Bid‘ah and Scholarly Disagreement
Q: Many online sources label practices as bid‘ah (innovation). Should we trust these judgments?
A: It is important to be cautious when taking religious rulings from online sources. Not everything labeled as bid‘ah online is necessarily a true innovation. Islamic knowledge is built upon scholarship, careful understanding, and the principles laid down by the early generations (salaf). Even among the major imams—such as Imam Ahmad ibn Hanbal and Imam al-Shafi‘i—there were significant differences in fiqh matters, yet none of them accused the other of innovation.
Islamic scholars, even those who disagreed on many essential issues, maintained respect for one another. Therefore, differences in scholarly opinion should not be quickly declared as innovation. True understanding must be rooted in the Qur’an, Sunnah, and the way of the rightly guided scholars, especially those of the first three generations (the Salaf al-Salih).
Q: Is reading Al-Fatiha or the Qur’an at graves considered a bid‘ah?
A: Opinions differ among scholars regarding reading the Qur’an at graves. Some scholars disapprove of it based on the fact that it was not explicitly practiced by the Prophet ﷺ. Others, however, allow it based on general principles of seeking mercy and blessings through the Qur’an. Therefore, one should not rush to label this act as an innovation without understanding the broader scholarly discussion and differences in ijtihad.
Q: Should we quickly label things as Sunnah, bid‘ah, or obligatory without deep understanding?
A: No, one should not hastily classify actions as Sunnah, bid‘ah, or fard (obligatory) without proper knowledge and understanding. The Prophet Muhammad ﷺ and his companions themselves differed in interpretation and application of instructions.
For example, when the Prophet ﷺ instructed, “None of you should pray ʿAsr except at Banu Qurayzah,” some companions interpreted it literally, while others saw it as flexible due to the travel time. Both groups acted on their understanding, and the Prophet ﷺ did not rebuke either group.
Similarly, when the Prophet ﷺ instructed companions to break their fast during a journey, some obeyed while others continued fasting. Again, the Prophet ﷺ did not blame anyone, but praised the ones who broke their fast by saying, “The ones who broke their fast have taken the reward.” These examples show the importance of understanding the intent and context behind religious commands.
Q: What is the danger of claiming that only one opinion represents the Sunnah and all others are bid‘ah?
A: Claiming that only one opinion is the Sunnah and all others are innovations is a dangerous mindset. Such absolutism contradicts the reality of scholarly disagreement within Islam. The only historical group known to hold this rigid view were the Khawarij, who rejected the views of the companions and believed they alone held the truth.
Ibn ʿAbbas رضي الله عنه debated the Khawarij and reminded them that the Qur’an was revealed in the presence of the companions—not to them. He said, “None of the companions are with you, and the Qur’an was revealed among them.”
The Prophet ﷺ also warned about this group, saying they would appear outwardly devout—praying, fasting, and reciting Qur’an intensely—yet their practice would not go beyond their throats. Their excessive religiosity fooled common people, leading many to follow them and even fight against the companions, including those closest to the Prophet ﷺ.