WHAT IS BID'AT

WHAT IS BID'AT
by Maulana Ahmed Yar Khan -Translated by Ayoob A. Sattar
CONTENTS
CHAPTER ONE
1.1 The word Bid'at as mentioned in the Holy Quran
1.2 The two types of Bid'at
1.2.1 Bid'at I'tiaadi !Inno"ation in Belief#
1.2.2 Bid'at Amali !Inno"ation in A$tion#%
A. Bid'at Hasana and
B. Bid'at Sai'yya
CHAPTER TWO
2.1 Types of Bid'at and their status in the Shari'ah
2.2 Definition of the &ate'ories of Bid'at and their &hara$teristi$s
A. Bid'at Ja'iz
B. Bid'at Mustahab
C. Bid'at Wajib
D. Bid'at Makuh
E. Bid'at Haaa!
2.( Bid'at in our daily reli'ious a$ti"ities
2.) *+postulations on the definition and $ate'orisation of Bid'at , The definition of
Bid'at
CHAPTER THREE
".# T$% %bj&'ti%ns ais&d %n th& d&(initi%n %( Bid'at
(.1.1 -irst ./0e$tion
(.1.2 Se$ond ./0e$tion
(.2 &on$lusion
1
WHAT IS BID'AT
Bismillah Hir Rahmaan Nir Raheem
CHAPTER ONE
#.# THE WORD BID'AT AS MENTIONED IN THE HO)* +,RAN
The literary meanin' of 1Bid'at1 !in the di$tionary# is 1inno"ation2 no"elty.1 In the followin' lines we
see where in the Holy Quran this word has /een used3 and the meanin' with whi$h it is asso$iated%
Says the Holy Quran%
+u- !a kuntu !idu'a !ina Rusu-i
.Sa/ I a! n% Bin0& %( N&$ 1an0-&d D%'tin& a!%n0 th& A2%st-&s.. 34)5I6 78
and it says%
Badi'us sa!a$aati $a- ad
.Th& Oi0inat% %( th& H&a9&ns and th& Eath.. 3II6 ##:8
and it says%
Waahbaani/atan ibtada%%ha !a katabnaha a-aihu!
.But !%nasti'is! 3$hi'h8 th&/ in9&nt&d ; W& %dain&d it n%t (% th&!.. 3)5II6 <:8
In these Ayahs from the Holy Quran the word Bid'at has /een used in it's literary meanin'. It's
definition in the te$hni$al lan'ua'e of the Shari'at is different. In the Holy Quran it has /een used to
mean 1to in"ent1 and 1to $reate a new thin'13 whereas it's te$hni$al meanin' is as written in the /oo4
Mi=at !under Ba/ul I'tisaam /il 5itaa/ was,Sunnah# , "that belief or action which was not in practice
during the blessed age of Rasulullah (sallal laahu alaihi wasallam) but was introduced after him." -rom
this we see that Bid'at is of two 4inds%,
A. Bid'at I'ti=aadi 3inn%9ati%n in b&-i&(8
B. Bid'at A!a-i 3inn%9ati%n in a'ti%n8
#.< THE TWO T*PES O1 BID'AT
6ow let us see the differen$e /etween Bid'at I'tiaadi and Bid'at Amali.
#.<.# BID'AT I'TI+AADI 3INNO5ATION IN BE)IE18
Is that new /elief !whi$h is in $ontradi$tion with the Holy Quran and Sunnah# whi$h found its way into
Islam after the /lessed a'e of the 7rophet (sallal laahu alaihi wasallam). &hristianity3 8udaism3
9oroasterism and 7olytheism are not Bid'at I'tiaadi as these /eliefs were in pra$ti$e /efore and
durin' the /lessed time and also /e$ause they do not $laim themsel"es to /e :uslims whereas the
8a/riyya3 Qadriyya3 Batiniyya3 Bahaaism3 Qadyanism3 et$. are Bid'at I'tiaadi !inno"ations in /elief#
/e$ause they $ome into /ein' after the /lessed a'e and also $ame themsel"es to /e :uslims. !See
End b-iss B-iss3 ;ol. 23 Waf I4lah 7u/li$ations3 for a /rief history of some of these se$ts#.
BID'AT;E;HASANA6 and its e"iden$e from the Holy Quran.
Allah Ta'ala says in the Holy Quran%
.And W& 2-a'&d '%!2assi%n and !&'/ in th& h&ats %( th%s& $h% (%--%$&d hi!
3J&sus8> but M%nasti'is! th&/ in9&nt&d ; W& %dain&d it n%t (% th&! ; %n-/ s&&kin0
A--ah's 2-&asu&> and th&/ %bs&9&d it n%t $ith i0ht %bs&9an'&.. 3)5II6 <:8
and then He says%
2
WHAT IS BID'AT
.S% W& 0a9& th%s& %( th&! $h% b&-i&9& th&i &$ads.. 3)5II6 <:8
-rom this we see that the /elie"ers of Ha<rat Isa (alaihis salaam) in"ented Bid'at Hasana3 i.e.
:onasti$ism3 and Allah Ta'ala raises them and also promises them reward. But those who did not
foster it !:onasti$ism# with ri'ht o/ser"an$e were repro"ed%
.And th&/ %bs&9&d it n%t $ith i0ht %bs&9an'&.. 3)5II6 <:8
6ote that those who in"ented this Bid'at are not repro"ed /ut those who did not o/ser"e it ri'htly
were reprimanded. This pro"es that Bid'at,e,Hasana is a 'ood thin' and has an in$enti"e for reward.
The first Hadith of Miskhaat;u-;Masabih under Ba/ul,I'tisaam is "Whosoever introduces a new belief
in our religion which contradicts with it is rejected." We ha"e translated the word "Ma" in the Hadith as
1/elief1 /e$ause another name for reli'ion is /elief3 and not as a$tions as a$tions are su/sidiary and
ta4e the se$ondary pla$e. =et's ta4e an e+ample% A person who does not pray the daily Salaah will /e
sinful /ut not as a dis/elie"er !5afir#3 while a person whose /eliefs are in $ontradi$tion with the /eliefs
of the Ahle Sunnat Wal amaat will either /e of the mis'uided !stray# ones or a dis/elie"er. This shows
that were the word Bid'at is mentioned it means inno"ation in /elief and not a$tion.
