Criteria for Distinguishing Sunnah and Bid’ah (Part Five)
Terminological Definition of Bid’ah (Innovation)
Scholars are divided into two groups regarding the terminological definition of Bid’ah (innovation). Some limit its meaning to a very narrow scope, considering it solely in the context of worship, while others adopt a broader understanding, viewing any new matter as bid’ah. Below, we present the views of both groups and mention the stronger opinion.
First Group
A group of scholars, including Imam ‘Izz al-Din ibn Abd al-Salam, Ibn al-Jawzi, Abu Shama al-Maqdisi, al-Nawawi, al-‘Ayni, Ibn al-Athir, al-Qarafi, Hafiz Ibn Hajar, al-Suyuti, and others, state: “Bid’ah applies to anything not found in the Quran and Sunnah, whether in worship or customs, and whether it is good or bad.”
These scholars divide bid’ah into two categories: Hasanah (good innovation) and Sayyi’ah (bad innovation). If an action aligns with the Sunnah, it is considered Hasanah; if it does not align, it is deemed Sayyi’ah. Based on this classification, Bid’ah is further categorized into four areas: obligatory, recommended, disliked, and forbidden.
Reasons of the First Group:
1. The statement of Umar (may Allah be pleased with him), narrated by Imam Bukhari (may Allah have mercy on him) through his chain of transmission from ‘Abdul Rahman ibn ‘Abd al-Qari. He said: “We went to the mosque with Umar (may Allah be pleased with him) one night during Ramadan and saw that people were praying separately—one person praying alone and another leading a small group in prayer. Umar (may Allah be pleased with him) said: ‘It would be better if I could gather them behind a single reciter.’ He then implemented this and appointed Ubayy ibn Ka’b (may Allah be pleased with him) as the Imam of the prayer. Another night, we returned to the mosque and found that people were praying behind one leader. Umar (may Allah be pleased with him) remarked: ‘This is a good innovation (Bid’ah hasanah), and those who sleep at the beginning of the night and wake up toward the end (for prayer) are better.’”
2. The hadith that divides bid’ah into good and bad: Munzir ibn Jurair narrated from his father, who reported from the Prophet Muhammad (peace and blessings be upon him): «من سن في الإسلام سنة حسنة فله أجرها وأجر من عمل بها بعده من غیر أن ینقص من أجورهم شيء، ومن سن في الإسلام سنة سیئة کان علیه وزرها ووزر من عمل بها بعده من غیر أن ینقص من أوزارهم شيء.» “Whoever initiates a good practice in Islam will receive its reward and the reward of those who act upon it, without their reward being diminished. And whoever initiates a bad practice in Islam will bear its burden and the burden of those who act upon it, without any reduction in their burden.”
Second Group
The second group argues that Bid’ah (innovation) is contrary to the Sunnah and is condemned because it introduces something new that has no foundation in Sharia. Prominent scholars who hold this view include Imam Malik, al-Bayhaqi, al-Turtushi, Ibn Taymiyyah, Ibn Rajab, al-Shumani al-Hanafi, and others, with some contemporary scholars also adopting this opinion.
Al-Shatibi (may Allah have mercy on him) stated: “The foundation of this methodology is based on defining bid’ah as something new and contrary to the Sunnah.” One of his definitions of bid’ah is: “Bid’ah is an invented practice in religion that resembles the form of Sharia but is performed with the intention of worship and seeking closeness to Allah.”
Al-Shatibi further explains: “The meaning of ‘resembling Sharia’ is that it appears to be in accordance with the methods of Sharia, but in reality, it contradicts it.”
The most important reason cited by this group in condemning innovation (bid’ah) is that Allah completed His religion before the death of His Prophet:
«الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا» – “Today I have perfected your religion for you, completed My favor upon you, and have chosen Islam as your religion.”
It is unacceptable for anyone to add anything to the religion or to introduce something new in it, as such additions imply that the religion was incomplete and wrongly suggest that the Prophet Muhammad (peace and blessings be upon him) did not fully convey the message of Islam.
Moreover, all hadiths concerning bid’ah (innovation) convey meanings of condemnation and reproach. Jabir (may Allah be pleased with him) narrated from the Prophet Muhammad (peace and blessings be upon him):
«أما بعد، فإن خیر الحدیث کتاب الله وخیر الهدي هدي محمد وشر الأمور محدثاتها وکل بدعة ضلالة.» “The best speech is the Book of Allah, and the best guidance is the guidance of the Messenger of Allah (peace and blessings be upon him). The worst of affairs are newly invented matters, and every innovation (bid’ah) is misguidance.”
Abdullah ibn Umar (may Allah be pleased with him) stated: “Every innovation is misguidance, even if people consider it good.”
Imam Abu Hanifa (may Allah have mercy on him) advised: “Adhere to the practices and methods of the pious predecessors (Salaf), and avoid any newly introduced matter, for it is an innovation.”
Hafiz Ibn Hajar (may Allah have mercy on him) explained the hadith: «کل محدثة بدعة وکل بدعة ضلالة» He (Ibn Hajar) noted: “This hadith, in both its wording and meaning, is considered a general and legal principle. Linguistically, every innovation (Bid’ah) is misguidance and, therefore, cannot be considered a part of Sharia, because all rulings of Sharia are guidance’s.”
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