Does the one who practices the innovation of the Prophet's birthday fall under the hadith: "May Allah curse the one who shelters an innovator"?
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The questioner : Does the one who practices the innovation of the Prophet's birthday fall under this?
The Shaykh : Here is where we should pause for a moment. Not every innovator falls under this hadith, nor under the general hadiths we always mention regarding the prohibition of innovation in religion.
We must understand that any ruling of the Shari'ah, whether it involves innovation in the sense of introducing something new (bid'ah) or in the sense of contradicting the Shari'ah, falls into one of two categories: either the person admits to his innovation or his introduction of something new in the broadest sense, in which case he is a Muslim who is committing a sin; or he considers the innovation in religion permissible in either of its meanings, whether by creating a form of worship that did not exist or by committing what is not permissible in the Shari'ah, such as killing, looting, robbery, zina, or the like. If he considers any of this innovation permissible in his heart, he has apostatized from his religion. Here lies the precision of the matter: for one who innovates in the general sense, we cannot say that he intended to consider it permissible and thus declare him a disbeliever, because that is a matter between him and Allah (Blessed and Exalted is He). However, we judge him based on the apparent, and Allah takes charge of the hidden. That is, he has innovated and committed a violation of the Shari'ah. When he commits a violation of the Shari'ah, we disapprove of it in his case. But the difference between innovation in the sense of introducing something new in bid'ah by which one draws near to Allah, and innovation in the sense of committing a known evil in the Shari'ah, is that the former bid'ah may be the result of ijtihad (independent legal reasoning) or may be the result of following one's desires. As for the one who contradicts the Shari'ah in the second sense, it cannot be said that he may be a mujtahid (a scholar qualified to derive rulings) except in very rare cases. Do we imagine that a person who kills a Muslim without right does not know, or thinks that this is lawful blood while he has committed nothing, or that he commits zina or theft? It is certain that this is a sin. Therefore, we cannot find any possibility, even a weak one, that he does not know this ruling. The matter is not so with bid'ah; it is among the matters that may be hidden from many scholars, who fall into bid'ah while thinking they are following the Sunnah. For this reason, Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) mentioned that bid'ah may be committed by a scholar who performs ijtihad; it may be committed by a scholar who performs ijtihad. Why? Because it is sometimes among the ambiguous matters. In this case, it is said that it depends on his intention. If he knows that this is an innovation in religion that is not permissible, he is a sinner against Allah (Mighty and Majestic). If it is his predominant opinion that this bid'ah falls under some general texts, it is permissible for him to worship Allah with it, and he will be a mujtahid who is mistaken. He is not to be blamed, but rather he is rewarded with one reward. Therefore, the summary of this speech is that our saying that this person is an innovator and must be boycotted is not an easy matter. It is sufficient for us to say, according to what is in our hearts, that this action he performs, such as the Mawlid, is a bid'ah, and every bid'ah is misguidance, and every misguidance is in the Fire. But we cannot reach the depths of this innovator's heart and know that he is convinced, as we are convinced, that this celebration of the Prophet's birthday is a misguided bid'ah. Yet he draws near to Allah with it; it is possible that it is ambiguous to him. I will give you an example of some matters that bring this issue closer to some minds. Perhaps you remember with me that Imam al-Shawkani is among those imams who say based on the generality of the saying of the Prophet (peace and blessings be upon him):Sunan an-Nasa'i 1578Sahih (Darussalam) And perhaps you also remember that he says it is permissible to seek nearness to Allah through the Prophet (peace and blessings be upon him). Do you know that? Al-Shawkani says this based on the apparent meaning of the well-known hadith of the blind man in al-Tirmidhi and others: The scholars have differed on this hadith recently in many and very many ways. The correct opinion, without doubt or doubt, is that this blind man sought nearness to Allah through the supplication of the Prophet (peace and blessings be upon him), while others from the later generations, including al-Shawkani, say: It is permissible to seek nearness to Allah (Blessed and Exalted is He) through this supplication today.
The questioner : After the death of the Prophet?
The Shaykh : Yes?
The questioner : After the death of the Prophet (peace and blessings be upon him)?
The Shaykh : Today, fourteen centuries after the death of the Messenger, do we say that he is an innovator? Do we say that he is misguided? We do not say that. It is sufficient for us to say: He made a mistake in understanding the hadith and in applying it after the death of the Messenger (peace be upon him). But in the depths of our souls, we believe that the saying of the one who says today: "I ask You by the right of Muhammad, or by the status of Muhammad, O Lord, forgive me," is a bid'ah. But we cannot say: Everyone who disagrees with us is an innovator. Therefore, the matter involves extreme precision. If we see a person who celebrates the birthday of the Prophet (peace and blessings be upon him) and is upright in his worship and his creed, but in this issue he has deviated from the path and from the correctness that was the way of the righteous Salaf.
We say that he is mistaken and do not call him an innovator, because the innovator is the one who is predominantly characterized by innovation in religion, who is negligent of the Sunnahs, and who draws near with bid'ahs. There is no doubt that this is an innovator. As for the one whose constant habit and daily practice, as it is said, is following the Sunnah, let alone the Book, but his foot slipped and his mind strayed, and he claimed that something is a bid'ah and a good bid'ah, when it is not so, we do not say that he is an innovator. From here, the difference between the people of the Sunnah and the people of innovation becomes apparent.
The Shaykh : Here is where we should pause for a moment. Not every innovator falls under this hadith, nor under the general hadiths we always mention regarding the prohibition of innovation in religion.
