Author: Shoaib Ahmad Ghaznavi
Bid’ah and Its Precise Meaning (Part Two)
Definition of Bid’ah (Innovation):
Question: What is Bid’ah (Innovation)? Do “good” and “bad” Bid’ah (hasanah and sayyi’ah) or “real” and “relative” Bid’ah (haqiqiyyah and idafiyyah) exist?
Answer: Linguistically, Bid’ah means creating something that had no previous example. Allah Almighty says: “بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ” Translation: “He is the Originator of the heavens and the earth.” [1]
In Islamic terminology, Bid’ah refers to introducing an action, belief, or statement that lacks authorization from the Sharia, as defined by the Quran, Sunnah, consensus (ijma’), or analogy (qiyas), and does not conform to the general principles and foundations of Islam. Hence, Bid’ah signifies the introduction of something that contradicts and opposes Islam.
Based on this, any newly introduced matter that aligns with the Quran, Sunnah, ijma’, or qiyas is legitimate. If it does not align with these sources, it must be examined to determine whether it adheres to any general principles of Islam. If it does, it is permissible and not considered Bid’ah. Conversely, if it does not fall under any general principles, then it is classified as Bid’ah and misguidance.
With this definition, we can differentiate between the texts (Quranic rulings and Sunnah) that warn us against newly introduced matters and prohibit Bid’ah—such as the statement of the Messenger of Allah (PBUH): «عَلَيْكُم بِالسَّمْعِ وَ الطَّاعَةِ وَ إِنْ تَأمُرْ عَلَيْكُم عَبْدٌ حَبَشِي، فَإِنَّهُ مَنْ يعِشْ مِنْكُمْ بَعْدِي فَسَيرَى اخْتِلافاً كثيراً، فَعَلَيكُمْ بِسُنَّتِي وَ سُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيينَ، عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ، وَإِيَّاكُمْ وَ مُحْدَثَاتِ الأُمُورِ، فَإِنَّ كلَّ بِدْعَةٍ ضَلَالَةٌ» Translation: “You must listen to and obey your leader, even if he is an Abyssinian slave. Certainly, those among you who live after me will witness great disagreements. You must follow my Sunnah and the Sunnah of the rightly guided caliphs who come after me and hold firmly to it. Beware of newly introduced matters, for every innovation (Bid’ah) is misguidance.”
And in another narration, it is stated: “كُلَّ ضَلَالَةٍ فِي النَّارِ” Translation: “Every misguidance leads to the Fire.” [2]
We must also reconcile these texts with those that permit the introduction of good traditions and encourage following them. For example, the Prophet (PBUH) said: «مَنْ سَنَّ سُنَّةً حَسَنَةً فَعُمِلَ بِهَا كَانَ لَهُ أَجْرُهَا وَ مِثْلُ أَجْرِ مَنْ عَمِلَ بِهَا لَا يَنْقُصُ مِنْ أُجُورِهِمْ شَيْئًا وَ مَنْ سَنَّ سُنَّةً سَيِّئَةً فَعُمِلَ بِهَا كَانَ عَلَيْهِ وِزْرُهَا وَ وَزْرُ مَنْ عَمِلَ بِهَا مِنْ بَعْدِهِ لَا يَنْقُصُ مِنْ أَوْزَارِهِمْ شَيْئًا» Translation: “Whoever introduces a good tradition (Sunnah Hasanah) and it is followed will receive its reward and the reward of those who act upon it, without their reward being diminished in any way. And whoever introduces an evil tradition (Sunnah Sayyi’ah), he will bear its sin and the sin of those who act upon it, without their sins being reduced in the least.”
And in another narration, it is mentioned: “until the Day of Judgment.” [3]
If we consider the above classification, we realize that part of the Prophet’s (PBUH) statement encourages the introduction of good traditions, as righteous deeds are a part of Islam and align with its principles and foundations. The second part of the statement condemns those who introduce evil traditions, as they bear the burden of their sin and the sins of those who follow them. This is the same innovation (Bid’ah) and misguidance that the first hadith warns against.