The same /oo4 Miskhat under 5ita/,ul Imaan says that when Ha<rat A/dullah /in >mar (radi Allahu
anhuma) was told that some person had 'i"en him Salaams3 he said3 "! have had news that he (the
person who has given Salaams) has become a "id#ati$ if it is so then don#t return him m% Salaams."
How did he /e$ome a Bid'ati? It is said that he had /e$ome a !@# Qadriyya. Su$h a person is $alled a
Bid'ati.
!@# Qadriyya is that se$t whi$h /elie"es that man has 'ot full power to do whate"er he wishes and that
he himself $reates his a$tions. They also dis/elie"e in destiny. While the Ahle Sunnat Wal amaat
/elie"e that man opts !intends# for a thin' and Allah Ta'ala $reates it. The &reator of e"erythin'3
in$ludin' man's a$tions3 is Allahu Ta'ala.
Du;&;Mukhta !Ba/ul,Imaamat# says3 "!t is Ma&ruh to pra% behind an !mam who is a "id#ati. "id#at
is that belief (!#ti'aad) which contradicts that which has been conve%ed to us from Rasulullah (sallal
laahu alaihi wasallam)."
This shows that new fan'led /eliefs are Bid'ats and where"er the Hadiths ha"e mentioned a/out
punishments for Bid'atis these punishments are meant for those who pra$ti$e Bid'at in /eliefs3 i.e.
those /eliefs whi$h are in $ontradi$tion with Ahle Sunnat Wal amaat. A Hadith says3 "(e who e)alts
those people who commit "id#ats has helped in demolishing !slam."
1ata$a Rashidi//a !$onsidered as authenti$ /y s$holars of Deo/and# writes in it's first "olume !pa'e
AB# under 5ita/ul Bid'at% "Such threats of punishments for "id#ats are meant for those who have
innovated a belief (A'eedah) which contradicts with that of the Ahle Sunnat Wal amaat$ for e)ample$
the Rawafidh$ the *hawarij$ the Mu#ta+ila$ etc."
#.<.< BID'AT AMA)I 3INNO5ATION IN ACTION8
Is that a$tion whi$h $ame into pra$ti$e after the /lessed period of Casulullah (sallal laahu alaihi
wasallam) /e it se$ular or reli'ious3 in the eye of the Sahaa/a,5iraam or after it. Mi=at Ba/ul,
I'tisaam says3 "!n the Shari#at$ "id#at is that innovation which was not there in the blessed age of
Rasulullah (sallal laahu alaihi wasallam)." The /oo43 Ashi'atu- )a!'at under the same $hapter says3
""id#at is that which came into being after the blessed period of Rasulullah (sallal laahu alaihi
wasallam)."
So from the a/o"e definitions of Bid'at we see that a Bid'at Amali !inno"ated a$tion# $an /e reli'ious
or se$ular /ut it has to /e after the /lessed period of the Holy 7rophet (sallal laahu alaihi wasallam)
and i.e. e"en that a$tion whi$h was introdu$ed into Islam in the a'e of the respe$ted Saha/a will /e
$onsidered a Bid'at.
NOTE6 If the inno"ation was /rou'ht into pra$ti$e in the a'e of the Saha/a then we should not $all it
Bid'at /ut Sunnat of the Saha/a as it is respe$tful to $all it so3 thou'h it is Bid'at,e,Hasana. Be$ause
the word Bid'at is mostly understood to mean Bid'at,e,Sai'yya !"ile inno"ation#.
3
WHAT IS BID'AT
Ha<rat >mar (radi Allahu anhu) in the time of his &aliphate3 $alled the people to perform Tarawih
prayers in $on're'ation !8amaat#3 whereas it used to /e prayed indi"idually in the time of the Holy
7rophet (sallal laahu alaihi wasallam) and $ommented on seein' the 8amaat3 ",his is a ver% nice
"id#at."
Bid'at Amali !inno"ated a$tion# is $lassified in two%,
A. Bid'at;&;Hasana 32ais&$%th/ inn%9ati%n8
B. Bid'at;&;Sai'//a 3%((&nsi9& inn%9ati%n8
A. BID'AT;E;HASANA
Is that a$tion whi$h does not $ontradi$t with the Holy Quran and the Sunnah and was /rou'ht into
pra$ti$e after the time of the Holy 7rophet (sallal laahu alaihi wasallam) for e+ample3 to $onstru$t
reli'ious institutions3 to print the Holy Quran in the press3 to hold 'atherin's of :aulid3 to eat ni$e food
and to put on attra$ti"e $lothes3 et$. Bid'at,e,Hasana is not only permissa/le !8a'i<# /ut at times it $an
/e appre$ia/le !:ustaha/# and e"en essential !Wa0i/# as you will see later on.
B. BID'AT;E;SAI'**A
Is that a$tion whi$h was not in pra$ti$e in the /lessed a'e of the Holy 7rophet (sallal laahu alaihi
wasallam) and whi$h $ontradi$ts with the Holy Quran and the Sunnah3 for e+ample3 to say the 5hut/a
of *id or 8um'a in a lan'ua'e other that Ara/i$3 et$.
Bid'at,e,Sai'yya $an /e :a4ruh Tan<hi or :a4ruh Tahrimi or e"en Haraam.
The first "olume of Ashi'atu- )a!'aat !Ba/ul I'tisaam# says a/out Bid'at Hasana and Sai'yya under
the Hadith% "-ver% "id#at is a delusion (misleading)$" that any Bid'at whi$h is in a$$ordan$e with the
prin$iples3 the $anons of Islami$ =aw and the Sunnah and has /een dedu$ed analo'i$ally from the
Quran or Sunnah !throu'h Qiyas# is Bid'at,e,Hasana and that whi$h is in $ontrasts to the a/o"e
definition is Bid'at,e,Sai'yya.
A Hadith in Miskhat under Ba/ul,I'lm says% "(e who sets a good precedent in !slam$ there is reward
for him for this (act of goodness) and a reward for him also who acts according to it subse'uentl%$
without an% deduction from their rewards and he who sets in !slam an evil precedent there is upon
him the burden of that$ and the burden of him also who acts upon it subse'uentl%$ without an%
deduction from their burdens." -rom this Hadith we see that to introdu$e a ni$e way in Islam whi$h is
in a$$ordan$e with the Holy Quran and Sunnah will indu$e rewards and to do "i$e "ersa will pro"o4e
punishment.
