9. Adopting the names of the disbelievers is another aspect of showing

loyalty to them. A number of Muslims name their children after foreign names while leaving the names of their forefathers and mothers and the common names among their people. The Prophet (PBUH) is reported to have said: "The best names are 'Abdullah (i.e., the servant of Allah) and 'Abdur­ Rabman (i.e., the servant of the Entirely Merciful):' Furthermore, a new generation of the Muslims bears foreign names, which may cause division between earlier and later generations. 10. Seeking Allah's forgiveness and mercy for the disbelievers is another aspect of showing amity to them. Almighty Allah prohibited such a practice in His saying: "It is not for the Prophet and those who have believed to IISk forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions ofHellfire:' (Quran: At-Tawbah: 113) Such a practice indicates showing love for them.

It also implies accepting their false beliefs. 6.2 Aspects of Showing Amity to Believers: The aspects of showing amity and loyalty to the believers have been high­ lighted in the Ever-Glorious Qur'ful and the Sunnah of the Prophet (PBUH). They include the following: 1. Immigration to Muslim territories and leaving non-Muslim countries. That is, to leave non-Muslim territories for the sake of securing a safe place for practicing Islam. Immigration in this sense and for that purpose becomes obligatory until the Day of Resurrection.

The Prophet (PBUH) disavowed his responsibility for the protection of any Muslim residing among the disbelievers. Therefore, residing in non-Muslim territories is prohibited except for those who cannot emigrate from such lands but with hardship and those who live there for a religious necessity such as propagating Islam. Allah, Exalted be He, says: "Indeed, those whom the angels take [in death] while wronging themselves - [the angels] will say, 'In what [condition] were you?' They will say, 'We were oppressed in the land: They [the angels] will say, 'Was not the earth ofAllah spacious [enough] for you to emigrate therein?' For those, their refuge is Hell - and evil it is as a destination. Except for the oppressed among men, women and children who cannot devise a plan nor are they directed to a way - for those it is expected that Allah will pardon them, and Allah is ever Pardoning and Forgiving." (Quran: An-Nisa: 97-99) 2. Supporting Muslims and aiding them with one's soul, wealth and tongue in whatever they need.

Almighty Allah says: "The believing men and believing women are allies ofone And says: '~nd if they seek help ofyou for the religion, then you must help, except against a people between yourselves and whom is a treaty:' (Quran: Al-AnfM: 72) 3. Sharing Muslims' delight and distress, The Prophet (PBUH) is reported to have said: "The similitude of the believers as regards their showing love among themselves, being kind to each other, and being merciful to each other, is the same as one body, so that if any part of the body feels pain, then the whole body shares the sleeplessness (insomnia) and fever with it." He (PBUH) is also reported to have said: 'l\ believer to another believer is like a building whose different parts enforce each other." The Prophet (PBUH) then clasped his hands with the fingers interlaced (while saying that). 4. Being sincere to them and wishing all good for them. A Muslim must not swindle or cheat his Muslim brothers. The Prophet (PBUH) said: "None of you will have (complete) faith until he likes for his (Muslim) brother what he likes for himself' He (PBUH) was also reported to have said: i1 Muslim is a brother ofanother Muslim, so he should not despise him, desert him (in time of need), or hand him over to an oppressor.

It is a serious evil for a Muslim to despise his Muslim brother. All (things) of a Muslim are inviolable for his Muslim brother: his blood, his wealth and his honor." Moreover, the Prophet (PBUH) said: "Do not hate each other, do not turn away from each other, and do not practice najash \ and do not enter into a transaction which others have already entered; and 0 servants ofAllah! Be brothers!" 5. Respecting them and regarding them in high esteem. Almighty Allah says: "0 you who have believed, let not a people ridicule [another} people; perhaps they may be better than them; nor let women ridicule [other} women; perhaps they may be better than them.

And do not insult one another and do not call each other by [offensive} nicknames. Wretched is the name [i.e., mention} of disobedience after [one's} faith. And whoever does not repent - then it is those who are the wrongdoers. 0 you who have believed, avoid much [negative} assumption. Indeed, some assumption is sin. And do not spy or backbite each other.

Would one ofyou like to eat the flesh of his brother when dead? You would detest it. And fear Allah; indeed, Allah is Accepting of repentance and Merciful:' (Quran: Al-Hujurat: 11-12) 6. A Muslim must aid his Muslim brothers at the time of weal and woe, affluence and distress. The hypocrites, on the contrary, show sympathy only to the believers at times of affluence while forsaking them in adversities.

