Bid'ah Hasanah ("Good Innovations")

Question:
As Salaam Alaikum Wa Rahmat Allah wa Barakatu

I have a question in the area of what is and isn't Bidaa. Over and over again I hear people terming certain actions as Bidaa. I am however confused. Correct me if I am wrong, but isn't there a hadith by Prophet Muhammed (SAW) that says that anyone who introduces a new helpful hadith will be rewarded. If this is true, then why are all new inovations frowned upon. Jazak Allah Khul Khayer.


Answer:

Praise be to Allaah.

Firstly, we should know what "bid'ah" means according to Islamic teaching.

It is defined as: any invented way in religion that is aimed at worshipping or drawing closer to Allaah. This means anything that is not referred to specifically in Sharee'ah, and for which there is no evidence (daleel) in the Qur'aan or Sunnah, and which was not known at the time of the Prophet (peace and blessings of Allaah be upon him) and his Companions. At the same time, it is quite obvious that this definition of religious inventions or innovations, which are condemned, does not include worldly inventions [such as cars and washing machines, etc. - Translator].

If your confusion has to do with an apparent contradiction between the hadeeth narrated by Abu Hurayrah and the hadeeth narrated by Jareer ibn 'Abdullaah, then let us examine these two reports and find out what they mean:

Jareer ibn 'Abdullaah al-Bajali (may Allaah be pleased with him) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever starts a good thing and is followed by others, will have his own reward and a reward equal to that of those who follow him, without it detracting from their reward in any way. Whoever starts a bad thing and is followed by others, will bear the burden of his own sin and a burden equal to that of those who follow him, without it detracting from their burden in any way.'" (Reported by al-Tirmidhi, no. 2675. He said, This is a saheeh hasan hadeeth)

There is a story behind this hadeeth, which will explain what "whoever starts a good thing" means. Imaam Muslim reported this story from Jareer ibn 'Abdullaah, who also narrated the hadeeth itself. He said: "Some people from the Bedouin came to the Messenger of Allaah (peace and blessings of Allaah be upon him), wearing woollen garments. He saw that they were in bad shape and in desperate need, so he urged the people to give them charity. They people were very slow to respond, and it could be seen in his face (that he was upset). Then a man of the Ansaar brought a package of silver, then another came, and another and another, and his face was filled with joy. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever starts a good thing in Islam, and others do likewise after him, there will be written for him a reward like that of those who followed him, without it detracting in the least from their reward. Whoever starts a bad thing in Islam, and others do likewise after him, there will be written for him a burden of sin like that of those who followed him, without it detracting in the least from their burden.'" (Reported by Muslim, no. 1017)

Further explanation may be found in a report recorded by al-Nisaa'i, also from Jareer ibn 'Abdullah, may Allaah be pleased with him, who said: "We were with the Messenger of Allaah (peace and blessings of Allaah be upon him) early one day, when some people who were almost naked (not dressed properly) and barefoot, with their swords by their sides, came to him. Most, if not all of them, were of (the tribe of) Mudar. The Messenger's face changed when he saw how poor they were (i.e., he became upset). He went into (his house), then he came out and ordered Bilaal to give the call to prayer. He led the people in prayer, then he addressed them, saying: 'O people, "be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both he created many men and women, and fear Allaah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship)" [al-Nisaa' 4:1].

"Fear Allaah, and keep your duty to Him. And let every person look to what he has sent forth for the morrow…" [al-Hashr 59:18].

Let a man give charity from his dinars, his dirhams, his clothing, his wheat or his dates - even if it is only half a date.' A man from the Ansaar brought a package which he could hardly carry in his hand, then another and another came, until there were two piles, of food and clothing, and I saw the face of the Messenger of Allaah (peace and blessings of Allaah be upon him) beaming with joy. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever starts a good thing in Islam will have his own reward and a reward equal to that of those who follow him, without it detracting in the least from their reward, and whoever starts a bad thing in Islam will have to bear the burden of his own sin and a burden equal to that of those who followed him, without it detracting in the least from their burden. (Reported by al-Nisaa'i in al-Mujtaba: Kitaab al-Zakaat, Bab al-Tahreed 'ala al-Sadaqah).