In the prefa$e of the /oo43 Sha!i3 under -a<a'il Imam A/u Hanifa (radi Allahu anhu)3 it says% The
s$holars say these Ahadith are the $anons of Islam and that is whoe"er introdu$es a /ad way in Islam3
he will 'et the /urden of the sins of all those who a$t upon it and whoe"er introdu$es a ni$e way he
will 'et reward of all those who a$t upon it till the Day of 8ud'ement.
An offensi"e Bid'at is that whi$h $ontradi$ts with the Sunnah. Mishkat Ba/ul I'tisaam says% "Whoever
introduces something in our religions which is not of it (i.e. not in accordance with it) is rejected." The
/oo4 Ashi'atu- )a!'aat under the $ommentary of the same Hadith says3 "!t means that thing which
is not in accordance with !slam or which will alternate the religion." A Hadith in Miskhat Ba/ul
I'tisaam in the third $hapter says3 ".o people introduce a "id#at but a Sunnat of its &ind is erased from
them$ so to hold on to Sunnat is better that introducing a "id#at." >nder the $ommentary of this
Hadith3 the /oo4 Ashi'atu- )a!'aat says3 "So if b% introducing a "id#at a Sunnat is removed from
among the people$ then surel% holding fast to the Sunnat will lead to the annihilation of ever%
"id#aat."
NOTE6 By this Hadith and its $ommentary we $ome to 4now that an offensi"e Bid'at is that whi$h will
annihilate a Sunnat. -or e+ample3 it is Sunnat to say the -riday or *id 5hut/a in Ara/i$3 /ut if someone
says that it in some other lan'ua'e then it is Bid'at,e,Sai'yya /e$ause he has o/literated the Sunnat of
sayin' it in Ara/i$. So to hold 'atherin's of :aulid Shareef wherein the Holy 7rophet (sallal laahu
alaihi wasallam) is praised is not Bid'at /e$ause no Sunnat has /een erased /e$ause of it. =i4ewise
you may $ompare other thin's li4e -atiha3 5hatam Shareef3 Isaal,e,Thawa/3 et$3 with this prin$iple and
4
WHAT IS BID'AT
see for yourself if they are Bid'ats or not. The differen$e /etween an offensi"e Bid'at and appre$ia/le
Bid'at should /e well understood /e$ause this is where many 'et $onfused.
CHAPTER TWO
<.# T*PES O1 BID'AT AND THEIR STAT,S IN THE SHARI'AH
We ha"e seen that Bid'at is of two 4inds3 "i<. Bid'at Hasana !appre$ia/le inno"ation# and Bid'at Sai'yya
!offensi"e inno"ation#.
Bid'at Hasana is di9id&d in th&& 'at&0%i&s6
3A8 Bid'at Ja'iz 32&!issab-&8
3B8 Bid'at Mustahab 3a22&'iab-&8
3C8 Bid'at Wajib 3&ss&ntia-8
Bid'at Sai'//a is 'at&0%is&d in t$%6
3A8 Bid'at Makuh 3ab%!inab-&8
3B8 Bid'at Haaa! 32%hibit&d8
In su/stantiation3 we present the words of the /oo4 Mi=at Ba/ul I'tisaam /il 5itaa/ was Sunnah%
Bid'at is either Wa0i/3 for e+ample to learn 6ah" !Ara/i$ synta+# and to 'ather the prin$iples of -ih3
et$. or it is Haraam for e+ample3 the introdu$tion of new /eliefs li4e the se$ts 8a/riyya3 Qadriyya3 et$.
or it is :ustaha/ for e+ample3 to $onstru$t reli'ious institutions and e"ery 'ood thin' whi$h was not
there in the first era of the Islami$ $entury or to ma4e $on're'ation in the Tarawih prayers3 et$. or it is
:a4ruh for e+ample3 to "ie in the de$oration of mosues !with the intention of ostentatious pomp and
pride# or it is 8a'i< for e+ample3 to sha4e hands after the !-a0r# prayers or to parta4e of ni$e food and
drin43 et$.
The /oo4 Sha!i !-irst ;ol.# 5itaa/us Salaat3 Ba/ul Imamat says% "!t is Ma&ruh to perform Salaah
behind an !mam who perpetrates a "id#at which is (araam$ but otherwise "id#at is sometimes Waajib$
for e)ample$ to furnish proof in defence of !slam (against stra% sects) and to learn the &nowledge of
.ahv (S%nta))$ and it is sometimes Mustahab$ for e)ample$ to construct caravanserais and madressas
and all those favourable things which were not there in the first era$ and sometimes it is Ma&ruh for
e)ample to vie in the decoration of mos'ues with a sense of pride and sometimes it is Mubah (a#i+)$
for e)ample$ to parta&e in nice food and drin& and wear nice clothes." The /oo4 Ja!;&;us;Sa0h&&
says the same thin'.
It is now $learly understood that Bid'ats is of fi"e $ate'ories and e"ery Bid'at is not Haraam.
<.< DE1INITION O1 THE CATE?ORIES O1 BID'AT AND THEIR CHARACTERISTICS
We ha"e seen that a Bid'at whi$h does not $ontradi$t with the Holy Quran and Sunnah is Bid'at
Hasana and that whi$h $ontradi$ts with the Holy Quran and Sunnah or leads to an annihilation of a
Sunnah is Bid'at Sai'yya.
Bid'at is di"ided into fi"e $ate'ories and the $hara$teristi$s of ea$h is 'i"en /elow.
A. BID'AT JA'I@ 6 is that a$tion whi$h the Shari'at prohi/ited and whi$h is done without e+pe$tin' any
reward or punishment for it. -or e+ample3 parta4in' in a "ariety of deli$ious dishes or wearin' ni$e and
attra$ti"e $lothin'3 et$.
B. BID'AT M,STAHAB 6 is that a$t whi$h is done with an anti$ipation for earnin' reward3 for e+ample
to pray the :ilad,un,6a/i (sallal laahu alaihi wasallam) or to pray -atiha for the souls of de$eased
:uslims3 et$. If is done with the intention of 'ainin' rewards3 he will 'ain reward for it3 and if one does
not do it3 he will not /e reprimanded for omittin' it.
Mi=at Bad,ul I'tisaam says3 "(a+rat Abdullah ibn/e Mas#ood (radi Allahu anhu) has narrated from the
(ol% 0rophet (sallal laahu alaihi wasallam) that$ #What the Muslims consider as good then it is also
considered as good b% Allah.# Another (adith which is Marfu# sa%s$ #M% 1mmah will not agree upon a
5
WHAT IS BID'AT
thing which is misleading.#" In the first pa'es of Miskhat there is a Hadith3 "2eril% actions depend
upon intentions and a man will get whatever he intends for."
