THE RELIGIOUS LEADERS AND BID'AH

[Taqavi]

What is the role of religious leaders in confronting innovation (Bid‘ah)?

 

Throughout the history of Islam, the Ahl al-Bayt of the Prophet (SAW) played a very important role in clarifying religious teachings and elevating religious insight. Despite the political openness and the support of the Abbasid rulers for this atmosphere, the Islamic society faced serious challenges, including incorrect interpretations and deviant ideas. The Ahl al-Bayt (AS), through correct explanation and teaching of religious propositions, sought to protect society from any deviation and misguidance. This confrontation with deviations can be observed in several forms, which are as follows:

 

Clarification of Religious Teachings and Elevation of Religious Insight:

According to historical sources, from the time of Imam al-Sajjad (AS) onwards, the Islamic society, due to the political openness and the support of the Abbasid rulers for this atmosphere, was confronted with new interpretations of religion and new ideas. During the Abbasid era, deviant intellectual currents flourished greatly. The aim of the Abbasids in this was to occupy the people with these discussions and keep them away from political issues. In this atmosphere, many debates arose about topics such as predestination (jabr), delegation (tafwid), hope (raja’), anthropomorphism (tajsim), and resemblance (tashbih).[1] The Ahl al-Bayt (AS) had foreseen this situation and knew that the Abbasids would create such an environment.

In one historical report, it is mentioned that Ibn Abbas sent someone to Imam Zayn al-‘Abidin (AS) to ask him about the meaning of this verse: “O you who believe, be steadfast in your religion, enjoin one another to patience, and guard the borders.”[2] After hearing this question, the Imam (AS) became angry and said to him: “I wish the one who gave you this mission had asked me directly.” Then the Imam (AS) continued: “This verse was revealed about my father and us, and the time of that struggle and vigilance which we are commanded to undertake has not yet come. In the future, a generation from us will arise who will take on the responsibility of this struggle.” The Imam (AS) added: “In the lineage of Ibn Abbas a deposit has been placed whose task is to spread the fire of Hell. Soon they will appear and will drive groups of people out of religion, group after group. The earth will be stained with the blood of young men from the family of Muhammad (SAW), young men who will rise prematurely and untimely and will not reach their goal. But the believers must be vigilant, patient, and enjoin one another to patience until Allah decrees, and He is the best of judges.” [3]

In such an atmosphere, the Ahl al-Bayt (AS), by correctly clarifying the authentic Islamic line of thought, sought to protect society from any innovation and misguidance. One of their first actions in this complex environment was to explain the correct path and teach religious propositions. Imam al-Sadiq (AS), by establishing teaching circles, trained many students, so much so that according to reports, four thousand people narrated from him. [4] This action was undertaken to preserve the truth of religion against deviations and innovations.

Imam al-Sajjad (AS), by training slaves and servants who were later freed, [5] spread religious truths among the people. Likewise, Imam al-Ridha (AS), by carefully verifying the authenticity of the narrations from his forefathers, sought to make people aware of the truth of religion. He was also active in jurisprudential matters, and it is rare to find a chapter of jurisprudence without a narration from Imam al-Ridha (AS). [6] These actions of the Ahl al-Bayt (AS) represent their continuous efforts to correctly explain religious teachings and preserve the authenticity of religion against deviations and innovations.

 

Responding to Doubts: 

The Ahl al-Bayt (AS), throughout their lives, fought strongly against innovations and rejected anything that had no basis in the Qur’an and Sunnah. These innovations arose both in theological and jurisprudential matters. For example, Imam al-Baqir (AS) and Imam al-Sadiq (AS) strongly opposed the innovation concerning predestination (jabr) and delegation (tafwid). In one narration, it is said that Allah Almighty is more merciful to His servants than to compel them to commit sin and then punish them for it. Likewise, Allah is more powerful than to will something and for it not to occur. [7] Imam al-Sadiq (AS) also said that people in the matter of Qadar are divided into three groups: first, those who think that the choice of their actions has been delegated to them; such people weaken Allah’s sovereignty in His dominion and perish. Second, those who think that Allah compels His servants to commit sin and obliges them to perform duties beyond their capacity; these people also consider Allah unjust in His dominion and perish because of this belief. Third, those who believe that Allah has assigned duties to His servants according to their capacity; He has not asked them to do what is beyond their ability. Such people, when they do good deeds, thank Allah, and when they commit wrong, they seek forgiveness. Such a person is a mature Muslim. [8]