We must understand that any ruling of the Shari'ah, whether it involves innovation in the sense of introducing something new (bid'ah) or in the sense of contradicting the Shari'ah, falls into one of two categories: either the person admits to his innovation or his introduction of something new in the broadest sense, in which case he is a Muslim who is committing a sin; or he considers the innovation in religion permissible in either of its meanings, whether by creating a form of worship that did not exist or by committing what is not permissible in the Shari'ah, such as killing, looting, robbery, zina, or the like. If he considers any of this innovation permissible in his heart, he has apostatized from his religion. Here lies the precision of the matter: for one who innovates in the general sense, we cannot say that he intended to consider it permissible and thus declare him a disbeliever, because that is a matter between him and Allah (Blessed and Exalted is He). However, we judge him based on the apparent, and Allah takes charge of the hidden. That is, he has innovated and committed a violation of the Shari'ah. When he commits a violation of the Shari'ah, we disapprove of it in his case. But the difference between innovation in the sense of introducing something new in bid'ah by which one draws near to Allah, and innovation in the sense of committing a known evil in the Shari'ah, is that the former bid'ah may be the result of ijtihad (independent legal reasoning) or may be the result of following one's desires. As for the one who contradicts the Shari'ah in the second sense, it cannot be said that he may be a mujtahid (a scholar qualified to derive rulings) except in very rare cases. Do we imagine that a person who kills a Muslim without right does not know, or thinks that this is lawful blood while he has committed nothing, or that he commits zina or theft? It is certain that this is a sin. Therefore, we cannot find any possibility, even a weak one, that he does not know this ruling. The matter is not so with bid'ah; it is among the matters that may be hidden from many scholars, who fall into bid'ah while thinking they are following the Sunnah. For this reason, Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) mentioned that bid'ah may be committed by a scholar who performs ijtihad; it may be committed by a scholar who performs ijtihad. Why? Because it is sometimes among the ambiguous matters. In this case, it is said that it depends on his intention. If he knows that this is an innovation in religion that is not permissible, he is a sinner against Allah (Mighty and Majestic). If it is his predominant opinion that this bid'ah falls under some general texts, it is permissible for him to worship Allah with it, and he will be a mujtahid who is mistaken. He is not to be blamed, but rather he is rewarded with one reward. Therefore, the summary of this speech is that our saying that this person is an innovator and must be boycotted is not an easy matter. It is sufficient for us to say, according to what is in our hearts, that this action he performs, such as the Mawlid, is a bid'ah, and every bid'ah is misguidance, and every misguidance is in the Fire. But we cannot reach the depths of this innovator's heart and know that he is convinced, as we are convinced, that this celebration of the Prophet's birthday is a misguided bid'ah. Yet he draws near to Allah with it; it is possible that it is ambiguous to him. I will give you an example of some matters that bring this issue closer to some minds. Perhaps you remember with me that Imam al-Shawkani is among those imams who say based on the generality of the saying of the Prophet (peace and blessings be upon him):
every innovation is going astray, and every going astray is in the Fire
كل بدعة ضلالة وكل ضلالة في النارA blind man came to the Prophet (peace and blessings be upon him) and said: O Messenger of Allah, supplicate to Allah to cure me. He said: If you wish, I will supplicate, and if you wish, you will be patient, and that is better for you. He said: So supplicate. He said to him (peace be upon him): So perform wudu, then pray two rak'ahs for Allah, then say: O Allah, I ask You and turn to You by Your Prophet, the Prophet of Mercy. O Muhammad, I have turned to You to my Lord to cure me. O Allah, make him intercede for me and make me intercede for him. So the man went, prayed two rak'ahs, and supplicated with this supplication, then he returned to the gathering seeing, as if there had been no defect in him.
جاء رجل ضرير إلى النبي صلى الله عليه وآله وسلم فقال: يا رسول الله ادع الله أن يعافيني قال إن شئت دعوت وإن شئت صبرت وهو خير لك ، قال: فادع قال له عليه السلام : فتوضأ ثم صل لله ركعتين ثم قل : اللهم إني أسألك وأتوجه إليه بنبيك نبي الرحمة يا محمد إني توجهت بك إلى ربي ليعافيني اللهم فشفعه في وشفعني فيه ، فذهب الرجل وصلى ركعتين ودعا بهذا الدعاء ثم عاد إلى المجلس بصيراً كأن لم يكن به ضررThe questioner : After the death of the Prophet?
The Shaykh : Yes?
The questioner : After the death of the Prophet (peace and blessings be upon him)?
The Shaykh : Today, fourteen centuries after the death of the Messenger, do we say that he is an innovator? Do we say that he is misguided? We do not say that. It is sufficient for us to say: He made a mistake in understanding the hadith and in applying it after the death of the Messenger (peace be upon him). But in the depths of our souls, we believe that the saying of the one who says today: "I ask You by the right of Muhammad, or by the status of Muhammad, O Lord, forgive me," is a bid'ah. But we cannot say: Everyone who disagrees with us is an innovator. Therefore, the matter involves extreme precision. If we see a person who celebrates the birthday of the Prophet (peace and blessings be upon him) and is upright in his worship and his creed, but in this issue he has deviated from the path and from the correctness that was the way of the righteous Salaf.
We say that he is mistaken and do not call him an innovator, because the innovator is the one who is predominantly characterized by innovation in religion, who is negligent of the Sunnahs, and who draws near with bid'ahs. There is no doubt that this is an innovator. As for the one whose constant habit and daily practice, as it is said, is following the Sunnah, let alone the Book, but his foot slipped and his mind strayed, and he claimed that something is a bid'ah and a good bid'ah, when it is not so, we do not say that he is an innovator. From here, the difference between the people of the Sunnah and the people of innovation becomes apparent.