**3. Questions and responses from the seven sects relating to the questions asked**

The participants from the Seven Sects were asked the following semi-structured questions:

### **4. Analysis and interpretation**

This study examined how the Seven Sect Islam assesses creativity. Seven interviews were carried out with *ulemas* from seven different sects: Imam Nasar (Sunni), Imam Alvi (Shia), Imam Chisti (Barelvi), Imam Rasab (Sufi), Imam Dawud (Salafi), Imam Younas (Wahabi), and Imam Huzayf (Deobandi).

Islam is a religion that was revealed to Prophet Muhammad pbuH that incentivised the seeking of any knowledge for its believers [10]. It is important to note that Islam views knowledge as a base of human intelligence and creativity as a branch of that intelligence. Therefore when Islam refers to knowledge it is sometimes referring to creativity too. In the pursuit of any knowledge, Islam provides rewards in the hereafter to Muslims for any knowledge gained in this world. Islam incentivises the thought process of creativity, the journey and the destination of accumulating knowledge and creativity and those rewards are rewarded separately at each stage. Islam makes it lucrative for Muslims to seek any knowledge and as the Prophet pbuH states: '*The best of people are those that bring the most benefit to the rest of mankind*' [15].

Islam leads Muslims to question not only the existence of man but also the creation of mountains, trees, space and so forth [16]. Islam holds itself out to be questioned so that through such questioning knowledge can be gained progressing to the creation of theories and leading to creativity. Islam openly challenges its followers and non-believers to creativity even at the threat of its own existence [8, 10]. Islam uses itself as a mechanism, providing a platform to Muslims to bounce ideas against and advancing ones understanding and mind to grasp what Allah has created, why it was created and the open challenge by Allah to mankind to do better than what He has done [8, 10, 12, 17].

As a universal religion, Islam places great importance on creativity and innovation to create an *Ummatan Wasatan* a 'Middle Ummah', a balanced society that avoids extravagances making it a practical and fair religion that is in the middle path avoiding the extremes and excesses. Islam requires its followers to be moderated on belief (*Aqidah*), in acts of worship (*Ibadah*), in their understanding of Islamic Law (*Shariah Law*) and morals and manners (*Akhlaq*). By being moderate it will allow the Muslims to see the liberal side of society and the extreme side of society making it a fair religion that is able to view the whole of society and its creativity will then assist the whole of society too.

However, despite Islam seeking to create a 'Middle Ummah', Muslims have been faced with great difficulties due to religious interpretations of the terms *bid'ah* (innovation) and *ijtihad* (critical legal thinking) and the application of these processes. Many Islamic sects use terms: *bid'ah*, *ijtihad*, *kufr* (disbelief or denial) and *shirk* (avoid or neglect in the Oneness of Allah) to counter opposing views when the topic of creativity or innovation arises.

From the interviews, all informants understood what *bida'h* meant in Islam. Imam Nasar (Sunni) explained that the definition of *bida'h* means to create and Islam is not against *bida'h*. Imam Alvi (Shia) highlighted that just because *bida'h* has controversy surrounding it, it does not mean it does not exist in Islam. He indicated that Muslims are not implementing *bida'h*. Imam Chisti (Barelvi) provided an interpretation that the word *bida'h* comes from the word *badah*, which means something new in Islam. Imam Rasab (Sufi) similarly to Imam Chisti (Barelvi) explained that it is something new. Imam Dawud (Salafi) provided his interpretation of *bida'h* which is what was accepted at the time of the Prophet pbuH. He explained that there is good *bida'h* and bad *bida'h*. Imam Younas (Wahabi) explained that it is something new to Islam. Imam Huzayf (Deobandi) described that *bida'h* is what was not at the time of the Prophet pbuH. Imam Dawud (Salafi) and Imam Huzayf (Deobandi) responses placed a

negative outlook upon their understanding of *bida'h* as times have since changed from the Prophet pbuH's time.

