What is the proper approach to Bid'ah?

Sources

• ✓ 2:195 · Al-Baqara

  2:195 · Muhammad Marmaduke Pickthall

  وَأَنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ وَلَا تُلْقُوا۟ بِأَيْدِيكُمْ إِلَى ٱلتَّهْلُكَةِ ۛ وَأَحْسِنُوٓا۟ ۛ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ

  Spend your wealth for the cause of Allah, and be not cast by your own hands to ruin; and do good. Lo! Allah loveth the beneficent.

• ✓ Tafsir Ibn Kathir on 2:195

  Sunni

  Tafsir Ibn Kathir · 2:195

  The hadith collectors, including al-Bukhari, report from Hudhayfah that the verse “And spend in the cause of Allah and do not throw [yourselves] with your own hands into destruction” was revealed concerning spending in the path of Allah, specifically about stinginess and withholding from giving. This is indicated by a narration from Abu Wa’il quoting Hudhayfah, stating that this verse was revealed about the act of spending charity often called an-Nafaqah. Many narrations from Ibn Abbas, Mujahid, Ikrimah, Sa'id ibn Jubayr, Ata, ad-Dahhak, al-Hasan, Qatadah, as-Suddi, and Muqatil ibn Hayyan provide similar explanations. An important contextual report from Aslam Abu Imran narrated by Yazid ibn Abi Habib tells of a man among the Muhajirin who charged alone against the enemy ranks at Constantinople, even piercing them through. People criticized him, saying he cast himself into destruction, to which Abu Ayyub al-Ansari responded that the verse was revealed regarding the Ansar during the early Islamic battles. When Islam spread and the Muslim community grew, the Ansar began to focus on their families and wealth rather than continuous striving. This verse came as a warning against settling back into personal comfort and neglecting the struggle, which would be tantamount to casting oneself into ruin. This narration is recorded by Abu Dawud, Tirmidhi, an-Nasa'i, Ibn Abi Hatim, Ibn Jarir, Ibn Marduwaih, Abu Ya’la in his Musnad, Ibn Hibban in his Sahih, and al-Hakim in his Mustadrak. Tirmidhi comments that the hadith is good and authentic and al-Hakim confirms its soundness according to the Shaykhayn’s criteria, although neither Bukhari nor Muslim included it. There is another narration from Abu Ishaq as-Sabi’i recorded by Ibn Marduwaih and al-Hakim from Isra’il from Abu Ishaq that clarifies “casting oneself into destruction” refers specifically to rashly charging the enemy without support, which is a vice in the path of jihad. The verse implies not to recklessly throw oneself into harm. Ibn Abi Hatim and other scholars relate an incident in which a man among the people of Damascus rode alone into enemy lines and was censured by the Muslims. Amr ibn al-As was informed and sent a reply quoting this verse to remind them not to recklessly throw themselves into harm. Ata ibn al-Sa’ib recited from Ibn Abbas the interpretation that the prohibition is not about fighting but relates to withholding spending in Allah’s cause – in other words, to be miserly in giving. To neglect spending in the way of Allah is considered casting oneself into ruin. Al-Hasan al-Basri explains “do not cast yourselves into destruction” as forbidding stinginess. Simak ibn Harb relays from Nu’man ibn Bashir that it also means a person committing sins and despairing of forgiveness, doing more sins until he brings his own destruction. This is supported by al-Nu’man’s explanation and numerous other scholars such as Ubaydah as-Salmani and Ibn Sirin. Ibn Abi Hatim quotes a narration from Ali ibn Abi Talhah from Ibn Abbas stating that destruction here is the punishment of Allah. Further scholarly consensus relates that the verse warns against mismanaging resources so badly that one jeopardizes one’s survival in the path of Allah. For example, it was common for people to bring more provisions than others in battle and generously share them with the needy, draining their own supplies; the verse warns not to extend oneself to such an extent as to cause harm. This was explained also by Ibn Wahb, who reports from Zayd ibn Aslam that some men would go on military expeditions without provisions, relying on Allah. God commanded them through this verse to take provisions and spend it in the way of Allah without casting themselves into destruction, such as death from hunger or overexertion. The essential command of the verse is to encourage spending in Allah’s cause in all forms of good deeds, especially spending wealth in fighting the enemies to strengthen Muslims. It warns about neglecting this duty by being stingy, which leads to ruin if persistent. Then it adds the encouragement to do good excellently, as Allah loves those who do good with excellence.

• ✓ Sahih al-Bukhari 54:15

  Sunni SAHIH

  Sahih al-Bukhari · Book 54, Hadith 15 · Narrated by Abu Huraira

  The Messenger of Allah (peace be upon him) forbade kohl application to the eyes of the enemy, one emigrant buying from a Bedouin, a woman stipulating her sister’s divorce, a man giving an auction against his brother’s auction. He also forbade cheating by bidding (najas) and paying the seller back in increments (tasriya). Muadh and Abd al-Samad transmitted from Shu'ba, who said this shading from 'Adi bin Thabit from Abu Hazim from Abu Huraira. Others said Ghandar and Abdur-Rahman forbade them; Adam said: We were forbidden; and Al-Nadr and Hajjaj bin Munhal forbade too.