ePub The Concept of Bid'a in the Islamic Shari'a (M.A.T. Papers) download

by Nuh Ha Mim Keller

Author:

Nuh Ha Mim Keller

ISBN13:

978-1902350028

ISBN:

1902350022

Language:

English

Publisher:

Muslim Academic Trust (November 11, 1999)

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Religion

Subcategory:

Islam

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1497 kb

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Nuh Ha Mim Keller (born 1954) is an Islamic scholar, teacher and author who lives in Amman

Nuh Ha Mim Keller (born 1954) is an Islamic scholar, teacher and author who lives in Amman. Are you an author? Help us improve our Author Pages by updating your bibliography and submitting a new or current image and biography. Learn more at Author Central.

Nuh Ha Mim Keller (born 1954) is an American Muslim translator of Islamic books and a specialist in Islamic law, as. .He is one of the foremost Muslim theologians and experts on Sufism in the West. Keller was born in 1954 in the Northwestern United States

He is one of the foremost Muslim theologians and experts on Sufism in the West. Keller was born in 1954 in the Northwestern United States. He studied philosophy and Arabic at the University of Chicago, located in Chicago, Illinois, and the University of California, Los Angeles, located in Los Angeles, California.

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Answer: The following is the text of a talk given by Shaikh Nuh Ha Mim Keller at Nottingham and Trent University on Wednesday 25th January 1995. In the name of Allah, Most Merciful and Compassionate. There are few topics that generate as much controversy today in Islam as what is sunna and what is bida or reprehensible innovation, perhaps because of the times Muslims live in today and the challenges they face

The purpose of this paper is the clarify some possible misunderstandings of the concept of innovation (bid'a) in.

The purpose of this paper is the clarify some possible misunderstandings of the concept of innovation (bid'a) in Islam, in the light of the Prophetic hadith: ' Beware of matters newly begun, for every matter newly begun is an innovation, every innovation is a misguidance, and every misguidance is in hell. The discussion centres on three points. The second point is that the sunna and the way of the Prophet (saws) was to accept new acts initiated in Islam that were of the good and did not conflict with established principles of Sacred Law, and to reject things that were otherwise.

Packaging should be the same as what is found in a retail store, unless the item is handmade or was packaged by the manufacturer in.Place of Publication. Non-Christian Religions.

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here are few topics that generate as much controversy today in Islam as what is sunna and what is bida or reprehensible innovation, perhaps because of the times Muslims live in today and the challenges they face. Without a doubt, one of the greatest events in impact upon Muslims in the last thousand years is the end of the Islamic caliphate at the first of this century, an event that marked not only the passing of temporal, political authority, but in many respects the passing of the consensus of orthodox Sunni Islam as well. No one familiar with the classical literature in any of the Islamic legal sciences, whether Qur'anic exegesis (tafsir), hadith, or jurisprudence (fiqh), can fail to be struck by the fact that questions are asked today about basic fundamentals of Islamic Sacred Law (Sharia) and its ancillary disciplines that would not have been asked in the Islamic period not because Islamic scholars were not brilliant enough to produce the questions, but because they already knew the answers. My talk tonight will aim to clarify some possible misunderstandings of the concept of innovation (bida) in Islam, in light of the prophetic hadith, "Beware of matters newly begun, for every matter newly begun is innovation, every innovation is misguidance, and every misguidance is in hell." The sources I use are traditional Islamic sources, and my discussion will centre on three points: The first point is that scholars say that the above hadith does not refer to all new things without restriction, but only to those which nothing in Sacred Law attests to the validity of. The use of the word "every" in the hadith does not indicate an absolute generalization, for there are many examples of similar generalizations in the Qur'an and sunna that are not applicable without restriction, but rather are qualified by restrictions found in other primary textual evidence. The second point is that the sunna and way of the Prophet (Allah bless him and give him peace) was to accept new acts initiated in Islam that were of the good and did not conflict with established principles of Sacred Law, and to reject things that were otherwise. And our third and last point is that new matters in Islam may not be rejected merely because they did not exist in the first century, but must be evaluated and judged according to the comprehensive methodology of Sacred Law, by virtue of which it is and remains the final and universal moral code for all peoples until the end of time.

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