Almighty Allah says: "Those who wait [and watch} you. Then ifyou gain a victory from Allah, they say, 'Were we not with you?' But if the disbelievers have a success, they say [to them}, 'Did we not gain the advantage over you, but we protected you from the believers?' " (Quran: Alu 'Imran: 141) 7. Frequently visiting the believers and meeting them. According to the 2 Qudsi (Divine) hadith , Almighty Allah is reported to have said: "My affection is due to those who mutually visit each otherfor My sake." According to another hadith, a man visited a brother of his for Allah's sake. Therefore, Allah appointed an angel to meet him on his way.

The angel asked him: "What is your destination?" He said, "1 am going to visit a brother ofmine for Allahs sake." Then, the angel said, "Do you have a need which he mayfullfil for you?" He said, "No, but 1 only love him for the sake ofAllah:' The ange~ then, said, "1 am the Messenger ofAllah to you, to tell you that Allah has loved you as you have loved (your brother) for His sake:' 8. A Muslim should fulfill his obligations toward his Muslim brothers. He must not enter into a commercial transaction which has been already concluded between a buyer and a seller and in which the price agreed upon by the two parts has been settled 3. A Muslim must not propose marriage to a woman who is already engaged. Also he must not quarrel with his brother over getting a permissible advantage already won by him.

Allah's Messenger (PBUH) is reported to have said: "One should not enter into a transaction which others have already entered nor should one ask for marriage a woman who has already been engaged to another Muslim brother." It is reported in another narration that the Prophet (PBUH) said: ': .. And he must not offer a price for a thing for which his (Muslim) brother has already offered a price." 9. A Muslim must treat his weak brothers with kindness and tenderness. The Prophet (PBUH) is reported to have said: "He is not from us who does not respect the honored person amongst us nor show mercy to the weak amongst us." The Prophet (PBUH) also said: "You gain no victory or livelihood except through (the blessings and invocations of) the poor (and weak) amongst you." Almighty Allah also says: "And keep yourselfpatient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life..;" (Quran: Al-Kahf: 28) 10.

Praying and asking Allah's forgiveness for them. Allah, Exalted be He, says: '~ ..And ask forgiveness for your sin and for the believing men and believing women••." (Quran: Muhammad: 19) And says: '~ ..Our Lord, forgive us and our brothers who preceded us in faith•.•" (Quran: AlHashr: 10) N.B. Concerning what Almighty Allah says: "Allah does not forbid you from those who do notfight you because of religion and do not expel you from yourhomes -from beingrighteous toward them and actingjustly toward them. Indeed, Allah loves those who act justly." (Quran: Al-Mumtahinah: 8) This Qur'anic verse may be interpreted that those among the disbelievers who refrained from harming the Muslims. fighting against them or expelling them from their homes. should be dealt with justly in worldly dealings without being endeared by the Muslims. Almighty Allah says: '~ .•from being righteous toward them and acting justly toward Allah only commands the Muslims to deal justly and kindly with them.

He did not command the Muslims to befriend or love them. With regard to the relations with unbelieving parents. Allah, Exalted and Glorified be He, says: "But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance].. :' (Quran: Luqman: 15) Though being a disbeliever, the mother of Asma Bint Abft Bakr came to her seeking to maintain ties of kinship with her. When Asma sought the Prophet's pennission, he allowed her to maintain ties of kinship with her mother saying. "Maintain relations with your mother." Almighty Allah, moreover, says: "You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, (Quran: Al-Mujadilah: 22) ----------.-.--­ - .. ...~------------------ Maintaining relations and doing justice are distinct from befriending and paying loyalty to the disbelievers.

Maintaining relations may be held as incentives for inviting the disbelievers to accept Islam. Loyalty and friendship may imply acknowledging their convictions and being content with their faith, which is considered a means ofnot inviting the disbelievers to Islam. The prohibition ofbefriending the disbelievers does not entail the prohibition of trading with them, importing beneficial merchandise and industries from them or getting benefits from their experiments and inventions. The Prophet {PBUH} hired Ibn Urayqi! Al-Laythi, who was a disbeliever, to guide him during his Hijrah (Emigration) to Medina.

