Muḥammad Bakhīt Al-Muṭīʿi on Bidʿah—A Holistic Explanation
- May 9, 2023
- Posted by: Ibn Kathir Academy
- Category: Uncategorized

The following is an excerpt from Shaykh Muḥammad ibn Bakhīt Al-Muṭīʿī’s book: “Aḥsan al-Kalām fīmā Yataʿallaqu bi ʾl-Sunnah wa ʾl-Bidʿah min al-Aḥkām” (The Best Speech on Rulings Related to Sunnah and Bidʿah)
Translated by Muḥammad Al-ʿAlawī
About the Author – Shaykh Muḥammad Bakhīt Al-Muṭīʿī Al-Azharī Al-Ḥanafī (d. 1354 AH/1935 CE)
Born in 1271 AH in the village of Muṭīʿ’ah, Egypt, Muḥammad b. Bakhīt b. Ḥusayn al-Muṭīʿī was a renowned polymath scholar and a respected Ḥanafī jurist. He excelled in all sacred sciences as a follower of the Hanafi school and graduated from Al-Azhar, where he later became a teacher. He served as the grand judge (Muftī) of Egypt from 1333 to 1339. In his later years, he chose to live in seclusion to focus on writing books and issuing legal verdicts until his death in 1354. His works include: Al-Badr Al-Sāṭiʿ (Commentary on Jamʿ Al-Jawāmiʿ), Sullam al-Wuṣūl (Gloss on Nihāyat al-Sūl), Al-Qawl Al-Mufīd fī ʿIlm Al-Tawḥīd (on Theology), etc.
[This is] an explanation on the fact that every new matter must be connected back to the principles of Islāmic law for determining its legal ruling (ḥukm), and the categorization of the legal rulings into innovation (bidʿah) which is forbidden (muḥarramah), disliked (makrūhah), obligatory (farḍ), recommended (mandūb), and other topics connected to that.
Based on this, the scholars have said: Indeed, every new matter after the era of the Prophet ﷺ must be linked back to the principles of Islāmic law (al-sharʿ) for determining its legal ruling (ḥukm) which the texts dictate. Its legal ruling can be of several types.
Sometimes, [a new matter] can be forbidden (muḥarram) and an innovation that is deemed blameworthy by the Sharīʿah (bidʿah madhmūmah sharʿan):
It is every new matter that contradicts the truth which has been transmitted from the Messenger of Allāh ﷺ, be it conceptual or circumstantial. Or the new matter has its legal ruling established along with some level of doubt (shubhah) in authenticity [1], or is established via juristic discretion (istiḥsān), yet it is treated as a firmly-established religious matter and the ultimately straight path, and does not clearly go against the definitive proofs (al-adillah al-qatʿiyyah) in which there is no doubt at all. Rather, [the new matter] only has some apparent contradiction.
That is like the verdict by some scholars of the obligation of wiping over the feet and not washing over them – merely washing them does not suffice for wuḍūʾ, and that washing them is not obligatory [according to those who have this view]. It is also like the rejection of wiping over socks (khuffs) for the one who wears them after being in a state of complete purification along with its conditions known by the Sharīʿah.
The first person [mentioned above] is going against a text (naṣṣ) of the Qurʾān which indicates the obligation of washing the feet up to the ankles [2]. Reciting الأَرْجُل [feet] with jarr [3] can be interpreted according to the recitation with naṣb, or it is for explaining the permissibility of wiping over khuffs. A consensus (ijmāʾ) on that has been reached by those whose opinions hold weight, and the practice of the Messenger of Allāh ﷺ, his Companions, and the Righteous Predecessors (Al-Salaf Al-Ṣāliḥ) has continuously remained upon this without any denial. However, there are some people who have a semblance of proof for saying that wiping [the feet] is obligatory and not washing, even though it is not really a proof and is the same matter, which is the recitation of الأَرْجُل with jarr and its possibility of interpreting its naṣb upon the recitation with jarr. The person who says this is giving an interpretation to his statement. Therefore, we do not say this person is a kāfir. We say that his statement is indeed a prohibited innovation that is deemed blameworthy by the Sharīʿah (bidʿah muḥarramah madhmūmah sharʿan) and the one who holds this view is considered to be misguided and does not go outside the fold of Islām.