From the context of the story, it is clear that what is meant by the words "whoever starts a good thing (sunnah hasanah) in Islam" means: Whoever revives a part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him), or teaches it to others, or commands others to follow it, or acts according to it so that others see him or hear about it and follow his example. This is also indicated by the hadeeth narrated by Abu Hurayrah, may Allaah be pleased with him, who said: "A man came to the Prophet (peace and blessings of Allaah be upon him), and he urged the people to give him charity. A man said: 'I have such-and-such,' and there was no person left in the gathering who did not give something in charity to him, whether it was a large amount or a little. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever starts something good, and others follow his lead, will have a complete reward and a reward like that of those who followed him, without it detracting in the least from their reward. Whoever starts something bad, and others follow his lead, will bear a complete burden of sin, and a burden like that of those who followed him, without it detracting in the least from their burden. (Reported by Ibn Maaajah in al-Sunan, no. 204)

It should be clear from the above, with no room for doubt, that the Prophet (peace and blessings of Allaah be upon him) was not allowing innovation in matters of deen (religion), nor was he opening the door to what some people call "bid'ah hasanah," for the following reasons:

1. The Prophet (peace and blessings of Allaah be upon him) stated repeatedly that: "Every newly-invented thing is a bid'ah (innovation), every bid'ah is a going astray, and every going astray will be in the Fire." (Reported by al-Nisaa'i in al-Sunan, Salaat al-'Eedayn, Baab kayfa al-Khutbah). Reports with the same meaning were narrated via Jaabir (may Allaah be pleased with him) by Ahmad, via al-'Irbaad ibn Saariyah by Abu Dawud and via Ibn Mas'ood (may Allaah be pleased with him) by Ibn Maajah.
   
   The Prophet (peace and blessings of Allaah be upon him) used to say, when beginning a khutbah (sermon): "… The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad. The worst of things are those which are newly-invented, and every innovation is a going astray…" (reported by Muslim, no. 867)
   
   If every bid'ah is a going astray, how can some people then say that there is such a thing in Islam as "bid'ah hasanah"? By Allaah, this is an obvious contradiction of the statement and warning of the Prophet (peace and blessings of Allaah be upon him).
   
2. The Prophet (peace and blessings of Allaah be upon him) stated that whoever innovates something new in the deen (religion) will have his deed rejected, and Allaah will not accept it, as is stated in the hadeeth narrated by 'Aa'ishah (may Allaah be pleased with her), who said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever innovates something in this matter of ours that is not a part of it will have it rejected.'" (Reported by al-Bukhaari, Fath al-Baari, no. 2697). How can anybody then say that bid'ah is acceptable and it is permitted to follow it?
   
   
3. When a person innovates something and adds to the deen something that does not belong to it, he is implying a number of bad things, each worse than the last, for example:
   
   • That the religion is lacking, that Allaah did not complete and perfect it, and that there is room for improvement. This clearly contradicts the statement in the Qur'aan (interpretation of the meaning): "… This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion…" [al-Maa'idah 5:3]
     
   • That the religion remained imperfect from the time of the Prophet (peace and blessings of Allaah be upon him) until the time when this innovator came along and completed it with his own ideas.
     
   • That the Prophet (peace and blessings of Allaah be upon him) was "guilty" of either of two things: either he was ignorant of this "good innovation," or he knew about it but concealed it, thus letting his ummah down by not conveying it.
     
   • That the Prophet (peace and blessings of Allaah be upon him), his Companions and the righteous salaf (early generations) missed out on the reward of this "good innovation" - until this innovator came along and earned it for himself, despite the fact that he should say to himself, "If it was truly good, they would have been the first to do it."
     
   • Opening the door to bid'ah leads to changing the deen (religion) and opens the way for personal whims and opinions, because every innovator implies that what he is introducing is something good, so whose opinion are we supposed to follow, and which of them should we take as a leader?
     
   • Following bid'ah leads to the cancelling out of sunnah practices and the ways of the salaf. Real life bears witness that whenever a bid'ah is followed, a sunnah practice dies out; the reverse is also true.

