Bid’ah Hasanah:
Q1. Some of my fellow Muslim brothers claim that there are some innovative actions that are called “bid’ah hasanah” meaning “good innovation”. Please express your views on this matter.
A1. The word “bid’ah” literally means “something new” “an innovation”. But as a term (istilah) it is explained in different ways. Some scholars consider everything new as bid’ah. However, if that new thing has some basis (asl) in the Shari’ah to make it acceptable, then they call it “bid’ah hasanah” (good innovation). But if it has no basis in the Shari’ah, then they call it bid’ah sayyi’ah (bad innovation). There are some other scholars who do not call any action; howsoever new it may be, as bid’ah as long it has a basis in the Shari’ah. They would call bid’ah only those actions that have no evidence or foundation in the Shari’ah to make them acceptable. For example, the Taraweeh prayer in congregation during the nights of Ramadan was called good bid’ah by Sayedna ‘Umar - may Allah be pleased with him. This does not mean that Tarawih prayer was not done during the time of the Prophet -peace be upon him- or Tarawih has no basis in the Shari’ah. Actually we know from authentic traditions that the Prophet -peace be upon him- himself led the Taraweeh prayers during Ramadan for several nights. He urged Muslims to have extra prayers during the nights of Ramadan. The Sahabah used to pray Tarawih in Jama’ah or individually during the time of the Prophet. Thus, it is clear that the Tarawih was not something introduced in the time of Sayyidna ‘Umar. It was not a new thing, but what happened was that during the time of the Prophet -peace be upon him- various groups used to hold their Taraweeh prayers at different times in his Masjid. During the time of ‘Umar, they all came together and had one Jama’ah. The Caliph ‘Umar -may Allah be pleased with him- liked to see all Muslims praying together in one group so he made his famous remark: “This is a good bid’ah”. Actually it was not a bid’ah in the sense that there was no basis for it in the Shari’ah, but it was a Bid’ah in the sense that it was not done regularly in the same way during the time of the Prophet.
There are many other examples of this nature in Islam. The collection of the Qur’an in one volume (Mus-haf) took place during the time of Abu Bakr. Someone might say it was bid’ah, but if it is, it is a good one and has a basis in Islam. The Book of Allah has to be protected and preserved with all means. In modern times we have the Qur’an on Audio and video cassettes, on the Internet. This is all bid’ah, but it is “good bid’ah” because it has evidence, the proper foundation that make these acts permissible. Similarly there were no books of Hadith or Fiqh, no schools of Fiqh etc. at the time of the Prophet. All these are new things but they are based on strong foundations in the Shari’ah that support them.
Privacy between Spouses:
Q2. I have a question regarding the husband’s rights in Islam. My wife says that she is having no privacy because I want to know everything she does like her discussions with her friends or the passwords of her email boxes. I think this is my right, but how can I explain it to her. She wants me to do the same with her and to give her my passwords.
A2. The relationship between the husband and wife is a unique relationship. There is no other relationship that is so close and so intimate. Husband and wife are not just partners of each other; they should be best friends, best companions, best associates and every thing that you can think of. They share joys and sorrows, success and failures, happiness and sadness. They are with each other in health and sickness. The last person you see before your sleep is your spouse and first person you see when you get up is your spouse. You share your life with each other every day for years and years, and most of the time you do that after marriage until you die. Is there any relationship equal to this relationship? The Qur’an has given the most beautiful description of this relationship with a metaphor: “…They (your wives) are the garments for you and you are the garments for them.” (al-Baqarah 2:187) The garment (libas) gives comfort, protection, and beauty and is the closest thing to a person. Such is the relationship between the husband and wife.
There should be full trust between the husband and wife in all matters for the health and happiness of their family life. There should be openness and mutual consultation. They should do everything necessary to build their mutual confidence and trust. If there is any doubt about the moral behavior of any spouse then husband and wife both have a right to know more details about each other’s meetings, conversations, correspondence and relations. But if no such problems exist between them, then there is no need to ask every detail about each other’s life. Basically it is a matter of trust between the two of you. You have to build this trust and help each other to grow in goodness and in your mutual love.
Dhimmis in Islam:
Q3. Does Islam also consider Al-Majous people that worship fire and Al-Mushrikin (the polytheists) who live within the Islamic State as Dhimmis like the People of the Book, or do they have a special status?
A3. Islam protects the freedom of religion of all people. The Qur’an says, “Let there be no compulsion in religion.” (al-Baqarah 2:256). Any group of non Muslims who live in the Islamic State, have the right of protection (dhimmah). They Majoos, Hindus, Buddhists etc are also entitled to the same protection that is given to the Ahl al-Kitab (i.e. Christians and Jews). They are also entitled to have the freedom to practice their faith. During the Umayyad period when Muslims entered Sindh (now western part of Pakistan) they saw Hindus and Buddhist in that area. Muhammad Ibn al Qasim the commander of the Muslim armies sent a letter to the Caliph asking him how he should treat them. The Caliph called a meeting of the ‘Ulama’ (the scholars) and told them that our armies met people who are neither Christians nor Jews, how should they be treated in Islam. The Ulama gave their Fatwa that these people should be treated like the People of the Book with the exception that Muslims will not marry their women and will not eat their Zabihah (any meat slaughtered by them). This is the position that Muslims took with other groups as well when they came into contact with them in other lands.
Genetically Modified Food:
Q4. What is the Islamic position on genetically modified foods?
A4. This subject is still being studied and there is no conclusive evidence until this time to consider such food Haram. Use it if it is healthy or avoid it to be more careful. The Islamic position is that a food is Haram if it contains anything that is Haram. But if the chemical change has completely altered the nature of Haram substance then it becomes permissible. The second point of consideration is the affects of such food. Would that cause any harm to the human being if it is consumed in a small or big quantity? Allah has allowed only Halal and healthy things (halalan tayyiban, al-Baqarah 2:168; al-Ma’idah 5:88).