A semblance of proof can also be found for the view that rejects wiping over the khuffs, even though it is not really a valid proof and is the same thing – that the proof for the obligation of washing the feet is definitive [qaṭʿī] from the Qurʾān, and the narrations which have been transmitted for the permissibility of wiping over the khuffs have a non-definitive level of authenticity (ẓannī al-thubūt).
The basis that this person relies on is only a semblance of a proof, and not actually a correct proof because the narrations which have been transmitted about the aforementioned topics are popularly transmitted (mash-hūrah), even though they may be at a non-definitive level of authenticity. The entire Ummah and the Companions of the Messenger of Allāh ﷺ wholeheartedly accepted them (i.e. the narrations), and practice upon them has continued without any denial.
Therefore, whatever this person has used as a proof for his view is not a correct proof because every [ruling] that the narrations indicate toward, acting in accordance with it is necessary (yajibu ʾl-ʿamalu bihī) because of His statement [Exalted is He!]:
وَمَاۤ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمۡ عَنۡهُ فَٱنتَهُوا۟ [الحشر ٧]
Whatever the Messenger comes to you with, accept it; whatever he prohibits you from, refrain from it. (Sūrah al-Ḥashr, Verse 7)
…also due to His statement (Exalted is He!):
وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰ * إِنْ هُوَ إِلاَّ وَحْيٌ يُوحَىٰ [النجم ٣-٤]
He [i.e. the Messenger ﷺ] does not speak from desire. It is only revelation which has been revealed. (Sūrah al-Najm, Verse 3 to 4)
…and other verses which indicate the obligation of obeying the Messenger ﷺ in his commands and prohibitions.
The scholars, both former-day and latter-day, have reached consensus: anything he speaks about which is related to legislation of religious rulings is from revelation, and he does not speak from desire. The difference of opinion lies in matters other than that.
If a new matter clearly goes against explicit truths, towards which definitive and completely doubtless proofs dictate, such as rejection of the physical resurrection and rejection of the creation of the universe (ḥudūth al-ʿālam) [4] – meaning its existence after non-existence in a way that the one before and the one after cannot co-exist, externally and rationally. That is clear kufr. [5]
From among the prohibited forms of innovation according to the Sharīʿah is: every new matter that is invented after his era ﷺ and the Sharīʿah has declared it to be evil (qubḥ), such as customs tax (mukūs) [6] and all oppressive matters because they involve the wrongful consumption of people’s wealth. Allāh has clearly prohibited it [i.e. wrongful consumption of wealth] in His Mighty Book. Such is also the case for amusement and entertainment like the type [of entertainment] called “theatre” when it contains evil actions; also ballet because it also involves evil actions and immorality, and Allāh has clearly prohibited these [i.e. evil actions and immorality] in the Qurʾān; likewise, fireworks and similar things because it is a waste of wealth and does not have any benefit, so it is extravagance and squandering, which is also prohibited with clear expression in the Qurʾān.
This prohibited type [of innovation] is the one that the scholars have interpreted his statement ﷺ, “Every new matter is an innovation, and every innovation is misguidance, and every misguidance is in the Fire.” [7] [Likewise, they have given this as the interpretation for] his statement ﷺ, “Whoever introduces a new matter into our religion which does not belong to it, it is to be rejected.” [8] [The same interpretation is for] his statement, “Whoever does an action which is not part of our matter [i.e. religion] , then it is to be rejected.” [9]
Similarly, Al-Khaṭīb has narrated a part of his statement ﷺ in “Tārīkh Baghdād”: “Whoever abandons a person of innovation out of anger at him for the sake of Allāh, Allāh will fill his heart with security and faith. Whoever drives away a person of innovation, Allāh will grant him security on the Day of the Greatest Fright. Whoever degrades a person of innovation, Allāh will raise him by hundred ranks in Paradise. Whoever gives salām to a person of innovation or meets him with joy, or interacts with him in a manner that pleases him, surely he has belittled what Allāh has sent down upon Muḥammad ﷺ [10].
