BID'AH (INNOVATION) AND SOCIAL CUSTOMS

[Taqavi]

What is the Difference Between Bid‘ah (Innovation) and Social Customs?

 

These two words, although they may appear to have similarities on the surface, in reality represent completely different concepts. A precise understanding of these differences is essential for distinguishing between positive and negative behaviors, as well as for preserving the authenticity and vitality of culture and religion.

Bid‘ah (Innovation)

In definition, bid‘ah in language means creating something for which there was no prior existence, mention, or knowledge.[1] In terminology, bid‘ah refers to adding to or subtracting from religion while attributing it to religion. [2] Based on this, bid‘ah means a newly introduced matter for which there is no evidence in the Shari‘ah to support it. If there is evidence in the Shari‘ah, then it is not considered bid‘ah, even if linguistically it is called so. [3]

Characteristics of Bid‘ah:

One of the characteristics of bid‘ah is opposition to the fundamental principles and teachings of religion or sect. The established principle of Islam is that what the Prophet (SAW) declared halal (lawful) remains halal (lawful) until the Day of Judgment, and what he declared haram (unlawful) remains haram (unlawful) until the Day of Judgment. [4]

However, the innovator, despite this principle, either removes something from religion or adds something to it.

Another characteristic of bid‘ah is that innovations usually lack any kind of religious, scriptural, or valid evidence. [5]

They usually cause division and disagreement among the followers of a religion, to the extent that they agree on nothing with one another, as happened after the Messenger of Allah (SAW), when Muslims only remained united on the testimony of faith (shahadatayn). [6]

Social Customs

In definition, customs are norms that hold greater importance compared to other social norms, in such a way that they guide the morality of society and are considered sacred for the community. Violating them provokes a strong and immediate reaction from society, and thus they are called customs. [7]

The customs and traditions of a nation can include matters such as respect for bread and salt, belief in the sanctity of water and springs, mediation by elders, [8] and rituals such as Nowruz — one of the oldest Iranian traditions preserved by Iranians of all religions and sects.

Characteristics of Customs:

•          Customs are repeated and sustained over time until they become ingrained behavioral patterns in society.

•          Members of society consider themselves obliged to observe them, and they are passed down from generation to generation.

•          They are regarded as part of the cultural or social identity of the community, and no event or incident can change them. A clear example is the Nowruz festival among Iranians. [9]

Distinguishing Between Bid‘ah and Customs

Sometimes, identifying the boundary between Bid‘ah and customs can be somewhat complicated.

•          Some customs may originate from mistaken practices of past generations and gradually be accepted as part of religious culture. For example, people eating and being hosted in the homes of mourners, which today is accepted as part of religious culture, while from a religious perspective this act is considered makruh (discouraged). [10]

•          On the other hand, some customs may mistakenly be considered bid‘ah, while in reality they are rooted in the culture and traditions of the people. For example, the different methods of mourning for the Imams (AS) vary across regions. Some may consider these methods bid‘ah, but in fact they originate from local culture. A clear example is the Nakhl-gardani ceremony on the Day of Ashura for Imam Husein (AS), which developed from the traditions of central Iran. [11]

Conclusion

Correctly distinguishing between bid‘ah and customs is very important, because bid‘ah causes deviation and division in society, while customs can help preserve the identity and culture of the community.

 

 

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[1] . Al-ʿAyn, al-Farahidi, Khalil ibn Ahmad, vol. 2, p. 54.

[2] . Rasa'il al-Sharif al-Murtada, al-Sayyid al-Sharif al-Murtada, vol. 2, p. 264.

[3] . Jamiʿ al-ʿUlum wa al-Hikam, al-Hanbali, Ibn Rajab, vol. 2, p. 781.

[4] . Basā’ir al-Darajāt, al-Saffār al-Qummi, Muhammad ibn al-Hasan, vol. 1, p. 148.

[5] . ʿUmdat al-Qāri Sharh Sahih al-Bukhari, al-ʿAyni, Badr al-Din, vol. 25, p. 27.

[6] . Al-Mizan fi Tafsir al-Qur’an, al-ʿAllāmah al-Tabataba’i, vol. 1, p. 5.

[7] . Ashnāyi bā Mafāhim-e Asāsi-e Jāmeʿeh-shenāsi, Azadanlu, Hamid, p. 14.

[8] . Bāztāb-e Rasum-e Irān-e Bastan dar Farhang-e Mardom-e Ilam, Faslnameh-ye Farhang-e Ilam, Gilani, Najm al-Din, p. 110.

[9] . Majalleh-ye Yādgār (Yadegar Magazine), farvardin 1324, Year 1 - Issue 8, p. 1.

[10] . Wasā’il al-Shīʿa, Shaykh Hurr al-ʿĀmili, vol. 2, p. 888.

[11] . Nakhl Gardāni-ye Muharram dar Derakhsh: Negāhi Ensān-shenākhti, Hamidi, Somayeh, p. 85.