Innovation in the light of the Quran, Hadith, and the practices of the Companions along with 10 famous doubts

Allama Majd al-Din Ya’qub bin Muhammad Firozabadi (may Allah have mercy on him) states:

﴿بدعة بالكسر: الحدث فى الدين بعد الإكمال أو ما استحدث بعد النبى من الأهواء والاعمال .﴾

Bid’ah: with a kasra under the letter Bā (ب), means something that is introduced after the completion of the religion, or something that is created in the form of desires and actions after the Prophet Muhammad ﷺ.

📚 Allama Muhammad bin Abi Bakr Al-Razi (may Allah have mercy on him) says:

﴿البدعة: الحديث فى الدين بعد الإكمال .﴾

“Bid’ah is to introduce something new into the religion after its completion.”

🌸 Abu Ishaq Al-Shatibi (may Allah have mercy on him) states:

“The original root is ‘bada’a’ (بدع), which means to create something without any precedent.”

And from this is Allah Almighty’s statement:

﴿بَدِیْعُ السَّمٰوٰتِ وَ الْاَرْضِؕ﴾

Meaning: The One who created the heavens and the earth without any precedent.

He further said:

﴿قُلْ مَا كُنْتُ بِدْعًا مِّنَ الرُّسُلِ﴾

“Say: I am not the first new man who has brought a message from Allah; before me, many messengers have come.”

Similarly, when it is said:

’’ابْتَدَعَ فُلَانٌ بِدْعَةٌ‘‘

Meaning: He started a way which no one had preceded before.

From the explanations of the lexicons, it is understood that the meaning of Bid’ah (innovation) is to create something for which there is no prior example or precedent.

Hafiz Ibn Kathir (may Allah have mercy on him) states:

﴿بَدِیْعُ السَّمٰوٰتِ وَ الْاَرْضِؕ﴾ means that Allah Almighty created the heavens and the earth without any previous example.

This is the linguistic requirement, because in the language, every new thing is called Bid’ah.

And there are two types of Bid’ah 👇

⚖ (1) Religious Bid’ah:

As the Prophet Muhammad ﷺ said:

“Every innovation is a Bid’ah, and every Bid’ah is misguidance.”

💡 (2) Linguistic Bid’ah:

Like when the Commander of the Faithful Umar (may Allah be pleased with him) said regarding people gathering to pray Taraweeh:

“What a good Bid’ah this is.”

📖 Imam Abdul Rahman bin Rajab (may Allah have mercy on him) says:

﴿والمراد بالبدعة: مما لا أصل له فى الشريعة يدل عليه فأما ما كان له أصل من الشرع يدل عليه فليس ببدعة شرعا وإن كان بدعة لغة﴾

“Bid’ah means a newly invented thing for which there is no original basis in the Shariah that indicates it.”

Anyway, whatever has a basis in Shariah and is indicated by it is not a religious innovation (bid’ah) even if it is an innovation linguistically.”

📙 Maulvi Abdul Ghani Khan Hanafi writes in his book

“الـجـنة لأهل السنة” (ص: 161)

referring to “Al-Bahr Al-Raiq” and “Dur Mukhtar”:

“Bid’ah is something that is invented against a truth derived from the Messenger of Allah ﷺ — whether in knowledge, action, or condition — and on the basis of some doubt, it is considered good and made part of the upright religion and the straight path.”

🌺 Conclusion:

From the explanations of these Imams and Hanafi elders, it is understood that:

Every new act which is considered a rewardable act of worship and incorporated into the religion is bid’ah.

The word “كل” (kul) indicates generality.

Just as:

﴿كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ﴾

means “Every soul shall taste death,”

similarly:

كل بدعة ضلالة

means “Every innovation in religion is misguidance.”

Therefore, saying that there is also a good innovation (bid’ah hasanah) is incorrect.

Because if someone says that there is also good polytheism or good disbelief —

then what would be the answer to that?

Allah Almighty has issued a severe warning for the scholars of the Jews —

who used to alter the verses and commandments of the Torah for the worthless gains of this world,

and declared the distorted words as the words of Allah.

Such people commit a double injustice:

1️⃣ Changing the religion,

2️⃣ And unlawfully consuming people’s wealth.

📖 Allah Almighty says:

﴿فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِندِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُم مِّمَّا يَكْسِبُونَ﴾

Translation:

“So wretched is that for which they sold themselves — to write the Scripture with their own hands, then say, ‘This is from Allah,’ in order to exchange it for a small price. Wretched is the trade for which they sold themselves. And wretched is the product of their hands.”

📚 Shaykh al-Islam Imam Ibn Taymiyyah (may Allah have mercy on him) says:

Although this verse is about the Jewish scholars,

it also includes those people

who distort the Quran and Sunnah

to justify innovations.

It is also a condemnation of those who:

They recite the Quran without understanding it,

or for worldly purposes,

they declare falsehood as the law of Allah,

and those who hide the Quran and Sunnah so that the truth is not clear.

🌸 Allah Almighty’s command:

﴿وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ﴾

Translation:

“And indeed, this is My straight path, so follow it,

and do not follow other ways that will separate you from His straight path.

This has been commanded by Allah so that you may become righteous.”

📗 Hafiz Ibn Kathir (may Allah have mercy on him) says:

There is only one path for Islam,

while for other religions and sects, there are multiple paths.

Because the truth is one and falsehood has many forms.

📖 Ibn Atiyyah (may Allah have mercy on him) says:

“Paths” refers to Judaism, Christianity, Magianism,

and all innovative and misguided sects

which people of desires and whims have invented.

📖 Qatadah (may Allah have mercy on him) says:

Know that the path of guidance is one —

those who follow it will end up in Paradise,

and Satan has created many paths

Those who lead towards misguidance, their end is Hell.

🌿 Conclusion:

The unity of the Muslim Ummah is only possible

when it abandons all sects

and follows only the Quran and Sunnah.

As Imam Malik (RA) said:

“This Ummah will be reformed only by following the path

on which the Companions (RA) were reformed.”

🌸 Allah Almighty’s command:

﴿قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ﴾

Translation:

“Say, indeed those who invent falsehood against Allah will not succeed.”

📍 Innovation (Bid’ah) is synonymous with slandering Allah and slandering the Messenger ﷺ.

An innovator is never successful — his abode is Hell.

📖 Allah Almighty’s further command:

﴿وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُّبِينًا﴾

Translation:

“And when Allah and His Messenger have decided a matter,

there remains no choice for a believing man or woman regarding that matter.

And whoever disobeys Allah and His Messenger

has certainly gone astray in clear error.”

📍 This means that in matters of religion

there is no room for opinion, conjecture, or innovation —

When the command of Allah and His Messenger ﷺ comes, then obedience is obligatory.

📖 The statement of Allah Almighty:

﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا﴾

Translation:

“By your Lord, they will never become believers until they accept you in all their disputes, and find no discomfort in their hearts regarding your decision, and fully submit.”

📚 Hafiz Ibn Kathir (may Allah have mercy on him) says:

This command includes all matters.

When the command of Allah and His Messenger ﷺ comes,

then no other opinion or statement holds any value.

🌿 Another Divine command:

﴿أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُم مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّهُ وَلَوْلَا كَلِمَةُ الْفَصْلِ لَقُضِيَ بَيْنَهُمْ وَإِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ﴾

Translation:

“Do they have partners who have prescribed for them a religion to which Allah has not consented? And if the decision had not been deferred by Allah, the matter would have been settled between them in this world, and indeed the wrongdoers will have a painful punishment.”

📚 The commentators say:

This verse rejects every concept of associating partners with Allah and every innovation.

If Allah had not postponed the decision,

these innovators would have been destroyed in this world.

🌸 Allah Almighty’s command:

﴿وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ الْكَذِبَ وَهُوَ يُدْعَىٰ إِلَى الْإِسْلَامِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ﴾

Translation:

“And who is more unjust than one who invents a lie against Allah while being invited to Islam, and Allah does not guide the wrongdoing people.”

Allah Almighty sent the Messenger ﷺ

with the true religion of Islam —

which clearly distinguishes between truth and falsehood.

Now, whoever turns away from this religion

and slanders Allah —

is the greatest wrongdoer.

📍 This was the condition of the polytheists of Quraysh:

They attributed sons, partners, and deities to Allah,

made the forbidden lawful and the lawful forbidden,

and said, “If Allah had not willed, we would not have done this” —

while this is indeed slander against Allah.

Innovation is called an addition to the religion, which is strictly prohibited in the Quran and Sunnah.

🟢 ① Narration of Samurah bin Jundub رضي الله عنه — Prohibition of Addition

﴿إذا حدثتكم حديثا فلا تزيدن عليه﴾

“When I narrate something to you, do not add anything to it.”

Explanation:

The Messenger of Allah ﷺ strictly forbade any addition or subtraction from the religion on his own.

That is, the religion is exactly what the Prophet ﷺ taught; including one’s own opinion in it is prohibited.

🟢 ② Narration of Bara’ bin Azibؓ — The words of the supplication exactly according to the Sunnah

﴿عن البراء بن عازبؓ قال: قال النبى ﷺ: إذا أتيت مضجعك ، فتوضأ وضونك للصلاة ، ثم اضطجع على شقك الأيمن، ثم قل اللهم أسلمت وجهى إليك ، وفوضت أمرى إليك ، وألجأت ظهرى إليك ، رغبة ورهبة إليك ، لا ملجأ ولا ، أ منك إلا إليك ، اللهم آمنت بكتاب الذى أنزلت ، ونبيك الذى أرسلت. فإن مت من ليلتك، فأنت على الفطرة، واجعلهن آخر ما تكلم به . قال: فرددتها على النبى ﷺ، فلما بلغت: اللهم آمنت بكتابك الذى أنزلت ، قلت: ورسولك، قال: لا، ونبيك الذى أرسلت﴾

Complete translation:

It is narrated from Sayyiduna Bara’ bin Azibؓ that the Messenger of Allah ﷺ said:

“When you go to your sleeping place, perform ablution like for prayer, then lie on your right side and recite this supplication:

O Allah! Out of eagerness for Your reward and fear of Your punishment, I have entrusted myself to You, relied upon You, taken You as my refuge; there is no refuge except with You. O Allah! I have believed in this Book which You have revealed and in Your Prophet whom You have sent.

If You cause me to die this night, then I will die upon the natural disposition of Islam,”

And say these words as the last statement.”

Bara’ رضي الله عنه says:

“I repeated these words in front of the Prophet ﷺ, when I said: ’آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ وَرَسُولِكَ‘ then you ﷺ said: No, say it like this ’وَنَبِيِّكَ الَّذِي أَرْسَلْتَ‘۔”.”

Explanation:

This hadith clarifies that the Prophet ﷺ did not allow any change in the words of supplications according to his own wish.

That is, even minor changes in the words, method, and practice of the Sunnah are not acceptable.

🟢 ③ The Will of the Messenger ﷺ — Avoiding Innovations and Adhering to the Sunnah of the Rightly Guided Caliphs

﴿عن العرباض بن سارية ، قال: وعظنا رسول الله ﷺ يوما بعد صلاة الغداة موعظة بليغة ذرفت منها العيون ووجلت منها القلوب، فقال رجل: إن هذه موعظة مودع فماذا تعهد إلينا يارسول الله؟ قال: أوصيكم بتقوى الله والسمع والطاعة وإن تأمر عليكم عبد حبشي فإنه من يعش منكم فسيرى اختلافا كثيرا وإياكم ومحدثات الأمور فإنها ضلالة فمن أدرك منكم ذالك فعليه بسنتي وسنة الخلفاء الراشدين المهديين ، عضوا عليها بالنواجذ﴾

Sayyiduna Arabadh bin Sariyah رضي الله عنه says:

One day after the morning prayer, the Messenger of Allah ﷺ gave such a powerful sermon that eyes shed tears and hearts trembled.

Someone said: “This seems like a farewell advice, what do you advise us?”

He ﷺ said:

“I advise you to fear Allah, listen and obey, even if an Abyssinian slave is made your leader.

Whoever lives will see differences, so avoid new innovations, for they are misguidance.”

Hold firmly to my Sunnah and the Sunnah of the Rightly Guided Caliphs, grasp it with your teeth.”

Explanation:

This hadith is a clear text regarding the prohibition of any new innovation (bid’ah) in religion.

The Prophet ﷺ commanded that in times of disagreement and misguidance, hold firmly to “my Sunnah” and the Sunnah of the “Rightly Guided Caliphs,” because salvation lies therein.