All of these narrations and those similar to them are interpreted as innovation in a type of matter which is prohibited because it is considered innovation in the religion which falls under the general prohibition by the Sharīʿah, as you know.
Etiquettes of Interacting with a Person of Innovation
Yes, what Al-Khaṭīb has narrated in “Tārīkh Baghdād” and others like him is not to be applied universally (ʿalā iṭlāqihī). Rather, its interpretation [of applicability] is in the case where honouring him or glorifying him is intended for doing an action or refraining from something among the aforementioned discussions, and when the person of innovation calls people to act on his innovation or he publicises it.
If the intention is of doing an action which necessitates honouring, or refraining from what would fall under disgracing, speaking softly with the wrongdoer or the person of innovation, giving salām to him, or making him happy, etc. – [if the intention is] to save an oppressed person or encourage him to do good actions, then there is no problem with that (lā baʾs bihī). Likewise, there is no problem in treating a person of innovation with good manners if he does not call the people to his innovation and does not publicise it. The same applies to every impetuous person (murtakib hawā) and every person who commits major sins.
He [Allāh, Exalted is He!] said to Mūsā and Hārūn about speaking to Firʿawn, who claimed divinity:
فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ [طه ٤٤]
Speak to him softly. Perhaps he may take heed or become fearful (of Allāh). (Sūrah Ṭā-hā, Verse 44)
He [Exalted is He!] also said to the Master of His prophets, may blessings and peace be upon him:
خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ [الأعراف ١٩٩]
Exercise pardon, command good, and turn away from the ignorant ones. (Sūrah al-Aʿrāf, Verse 199)
He [Exalted is He!] also to him:
ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ [فُصِّلَتْ ٣٤]
Respond with that which is better. Then, the one you had mutual animosity with will become like a close friend. (Sūrah Fuṣṣilat, Verse 34)
…and many other verses and narrations specifically mention good manners, and that commanding good and forbidding evil must be done in a positive manner, and not in a negative manner. Undoubtedly, the things that fall under having “good manners” is treating others well, showing kindness, and fairly treating those who have differences with us in our religion as long as they do not fight us or go to war against us.
He [Exalted is He!] said:
لَّا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ * إِنَّمَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُم مِّن دِيَارِكُمْ وَظَاهَرُوا عَلَىٰ إِخْرَاجِكُمْ أَن تَوَلَّوْهُمْ ۚ وَمَن يَتَوَلَّهُمْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ. [الممتحنة ٨-٩]
Allāh does not prohibit you from being kind and fairly treating those who did not fight against you nor drive you out of your homes. Surely, Allāh loves those who treat others fairly. Allāh only prohibits you from allying with those who fought against you for the sake of religion, drove you out of your homes, and those who supported your expulsion. (Sūrah al-Mumtaḥanah, Verse 8 to 9)
In a narration: “Whoever commands someone to do good, then his command should be done in a positive manner.” [11]
This is the way our Prophet ﷺ lived. He used to speak softly with the people whose acceptance of Islām he was hopeful for, like Thumāmah ibn Uthāl [12] and others, because there is a better chance than the person will be guided. He [Allāh, exalted is He!] said while addressing his Prophet ﷺ, and its address is [also] to his Ummah:
فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ [آل عمران ١٥٩]
It is by the mercy of your Lord that you were gentle with him. Had you been rude and rough-mannered, they would have abandoned your company. (Sūrah Āl-ʿImrān, Verse 159)
Sometimes a new action after his era ﷺ can be an “innovation” which is disliked by the Sharīʿah (bidʿah makrūhah sharʿan).