The /oo4 of -ih Da;&;Mukhtaa !;ol.1# under the $hapter of :ustaha/s of A/lutions says3 "A
Mustahab action is that action which the (ol% 0rophet (sallal laahu alaihi wasallam) at times did and
at times omitted and also that which the Muslims preceding us thought to be good."
The /oo4 Sha!i !;ol. D# under the $hapter of Qur/ani says3 "2eril% good intentions change habits into
worship." It is also written similarly in the /oo4 Mi=at under the $hapter of Intentions.
-rom these Hadiths and uotin's from different /oo4s of -ih we $ome to 4now that whate"er
permissa/le a$tion done with an intention of anti$ipatin' rewards or that whi$h the :uslims $onsider
as reward earnin' is also $onsidered as rewardin' in the 8ud'ement of Allah Ta'ala. :uslims are
witnesses of Allah Ta'ala and whate"er they witness to /e 'ood is 'ood and whate"er they witness to
/e e"il is e"il.
C. BID'AT WAJIB 6 is that new a$tion whi$h has not /een prohi/ited in the Shari'at /ut to omit it will
lead to $riti$al $ompli$ations in the reli'ion. -or e+ample3 to put the e+pressions !I'raa/# in the Holy
Quran su$h as -atha !9a/ar#3 5asra !9er# and Dhumma !7esh#3 to $onstru$t madressas for tea$hin'
the Holy Quran and Hadith and to learn and tea$h the 4nowled'e of nah" !Ara/i$ synta+#3 et$. are all
Bid'at Wa0i/. =et's ta4e an e+ample of the $ompli$ation whi$h the :uslims will fa$e if one of these
thin's was to /e omitted. Supposin' the e+pressions of the Holy Quran were to /e erased3 then
millions of :uslims who are not familiar with the Ara/i$ synta+ !6ah" , the learnin' of whi$h is also
Bid'at Wa0i/# will not /e a/le to read the Holy Boo4 $orre$tly and will /e sinful for readin' it in$orre$tly.
D. BID'AT MAAR,H 6 Is that inno"ation the performin' of whi$h will lead to the annihilation of a
Sunnah. If a Ehaiyr :u'a44idah Sunnah is annihilated then it is :a4ruh Tan<ihi and if a :u'a44idah
Sunnah is annihilated then it is :a4ruh Tahrimi. -or e+ample3 to pray the *id 5hut/a in a lan'ua'e
other than Ara/i$3 et$. is Bid'at :a4ruh Tahrimi.
E. BID'AT HARAAM 6 Is that inno"ation whi$h will lead to the annihilation of a Wa0i/. -or e+ample3 the
introdu$tions of /eliefs whi$h are in $ontradi$tion with the 5ita/ and Sunnah3 su$h as Qadriyya who
/elie"e3 that man has 'ot all the power to do whate"er he wishes3 and 8a/riyya3 who /elie"e that man
has 'ot no power at all and all a$tions are done under $ompulsion3 whereas the /elief of the Ahle
Sunnat Wal amaat is that man has /een 'i"en option in some thin's and is under $ompulsion in
some. So to /elie"e as the Qadriyya or the 8a/riyya will lead to the annihilation of a Wa0i/ whi$h is
Haraam. :any se$ts ha"e /een introdu$ed into Islam after the Holy 7rophet (sallal laahu alaihi
wasallam). Casulullah (sallal laahu alaihi wasallam) said% "M% 1mmah will be divided into sevent%
three sects and all will be in (ell e)cept one. ,hat upon which ! and m% Sahaba are."
<." BID'ATS IN O,R DAI)* RE)I?IO,S ACTI5ITIES
We will now see that no worship in Islam is "oid of Bid'at,e,Hasana.
IMAAN6 *"ery :uslim $hild is tau'ht Imaan,e,:u0mal and Imaan,e,:ufassal whereas no su$h
$ate'ories or names for Imaan were in pra$ti$e in the a'e of the Holy 7rophet (sallal laahu alaihi
wasallam) or the three /lessed 'enerations after him.!@#
!@# By the three /lessed 'enerations we mean the a'es of the Saha/a3 the Ta/e'een and the Ta/'e
Ta/e'een.
AA)IMAH6 *"ery :uslim memorises si+ 5alimahs. These si+ 5alimahs3 their enumeration and their
seuen$e that3 this is the first 5alimah3 this the se$ond3 et$. are all Bid'ats whi$h were not there in the
$ommen$in' period of Islam.
+,RAN6 To di"ide the Holy Quran into thirty 7aras !se$tions# and to di"ide the 7aras into Cu4us3 to put
the I'raa/ !e+pressions su$h as 9a//ar3 9er3 7esh# in the Holy Quran and to ha"e the Holy Boo4
printed /y offset in the press are Bid'ats whi$h $ould not /e tra$ed in the $ommen$in' era of Islam.
HADITH6 To $olle$t the Hadith in /oo4 form and state the $hain or narrators and to $hara$terise the
Hadiths /y sayin' this is Sahih3 this is Hassan or Da'if3 :u'addaal or :udallas3 et$. and to esta/lish the
$ommands with the help of Hadith su$h as :a4ruh3 :ustaha/3 et$. are all appre$ia/le Bid'ats whi$h
were not in pra$ti$e in the /lessed a'e of Casulullah (sallal laahu alaihi wasallam).
6
WHAT IS BID'AT
PRINCIP)ES O1 HADITH 3,S,);E;HADITH86 This whole /ran$h of 4nowled'e alon' with its rules is
itself Bid'at Hasana.
1I+H6 6ow a days all the matters in our daily life depend upon this 4nowled'e /e$ause it $ontains the
rules and $ommands for e"erythin' whi$h may $ome a$ross our li"es3 /ut this field of 4nowled'e also
is Bid'at Hasana.
,S,) 1I+H AND I')M;E;AA)AAM6 These two /ran$hes of 4nowled'e too3 alon' with their prin$iples
and in0un$tions are all Bid'at Hasana.
SA)AAT6 It is Bid'at,e,Hasana to intend for prayin' Salaat /y pro$laimin' the intention loudly or to
pray the 2B Ca4aah Tarawih prayer in $on're'ation durin' the Holy :onth of Camadaan.
