✿ A Critical Review of Barelwi Doubts on the Classification of Bidʿah ✿
🖋 Adapted from the book: “Eid Milad-un-Nabi ﷺ ki Shar‘i Haithiyat” by Shaykh Ghulam Mustafa Zaheer Ameenpuri
Some individuals argue that innovations (Bidʿah) can be divided into Bidʿah Ḥasanah (good innovation) and Bidʿah Sayyiʾah (evil innovation). They support this view with certain evidences. Below is a structured refutation of these misconceptions.
“نِعْمَ الْبِدْعَةُ هَذِهِ” — “What a good innovation this is!”
(Ṣaḥīḥ al-Bukhārī: 2010)
This statement cannot be used as evidence for dividing Bidʿah, because:
“ʿUmar’s action was not contrary to Qur’an, Sunnah, or consensus; hence it was not a misguiding innovation but rather a revival of a good practice rooted in the Sunnah.”
(Al-Sunan al-Ṣughrā: 817)
“Every Bidʿah is misguidance… What the Salaf called a ‘good innovation’ was in the linguistic sense, not the Sharʿī sense.”
(Jāmiʿ al-ʿUlūm wal-Ḥikam: 2/128)
The use of Qunūt in Fajr prayers in specific circumstances (e.g., calamities) is proven from authentic narrations during the Prophet’s ﷺ time and from the Companions after his passing.
(Ṣaḥīḥ Muslim: 1017)
“Follow my Sunnah and the Sunnah of the Rightly Guided Caliphs.”
(Sunan Abī Dāwūd: 4607; Sunan al-Tirmidhī: 2676 — Ṣaḥīḥ)
Hence, compilation of the Qur’an is not Bidʿah, but part of the Sunnah of the Rightly Guided Caliphs, which we are commanded to follow.
“What the Muslims see as good is also good in the sight of Allah…”
(Musnad Aḥmad: 1/379, Al-Mustadrak: 3/78 — Ḥasan)
“This saying refers to what all Muslims agree upon, not what some perceive as good.”
(Al-Tanbīh ʿala Mushkilāt al-Hidāyah: 1/499)
He openly condemned a group engaging in group dhikr with pebbles in a new form, although the practice of dhikr itself was permissible.
“Count your sins! I guarantee your good deeds will not be wasted… Either you are more guided than the Prophet ﷺ and his companions, or you are opening the door of misguidance.”
(Sunan al-Dārimī: 1/60–61 — Ḥasan)
Claim: Every new thing is permissible unless prohibited by Sharīʿah.
This principle applies to worldly matters, not religious acts of worship.
“Acts of worship are only valid if legislated through revelation… Contracts and worldly dealings are allowed unless explicitly forbidden.”
(Iʿlām al-Muwaqqiʿīn: 1/344)
① Introducing a sixth obligatory prayer
② Calling the adhān before ʿEid or Janāzah prayers
③ Slaughtering on ʿĪd al-Fiṭr as a "ḥasanah innovation"
Would any of this be acceptable? Clearly not.
🖋 Adapted from the book: “Eid Milad-un-Nabi ﷺ ki Shar‘i Haithiyat” by Shaykh Ghulam Mustafa Zaheer Ameenpuri
❖ Introduction
Some individuals argue that innovations (Bidʿah) can be divided into Bidʿah Ḥasanah (good innovation) and Bidʿah Sayyiʾah (evil innovation). They support this view with certain evidences. Below is a structured refutation of these misconceptions.
➤ Doubt ①: The Statement of ʿUmar ibn al-Khaṭṭāb (رضي الله عنه):
“نِعْمَ الْبِدْعَةُ هَذِهِ” — “What a good innovation this is!”
(Ṣaḥīḥ al-Bukhārī: 2010)
✦ Response:
This statement cannot be used as evidence for dividing Bidʿah, because:
- The Prophet ﷺ himself led the congregation of Tarāwīḥ prayers during his lifetime, but stopped due to fear of it becoming obligatory.
- When ʿUmar (رضي الله عنه) saw the people gathered again for it in congregation during his caliphate, he appreciated it because its basis was established in the Sunnah.
❖ Imām al-Bayhaqī رحمه الله states:
“ʿUmar’s action was not contrary to Qur’an, Sunnah, or consensus; hence it was not a misguiding innovation but rather a revival of a good practice rooted in the Sunnah.”