🟢 ④ Hadith of Umm al-Mu’minin Sayyida Aisha (RA) — New things are rejected

﴿من عمل عملا ليس عليه أمرنا فهو رد﴾

“Whoever does an action which is not in accordance with our command, it is rejected.”

And Imam Baghawi (RA) said:

﴿من أحدث فى ديننا ما ليس منه فهو رد﴾

Explanation:

This hadith clearly states that every new act in religion that is not according to the way of the Prophet ﷺ is rejected.

Worldly inventions such as clocks, microphones, cars, etc., are not religious innovations (bid’ah shar’iyyah).

Bid’ah shar’iyyah is only that which is newly introduced in religion and adopted as an act of worship.

🟢 ⑤ Curse of Allah and His Messenger ﷺ on the Innovator

❀ The Noble Prophet ﷺ said:

﴿لَعَنَ اللَّهُ مَنْ أَحْدَثَ فِي الْإِسْلَامِ حَدَثًا أَوْ آوَى مُحْدِثًا﴾

Translation:

“May Allah curse the person who introduces something new into Islam or shelters an innovator.”

Explanation:

This curse is due to introducing something new into the religion of Islam or supporting an innovator —

both actions corrupt the foundations of the religion.

🟢 ⑥ Curse of Allah, the angels, and all people upon the one who innovates in religion

The Messenger of Allah ﷺ said:

“مَنْ أَحْدَثَ حَدَثًا أَوْ آوَى مُحْدِثًا فَعَلَيْهِ لَعْنَةُ اللَّهِ، وَالْمَلَائِكَةِ، وَالنَّاسِ أَجْمَعِينَ، لَا يُقْبَلُ مِنْهُ صَرْفٌ وَلَا عَدْلٌ.”

Translation:

“Whoever innovates something in religion or gives shelter to an innovator,

upon him is the curse of Allah, His angels, and all people.

Neither his voluntary acts of worship nor his obligatory acts will be accepted.”

Explanation:

This is a very clear warning about the danger of innovation —

whoever innovates or supports it,

the curse of Allah is upon him and the acceptance of his deeds is nullified.

🟢 ⑦ Every innovation is misguidance

The Messenger of Allah ﷺ said:

﴿أَمَّا بَعْدُ، فَإِنَّ خَيْرَ الْحَدِيثِ كِتَابُ اللَّهِ، وَخَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ ﷺ، وَشَرَّ الْأُمُورِ مُحْدَثَاتُهَا، وَكُلَّ بِدْعَةٍ ضَلَالَةٌ﴾

Translation:

“After this! The best matter is the Book of Allah, the best guidance is the guidance of Muhammad ﷺ,

and the worst affairs are the newly invented matters,

and every innovation is misguidance.”

Explanation:

These comprehensive words include everything

that was not part of the religion during the time of the Prophet ﷺ and the Companions رضي الله عنهم —

no matter how beautiful or beneficial it may seem,

including it in the religion becomes “misguidance.”

🟢 ⑧ Destruction of One Who Deviates from the Sunnah

The Noble Prophet ﷺ said:

﴿لِكُلِّ عَمَلٍ شِرَّةٌ، وَلِكُلِّ شِرَّةٍ فَتْرَةٌ، فَمَنْ كَانَتْ فَتْرَتُهُ إِلَى سُنَّتِي فَقَدْ اهْتَدَى، وَمَنْ كَانَتْ فَتْرَتُهُ إِلَى غَيْرِ ذَلِكَ فَقَدْ هَلَكَ﴾

Translation:

“Every action has enthusiasm and intensity,

and after every enthusiasm comes laziness.

Whoever’s laziness is towards my Sunnah, he is rightly guided,

and whoever’s laziness is towards something other than the Sunnah, he is destroyed.”

Explanation:

That is, a decrease or fatigue in action is good if it remains within the bounds of the Sunnah,

but if a person starts following innovations or desires,

then he is on the path of destruction.

🟢 ⑨ Strict Prohibition of Innovation in Medina

The Noble Prophet ﷺ said:

“الْمَدِينَةُ حَرَامٌ مَا بَيْنَ عَيْرٍ إِلَى ثَوْرٍ، فَمَنْ أَحْدَثَ فِيهَا حَدَثًا أَوْ آوَى مُحْدِثًا فَعَلَيْهِ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ، لَا يُقْبَلُ مِنْهُ صَرْفٌ وَلَا عَدْلٌ.”

Translation:

“Medina (Munawwarah) is sacred; its trees should neither be cut,

nor should any innovation be introduced in it.

Whoever introduces an innovation in it or shelters an innovator,

upon him be the curse of Allah, the angels, and all mankind.

Neither his obligatory nor voluntary deeds will be accepted.”

Explanation:

Introducing innovation in Medina Tayyiba is such a crime

that the angels of the heavens and the earth curse it.

This is a clear declaration that the innovator has no status or rank in Islam.

🟢 ⑩ The repentance of an innovator is not accepted

Narrated from Sayyiduna Anas bin Malik (RA):

﴿إِنَّ اللَّهَ حَجَبَ التَّوْبَةَ عَنْ كُلِّ صَاحِبِ بِدْعَةٍ حَتَّى يَدَعَ بِدْعَتَهُ﴾

Translation:

“Indeed, Allah Almighty has withheld repentance from every innovator

until he abandons his innovation.”

Explanation:

Innovation blinds a person’s heart from the truth,

to the extent that he begins to consider his innovation as good.

Therefore, repentance is not accepted until then.

Until he abandons innovation and returns to the Sunnah.

📍 Conclusion:

All these Ahadith agree on the fact that:

Innovation is not just a “new act,” but a corruption in religion.

The curse on the innovator, the disapproval of his deeds, and the barrier to repentance —

All these indicate the severity of its outcome.

Salvation is only through following the Sunnah of the Prophet ﷺ.

May Allah protect us from innovations and keep us steadfast on the Sunnah. 🤲

Every distressed person cries, this makes me cry

Those who have fainted, perhaps this will awaken them 💧

The Companions of the Prophet ﷺ loved the Sunnah and intensely hated innovation.

The Prophet ﷺ taught them this very thing.

Therefore, their sayings and actions are clear evidence of the invalidity of innovation.

🟢 Sayyiduna Abu Bakr Siddiq رضي الله عنه

Al-Allama Ibn Sa’d رضي الله عنه mentioned with his chain of narration that Sayyiduna Abu Bakr Siddiq رضي الله عنه said:

“يَا أَيُّهَا النَّاسُ! إِنَّمَا أَنَا مُتَّبِعٌ، وَلَسْتُ بِمُبْتَدِعٍ، فَإِنْ أَحْسَنْتُ فَأَعِينُونِي، وَإِنْ زُغْتُ فَقَوِّمُونِي.”

Translation:

“O people! I am a follower of the Sunnah, not an innovator.

If I do right, help me; and if I deviate, correct me.”

Explanation:

This saying of Abu Bakr رضي الله عنه indicates that in both leadership and worship, only the Sunnah is the standard,

neither one’s own opinion nor a new method — but only following the Messenger ﷺ.

🟢 Sayyiduna Umar Farooq رضي الله عنه — Warning against Innovators

Sayyiduna Umar رضي الله عنه says:

“إِيَّاكُمْ وَأَهْلَ الْبِدَعِ، فَإِنَّهُمْ أَعْدَاءُ السُّنَنِ، قَدْ أَعْيُوا عَلَى حِفْظِهَا، فَتَعَلَّمُوا الْبِدَعَ فَاتَّخَذُوهَا سُنَنًا.”

Translation:

“Beware of the innovators; they are enemies of the Sunnah.

When they do not remember the hadiths, they start fabricating things according to their own desires,

they themselves become misguided and misguide others.”

Explanation:

Umar رضي الله عنه called innovation “the enemy of the Sunnah” —

meaning the more innovation spreads, the more the Sunnah will be erased.

🟢 Sayyiduna Umar ibn al-Khattab رضي الله عنه — Repentance of Innovators Not Accepted

﴿إِنَّ لِكُلِّ صَاحِبِ ذَنْبٍ تَوْبَةً غَيْرَ أَصْحَابِ الْأَهْوَاءِ وَالْبِدَعِ، لَيْسَ لَهُمْ تَوْبَةٌ، أَنَا بَرِيءٌ مِنْهُمْ، وَهُمْ مِنِّي بُرَآءُ.﴾

Translation:

“Every sinner has repentance except the people of innovation.

I am disassociated from them and they are disassociated from me.”

Explanation:

This is among the strongest statements of Umar رضي الله عنه.

Repentance for an innovator is not accepted until he abandons innovation and returns to the Sunnah.

🟢 Sayyiduna Ali al-Murtazaؓ — Curse on the Innovator

It is narrated from Amir al-Mu’minin Ali ibn Abi Talibؓ that the Messenger of Allah ﷺ said:

“لَعَنَ اللَّهُ مَنْ ذَبَحَ لِغَيْرِ اللَّهِ، وَلَعَنَ اللَّهُ مَنْ لَعَنَ وَالِدَهُ، وَلَعَنَ اللَّهُ مَنْ آوَى مُحْدِثًا، وَلَعَنَ اللَّهُ مَنْ غَيَّرَ مَنَارَ الْأَرْضِ.”

Translation:

“May Allah’s curse be upon the one who slaughtered for other than Allah,

and upon the one who cursed his father,

and upon the one who gave refuge to an innovator,

and upon the one who changed the boundaries of the land.”

Explanation:

Supporting an innovator is included here among the actions upon which Allah’s curse descends.

🟢 Sayyiduna Ali al-Murtazaؓ — Regarding the One Who Introduces Innovation in Medina:

﴿مَنْ أَحْدَثَ فِيهَا حَدَثًا، أَوْ آوَى فِيهَا مُحْدِثًا، فَعَلَيْهِ لَعْنَةُ اللَّهِ، وَالْمَلَائِكَةِ، وَالنَّاسِ أَجْمَعِينَ، لَا يُقْبَلُ مِنْهُ صَرْفٌ وَلَا عَدْلٌ.﴾

Translation:

“Whoever introduces a new matter in Medina or gives refuge to an innovator,

upon him is the curse of Allah, the angels, and all people,

neither his obligatory nor voluntary acts will be accepted.”

Explanation:

Introducing innovation in Medina is an attack on the heart of the religion.

Aliؓ declared it a crime deserving of curse.

🟢 Sayyida Aisha Siddiqahؓ — Innovation is Rejected

﴿مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌّ.﴾

“Whoever introduces into our religion something that is not part of it, it is rejected.”

And the words of another narration:

﴿مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ.﴾

Translation:

“Whoever does something for which there is no command from us, it is rejected.”

Explanation:

This is the standard of the Prophet ﷺ — religion is only what is proven from you ﷺ,

everything else is rejected.

🟢 Explanation by Imam Nawawiؒ

“ھٰذِهِ الْحَدِيثُ قَاعِدَةٌ عَظِيمَةٌ مِنْ قَوَاعِدِ الْإِسْلَامِ، وَهُوَ مِنْ جَوَامِعِ كَلِمِهِ ﷺ، وَهُوَ صَرِيحٌ فِي رَدِّ كُلِّ بِدْعَةٍ وَاخْتِرَاعٍ…”

Translation:

“This hadith is among the great principles of Islam,

and one of the comprehensive sayings of the Prophet ﷺ.

It is explicit evidence against every innovation and self-invented act.”

Explanation:

Nawawiؒ made it clear that under this hadith every kind of innovation is included,

whether one invents it oneself or follows something invented by others —

both are rejected.

🟢 Sayyiduna Abdullah bin Mas’udؓ — The Sunnah Alone is Sufficient

❀ He said:

﴿اتبعوا ولا تبتدعوا فقد كفيتم .﴾

“Follow and do not commit innovation,

“Certainly, the Sunnah is sufficient for you; there is no need for people’s opinions.”

Explanation:

Ibn Mas’ud (رضي الله عنه) stated that the religion is complete,

there is no room for anything new —

whatever the Messenger ﷺ left behind is sufficient.

🟢 Abdullah ibn Mas’ud (رضي الله عنه)’s second statement:

﴿اتبعوا ولا تبتدعوا فقد كفيتم وكل بدعة ضلالة﴾

“Follow the Sunnah and do not innovate,

Indeed, the Sunnah alone is sufficient for you, and every innovation is misguidance.”

Explanation:

Here, innovation is directly declared as “misguidance” —

whether the intention is good or impure.

🟢 Acquire knowledge, avoid innovations

﴿تعلموا العلم قبل أن يقبض ، وقبضه أن يذهب أهله، الا وإياكم التنطع والتعمق والبدع وعليكم بالعتيق .﴾

“Learn the knowledge of the Book and the Sunnah before it is taken away,

and its being taken away means the departure of the people of knowledge.