…such as decorating mosques without gold and silver. Otherwise, it would fall under the first category [i.e. prohibited innovation] according to some scholars. Others have said it is totally permitted unless it is taken from the wealth of endowments (waqf) and the endower did not stipulate it.
Sometimes a new action can be an “innovation”, but is a communal obligation (farḍ kifāyah), which is fulfilled by the action of some legally-obligated individuals.
The one who fulfils the obligation is rewarded, and all of the legally-responsible individuals are sinful if no one among them fulfils it. That is like the establishment of rational proofs (adillah ʿaqliyyah) and textual proofs (adillah naqliyyah), explaining them, and responding to doubts about them in order to refute deviant sects.
[This is also] like teaching the sciences which [the aforementioned example] depends upon, or the understanding of the Book [i.e. the Qurʾān], Sunnah, and deriving rulings from them depends upon. That is [also] like teaching the science of logic (manṭiq), the natural sciences (al-ʿulūm al-ṭabīʿiyyah), and the rest of the rational sciences – whatever depends on them for [explaining] the realities of existence, its peculiarities (khawāṣṣ), and its secrets. [It also includes] using them for finding proofs for the Creator, the universality of His Divine power, will and all-encompassing knowledge. [That is also] like the sciences which are related to what are called “universals” (umūr ʿāmmah) in the terminology of the theologians (al-mutakallimīn). [That is also] like teaching the science of Arabic syntax (naḥw), rhetoric (balāghah), etc. from the instrumental sciences (al-ʿulūm al-ʾāliyah) because all of that falls under the general matters of Sharīʿah which delve into topics like that and definitely serve that particular purpose.
Surely, the protection of the religion of Allāh and defending His principles is jihād in the way of Allāh, which is a communal obligation. Likewise, the derivation of rulings from the Book and Sunnah are a communal obligation. The amount [of education in the instrumental sciences] this general obligation depends on for implementing it — not for the sake of [the study of instrumental sciences] being obligatory in and of itself — is definitely considered an obligation.
Sometimes, a new action can be an “innovation”, but is a recommended action (mandūb) and is an act of obedience (ṭāʿah).
[This is] like [establishing places] such as lodges (ribāṭ) [13], educational institutions, drinking fountains. Likewise, [it includes] every other good and reverent action which did not exist in his era ﷺ because all of that falls under the general command of the Sharīʿah which recommends doing good actions and striving towards doing them in a general sense.
Sometimes, a new action can be an “innovation”, but is permissible and there is no sin upon the doer.
That is like indulging in permissible matters such as eating, drinking, wearing clothes, houses, and being exquisite in all of that, [provided] it does not reach the level of extravagance and squandering. [That is also] like people gathering and sitting together for permissible matters, such as social events and gatherings of poetry which do not contain immorality and things of that nature.
That is because there has not been any prohibition nor command transmitted from the Lawmaker (Al-Shāriʿ) [14], nor has there been any inclusion of a general sharʿī command, nor any prohibition. Only a general message has been transmitted from the Lawmaker.
He [Exalted is He!] said:
قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ [الأعراف ٣٢]
Say [O Muḥammad]: “Who has prohibited the adornment of Allāh and pure provisions which he has brought out for His slaves?” (Sūrah al-Aʿrāf, Verse 32)
He [Exalted is He!] said:
خَلَقَ لَكُم مَّا فِی ٱلۡأَرۡضِ جَمِيعًا [البقرة ٢٩]
He created everything that is on the earth. (Sūrah Al-Baqarah, Verse 29)
Everything that has been created from that is meant for us except for what the Law (Al-Sharʿ) has prohibited.