Imam al-Kazim (AS), with foresight and wisdom, invalidated the use of analogy (qiyas) in jurisprudential matters. [9] This approach of the Ahl al-Bayt (AS) was a response to innovators and a reminder of the importance of following the Qur’an and Sunnah in deriving religious rulings.

 

Protecting Society from Deviant Currents: 

The Imams (AS) seriously and persistently confronted deviant currents and innovators in society. A clear example of these efforts was the struggle of the Ahl al-Bayt (AS) against the extremist sect (ghulat). In one report, it is mentioned that a person came to Imam al-Sadiq (AS) and spoke about the sayings of Abu al-Khattab. Imam al-Sadiq (AS) replied that he was lying. [10] In numerous narrations, the Imam (AS) cursed him. [11] Imam al-Sadiq (AS) also emphasized the necessity of confronting the extremists and said to one of his companions: “If Jesus had remained silent regarding the exaggeration that the Christians made about him, Allah would have had the right to make his ears deaf and his eyes blind. Likewise, if I had remained silent regarding what Abu al-Khattab said, Allah would have had the right to do the same to me.” [12]

 

Conclusion:

From the above, it is understood that the Ahl al-Bayt (AS), during their lifetimes, strongly fought against various innovations and deviations that arose in the Islamic society and strove to preserve the truth of religion from any deviation and innovation. They, by clarifying the correct path, teaching religious propositions, and responding to doubts, saved society from the dangers of deviant ideas. They also, by confronting deviant currents and preserving the authenticity of religion, endeavored to ensure that Islam would reach future generations pure and free from innovation and deviation. This same method must be implemented by other religious leaders of society through the clarification of religious truths. The Noble Prophet (SAW) said: “When innovations appear in my community, the scholar must manifest his knowledge. If he does not, the curse of Allah will be upon him.” [13] This noble hadith expresses the duty of reviving religion through fighting innovations and distortions. 

 

 

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[1] . Maqāleh barresī naqsh-e Imām Rezā dar taqābol bā bid‘at (Article examining Imam Reza's role in contrast to innovation), Fakhrā’ī, Sosan, p. 4.

[2] . Āl ‘Imrān: 200 «يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ»

[3] . al-Ghaybah li al-Nu‘mānī, al-Nu‘mānī, Muḥammad ibn Ibrāhīm, p. 199.

[4] . al-Kunā wa al-Alqāb, al-Qummī, al-Shaykh ‘Abbās, vol. 1, p. 385.

[5] . al-Irshād, al-Shaykh al-Mufīd, vol. 2, p. 142.

[6] . Sīrat al-A’immah al-Ithnā ‘Ashar (as), Hāshim Ma‘rūf al-Ḥasanī, vol. 2, p. 411.

[7] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 160.

[8] . al-Khiṣāl, al-Shaykh al-Ṣadūq, vol. 1, p. 195.

[9] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 57.

[10] . Ikhtiyār Ma‘rifat al-Rijāl al-ma‘rūf bi Rijāl al-Kashshī, al-Shaykh al-Ṭūsī, vol. 2, p. 275.

[11] . Ibid., pp. 275 - 276.

[12] . Ibid., vol. 1, p. 298.

[13] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 54. «إِذَا ظَهَرَتِ الْبِدَعُ فِي أُمَّتِي فَلْيُظْهِرِ الْعَالِمُ عِلْمَهُ فَمَنْ لَمْ يَفْعَلْ فَعَلَيْهِ لَعْنَةُ اللَّهِ»