Beware! Avoid extremism, disputes, and innovations,

and adopt the ancient (i.e., Sunnah) path.”

Explanation:

Ibn Mas’ud (رضي الله عنه) made it clear that the safety of the religion lies only in the “Atiq” meaning the old path — the Sunnah.

🟢 Abdullah ibn Mas’ud (رضي الله عنه) — A new method is the gateway to misguidance

He said:

“You are today on the natural path (Islam), but you will invent innovations,

and people will create new innovations for your sake.

So when you see a new practice, hold firmly to the first path.”

Explanation:

Ibn Mas’ud (رضي الله عنه) predicted the misguidances that would come in the future,

that new customs and methods would spread in the religion —

therefore, only follow the first path (Sunnah).

🟢 Innovator Circles and Ibn Mas’ud (رضي الله عنه)’s Reaction

📜 The incident is narrated by Amr bin Yahya from his father:

“We were sitting at Ibn Mas’ud’s door before Fajr.

Abu Musa Ash’ari (رضي الله عنه) came and said:

I saw a strange scene in the mosque —

people were sitting in circles,

one person would say: say ‘اللہ اکبر’ a hundred times,

and everyone would count together. Then ‘لا الہ الا اللہ’, then ‘سبحان اللہ’۔.

Ibn Mas’ud (رضي الله عنه) said:

‘If only you counted your sins, I guarantee your good deeds would not be lost.

O Ummah of Muhammad! How soon has your destruction come!

These companions are present, the Prophet’s ﷺ clothes have not yet worn out,

and you have invented new things in the religion.’

Then he said:

“By Allah! Are you following a path better than that of Muhammad ﷺ?

Or are you opening the door to misguidance?”

Those people said: “We only want good.”

Ibn Mas’ud رضي الله عنه replied: “How many who want good do not reach good!”

Then he said: “The Messenger ﷺ said: A people will recite the Qur’an but it will not go beyond their throats.

By Allah! Perhaps it is you.”

Later, Amr ibn Salmah says:

We saw them on the day of Nahrawan with the Kharijites,

They were the people of those very innovative circles.”

Explanation:

This incident is a clear example of the practical harm of innovation (bid’ah) —

An innovation created with the intention of worship

turned them into a rebellious group like the Kharijites.

🟢 The statement of Ibn Mas’ud رضي الله عنه and Ubayy رضي الله عنه ibn Ka’b رضي الله عنه:

﴿الاقتصاد فى السنة خير من الاجتهاد فى البدعة .﴾

“Acting a little according to the Sunnah is better than acting a lot on innovation.”

Explanation:

The standard in religion is not “more action,” but “action according to the Sunnah.”

🟢 Sayyiduna Abdullah bin Umar رضي الله عنه — Words According to Sunnah After Sneezing

It is narrated:

﴿أن رجلا عطس إلى جنب ابن عمر فقال: الحمد لله والسلام على رسول الله . قال ابن عمر وأنا أقول: الحمد لله والسلام على رسول الله، وليس هكذا ، علمنا رسول الله ﷺ علمنا أن نقول الحمد لله على كل حال .﴾

A person said after sneezing:

“اَلْحَمْدُ لِلّٰہِ وَالسَّلَامُ عَلٰی رَسُوْلِ اللّٰہِ”۔

Sayyiduna Ibn Umar رضي الله عنه said:

“میں بھی کہتا ہوں: اَلْحَمْدُ لِلّٰہِ وَالسَّلَامُ عَلٰی رَسُوْلِ اللّٰہِ،

But the Messenger of Allah ﷺ did not teach us this.

He ﷺ taught us that after sneezing only ’اَلْحَمْدُ لِلّٰہِ‘ should be said.”

Explanation:

This indicates that adding to worship on one’s own is also an innovation (bid’ah),

even if it appears to be a good remembrance.

🟢 Abdullah bin Umar رضي الله عنه — Every Innovation is Misguidance

﴿كل بدعة ضلالة وإن رآها الناس حسنة .﴾

“Every innovation is misguidance, even if people consider it good.”

Explanation:

Ibn Umar رضي الله عنه explained that people’s opinions about innovations are meaningless,

whatever is new in the religion is indeed misguidance.

🟢 Abdullah bin Umar رضي الله عنه — Disassociation from Innovators

﴿بلغني أنه قد أحدث فإن كان أحدث فلا تقرته مني السلام .﴾

“I have been informed that so-and-so person has introduced an innovation,

If this is true, then from my side, do not greet him.”

Explanation:

Ibn Umar (RA) ordered cutting off association and relations with innovators,

so that innovation in religion does not gain social acceptance.

🟢 Sayyiduna Abdullah bin Abbas (RA)

① He said:

“There will not pass a year over the people in which they do not invent some innovation and kill some Sunnah. Until innovations remain alive and lasting, and Sunnahs continue to die out.”

Explanation: The inevitable result of the increase of innovations is the erasure of Sunnahs; therefore, it is necessary to avoid every new religious practice.

② Uthman bin Hazir (RA) says: I sought advice and Ibn Abbas (RA) said:

“Hold firmly to piety of Allah, maintain steadfastness, follow the Sunnah, and stay away from innovation.”

Explanation: The straight path of religion is based on three pillars: piety, steadfastness, following the Sunnah — and avoidance of innovation.

③ In the interpretation of the verse, he said:

﴿يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ﴾ (آل عمران: 106)

“The faces of Ahl al-Sunnah wal-Jama’ah will be bright, and the faces of the people of innovation and division will be dark.”

Explanation: The recognition of the truthful will be by their bright faces in the Hereafter; the faces of the innovators and divisive people will be dark.

④ He said:

﴿إن أبغض الأمور إلى الله البدع .﴾

Explanation: Innovation is extremely disliked by Allah; good intentions do not make it acceptable.

🟢 Sayyiduna Hudhayfah ibn al-Yaman (RA)

Giving the example of two stones, he said:

“By the One in Whose hand is my soul! It is near that innovation will become so dominant that the light of the truth will remain only as much as is visible between these two stones. To the extent that if any innovation is abandoned, people will say that the Sunnah has been abandoned!”

Explanation: When innovation becomes widespread, people consider it as religion and estrange the Sunnah.

🟢 Sayyiduna Mu’adh ibn Jabal (RA)

Yazid ibn Umairah (RA) narrates: Mu’adh (RA) said in an assembly: “Allah is the One of wisdom and justice, and those who doubt are destroyed”… then he said:

“After you, many trials will come… The Quran will be before everyone… Some people will say: ‘Why do people not follow me? I have read the Quran’ — but they will not accept until another person invents an innovation for them, and they will follow that. You keep away from that innovation, surely it is misguidance.

I warn you against the ‘misguided wise man’; sometimes Satan causes a wise man’s tongue to speak misguidance, and sometimes a hypocrite speaks the truth… Beware of the words of the wise man about whom it is said: ‘What is this?’… He may repent; the truth is clear and luminous.”

Explanation: Those with knowledge and fame can also slip; the criterion is not personality, but the Sunnah and clear truth.

🟢 Sayyiduna Anas (RA)

Hadith of the Three:

Three men intended to engage in excessive worship (always praying Tahajjud, always fasting, not marrying). The Prophet ﷺ said:

“I am the one among you who fears Allah the most; I fast and I also break the fast, I pray at night and I also sleep, and I marry women; so whoever turns away from my Sunnah is not from me.”

Explanation: Excessiveness in worship and deviation from the Sunnah is an innovation; balance and following the Sunnah is the religion.

🟢 Sayyiduna Abdullah bin Mughaffal (RA)

“I have not seen anyone among the Companions who disliked anything more than innovation.”

Explanation: The Companions’ (RA) hatred of innovation is a decisive proof of its reprehensibility.

🟢 Sayyiduna Uthman bin Abi al-As (RA)

He did not attend the invitation for circumcision and said:

﴿إنا كنا لا نأتي الختان على عهد رسول الله ﷺ ولا ندعى له .﴾

“We did not attend the invitation given on the occasion of circumcision during the time of the Messenger ﷺ, nor was such an invitation given.”

Explanation: It is not correct to create new social customs in worship or rituals; the Prophetic biography is the standard.

🟢 Sayyiduna Ubayy bin Ka’b (RA) and Ibn Mas’ud (RA) common statement

﴿الاقتصاد فى السنة خير من الاجتهاد فى البدعة .﴾

“According to the Sunnah, practicing a little is better than practicing a lot while following an innovation.”

Explanation: The value of action lies in conformity with the Sunnah, not in quantity.

🟢 Honorable Umar ibn Abdul Aziz (may Allah be pleased with him) — Reviving the Sunnah, Eradicating Innovation

① He said:

“By Allah! If I do not elevate the Sunnah and eliminate innovation, I do not wish to live even for a moment in this world.”

Explanation:

According to the Commander of the Faithful Umar ibn Abdul Aziz (may Allah be pleased with him), the most valuable service in life was to revive the Sunnah and eradicate innovation.

② In a letter, he advised:

“I advise you to remain steadfast on the religion of Allah, follow the Sunnah of the Prophet ﷺ,

and avoid those things which later generations have fabricated.

Remember! Whenever an innovation appears, the Sunnah that existed before it is ended.

The Sunnah is that which was followed by those (the Companions, may Allah be pleased with them) who knew that what opposed it was misguidance and ignorance.”

Satisfy your self with that which the Companions satisfied their selves.

If guidance is that on which you are, then have you become more guided than them?

And if you say these things came after them, then you have fabricated what is different from their way.

Indeed, those who diminished from them did not remain on guidance,

and those who exceeded them fell into excess.

Guidance is that on which they were, because Allah guides whom He wills.”

Explanation:

Umar ibn Abdul Aziz (RA) clearly stated that every new innovation erases a Sunnah,

and salvation lies in following the path adopted by the Companions.

🟢 Muhammad ibn Sirin (RA)

“Whoever adopts an innovation, he cannot return to the Sunnah.”

Explanation:

Innovation changes a person’s heart — then he cannot feel the sweetness of the true Sunnah.

🟢 Saeed ibn Jubair (RA)

“My son remaining in the company of a sinful, cunning person who is a man of Sunnah,

is more preferable to me than him remaining in the company of a worshipper innovator.”

Explanation:

The worship of an innovator is also harmful because it is deprived of Sunnah.

If a sinful person follows the Sunnah, there is hope that he will repent, but it is difficult for an innovator to return.

🟢 Hassan bin Atiyyah (RA)

﴿ما ابتدع قوم بدعة فى دينهم إلا نزع من سنتهم مثلها .﴾

“Whenever a people introduce an innovation in religion, an equivalent Sunnah is removed from among them.”

Explanation:

The emergence of innovation is actually a sign of the decline of Sunnah.

The more innovations increase, the more Sunnahs will disappear.

🟢 Abu Idris Al-Khawlani (RA)

“If I see a fire in the mosque which I cannot extinguish,

then it is better for me than to see an innovation in the mosque which I cannot remove.”

Explanation:

Innovation is more dangerous than fire,

because fire only burns walls but innovation burns faith.

🟢 Abu Qulabah (RA)

“Do not associate with the people of innovation (bid’ah),

nor argue with them,

because there is a danger that they may lead you into their misguidance or cause you doubt and suspicion.”

And He said:

“Indeed, the innovators are misguided,

and I think they will enter Hell.”

Explanation:

Association with innovators affects a person’s faith,

therefore, the pious predecessors emphasized staying away from them.

The Imams and scholars have strongly condemned innovation.

The following sayings and fatwas clearly prove that

there is no place for innovation in Islam.

🟢 Imam Malik ibn Anas (RA) — The religion is complete, there is no room for innovation

❀ Imam Shatibi (RA) narrates that Imam Malik (RA) said:

“Whoever introduces an innovation in Islam

and believes that this innovation is good,

then it is as if his belief is that

Muhammad ﷺ was negligent in conveying Allah’s message (may Allah protect us from that).”

And then he said, if you want proof, read the command of Allah Almighty:

﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا﴾

“Today I have perfected your religion for you,

and completed My favor upon you,

and have chosen Islam as a religion for you.”

Explanation:

Imam Malik (may Allah be pleased with him) clarified that the religion has been completed;

bringing something new in it is like objecting to the work of the Messenger ﷺ.

❀ Furthermore, he said:

“The reformation of the last people of the Ummah

can only happen

in the same way the reformation of the earlier people happened.

That which was not religion at that time,

cannot become religion today either.”