٭٭٭٭٭٭
By this, you understand that innovation according to Sharīʿah is:
- that which started to be done after his era ﷺ, and
- falls under a general prohibition which has [the ruling] of prohibition (taḥrīm) or dislikeness (karāhah)
It is blameworthy according to Sharīʿah, and the prohibited type of innovation is what is considered misguidance and blameworthy according to the Lawmaker. [You also understand] that the innovation which the scholars have categorised in the aforementioned categories is [understood as] the linguistic meaning of “innovation”, which is more general [in meaning] than the innovation according to Sharīʿah because the innovation according to Sharīʿah is one type from among them.
Not everything which was not done during his era ﷺ but was done after his era—may blessings and peace be upon him—is considered to be blameworthy innovation and misguidance, contrary to those who believe that. [Such a person] has made several Sunnahs into “innovations” and “misguidance” out of love of being known and putting on a fake display of cautiousness (waraʿ) and righteousness. When we actually look into his hidden affairs, we see him being involved in evil – we seek refuge in Allāh from them. [We also see that this person] only displays that outwardly in order to build a network around it which he uses to seek the flotsam of the world amidst the waters of pretentiousness and deception. We seek refuge in Allāh from people who do not use their intellect.
Do you not see that the Companions of the Prophet ﷺ expelled the Jews and the Christians from the Arabian Peninsula and fought the non-Arabs who were not Muslim? [Also, do you not see that] they conquered many lands, compiled the Qurʿān into maṣāḥif [15], gathered for night prayer in the month of Ramaḍān and praying it in congregation? [Also, do you not see that] they agreed upon the first adhān [16] on Fridays outside the mosque? The scholars have collectively agreed upon documenting the Islāmic sciences and their instrumental sciences, arranging them in chapters, sub-sections, etc. [They have also agreed upon] deriving rulings and taking rulings (furūʿ) from legal principles (uṣūl), and countless other [examples]. None of this existed during his ﷺ era, and none of them, nor people other than them have said that any of the aforementioned examples is a blameworthy innovation which is misguidance according to Sharīʿah! This clearly indicates that every new action is not considered a blameworthy innovation according to Sharīʿah, but its obligation/mandation/being a Sunnah/recommendation/permissibility are established through general proofs, even if the Prophet ﷺ abandoned it and did not do it.
Yes, whatever action he ﷺ abandoned, despite there being a purpose for doing so, his abandonment of the action is a Sunnah, and doing it would be an blameworthy innovation according to Sharīʿah. Because of that, his Companions – may blessings and peace be upon him – disliked doing istilām of the two Levantine Corners (Al-Ruknayn Al-Shāmīyyayn) [at the Kaʿbah]. They disliked praying immediately after the saʿy between Al-Ṣafā and Al-Marwah due to the Prophet’s ﷺ abandonment of that, despite there being a purpose to do so. That was respect to teaching others about how to perform acts of worship. Along with that, he – may blessing and peace be upon him – did istilām on the Yemeni Corner (Al-Rukn Al-Yamānī) and did not do istilām anywhere else. He prayed immediately after circumambulation (ṭawāf) of the Kaʿbah and did not pray immediately after saʿy between Al-Ṣafā and Al-Marwah. He used to say, “Learn your acts of worship from me.” [17]
This shows that whatever [action] he abandoned in this setting was not from the [legislated] acts of worship. Therefore, introducing a new action which was not previously from the acts of worship and including it among them is considered adding onto the religion. [This also shows that] introducing whatever is not a part of it is a blameworthy innovation according to Sharīʿah.
Footnotes
[1] The scholars of uṣūl categorise proofs based on their level of authenticity and clarity for the ruling that is being established. A ruling can be established based on a strong proof, but scholars still recognize that there may be some level of doubt in its authenticity.
[2] The verse of wuḍūʾ is in Sūrah Al-Māʾidah, Verse 6:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا قُمْتُمْ إِلَى ٱلصَّلَوٰةِ فَٱغْسِلُوا۟ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى ٱلْمَرَافِقِ وَٱمْسَحُوا۟ بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى ٱلْكَعْبَيْن
O believers, when you stand for prayer, then wash your faces, your hands up to the elbows, wipe your heads, and [wash] your feet up to the ankles.
