The Difference Between Sunnah and Bid'ah, Definition of Bid'ah, and the Practice of the Companions
Compiled by: Tauheed.com
① Sunnah is universal and remains consistent in every era and location.
▪ Example: Salah, fasting, Hajj, Eid celebrations, etc.
② Sunnah is clearly defined in the Sharī‘ah.
▪ Example: Method of Eid prayer, rulings of Qurbani.
③ Practicing the Sunnah preserves the original shape of Islam and creates unity within the Ummah.
① Bid‘ah is confined to specific locations or groups.
▪ Example: Celebrations like Eid Milad-un-Nabi, Eid Ghadīr, etc.
② There is no clear guidance in the Sharī‘ah for Bid‘ah.
▪ Example: Whether to fast or pray during Milad gatherings is unclear.
③ Bid‘ah changes with time and place and leads to division within the Ummah.
Any act which was possible during the time of the Companions (Ṣaḥābah) and Successors (Tābiʿīn), and there was a need for it — yet they did not do it — and now it is declared a part of religion, then that act is Bid‘ah.
❀ Not constructing permanent graves:
Even in the era of the Companions, weather and rain could damage graves. If they wished, they could have built permanent graves, but they didn’t, because the religion taught simplicity and avoidance of grave-worship.
❀ No specific gatherings for Īṣāl al-Thawāb:
Holding Qur'an recitation sessions or reward-gatherings upon someone's death was possible in their time, yet the Ṣaḥābah did not do it. Had it been a religious requirement, they would have been the first to act upon it.
❀ Love for the Messenger ﷺ:
The Companions loved the Prophet ﷺ the most, but they did not hold Mawlid gatherings or processions on 12th Rabi‘ al-Awwal.
✔ Sunnah is what the Messenger of Allah ﷺ and the Companions practiced, and the entire Ummah followed continuously.
✔ Bid‘ah is what was later invented in the name of religion, having no basis in the Qur’an, Sunnah, or practice of the Companions.
May Allah grant us the ability to act upon the pure Sunnah and remain protected from innovations (Bid‘ah). Āmīn 
If everyone is allowed to include any act they consider good into religion, the true form of Islam will be distorted, and the appearance of Islamic rituals will be altered.
✿ Some people recite Durūd Sharīf before the Adhān, citing the general virtues of Durūd as justification.
✿ Based on the same logic, someone might start reciting Sūrah al-Ikhlāṣ three times before Adhān, arguing for its virtues — should this be allowed?
✿ Or someone might begin to recite Sūrah al-Fātiḥah before the Adhān — can that be permitted?
If such permissions are granted, then everyone will begin to include their preferred acts into religion, and eventually, the real Islam will become unrecognizable.
Arabic Text:
فَإِنَّ خَيْرَ الْحَدِيثِ كِتَابُ اللّٰہِ، وَخَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ ﷺ، وَشَرَّ الْأُمُوْرِ مُحْدَثَاتُهَا، وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَكُلَّ بِدْعَةٍ ضَلَالَةٌ
Translation:
"Indeed, the best speech is the Book of Allah, and the best guidance is the guidance of Muhammad ﷺ. The worst affairs are newly invented matters, and every newly invented matter is Bid‘ah, and every Bid‘ah is misguidance."
Reference: Sunan al-Nasā’ī, Book of Jumu‘ah, Ḥadīth: 1578
When a man sneezed in the presence of ʿAbdullāh ibn ʿUmar رضي الله عنهما, and recited Al-ḥamdu lillāh followed by Durūd, Ibn ʿUmar objected and said:
"We also love sending blessings upon the Prophet ﷺ, but in this situation, the Prophet ﷺ did not teach us to send Durūd. Rather, he taught us to say:
Al-ḥamdu lillāh ʿalā kulli ḥāl (All praise is due to Allah in every condition)."
Reference: Sunan al-Tirmidhī, Book of Manners, Ḥadīth: 2738
Although sending Durūd is a virtuous act in itself — according to Barelvi principles, this might be considered a good innovation (Bid‘ah ḥasanah) and thus allowed — yet Ibn ʿUmar rejected it, making it clear that new additions to religion were not acceptable to the Ṣaḥābah and Tābiʿīn.
There are countless similar examples in the books of Ḥadīth where the Companions and Successors actively prevented people from practicing Bid‘ah.
◈ The true religion is only what is established from the Prophet ﷺ and his Companions.
◈ Any additions based on personal opinion, even if appearing virtuous, are Bid‘ah and misguidance.
Compiled by: Tauheed.com
Difference Between Sunnah and Bid‘ah
Signs of Sunnah
① Sunnah is universal and remains consistent in every era and location.