We ask Allaah to save us from the misguidance of personal whims and from all trials whether they are open or secret. And Allaah knows best.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

The concept of a ‘good innovation’ & the meaning of a ‘good Sunnah’

Question: I know that practices like celebrating the Prophet's birthday and honoring the 27th of Rajab are innovations. However, there is a group of people who are arguing that they are good innovations and that such practices can be defended by the following hadîth: "Whoever starts in Islam a good practice (sunnah), he gets the reward of it and the reward of all those that act on it. And whosoever starts in Islam an evil practice (sunnah), he gets the evil of it and the evil of all those that act on it."

Answered by Sheikh Sâlim al-Qarnî

There is nothing in our religion that is known as a “good innovation” because the word innovation (bid`ah) in Islamic discourse means to introduce into the religion something that is alien to it. On the other hand, there is such a thing as a “good Sunnah” as mentioned in a hadîth that can be found in Sahîh Muslim.

Jarîr narrates:
Some desert Arabs clad in woolen clothes came to the Prophet (peace be upon him). He saw them in a sad plight as they had been in dire need. He exhorted the people to give charity, but they showed some reluctance until (signs) of anger could be seen on his face. Then a person from the Ansâr came with a purse full of silver. Then another person came forth and then others followed suit until signs of happiness could be seen on his face.

Thereupon the Prophet (peace be upon him) said: “Whoever starts in Islam a good practice (sunnah hasanah) and is emulated by others in doing so will get the reward of it and the reward of all those who act upon it without their rewards being diminished in any respect. And whosoever starts in Islam an evil practice (sunnah sayyi’ah) and is emulated by others will bear the sin of it and the sin of all those who act on it without their burden being diminished in the least. [Sahîh Muslim: (1017)]
This is talking about the person who takes the initiative to do something that complies with Islamic teachings. Whoever does this will be engaging in a good Sunnah.

This is not referring to any sort of innovation. An innovation can never be good, because it is, by definition, something that contradicts with the religion. An innovation is something that neither the Prophet (peace be upon him) did nor the people who followed him.

Therefore, innovations would include observing the celebration of the Prophet’s birthday or engaging in special observances on the occasion of his night journey and ascension (al-isrâ’ wa al-mi`râj).

May Allah guide us all.

---------------------------------------------------------------

Answered by: Sheikh `Abd al-Rahmân al-`Ajlân
Professor at the Mecca Grand Mosque

The Prophet (peace be upon him) said: “Whoever starts in Islam a good practice (sunnah hasanah) and is emulated by others in doing so will get the reward of it and the reward of all those who act upon it without their rewards being diminished in any respect. And whosoever starts in Islam an evil practice (sunnah sayyi’ah) and is emulated by others will bear the sin of it and the sin of all those who act on it without their burden being diminished in the least. [Sahîh Muslim: (1017)]

A Muslim is obligated to preserve and uphold the Sunnah of the Prophet (peace be upon him) and to eschew innovations.

The meaning of “good Sunnah” in this hadîth – and Allah knows best – is to renew a Sunnah of our Prophet (peace be upon him) that has disappeared, been forgotten, or has become neglected.

It does not mean to initiate a new practice that has no basis in Islamic teachings. That would be an innovation.

The Prophet (peace be upon him) said: “Whoever innovates something in this matter of ours that is not part of it, then it will be rejected.” [Sahîh al-Bukhârî and Sahîh Muslim]

And Allah knows best.

Many of the people of innovation say that the word 'kullu' in the hadeeth about innovated matters does not mean everything, al-Haafidh Ibn Rajab al-Hanbalee says in Jaami'ul Uloom Wal Hikam (2/89) in commentary to the part of the hadeeth, "and beware of the newly invented matter…":

"His saying, 'and beware of the newly invented matters, and every bid'ah is a misguidance' contains a warning to the ummah from following the newly invented innovations, and he stressed this by saying, 'and every innovation is a misguidance'. And the meaning of bid'ah is everything that is newly invented that has no basis in the sharee'ah that would prove it. As for that which has a basis in the sharee'ah that would prove it then this is not a bid'ah in the sharee'ah even if it be a bid'ah according to the language. And in the saheeh of Muslim from Jaabir (radiyallaahu 'anhu) from the Prophet that he used to say in his sermons, 'the best speech is the Book of Allaah, and the best guidance is the guidance of Muhammad, and the worst of matters are the newly invented matters and every bid'ah is a misguidance.'…


