is from Bāʿa which means to sell or to make a contract. It is used commonly together with Shirā’, which means to purchase or to buy. In these senses the words Bayʿah and Shirā’ are used in several places in the Qur’ān. From its use for a commercial transaction the word Bayʿah also means an agreement, contract, commercial transaction, bargain or business deal. Nowadays this word is also used in the special meaning of taking an oath of allegiance or pledging loyalty. There are a few instances in the Qur’ān where bayʿah is used in this sense.
The Bayʿat al-Riḍwān
The most well known is the Bayʿat al-Riḍwān. This pledge was made during the Treaty of Ḥudaybīyah with the Makkans. It was rumoured that ʿUthmān ibn ʿAffān, the envoy of the Prophet, (peace be upon him) was killed by the Makkans. This Bayʿah was made by the Companions each placing a hand upon the hand of the Prophet and pledging that they were ready to lay down their lives in any encounter with the Makkans. This pledge in fact was with Allah as the Messenger is Allah’s representative. The Companions’ act of loyalty and bravery was praised in the Qur’ān (al-Fatḥ 48: 10 and 18).
The Bayʿah taken from the Immigrant Women
This is a pledge that the Prophet (peace be upon him) was asked to take from the women who migrated from Makkah (then a pagan society) to the Muslim society of Madīnah. They were required to make six specific undertakings as mentioned in Sūrah al-Mumtaḥinah (60: 12).
The Bayʿat al-ʿAqabah al-Ūlā wa al-Thāniyah
These two bayʿah were taken in the 10 and 11 Nabawī (year of Prophethood) from the delegation of the people who came from Yathrib (later renamed Madīnah) and accepted Islam on the invitation of the Prophet (peace be upon him). Their pledge was that they would defend the Prophet and Muslims as their own kinfolk and provide them refuge in Yathrib. This bayʿah was taken in two succeeding years from the delegations from Yathrib at a place outside Makkah in the Valley of ʿAqabah. Thus, they were named the Ūlā (first) and Thāniyah (second) Bayʿah. The details of these bayʿah are to found in the books of Sīrah.
The Bayʿah to the Khalīfah
In aḥādīth, Sīrah and history books, there is mention of another kind of bayʿah, a pledge that is given to a khalīfah. This is purely to accept the political authority of the khalīfah. As there was no system of electing a head of state, when a Khalīfah was appointed in consultation with the tribal chiefs and persons of integrity, a bayʿah taken on his hand was a symbolic act of allegiance that legitimized his rule. This bayʿah cannot be compared with bayʿah given to the Prophet (peace be upon him).
Bayʿah to a Pīr or a Murshid
This bayʿah, prevalent among some Muslims, is based on the juridical rule of analogy (qiyās). This is a Bayʿah of obedience to the Murshid or Pīr (spiritual guide) for following the teachings of Islam. Similar Bayʿah is also given to the Amīr (head) of some Islamic organizations. These are based on the analogical precedents as the Prophet (peace be upon him) often took Bayʿah of obedience from his Companions.
References
Bayʿah: 9: 111; 48: 10 and 18; 60: 12.
Bidʿah [
Meaning
Badaʿa means to invent, to originate, to create or to bring into existence. Thus, the word Badīʿ is used as one of the attributes of Allah, the Creator of Heavens and Earth (al-Baqarah 2: 117; al-Anʿām 6: 101).
From this root the word bidʿah is derived. It means inventing something novel in religion, which is neither consonant with the rules of Sharīʿah nor practised by the Prophet (peace be upon him) or his Companions. In this sense Bidʿah comes to mean a blameworthy innovation and heresy.
Analysis
The term Bidʿah is attributed only to those acts of ʿIbādah which have no basis in the Qur’ān or the Sunnah. These may have been introduced under the false assumption that they would gain Allah’s pleasure. The implication of Bidʿah is serious: that Islam was incomplete and thus a new addition was needed.
In Sūrah al-Ḥadīd Allah criticized the introduction of monasticism by Christians, although this was invented to seek Allah’s pleasure by devoting oneself completely to His worship. “But the monasticism which they invented for themselves, We did not prescribe for them” (al-Ḥadīd 57: 27). As celibacy and monasticism are against human nature, the Christians were not able to observe them as it ought to be observed. This practice led many into moral corruption. Human beings are required to establish Allah’s Dīn which needs courage, resistance to evil, firmness and discipline. It is only by such deeds that justice can prevail. Retiring into seclusion does not solve human problems.
In Muslim society Bidʿah came in the form of pseudo-Sufism. The establishment of monasteries (Khānqāh) promoted seclusion, meditation, austerity and abstinence. The Prophet (peace be upon him) has said: “The evil deeds are innovations and every bidʿah (new thing) is spurious and misguided” (Muslim). In another ḥadīth the Prophet is reported to have said: “He who innovates something in this matter of ours [i.e. Dīn] that is not of it will have it rejected” (Bukhārī).
Reference
Bidʿah: 57: 27.
Birr [
Meanings
Barra means to be reverent, to be dutiful, and to be kind or devoted. Birr means reverence, obedience or righteousness. The word Birr is used for fulfilling a promise, loyalty and discharging the rights of others. The word “rights” is used here in a very wide sense and includes the rights of Allah as well as those of parents and also the rights and obligations one incurs from entering into a contract or transaction.
Usage
A very important verse called Āyat al-Birr (al-Baqarah 2: 177) defines the concept of Birr very well. It is a comprehensive term embracing all the basic beliefs as well as the acts of worship and obedience. The verse starts thus: “It is not al-birr that you turn your faces towards east or west (in prayers)”. It then enumerates all the beliefs followed by the rights of kinfolk and of the disadvantaged people in society. Then specific acts of worship – ṣalāh and zakāh – are mentioned followed by a long list of obligations which is concluded by reminding the believer of the importance of fulfilling one’s covenants and of remaining patient (ṣābir) in times of extreme poverty, sickness and during wars. The Qur’ānic verdict on those who are endowed with these virtues, is that they are really truthful and pious people.
Birr is often used in conjunction with taqwā, a fact that indicates their close relationship; their opposites are ithm (sin) and ʿudwān (transgression). “You help one another in al-birr