He also borrowed some materials from some of the Jews. Muslims still import goods and products from non-Muslims. When we purchase their goods, no reminder of their generosity may be felt. It does not imply having friendship with or loyalty to them. Allah enjoined affection among the believers and commanded Muslims to detest the disbelievers and consider them as enemies.

Allah, Exalted be He, says: "Indeed, those who have believed and emigrated and fought with their wealth and lives in the cause of Allah and those who gave disbelieved are allies of one another. If you do not do so [i.e., ally yourselves with other believers], there will be fitnah [i.e., disbelief and oppression] on earth and great corruption." (Qur'~: Al-AnfaI: 72-73) AI-Hafiz Ibn Kathir {may Allah have mercy on him} said: "The meaning ofAllah's saying 'Ifyou do not do so [i.e., ally yourselves with other believers], there will befitnah {i.e., disbeliefand oppression] on earth and great corruption' (Qur'~: Al-AnfaI: 73). is that if you do not avoid the disbelievers, and befriend the believers instead, a great dissension will inevitably occur among people, since the believers will mingle with the unbelievers and thus mischief may proliferate." People to be Befriended or Hated To classify people who should be befriended or hated, we may mention the following three categories: The fust category stands for those who should be sincerely and fully loved by a Muslim such as the sincere believers, Allah's Prophets, trustworthy and righteous believers and the martyrs killed in Allah's cause. First and foremost, the Prophet (PBUH) should be endeared by all Muslims. He should be preferred to one's soul, dearest son, father and ~...­ ..- .. ------------------­ all people. Then come the Prophet's wives, the mothers of the believers, the Prophet's household and Companions (may Allah be pleased with them) particularly the Rightly-Guided Caliphs and the ten Companions granted the glad tidings of entering Paradise.

A Muslim should also love the early Muhajirun (Emigrants) and the An~ars (the Supporters) of the Prophet and the Companions who participated in the battle of Badr as well as those who witnessed Ar-Ri4wan Pledge of Allegiance and then the rest of the Prophet's Companions (may Allah be pleased with them). A Muslim should also endear the righteous succeeding generations who came after the Prophet's era and righteous Muslim Sala! (early Muslim 4 scholars) and the Four Imams • Almighty Allah says: c~nd [there is a share for those who came after them. saying, cOur Lord. forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord. indeed You are Kind and Merciful: .. (Quran: Al-Hashr: 10) No true Muslim shows hatred towards the Prophet's Companions or our Muslim righteous Salaf.

Only the deviants, hypocrites and the enemies of Islam such as Ar-Rafidah and the Kharijites (the Seceders) retain hatred of the believers. The second category involves the people who should be utterly detested by all Muslims. It includes the disbelievers among the polytheists, hypocrites, apostates and atheists with their various sects. Almighty Allah says: "You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred..... (Quran: Al-Mujadilah: 22) Regarding the Children of Israel, Allah, Exalted be He, dispraises them saying: «You see many of them becoming allies of those who disbelieved [i.e. the polytheists].

How wretched is that which they have put forth for themselves in that Allah has become angry with them, and in the punishment they will abide eternally. And if they had believed in Allah and the Prophet and in what was revealed to him. they would not have taken them as allies; but many ofthem are defiantly disobedient." (Quran: Al-Maidah: 80-81) The third category includes those who should be liked and disliked. They are the disobedient and sinners among the Muslims. We should love them for the faith they retain and detest them for the sins they perpetrate. True love for Muslims classified under this category necessitates being sincere and faithful to them and warning them against all sins.

We should also enjoin them to do good and forbid them from perpetrating evil. They, moreover, should be penalized and punished for the sins they commit, so that they may be deterred from committing sins and repent them. Such erring Muslims should not be extremely detested as wrongly argued by the Kharijites (the Seceders) who deem a Muslim committing a major sin as a disbeliever. They should not 5 be sincerely loved and supported as deemed by the Murji'ah • They must be treated moderately according to the belief of the Adherents of the Sunnah and Muslim Community. Love and hatred for the sake of Allah are among the major principles of the Muslim faith.

A man will be resurrected on the Day of Resurrection with those whom he loves as stated in a b.adith. Nowadays, people only love and detest according to the worldly gains they may attain. Those who are in possession of worldly vanities are always loved and respected by others though they may be enemies of Allah, His Messenger (PBUH) and Islam. People, moreover, show enmity to those who are not in possession of such a worldly gain, even if they may be the allies of Allah and His Messenger (PBUH). 'AbdullMl Ibn 'Abbas (may Allah be pleased with him) said: "Whoever likes and dislikes for Allah's sake, befriends and detests for 'His cause will obtain the Walayah (the support) of Allah by this.