1ASTIN?6 At the time of /rea4in' fast !Iftaar# to say the Du'a% "3 Allah$ for ,hee have ! 4asted and in
,hee ! believe and upon ,hee ! trust and with the food given b% ,hee ! open m% fast" and to intend for
fastin' /y sayin' this Du'a audi/ly at the time of Sehri% "3 Allah$ ! intend to fast for ,h% sa&e
tomorrow" are all Bid'at Hasana.
@AAAAT6 To 'i"e 9a4aat with the $urren$y whi$h is $urrently used su$h as $oins and paper notes is
Bid'at /e$ause these were not in "o'ue in the $ommen$in' $enturies of Islam.
HAJJ6 To perform Ha00 /y tra"ellin' in aeroplanes3 ships3 $ars3 lorries3 /uses and to 'o to the field of
Arafaat /y $ar or /us are all Bid'ats /e$ause su$h $on"eyan$es had not /een in"ented in that a'e.
When Bid'at has /een introdu$ed in su$h thin's as Imaan and 5alimah then how will we su$$eed in
a/stainin' from it. So we will ha"e to a'ree that all Bid'ats are not Haraam and only those Bid'ats are
Haraam whi$h $ontradi$t the 5itaa/ and Sunnah.
BID'AT IN WORD)* A11AIRS6 6ow a days we see around us su$h new in"entions that $ould not /e
found in the first three $enturies of Islam and we 'ot so mu$h a$$ustomed to them that life would /e
"ery diffi$ult without them. *"eryone is $ompelled to use these thin's su$h as trains3 $ars3 aeroplanes3
wat$hes3 ele$tri$ity3 and hundreds of other thin's3 without whi$h we $annot ima'ine how life would
/e. But all these thin's are Bid'ats and $annot /e tra$ed /a$4 to the /lessed a'e of Casulullah (sallal
laahu alaihi wasallam) or the Saha/a.
<.B E4POST,)ATIONS ON THE DE1INITION AND CATE?ORISATION O1 BID'AT ; THE
DE1INITION O1 BID'AT AMA)I 3INNO5ATED ACTION8
Is that a$tion whi$h $ame into pra$ti$e after the /lessed a'e of Casulullah (sallal laahu alaihi
wasallam) /e it in the reli'ious field or se$ular. If it was inno"ated in the a'e of the respe$ted Saha/a
e"en then it will /e $onsidered to /e a Bid'at. We will not $all that a$tion inno"ated in the time of the
respe$ted Saha/a a Bid'at3 /ut in the terminolo'y of the Shari'at it is $alled Sunnah of the Saha/a.
Be$ause mostly the Bid'at is used to mean Bid'at Sai'yya !"ile inno"ation# and it is not respe$tful to
assi'n su$h a word towards the respe$ted Saha/a.
This is the definition of Bid'at.
There are two well 4nown o/0e$tions re'ardin' this definition and we will answer them one /y one.
CHAPTER THREE
".# TWO OBJECTIONS RAISED ON THE DE1INITION O1 BID'AT
".#.# 1IRST OBJECTION
Bid'at is that inno"ation in reli'ious matters whi$h was /rou'ht into pra$ti$e after the /lessed a'e of
Casullullah (salall laahu alaihi wasallam) and if any no"elty is introdu$ed in worldly matters it will not
/e $alled a Bid'at. So :aulid3 -atiha are Bid'ats !/e$ause they are $onsidered as reli'ious a$ti"ities#
and thin's su$h as tele'rams3 telephones and other in"entions will not /e $alled Bid'ats /e$ause they
ha"e nothin' to do with reli'ion. The Hadith says3 "Whosoever innovates a new thing in our religion is
rejected." The word 1in our reli'ion1 in the Hadith pro"es that any new thin' whi$h is introdu$ed in
reli'ion will /e Bid'at and not that whi$h is se$ular. And Bid'at in reli'ious matters is Haraam3 and
7
WHAT IS BID'AT
lastly3 there is nothin' li4e Bid'at,e,Hasana /e$ause the Hadith says that all types of inno"ations are
re0e$ted.
ANSWER TO 1IRST OBJECTION
Bid'at is not $onfined to matters $on$ernin' reli'ion only /e$ause the Sahih Hadiths and the sayin's of
the >lama3 -uaaha and :uhadditheen are a'ainst this. A Bid'at is that inno"ation whi$h $ame into
pra$ti$e after the /lessed a'e of the 7rophet (salall laahu alaihi wasallam) /e it worldly or reli'ious. A
Hadith in the /oo4 Miskhat !Ba/ul I'tisaam# says3 "-ver% new thing is a "id#at." There is no restri$tion
of Bid'at /ein' reli'ious or worldly and we ha"e also uoted the statements from the /oo4s Ashi'atu-
)a!'aat and Mi=aat in the pre$edin' pa'es whi$h say that Bid'at is not restri$ted to reli'ious
matters only.
The $hapter3 1Types of Bid'at and their Status in Shari'at31 in this /oo43 we ha"e uoted from the /oo4s
Mi=aat and Sha!i that to parta4e of 'ood food and drin4 and to wear ni$e $lothes in Bid'at 8a'i<.
These are worldly affairs /ut they ha"e /een mentioned as Bid'ats whi$h are permissa/le !8a'i<#3
therefore this restri$tion of Bid'at to matters reli'ious only is wron' and /aseless.
=et us3 for a moment3 suppose that Bid'at is restri$ted to reli'ious matters only. 6ow what $an /e
$alled a reli'ious matter? The answer will /e that thin' whi$h indu$es Thawaa/ !Ceward#. :ustaha/3
6afil3 Wa0i/3 -ardh3 et$. are all reli'ious affairs whi$h are done to 'ain reward and any worldly a$tion
done with a 'ood intention will surely indu$e reward. It is said in a Hadith that "to meet a Muslim
brother with a cheerful face is e'ual to giving Sada'a (charit%) in Allah#s wa%." =i4ewise3 it is rewardin'
to foster one's $hildren with a 'ood intention. A Hadith says3 "-ven that morsel of food %ou put in %our
wife#s mouth is rewarding." Therefore3 a :uslim's e"ery a$tion3 /e it reli'ious or se$ular is rewardin'
/e$ause it is done with the intention of pleasin' Allah Ta'ala.
We will now list a few thin's whi$h were not durin' the /lessed a'e of Casulullah (sallal laahu alaihi
wasallam) /ut were inno"ated afterwards and made part and par$el of reli'ion.