#### **4.1 Islam promoting creativity**

On the question of Islam promoting creativity, Imam Nasar (Sunni) explained that Islam does promote creativity but only those things that are not against Islam. He provided an example that the translation of the Quran was a new creative idea after the demise of the Prophet pbuH. He stated that this benefits people and does not go against Islam. He also stated that some technologies that benefit people are allowed under Islam. Imam Alvi (Shia) agreed that Islam promotes creativity. He explained that Islam has asked Muslims to obtain knowledge even if you have to go to China. He explained that the word 'China' was never said by the Prophet pbuH but knowledge was so important and people just accepted that He pbuH had said it as it was good to obtain knowledge. He described that currently, people may feel that to be creative, one must obtain Western knowledge or from people that follow a different religion than Islam. He provided a response to that and said that Muslims have a right over knowledge so they should go where knowledge is even to other religions. Imam Chisti (Barelvi) believes that Islam allows all forms of creativity unless particular creativity is wrong. He highlighted that if Islam views something as wrong that thing will not be praised. Imam Rasab (Sufi) emphasised that Islam promoted creativity and it is divided into two categories: the good and bad *bid'ah*.

Imam Dawud (Salafi) explained that people create *bida'h* Islam does not. Imam Younas (Wahabi) explained In terms of *deen* (Islam) there is no creativity, things which are already set for us, we have to follow them, in terms of creativity in terms of *duniyah* (world) and we create things in this world, but we have to make sure we remain in the guidelines of Islam. Imam Huzayf (Deobandi) similarly to Imam Rasab described that there are two types of *bidah*, the good *bid'ah* and bad *bida'h*. Imam Dawud (Salafi) comments regarding the promoting of creativity vesting with humans and not Islam creates the possibility that Salafi may have negative reflections upon what *bida'h* is as Islam promotes creativity.

#### **4.2 Differing perceptions of creativity in Islam**

The *Quran* has acknowledged that human beings are able to create (*khalq*) [6] and be inventive. The Prophet pbuH also understood that to obtain creativity a Muslim has to gain knowledge and through knowledge, a Muslim would obtain a creative imagination (*khayal*). A Muslim imagination cannot become an automatic creation, therefore, his creative ideas are always within the confinement of Islam even at the very beginning. The Quran states: '*Allah will raise in rank those of you who believe and those who have been given knowledge*' [18]. The Prophet pbuH states: '*The seeking of knowledge is obligatory for every Muslim*' [19] and further stating: '*One who treads a path in search of knowledge has his path to Paradise made easy by God …* ' [20]. The Prophet pbuH is clearly indicating that knowledge is very important for Muslims and telling them that if you go in search of knowledge then their path to paradise will be made easy. This *Ahadith* does not state, you will achieve the knowledge that you set out to gain, but only that you will be rewarded on deciding to go to seek knowledge. This is important as the Prophet pbuH is incentivising the journey to knowledge, not the destination, as not all knowledge leads to creativity.

Despite having such clear direction from the *Quran* and the *Hadith*, Muslims remain absent from seeking knowledge that may lead to creativity and innovation due to numerous interpretations of the *Quran*, *Hadith* and *Sunnah*. Sects including *Salafi*, *Deobandi* and *Wahabi* have certain reservations with the *Ahadiths* and *Sunnah* but rely solely on the *Quran*, which they interpret themselves. They believe that any individual is capable of translating the *Quran*. The *Sunnis*, *Shia*, *Sufi* and *Barelvi* sects believe the contrary and rely on the *Ahadith* and *Sunnah* to interpret the *Quran* [11].

On the question of there being different perceptions of *bida'h* in Islam, Imam Nasar (Sunni) explained that some people have a complete ban on *bida'h*. He explained that in the Sunni sect, there are limitations on creativity definition but never a complete ban. He indicated that if Islam was against innovation then things that have been derived from Islam and Islam would not have been successful. He suggested that Islam does not ban creativity but seeks its progression.

