contrast, Bid’ah Idafiyyah is subject to scholarly debate and requires deeper exploration due to the nuances of its application.
Nuanced Understanding of Bid’ah al-Idafiyyah
In discussions about Bid’ah, there are often two extremes: some claim that all innovations are good, while others insist that all innovations are bad. However, matters of Bid’ah are not that simple, especially when it comes to Bid’ah al-Idafiyyah (additive innovations). It’s essential to evaluate each case based on evidence and context, as not everything labeled as Bid’ah al-Idafiyyah truly qualifies as such.
The Example of Umar (RA) and Taraweeh
One common misconception is regarding the systematization of Taraweeh prayer during the caliphate of Umar ibn al-Khattab (RA). Some people mistakenly view this as a Bid’ah in the legal sense, but that’s not accurate.
What Actually Happened: During the Prophet’s (peace and blessings be upon him) lifetime, he led the Sahabah in Taraweeh prayer for two or three nights in congregation. However, he later abstained from doing so, explaining that he feared it might be perceived as obligatory upon the ummah. The Prophet was mindful of those who would come from distant regions, observe him consistently praying Taraweeh in the masjid, and mistakenly assume it to be mandatory.
Umar’s Decision: After the Prophet’s passing, the reason for abstention no longer applied—there was no risk of people misunderstanding the nature of Taraweeh as a non-obligatory act. Muslims had already understood that Taraweeh was a Sunnah act of worship. Recognizing this, Umar (RA) organized Taraweeh prayers in a single congregation, which brought the community together and ensured unity.
“What a Wonderful Bid’ah This Is”: When Umar (RA) referred to this as a “Bid’ah,” he meant it in the linguistic sense—an innovation in terms of organization, not in the legal sense of introducing something new into the religion. Umar (RA) was deeply committed to following the Sunnah, as demonstrated in his famous statement about kissing the Black Stone: “Had I not seen the Prophet (peace be upon him) kiss you, I would not have kissed you.”
Thus, Umar’s action in organizing Taraweeh cannot be considered a Bid’ah in the legal sense because it was based on the Prophet’s practice and did not introduce anything without precedent in the religion.
The Problem with Unrestricted Additions
Those who argue that all additions are permissible or that there is no such thing as blameworthy Bid’ah al-Idafiyyah must grapple with clear examples where scholars universally agree that certain additions are unacceptable.
Prohibited Additions by Consensus:
Praying two rak’ahs after Sa’ee:
While it is Sunnah to pray two rak’ahs after Tawaf, scholars unanimously agree that performing two rak’ahs after Sa’ee (walking between Safa and Marwah) is not allowed, even though the two acts (Tawaf and Sa’ee) are both part of Hajj. This shows that analogy (qiyas) cannot justify additions to acts of worship.Calling Adhan for Eid prayers:
Scholars agree that it is impermissible to call the Adhan before Eid prayers, even though Adhan is a prescribed act for other prayers like Jumu’ah. Adding the Adhan here would constitute an unwarranted innovation in the act of worship.
Salat al-Ragha’ib:
Salat al-Ragha’ib was introduced in the fifth century after Hijrah. The vast majority of scholars, including prominent figures like Imam al-Nawawi, condemned this prayer as a reprehensible innovation. Imam al-Nawawi even stated that it deserves the strongest denunciation.
These examples illustrate that additive innovations cannot be blindly accepted. Additions must be evaluated within the framework of the Shari’ah, and introducing unwarranted practices—even if they seem similar to existing ones—is not permissible.
Misconception: "Every Addition is Impermissible"
On the opposite end of the spectrum, there are those who argue that all additions to acts of worship are impermissible. This stance, too, has its challenges and inconsistencies when we examine the evidence from the Sunnah and the actions of the Prophet’s Companions. Let’s explore a few examples that shed light on this topic.
1. Bilal’s (RA) Two Rak’ahs After Wudu
It is well-known that Bilal (RA) consistently prayed two rak’ahs after every wudu. When the Prophet (peace and blessings be upon him) asked Bilal about the reason of hearing his footsteps in Jannah, he replied: "Every time I perform wudu, I pray two rak’ahs."
The Role of the Prophet’s Tacit Approval:
This act of worship, initiated by Bilal himself, was not initially a Sunnah. However, the Prophet’s tacit approval—his acknowledgment without objection—validated this action and elevated it to the level of Sunnah. Without this approval, it could not have been considered part of the Sunnah.What About the “Cause” (Sabab)?
