In today’s era, many proponents of falsehood present various doubts to deceive the general public so that they can present their falsehood under the guise of “truth.” One of these doubts is the “division of innovation.” These people say that innovation is of two types: Bid’ah Hasanah (good innovation) and Bid’ah Sayyi’ah (bad innovation). Then they rely on some texts that apparently support them, but in reality, those arguments are not correct for their claim.
This article is a reasoned response to these doubts, so that it becomes clear that in Shariah “کل بدعة ضلالة” (every innovation is misguidance) is a comprehensive and definitive principle.
Definition of Innovation
Scholars have mentioned multiple definitions of innovation, but all boil down to the same meaning:
➊ Imam Shatibi (may Allah have mercy on him)
«طريقة في الدين مخترعة تضاهي الشرعية، يقصَد بالسلوك عليها المبالغة في التعبد لله سبحانه»
Translation: “A newly invented path in religion that resembles the Shariah, and the purpose of following it is excessiveness in the worship of Allah.”
➋ Imam Ibn Rajab (may Allah have mercy on him)
«المراد بالبدعة ما أحدِث مما لا أصل له في الشريعة يدلّ عليه، وأما ما كان له أصل من الشرع يدلّ عليه فليس ببدعة شرعًا وإن كان بدعة لغة»
Translation: “Bid’ah refers to something that has been invented without any basis in the Shariah. And whatever has a basis in the Shariah is not considered bid’ah legally, even if it is called bid’ah linguistically.”
➌ Imam Jalal al-Din al-Suyuti (may Allah have mercy on him)
«البدعة عبارة عن فعلةٍ تصادم الشريعة بالمخالفة أو توجب التعاطي عليها بزيادة أو نقصان»
Translation: “Bid’ah is a new thing that contradicts the Shariah through opposition, or causes excess or deficiency in the Shariah.”
➍ Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him)
«البدعة في الدين هي ما لم يشرعه الله ورسوله، وهو ما لم يأمر به أمر إيجاب ولا استحباب، فأما ما أمر به أمر إيجاب أو استحباب وعلم الأمر به بالأدلة الشرعية فهو من الدين الذي شرعه الله، سواء كان هذا مفعولاً على عهد النبي صلى الله عليه وسلم أو لم يكن»
Translation: “Bid’ah in religion is that which Allah and His Messenger have neither legislated nor made obligatory nor recommended. And whatever is proven by legal evidence to be obligatory or recommended is part of the religion, whether it was practiced during the time of the Prophet ﷺ or not.”
Summary
The essence of all definitions is:
- Legal bid’ah: It is a new thing that has no basis in the Shariah.
- Linguistic bid’ah: Every new thing is called bid’ah linguistically, but if it has a basis in the Shariah, then it is not legally bid’ah.
Types of Bid’ah
The scholars have mentioned several classifications of innovation (bid’ah). But the most comprehensive and clear classification is the one explained by the contemporary scholar Sheikh Saleh Al-Fawzan in his book Aqeedah At-Tawheed.
➊ Verbal (Qauliyyah) Creedal Innovation
These are the innovations that have been introduced in beliefs and ideologies. For example:
- Jahmiyyah
- Mu’tazilah
- Rafidah
- And other misguided sects
Since their beliefs are against the texts of Shariah, these are verbal (Qauliyyah) innovations.
➋ Practical (Fi’liyah) Worship Innovation
These are the innovations introduced in practical acts of worship. It has several subcategories:
(أ) Innovation in the essence of worship
Meaning inventing a form of worship that has no basis in Shariah. Examples:
- Inventing a prayer that the Prophet ﷺ did not legislate.
- Observing a fast that has no existence in Shariah.
- Creating non-Shariah festivals such as “Mawlid an-Nabi” etc.
(ب) Adding to a legislated worship
Meaning increasing or adding to a worship whose original form is legislated but has been exaggerated. Examples:
- Praying five rak’ahs for Dhuhr prayer.
- Praying four rak’ahs for Maghrib prayer.
(ج) Innovation in the characteristics of worship
That is, worship may be legitimate, but it is performed in a manner or with characteristics not prescribed by Shariah. Example:
- Reciting adhkar collectively in a singing-like manner.
- Being excessively strict in acts of worship in a way that contradicts the Sunnah of the Prophet ﷺ.
(d) Innovation in the time of worship
That is, setting a specific time for worship which Shariah has not restricted to a particular time. Example:
- Performing special night prayers on the night of 15th Sha’ban.
- Fasting specifically on the day of 15th Sha’ban.
Summary
- Innovation in beliefs: The misguidances of Jahmiyyah, Rafidah, etc.
- Innovation in acts of worship: Either inventing a new act of worship, adding to a legitimate act of worship, changing its characteristics, or assigning an illegitimate specific time.