Explanation:

Imam Malik (may Allah be pleased with him) declared the “Sunnah of the Salaf” as the only path to reformation —

every attempt to embellish the religion through innovation is misguidance.

🟢 Imam Shafi’i (may Allah have mercy on him) — Stern Warning Against the People of Innovation

❀ Imam Shafi’i (may Allah have mercy on him) said:

“My judgment regarding the people of Kalam (theologians) is

that they should be beaten with palm branches,

then placed on a camel and paraded through the settlements

and it should be announced:”

Look! These are the people who abandoned the Book of Allah

and the Sunnah of the Messenger ﷺ and adopted theological discourse (Ilm al-Kalam).”

Explanation:

Imam Shafi’iؒ declared the people of Kalam as a cause of misguidance,

because they opened the way to fabricate religion through reason.

❀ On another occasion he said:

“Imam Layth was gentle,

if I saw the innovators flying in the air

even then I would not consider them truthful.”

Explanation:

An innovator, whether he shows miracles or appears to have a high status,

his words are never trustworthy —

because truth is recognized not by miracles, but by the Sunnah.

🟢 Imam Ahmad ibn Hanbalؒ — The Charter of Ahl al-Sunnah

Imam of Ahl al-Sunnah Abu Abdullah Ahmad ibn Hanbalؒ says:

According to us, the principles of the Sunnah are:

① To firmly hold onto what the Companions of the Messenger of Allah ﷺ adhered to.

② To follow their leadership.

③ To abandon innovations.

④ To be certain that “every innovation is misguidance.”

⑤ To cease disputing with the innovators.

⑥ To avoid the gatherings of the innovators.

7. To abandon disputes and unnecessary arguments in religion.

8. Sunnah is actually the traces and actions of the Prophet ﷺ.

9. Sunnah is the interpretation of the Quran

and the explanation of the Quran is done through it.

10. There is no analogy (Qiyas) in Sunnah,

nor can it be judged by reason or desires.

11. Whoever rejects any of these essential Sunnahs

or does not believe in them

is not among the Ahl al-Sunnah.

Explanation:

Imam Ahmad (may Allah have mercy on him) presented a complete manifesto of Sunnah against innovation:

Sunnah is the foundation of faith, and innovation is its opposite.

🟢 Imam Sufyan Thawri (may Allah have mercy on him) — Innovation is more beloved to Satan

﴿البدعة أحب إلى إبليس من المعصية، لان المعصية يتاب منها ، والبدعة لا يتاب منها﴾

“Satan loves innovation more than disobedience and sin,

because one repents from sin,

but often does not repent from innovation.”

Explanation:

An innovator considers his action to be good, so he does not feel it as a sin,

and this is the greatest danger of innovation.

❀ Sufyan Thawri (may Allah have mercy on him) further says:

“Leave the wrong thing; if you do so, you will not be on the truth.”

Follow the Sunnah, stay away from innovations.

I believe the correct approach is to follow in the footsteps of the predecessors.”

Explanation:

Sufyan al-Thawri (may Allah have mercy on him) declared the standard of truth to be “the Sunnah of the predecessors,”

not rational interpretations or popular trends.

❀ Imam al-Dhahabi (may Allah have mercy on him) says:

“Most of the predecessors warned so strongly against innovation because they knew

that hearts are weak and doubts quickly infiltrate them.”

Explanation:

When the suspicion of innovation enters the heart, the creed becomes unstable,

therefore the Salaf considered avoidance of innovation to be part of faith.

🟢 Imam Ahmad ibn Sinan al-Wasiti (may Allah have mercy on him)

“Whoever is an innovator in this world harbors enmity towards the Ahl al-Hadith,

and when a person becomes an innovator, the sweetness of Hadith leaves his heart.”

Explanation:

The Ahl al-Hadith are the protectors of the Sunnah,

therefore the innovator always hates them —

this enmity is actually hatred towards the Sunnah.

🟢 Qadi Abu Ya’la (may Allah have mercy on him)

“The companions and the Tabi’in severed ties with the people of innovation

And there is consensus on severing ties with them.”

Explanation:

Maintaining relations with an innovator becomes a cause of spreading discord;

Therefore, the Salaf always avoided the innovators.

🟢 Imam al-Baghawiؒ

“The Messenger of Allah ﷺ foretold the division of the Ummah,

therefore, cutting off ties with the people of innovation and whims

will continue until they repent.”

Explanation:

Love and connection with an innovator strengthens his innovation;

Disassociation is an expression of faith.

🟢 Shaykh Abu al-Fadl al-Hamdaniؒ — The Innovator, the Internal Enemy of Islam

“The people of innovation are more harmful to Islam than the atheists,

because atheists want to corrupt the religion from outside,

while the people of innovation destroy the religion from within.

They are snakes in the sleeve.”

Explanation:

The atheist is an apparent enemy,

but the innovator wears the cloak of religion and spreads misguidance —

his harm increases manifold.

🟢 Imam Abdullah bin Mubarakؒ

“It is mentioned in a hadith that among the signs of the Day of Judgment

is that knowledge will be taken from the lesser scholars.”

I say: By Asghar is meant the people of innovation (Ahl al-Bid’ah).”

Explanation:

When knowledge is taken from the innovators,

then truth and falsehood get mixed up and the religion begins to deteriorate.

🟢 Yahya ibn Abi Kathir (may Allah be pleased with him)

“When you encounter an innovator in any place,

take another path.”

Explanation:

The company of an innovator is poison for faith;

keeping away from him is safety.

🟢 Imam Awza’i (may Allah have mercy on him)

“Do not try to argue or debate with an innovator,

otherwise seditions will arise in your hearts.”

Explanation:

Debating with an innovator often opens the door to sedition and doubt rather than benefit.

🟢 Imam Yahya ibn Sa’id al-Qattan (may Allah have mercy on him)

﴿ليس فى الدنيا مبتدع إلا يبغض أهل الحديث .﴾

“There is no innovator in the world

who does not harbor enmity towards the Ahl al-Hadith.”

Explanation:

Since the Ahl al-Hadith are the custodians of the Sunnah,

the innovator holds hostility towards them —

this enmity is actually a sign of hatred for the Sunnah.

🟢 Imam Abu Muhammad Hasan ibn Ali al-Barbahari (may Allah have mercy on him)

❀ He said:

﴿وهم أهل السنة والجماعة ، فمن لم يأخذ عنهم فقد ضل وابتدع ، وكل بدعة ضلالة ، والضلالة وأهلها فى النار .﴾

“The Ahl al-Sunnah wal-Jama’ah are the ones on the truth,

Whoever does not take religion from them is misguided and has invented innovations.

Every innovation is misguidance, and both misguidance and the misguided are in Hell.”

Explanation:

Imam Barbahaari (may Allah have mercy on him) clearly declared that salvation is only on the path of Ahl al-Sunnah wal-Jama’ah,

Whoever deviates from it, even if they appear righteous, is actually misguided.

❀ He further said:

﴿واحذر صغار المحدثات من الأمور، فإن صغير البدع يعود حتى يصير كبيرا .﴾

“Avoid even small innovations,

Because these small innovations grow and become large.”

Explanation:

Innovation never spreads suddenly; it begins with a small custom or habit,

Then over time it becomes part of the religion — therefore, caution is necessary from the beginning.

🟢 Hafiz Ibn Kathir (may Allah have mercy on him)

“According to Ahl al-Sunnah wal-Jama’ah, every statement and action is an innovation if it is not proven from the Companions.

If there was any good in it, the Companions would have been the first to act upon it,

Because they were foremost in all aspects of goodness.”

Explanation:

If any good deed was truly beneficial, the Companions would certainly have done it —

Therefore, what they did not adopt is not “goodness” but “innovation” (Bid’ah).

🟢 Sheikh Abdul Qadir Jilani (may Allah be pleased with him)

﴿فعلامة لأهل البدعة الوقيعة فى أهل الأثر .﴾

“The sign of innovators (Bid’atis) is that they insult the Ahl al-Hadith (people of tradition).”

Explanation:

Innovators always hate those

who firmly hold on to the Sunnah and Hadith,

because these are the people who oppose their false beliefs.

🟢 Sheikh al-Islam Ibn Taymiyyah (may Allah have mercy on him)

“The people of innovation do not trust the Book, Sunnah, and the reports of the Companions,

rather their trust is in reason, linguistics, and theological philosophy.

They turn away from Tafsir bil-Mathur (exegesis based on transmitted texts),

and prefer books of philosophy and theology.

This method is actually that of the atheists who disregard the Quran and Sunnah,

indeed, for them, the texts of the Prophets (peace be upon them) do not provide beneficial knowledge.”

Explanation:

Ibn Taymiyyah (may Allah have mercy on him) clearly stated that innovators always chase after reason and philosophy

and turn away from revelation — this is the root of atheism.

🟢 Allama Ibn Qayyim (may Allah have mercy on him)

“One of Satan’s tricks is that he has caused people to

Religious attire, a specific style, being bound to a particular sheikh or order

to the extent that they begin to consider it a religious obligation.

Anyone who steps outside this circle is declared outside the religion.

The Sufis and some followers have also maintained the same condition,

that they consider their method a divine command and others misguided.

They have turned many baseless rituals into religion in the name of Shariah and Tariqah

which have no connection with the Book and Sunnah.

Whoever searches for the way of the Messenger ﷺ,

will clearly find the difference that between the Sunnah of the Messenger ﷺ and the rituals of the innovators

there is a difference like earth and sky, night and day.”

Explanation:

Ibn Qayyim ؒ exposed the hidden form of innovation —

New rituals created in the name of religion are not truly religion,

but rather satanic traps that divide the Ummah into sects.

🟢 Imam Shatibi ؒ

“It is as clear as daylight

that the Noble Prophet ﷺ clarified all matters of religion and the world before his passing.

The Ahl al-Sunnah have consensus on this.

So whoever thinks that there is still something left in the Shariah

that later people can complete,

then it means he considers the Shariah to be incomplete.

If these people truly believed that the Shariah is complete,

they would not invent innovations.

Whoever holds such a belief has deviated from the straight path.”

Explanation:

The belief in innovation (bid’ah) is actually a denial of the completion of the Shariah,

and whoever holds such a belief rejects the verse of Allah regarding the completion of the religion.

In today’s era, many proponents of falsehood mislead the general public

by presenting their false ideas under the guise of truth.

These people, through a few smooth words and fabricated doubts,

create love for innovation and aversion to Sunnah in people’s hearts.

One of these dangerous doubts is the suspicion of the “division of innovation.”

These people say 👇

“Innovation is of two types:

🔹 Bid’ah Hasanah (Good Innovation)

🔹 Bid’ah Sayyi’ah (Bad Innovation)”

Then these individuals present some texts and evidences.

Those who apparently seem to support their stance,

but in reality, those arguments are not correct for their claim.

📚 Now, God willing,

we will examine one by one all the doubts of the innovators

which they present as evidence for the permissibility of innovation —

so that it becomes clear that the truth is only in the Sunnah,

and innovation, whatever name it is called by, is misguidance.

A famous argument of the innovators is taken from the saying of Sayyiduna Umar ibn Khattab (RA):

“نِعْمَتِ الْبِدْعَةُ هَذِهِ”

“This is a good innovation.”

According to them, this phrase is explicit proof for the permissibility of “good innovation.”

But the reality is that this argument is very weak academically

and has no basis in the light of the Quran, Sunnah, and understanding of the Salaf.

🕋 Taraweeh is not an innovation, but a Sunnah

Sayyiduna Umar (RA) said these words

when he gathered people behind one Imam for Taraweeh in Ramadan.

Although Taraweeh was not a new invention —

Rather, this is the Sunnah of the Prophet ﷺ.

The Holy Prophet ﷺ himself led the Taraweeh prayers in congregation during the initial nights of Ramadan.

📖 Saying of the Messenger of Allah ﷺ:

«من قام مع الإمام حتى ينصرف كُتب له قيام ليلة»

📌 Translation:

“Whoever prays Taraweeh with the Imam until the Imam finishes the prayer, will be recorded as if he stood the entire night in prayer.”

On this basis, Imam Ahmad ibn Hanbal (may Allah have mercy on him)

and other Imams considered praying Taraweeh in congregation as preferable.

🌙 The Initiative of Sayyiduna Umar (RA)

It is narrated that Sayyiduna Abdul Rahman ibn Abdul Qari (RA) said:

“One night I went out with Umar ibn al-Khattab (RA) and people were scattered in different groups.

Umar (RA) said: If I gather them all behind one reciter, it would be better.

Then he gathered them behind Ubayy ibn Ka’b (RA).”

