Bukhari

Hadith Commentary:
The Hereafter, the punishment of the grave, resurrection, and gathering— all of these will certainly occur.

In another marfu‘ hadith, it is narrated from Jabir radi Allahu anhu: "Kullu bid‘atin dalalah" (Every innovation is misguidance), and in the hadith of Aisha radi Allahu anha: "Man ahdatha fi amrina hadha ma laysa minhu fahuwa radd" (Whoever introduces into this matter of ours that which is not from it, it is rejected), and in the hadith of Irbad bin Sariyah: "Iyyakum wa-muhdathati al-umur fa-inna kulla bid‘atin dalalah" (Beware of newly invented matters, for every innovation is misguidance). This has been declared authentic by Ibn Majah, al-Hakim, and Ibn Hibban.

Hafiz said: The legal (shar‘i) innovation (bid‘ah) is that which is introduced into the religion for which there is no basis in the Shari‘ah. Every such innovation is blameworthy and reprehensible. However, in the language (lughat), bid‘ah refers to anything new. Among these, some things are good and some are bad.

Imam Shafi‘i said: There is a praiseworthy innovation, which is in accordance with the Sunnah, and another which is blameworthy, which is contrary to the Sunnah. Imam Bayhaqi has narrated from him in "Manaqib Shafi‘i" that he said: New matters are of two types: one is that which contradicts the Book, the Sunnah, the reports of the Companions, and consensus—these are innovations of misguidance. The other is that which does not contradict them; though it is newly introduced, it is not blameworthy.

I say: Regarding the investigation of bid‘ah, the scholars have various opinions, and they have authored separate treatises and books on this subject. The best treatise is that of Mawlana Isma‘il Sahib, "Idah al-Haqq."

Ibn Abd al-Salam said: Bid‘ah is of five types. Some innovations are obligatory (wajib), such as learning the science of morphology (sarf) and grammar (nahw), by which the meaning of the Qur’an and hadith can be understood. Some are recommended (mustahabb), such as gathering for tarawih prayer, building madrasas, and constructing inns. Some are forbidden (haram), which are contrary to the Sunnah, such as the innovations of the Qadariyyah, Murji’ah, and Mushabbihah. Some are permissible (mubah), such as shaking hands after the dawn (fajr) or afternoon (‘asr) prayer, and enjoying food and drink, etc. Some are disliked (makruh) and contrary to what is preferable.

I say: What Ibn Abd al-Salam means by bid‘ah here is bid‘ah in the linguistic sense. Indeed, it can have several types. But the legal (shar‘i) innovation, for which there is no basis in the Book or the Sunnah and which is introduced into the religion after the first three generations (the salaf), is pure misguidance. Such a bid‘ah can never be good. And acquiring the knowledge of sarf and nahw, or building madrasas and inns, or gathering for tarawih prayer, is not a legal innovation (bid‘ah shar‘iyyah), because their basis is found in the Book and the Sunnah, and some of these practices began in the time of the Companions and Followers (Tabi‘in).

A legal innovation (bid‘ah shar‘iyyah) is that which is introduced into the religion after the time of the Companions, Followers, and their Followers (Tabi‘ Tabi‘in), and for which there is no basis in the Book or the Sunnah.

As for shaking hands after the ‘asr and fajr prayers, although Ibn Abd al-Salam considered it permissible, most scholars have declared it a blameworthy innovation (bid‘ah madhmumah). Similarly, shaking hands and embracing on the days of the two ‘Eids has been prohibited.

Hadith Commentary:
1.
In this hadith, the importance of the Book and the Sunnah and the encouragement to act upon them is mentioned, which is the objective of the chapter. Furthermore, innovation (bid‘ah) is also pointed out. Bid‘ah in the Shari‘ah is that for which there is no basis in the Book and the Sunnah, and which is made a part of the religion after the first three generations (qurun thalathah). Doing so is a crime because the foundation of religion is tawqif (adherence to textual evidence). The Messenger of Allah (sallallahu alayhi wa sallam) said: “Whoever introduces into this religion of ours something that is not from it, it is rejected.” (Sahih al-Bukhari, al-Sulh, Hadith: 2697) He also said: “Whoever does an act that is not in accordance with our way, it is rejected.” (Sahih Muslim, al-Aqdiyah, Hadith: 4493(1718))

2.
There are two types of bid‘ah:
a.
Bid‘ah in statements and beliefs:
This includes the statements and beliefs of misguided sects.
b.
Bid‘ah in acts of worship (‘ibadat):
Worshipping Allah the Exalted in a manner not legislated by the Shari‘ah.
There are several types of this:
➊.
The act of worship itself is a bid‘ah, for example:
Inventing a form of worship for which there is no basis in the Shari‘ah, such as the celebration of the Prophet’s birthday (Eid Milad).
➋.
Adding to a legislated act of worship, for example:
Adding a fifth unit (rak‘ah) to the Zuhr or ‘Asr prayer.
➌.
The act of worship is legislated, but its manner of performance is un-Islamic, for example:
Reciting legislated remembrances (adhkar) in a collective voice.
➍.
Restricting a legislated act of worship to a specific time, for example:
Specifically performing prayer on the fifteenth night of Sha‘ban, because although prayer is legislated, specifying it to a particular time requires evidence.
In any case, according to the above hadith, every new matter in the religion is a bid‘ah, and every bid‘ah is a precursor to misguidance.