All these innovations are creating new paths within the religion, and these are the innovations which the Prophet ﷺ called “misguidance.”
Arguments Against the Existence of Good Innovation (Bid’ah Hasanah)
When the people of falsehood divide innovation into “good” and “bad,” it directly means that the Shariah was incomplete and we had to introduce some “good” things from our side. Whereas there are clear evidences in the Quran and Sunnah that the religion has been completed and every innovation is misguidance.
➊ Evidence from the Quran
Allah Almighty says:
ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ ٱلْإِسْلَٰمَ دِينًۭا ۚ
Translation: “This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.”
➤ From this verse it is clear that the religion has been completed. Therefore, whatever is introduced later into the religion is an innovation and rejected.
➋ Prophetic Hadith
The Messenger of Allah ﷺ said:
«كل بدعة ضلالة، وكل ضلالة في النار»
Translation: “Every innovation is misguidance and every misguidance is in the Fire.”
➤ Here the word “every” indicates generality, meaning no innovation is exempted.
➌ Statements of the Companions
(a) Ibn Umar رضي الله عنه
«كل بدعة ضلالة وإن رآها الناس حسنة»
Translation: “Every innovation is misguidance even if people consider it good.”
(b) Imam Malik رضي الله عنه
«من ابتدع في الإسلام بدعة يراها حسنة فقد زعم أن محمداً خان الرسالة؛ لأن الله يقول: ﴿اليوم أكملت لكم دينكم﴾، فما لم يكن يومئذ ديناً لا يكون اليوم ديناً»
Translation: “Whoever introduces an innovation in Islam and considers it good, it is as if he says that Muhammad ﷺ did not fulfill the right of prophethood, because Allah said: ‘Today I have perfected your religion.’ So whatever was not part of the religion then is not part of the religion now.”
(c) Imam Ahmad ibn Hanbalؒ
«أصول السنة عندنا التمسك بما كان عليه أصحاب رسول الله صلى الله عليه وسلم، والاقتداء بهم، وترك البدع؛ وكل بدعة فهي ضلالة»
Translation: “According to us, the principles of the Sunnah are to adhere to the way of the Companions of the Messenger of Allah ﷺ, to follow their example, and to abandon innovations; and every innovation is misguidance.”
(d) Imam Abu Hanifaؒ
«عليك بالأثر وطريق السلف، وإياك وكل محدثة فإنها بدعة»
Translation: “You must hold firmly to the traditions (Hadith) and the way of the Salaf, and avoid every new thing, because it is an innovation.”
Summary
- The Quran has declared that the religion is complete.
- The Prophet ﷺ said that every innovation is misguidance.
- The Companions and the Imams of the Salaf always condemned innovations.
- Therefore, the concept of “good innovation” (bad’ah hasanah) is invalid in Shariah.
Rejection of Innovation by the Companion of the Prophet ﷺ Abdullah ibn Mas’ud رضي الله عنه
The clearest practical example of the invalidity of innovation (bid’ah) is the incident of the Companion of the Prophet ﷺ, Abdullah ibn Mas’ud رضي الله عنه, in which he strongly rejected a newly invented form of worship. This incident not only clarifies the reality of bid’ah but also establishes the principle that if a worship act is originally legitimate but its form, attribute, or time is changed, it will be considered an innovation.
Text of the Incident
It is narrated that a man came to Ibn Mas’ud رضي الله عنه and said: “I saw some people in the mosque sitting after Maghrib prayer, and among them a man says: ‘Say Takbeer this many times, say Tasbeeh this many times, say Tahmeed this many times.'”
Ibn Mas’ud رضي الله عنه said: “When you see them in that state, inform me.”
So he went and then called Ibn Mas’ud رضي الله عنه.
Ibn Mas’ud رضي الله عنه came there and said:
«أنا عبد الله بن مسعود، والله الذي لا إله غيره لقد جئتم ببدعة ظلماً، ولقد فضلتم أصحاب محمد صلى الله عليه وسلم علماً»
Translation: “I am Abdullah bin Masood, by the One besides whom there is no deity! You have invented an innovation with oppression, and you think that you are superior in knowledge to the companions of Muhammad ﷺ.”
Points derived from his words
- The action of those people was apparently dhikr (which is originally prescribed).
- But since they were performing dhikr in a new form (i.e., collective style and fixed number), Ibn Masood ﷺ called it an “innovation.”
- Ibn Masood ﷺ described this act as “claiming superiority over the companions,” meaning as if claiming to understand religion better than them.
- He warned that if you deviate to the right or left, you will fall into “dalalan ba’eedan” (a very distant misguidance).