Imam Chisti (Barelvi) explained that there is one interpretation but different schools of thought have taken control of this issue from different angles. Imam Chisti (Barelvi) suggested that due to this control Muslims are not able to be creative. Imam Chisti (Barelvi) in his response to those that attempt to control the explanations of bida'h provided an example of Sahih Al Bukhari a collection of *Ahadiths*; he asked if they were a good thing or a bad thing as they came after the time of the Prophet (pbuH).

Imam Rasab (Sufi) said that there are different explanations, but the definition is the same. He provided his own examples of Arabic grammar, the book version of the Quran, prayer timetable and even the mobile phone. He said that these developments are a benefit and accepted in Islam. Imam Dawud (Salafi) response was that there are different perceptions of *bida'h* in Islam and that some practised s*hirk*. Imam Dawud (Salafi) comments emphasise that some sects fall outside the limits Islam has set.

Imam Younas (Wahabi) and Imam Huzayf (Deobandi) both agreed with Imam Chisti (Barelvi) that there is one interpretation but different meanings. There are many different interpretations of the *Quran* and *Hadith* relating to *bida'h*, but Allah states that: '*And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination*' [21]. Allah is giving a warning that if any believer separates from the Prophet pbuH guidance, which includes the Prophet pbuH's guidance on *bid'ah* then his abode will be hell. Despite this clear warning, many Muslim *Ulemas* specifically in *Salafi*, *Deobandi* and *Wahabi* take the literal meaning of the *Hadith*: '*The most evil affairs are the innovations (bida), and every innovation (bida) is an error*' [22]. These sects have reservations about *Hadiths* due to the word *Hadith* not appearing in the Quran, and their position becomes contradictory as they rely upon a *Hadith* despite having reservations about their authenticity as a source of guidance. However, *Sunni*, *Shia*, *Sufi* and *Barelvi* are more open to the idea of relying on *Ahadith* [23] and despite the word *Ahadith* not appearing in the Quran, they believe that *Hadith* is the guidance from the Prophet pbuH and that is what Allah refers to when He states: '*And whoever opposes the Messenger after guidance has become clear …* '.

In relation to the *Sunnah*, the Quran states: '*Your companion (Muhammad) is neither astray nor being misled. Nor does he speak of his own desire. It is (only) the revelation with which he is inspired*' [13]. Therefore Muslims are required to believe that the *Quran*, the *Ahadith* and *Sunnah* go hand in hand together as sources of law.

#### **4.3 Each sect own view of creativity**

Imam Nasar (Sunni), Imam Alvi (Shia), Imam Chisti (Barelvi) and Imam Rasab (Sufi) all agree that creativity is a necessity. Imam Dawud (Salafi) believed that *bida'h* is wrong or else people will not be doing it but did not provide any further response. Imam Younas (Wahabi) believed that there is a misunderstanding amongst people as to what it means but indicated towards the practices of the Prophet pbuH, and Imam Huzayf (Deobandi) believed that he has been taught by his teacher is correct and did not wish to provide his opinion.

The Prophet (pbuH) states: '*The best speech is that which is embodied in the Book of Allah, the Al Quran; and the best guidance is the guidance given by me, Mohamed. The most evil affairs are the innovations (bid'ah), and every innovation (bid'ah) is an error*' [24]. This is where the confusion stems between the Muslims. The reference to *bid'ah* in this *Ahadith* here is relating to the creation of statements that oppose what has already been clarified in the Quran and the guidance provided by the Prophet pbuH, therefore, it is permissible to innovate that, which benefits the religion and are compliant with *Sharia Law*.

#### **4.4 Islam limiting creativity**

On the question of Islam limiting creativity, Imam Nasar (Sunni) believes that there are limitations on creativity, which is for a Muslim to comply with the rule or obligations of Islam and that the creativity should not contradict Islamic principles or else it will be rejected. Imam Alvi (Shia) stated that Islam has not provided people with freedom but rather has asked them to remain within guidelines and that they should be within the Islamic guidelines. Imam Chisti (Barelvi) explained that if there is no *Quranic* injunction against it or any injunction against it, or there is no *Hadith* against it then Islam will promote that creativity. However, he explained that if there is solid proof or *Quranic* injunction or creativity goes against the *hadith* then Islam will reject that creative idea.

