WELL-KNOWN INNOVATIONS

[Taqavi]

What are some of the well-known innovations (bid‘ah) in Islamic history?

 

Bid‘ah refers to the introduction of something new that has no foundation in the Qur’an or Sunnah and is carried out solely based on personal or group opinions.[1] Throughout Islamic history, numerous innovations have occurred, some of which have had significant impacts on Muslim societies. Below are a few examples of well-known bid‘ahs:

Innovation in Tarawih Prayer 

One of the earliest and most well-known innovations in Islamic history is the congregational Tarawih prayer. After the passing of the Prophet Muhammad (SAW), Umar ibn al-Khattab, the second caliph, initiated the practice of performing Tarawih in congregation. Abdurrahman ibn Abdul Qari narrates that on one of the nights of Ramadan, he went to the mosque with Umar ibn al-Khattab and observed that some people were praying individually while others prayed in groups. Umar remarked, “I think it would be better if I gathered these worshippers under one imam.” He then appointed Ubayy ibn Ka‘b to lead the congregational prayer.

Abdurrahman ibn Abdul Qari continues that on another night, he went out with Umar and saw people praying behind one imam. Umar responded by saying, “What a good innovation this is.” [2] 

Thus, Umar ibn al-Khattab established the congregational Tarawih prayer, which came to be known as a “good innovation.” This was despite the fact that the Prophet Muhammad (SAW) performed this prayer individually. Sunni scholars have also affirmed that Umar was the first to gather people under one imam for Tarawih, and that such a practice did not exist during the time of the Prophet (SAW) or the first caliph. [3]

Crossing Hands During Prayer (Takattuf)

Another major innovation in Islamic history introduced by prominent Sunni figures is the practice of crossing the hands during prayer, which has also been attributed to the Prophet Muhammad (SAW). [4] However, Sunni scholars acknowledge that the reason for the differing rulings among the four Sunni schools of thought regarding this practice is that it is not part of the Prophet’s tradition, and people themselves introduced it. [5]

In fact, Sunni texts contain a narration that contradicts this practice. Muhammad ibn Umar and Ibn ‘Ata report that Abu Humayd al-Sa‘idi heard from ten companions of the Prophet (SAW), including Abu Qatadah. Abu Humayd said, “I am the most knowledgeable among you about the prayer of the Messenger of Allah (SAW).” They said, “Describe it.” He said: 

“When the Messenger of Allah (SAW) stood for prayer, he raised his hands until they were level with his ears, then said the takbir. He stood until every part of his body was settled, then recited al-Fatiha and another surah. He said the takbir again, raised his hands to his ears, then bowed, placing his palms on his knees. He remained still, neither raising nor lowering his head excessively, and said, ‘Allah hears the one who praises Him.’ Then he raised his hands to his ears again, said ‘Allahu Akbar,’ and prostrated, placing his palms beside him. He raised his head, sat on his left foot, spread his toes during prostration, and repeated the process. Everyone said, ‘You have spoken the truth; this is how the Messenger of Allah (SAW) prayed.’” [6]

Saying “As-Salatu Khayrun Min an-Nawm” in the Fajr Adhan

Another innovation in Islamic history is the addition of the phrase “As-Salatu Khayrun Min an-Nawm” (“Prayer is better than sleep”) in the Fajr adhan, which some Muslims (Ahl al-Sunnah) attribute to the Prophet Muhammad (SAW). [7] However, Sunni scholars have recorded the following:

Hasan ibn Muslim reported that a man asked Tawus (who was sitting with a group), “O Abu ‘Abd al-Rahman! Since when has the phrase ‘As-Salatu Khayrun Min an-Nawm’ been said?” Tawus replied, “This phrase was not said during the time of the Messenger of Allah (SAW). Rather, Bilal heard it from a man who was not a mu’adhin during the time of Abu Bakr, after the Prophet’s death, and adopted it in the adhan. Abu Bakr’s rule did not last long, and when Umar came, he said, ‘I wish we could forbid Bilal from this thing he introduced!’ But he apparently forgot to do so. Thus, people have continued to say this phrase in the adhan to this day.” [8]

Conclusion

In Islamic history, certain practices that became common after the Prophet Muhammad (SAW) without any religious basis—such as performing Tarawih in congregation (during Ramadan), crossing hands during prayer (takattuf), and adding “As-Salatu Khayrun Min an-Nawm” to the Fajr adhan—are examples of practical distortions and innovations in Islamic worship that later became entrenched in Muslim communities.

It is necessary to note that recognizing these innovations not only prevents us from repeating historical mistakes but is also a path to returning to the authentic teachings of the religion. In this pursuit, referencing the Quran, the authentic Sunnah, and consulting with steadfast scholars serves as a guiding light for preserving the unity and intellectual integrity of the Islamic Ummah and avoiding innovations.

 

 

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[1] . Rasā'il Al-Sharīf Al-Murtaḍā, Al-Sayyid Al-Sharīf Al-Murtaḍā, Vol 2, p 264 / Biḥār Al-Anwār, Al-ʿAllāmah Al-Majlisī, Vol 74, p 202.

[2] . Ṣaḥīḥ Al-Bukhārī, Al-Bukhārī, Vol 3, p 45.

[3] . Tārīkh Al-Ṭabarī, Al-Ṭabarī, Abū Jaʿfar, Vol 4, p 209 / Tahdhīb Al-Asmāʾ wa Al-Lughāt, Al-Nawawī, Abū Zakarīyāʾ, Vol 2, p 12 / Al-Bidāyah wa Al-Nihāyah, Ibn Kathīr, Vol 7, p 150 / Al-Ins Al-Jalīl, Al-ʿUlaymī, Abū Al-Yaman, Vol 1, p 260 / Al-Awāʾil li-Al-ʿAskarī, Al-ʿAskarī, Abū Hilāl, p 152.

[4] . Ṣaḥīḥ Al-Bukhārī, Al-Bukhārī, Vol 1, p 148.

[5] . Bidāyat Al-Mujtahid wa Nihāyat Al-Muqtaṣid, Ibn Rushd, Vol 1, p 112.

[6] . Sunan Ibn Mājah, Ibn Mājah, Vol 1, p 280 / Sunan Abī Dāwūd, Al-Sijistānī, Abī Dāwūd, Vol 1, p 194 / Sunan Al-Tirmidhī, Al-Tirmidhī, Muḥammad ibn ʿĪsá, Vol 2, p 150 / Sunan Al-Dārimī, Al-Dārimī, Abū Muḥammad, Vol 2, p 855 / Al-Sunan Al-Kubrá, Al-Bayhaqī, Abū Bakr, Vol 2, p 105 / ʿUmdat Al-Qārī Sharḥ Ṣaḥīḥ Al-Bukhārī, Al-ʿAynī, Badr Al-Dīn, Vol 6, p 104 / Ṣaḥīḥ Ibn Ḥibbān, Ibn Ḥibbān, Vol 5, p 195.

[7] . Al-Muʿjam Al-Kabīr, Al-Ṭabarānī, Vol 7, p 174.

[8] . Muṣannaf ʿAbd Al-Razzāq Al-Ṣanʿānī, Al-Ṣanʿānī, ʿAbd Al-Razzāq, Vol 1, p 474.