▪ Example: Salah, fasting, Hajj, Eid celebrations, etc.
② Sunnah is clearly defined in the Sharī‘ah.
▪ Example: Method of Eid prayer, rulings of Qurbani.
③ Practicing the Sunnah preserves the original shape of Islam and creates unity within the Ummah.
Signs of Bid‘ah
① Bid‘ah is confined to specific locations or groups.
▪ Example: Celebrations like Eid Milad-un-Nabi, Eid Ghadīr, etc.
② There is no clear guidance in the Sharī‘ah for Bid‘ah.
▪ Example: Whether to fast or pray during Milad gatherings is unclear.
③ Bid‘ah changes with time and place and leads to division within the Ummah.
❖ Simple Definition of Bid‘ah
Any act which was possible during the time of the Companions (Ṣaḥābah) and Successors (Tābiʿīn), and there was a need for it — yet they did not do it — and now it is declared a part of religion, then that act is Bid‘ah.
✿ Examples:
❀ Not constructing permanent graves:
Even in the era of the Companions, weather and rain could damage graves. If they wished, they could have built permanent graves, but they didn’t, because the religion taught simplicity and avoidance of grave-worship.
❀ No specific gatherings for Īṣāl al-Thawāb:
Holding Qur'an recitation sessions or reward-gatherings upon someone's death was possible in their time, yet the Ṣaḥābah did not do it. Had it been a religious requirement, they would have been the first to act upon it.
❀ Love for the Messenger ﷺ:
The Companions loved the Prophet ﷺ the most, but they did not hold Mawlid gatherings or processions on 12th Rabi‘ al-Awwal.
Summary:
✔ Sunnah is what the Messenger of Allah ﷺ and the Companions practiced, and the entire Ummah followed continuously.
✔ Bid‘ah is what was later invented in the name of religion, having no basis in the Qur’an, Sunnah, or practice of the Companions.
May Allah grant us the ability to act upon the pure Sunnah and remain protected from innovations (Bid‘ah). Āmīn 
Why Must Bid‘ah Be Avoided?
If everyone is allowed to include any act they consider good into religion, the true form of Islam will be distorted, and the appearance of Islamic rituals will be altered.
❖ Example:
✿ Some people recite Durūd Sharīf before the Adhān, citing the general virtues of Durūd as justification.
✿ Based on the same logic, someone might start reciting Sūrah al-Ikhlāṣ three times before Adhān, arguing for its virtues — should this be allowed?
✿ Or someone might begin to recite Sūrah al-Fātiḥah before the Adhān — can that be permitted?
If such permissions are granted, then everyone will begin to include their preferred acts into religion, and eventually, the real Islam will become unrecognizable. Guidance from the Prophet ﷺ
Arabic Text:
فَإِنَّ خَيْرَ الْحَدِيثِ كِتَابُ اللّٰہِ، وَخَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ ﷺ، وَشَرَّ الْأُمُوْرِ مُحْدَثَاتُهَا، وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَكُلَّ بِدْعَةٍ ضَلَالَةٌ
Translation:
"Indeed, the best speech is the Book of Allah, and the best guidance is the guidance of Muhammad ﷺ. The worst affairs are newly invented matters, and every newly invented matter is Bid‘ah, and every Bid‘ah is misguidance."
Reference: Sunan al-Nasā’ī, Book of Jumu‘ah, Ḥadīth: 1578✔ Practice of the Companions (Ṣaḥābah):
When a man sneezed in the presence of ʿAbdullāh ibn ʿUmar رضي الله عنهما, and recited Al-ḥamdu lillāh followed by Durūd, Ibn ʿUmar objected and said:
"We also love sending blessings upon the Prophet ﷺ, but in this situation, the Prophet ﷺ did not teach us to send Durūd. Rather, he taught us to say:
Al-ḥamdu lillāh ʿalā kulli ḥāl (All praise is due to Allah in every condition)."
Reference: Sunan al-Tirmidhī, Book of Manners, Ḥadīth: 2738 Although sending Durūd is a virtuous act in itself — according to Barelvi principles, this might be considered a good innovation (Bid‘ah ḥasanah) and thus allowed — yet Ibn ʿUmar rejected it, making it clear that new additions to religion were not acceptable to the Ṣaḥābah and Tābiʿīn.There are countless similar examples in the books of Ḥadīth where the Companions and Successors actively prevented people from practicing Bid‘ah.
Conclusion:
◈ The true religion is only what is established from the Prophet ﷺ and his Companions.
◈ Any additions based on personal opinion, even if appearing virtuous, are Bid‘ah and misguidance.