Although brotherhood is now only held for attaining a worldly vanity, the friends ofAllah are not much concerned with such vanities." (Related by Ibn Jarir) Abu Hurayrah (may Allah be pleased with him) narrated that Allah's Messenger (PBUH) said: "Allah said, '/ will declare war against him who shows hostility to a pious servant ofMine...' " (Related by Al-Bukhari) The most abominable persons in the sight ofAllah are those who show enmity to or belittle the Companions of Allah's Messenger (may Allah be pleased with them). Allah's Messenger (PBUH) is reported to have said: "Fear Allah regarding my Companions, and do not make them a target (after I am gone). He who harms them has harmed me, he who harms me has harmed Allah, and he who harms Allah will soon be punished by Him." Insulting and despising the Prophet's Companions (may Allah be pleased with them) have become a principal tenet of some deviant sects. We seek Allah's refuge from His severe chastisement and we ask Him to keep us safe from all these practices. Endnotes 1 Najash: An illegal transaction based on a trick through which the buyer is deceived and ensnared by the artifidal outbidding of a fake buyer. 2 QueM (Divine) hadUh: Divine Words. other than the Glorious Quran, revealed to the Prophet (PBUH) from Allah.

Unlike the Quran, the words of the Qudsi (Divine) hadUh are neither used for worship nor deemed miraculous. 3 That is by overbidding to the seller or by persuading the buyer to abrogate the transaction while offering him another similar good at a lower price or a more valuable one at the same price. 4 They are Immt Malik Ibn Anas. Immt AbO Hanifah, Immt Ash-Shafi' i and Immt Ahmad Ibn Hanbal. 5 The Murjiah: An Islamic sect that holds the belief that sins do not harm believers and good deeds do not benefit disbelievers. They refer the case of those who commit major sins to Allah in the Hereafter. Warning against Bid' ahs Chapter One Definition of Bid' ah, Main Categories and Legal Ruling 1. Definition of Bid' ah: Linguistically, Bid' ah in Arabic means 'unprecedented origination: In the Ever-Glorious Quran, we read: "Originator of the heavens and the earth.....

(Quran: Al-Baqarah: 117) Allah, Exalted be He, further says: "Say. '1 am not something original among the messengers••: •• (Quran: Al-AhqM: 9) The Prophet, according to this verse, is not the first unprecedented Messenger of Allah to humanity; he was preceded by many messengers. Origination or innovation is oftwo categories. It may be practiced in people's customs such as the newly advanced inventions. This category is undoubtedly permissible for the basic ruling regarding customs is permissibility.

By contrast, innovation in religion, the second category, is prohibited since the main principle governing our religious practices is to directly and completely receive them intact through Divine Revelation. Allalis Messenger (PBUH) is reported to have said: "If somebody innovates something which is not in conformity with the principles ofour religion, that thing is rejected." According to another narration, he is reported to have said: "He who does any act which does not conform to the principles ofour religion, that act is to be rejected." 2. Categories of Bid' ahs: In matters of religion, Bid' am are of two types: 1. Verbal, such as the convictions retained by Al-Jahmiyyah. Al-Mu' tazilah.

Ar-RMldah and other deviant sects. 2. Ritual practices, such as initiating religious practices not ordained or originated by Allah. Such a category includes a number of examples such as: a. Initiating a ritual act of worship, which was not originally enjoined by Allah such as offering further prayers not enjoined by Allah or recommended by His Prophet, observing fasting, or celebrating feasts not legislated in Islam. b. Adding to an already prescribed ritual act, such as offering five rak 'ahs (units of prayer) when observing the Zuhr (Noon) Prayer instead of four. e.

