What are the criteria for religious innovation? And what is the difference between it and the unguided public interest?
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The questioner : The questioner says: What are the criteria for religious innovation? And what is the difference between it and the unguided public interest? And does religious innovation occur in transactions absolutely, or does it not occur in transactions absolutely?
The Shaykh : This research is long, and we have touched upon it in some recent lectures. To summarize the matter: the religious innovation that is misguidance, regarding which the Prophet (peace and blessings be upon him) generalized the ruling of misguidance, is distinguished from some unguided public interests in that the intended purpose of the religious innovation is to increase drawing near to Allah (Blessed and Exalted is He) through it. So, whatever newly invented matters are of this type, the decisive ruling is that it is misguidance, and it falls under the general hadiths that came condemning religious innovations. This is because Allah (Mighty and Majestic) has perfected His religion and completed His favor upon His servants, so He did not leave room for anyone to add a single act of worship to what the Messenger of Allah (peace and blessings be upon him) brought. As reported from Imam Malik (may Allah have mercy on him) that he said: "Whoever innovates in Islam an innovation that he sees as good, has claimed that Muhammad (peace and blessings be upon him) betrayed the message. Read the saying of Allah (Blessed and Exalted is He):[Al-Ma'idah 5:3]. So, whatever was not a religion at that time will not be a religion today, and the end of this Ummah will not be rectified except by what rectified its beginning."
As for the unguided public interest, it differs from the religious innovation that is misguidance in that drawing near to Allah is not intended by it. Rather, it is intended to realize a benefit for the general Muslim community due to the occurrence of an urgent matter that necessitated adopting that newly invented means which did not exist before. Increasing drawing near to Allah is not intended by it, but rather the realization of a worldly benefit from the worldly benefits.
The research, as I told you, is very detailed in some gatherings, but I will mention to you now something that clarifies this:
The imposition of taxes in some Arab countries. The imposition of taxes is for the realization of benefits for the Ummah and the fulfillment of its needs and necessities according to the requirements of the era, and within the limits of the Shari'ah rulings. Regarding these means, such as taxes, the detailed statement is that it is not permissible to do this permanently, but only for a temporary matter. The unguided public interest does not intend to increase drawing near, but rather to address a real situation. Why were taxes imposed? For example, to repel or defend against an enemy that attacked some of the Islamic lands. Here, the state imposes taxes within the limits of the Shari'ah that did not exist before. The intention behind imposing these taxes is not to increase drawing near to Allah, as the innovators do by bringing forth dhikr and recitations for which Allah has not sent down any authority. This is the difference, in brief, between the unguided public interest and the religious innovation that is misguidance. The religious innovation intends to increase drawing near to Allah, and this is rejected. As for the public interests, they differ according to time and place.
The questioner : O Shaykh, regarding the general term, if it is not obligatory to act upon some of its individuals, is the intended action that of the Companions, the Companions of the Messenger of Allah (peace and blessings be upon him), or absolutely, meaning the action of the entire Ummah?
The Shaykh : The Ummah... without a doubt, not the Companions...
The questioner : If one person acted upon it?
The Shaykh : How?
The questioner : If one person acted upon it, this individual from the individuals of this general text?
The Shaykh : One person from the Companions?
The questioner: Yes.
The Shaykh : From the people of knowledge?
The questioner: Yes.
The Shaykh : In that case, we act upon it; because they are the role models, as for us...
The questioner : ... it is required that it be the era of the Companions and those after them who acted upon this...
The Shaykh : No, that is not the case; because the Companions are those who witnessed, and they are those who applied the texts and explained them; as we gave the example regarding taking from the beard; they are those who witnessed the Messenger, heard his sayings, and they know more than those after them if the general text is acted upon in all its parts or not. As for this sequence, it is not valid.
Yes.
The Shaykh : This research is long, and we have touched upon it in some recent lectures. To summarize the matter: the religious innovation that is misguidance, regarding which the Prophet (peace and blessings be upon him) generalized the ruling of misguidance, is distinguished from some unguided public interests in that the intended purpose of the religious innovation is to increase drawing near to Allah (Blessed and Exalted is He) through it. So, whatever newly invented matters are of this type, the decisive ruling is that it is misguidance, and it falls under the general hadiths that came condemning religious innovations. This is because Allah (Mighty and Majestic) has perfected His religion and completed His favor upon His servants, so He did not leave room for anyone to add a single act of worship to what the Messenger of Allah (peace and blessings be upon him) brought. As reported from Imam Malik (may Allah have mercy on him) that he said: "Whoever innovates in Islam an innovation that he sees as good, has claimed that Muhammad (peace and blessings be upon him) betrayed the message. Read the saying of Allah (Blessed and Exalted is He):
This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.
اليَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإسْلامَ دِينًاAs for the unguided public interest, it differs from the religious innovation that is misguidance in that drawing near to Allah is not intended by it. Rather, it is intended to realize a benefit for the general Muslim community due to the occurrence of an urgent matter that necessitated adopting that newly invented means which did not exist before. Increasing drawing near to Allah is not intended by it, but rather the realization of a worldly benefit from the worldly benefits.
The research, as I told you, is very detailed in some gatherings, but I will mention to you now something that clarifies this:
The imposition of taxes in some Arab countries. The imposition of taxes is for the realization of benefits for the Ummah and the fulfillment of its needs and necessities according to the requirements of the era, and within the limits of the Shari'ah rulings. Regarding these means, such as taxes, the detailed statement is that it is not permissible to do this permanently, but only for a temporary matter. The unguided public interest does not intend to increase drawing near, but rather to address a real situation. Why were taxes imposed? For example, to repel or defend against an enemy that attacked some of the Islamic lands. Here, the state imposes taxes within the limits of the Shari'ah that did not exist before. The intention behind imposing these taxes is not to increase drawing near to Allah, as the innovators do by bringing forth dhikr and recitations for which Allah has not sent down any authority. This is the difference, in brief, between the unguided public interest and the religious innovation that is misguidance. The religious innovation intends to increase drawing near to Allah, and this is rejected. As for the public interests, they differ according to time and place.
The questioner : O Shaykh, regarding the general term, if it is not obligatory to act upon some of its individuals, is the intended action that of the Companions, the Companions of the Messenger of Allah (peace and blessings be upon him), or absolutely, meaning the action of the entire Ummah?
The Shaykh : The Ummah... without a doubt, not the Companions...
The questioner : If one person acted upon it?
The Shaykh : How?
The questioner : If one person acted upon it, this individual from the individuals of this general text?
The Shaykh : One person from the Companions?
The questioner: Yes.
The Shaykh : From the people of knowledge?
The questioner: Yes.
The Shaykh : In that case, we act upon it; because they are the role models, as for us...
The questioner : ... it is required that it be the era of the Companions and those after them who acted upon this...
The Shaykh : No, that is not the case; because the Companions are those who witnessed, and they are those who applied the texts and explained them; as we gave the example regarding taking from the beard; they are those who witnessed the Messenger, heard his sayings, and they know more than those after them if the general text is acted upon in all its parts or not. As for this sequence, it is not valid.
Yes.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.