Dr. Ali Gomaa, a member of Al-Azhar's Council of Senior Scholars, discussed several acts and practices that Prophet Muhammad ﷺ did not personally perform, but which were practiced by some Companions and scholars.

He explained that the Prophet's ﷺ not doing something does not automatically mean that doing it later constitutes a religious innovation.

Is Everything the Prophet ﷺ Did Not Do an Innovation?

Ali Gomaa explained that some practices became customary among scholars as acts of devotion and seeking reward, even though they were not specifically practiced by the Prophet ﷺ in the same form.

He referred to the prophetic statement: “Whoever introduces into this matter of ours that which does not belong to it, it is rejected.”

The distinction, therefore, is between something that has no basis in Islamic law and something that has a recognized foundation in the Sharia.

Funeral Prayer for Someone Absent

One example mentioned by Ali Gomaa concerns funeral prayer for someone who died without a funeral prayer being performed for them.

Some Shafi'i scholars permit the funeral prayer in absentia, based on the Prophet's ﷺ funeral prayer for the Negus.

Accordingly, those who follow this legal position may perform such a prayer seeking reward, even though the Prophet ﷺ did not regularly perform funeral prayers every day for Muslims who had died elsewhere.

Bilal's Prayer After Ablution

Another example is the practice of Bilal, may Allah be pleased with him.

Bilal used to pray two voluntary units after performing ablution. The Prophet ﷺ had not specifically instructed him to do this practice in that particular manner.

Nevertheless, the Prophet ﷺ praised Bilal, and a hadith mentions that he heard the sound of Bilal's footsteps in Paradise.

This example demonstrates that a Companion could perform an act of worship based on an established Islamic principle even without a specific instruction from the Prophet ﷺ.

Elevated Pulpits, Mosque Carpets and Microphones

Ali Gomaa also mentioned developments that did not exist in their modern form during the Prophet's ﷺ lifetime, including elevated pulpits, carpets in mosques, and microphones.

Such things are generally understood as means that facilitate worship rather than independent acts of worship.

This illustrates the importance of Islamic jurisprudence in distinguishing between worship itself and the tools or methods used to facilitate it.

Is It Permissible to Do Something the Prophet ﷺ Did Not Do?

Sheikh Abu Al-Yazid Salama, an Al-Azhar scholar, also addressed the question of whether doing something the Prophet ﷺ did not do makes a person an innovator.

He explained that the Prophet's ﷺ leaving an action does not automatically mean that performing it later is an innovation.

Some things left by the Prophet ﷺ may be prohibited, while others may be permissible, beneficial, or simply related to means and customs rather than religious innovation.

Tarawih Prayer During Umar's Caliphate

Abu Al-Yazid Salama cited the example of Tarawih prayer.

The Prophet ﷺ did not continuously lead the Muslims in congregational Tarawih throughout the entire month of Ramadan.

After the Prophet's ﷺ death and the death of Abu Bakr, Umar ibn Al-Khattab gathered the Muslims behind one imam for Tarawih and described the arrangement as a “good innovation.”

This example highlights the importance of understanding the term “innovation” within its linguistic and legal context.

Compilation of the Quran

Another example is the compilation of the Quran into a single manuscript.

The Prophet ﷺ did not compile the Quran into one complete manuscript during his lifetime. Later, after a number of Quran reciters were killed, Umar suggested to Abu Bakr that the Quran be collected into one manuscript.

Although Abu Bakr initially hesitated because the Prophet ﷺ had not done so, he eventually accepted the proposal.

The compilation served to preserve the Quran and was not considered the creation of a new independent act of worship.

Fasting Every Other Day

Abu Al-Yazid Salama also mentioned the fasting practice of Prophet Dawud, peace be upon him.

Prophet Muhammad ﷺ did not regularly fast one day and break his fast the next, but he informed his Companions that the best voluntary fasting was the fasting of Dawud, who fasted one day and did not fast the next.

This demonstrates that Muslims may follow a practice whose virtue was established by the Prophet ﷺ even if he did not personally maintain it in exactly the same manner.

Siwak and the Meaning of Prophetic Omission

The siwak provides another example.

The Prophet ﷺ said that had it not been difficult for his community, he would have commanded them to use the siwak.

He therefore did not make its use obligatory out of concern for hardship, while the siwak remained a recognized Sunnah.

This shows why the reason and context behind a prophetic omission must be considered before determining its legal ruling.

Different Types of Things the Prophet ﷺ Did Not Do

According to the explanation presented by the scholars, things omitted by the Prophet ﷺ cannot all be placed under one ruling.

They may include:

• Actions that Muslims are required to avoid.
• Actions that have a recognized basis in Islamic law.
• Means and customs that are not themselves acts of religious innovation.
• Practices introduced into religion without a legitimate basis, which fall under the concept of condemned innovation.

Therefore, simply saying “the Prophet did not do it” is not sufficient by itself to establish that something is an innovation.

Why Islamic Jurisprudence Matters

These examples demonstrate the importance of Islamic jurisprudence when dealing with practices that developed after the prophetic era.

Understanding the difference between acts of worship, means, customs, and religious innovations requires examining the relevant texts, principles, purposes, and legal rulings.

Is everything the Prophet ﷺ did not do an innovation?

No. The Prophet's ﷺ omission alone does not establish that an action is an innovation.

Did Bilal pray after ablution?

Yes. Bilal, may Allah be pleased with him, was known to pray after performing ablution.

Why did Umar call Tarawih a “good innovation”?

He used the term in its linguistic sense to describe the renewed organization of congregational Tarawih prayer.

Was compiling the Quran into one manuscript an innovation?

The compilation was a means of preserving the Quran and was not the creation of a new independent act of worship.

Does the Prophet's ﷺ omission mean an action is forbidden?

Not necessarily. The reason, context, and legal significance of the omission must be considered.