At that occasion, Sayyiduna Umar (RA) said:

“نِعْمَتِ الْبِدْعَةُ هَذِهِ”

“What a good innovation this is.”

✅ In fact, this was not a “religious innovation (bid’ah shar’iyyah)” but a “linguistic innovation (bid’ah lughawiyyah)”

Since the practice of congregational Taraweeh is explicitly proven from the Prophet ﷺ himself,

therefore, Sayyiduna Umar’s (RA) use of the word “Bid’ah” was in the linguistic sense, not in the Shariah sense.

Meaning:

He did not invent a new religion,

rather, he revived the Sunnah of the Prophet ﷺ.

His meaning was that although this practice had been abandoned for some time,

its revival (reinstatement) is a good “new thing” —

that is, “Bid’ah” in the linguistic sense.

📚 Difference between Linguistic and Terminological Meanings — The Basis for Understanding

In the Quran and Sunnah, some words are used in their linguistic (original language) meanings,

and some in their terminological (Shariah) meanings.

To reach the correct understanding of any verse or hadith,

it is extremely important to understand this difference.

➊ Linguistic and Terminological Meaning of Hadith

🔹 Linguistic meaning:

Speech or conversation.

🔹 Shariah meaning:

The saying, action, or tacit approval of the Prophet ﷺ.

📌 Conclusion:

Linguistically, every speech can be called “Hadith,”

but in Shariah terms, only that speech is “Hadith”

which is attributed to the Prophet ﷺ.

➋ Linguistic and Terminological Meaning of Bid’ah

🔹 Linguistic meaning:

A new thing, or something created without precedent.

As stated in the Quran:

﴿بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ﴾

“He (Allah) is the Creator of the heavens and the earth.”

Therefore, literally every new thing —

such as airplanes, mobiles, speakers, etc. —

can be called “Bid’ah” because they did not exist before.

🔹 Shariah or technical meaning:

In Shariah, “Bid’ah” refers to a new religious practice

“which has been introduced into the religion,

which has no basis in the Quran and Sunnah,

and which was not present during the time of the Prophet ﷺ, the Companions (RA), and the Followers (TA).”

That is, an act added to the religion with the intention of worship or reward

even though it has no original basis in Shariah.

🕊 The Prophet’s ﷺ saying:

((خَیْرُ النَّاسِ قَرْنِی، ثُمَّ الَّذِیْنَ یَلُونَہُمْ، ثُمَّ الَّذِیْنَ یَلُونَہُمْ))

“The best of times is my time,

then the one after that,

then the one after that.”

📍 In these three best generations (Khair al-Qurun), there was neither collective Quran recitation,

nor lighting lamps on shrines and graves,

nor gatherings for conveying reward —

all these are later innovations.

Therefore, these acts are called not literal but Shariah Bid’ah,

because they are new innovations in religion which have no original basis in Shariah.

⚖ Conclusion and Summary

The argument of the innovators that

“Good innovation” is proven from the statement of Sayyiduna Umar رضي الله عنه —

is actually a misconception.

1️⃣ The Prophet ﷺ’s saying “كُلُّ بِدْعَةٍ ضَلَالَةٌ”

is authoritative and decisive over every innovation.

2️⃣ Taraweeh is not an innovation, rather it is a Sunnah;

Sayyiduna Umar رضي الله عنه only called its collective revival an “innovation.”

3️⃣ The word “innovation” used by Sayyiduna Umar رضي الله عنه here is in its linguistic sense,

not in the Shariah sense.

📖 The religion has been completed:

﴿ٱلۡیَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِینَكُمۡ وَأَتۡمَمۡتُ عَلَیۡكُمۡ نِعۡمَتِی وَرَضِیتُ لَكُمُ ٱلۡإِسۡلَـٰمَ دِینࣰا﴾

📌 Translation:

“Today I have perfected for you your religion,

and completed My favor upon you,

and have chosen for you Islam as a religion.”

💡 Summary of the Statement:

“نِعْمَتِ الْبِدْعَةُ هَذِهِ” relates to linguistic innovation, not religious innovation.

Taraweeh is a renewal of the Sunnah of the Messenger ﷺ, not a new innovation.

Dividing innovation into “good” and “bad”

is against the texts of Shariah and contradicts the understanding of the Salaf.

📖 Hadith:

“Whoever introduces a good practice in Islam will have its reward, and the people who follow it until the Day of Judgment will also have a reward.

And whoever introduces a bad practice in Islam will bear its sin, and all those who follow it until the Day of Judgment will also bear its sin.”

🧩 The Argument of the Innovators:

From this hadith, it appears that introducing something new in religion (a good innovation) is correct because the Prophet ﷺ defined “a good practice.”

🕊 Refutation of this Doubt

The innovators never present the complete text of this hadith, because if the entire hadith and its context come to light, the meaning becomes very clear as to what the Prophet ﷺ actually meant by “a good practice.”

📜 Complete Text and Context of the Hadith

Hazrat Jarir bin Abdullah al-Bajali رضي الله عنه narrates:

جَاءَ نَاسٌ مِنَ الْأَعْرَابِ إِلَى رَسُولِ اللَّهِ ﷺ عَلَيْهِمُ الصُّوفُ، فَرَأَى سُوءَ حَالِهِمْ قَدْ أَصَابَتْهُمْ حَاجَةٌ، فَحَثَّ النَّاسَ عَلَى الصَّدَقَةِ، فَأَبْطَئُوا عَنْهُ، حَتَّى رُئِيَ ذَلِكَ فِي وَجْهِهِ، قَالَ: ثُمَّ إِنَّ رَجُلًا مِنَ الْأَنْصَارِ جَاءَ بِصُرَّةٍ مِنْ وَرِقٍ، ثُمَّ جَاءَ آخَرُ، ثُمَّ تَتَابَعُوا، حَتَّى عُرِفَ السُّرُورُ فِي وَجْهِهِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: مَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً حَسَنَةً، فَعُمِلَ بِهَا بَعْدَهُ، كُتِبَ لَهُ مِثْلُ أَجْرِ مَنْ عَمِلَ بِهَا، وَلَا يَنْقُصُ مِنْ أُجُورِهِمْ شَيْءٌ، وَمَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً سَيِّئَةً، فَعُمِلَ بِهَا بَعْدَهُ، كُتِبَ عَلَيْهِ مِثْلُ وِزْرِ مَنْ عَمِلَ بِهَا، وَلَا يَنْقُصُ مِنْ أَوْزَارِهِمْ شَيْءٌ.

📘 Translation:

“Some villagers came to the Messenger of Allah ﷺ,

They were wearing woolen clothes and were in a very poor state of poverty and need.

The Prophet ﷺ encouraged people to give charity, but they became somewhat reluctant.

Until displeasure began to show on your blessed face.

Then an Ansari brought a bag of silver (dirhams),

Then another came, and then one after another started coming,

Until happiness appeared on the face of the Prophet ﷺ.

Then the Prophet ﷺ said:

“Whoever introduces a good practice in Islam which people begin to follow,

will have the reward of all those who act upon it, and their reward will not be diminished.

And whoever introduces a bad practice in Islam which people begin to follow,

will bear the sin of all those who act upon it, and their sins will not be diminished.”

➊ Explanation of the occasion and context

The claim that this hadith proves the permissibility of a good innovation (bid’ah hasanah)

is actually a misunderstanding because the innovators have cut the hadith from its original occasion and context.

The actual incident was that the Prophet Muhammad ﷺ saw the condition of the poor companions and encouraged people to give charity.

An Ansari companion was the first to offer charity,

then other companions followed him.

Here, no “new innovation” was invented,

rather, a legitimate act (charity) was revived which was already present in the Quran and Sunnah.

That is why the Prophet ﷺ said:

“مَنْ سَنَّ سُنَّةً حَسَنَةً”

Not:

“مَنْ ابْتَدَعَ بِدْعَةً حَسَنَةً”

🔹 “Sunnah” is that which is in accordance with the Book, Sunnah, and evidence.

🔹 “Bid’ah” (innovation) is that which contradicts the Book and Sunnah and is a new thing in Shariah.

➋ Calling bid’ah good is against the texts

The Prophet ﷺ said:

((كُلُّ بِدْعَةٍ ضَلَالَةٌ))

“Every innovation is misguidance.”

If a good innovation (bid’ah hasanah) were correct, it would necessarily mean that “every Sunnah is misguidance” —

this is a clear contradiction and against the texts.

➌ The consequence of going against the Sunnah

The Prophet ﷺ said:

((فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي))

“Whoever turns away from my Sunnah is not from me.”

This hadith makes it clear that

there is no allowance for any new Sunnah or innovation in religion,

Rather, the purpose is to revive the Sunnah of the Prophet ﷺ,

not to introduce new paths in religion.

⚖ Summary and Conclusion

حدیث “مَنْ سَنَّ فِي الإِسْلَامِ سُنَّةً حَسَنَةً”

is related to the revival of righteous deeds,

not the invention of innovations.

“Sunnah” is that which is in accordance with the texts of Shariah.

“Innovation (Bid’ah)” is that which is new and contrary to evidence in religion.

The saying of the Prophet ﷺ “كل بدعة ضلالة”

cuts off the concept of good innovation (Bid’ah Hasanah) from its root.

“Sunnah Hasanah” means reviving forgotten goodness,

not inventing new innovations.

📖 “Whatever is good in the sight of the Muslims is also good in the sight of Allah…”

📜 Argument of the Innovators

Another famous argument of the innovators

is based on the narration of Hazrat Abdullah bin Mas’ud (رضي الله عنه):

“ما رآه المسلمون حسنًا فهو عند الله حسن، وما رآه المسلمون قبيحًا فهو عند الله قبيح.”

“Whatever is good in the sight of the Muslims is also good in the sight of Allah,

and whatever is bad in the sight of the Muslims is also bad in the sight of Allah.”

The innovators say:

If Muslims consider something good, then it is acceptable in religion,

Even if it is not found in any authentic book or Sunnah.

⚖ ➊ This narration is not Marfoo‘ but Mauqoof

This statement is not authentically proven from the Prophet ﷺ,

rather it is a Mauqoof narration from Hazrat Abdullah bin Mas’ood رضي الله عنه.

Therefore, it is not correct to call it a Prophetic Hadith ﷺ and use it as evidence to justify innovation.

📚 Sheikh Albani رحمه الله says:

“إن من عجائب الدنيا أن يحتج بعض الناس بهذا الحديث على أن في الدين بدعةً حسنةً،

وأن الدليل على حسنها اعتياد المسلمين لها!!

… وخفي عليهم أن هذا الحديث موقوف – أي على الصحابي –

فلا يجوز أن يحتج به في معارضة النصوص المرفوعة القاطعة

في أن كل بدعةٍ ضلالة.”

📗 Translation:

“This is among the wonders of this world that some people use this narration as evidence for a good innovation in religion,

whereas it is Mauqoof (i.e., it is a statement of a companion, not the Prophet ﷺ).

Therefore, it cannot be presented against the clear hadiths of the Prophet ﷺ

in which it is explicitly stated that every innovation is misguidance.”

📚 ➋ The argument is invalid even in terms of meaning

Even if someone accepts this narration as evidence, it is still wrong to use it as proof for a good innovation.

(a)

This narration contradicts the hadith in which the Prophet ﷺ said:

“ستفترق أمتي على ثلاث وسبعين فرقة، كلها في النار إلا واحدة.”

“My Ummah will be divided into seventy-three sects, all of whom will be in Hell except one.”

If indeed everything that pleases Muslims is also good in the sight of Allah,

then the concept of the Ummah being divided into sects would itself become invalid.

(b)

From this, it necessarily follows that whatever is good in the eyes of some people is accepted as worship,

and whatever is bad in someone’s eyes is rejected —

whereas this thinking is completely contrary to the texts of the Shariah.

📘 The correct understanding is that this effect is valid in matters

where there is no text from the Quran and Sunnah and there is consensus of the Companions.

🕋 ➌ The original meaning of the effect: Consensus of the Companions

The background of this statement indicates that

Hazrat Abdullah bin Mas’ud (RA) said this during the caliphate of Siddiq Akbar (RA).

His complete statement is as follows:

“إن الله نظر في قلوب العباد، فوجد قلب محمد صلى الله عليه وسلم خير قلوب العباد فابتعثه برسالته،

ثم نظر في قلوب العباد بعد قلب محمد، فوجد قلوب أصحابه خير قلوب العباد،

فجعلهم وزراء نبيه يقاتلون على دينه،

فما رآه المسلمون حسنًا فهو عند الله حسن،

وما رآه المسلمون سيئًا فهو عند الله سيئ.”