And Imaam Ahmad reports from the report of Ghadeef Ibnul Haarith ash-Shimaalee, 'Abdul Malk Ibn Marwaan sent (someone) to me and he said: Indeed we gather the people for two matters: raising the hands (for supplication) upon the minbar on the day of Jumu'ah and giving exhortations after the fajr and 'asr prayers. So he said: As for these two matters, then they are examples of your innovations in my opinion and I will not accept anything of them from you because the Prophet (sallallaahu 'alayhi wa sallam) said, 'A people do not introduce an innovation except that the likes of it is raised from the sunnah (ie. forgotten and neglected) and sticking to the sunnah is better than innovating an innovation.' And something similar is reported from Ibn 'Umar…


And as for what has occurred from some of the salaf in their declaring some bid'ahs to be good then this is regards to bid'ah in it's linguistic meaning not it's sharee'ah meaning, and from these is the saying of 'Umar (radiyallaahu 'anhu) when he gathered the people for the standing of Ramadhaan behind one Imaam…[he gives reasons as to why this is so, but these have already been mentioned in other articles, and some of them above, so I will not repeat them]


And from them: the adhaan for jumu'ah that was increased on by 'Uthmaan due to the need of the people…and it is reported from ibn Umar that he said this was a bid'ah. And maybe he meant what his father meant concerning the standing during the month of Ramadhaan.


And from them: collecting the mushaf as one book…and the Prophet (sallallaahu 'alayhi wa sallam) used to command that the revelation be written and there is no difference in this between writing separately or as one collection, rather one collection has more benefit….[mentioning more examples]…..


And Abu Nu'aym reports with a chain of narration from Ibraaheem Ibn Junayd who said: I heard ash-Shaafi'ee saying: 'bid'ah is of two types….' And he depended upon the saying of 'Umar (radiyallaahu 'anhu), 'what a good bid'ah this is' and the meaning of ash-Shaafi'ee (rahimahullaah) is as we have mentioned previously: that the foundation for the blameworthy bid'ah is that which does not have a basis in the sharee'ah that can be referred to - and this is a bid'ah in the convention of the sharee'ah. As for the praiseworthy bid'ah then that is what agrees with the sunnah - meaning that is has a basis in the sunnah that can be referred to, and this is a 'bid'ah' in it's linguistic meaning not in it's sharee'ah meaning due to it's conforming with the sunnah.


And another statement has been reported from ash-Shaafi'ee that explains this, and that is: 'newly invented matters are of two types…'"

So every innovation is a misguidance, contrary to what some may have you believe.


The alleged statement of Imaam ash-Shaafi'ee is another ploy used by the people of bid'ah to try to legislate their innovations into the complete and perfected Religion of Allaah.

Shaykh Saleem al-Hilaalee says,

"Those who seek to make innovations good and acceptable claim that Imaam ash-Shaafi'ee - may Allaah have mercy upon him - agrees to the concept of 'good innovations' - and they have taken it by what has been attributed to him - may Allaah have mercy upon him - regarding innovation: 'innovated matters are of two classes: that which is innovated and is contrary to the Book, or the Sunnah, or a narration, or ijmaa - then this is an innovation of misguidance, and: those good things which are innovated that do not contradict any of these - then this is a novelty which is not blameworthy. And 'Umar said concerning the night-prayer in Ramadhaan: 'what a good innovation this is' meaning something new not previously present, and if done does not rebut anything which existed before."

[Reported by al-Bayhaqee in 'Manaaqibush Shaafi'ee (1/469) from ar-Rabee' Ibn Sulaymaan. I say: it's chain of narration contains Muhammad Ibn Moosaa al-Fadl and I do not find a biography for him.]