Application to today’s era
Now consider:
- Ibn Masood ﷺ called such dhikr an innovation whose essence was prescribed but the form was new.
- So then, in today’s era, what level of innovation would Sufi dhikrs, collective repetition of words like “Hu Hu” or “Hay Hay,” gatherings of dhikr with dance and music, all fall under?
Summary
- It is proven from the incident of Ibn Mas’ud (رضي الله عنه) that a new form is also an innovation (bid’ah), even if the original act is legitimate.
- This principle invalidates all claims of good innovation (bid’ah hasanah), because if giving a new form to a legitimate dhikr is an innovation, then how can illegitimate things be called “good”?
Refutation of the doubts of those who divide innovation into good and bad
Those who divide innovation into “good” (hasanah) and “bad” (sayyi’ah) present some arguments, but they have no connection with reality. Here we will explain their five major doubts and their answers:
🟢 The first doubt: The hadith “Whoever introduces a good practice in Islam…”
They say that the Prophet ﷺ said:
«من سن في الإسلام سنة حسنة فله أجرها وأجر من عمل بها بعده… ومن سن سنة سيئة كان عليه وزرها ووزر من عمل بها»
Translation: “Whoever introduces a good practice in Islam will have its reward and the reward of those who follow it afterwards. And whoever introduces a bad practice will bear its sin and the sin of those who follow it afterwards.”
➤ The answer:
- The Prophet ﷺ said “a good Sunnah,” not “a good innovation.”
- “A good Sunnah” refers to a Sunnah whose origin is present in the Quran and Sunnah but has been forgotten, and someone revives it.
- The reason for this hadith’s narration is that some people came to the Prophet ﷺ hungry and naked, so an Ansari companion offered charity, and then others also started giving. Upon this, the Prophet ﷺ said: “Whoever establishes a good practice in Islam…”
Reference: (Muslim 1017)
- Charity itself is not an innovation but a legitimate act. Therefore, the hadith relates to reviving a Sunnah, not inventing a new innovation.
🟢 The second doubt: Umar رضي الله عنه‘s statement “This innovation is a blessing”
They argue that Hazrat Umar رضي الله عنه said about Taraweeh:
«نعمت البدعة هذه»
➤ The answer:
- This is a “linguistic innovation,” not a “religious innovation.”
- Taraweeh is originally a Sunnah. The Prophet ﷺ prayed it with the companions for a few nights but then stopped out of fear that it might become obligatory.
- Hazrat Umar رضي الله عنه revived it, and since it had been discontinued for a while, it seemed “new” linguistically.
- If it were a religious innovation, Umar رضي الله عنه would never have called it “good,” because a religious innovation is misguidance.
🟢 Third Doubt: The Companions’ Actions like Collecting the Mushafs
They say that the Companions also compiled the Quran and that this was an innovation.
➤ Answer:
- Collecting the Quran is not an innovation but a necessity for the preservation of the Shariah.
- This work falls under the command of the Messenger of Allah ﷺ: “Take the Quran from four” and “Convey from me.”
- It was done by the consensus of the Rightly Guided Caliphs, and the Prophet ﷺ said:
«فعليكم بسنتي وسنة الخلفاء الراشدين المهديين»
Therefore, it is Sunnah, not an innovation.
🟢 Fourth Doubt: Argument from the Verse «وَرَهْبَانِيَّةً ابْتَدَعُوهَا»
Allah Almighty says:
﴿ورهبانية ابتدعوها ما كتبناها عليهم إلا ابتغاء رضوان الله فما رعوها حق رعايتها﴾
“And the monasticism (renunciation of the world and seclusion) which they invented themselves, We did not prescribe it for them, but (they did it) seeking Allah’s pleasure. Yet they did not observe it with due care.”
➤ The Answer:
- This is a condemnation of the Christians’ “monasticism.”
- Imam Ibn Kathir (may Allah have mercy on him) says:
«وهذا ذم لهم من وجهين: أحدهما الابتداع في دين الله ما لم يأمر به، والثاني أنهم لم يقوموا بما التزموه»
Translation: “This is a twofold condemnation of the Christians: first, that they invented something in religion which Allah did not make obligatory, and second, that they did not fully observe what they had invented.”
- Therefore, this verse condemns innovation (bid’ah), it does not praise it.
🟢 The Fifth Doubt: Imam Shafi’i’s Statement on Innovations
They argue from the statement of Imam Shafi’i (may Allah have mercy on him):
«المحدثات من الأمور ضربان: ما أحدث يخالف كتاباً أو سنة أو أثراً أو إجماعاً فهذه بدعة ضلالة، وما أحدث لا خلاف فيه لواحد من هذا فهذه محدثة غير مذمومة»
Translation
“Newly invented things (al-muhdathat) are of two types:
- Those things which are invented contrary to the Qur’an, Sunnah, Athar, or Ijma’, then these are innovations of misguidance.