(Al-Sunan al-Ṣughrā: 817)
❖ Ibn Rajab al-Ḥanbalī رحمه الله:
“Every Bidʿah is misguidance… What the Salaf called a ‘good innovation’ was in the linguistic sense, not the Sharʿī sense.”
(Jāmiʿ al-ʿUlūm wal-Ḥikam: 2/128)
➤ Doubt ②: The Fajr Qunūt & the Word “Muḥdath”
✦ Response:
The use of Qunūt in Fajr prayers in specific circumstances (e.g., calamities) is proven from authentic narrations during the Prophet’s ﷺ time and from the Companions after his passing.
- The term "Muḥdath" (new) used here refers to linguistic novelty, not Sharʿī Bidʿah.
- Multiple companions (like ʿUmar, ʿAlī, Ibn ʿAbbās) performed Qunūt, making it a Sunnah with a valid basis.
➤ Doubt ③: The Ḥadīth of "Sunnah Ḥasanah" and "Sunnah Sayyiʾah"
(Ṣaḥīḥ Muslim: 1017)
✦ Response:
- This hadith refers to reviving an existing Sunnah, not introducing a new religious practice.
- The context is charity — a known Sunnah — being acted upon after initial hesitation.
- Therefore, the term “sunnah ḥasanah” means reviving neglected Sunnah, not initiating religious innovation.
➤ Doubt ④: The Compilation of the Qur’an as a “Bidʿah Ḥasanah”
✦ Response:
- The compilation of the Qur’an was done under the guidance and consensus of the Ṣaḥābah, including the Prophet ﷺ during his lifetime (writing portions).
- It was based on existing Sunnah and necessity, and not innovation in the religion.
❖ Ḥadīth:
“Follow my Sunnah and the Sunnah of the Rightly Guided Caliphs.”
(Sunan Abī Dāwūd: 4607; Sunan al-Tirmidhī: 2676 — Ṣaḥīḥ)
Hence, compilation of the Qur’an is not Bidʿah, but part of the Sunnah of the Rightly Guided Caliphs, which we are commanded to follow.
➤ Doubt ⑤: The Statement of ʿAbdullāh ibn Masʿūd (رضي الله عنه)
“What the Muslims see as good is also good in the sight of Allah…”
(Musnad Aḥmad: 1/379, Al-Mustadrak: 3/78 — Ḥasan)
✦ Response:
- This refers to the consensus (ijmāʿ) of the Muslim Ummah — not the opinion of a few individuals.
- It does not justify innovations. Bidʿah contradicts the very principles of ijmāʿ.
❖ Ibn Abī al-ʿIzz al-Ḥanafī رحمه الله:
“This saying refers to what all Muslims agree upon, not what some perceive as good.”
(Al-Tanbīh ʿala Mushkilāt al-Hidāyah: 1/499)
✦ Practical Example from Ibn Masʿūd (رضي الله عنه):
He openly condemned a group engaging in group dhikr with pebbles in a new form, although the practice of dhikr itself was permissible.
“Count your sins! I guarantee your good deeds will not be wasted… Either you are more guided than the Prophet ﷺ and his companions, or you are opening the door of misguidance.”
(Sunan al-Dārimī: 1/60–61 — Ḥasan)
➤ Doubt ⑥: Using the Principle of “al-Aṣl fī al-Ashyā’ al-Ibāḥah”
Claim: Every new thing is permissible unless prohibited by Sharīʿah.
✦ Response:
This principle applies to worldly matters, not religious acts of worship.
❖ Ibn al-Qayyim رحمه الله:
“Acts of worship are only valid if legislated through revelation… Contracts and worldly dealings are allowed unless explicitly forbidden.”
(Iʿlām al-Muwaqqiʿīn: 1/344)
⚠ What if We Apply This Principle to Acts of Worship?
① Introducing a sixth obligatory prayer
② Calling the adhān before ʿEid or Janāzah prayers
③ Slaughtering on ʿĪd al-Fiṭr as a "ḥasanah innovation"
Would any of this be acceptable? Clearly not.
Conclusion:
- Every Sharʿī Bidʿah is misguidance, regardless of intention.
- The divisions of Bidʿah into ḥasanah and sayyiʾah are based on misunderstanding or misuse of linguistic expressions.
- Religious innovations — even if they appear righteous — are condemned by the Salaf, particularly Ibn Masʿūd (رضي الله عنه), who saw such actions as signs of destruction.