Imam Rasab (Sufi) explained that if *Sunnah* and *Quran* are complied with then it is good *bida'h* and Islam will not restrict it. Imam Dawud (Salafi) explained that Islam rejects *bida'h* in its entirety. He explained that Prophet (pbuH) stated that if it is not of my way then it is rejected.

Imam Younas (Wahabi) explained that there is a complete ban on creativity, innovation or *bida'h* and it has no place in Islam. He stated that Islam is complete and there is no room that Muslims can start saying that new innovations will be brought about within Islam. Imam Huzayf (Deobandi) stated that Islam does limit creativity but as there is good *bid'ah* and bad *bida'h* it must fall into the categories set out in *Shariah Law* such as permitted, obligatory, recommended, unlawful and offensive/disliked.

However, the Prophet (pbuH) states: '*If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected*' [25]. Therefore, the Prophet pbuH permitted *bid'ah*, but only opposed it when it was not in harmony with Islam. Furthermore, this *Ahadith* confirms that introduction of new innovations or ideas are welcomed if they were in conformity with Islamic principles and beliefs. At the time of the Prophet (pbuH), there were many new inventions and innovations, therefore, the issue surrounding *bida'h* must only refer to religion and religious practices, not inventions and creative ideas that do not change the Islamic principles.

*Bid'ah* only has any legal standing if it complies with *Shariah Law* and the *Sunnah* of the Prophet (pbuH). *Bid'ah* is being used as a tool to prevent free-thinking of ideas,

which affects and withers away the critical legal thinking (*ijtihad*) process of the Muslims due to the substantial opposition to those that commit good *bid'ah*.

In response to those that oppose good *bid'ah*, the following *Hadith* states: '*He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect*' [26]. Sects, such as *Deobandi*, *Salafi* and *Wahabi* provide limitations that go far beyond the required limitations required by Islam, preventing their followers from being creative by propagating the understanding that innovation is wrong. *Sunni*, *Shia*, *Barelvi* and *Sufi* are utilising this *Hadith* to spread and promote creativity in Islam.

The difficulties due to religious interpretations or applications of *bid'ah*, *qiyas*, [27] *ijtihad*, *kufr* and *shirk* when addressing the topic of creativity or innovation are based upon peer pressure, ignorance, lack of knowledge in Islamic teachings which leads to a schism preventing an *ijma* to finally put these matters to rest. However, in the absence of an *ijma*, Muslims are to only look at the inventions and creative thoughts of the Muslims that have had a positive impact on the Western civilisation [4] to reach a conclusion that Islam does not prevent or limit creativity.

#### **4.5 Islamic law (***Shariah Law***) and creativity in Islam**

On the question of Shariah Law blocking creativity due to its ethics, Imam Nasar (Sunni) disagreed that *Shariah Law* blocked creativity. He stated that if a Muslim needs to follow the rules of Islam and Islam will not stop you. He explained that there are certain rules that allow and permit people to do certain things and which are not against Islam. Imam Alvi (Shia) stated that Islam has rules and these rules that must be followed and if they benefit you and people then *Shariah Law* will not block it.

Imam Chisti (Barelvi) explained that Islam does not basically block *bid'ah*, and if that *bid'ah* is beneficial to the Muslims then *Shariah Law* will not stand in your way. *Shariah Law* will only block the expansion of *bida'h* if it seems that the *bida'h* is taking people away from the right path. Imam Rasab (Sufi) explained that *Shariah Law* does not block *bida'h* if it is in agreement with the Quran and the Sunnah and if it is a good thing. There are guidelines that need to be followed to be in compliance with *Shariah Law*.

