bidaa (Arabic: innovation)
Bidaa is a term used by Muslim jurists and the
legally minded to classify beliefs, activities, and
institutions accepted by Muslims that are not
mentioned by either the qUran or the sUnna. The
most literalist jurists, following ibn taymiyya (d.
1328), such as members of the hanbali legal
school and the Wahhabi movement in saUdi
arabia and elsewhere overtly reject anything they
determine to be such an innovation. Most jurists
and many Muslims, however, follow the views of
al-shaFii (d. 820), one of the founding figures of
the Islamic legal tradition, who drew a distinc-
tion between innovations that are good (hasan)
and those that are bad (sayya) or blameworthy
(madhmuma). Permissible innovations include
study of Arabic grammar, building schools, wear-
ing nice clothing, and serving good food to guests.
Widespread practices such as using arabesqUe to
beautify mosqUes and Quran manuscripts have
been classed as “disapproved” (makruh) innova-
tions but have not been subject to any penalty
or prohibition. Innovations that would lead to
idolatry and heresy are classed as disbelief (kafir
[or Kufr]), and may incur penalties. Sunni jurists
have included in this last class of innovations
popular religious practices associated with saint
shrines, Shii doctrines about the imams, and the
sectarian beliefs of the ahmadiyya sect of islam.
In the modern period, the idea of bidaa has
become more a part of Muslim religious discourse
and argumentation than ever before. Literalists use
it to condemn not only popular religious practices
but also secular customs in pluralistic societies,
such as celebrating birthdays, keeping pets, lis-
tening to popular mUsic, and saluting a country’s
flag. Paradoxically, they also have embraced the
use of modern technology never mentioned in the
Quran and sunna in their daily lives, to run their
institutions, and to disseminate their Islamic mes-
sage. Progressive Muslims for their part promote
the idea of the good innovation in their efforts
to reconcile medieval Islamic tradition with the
vicissitudes and ambiguities of a rapidly changing
world. Many are in agreement with thinkers such
as khalid aboU el Fadl (b. 1963), who maintains
that whatever is based on moral insight cannot
be condemned or dismissed as a blameworthy or
corrupt innovation.
See also fiqh; shaFii legal school; shiism;
Wahhabism.Further reading: Muhammad Umar Memon, Ibn Taymi-
yya’s Struggle against Popular Religion (The Hague:
Mouton, 1976); Yusuf al-Qaradawi, The Lawful and
the Prohibited in Islam (Al Halal Wal Haram Fil Islam),
trans. Kamal El-Helbawy et al. (Indianapolis: American
Trust Publications, [1980]); Vardit Rispler, “Toward a
New Understanding of the Term bidaa.” Der Islam 68
(1991): 320–328.Bilal (d. ca. 641) African slave and early convert
to Islam who was freed and chosen to be the first
person to call people to prayer
Bilal ibn Rabah was a man of Ethiopian ancestry
born in mecca as a slave to one of the powerful
branches of the qUraysh tribe, the Banu Jahm.
According to Muslim sources, he was one of the
early converts to islam, but his owner would tor-
ture him to try to force him to give up his new
religion and return to the worship of mecca’s old
goddesses, Al-Lat and Uzza. He refused and would
utter the words, “One, one!” in reference to the
one God, allah, while under torture. abU bakr,
mUhammad’s close associate, was moved by Bilal’s
steadfast courage and purchased his freedom by
exchanging one of his own slaves for him. Bilal
later joined other Mecca Muslims in the hoJri to
medina in 622. Muhammad appointed him to
be the community’s first mUezzin, the man who
makes the call to prayer, because of his melodious
and powerful voice. He also served as Muham-
mad’s personal attendant. In his last years, Bilal
participated in the conquest of syria, where he
spent the rest of his life.
Today there is a shrine for Bilal in the cemetery
of damascUs, and his memory is kept alive forBilal 101 J