And in one narration it is:

“وقد رأى الصحابة جميعاً أن يستخلفوا أبا بكر.”

📘 Translation:

“Allah has looked into the hearts of His servants,

The best heart was found in Muhammad ﷺ; he was chosen for his prophethood.

Then after him, the best hearts were found in the Companions,

and they were made your helpers.

Thus, whatever is good in the eyes of the Muslims (i.e., the Companions) is also good in the eyes of Allah,

and whatever is bad in their eyes is also bad in the eyes of Allah.

And the Companions unanimously agreed that Abu Bakr should be made the Caliph.”

📍 Here “the Muslims” does not mean all Muslims,

but rather the noble Companions, may Allah be pleased with them.

🧭 ➍ The meaning of the people of knowledge or reliable custom

If, hypothetically, this effect is also applied to the general Muslims,

then it means that

in matters where Shariah has not given a clear ruling,

the common custom (social tradition) should be taken as the standard.

As the jurists’ principle is:

“العرف محكم”

“Custom has legal validity.”

But this rule is only for worldly matters,

not for acts of worship and religion.

🕯 ➎ Ibn Mas’ud رضي الله عنه himself was strongly opposed to innovation

Hazrat Abdullah ibn Mas’ud رضي الله عنه himself said:

“اتبعوا ولا تبتدعوا فقد كفيتم، عليكم بالأمر العتيق.”

“Follow, do not innovate,

What is sufficient for you,

You are obliged to adhere to the ancient path (Sunnah).”

So the companion who himself strictly forbade innovation,

Using his statement as evidence for the permissibility of good innovation (Bid’ah Hasanah) is a clear distortion.

⚖ Summary and Conclusion

“ما رآه المسلمون حسنًا…”

It is not a saying of the Prophet ﷺ, but rather a Mawkuf (attributed) statement of Hazrat Ibn Mas’ud (RA).

It relates to the consensus of the companions,

Not to the opinion of Muslims of every era.

Therefore, it is not correct to use it as proof for the permissibility of new innovations in religion or worship.

Ibn Mas’ud (RA) himself strictly forbade innovation,

Hence, his statement cannot be used as evidence for the permissibility of innovation.

The people of innovation deceive the masses by arguing:

The Messenger of Allah ﷺ said:

“Whoever introduces into our religion something that is not part of it, it is rejected.”

These people claim that this hadith is a specification of “Every innovation is misguidance.”

Meaning, if the Prophet ﷺ said:

“Whoever introduces into the religion something new, it is rejected.”

This is a general statement,

but since the Prophet ﷺ said, “Whoever introduces something into the religion that is not from it,”

therefore, according to them, innovations in religion are of two types:

1️⃣ Those that are against the religion → they are rejected and called “Bid’ah Dalalah” (misguiding innovation).

2️⃣ Those that are in accordance with the religion → they are “Bid’ah Hasanah” (good innovation).

⚖ The response and explanation of Ahl al-Sunnah

According to the principles of Ahl al-Sunnah wal Jama’ah,

one narration of a hadith explains or clarifies another,

not that it restricts or contradicts it.

This very rule invalidates this doubt.

🔹 ➊ The second narration of the hadith

النص:

«من عمل عملاً ليس عليه أمرنا؛ فهو رد»

Translation:

“Whoever does an action which is not according to our way (command), it is rejected.”

📍 Points:

This narration clarifies that every action which is not according to the religion, way, or methodology of the Prophet ﷺ is rejected.

This includes not only the “essence of the action” but also the method, manner, form, and style.

🔹 ➋ Understanding of the Salaf (understanding of the Companions and Followers)

According to the pious predecessors, “Bid’ah” is that

which outwardly appears religious but is not established from the Prophet ﷺ.

They also called those actions Bid’ah

which have their origin in worship but

the method or form is newly invented.

📌 Examples:

Making a specific time or place obligatory for dhikr or dua.

Performing worship in a congregational manner that is not transmitted from the Prophet ﷺ.

🕋 The Companions (ra) and the Followers used to call such actions Bid’ah and reject them,

even though their original worship was legitimate.

🔹 ➌ Linguistic and grammatical aspect

Words of the Hadith:

﴿لَيْسَ عَلَيْهِ أَمْرُنَا﴾

Meaning “an action not according to our way.”

This phrase indicates that:

Any new style, new manner, or new form that is not established from the way of the Prophet ﷺ,

is a rejected Bid’ah —

whether it appears good outwardly or has a religious appearance.

🌿 Summary and Conclusion

The interpretation of the people of Bid’ah that

Bid’ah is of two types — good Bid’ah and bad Bid’ah —

this interpretation is against the Quran, Sunnah, and the understanding of the Salaf.

The statement of the Messenger of Allah ﷺ is very clear and decisive 👇

النص:

«كل بدعة ضلالة»

Translation:

“Every innovation is misguidance.”

🩶 There is no exception or specification in these words.

They indicate generality that every new act in religion is misguidance,

no matter how “good” it may appear on the surface.

📖 Confirmation from the Holy Quran:

﴿ٱلۡیَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِینَكُمۡ﴾

Translation:

“Today I have perfected for you your religion.”

❓ The Doubt of the Innovators

Some proponents of innovation claim:

“The Prophet ﷺ approved (i.e., gave silent consent to) many ijtihadi actions of the Companions (RA),

even though they were not previously established in the Shariah.

Therefore, this is evidence that there is room for ‘good innovation’ (bid’ah hasanah) in religion.”

💬 Their Reasoning

These people say that the Prophet ﷺ accepted some ijtihads of the Companions which were not previously established in the religion, for example 👇

1️⃣ Amr ibn al-As (RA) led the prayer by performing tayammum in cold weather despite being in a state of janabah — the Prophet ﷺ approved.

2️⃣ A companion used to recite Surah Ikhlas in every unit of prayer — the Prophet ﷺ approved of his practice.

3️⃣ A companion performed ruqyah (spiritual healing) using Surah Al-Fatiha — the Prophet ﷺ permitted it.

4️⃣ Bilal رضي الله عنه used to pray voluntary prayers after every ablution — the Prophet ﷺ praised him.

5️⃣ A companion would say a new dhikr after sneezing — the Prophet ﷺ acknowledged it.

6️⃣ Khabeeb رضي الله عنه prayed two units before being killed — the Prophet ﷺ approved of his action.

Then they say:

“So it is understood that new acts of worship or dhikr, if done with good intention, will be called ‘good innovations’ (bid’ah hasanah).”

⚖ The Response of Ahl al-Sunnah wal-Jama’ah

🔹 ➊ The difference between acknowledgment during the time of revelation and after

During the time of the Prophet ﷺ, if the companions performed any ijtihadi (independent) act, revelation would come down

and at that moment their act would be accepted or rejected.

📘 If the act was correct → the Prophet ﷺ would remain silent or praise it.

📕 If it was wrong → the Prophet ﷺ would immediately correct it.

But 👇

📌 After the death of the Prophet ﷺ, the chain of revelation ended.

Therefore, calling any later ijtihad process “Prophetic Approval ﷺ” is completely wrong and misleading.

🔹 ➋ The Prophet ﷺ also corrected many ijtihads

If every ijtihad was a “good innovation (bid’ah hasanah),”

then the Prophet ﷺ would not have rejected them.

See some examples 👇

✿ Changing words in supplication — Bara’ ibn Azib:

Bara’ ibn Azib said in a supplication:

«وَبِرَسُولِكَ»

Then the Prophet ﷺ said:

«وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ»

📗 Sahih Bukhari, Hadith: 247

👉 He corrected just one word so that the Sunnah would be followed exactly.

✿ Uthman ibn Maz’oon’s intention to leave marriage:

He intended to adopt monasticism.

The Prophet ﷺ forbade it.

✿ Three companions’ determination for excessive worship:

One said: I will always stand in prayer,

Another said: I will always fast,

Another said: I will never marry.

The Prophet ﷺ said:

«فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي»

📍 Conclusion:

The Prophet ﷺ only accepted actions according to revelation,

and immediately corrected those that contradicted revelation.

🔹 ➌ Why did the companions’ ijtihads become Sunnah?

The ijtihads that the Prophet ﷺ approved,

They became Sunnah by the approval of the revelation, not an innovation.

📖 Imam Qastalaniؒ says:

«وإنما صار فعل خبيب سنةً، لأنه فعل ذلك في حياة الشارع واستحسنه.»

Translation:

“Habibؓ’s action became Sunnah because it happened during the life of the Prophet ﷺ

and the Prophet ﷺ approved it.”

📌 Therefore, that action became “Sunnah” — not an “innovation.”

🔹 ➍ The door of prophetic approval is closed after the death

📚 Imam Ibn Rajabؒ says:

«فكل من أحدث شيئاً ونسبه إلى الدين، ولم يكن له أصل من الدين يرجع إليه، فهو ضلالة والدين بريء منه.»

Translation:

“Whoever introduces a new thing in religion

which has no basis in the Shariah,

it is an innovation and misguidance, and the religion is free from it.”

📍 After the death of the Prophet ﷺ, revelation has ended,

therefore no new action can receive “prophetic approval.”

🌸 Summary

During the time of the Prophet ﷺ, the ijtihads of the companions were tested through revelation.

The actions that were correct became part of the religion (Sunnah),

and those that were incorrect were rejected.

📌 After the death of the Prophet ﷺ

the door of revelation is closed,

therefore any new worship or action invented now

It will be called only and only an innovation (Bid’ah).

💬 Conclusion

To say “Since the Prophet ﷺ accepted some new actions, therefore new acts of worship can still be invented today” —

this analogy is false.

📖 The clear statement of the Prophet ﷺ is decisive 👇

النص:

«مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ»

Translation:

“Whoever does an action that is not according to our way,

it is rejected.”

❓ Is the Prophet ﷺ leaving (abandoning) an action a proof of its prohibition?

⚖ Suspicion of the innovators

Some people object 👇

“The Prophet ﷺ not doing (leaving) something is not proof that the action is forbidden,

unless there is explicit evidence of its prohibition.

Therefore, we cannot reject new innovations solely on the basis

that the Prophet ﷺ did not do that action.”

📌 Their claim is:

“An action that the Prophet ﷺ did not do may be permissible —

therefore inventing new acts of worship or remembrances is ‘good innovation’ (Bid’ah Hasanah).”

💬 The response of Ahl al-Sunnah wal-Jama’ah

🔹 ➊ Declaration of the Completion of the Religion

Allah Almighty has clearly stated:

﴿ٱلۡیَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِینَكُمۡ وَأَتۡمَمۡتُ عَلَیۡكُمۡ نِعۡمَتِی﴾

Translation:

“Today I have perfected your religion for you,

and completed My favor upon you.”

📍 When Allah completed the religion,

then there remains no scope for introducing any new worship or practice.

🔹 ➋ The Prophet ﷺ’s Abandonment (Leaving) is also Sunnah

Worship is based on two types of Sunnahs 👇

1️⃣ Sunnah Fa’liyah: Which the Prophet ﷺ himself performed.

2️⃣ Sunnah Tarkeeyah: Which the Prophet ﷺ deliberately abandoned.

📌 For example:

The Prophet ﷺ did not give the Adhan for Eid prayer, although Adhan is a form of remembrance.

He also did not give Adhan for the funeral prayer.

➡ This means that giving Adhan on these occasions is an innovation (Bid’ah).

📚 Imam Ibn Rajab (may Allah have mercy on him) says:

«فأما ما اتفق السلف على تركه فلا يجوز العمل به؛ لأنهم ما تركوه إلا على علم أنه لا يعمل به.»

Translation:

“That which the Salaf unanimously abandoned,

it is not permissible to practice it,

because they abandoned it with knowledge and insight.”

🔹 ➌ The Clear Statement of the Prophet ﷺ

An-Nass:

«مَنْ عَمِلَ عَمَلاً لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ»

Translation:

“Whoever does an act that is not according to our way, it is rejected.”

📍 That is, religion is only that which is according to the way of the Prophet ﷺ —

Anything not included in the religion of the Prophet ﷺ is rejected and unacceptable.

🔹 ➍ Practical examples

📍 Collective supplication after prayer:

The Prophet ﷺ never did this, even though supplication is the best form of worship.

👉 Including this collective manner in religion is an innovation (bid’ah).

📍 Giving the call to prayer (adhan) for Eid or funerals:

The Prophet ﷺ never gave such an adhan —

Therefore, making such an adhan part of worship is an innovation (bid’ah).