And it is reported with the wording:

"Innovation is of two types: praiseworthy innovation and blameworthy innovation. So whatever agrees with the sunnah is praiseworthy, and whatever contradicts the sunnah is blameworthy." And he used as evidence the saying of 'Umar (radiyallaahu 'anhu) - about night prayer in Ramadhaan: 'what a good innovation this is'

[reported by Abu Nu'aym in 'HilyatulAwliyaa' (9/113) from Hurmulah Ibn Yahyaa. I say: it's chain of narration contains Abdullaah Ibn Muhammad al-Atshee, who is mentioned by al-Khateeb al-Baghdaadee in his 'Taareekh' and by as-Sam'aanee in 'al-Insaab' but they mention no jarh or ta'deel of them]


a) The saying of ash-Shaafi'ee - even if authentic - cannot be used to oppose or particularize the generality of the hadeeth of Allaah's Messenger (sallallaahu 'alayhi wa sallam), since ash-Shaafi'ee himself - rahimahullaah - is reported by his students to have said that the saying of a solitary companion is not a proof, and it is not obligatory for those after him to follow him.

[as in 'Takhreej Furoo alaa al-'Usul' of az-Zanjaanee (pg. 179) with the checking of Muhammad Adeeb as-Saalih, 'Mu'assatur Risaalah']


And this is what the verifying scholar Ibnul-Qayyim affirmed in his 'I'ilaam al-Muwaqqi'een' (4/121-123)


So how can the saying of ash-Shaafi'ee be a proof if the saying of a companion is not a proof?!


b) How can ash-Shaafi'ee - may Allaah have mercy upon him - be one of those who agree to 'good innovations' whilst he said the famous saying: 'whosoever declares something good has made it part of the sharee'ah,' and he said in Ar-Risaalah (pg.507), 'declaring things good (istihsaan) is a form of exercising desires'


Therefore anyone who wants to explain the words of ash-Shaafi'ee - may Allaah have mercy upon him - then let him do so within the rules and fundamentals of ash-Shaafi'ee - which necessitate understanding his principles - this is something applicable in every branch of knowledge - so he who is ignorant of the terminologies of their specialists will be ignorant of the meaning of their sayings - and will incorrectly explain their meaning, and here is an example to show what we mean:

The wording 'agreed upon' with the scholars of hadeeth means that which was reported by Bukhaaree and Muslim, however according to Abu Baraaqaat 'Abdus Salaam Ibn Taymiyyah, the author of 'Muntaqal Akhbaar', it means that which is reported by Ahmad, Bukhaaree and Muslim."

[al-Bid'ah' (pp 63-66)]

Even if this statement was authentic, it's meaning would be that of linguistic bid'ah as was stated by Ibn Rajab, and as we will further clarify in the next note on al-Haafidh Ibn Hajar.

Al Haafidh Ibn Rajab said in his commentary to al Arba'een:

'So his (sallallaahu 'alayhi wa sallam) statement, "Every innovation is misguidance." is from the all encompassing word, not excluding from it anything. And it is the greatest principle from the principles of the Religion. And it is associated with his (sallallaahu 'alayhi wa sallam) statement, "Whoever invents in this affair of ours, what is not from it, then it is rejected." So whoever invents things and attributes them to the religion, and it does not have an origin in the religion to return to, then it is misguidance, and the Religion is free from those things. And equal to that are matters of beliefs, or actions, or statements whether hidden, or manifest.'

al-Haafidh Ibn Rajab said in commentary of the hadeeth, 'whosoever introduces something in this affair of ours which is not part of it then it must be rejected.' And the hadeeth, 'whosoever does an action which we have not commanded must be rejected':

"This hadeeth contains a great principle from amongst the principles if Islaam, for just as the hadeeth 'indeed actions are by intentions' is the scale (to judge the action in) it's inward form this hadeeth is the scale (to the action in) it's outward form. Just as any action that is not done seeking the Face of Allaah the Exalted does not bestow any reward upon the actor, similarly any action that has not been commanded by Allaah and His Messenger is rejected. And everyone that innovates in the religion that which Allaah and His Messenger have not given permission for, then it is nothing in the religion…..