!i# &onstru$tion of :adressas
!ii# Di"idin' the Quran into thirty parts
!iii# :ar4in' the e+pressions on the Holy Quran3 "i<. fatha3 5asra3 Dhamma !9a//ar3 9er3 7esh#
!i"# 7rintin' the Holy Boo4 and other reli'ious /oo4s in the press.
!"# The $ompilation of I'lm,e,Hadith and -ih
!"i# To put down the Holy "erses of the Quran in paper form3 et$.
All the a/o"e mentioned thin's are Bid'ats whi$h were not in the /lessed a'e of Casulullah (sallal
laahu alaihi wasallam) /ut are $onsidered reli'ious. Those who say that :aulid and -atiha are Bid'ats
/e$ause those reli'ious affairs whi$h were inno"ated after the /lessed a'e of the Holy 7rophet (sallal
laahu alaihi wasallam) should ha"e a loo4 at the a/o"e list and show us whi$h of these two thin's are
not in$luded in the reli'ion and whi$h was there in the /lessed a'e?
The Hadith% "Whosoever invents a new thing in our religion is rejected" whi$h you ha"e presented in
your o/0e$tion means that whoe"er inno"ates a new /elief or whoe"er inno"ates a new a$tion whi$h is
in $ontradi$tion with the 5itaa/ and Sunnah will /e re0e$ted.
In the last part of the o/0e$tion3 you say that all Bid'ats are Haraam and there is nothin' li4e Bidat',e,
Hasana. Su$h a statement $ontradi$ts with the Hadith whi$h says that% "Whoever sets a good
precedent in !slam will be rewarded and whoever sets a bad precedent in !slam will be punished."
We ha"e also uoted from the /oo4s Sha!i and Mi=aat that Bid'at is of fi"e $ate'ories3 "i<. 8a'i<3
Wa0i/3 :ustaha/3 :a4ruh and haraam. A$$ordin' to your statement3 we will ha"e to omit many thin's
whi$h are 4nown to /e part and par$el of reli'ion /ut were inno"ated after the /lessed a'e of
Casulullah (sallal laahu alaihi wasallam) su$h as the :asaa'ils of -ih3 the four :adha/s3 "i<. Hanafi3
Shafi3 :ali4i3 Han/ali2 the Tarias3 "i<. 6ash/andiyya3 Qaderiyya3 &histiyya3 Shuhruwardiyya3 Alwiyya3
et$.2 the denominations of the Sufiyya,I4raam2 the $ate'orisation of the si+ 5alimahs3 Imaan,e,:u0mal3
Imaan,e,:ufassal2 the di"ision of the Holy Quran into (B parts2 the $ompilation of the 4nowled'e of
8
WHAT IS BID'AT
Hadith and the $ate'orisation of Hadiths3 i.e. Sahih3 Da'if3 Hassan3 :u'addal3 et$.2 the $onstru$tion of
madressa and arran'ement of their sylla/uses2 and to set a $ourse for a$hie"in' the de'ree of Aalim
and Qari and to present $ertifi$ates on the $ompletion of the $ourse to the respe$ti"e students3 et$.
will all /e Haraam a$$ordin' to your statement that all Bid'ats are Haraam and there is nothin' li4e
Bid'at,e,Hasana.
In fa$t3 there is no a$t of Shari'at or Tariat whi$h is "oid of Bid'at. Then how mu$h will you try to a"oid
su$h a Haraam !as you say# when it is surroundin' you whole reli'ious a$ti"ity. So you will ha"e to
ta4e /a$4 your word and a'ree that all Bid'ats are not Haraam /ut only those whi$h $ontradi$t with
the 5itaa/ and Sunnah.
".#.< SECOND OBJECTION
3i8 Those thin's whi$h are inno"ated in the time of the Saha/a3 the Ta/e'een and Ta/e Ta/e'een are
not Bid'ats /ut they are Sunnats. A Hadith in the /oo4 Mishkat !Ba/ul I'tisaam# says3 "!t is necessar%
upon %ou to cling on to m% Sunnat and the Sunnat of the four Rightl%/5uided 6aliphs." In this Hadith
the a$tions of the four Ci'htly,Euided &aliphs ha"e /een mentioned as Sunnat and we ha"e /een
$ommanded to follow them3 so their a$tions $annot /e $alled a Bid'at /ut they are Sunnat.
3ii8 The /oo4 Mishkat !Ba/ul -a<'ailus Saha/a# has the Hadith whi$h says3 ",he best of m% 1mmah is
m% generation$ then those ne)t to them$ then those ne)t to them$ then there would come a people
whose evidence will precede their oaths and their oaths will precede their evidence." !i.e. they will not
/e trustworthy#. -rom this we see that the /est three 'enerations are those of the Saha/a3 then the
Ta/e'een and then the Ta/e Ta/e'een. So whate"er was inno"ated in these three 'enerations is Sunnat
and whate"er was inno"ated after them is Bid'at.
3iii8 "M% 1mmah will be divided into sevent%/three groups$ all of them will be in (ell$ e)cept one." The
respe$ted Saha/a enuired of the 'roup whi$h will /e in 7aradise3 the reply $ame3 ",hat upon which !
and m% Sahaba are." -rom this we see that to follow the respe$ted Saha/a will lead to sal"ation and
that is why their inno"ations are not Bid'ats /ut Sunnats.
3i98 The /oo4 Mishkaat !Ba/ul -a<ailus Saha/a# has the Hadith whi$h says3 "M% Sahaba are li&e stars
whomsoever %ou follow %ou will be rightl% guided." *"en from this we see that to follow the respe$ted
Saha/a will lead one to the ri'ht 'uidan$e3 thus the a$tions inno"ated in their a'e will not /e $alled
Bid'ats /ut Sunnats /e$ause a Bid'at is deludin' and misleadin' and the respe$ted Saha/a are the
most ri'htly 'uided and ha"e /een prote$ted from delusion.
ANSWER TO SECOND OBJECTION
*"en this o/0e$tion is /aseless. We defined Bid'at at uotin' from the /oo4s Mi=aat and Ashi'atu-
)a!'aat that it is that inno"ation whi$h $ame after the /lessed a'e of the 7rophet (sallal laahu alaihi
wasallam) and not in the a'e of the Saha/a or the Ta/e'een.