[3] Among the variant readings of the Qurʾān, some of the authentically-transmitted riwāyahs recite the word الأرجُل with a kasrah at the end, implying that the “feet” here is grammatically connected to the word امسحوا [wipe]. It is transmitted this way in the variants of Shuʿbah, Ibn Kathīr, Al-Dūrī, Al-Sūsī, Ḥamzah, Abū Jaʿfar, and Khalaf.
[4] This was a view held by many philosophers in which they believed that the universe existed pre-eternally. Scholars of Ahl al-Sunnah such as Al-Ghazālī refuted this.
[5] If a person denies a matter established by definitive proof, it has ramifications on whether or not a person remains within the fold of Islām or not. If the proof of a ruling is definitive and there is no room for multiple interpretations, a person leaves the fold of Islām. Denial of anything below that, however, does not take a person outside the fold of Islām.
[6] This refers to a specific method of unjustly collecting tax from merchants who would enter a land during the Pre-Islāmic period (Al-Jāhliliyyah). See “Al-Qāmūs Al-Muḥīṭ” by Al-Fayrūzābādī, page 575.
[7] Reported by Al-Nasāʾī in “Al-Sunan Al-Kubrā”, ḥadīth 5861
[8] This narration is mentioned in “Sharḥ Al-Sunnah” by Al-Baghawī, Volume 1, ḥadīth 103. Another variant of the narration is reported by Al-Bukhārī, ḥadīth 2697; Muslim, ḥadīth 1718; Abū Dāwūd, ḥadīth 4606; Ibn Mājah, ḥadīth 14; Aḥmad, ḥadīth 26033.
[9] Reported by Al-Bukhārī, ḥadīth 2697; Muslim, ḥadīth 1718
[10] “Tārīkh Baghdād”, narration 3412. The authenticity of this narration is disputed and mentioned in compilations of fabricated narrations. Al-Suyūṭi has included it in his “Al-Laʾālī Al-Maṣnūʿah fī ʾl-Aḥādīth Al-Mawḍūʿah”. Ibn al-Jawzī has also included this in his “Al-Mawḍūʿāt Al-Kubrā”.
[11] Reported by Al-Quḍāʾī in “Musnad al-Shihāb”, ḥadīth 465
[12] This incident is mentioned in narration reported by Al-Bukhārī, ḥadīth 462 & 4372; Muslim, ḥadīth 1764; Abū Dāwūd, ḥadīth 2679; Ibn Ḥibbān, ḥadīth 1239. In short, Thumāmah ibn Uthāl was a chief of the tribe of Yamāmah. He was taken as a prisoner by the Companions. The Prophet ﷺ set him free, and he immediately accepted Islām.
[13] Traditionally, these were shelters established for poor people to stay in.
[14] Some uṣūlīs use this term to refer to Allāh. Others use it to metaphorically refer to the Prophet ﷺ since he was the one who conveyed the message of Allāh to the people. Others understand it to be interchangeable between the two.
[15] During the era of the Prophet ﷺ, the Qurʾān did not exist in a single, compiled copy (sing.: muṣ-ḥaf; pl. maṣāḥif). Rather, it was primarily taught and memorised orally, and parts of it were written down by the Companions. However, these recorded copies were scattered by their individual owners. Its official compilation was initiated during the caliphate of Abū Bakr, and further standardised by ʿUthmān ibn ʿAffān during his caliphate.
[16] During the caliphate of ʿUthmān ibn ʿAffān, he introduced an extra adhān which was called before the main adhān for Friday prayer. This did not exist during the era of the Prophet ﷺ.
[17] Reported by Al-Bayhaqī, ḥadīth 9524; Muslim, ḥadīth 1297, Abū Dāwūd, ḥadīth 1970; Al-Nasāʾī; ḥadith 3062; Aḥmad, ḥadīth 14419