Imam Dawud (Salafi) explained that everything in worldly life is permissible unless we have sacred text prohibiting it. Imam Younas (Wahabi) proposed that a Mufti be approached to seek an answer to this question and Imam Huzayf (Deobandi) said *Shariah Law* does not block *bida'h* and explained the need to look at the categories of *Shariah Law* to seek compliance with it.

However, these interpretations prevent an open dialogue about creativity in the Islamic world. The importance of *Quranic* exegesis, *Hadith* and jurisprudence (*fiqh*) are important when addressing *Shariah Law* but for any argument to be valid in Islam it must have the backing of, and be in compliant with *Shariah Law* and the *Sunnah* or else the interpretation has no validity.

An Islamic ruling under *Shariah Law* against *al- aḥkām al-khamsa* (the five status), which form part of *fiqh* when deciding *bida'h* discovered that Islam does not prevent innovations unless it attempts to change the religious ideology or religious framework that covers the principles of Islam as then that would be unlawful. The *al- aḥkām alkhamsa* under *Shariah Law* is: obligatory, recommended, unlawful, offensive/disliked, and permissible. Out of the 'five status', only 'unlawful'status prevents certain *bida'h* from taking place that is against the Islamic principles. As a result, the Muslims are able to validate their creative ideas and innovations from the four remaining statuses in Islam. *Shariah Law* propagates *Al-tafkir al-ibda'l* (Creative Thinking) by making it a law upon all Muslims to be creative thinkers.

The literal meaning of the *Hadith*: '*Every Bidah is misguidance and every path of misguidance goes to hell*' [28] in light of the verse of the *Quran*: '*This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as religion*' [17] does not conform to this *Quranic* verse as it raises the question as to why Allah would prevent Muslims from being creative or being intellectually advance when He Himself has provided examples of His brilliance and then challenged the Muslims to create as He has and then incentivises them to do so [7, 29–31].

#### **4.6 Islamic contribution to creativity**

It has been a challenging time for *Ulemas*, who have attempted to bring the legal process in *Shariah Law* more close to the social norms in our society. As a result of the differing interpretations between sects, there is a substantial misinterpretation of the *Quran* and the *Hadith* surrounding *bid'ah* resulting in the reduction of creativity in Islam. The *Ulemas* in different sects have to guide and provide a balance between religion and worldly affairs, and it is this difficulty and possible fear that may have led *Ulemas* to interpret all creativity and innovation as *bid'ah*. The *Hadith* states: 'Scholars are the inheritors of the prophets' therefore, the *Ulemas* are the inheritors from Prophet Muhammad (pbuH). This is a great responsibility and many Islamic *Ulemas* are too fearful to make a mistake resulting in the notion that it is safer not to do something than to do it thereby depicting that Islam is limiting innovation when it is really some *Ulemas* fear of the responsibility that they carry.

All informants, except for Imam Huzayf (Deobandi), believed that Islam or more specifically Muslims should have a greater contribution to creativity as Islam permits creativity. Imam Huzayf (Deobandi) did not have a response to this question.

All informants believed that if *bid'ah* looked to change the principles of Islam then that *bid'ah* will be rejected, but if the *bid'ah* looked to benefit the world having no direct changes to Islamic principles then that *bid'ah* will be accepted.

The Hadith states: 'If a question relates to your worldly matters you would know better about it, but if it relates to your religion then to me it belongs' [32]. The Prophet (pbuH) has confirmed that the Muslims know better when it comes to their worldly affairs, which include necessities and through necessities comes creativity and innovation. The Prophet (pbuH) has confirmed that bid'ah is permissible in Islam, and He (pbuH) has also confirmed that it is up to the Muslim to decide his worldly affairs. Therefore, if the Ulemas and their congregations decide that they will not be creative or innovative then that is a choice that they have made as Shariah Law does restrict innovation but limits its function to avoid unlawfulness. Other than that, Shariah Law is not an obstacle to creativity but makes it an obligation to participate in creativity and innovation to assist Islam.