Offering a religious ritual in a way different from that offered and recommended by the Prophet, such as melodiously hymning Allah's praises in congregation after offering the obligatory prayers, or excessively offering too many acts of worship without following the Sunnah of the Prophet (PBUH). d. Observing a religious ordinance at a time which was not originally assigned by Allah. For example, some people observe fasting particularly on the fifteenth day of Sha' ban or offer prayers during its eve. Although fasting and night vigil supererogatory prayer are ordained by Allah, their due and proper time should be substantiated by proof from the Quran or the Sunnah of the Prophet. 3. Legal Ruling on Bid'ahs in Religious Ordinances Every Bid'ah is prohibited according to the Prophetic I!adtth in which the Prophet (PBUH) said: "Be on your guard against Bid'ahs (acts of innovation in religion), for every innovation (in religion) is Bid'ah and every Bid'ah is an error." Moreover, the Prophet (PBUH) said: "If somebody innovates something which is not in conformity with the principles ofour religion, that thing is rejected." And according to the other narration, the Prophet (PBUH) is reported to have said: "He who does any act which does not conform to the principles ofour religion, that act is to be rejected." These Prophetic I!adtths indicate that every innovative affair in reli­ gious ordainances is regarded as a Bid' ah and every Bid' ah is deemed as a rejected falsehood.

Therefore, all Bid'ahs in rituals and convictions are prohibited but in various degrees. Some of these J1id'ahs are tantamount to disbelief such as circumambulating tombs to solicit the blessings of its dwellers, sacrificing animals and offering vows to the dwellers of such tombs and soliciting their refuge. Such Bid'ahs also include the false convictions of Al-Jahmiyyah and Al-Mu'tazilah. Some Bid'ahs may be classified as preludes to disbelief such as establishing tombs and offering prayers there. Some Bid'ahs may be regarded as false beliefs such as the convictions of Kharijites, Anti-Fatalists and Al-Murji'ah who hold convictions in contradiction with the established proofs of Shariah (Islamic Law).

Other bid'ahs may be regarded as sins such as celibacy, observing fast when standing all the time in the intense heat of the sun, and castration with the intention of getting rid of sexual desire. It might be worth mentioning, here, that those who classify bid'ahs into good and bad are mistaken. Their view contradicts the Prophetic b.adith in which he (PBUH) says, {~ .. every bid'ah is an error." Hence, the Prophet deems every bid'ah as a sort of deviation. In his Sharb. AI-Arba'in (Commentary on An-Nawawis Forty Prophetic Hadiths), Al-H~ Ibn Rajah said: "The Prophets saying. ~ .. every bid'ah is an error'is among the precisely meaningful expressions of the Prophet (PBUH).

It is also held as one of the fundamental principles of religion. It is very similar to the Prophet's saying. 'He who does any act which does not conform to the principles of our religion, that act is to be rejected: Therefore, every innovated matter in religion, which is unjustifiably attached to Islam without any proof, will be held as a falsehood. Our religion renounces such an innovative matter whatever it may be even if it may include convictions, apparent deeds, explicit or implicit sayings." Those who classify bid' ahs into good and bad substantiate their view by 'Umar Ibnul-Khan~b's saying, "What a good innovation!" He said this on the occasion ofperforming the Tarawib. Prayer 1.

They further substantiate their view by arguing that our righteous Salaf (early Muslim scholars) did not reject some innovated matters such as compiling the Ever-Glorious Quran in a book and writing down the Prophetic badiths. To this, we may say that all these matters have a basis in the Shari' ah (Islamic Law) and are not, thus, held as bid'ahs. As for the saying of 'Umar Ibnul-Khan~b (may Allah be pleased with him) in which he was reported to have said, «What a good innovation!", he meant the linguistic connotation of the word <bid'ah' rather than the legal connotation. He, therefore, meant that offering the Taniwib. in congregation is something new, yet it is substantiated by legal proofs. The Prophet (PBUH) occasionally offered the Tarawib. some nights.

He abandoned observing it in congregation during the last nights of Ramagan lest it should be turned into an obligatory act of worship. The Companions offered it solitarily during the lifetime of the Prophet (PBUH) and after his death. They congregated upon the command of 'Umar Ibnul-Khanab (may Allah be pleased with him), under the leadership ofone imam as they used to do during the lifetime of the Prophet (PBUH) who used to be their imam. Collecting the Ever-Glorious Quran in one book has a founded proof in Shariah, since the Prophet (PBUH) commanded the Companions to write down the Qur'3n. However, it was written on scattered materials, the Companions only collected it in one codex to preserve its content.