And this hadeeth in it's wording indicates that every action that has not been commanded by the Legislator is rejected, and it's understanding indicates that every action that has been commanded is not rejected. And the meaning of 'his command' here is 'his religion and law' as is the meaning of his saying in the other narration, 'whosoever introduces something in this affair of ours which is not part of it must be rejected.' Therefore the meaning is that whosoever's action is outside the sharee'ah and not bound by the sharee'ah, is rejected. And his saying, 'which we have not commanded' indicates it is necessary for the actions of the actors to fall under the rules and regulations of the sharee'ah and that the rules of the Sharee'ah be the judge to command them or forbid them. So whosoevers action falls under the rules and regulations of the sharee'ah, in agreement with them, then his action is accepted, and otherwise it is rejected….and whosoever seeks to draw close to Allaah with an action that Allaah and His Messenger (sallallaahu 'alayhi wa sallam) have not appointed as a means of drawing close to Allaah then his action is false and rejected….

And the Messenger (sallallaahu 'alayhi wa sallam) saw a person standing in the sun, and so he inquired about him and it was said in reply, 'he has taken an oath to stand and not to sit or take shade, and to fast.' So the Prophet (sallallaahu 'alayhi wa sallam) ordered him to sit and seek the shade and to complete his fast. [Bukhaaree] So he (sallallaahu 'alayhi wa sallam) did not make his standing and exposure to the sun a means of getting close (to Allaah) such that it would require fulfilling the oath. And it is reported that this event occurred on the day of jumu'ah at time of hearing the khutbah of the Prophet (sallallaahu 'alayhi wa sallam) while he was on the minbar. So this man made the oath to stand and not sit or seek the shade for as long as the Prophet (sallallaahu 'alayhi wa sallam) gave his sermon, in glorification/respect of listening to the sermon of the Prophet (sallallaahu 'alayhi wa sallam), and yet the Messenger (sallallaahu 'alayhi wa sallam) did not make this a means of getting close to Allaah that would require fulfillment of his oath. Despite the fact that standing is worship in other places such as prayer and adhaan and offering du'aa on 'Arafah. And exposure to the sun is a means of getting closer to Allaah for the one in ihraam, so this indicates that everything that is a means of getting close to Allaah on a particular occasion is not a means of getting close on every occasion, rather one follows what occurs in the Sharee'ah in it's correct place for everything…" [it is known in the sharee'ah that an oath which involves disobedience to Allaah does not require fulfillment]

Ibn Hajar on bid'ah as in 'Fath (13/314+) Kitaabul-I'tisaam, Chapter: Following The Sunan of The Prophet (sallallaahu 'alayhi wa sallam).

"His saying, 'and the worst of matters are the newly invented matters….': …and muhadathaat means the newly invented matters that have no basis in the sharee'ah, and they are called according to the convention of the sharee'ah 'bid'ah', and that which has a basis in the sharee'ah that would prove it then it is not a bid'ah. So bid'ah in the convention of the sharee'ah is blameworthy in contravention to the language, for linguistically every thing that is newly invented, be it blameworthy or praiseworthy, is called bid'ah….and ash-Shaafi'ee said, 'bid'ah is of two types….' Reported by Abu Nu'aym via the route of Ibraaheem Ibn Junayd, and there occurs from ash-Shaafi'ee also what is reported by al-Bayhaqee in his 'Manaaqib', 'the newly invented matters are of two types…' end. And some of the scholars divided bid'ah into the five categories of ahkaam and this is clear. And it is established from Ibn Mas'ood that he said, 'indeed you have matured upon the fitrah, but indeed you shall innovate, and things shall be innovated for you, so when you see the innovations then stick to the original guidance'….And Imaam Ahmad reported with a good sanad from Ghadeef Ibnul-Haarith who said, 'al-Malik Ibn Marwaan sent (someone) to me and he said: indeed we gather the people for two matters: raising the hands (for du'aa) upon the minbar on the day of jumu'ah, and giving exhortations after the fajr and 'asr prayers. So he said: as for these two, then they are examples of your innovations in my opinion and I will not accept anything of them from you because the Prophet (sallallaahu 'alayhi wa sallam) said, 'a people do not introduce an innovation except that a sunnah the likes of it is raised (i.e. forgotten and neglected)' and sticking to the sunnah is better then introducing a bid'ah'. So if this was the answer of this Sahaabee concerning a matter that has a basis in the religion, then what do you think the case would be concerning a matter that has no basis in the religion?

