By Sani Bello Hamza
I fight the muse to write about controversial religious issues, not because of my shyness but because of their contentious nature. Controversy and diversity are inseparable from religion. Religion presents simple concepts as complex and difficult ideas as harsh to protect personal interests. I won’t distort the truth, so please stay calm.
For example, scholars interpret many concepts differently in Islam to reflect their beliefs, way of life, and perception of Islam. Each scholar and his disciples claim to be faithful adherents of the traditions and way of life of the holy Prophet as laid down in the holy Quran and Sunnah. This could also be seen as the foundation of division and diverse opinions in Islam, which subsequently gave birth to numerous sects under its umbrella.
The Origin of this division and controversy can also be traced to the first few years after the holy Prophet’s death, a period when the Prophet was absent and no longer present to approve or disapprove of his companions’ actions and inactions. Thus, hypocrites and intruders could insert their opinions into interpretation and successfully fabricate Hadiths to protect their interests and justify the actions of political leaders with ease. Truth was enclosed and made very difficult to unravel.
Another perspective was a Hadith reported by Imam Muslim (in his book Sahih Muslim), which states that after the Prophet’s death, companions were divided on how to interpret his will, Islamic rites, and the wordings of the Holy Quran. Innocent Muslim faithful were confused about whether to follow Abubakar (RA) ‘s opinion or stick to Ali and Fatima’s (AS) views and teachings. This can also be perceived as the origin of division and sectarianism in Islam.
Fast-forward centuries after the Prophet’s death. Endless questions arose from complicated real-life scenarios whose remedies were not expressly provided in the Quran and Sunnah, and Muslim Jurists resorted to the exercise of IJTIHAD to give answers. Their diverse interpretation of the tenets and principles of Islam led to the emergence of the FOUR MAJOR SUNNI SCHOOLS OF THOUGHT: the Hanafi, Maliki, Shafi’I, and Hanbali schools of thought.
That’s, by the way, so let’s get back to the subject matter.
Differences and diversity are rooted in every human society. Conflict, controversy, division, and differences are inevitable. Indeed, mankind was created differently to interact with and know one another. However, in the sight of Allah, the only righteous among them is the noble. In essence, we must embrace unity in our diversity.
This is one of the reasons whenever I’m about to criticise or chastise a fellow human for having a contrary view or belonging to a different sect or creed, I promptly recall the above verse;
“hold fast to the Rope of Allah, altogether and be not divided.” (Āli ‘Imrān: 103)”
It is heartbreaking that in this part of the world, (Nigeria), we have deviated from the above cited verse. Our scholars find solace and joy in criticising one another. A Sufi believes he is the only righteous Muslim; an Izala scholar believes the Shi’a and Sufis are all innovators (Bid’a) and destined to be in hell fire. We are not open to accommodating diverse opinions and celebrating the monopoly of opinion in religion. Sadly!
I believe the concept of Bid’a is one of the most abused Islamic concepts; scholars exploit it to criticise followers of other religious creeds and advocate for the eradication of all other sects due to their non-conformity with their beliefs or schoolsof thought.
Linguistically, Bid’a simply means innovation. That is, commencing or performing an act that has no precedence in Islam—an action which neither the Prophet nor his companions performed during their lifetime.
The above definition is undoubtedly vague and general. Some Jurists believe there should be an exception to this because even the Prophet’s companions were reported to have innovated certain acts after his demise. Their pillar of argument is that the compilation of the holy Quran and Salatul Taraweeh were not initiatives of the prophet but rather initiated by caliph Abubakar and Umar, respectively.
Could this also be categorised as innovation and leading to hell fire?
Other Jurists argued there are no exceptions. Every innovation is Haram and leads to hell fire. Among the followers of this school are the members of Jama’atul Izalatul Bid’a Wa Iqamatu sunnah known as IZALA in Nigeria.
Jurists are also divided on whether there are good innovations or whether all innovations are bad and lead to hellfire. Many scholars believe all innovations are “Dhalalah,” and all innovations lead to hellfire.
In a simpler term, Muslims can not perform actions without connection with the Prophet or his companions. Such actions will lead them to hell fire. This school prohibits innovations such as celebrating the Maulud of the prophet and others. Ibn Taimiyya is among the proponents of this school.
Other scholars, such as Ibn Hajar, believe there should be a Bid’a Hasanah—good innovation—to encompass historical events such as Salatul Taraweeh, the compilation of the holy Quran, Usman’s introduction of Adhan, and other innovative acts of the Prophet’s companions.
Now, back to the topic.
Between Qur’an Convention and Maulud…
Over the years, the Izala sect in Nigeria is known for its fierce and uncompromising battle with other sects (Shi’a and Darika) to eradicate all forms of Innovations in Islam. Maulud is at the forefront of their campaign.
Wherever and whenever they found themselves, they delivered anti-Maulud sermons, classified those practicing it as unbelievers, and deterred their followers from celebrating Maulud and other innovative acts.
From Sheikh Ahmad Gumi and Sheikh Jafar Mahmud until the baton was handed to Sheikh Kabiru Gombe, they all claimed Maulud is Bid’a because nowhere in the Quran, Sunnah, or History of the Prophet is it overtly or covertly statedthat the Prophet or his companions celebrated the occasion.
We were all meant to believe that Maulud has no basis in Islam. Fortunately, or unfortunately, today, in a revolution-like scenario, the maiden Quran Convention is about to unfold in Abuja. It will feature scholars from different sects, including the ANTI-MAULUD scholars, who are known for their uncompromising criticisms of Bid’a innovations.
Now, the question that kept creeping into our minds is: what differentiates the Qur’anic Convention from the Maulud?
Relying on the definition of Bid’a, the Quran, Sunnah, and history do not overtly or covertly state that the prophet organized a similar gathering. Although I believe it’s a good initiative to honor the memorizers and Qur’an teachers, we must not shy away from calling a spade a spade.
Based on the convention’s objectives, Could a Maulud organised to Foster unity, promote intellectual discourse, and encourage Islamic scholarship be considered Halal?
Will the scholars attend the Maulud?
We should call a spade a spade and give Caesar what belongs to him, simple!
Sani Bello Hamza is a law student at Ahmadu Bello University, Zaria. He writes from Zaria and can be contacted atsanibellohamza@gmail.com.