In Bilal’s case, wudu became the sabab (cause) for him to pray two rak’ahs. This appears to fall under the modification of one of the five elements (cause, form, time, place, or quantity) that we previously identified as areas of concern when evaluating additions in worship. The Prophet (saw) did not condemn Bilal for consistently attaching these rak’ahs to wudu.
Thus, the tacit approval of the Prophet teaches us that there is room for individual effort in worship when it does not contradict established principles and when it is validated by the Prophet himself.
2. Abdullah Ibn Umar (RA) and the Talbiyah
Abdullah Ibn Umar (RA), a renowned Companion known for his strict adherence to the Sunnah, added to the established wording of the Talbiyah during Hajj by reciting additional phrases.
3. The Dua After Ruku’ in Congregational Prayer
On one occasion, during a congregational prayer, the Prophet (peace and blessings be upon him) heard a Companion recite the following dua after rising from ruku’: "Rabbana lakal hamd, hamdan kathiran tayyiban mubarakan fihi." The Prophet remarked: "I saw over 30 angels rushing to record it."
What Can We Learn from This?
This lengthy addition to the established dhikr after ruku’ was not condemned by the Prophet (pbuh) but rather praised. By tacitly approving it, the Prophet (saw) affirmed its acceptability and made it part of the Sunnah.
Ibn Taymiyyah’s Balanced Perspective
Many people assume that figures like Ibn Taymiyyah were excessively strict about Bid’ah. However, his approach was far more nuanced and balanced than some might think.
Group Dhikr and Recitation:
Ibn Taymiyyah approved of group or collective dhikr, distinguishing between two forms:One person recites while others listen, taking turns.
All participants recite together in unison.
While Imam Malik is reported to have disapproved of group recitation in unison, Ibn Taymiyyah permitted it, provided it did not lead to excesses or conflict with established Sunnah.
Permissibility of Beads for Dhikr:
Ibn Taymiyyah permitted the use of beads for dhikr, though he did not consider them Sunnah.Prompting the Deceased (Talqin):
He allowed the practice of Talqin, where the deceased is prompted to affirm their faith at the grave. While he did not classify it as Sunnah, he acknowledged it as permissible.Personal Wazifah (Awrad):
Ibn Taymiyyah also engaged in certain personal practices, such as repeating Surah al-Fatiha multiple times after Fajr until sunrise or recommending specific dhikr. For example, he would advise people to say: "Ya Hayyu Ya Qayyum, La ilaha illa Anta, bi Rahmatika Astagheeth" forty times between the Sunnah and Fard of Fajr, saying “whoever says this will have his heart not die.Source of These Practices:
While these forms of dhikr were based on authentic Sunnah, their specific repetition (e.g., forty times) was not directly traceable to the Prophet (saw). Ibnul Qayyim considered these personal commitments as experiences of the salikeen (those traversing the spiritual path).
Key Insights from These Examples
Tacit Approval and Individual Effort:
The examples of Bilal (RA), Abdullah Ibn Umar (RA), and the Companion’s dua after ruku’ demonstrate that individual acts of worship, when based on sound principles and tacitly approved by the Prophet (saw), are acceptable and can even become Sunnah.Flexibility in Worship:
Scholars like Ibn Taymiyyah balanced adherence to the Sunnah with recognizing legitimate variations in worship, such as group dhikr or personal awrad, provided they do not contradict core principles.The Middle Path:
Ibn Taymiyyah exemplified a moderate approach to Bid’ah, avoiding extremes of unrestricted permissiveness or excessive prohibition. While he condemned baseless innovations, he also recognized and approved practices rooted in authentic traditions or personal spiritual experiences.Importance of Context:
Additions in worship must always be evaluated in light of the Prophet’s teachings, scholarly consensus, and the broader principles of the Shari’ah.
The argument that "every addition to nitty gritty details of Ibadah is reprehensible Bid’ah" oversimplifies the nuanced approach of the Shari’ah. The examples of Bilal (RA), Ibn Umar (RA), and even later scholars like Ibn Taymiyyah demonstrate that minor additions to some worship, when based on sound reasoning, prophetic approval, or personal spiritual commitment, can be valid. However, the key lies in maintaining a balance—adhering strictly to the Sunnah while allowing for flexibility in cases where evidence supports it.