Se$ondly3 in the /oo4 Mishkat> Ba/ul Qiyam Shahr,Camadaan3 it is written that Ha<rat >mar (radi
Allahu anhu) ordered for the $on're'ation in Tarawih prayers durin' his &aliphate and on seein' the
$on're'ation remar4ed3 ",his is a ver% nice "id#at." Ha<rat >mar (radi Allahu anhu) $alled his own
a$tion a ni$e Bid'at.
Thirdly3 to pray the Tarawih prayers indi"idually is Sunnat and to form a re'ular $on're'ation in these
prayers is Bid'at,e,Hasana as we ha"e uoted in the pre$edin' pa'es from the /oo4 Mi=aat under
the $hapter of Bid'at.
-ourthly3 the se$ond "olume of Bukhai Sha&&( !5ita/ul -a<a'il,ul,Quran2 Ba/ 8am'ul Quran# says
that when Ha<rat A/u Ba4r (radi Allahu anhu) ordered Ha<rat 9aid /in Tha/it (radi Allahu anhu) to
$olle$t the "erses of the Holy Quran and $ompile them in a1 /oo4 form3 he replied3 "(ow will %ou do
such a thing which the (ol% 0rophet (sallal laahu alaihi wasallam) did not do7" Ha<rat A/u Ba4r (radi
Allahu anhu) said3 ""% Allah this is a good project." Ha<rat 9aid's (radi Allahu anhu) $on"ersation
shows that he thou'ht the $ompilation of the Holy Quran was a Bid'at /ut Ha<rat A/u Ba4r's (radi
Allahu anhu) reply was that thou'h to $ompile the Holy Quran is a Bid'at3 /ut it is a ni$e Bid'at shows
that the inno"ations of the Saha/a are Bid'at Hasana.
3i8 In the o/0e$tion3 this Hadith is uoted3 "!t is necessar% upon %ou to cling to m% Sunnat and the
Sunnat of the 4our Rightl%/5uided 6aliphs." The a$ts and the statements of the -our Ci'htly,Euided
9
WHAT IS BID'AT
&aliphs ha"e /een mentioned as Sunnat in this Hadith. But 1Sunnat1 here means 1taria !mode3
manner#13 li4ewise the Hadith whi$h says3 "Whosoever sets a good Sunnah in !slam will be rewarded
for it ..." shows that 1Sunnah1 means 1a mode.1 *"en the Holy Quran says%
Sunnati- -aahi- -ati =adkha-at (i ibadihi
.This is A--ah's !&th%d $hi'h hath &9& tak&n '%us& (% His b%nds!&n.. 34)6 CD8
and
Sunnata !an =ad asa-na =ab-a=a !i Rusu-ina $a-atajidu -isunatina tah$&&-a
.3Su'h $as +u8 !&th%d in th& 'as& %( th%s& $h%! W& s&nt b&(%& th&& 3t%
!ankind8> and th%u $i-- n%t (ind (% Ou !&th%d au0ht %( 2%$& t% 'han0&.. 345II6
::8
The Sunnat of Allah Ta'ala here means the method of Allah Ta'ala li4ewise the Sunnat of Am/iya means
the method and mode of the Am/iya.
>nder the same Hadith3 "!t is necessar% upon %ou to cling to m% Sunnah and the Sunnah of the
*hulafa/e/Rashideen." The /oo4 Ashi'atu- )a!'aat says% ",he Sunnah of the 4our Rightl%/5uided
6aliphs is actuall% the Sunnah of the (ol% 0rophet (sallal laahu alaihi wasallam)$ but because it was
not common in the (ol% 0rophet#s (sallal laahu alaihi wasallam) time and came to be &nown in the
time of the *hulafa/e/Rashideen$ it is called the Sunnat of the *hulafa/e/Rashideen."
So3 the Sunnat of the 5hulafa,e,Cashideen is that whi$h is a$tually the Sunnat of the Holy 7rophet
(sallal laahu alaihi wasallam) /ut was not widespread in his /lessed time and the 5hulafa,e,Cashideen
were the ones to $ir$ulate it and ma4e it 4nown so it is was $alled the Sunnat of the 5hulafa,e,
Cashideen.
-ifthly3 the :uhaditheen and the -uaha ha"e said that the wor4s of the 5hulafa,e,Cashideen are
appended to the Sunnat3 i.e. they are not Sunnat /ut are $onti'uous to the Sunnat. Had the deeds of
the 5hulafa,e,Cashideen /een Sunnat3 the S$holars would not ha"e mentioned the word 1$onti'uous
to Sunnat.1
In the /e'innin' of the /oo4 N%%;u-;An$a3 it is written that% ",he actions and statements of the
Sahaba in matters related to reason are based upon analog% and in matters not related to reason that
are based on Sunnat." So we see that e"ery a$t of the Saha/a is not a Sunnat /ut some a$ts ha"e
/een dedu$ted throu'h analo'y also.
But it is seemliness and a show of respe$t to refer to those whi$h ha"e /een inno"ated in the time of
the Saha/a a Sunnat of the Saha/a and not Bid'at of the Saha/a /e$ause the word Bid'at is mostly
used to mean Bid'at Sai'yya !"ile inno"ation#.
The /oo4 Ashi'atu- )a!'aat says re'ardin' this% "-ver% command and deed of the *hulafa/e/
Rashideen even that based on analog% (8i%as) and !jtihaad is in accordance with the Sunnat of the
(ol% 0rophet (sallal laahu alaihi wasallam) and the word "id#at should not be used for them."
3ii8 The Hadith3 ",he best of m% 1mmah is m% generation then those ne)t to them$ then those ne)t to
them ..." shows that in these three 'enerations more 'ood deeds will /e $ommitted and the people
will /e more ri'hteous that the 'eneration to follow. It doesn't mean that any inno"ation in"ented in
this a'e will /e$ome a SunnatF Se$ondly3 there is no mention of Sunnat in this Hadith.
If it is as you say then the mis'uided se$ts su$h as the 8a/riyya and the Qadriyya were inno"ated in
this period and e"en the martyrdom of Ha<rat Imam Hussain (radi Allahu anhu) and the oppressions of
He0a< o$$urred in this period3 then would you say !Allah for/idF# that all these a$ts are Sunnat?