🔹 ➎ Statements of the scholars

📚 Imam Ibn al-Qayyim (may Allah have mercy on him) says:

«ومن هاهنا يعلم أن القول باستحباب ذلك خلاف السنة؛ فإن تركه سنة كما أن فعله سنة.»

Translation:

“From this it is understood that calling something recommended (mustahabb) is against the Sunnah,

because the Prophet ﷺ leaving something is also Sunnah,

just as doing something is Sunnah.”

📌 That is, the action of the Prophet ﷺ is evidence, and the leaving (abstaining) of the Prophet ﷺ is also evidence.

🌸 Summary of the speech

The Prophet ﷺ leaving (abstaining from) something is also Sunnah.

Including in religion any act of worship that the Prophet ﷺ deliberately did not perform is an innovation (bid’ah).

The religion is complete; now inventing new acts of worship is legislating a new law.

The Companions (RA) and the Salaf strictly forbade innovations on this principle.

❓ Using general arguments of goodness to justify good innovation (Bid’ah Hasanah)

⚖ The Doubt of the Innovators

The innovators present this doubt 👇

“Since the Quran and Hadith mention doing good, increasing good deeds,

and receiving reward based on intention,

therefore we can invent new acts of worship in the religion,

and these will fall under the category of ‘good innovation’ (Bid’ah Hasanah).”

🔹 Their presented arguments

They present general texts, such as 👇

📖

﴿وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ﴾

“Keep doing good deeds so that you may succeed.”

📖

﴿وَسَارِعُوا إِلَى مَغْفِرَةٍ مِنْ رَبِّكُمْ﴾

“Hasten towards the forgiveness of your Lord.”

📜

«إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ»

“Actions are judged by intentions.”

And they say 👇

“Since these verses and hadiths encourage every good deed,

therefore new innovations will also be counted as good.”

💬 The Response of Ahl al-Sunnah wal Jama’ah

🔹 ➊ It is necessary to understand general texts according to the understanding of the Salaf

📚 Imam Shatibi (RA) says:

Arabic:

«لو كان دليلاً عليه؛ لم يعزب عن فهم الصحابة والتابعين ثم يفهمه هؤلاء… فما عمل به المتأخرون من هذا القسم مخالف لإجماع الأولين، وكل من خالف الإجماع فهو مخطئ.»

Translation:

“If these general arguments indicated the permissibility of innovation,

then this would not have been hidden from the understanding of the Companions and the Followers.

The actions of later people are actually against the consensus of the earlier ones,

and whoever acts against the consensus is a sinner.”

📌 Meaning:

If the general texts of the Qur’an and Sunnah permitted innovation,

then the Companions would have understood and acted upon it first,

but they did not do so.

🔹 ➋ The practice of the Companions

In front of Sayyiduna Abdullah ibn Umar (RA),

a person sneezed and then said:

“الْحَمْدُ لِلّٰهِ وَالصَّلَاةُ عَلٰى رَسُولِ اللّٰهِ”

Ibn Umar (RA) immediately said:

“I also say Alhamdulillah wa-salatu ‘ala Rasulillah,

but the Prophet ﷺ did not teach us this.”

📘 At-Tirmidhi, Hadith: 2738

📍 Note:

Here Ibn Umar (RA) rejected this new method despite the general verse of the Qur’an

﴿إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ﴾

because it was not according to the method prescribed by the Prophet ﷺ.

🔹 ➌ The clear principle of the Prophet ﷺ

An-Nass:

«مَنْ عَمِلَ عَمَلاً لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ»

Translation:

“Whoever does an action which is not according to our method, it is rejected.”

📌 That is:

Even if an act is done with the intention of goodness

but it is not in accordance with the way of the Prophet ﷺ —

it is not acceptable but rather rejected.

🔹 ➍ The harm of considering innovation as goodness

If, based on general texts,

every new thing is considered good,

then everyone will invent worship according to their own liking.

📌 But the principle of religion is:

Acts of worship are “Tawqeefi” (divinely prescribed),

meaning only that worship which the Prophet ﷺ taught is valid.

Deviating from this is innovation.

🔹 ➎ Guidance of the Pious Predecessors

📚 Imam Awza’i (may Allah have mercy on him) says:

«اصبر نفسك على السنة، وقف حيث وقف القوم، وقل بما قالوا، وكف عما كفوا عنه، واسلك سبيل سلفك الصالح، فإنه يسعك ما وسعهم.»

Translation:

“Hold firmly to the Sunnah,

stop where the Companions stopped,

say what they said,

leave what they left,

follow the path of your pious predecessors,

what was sufficient for them is sufficient for you.”

📌 This means that goodness is only that

which the Prophet ﷺ and the Companions ﷺ considered good.

🌸 Summary of the Speech

General texts of the Quran and Hadith (such as “Do good,” “Compete in good deeds”) do not permit new acts of worship.

If that were the case, the Companions (may Allah be pleased with them) would have been the first to introduce new innovations,

but they always forbade innovations.

The Prophet ﷺ stated the principle:

Any action that is not in accordance with the way of the religion is rejected.

📖

﴿كُلُّ بِدْعَةٍ ضَلَالَةٌ﴾

“Every innovation is misguidance.”

📣 The second call to prayer (Adhan) on Friday by Sayyiduna Uthman (may Allah be pleased with him) — was this a good innovation (Bid’ah Hasanah)?

⚖ The suspicion of the innovators

Some people object 👇

“Sayyiduna Uthman ibn Affan (may Allah be pleased with him) started the second Adhan on Friday,

and since this was not during the time of the Prophet ﷺ,

therefore this is a good innovation (Bid’ah Hasanah).

This proves that innovations are of two types: good and bad.”

💬 The reasoned response of Ahl al-Sunnah wal-Jama’ah

🔹 ➊ The command of the Prophet ﷺ takes precedence over the statement of anyone

First, this principle should be understood:

No matter whose statement it is, whether a great Companion or an Imam,

it cannot be considered proof against the command of the Prophet ﷺ.

📖 The Messenger of Allah ﷺ said:

«كُلُّ بِدْعَةٍ ضَلَالَةٌ»

Translation:

“Every innovation is misguidance.”

And in another narration, it is stated:

«عَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الخُلَفَاءِ الرَّاشِدِينَ المَهْدِيِّينَ مِن بَعْدِي، عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ»

Translation:

“Hold firmly to my Sunnah and the Sunnah of the rightly guided Caliphs after me,

and cling to it with your molar teeth.”

📍 So whatever the rightly guided Caliphs do,

it is exactly in accordance with the Sunnah of the Prophet ﷺ and for the welfare of the Ummah,

not against it.

🔹 ➋ Hazrat Uthman رضي الله عنه did not invent the “Adhan,” he only changed its location.

📚 Sayyidna Saib bin Yazid رضي الله عنه narrates:

«كانَ النِّداءُ يومَ الجُمُعةِ أوَّلُه إذا جلسَ الإمامُ على المنبرِ على عهدِ النَّبيِّ ﷺ وأبي بكرٍ وعمرَ رضيَ اللَّهُ عنهما، فلما كانَ عثمانُ رضيَ اللَّهُ عنهُ وكثُرَ النَّاسُ زادَ النداءَ الثالثَ على الزَّوراءِ.»

Translation:

“During the time of the Prophet ﷺ, Abu Bakr رضي الله عنه, and Umar رضي الله عنه, the announcement for Friday prayer

was made at the time when the Imam sat on the pulpit.

Then when the time of Uthman رضي الله عنه came and the people increased,

he made an additional announcement in the market (Al-Zawra).”

📍 This means that Uthman رضي الله عنه did not create a new act of worship,

he only changed the place of the announcement so that people who were far away could also prepare for the prayer.

🔹 ➌ This was done under the consideration of “public interest,” not to add to the worship.

Madina Munawwara had expanded,

people had spread out into the markets and surrounding areas.

Therefore, Hazrat Usman (RA) made an additional announcement purely out of administrative necessity so that everyone would be informed on time.

📚 Imam Qurtubi quoted Al-Mawardi’s statement:

«فأما الأذان الأول فمُحْدَث، فعله عثمان ليتأهّب الناس لحضور الخطبة عند اتساع المدينة وكثرة أهلها.»

Translation:

“The first announcement was new, which Usman (RA) initiated because the city had grown large and the population had increased, so that people would prepare for the sermon.”

📌 This was a “Maslahat-e-Mursalah” —
meaning an administrative necessity according to the objectives of Shariah,
not an addition to worship.

🔹 ➍ Scholars’ clarifications: This innovation was “linguistic,” not “Shariah-based.”

📘 Imam Ibn Kathir (RA) says:

«البدعة على قسمين: شرعية… ولغوية؛ كقول عمر: نعمت البدعة هذه.»

Translation:

“Innovation is of two types:
1️⃣ Shariah-based (i.e., a new addition in religion)
2️⃣ Linguistic (i.e., a new thing in the general sense),
like Umar (RA) said: ‘This is a good innovation.'”

📘 Imam Ibn Rajab (RA) says:

«وأما ما وقع في كلام السلف من استحسان بعض البدع فإنما ذلك في البدع اللغوية لا الشرعية.»

Translation:

“In the statements of the Salaf, where some innovations were called good,
they meant linguistic innovation, not Shariah innovation.”

📘 Shaykh al-Islam Ibn Taymiyyah (RA) says:

«وأما قول عمر: نعمت البدعة هذه… فلا تصلح معارضة الحديث بقول الصاحب.»

Translation:

“Umar’s (RA) statement ‘This is a good innovation’

It cannot be used as evidence against the Hadith of the Prophet ﷺ.”

📍 Similarly, the action of Hazrat Usman رضي الله عنه was a “linguistic innovation” —

meaning an administrative new method,

not a religious innovation.

🔹 ➎ The same principle applies to other similar objections as well

such as 👇

Adding diacritical marks (zabar, zer, pesh) to the Holy Quran

Compiling the Quran into one volume

The beginning of writing down the Ahadith

📍 All these are not “additions” to the religion,

but were for the protection of the religion and administrative convenience.

Their original form exists in the best of generations,

therefore they are not called religious innovations.

📘 Imam Shafi’i’s Division of Innovation: Praiseworthy and Blameworthy

❓ Question

“When Imam Shafi’i divided innovation into Mahmoodah (good) and Mazmoomah (bad), what did he mean?

And what is the meaning of ‘innovation’ according to him?”

💬 Detailed answer and reasoned explanation

🟢 First: The original statement of Imam Shafi’i

Imam Shafi’i says:

«الْبِدْعَةُ بِدْعَتَانِ:

بِدْعَةٌ مَحْمُودَةٌ، وَبِدْعَةٌ مَذْمُومَةٌ،

فَمَا وَافَقَ السُّنَّةَ فَهُوَ مَحْمُودٌ،

وَمَا خَالَفَ السُّنَّةَ فَهُوَ مَذْمُومٌ،

وَاحْتَجَّ بِقَوْلِ عُمَرَ بْنِ الْخَطَّابِ فِي قِيَامِ رَمَضَانَ: نِعْمَتِ الْبِدْعَةُ هَذِهِ.»

Translation:

“Innovation is of two types: one is praiseworthy (commendable) and the other is blameworthy (reprehensible).”

That which is in accordance with the Sunnah is praiseworthy,

and that which is against the Sunnah is blameworthy.

And Imam Shafi’i (may Allah have mercy on him) used the statement of Hazrat Umar (may Allah be pleased with him) ‘نِعْمَتِ الْبِدْعَةُ هَذِهِ‘ as evidence.”

🟢 Second: Imam Shafi’i’s Explanation — The Basis of Linguistic and Juridical Bid’ah

Imam Shafi’i (may Allah have mercy on him) says:

«المحدثات من الأمور ضربان:

أَحَدُهُمَا: مَا أُحْدِثَ يُخَالِفُ كِتَابًا أَوْ سُنَّةً أَوْ أَثَرًا أَوْ إِجْمَاعًا، فَهِيَ الْبِدْعَةُ الضَّلَالَةُ.

وَالثَّانِيَةُ: مَا أُحْدِثَ مِنَ الْخَيْرِ لَا خِلَافَ فِيهِ لِوَاحِدٍ مِنْ هَذَا، فَهِيَ مُحْدَثَةٌ غَيْرُ مَذْمُومَةٍ.

وَقَدْ قَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ فِي قِيَامِ رَمَضَانَ: نِعْمَتِ الْبِدْعَةُ هَذِهِ.»

Translation:

“New things are of two types:

1️⃣ That which is against the Qur’an, Sunnah, practice, or consensus — that is misguiding bid’ah.