And how about when it includes things that contradict the sunnah?….and this matter (of giving exhortations) was present during the time of the Prophet (sallallaahu 'alayhi wa sallam) but it was not done constantly like the jumu'ah khutbah rather it was done as the need dictated.

And as for his saying in the hadeeth of al-Irbaadh, 'indeed every bid'ah is a misguidance' after saying, 'and beware of the newly invented matters' proves that newly invented matters are called bid'ah. And his saying, 'and indeed every bid'ah is misguidance' is a complete sharee'ah principle both in wording and understanding. As for in wording then it is as if it is said, 'the ruling of such and such is that it is a bid'ah and every bid'ah is a misguidance' and so it would not be from the sharee'ah because the sharee'ah, in it's totality, is guidance….and the meaning of his words 'every bid'ah is a misguidance' is that which has been introduced that has no evidence in either a specific or general way…..Ibn 'Abdis Salaam said at the end of 'al-Qawaa'id': bid'ah is of five classifications…[mentioning the five and some examples of them]"

[End of Ibn Hajar's words]

There are some points to be recognized here:

1. Ibn Hajars quoting from Imaam ash-Shaafi'ee after making clear that in the language bid'ah is of two types but in the Sharee'ah it is only one.


2. Indicating that he understands the statement 'praiseworthy bid'ah' in the linguistic sense as did Ibn Rajab.


3. His quoting Ibn 'Abdis Salaam in his classifying bid'ah into 5 categories but he himself saying, 'and the meaning of his words 'every bid'ah is a misguidance' is that which has been introduced that has no evidence in either a specific or general way' and other similar statements.

'Abd-Allah ibn 'Umar (R) said:

"Every bid'ah is misguidance, even if people think it is good."

Al-Laalkaa'i in Sharh Usool I'tiqaad Ahl as-Sunnah wal-Jamaa'ah.


Imaam Abu Haneefah (rahimahullaah) said:

"Adhere to the Athaar (narrations) and the Tareeqah (way) of the Salaf and beware of newly invented matters, for all of it is innovation."

Mufti Taqi Uthmani, a contemporary Hanafi scholar from Pakistan, said regarding Bid'ah Hasanah in his book 'Bidat ek Gumrah' (Bid`ah - A Misguidance):

The categories that people have created, that there is Bid`ah hasanah and bid`ah saiyyi'ah. Remember! There is no [such thing as] good bid`ah! The way that was not deemed incumbent (necessary) by the Nabi, His Khulafah and Sahabah; there's no power in this world which has the authority to declare it waajib or sunnah or mustahab! If some one does that, then that's dhalalah and misguidance. This would mean that (naudhoobillah) they [the Nabi and Sahabah] did not understand the deen to the extent we do!

The Prophet (peace and blessings of Allaah be upon him) said:

“Whoever innovates something in this matter of ours that is not a part of it, will have it rejected.”

Narrated by Al-Bukhaari, 2550; Muslim, 1718

According to a report narrated by Muslim:

“Whoever does any action that is not in accordance with this matter of ours will have it rejected.”

Al-Nawawi (may Allaah have mercy on him) said:

“This hadeeth is one of the most important basic principles of Islam, and it is one of the most concise and comprehensive sayings of the Prophet (peace and blessings of Allaah be upon him). It clearly states that innovations and newly invented matters will be rejected. The second report adds another idea, which is that some of those who follow the innovations of others may become stubborn when they are presented with the evidence of the first report which says, “Whoever innovates something…” They may say, “I am not innovating anything”. But he may in this case be presented with the evidence of the second report, which says, “Whoever does any action…” This clearly shows that all innovated actions will be rejected, whether the one who does them innovates them himself or is following someone else who innovated it… This hadeeth is one that should be learned by heart and used to denounce evil actions and be spread as evidence so that all people may use it.”

Sharh Muslim 12/16