#### **4.7 Prevention of creativity in Islam**

There are political, financial and international obstacles leading to environmental effects that prevent the rise of Islamic creativity. Imam Nasar (Sunni) stated that in every society, there are people that are against creativity and knowledge. In Islam,

there are these 'hardliner' people, and these people start placing *fatwa* (decree) on people resulting in creative research being stopped. The authentic *Ulema* should only decide and the 'hardliner' people should not be listened to.

Imam Alvi (Shia) stated that Muslims have not contributed to creativity, for some time, it is because Islam wants Muslims to follow it, and Muslims want Islam to follow them which leads to misunderstanding and stagnation of creativity. He stated that Muslims see Islam as a commodity that they can mould to their satisfaction. He explained that if Muslims want to achieve success and creativity then they need the *Quran* and the knowledge and guidance of the *Ulema*. Imam Chisti (Barelvi) stated that the biggest prevention in creativity is lack of knowledge in the minds of the people. He highlighted that Muslims lack interest.

The other thing that is blocking creativity according to Imam Chisti (Beralvi) is small groups of self-styled scholars, self-styled Imams and self-styled teachers, who can speak good English but have no authenticity and misinterpret Islam. Imam Rasab (Sufi) stated that Muslims have become lazy and have started fighting between themselves. He explained that if a particular Muslim is doing a good job, the other person will say that is bad *bida'h* to stop him from doing it even though he himself may be doing it.

Imam Dawud (Salafi) stated that all good comes from practising religion and Muslims have left practising. Imam Younas (Wahabi) believes that the whole idea was to benefit mankind and humanity, since this is not the case anymore and has not been the case for several centuries, greed has crept in and Muslims have gone away from their religion. Imam Huzayf (Deobandi) stated it is not the religion itself, it is probably the Muslims that are the prevention to creativity.

#### **4.8 Mechanisms needed to assess creativity in Islam**

All informants believed that the guidelines to follow when addressing creativity in Islam must include either all or some of the following stages: the intention (of the creator), the *Quran*, the *Sunnah*, the *Hadith*, *Shariah Law* and the *Ulema*.

This study provides an Islamic Creativity Framework with reliance on the *Quran*, *Hadith* and the *Sunnah*, which embeds authority in Islam and provides clear guidance and direction to Muslims to be creative. Abd-Allah in his study 'Innovation and Creativity in Islam' [33] does not provide a methodology in assessing creativity in Islam but provides a methodology in promoting creativity. He also uses the methodology of *ijtihad* [33] to further the promotion of creativity in Islam but does not provide a connection or a process linking *Ijtihad* to the *Quran*, *Sunnah*, the *Ahadith* and *Qiyas*.

Similarly to Abd-Allah's work Al-Karasneh and Jubran study of 'Islamic Perspective of Creativity: A Model for Teachers of Social Studies as Leaders' [34] use the content analysis approach of the Quran to determine a model for teachers in social studies as leaders. Al-Karasneh and Jubran do not propose an Islamic creative framework despite the Quran being an analysis of their research. Their methodology relies heavily upon the primary source in Islam which is the Quran. They confirm that there is not a developed Islamic methodology of creativity and possibly for this reason they have created a methodology to teach creativity in Islam.

Al-Karasneh and Jubran then rely upon *ijtihad* (and *Shariah law* as a secondary source) as a good methodology in reaching creative ideas and new solutions. They then rely upon *Quranic* verses. The difficulty with their research is that some verses of the *Quran* cannot be taken in their literal form. The *Quran* requires an interpretation

that is found within the *hadith* and *Sunnah* and explained by *Ulemas*. Al-Karasneh and Jubran have not done this. They have attempted to translate the *Quran* without any authority and as a result, they have not actually explained anything as there is no interpretation to back up the verses of the *Quran* that they have cited. This study has cited the Quranic verses and backed them up with *Sunnah* and *Ahadiths*.