As for recording the Prophetic b.adiths, it has its origins in the Shariah; the Prophet (PBUH) commanded some ofhis b.adiths to be written down for some of his Companions when asked to do so. The Prophetic b.adiths were not collectively recorded during his lifetime lest it should be mixed with the Qur'anic texts. When the Prophet (PBUH) died, the Quran was completely preserved and safeguarded and thus Muslims recorded the Prophetic b.adiths to safeguard them against omission and deletion. Chapter Two The Emergence of Bid'ahs in the Muslim History This section is assigned to highlight where bid 'ahs started and their origin. 1. Emergence of Bid'ahs Shaykhul-Islim Ibn Taymiyah (may Allah have mercy on him) said: "You should know that most of the innovations in religion and rituals emerged at the end of the era of the Rightly-Guided Caliphs as the Prophet (PBUH) foretold in his saying, 'Whoever amongst you survives after I am gone will see much difference, so adhere to my tradition and that of the Rightly-Guided Caliphs after me: The first bid'ah to occur was the heretic views related to AI-Qadar (i.e., Predestination) as well as the emergence of Murjiah, Shiite and Kharijites.

All these bid'ahs originated during the second century while the Prophet's Companions (may Allah be pleased with them) were still living. They denied all these heresies. Then, the Mu'tazilah (Mutazilites) emerged and the dissension among Muslims took place. Consequently, difference ofopinions and inclination to innovations and lusts proliferated. Thereafter, Sufism came into life and tombs were constructed after the termination of the centuries of our righteous Salaf As time passes, innovations increase and become varied." 2.

The Places where Bid 'abs Emerged Islamic countries differ with regard to the emergence of bid'ahs. Shaykul-Islim Ibn Taymiyah (may Allah have m~rcy on him) said: "The major Muslim territories where the Companions of the Prophet (PBUH) dwelled and where the knowledge ofreligion proliferated were five. They are the two cities of the Holy Sanctuaries (i.e., Mecca and Medina), the two centers ofIraq (Kufa and Basra) and Ash-Sham (the Levant; the region covering Syria, Lebanon, Jordan, and Palestine). Sciences of the Quriin, Prophetic Hadtth, Jurisprudence and other branches of Muslim religious knowledge proliferated in these centers. Similarly, from these territories, with the exception ofMedina, bid'ahs emerged too.

In Kufa and then throughout all otherMuslim territories, the doctrines ofShiites and Murjiah proliferated. From Basra, the doctrine of Al-Qadariyyah and Mu'tazilah (Mutazilites) and other false beliefs emerged. From Ash-Sham, AI-Qadariyyah (Anti­ Fatalism/ andAn-N~ibah3 spread. Asfor Jahmiyyah, it originally emerged in Khurasan. The more remote the territories from Medina were, the more widespread bid' ahs were.

When the dissension occurred after the murder of ' Uthmtln (may Allah be pleased with him), Al-Kawtlrij appeared. Medina remained free from any bid'ahs, for any retainer of a bid'ah used to be despised by . its dwellers. No one dared speak or apply such doctrines in Medina. On the contrary, Shiites, Murjia'ah and Mu'tazilah used to be widespread in other territories such as Basra and Kufa. It is authentically proven in the two S.abJb.s (the Two Authentic Books of AI-Bukhtlri and Muslim) that the Prophet (PBUH) maintained that the Anti-Christ will never approach Medina.

Authentic religious knowledge remained in Medina until the time of the disciples of Mdlik who lived during the fourth Islamic century. During the first Islamic centuries, Medina did not harbor any bid'ah; no bid'ah emerged from Medina during these three centuries." Chapter Three Causes which Led to the Emergence of Bid'ahs Undoubtedly, keeping hold of the Ever-Glorious Quran and the Sunnah of the Prophet (PBUH) provides a shield which safeguards a Muslim from bid'ahs and going astray. Almighty Allah says: (~nd, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way.. /' (Quran: AI-An' am: 153) 'AbdullAh Ibn Mas' ftd (may Allah be pleased with him) narrated: <~llahs Messenger (PBUH) drew a line for us and said, This is the Way ofAllah: Then he drew lines on the right and the left of the first line and said, These are ways, on each of them there is a devil inviting to it' Then the Prophet (PBUH) recited the verse, ~nd, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become righteous: (Quran: AI-An' am: 153)>> Therefore, whosoever renounces the Quran and the Sunnah of the Prophet (PBUH) will fall prey to innovated matters and deviating sects. The emergence of bid 'ahs may be related to ignorance of religiOUS matters, following personal desires, bias towards fixed ideas and certain individuals (fanaticism), and imitating the unbelievers. These causes are tackled below in more detail.