- And those things which are not contrary to any of these, then these are new things but not blameworthy.”
➤ The Answer:
- Imam Shafi’i (may Allah be pleased with him) mentioned here the concept of “linguistic innovation”.
- It is clear from his own words:
«ولا يقول بما استحسن، فإن القول بما استحسن شيء يحدثه لا على مثال سبق»
Translation: “No one should speak solely on the basis of personal preference (istihsan), because istihsan is something that is created without any prior precedent.”
- Ibn Rajab (may Allah have mercy on him) says:
«وأما ما وقع في كلام السلف من استحسان بعض البدع، فإنما ذلك في البدع اللغوية لا الشرعية»
Meaning: “The words of the Salaf regarding innovation and istihsan refer to linguistic innovation, not to religious innovation.”
Summary and Conclusion of the Entire Article
All praise is due to Allah, Lord of the Worlds, and blessings and peace be upon our master Muhammad and upon his family and companions altogether.
In light of this lengthy discussion and evidences, the following conclusions emerge:
➊ Definition of Innovation (Bid’ah)
- Religious innovation (Bid’ah Shar’iyyah) is that which is introduced into the religion and has no basis in the Book, Sunnah, consensus, or practice.
- Linguistic innovation (Bid’ah Lughawiyyah) is that which is merely new but has its origin in the Shariah. ➤ In the terminology of Shariah, innovation is always blameworthy.
➋ Types of Innovation
- Innovation in belief: The views of Jahmiyyah, Mu’tazilah, Rafidah, etc.
- Innovation in worship:
Inventing new acts of worship (e.g., Milad or new prayers),
- Adding to prescribed worship (increasing rak’ahs in prayer),
- Changing the form (collective chanting of adhkar),
- Changing the time (performing specific worship on the night of mid-Sha’ban).
➌ The invalidity of good innovation (Bid’ah Hasanah)
- The Quran declared: ﴿ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ﴾ (Al-Ma’idah: 3)
- The Prophet ﷺ said: «كل بدعة ضلالة» (Muslim)
- Ibn Umar رضي الله عنه said: «كل بدعة ضلالة وإن رآها الناس حسنة» (Al-Darimi)
- Imam Malik رضي الله عنه: “Whoever considers innovation good has, in effect, said that Muhammad ﷺ was unfaithful in his prophethood.”
➍ Reasoning from the incidents of the Salaf
- Ibn Mas’ud رضي الله عنه called those who performed collective dhikr innovators, even though dhikr itself is prescribed.
- From this, the principle was established that if a prescribed act is done with an unprescribed form or at an unprescribed time, it is innovation.
➎ Answers to doubts
- The hadith “Whoever introduces a good innovation”: refers to reviving Sunnah, not inventing innovations.
- Umar’s statement “Blessing of innovation”: refers to linguistic innovation, not religious innovation.
- Compilation of the Quran: It is the Sunnah of the Rightly Guided Caliphs and a religious expediency, not innovation.
- The verse “And monasticism which they innovated”: is a condemnation of the Christians, not praise.
- Al-Shafi’i’s statement: refers to linguistic innovation, not religious.
➏ The consensus position
- Imam Shatibi (may Allah have mercy on him): “Calling an innovation obligatory, recommended, or permissible is itself an innovation.” (Al-I’tisam)
- Ibn Taymiyyah (may Allah have mercy on him): “That which is established by the Sharia is not an innovation, even if it is called an innovation in language.” (Majmoo’ al-Fatawa)
- Ibn Rajab (may Allah have mercy on him): “That which is not originally part of the religion is an innovation and misguidance.” (Jami’ al-‘Uloom wal-Hikam)
Comprehensive Summary
- The religion is complete; there is no room for addition or new invention.
- The concept of “good innovation” (bid’ah hasanah) is false because a Shariah innovation is always blameworthy.
- In language, a new thing can be called an innovation (like calling Taraweeh “the blessing of innovation”), but in Shariah terminology, it is not an innovation.
- That which has an origin in Shariah falls within the scope of Sunnah or benefit, not innovation.
- Therefore, the Prophet’s ﷺ statement «كل بدعة ضلالة» (Every innovation is misguidance) includes every innovation, and this is the unanimous position of Ahl al-Sunnah wal-Jama’ah.
Supplication
نسأل الله تعالى أن يحيينا على السنة، ويميتنا عليها، وأن يجنبنا البدع ما ظهر منها وما بطن، وأن يجعلنا من أتباع النبي صلى الله عليه وسلم وأصحابه، إنه ولي ذلك والقادر عليه.
والله أعلم، وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين.