3iii8 E 3i98 The Hadith3 "M% 1mmah will be divided into sevent%/three sects ..." and the Hadith3 "M%
Sahaba are li&e stars$ whomsoever %ou follow %ou will be guided$" shows that /y followin' the
respe$ted Saha/a one is ri'htly 'uided and to disa'ree with them leads one astray. And this is what
e"ery :uslim /elie"es. But e"en these Hadith do not pro"e that e"ery deed of the respe$ted Saha/a is
a Sunnat of the Shari'at. It $ould /e Bid'at Hasana. And those Bid'at Hasana inno"ated /y the /lessed
Saha/a should /e followed /y e"ery :uslim. A Hadith in the /oo4 Mishkat Ba/ul I'tisaam says3
10
WHAT IS BID'AT
"Adhere to the Sawaad/e/A+am (great majorit%). Whoever isolates from it$ isolates himself to (ell$"
and also "that thing which the Muslims see as good is considered good b% Allah ,a#ala also$" and also
"whoever drifts a span awa% from the majorit% will have lifted the rope of !slam from his nec&." Allah
Ta'ala says in the Holy Quran%
.And (%--%$&th %th& than th& B&-i&9&'s $a/> $& a22%int (% hi! that unt% $hi'h h&
hi!s&-( hath tun&d and &F2%s& hi! unt% H&-- ; a ha2-&ss j%un&/'s &nd.. 3I56 ##D8
-rom these Ayats and Hadiths we see that it is the duty of e"ery :uslim to sti$4 to the path followed
/y the ma0ority of the :uslim mass !Sawaad,e,A<am# and whoe"er drifts away from it will ha"e drifted
himself towards Hell.
But it is not ne$essary that e"ery new thin' inno"ated /y the :uslims is a Sunnat. It will /e a Bid'at ,
Bid'at Hasana !sound inno"ation#.
8ust as the inno"ations of the Saha/a are $alled Sunnat,e,Saha/a3 li4ewise the inno"ations of the
Salaf,e,Saliheen should /e $alled Sunnat of the Salaf !appro"ed mode of the Salaf#.
".< CONC),SION
Those people who say that e"ery Bid'at is Haraam should understand the meanin' of this uni"ersally
a$$epted prin$iple that the ori'in of e"erythin' is :u/ah !permissa/le#3 i.e. e"erythin' is permissa/le
unless a Hu4m !$ommand# has $ome in it's prohi/ition whi$h will ma4e it Haraam. *"ery no"elty is not
prohi/ited on the 'rounds that it is somethin' new /ut the prohi/ition $omes if the no"elty is in
$ontradi$tion with the Holy Quran or the Sunnat.
The Ayats of the Holy Quran alon' with hadith and the statements of the -uaha !8urisprudents# ha"e
appro"ed of this prin$iple. The Holy Quran says%
.O /%u $h% b&-i&9&> ask n%t %( th& thin0s $hi'h i( dis'-%s&d t% /%u !a/ ann%/ /%u>
and i( /%u ask th&! $hi-& th& +uan is b&in0 &9&a-&d> th&/ $i-- b& dis'-%s&d t% /%u>
A--ah has 2ad%n&d that> and A--ah is O(t;1%0i9in0> M%st 1%b&ain0..
-rom this /lessed Ayat we see that all those thin's a/out whi$h no $ommand or prohi/ition has $ome
ha"e /een pardoned. That is why the Holy Quran says re'ardin' those women with whom 6i4ah is
prohi/ited%
.)a$(u- unt% th&& a& a-- b&/%nd th%s& !&nti%n&d..
and it says3
.Whi-& h& has su&-/ !&nti%n&d t% /%u in d&tai- $hat h& has (%bidd&n /%u..
We see that all thin's in 'eneral are permissa/le e+$ept those whi$h ha"e /een for/idden in the Holy
Quran and hadith.
A Hadith in Mishkat3 Ba/ul Ada/u,Ta'aam3 says3 "0ermitted is that which Allah ,a#ala has made
permissable in (is "oo&$ and prohibited is that which Allah ,a#ala has prohibited in (is "oo& and that
about which nothing has been mentioned is pardoned." -rom this Hadith we see that thin's are of
three $ate'ories. -irstly3 that whi$h is permissa/le and it's permissi/ility has /een esta/lished from
the Holy Quran. Se$ondly3 that whi$h is impermissi/le and it's impermissi/ility is esta/lished in the
Holy Quran. Thirdly3 that a/out whi$h the Holy Quran is silent and these are pardoned.
The /oo4 Sha!i !;ol. 13 5ita/ut,Taharat under the definition of Sunnat# says% "According to the
(anafis and the Shafi#is this is the accepted principle that the origin of ever% action is permissable."
*"en in the /oo4s of Tafseer su$h as Ahazin> Ruh%%- Ba/an and Ahaza'inu- I(aan it is written the
same that the ori'in of e"erythin' is permissa/le unless it has /een made impermissi/le /y the Holy
Quran.
Some people as4 this uestion , "Show us where it is written that Maulid Shareef is permissable or
that the (ol% 0rophet (sallal laahu alaihi wasallam) ever performed the Maulid or the respected
Sahaba or the ,abe#een performed it7" This uestion is de$ei"in' and mis'uidin'. It is upon those who
11
WHAT IS BID'AT
say that maulid is Haraam to show us whi$h Ayat or Hadith has prohi/ited :aulid and to /rin' us the
e"iden$e whi$h supports their words.
How $an they say somethin' to /e Haraam and that too3 :aulid Shareef wherein the praises of the
Belo"ed 7rophet (sallal laahu alaihi wasallam) are sun' and his /lessed /io'raphy and a$tions are
mentioned to freshen the minds and 'i"e $almness to the soul when Allah Ta'ala has not made it
Haraam nor has any hadith $ome in it's prohi/ition?
The Holy Quran's silen$e on this su/0e$t and the Hadith not ha"in' anythin' a'ainst it indi$ate that
:aulid Shareef is permissa/le.
Allah Ta'ala says in the Holy Quran%
.Sa/6 I (ind n%t $hi'h is &9&a-&d unt% !& au0ht 2%hibit&d t% an &at& that h& &at
th&&%(> &F'&2t it b& 'ai%n % b-%%d 2%u&d (%th % s$in&(-&sh ; (% that 9&i-/ is
(%u-..
and He says%
.Sa/6 Wh% has (%bidd&n th& ad%n!&nt %( A--ah $hi'h h& has b%u0ht (%th (% his
b%nd!&n and th& thin0s '-&an and 2u& 3$hi'h h& has 2%9id&d8 (% sust&nan'&G.
This pro"es that not to 'et any indi$ation towards a thin''s impermissi/ility is enou'h as e"iden$e for
it to /e permissi/le.
12