2️⃣ That which is based on good and is not opposed to them — that is new but not blameworthy.

The statement of Hazrat Umar (may Allah be pleased with him) ‘نِعْمَتِ الْبِدْعَةُ هَذِهِ‘ falls under this second category.”

📌 That is: Imam Shafi’i is making the division of bid’ah in the “linguistic” sense,

not in the juridical sense.

⚖ The Reasoned Explanations of the Imams and Commentators

🟣 1. Imam Abu Shama al-Maqdisi (d. 665 AH)

«ثمَّ الْحَوَادِثُ منقسمةٌ إلى بدعٍ مستحسنةٍ، والى بدعٍ مستقبحةٍ،

قال الإمام الشافعي رضي الله عنه: المحدثاتُ من الأمور ضربان،

أحدهما ما أحدث يخالف كتابًا أو سنةً أو أثرًا أو إجماعًا، فهذه البدعة الضلالة،

والثانية ما أحدث من الخير لا خلاف فيه لواحدٍ من هذا، وهذه محدثةٌ غيرُ مذمومةٍ،

واحتجَّ بقول عمر رضي الله عنه في قيام رمضان: نِعْمَتِ الْبِدْعَةُ هَذِهِ.»

Translation:

“Newly arisen things are of two types: liked and disliked.

Imam Shafi’i said that that which is against the Qur’an, Sunnah, practice, or consensus is misguiding bid’ah,

And whatever is good and not against them is a commendable, non-blameworthy innovation.

This is also the meaning of Umar’s (RA) statement ‘What a good innovation it is.’

🟣 2. Imam Ibn Rajab Al-Hanbali (d. 795 AH)

«وأما ما وقع في كلام السلف من استحسان بعض البدع فإنما ذلك في البدع اللغوية،

لا الشرعية، وذلك كقول عمر رضي الله عنه في قيام رمضان: نعمت البدعة هذه.»

Translation:

“In the speech of the Salaf, where there are words approving some innovations,

they are about linguistic innovation,

not about religious innovation —

as in Umar’s (RA) statement ‘What a good innovation this is.'”

📌 Explanation:

Imam Ibn Rajab (RA) fully endorsed Imam Shafi’i’s (RA) statement —

that “commendable innovation” is only in the linguistic sense,

whereas religious innovation is rejected in all cases.

🟣 3. Hafiz Ibn Hajar Al-Asqalani (d. 852 AH)

«فالبدعة في عرف الشرع مذمومة، بخلاف اللغة؛ فإن كل شيء أحدث على غير مثالٍ يسمى بدعة،

سواء كان محمودًا أو مذمومًا،

فإن كانت مما يندرج تحت مستحسنٍ في الشرع فهي محمودة،

وإن كانت مما يندرج تحت مستقبحٍ في الشرع فهي مذمومة.»

Translation:

“In religious terminology, innovation is always blameworthy,

but in the linguistic sense, every new thing is called innovation,

whether good or bad.

If it comes under some praiseworthy principle in the Shariah, it is commendable,

and if it is under some blameworthy principle, it is blameworthy.”

📌 That is: Imam Shafi’i’s (RA) statement is not about religious innovation,

but rather about linguistic innovation.

🟣 4. Imam An-Nawawi (d. 676 AH)

«البدعة خمسة أقسام: واجبة، ومندوبة، ومحرمة، ومكروهة، ومباحة،

والطريق في ذلك أن تعرض البدعة على قواعد الشريعة،

فإن دخلت في قواعد الإيجاب فهي واجبة،

وإن دخلت في قواعد التحريم فهي محرمة،

وهكذا في الباقي.»

Translation:

“There are five types of innovation (Bid’ah): obligatory, recommended, forbidden, disliked, and permissible.

Its basis is that innovation is judged according to the principles of Sharia;

if it falls under the principle of obligatory, then it is obligatory,

and if it falls under the principle of forbidden, then it is forbidden, etc.”

📍 Note: Imam An-Nawawi’s division is according to the linguistic meaning of innovation,

because according to him, religious innovation is rejected in all cases.

🟣 5. Shaykh al-Islam Ibn Taymiyyah (d. 728 AH)

«قول عمر رضي الله عنه: نِعْمَتِ الْبِدْعَةُ هَذِهِ،

لا يصلح معارضة الحديث بقول الصحابي،

بل البدعة هنا في اللغة، لا في الشرع؛

فإن قيام رمضان جماعة سنةٌ سنها رسول الله ﷺ.»

Translation:

‘Umar’s statement “This is a good innovation”

is not an argument against the Prophet’s ﷺ hadith “Every innovation is misguidance.”

Here, innovation means linguistic, not religious;

because standing in congregation during Ramadan is the Sunnah of the Prophet ﷺ.’

🟣 6. Imam Abu Musa al-Madini

«قيام رمضان جماعةً في حق التسمية: سنة غير بدعة.»

Translation:

‘Performing Qiyam (Taraweeh) in congregation during Ramadan is actually Sunnah, not innovation.’

🟣 7. Imam Ibn al-Qayyim

«البدعة ما كان في الدين مما لم يشرعه الله ورسوله،

وأما ما كان في الدنيا فليس ببدعةٍ شرعاً وإن سُمي بدعةً لغة.»

Translation:

“Innovation (Bid’ah) is that which is introduced into the religion and which Allah and the Messenger ﷺ have not sanctioned,

and that which pertains to worldly or administrative matters is not legally an innovation,

even though linguistically it may be called an innovation.”

🌸 Summary of the Discourse

1️⃣ Imam Shafi’i’s division of innovation is linguistic, not legal.

2️⃣ Linguistic innovation: Every new thing that falls under a Shariah principle (for example, congregational Tarawih).

3️⃣ Legal innovation: A new act of worship or belief in religion that has no basis — and this is always misguidance.

📚 The Position of Imam Izz ibn Abd al-Salam and the Refutation by the Scholars

⚖ Position of Imam Izz ibn Abd al-Salam

Imam Izz ibn Abd al-Salam (d. 660 AH) — who is called Sultan al-Ulama — in his famous book

📗 Qawa’id al-Ahkam fi Masalih al-Anam divided innovation into five categories of legal rulings.

«البدعة تنقسم إلى واجبة، ومحرمة، ومندوبة، ومكروهة، ومباحة.»

Translation:

“Innovation consists of five categories:

Obligatory, forbidden, recommended, disliked, and permissible.”

🔹 Examples of each

Obligatory innovation:

Compiling the Qur’an into one Mushaf so that the Ummah would not be deprived of it.

Recommended innovation:

Construction of madrasas, writing of books, arrangements for religious education.

Permissible innovation:

Building new houses or boats, organizational work.

Disliked innovation:

Excessive decoration of mosques.

Prohibited innovation:

Worship practices of innovators or polytheistic rituals.

📍 According to Imam Izz ibn Abdus-Salam, the meaning of “Bid’ah” is only a new thing that has no precedent before,

and he divides it into the five rulings of Shariah.

💬 Reasoned Refutation by the Scholars

🟥 1. Imam Shatibi’s Refutation (790 AH)

Imam Shatibi, in his famous book Al-I’tisam, refuted this division by saying:

«إنّ هذا التقسيم أمرٌ مخترعٌ لا يدلّ عليه دليلٌ شرعي،

بل هو في نفسه متدافعٌ؛ لأنّ حقيقة البدعة أن لا يدلّ عليها دليلٌ شرعي،

لا من نصوص الشرع، ولا من قواعده،

إذ لو كان هنالك ما يدلّ من الشرع على وجوبٍ أو ندبٍ أو إباحةٍ لما كان ثمّ بدعة،

ولكان العمل داخلاً في عموم الأعمال المأمور بها أو المخيّر فيها.»

Translation:

“This division itself is a new innovation for which there is no Shariah evidence.

Rather, it contains contradiction within itself,

because the reality of Bid’ah is that there is no Shariah evidence for it —

neither in the text nor in the principles of Shariah.

If there is evidence in Shariah for obligation, recommendation, or permissibility of any act,

then it is not Bid’ah but falls under the general rulings of Shariah.”

📌 Summary of Imam Shatibi:

If there is a Shariah proof for any action → it is Sunnah or Maslahah.

If there is no proof → it is a misguiding innovation (Bid’ah Dalalah).

🟥 2. Shaykh al-Islam Ibn Taymiyyah (728 AH)

«المحافظة على عموم قول النبي ﷺ: (كل بدعة ضلالة) متعين،

وأنه يجب العمل بعمومه،

وأن من أخذ يصنف البدع إلى حسنٍ وقبيحٍ،

فقد أخطأ،

فما سُمّي بدعةً وثبت حسنه بأدلة الشرع،

فإما أن يقال: ليس ببدعةٍ في الدين،

وإن كان يسمى بدعةً في اللغة،

كما قال عمر: نعمت البدعة هذه.»

Translation:

“It is obligatory to adhere to the general statement of the Prophet ﷺ that ‘Every innovation is misguidance.’

Those who divide innovations into good and bad are mistaken.

An action established by Shariah evidence

is not an innovation in the religion, even if it is called innovation linguistically,

as Umar رضي الله عنه said: ‘This is a good innovation.'”

📌 Conclusion:

A Shariah innovation is always blameworthy;

If the origin of an action is present in Shariah,

then it is a linguistic innovation, not a Shariah innovation.

🟥 3. Imam Ibn Rajab al-Hanbali (795 AH)

«كلّ من أحدث شيئًا ونسبه إلى الدين،

ولم يكن له أصلٌ من الدين يرجع إليه،

فهو ضلالة، والدين منه بريء.»

Translation:

“Whoever introduces something new into the religion

and it has no origin in Shariah,

it is misguidance, and the religion is free from it.”

📌 Meaning, if an action is not derived from a Shariah principle, then it is an innovation,

And it cannot be justified under the name of “good intention” or “expediency.”

🟥 4. Imam Ibn Kathir Al-Shafi’i (774 AH)

«البدعة على قسمين:

تارةً تكون بدعةً شرعيةً… وتارةً تكون بدعةً لغويةً،

كقول عمر رضي الله عنه: نعمت البدعة هذه.»

Translation:

“Innovation (Bid’ah) is of two types:

One is a Shariah innovation — which is blameworthy,

And the other is a linguistic innovation — like the saying of Umar (RA): ‘What a good innovation this is.'”

📍 Explanation:

According to Ibn Kathir (RA), “linguistic innovation” is that which is in accordance with the essence of the religion,

But “Shariah innovation” is always misguidance.

🟥 5. Hafiz Ibn Hajar Al-Asqalani (852 AH)

«ما كان له أصلٌ يدلّ عليه الشرع فليس ببدعةٍ،

فالبدعة في عرف الشرع مذمومة،

بخلاف اللغة؛ فإن كلّ شيءٍ أحدث على غير مثالٍ يسمّى بدعةً،

سواء كان محمودًا أو مذمومًا.»

Translation:

“That which has its origin in the Shariah is not innovation.

In the Shariah terminology, innovation is always blameworthy,

However, in the linguistic sense, every new thing is called innovation,

Whether it is good or bad.”

📌 That is:

Imam Izz ibn Abdus-Salam’s division may be possible in the linguistic sense,

But in the Shariah sense, innovation can never be “obligatory or recommended.”

🕋 Important Collective Points and Summary of the Research

1️⃣ Imam Izz ibn Abdus-Salam (RA) made the division of innovation in the linguistic sense,

Which was later criticized by subsequent scholars in the Shariah sense.

2️⃣ Imam Shatibi (may Allah have mercy on him) explained that this division itself is an intellectual innovation —

because an innovation is an act that has no basis in the Shariah.

3️⃣ Sheikh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said:

The division of good innovation (bid’ah hasanah) and bad innovation (bid’ah sayyi’ah)

is against the general statement of the Prophet ﷺ: “كُلُّ بِدْعَةٍ ضَلَالَةٌ”.

4️⃣ The Imams Ibn Rajab, Ibn Kathir, Ibn Hajar (may Allah have mercy on them) clarified that:

An act based on the origin of the Sunnah → is not an innovation (rather it is a linguistic novelty)

An act contrary to the Sunnah → is a Shariah innovation and misguidance.

🌸 Conclusion of the Speech

📘 Imam Izz ibn Abd al-Salam’s division may be correct in linguistic or technical terms,

but not in Shariah terms.

📍 Because:

If an act has a basis in the Shariah → it is not an innovation.

If an act has no basis in the Shariah → it is innovation and misguidance.

📖 The final principle of the Prophet ﷺ:

«كُلُّ بِدْعَةٍ ضَلَالَةٌ»

Translation:

“Every innovation is misguidance.”