Three Theological Treatises

Beware of newly invented matters [in religion], for every newly invented matter is an innovation original: "bid’ah"; refers to an unprecedented addition to religious practice, every innovation is a misguidance, and every misguidance leads to the Fire. The Prophet—peace and blessings be upon him—said: "Follow and do not innovate, for you have been given what is sufficient." Those before you perished because they innovated in their religion and abandoned the traditions original: "sunan" of their prophets; they perished through their own opinions, so they went astray and led others astray. The Prophet—peace and blessings be upon him—also said: "When a person of innovation dies, a breach has been opened in Islam." And he said: "Whoever walks to a person of innovation to honor him has assisted in the destruction of Islam." And he said: "Whoever turns away from a person of innovation out of hatred for him for the sake of God, God will fill his heart with security and faith; and whoever rebukes a person of innovation, God will raise him a hundred degrees; and whoever greets a person of innovation, or meets him with a cheerful face, or receives him with what pleases him, has belittled what was revealed to Muhammad—peace and blessings be upon him." And he said: "Neither fasting, nor prayer, nor zakat, nor Hajj, nor Umrah, nor Jihad, nor any obligatory or voluntary deed is accepted from a person of innovation; he exits Islam as an arrow exits the game This is a common Prophetic metaphor for someone leaving the faith entirely or as a hair is pulled out of dough." This and similar reports regarding the condemnation of innovation provide necessary knowledge that innovation is blameworthy.

If it is said: "We grant that innovation is blameworthy, but what is the proof for the second principle—which is that this specific matter is an innovation?" Innovation is defined as every newly invented thing. Why then did the scholars say that [performing] the Taraweeh prayer in congregation The OCR reads "nafy al-jama'ah" (negation of congregation), but the context suggests the establishment of it as a standard practice under Caliph Umar is an innovation, yet it is a "good innovation" original: "bid’ah hasanah"? Furthermore, the immersion of jurists into the branches of law original: "tafari’ al-fiqh" and their debates—incorporating invented methods of invalidation, refutation, corruption, construction, and the arts of argumentation and silencing—all of this is innovated. Nothing of this was transmitted from the Companions. This suggests that a "blameworthy innovation" is only that which removes an established tradition original: "sunnah ma'thurah". We do not concede that this [theology] removes a fixed tradition; rather, it is a path the early generations did not tread either because they were occupied with what was more important, or because the hearts in the first era were safe from doubts and hesitations.

Thus, they had no need to delve into it. Those who came after them delved into it because of the emergence of whims and innovations, and the dire need to invalidate them and silence those who adopt them.

The answer is: what you mentioned—that blameworthy innovation is every newly invented thing that removes an old tradition—is the truth. And among the innovations that removed an old tradition are the "pillars" of the Companions' tradition: the prohibition of delving into [ambiguous theology], the rebuking of those who ask about it, and the extreme discipline and prevention used against such questioning. Therefore, opening the door to questioning these matters and immersing the common folk original: "awam" in the depths of these complexities is contrary to what has been mutawatir term: "mutawatir"; a report transmitted by so many people that it is impossible for them to have agreed upon a lie from them. This has been correctly attributed to the Companions through the continuous transmission of the Successors original: "tabi'in". The reports of the predecessors' lives are a proof that cannot be touched by doubt. Their frequent discussion of inheritance laws original: "fara'id" and their consultation on legal rulings for new events is well-known. Even if some of these reports are "solitary narrations" term: "ahad"; reports with a single chain of transmission, doubt does not reach the collective body of these reports, even if it might reach individual ones.

As we mentioned regarding the condemnation of innovation, it is reported that a man asked Umar [ibn al-Khattab]—may God be pleased with him—about two confusing verses, and Umar struck him with a rod. It is also narrated that a man asked whether the Quran was created or not. Ibn Umar—may God be pleased with him—said: "I was sitting with him when he was asked that—and he was the Commander of the Faithful at the time. He became angry at the question and took the man by the hand to Ali—may God be pleased with him—and said: 'O Abu al-Hasan, do you hear what this man is saying?' Ali asked: 'And what is he saying, O Commander of the Faithful?' The man said: 'I asked him about the Quran, is it created or uncreated?' Ali remained silent and bowed his head, then he raised it and said: 'There will be talk about this at the end of time, and if I were in charge of what you are in charge of, I would have struck his neck.'" Ahmad ibn Hanbal narrated this tradition from Ibn Umar, which indicates that this questioner did not meet Umar [directly or in a standard way], and neither Umar nor any of the Companions who heard of this considered this question to be a legitimate religious inquiry, or a way to understand the ruling of God’s speech and the nature of the Quran, which is the miracle [of the Prophet].