This definition and classification are further supported by another hadith in which the Prophet (peace and blessings be upon him) defined Bid’ah, stating: «مَنْ أحْدَثَ في أَمْرِنا هذا ما لَيْسَ مِنْهُ فَهُو رَدُّ» Translation: “Whoever introduces into this religion something that is not part of it, it will be rejected.” [4]
And in another narration, he said: «مَنْ عَمِلَ عَمَلاً ليْسَ عَلَيْهِ أمْرُنا فَهُو رَدٌّ» Translation: “Whoever performs an action that is not in accordance with our command, it will be rejected.” [5]
The above hadith indicates that the emergence of new matters is inevitable, yet they are divided into two categories:
1. Rejected Bid’ah: This includes anything that contradicts the principles and foundations of the religion, as understood from the apparent meaning of the hadith.
2. Accepted Bid’ah: This includes anything that aligns with the principles of the religion. This meaning is derived from the hadith’s implicit understanding (mafhum al-mukhalafah), which suggests that whoever performs an action in accordance with Islamic teachings, or introduces something that aligns with them, will be accepted and approved.
The term “our command” (amruna) in the hadith refers to the entire religion, encompassing both acts of worship (’ibadat) and transactions (mu’amalat). Similarly, the term Sunnah refers to a way or method that includes both worship and social dealings. Therefore, any action that aligns with Islamic principles and regulations is a good Sunnah (Sunnah Hasanah), while any act that contradicts the texts or fundamental Islamic principles is a bad Sunnah (Sunnah Sayyi’ah) and an innovation (Bid’ah).
From this, it becomes clear that the division of Bid’ah into “good” and “bad” (hasanah and sayyi’ah), or “real” and “relative” (haqiqiyyah and idafiyyah), as discussed by Al-Shatibi in his book Al-I’tisam, or the classification by Izz al-Din ibn Abd al-Salam into obligatory (wajib), recommended (mandub), prohibited (haram), disliked (makruh), and permissible (mubah), is merely a linguistic classification rather than a legal one.
Types of Acts of Worship Transmitted from the Prophet (PBUH):
The acts of worship transmitted from the Prophet (PBUH) can be categorized into two types:
1. Worship that is restricted by specific times, places, numbers, forms, or conditions: These must be performed exactly as they were prescribed, without any addition, omission, or alteration. Any deviation from the original conveyance is considered an innovation (Bid’ah) and a sinful act. Examples include:
– The fundamental acts of worship (e.g., prayer, fasting, pilgrimage, zakat).
– The number of rak’ahs in prayer.
– The specific times and days of fasting.
– The rituals of Hajj.
– The prescribed amounts of zakat and the types of wealth subject to it.
– Matters related to beliefs (ʿaqidah) and similar religious obligations.
2. Worship that the Prophet (PBUH) encouraged, guided, or recommended, but without specifying a particular time, place, form, or quantity: There is no restriction on performing these acts at specific times, nor is there any prohibition against doing them at any time. In such cases, Muslims are free to choose the appropriate time, place, and manner of performing these acts, as long as they do not attribute them to the Prophet (PBUH) in a specific way. Instead, they should perform them based on the general permissibility granted by Islamic teachings. Examples include:
– Unspecified voluntary prayers (Salat al-Nafl al-Mutlaq) [6].
– Unspecified fasting (Sawm al-Mutlaq).
– Remembrance of Allah (Zikr).
– Recitation of the Quran.
– Supplication (Dua).
– Sending blessings upon the Prophet (salawat).
– Feeding the needy.
– Offering sacrifices as an act of charity and seeking closeness to Allah.
Thus, if a Muslim regularly performs voluntary prayers at a time that is not discouraged in Islam, it cannot be considered Bid’ah. Similarly, if someone consistently recites a specific supplication at a particular time, reads the Quran daily at a set time, or frequently sends salutations upon the Prophet (PBUH), this is not considered Bid’ah, provided that they do not falsely claim that the Prophet (PBUH) himself prescribed it in that exact form. If they attribute such actions to the Prophet without evidence, it becomes Bid’ah, as this would constitute a falsehood and fabrication.
Continues…
References:
[1] Surah Al-Baqarah, verse 117.
[2] Reported by Abu Dawood and At-Tirmidhi, who classified it as authentic and good (sahih and hasan). See: Riyad as-Salihin, Chapter on Following the Sunnah.
[3] Sahih Muslim, Chapter: “Whoever Introduces a Good Sunnah,” p. 76.
[4] Sahih Muslim, Chapter on Prohibition of Innovation (Nahy ʿan al-Bid’ah), p. 160.
[5] Ibid.
[6] Unspecified voluntary prayers (Salat al-Nafl al-Mutlaq) are those without a fixed time, cause, or number, and can be performed at any time except during prohibited times.
