BID’AH - بدعة
The customaries, living styles and bâtil understandings of Europe and foreigners (in the aspect of religion) which replaced the Islamic customaries and understandings that came from religion, which are practised in the Islamic community openly and accepted by ahl al-sunnah Imams. For example, attires and clothing, relations in the social life, morality and tarbiyyah, the life of ‘ibâdah. That is to say, the styles, shapes, habits, customs that spread into every area, which are under the dominion of religion. All of which cause Muslims to fall into dhalâlah. For example: Being together in the same place with non-mahram women and men, the lifestyle of intermixing with non-mahrams, immodest clothing, the harams and sins which are published by the internet, television, radio, etc…
These actions became habits and customs in social life, forgotten that they are certain harams, accepted and named by Muslims as modern Islamic life and Islamic service. When these foreigner customs and lifestyles -which are completely contrary to Sunnah as-Saniyyah and the Sharî’ah- became common among Muslims under the name of civilisation and modern life, thus the age of fitnah and corruption begun. The name of this fitnah is “the fitnah of the âkhirzaman” in the Hadiths.
The most dangerous and harmful bid’ahs are the bid’ahs which interfered in the shaâ’er. The shaâ’er are the most effective part of the Islamic community life, which directly affects the consciousness of the community’s heart. The bid’ahs which interfere into them, corrupt the Islamic social life directly. In former times bid’ahs were in the Sunnahs that concern personal ‘ibâdah or âdâb. But in this age of fitnah, bid’ahs interfere in the certain ordinances of Qur’an like the fardhes, harams and wâjibs which concern the social life.
(Please refer to the compilation of Bid’ah)
“Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm said:كُلُّ بِدْعَةٍ ضَلاَلَةٌ وَكُلُّ ضَلاَلَةٍ فِى النَّارِ 1 That is to say, according to the mystery of the âyah, اَلْيَوْمَ اَكْمَلْتُ لَكُمْ دِينَكُمْ 2 not to care for the rules of the Illustrious Sharî’ah and principles of the Sunnah as-Saniyyah after they have been completed and perfected, and adopt new creations, or Hâsha and Kallâ!3 create bid’ahs, which infers considering them to be deficient, is dhalâlah, it is the Fire.
There are degrees in the Sunnah as-Saniyyah: some are wâjib; these may not be abandoned. This sort is described in detail in the Illustrious Sharî’ah. They are muhkamât and can in no way be changed. Another sort is nawâfil, and these are of two sorts:
One sort is the Sunnah as-Saniyyah which concerns ‘ibâdah. They too are described in the books of the Sharî’ah, and to change them is bid’ah. The other sort is called âdâb, and are mentioned in the books of the Prophet's biography (siyar). Opposition to them cannot be called bid’ah, but it is an opposition of a sort to the Prophet's âdâb and means not benefiting from their nûr and true adab. This sort is to follow Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm’s actions concerning general custom, habitual actions and fıtrî acts, which are known through tawâtur. For example, there are numerous Sunnah as-Saniyyah showing the âdâb of speaking, and explaining the principles of the âdâb of eating, drinking, and sleeping, and concerning social relations. The Sunnahs of this sort are called âdâb. One who follows this âdâb transforms his habitual actions into ‘ibâdah and receives significant faydh from the âdâb. Practising the smallest aspect of such âdâb recalls Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, and imparts a nûr to the heart.
The most important among the Sunnah as-Saniyyah are the Sunnahs which are the symbols of Islam and connected with the shaâ’er. Shaâ’er is an ‘ubûdiyyah concerning the community which are general rights of a sort. As the whole community benefits from one person performing them, so the whole community is responsible in their abandonment. There can be no riyâ in the performance of shaâ’er of this sort, and they should be proclaimed. Even if they are of the nawâfil sort, they are more important than personal fardhs.” The Eleventh Flash- Sixth Subtle Point