Compiled by: Toheed.com
Some people object that if bidʿah (innovation) were entirely misguidance, then the great Imāms of Islam would not have divided it into “good” (ḥasanah) and “evil” (sayyiʾah) innovations.
They cite the statements of Imām al-Shāfiʿī, ʿIzz ibn ʿAbd al-Salām, Imām al-Nawawī, and Imām al-Suyūṭī, etc.
This article will clarify this misconception and show that such statements are about bidʿah in its linguistic (لغوی) sense, not in its Sharʿī (شرعی) definition.
The Objection:
“To divide bidʿah into ḥasanah and sayyiʾah is a refutation of those who deny bidʿah altogether, whereas Imām al-Shāfiʿī, ʿIzz ibn ʿAbd al-Salām, and other scholars accepted this division.”
The Prophet ﷺ said:
«كُلُّ بِدْعَةٍ ضَلَالَةٌ»
“Every bidʿah is misguidance.”
Reference: Ṣaḥīḥ Muslim (Ḥadīth: 867), Sunan al-Nasāʾī (Ḥadīth: 1578)
This is a general statement without any exception. Therefore, dividing Sharʿī bidʿah into good or bad is against Qur’ān and Sunnah.
Imām al-Shāfiʿī is reported to have said:
«المحدثات من الأمور ضربان...»
“Newly introduced matters are of two types:
One that contradicts the Qur’ān, Sunnah, narrations, or consensus — this is the misguided bidʿah.
The other type is that which is newly introduced in good and does not contradict any of the above — this is not blameworthy.”
Reference: Ibn Ḥajar, Fatḥ al-Bārī (13/253)
Clarification:
Imām al-Shāfiʿī here is talking about linguistic bidʿah (بدعت لغوی) — meaning something new but not religiously oppositional, such as:
✔ The compilation of grammar
✔ The establishment of madāris (Islamic schools)
✔ Writing the Qur’ān on paper
This is not about innovating new acts of worship.
Imām Ibn Rajab says:
«فكل من أحدث شيئاً ونسبه إلى الدين...»
“Whoever introduces something and attributes it to the religion — and it has no basis in religion — then it is misguidance, and the religion is free of it.
As for the statements of the Salaf declaring some innovations as praiseworthy — that applies only to linguistic bidʿah, not Sharʿī bidʿah.”
Reference: Jāmiʿ al-ʿUlūm wa al-Ḥikam (p. 252)
Meaning:
Any new invention in religion is bidʿah, even if it seems good.
Worldly administrative innovations (like schools or printing the Qur’ān) fall under linguistic bidʿah.
Imām al-Shāfiʿī himself said:
«من استحسن فقد شرع»
“Whoever declares something good based on personal opinion has legislated (in religion).”
Reference: Al-Shāfiʿī, Al-Risālah (p. 507)
This proves that Imām al-Shāfiʿī did not permit subjective ‘good innovation’ in matters of religion.
Using his name to justify Sharʿī bidʿah contradicts his own principles.
ʿAbdullāh ibn ʿUmar (رضي الله عنه) said:
«كل بدعة ضلالة وإن رآها الناس حسنة»
“Every bidʿah is misguidance, even if people consider it good.”
Reference: Al-Bayhaqī, Al-Sunan al-Kubrā (4/316)
ʿAbdullāh ibn Masʿūd (رضي الله عنه) said:
«اتبعوا ولا تبتدعوا...»
“Follow (the Sunnah), do not innovate — you have been given all that is sufficient. Every bidʿah is misguidance.”
Reference: Al-Dārimī, Sunan (Ḥadīth: 211)
These statements clearly show that the Ṣaḥābah did not approve of any Sharʿī bidʿah as good.
The statement of the Prophet ﷺ — “Every bidʿah is misguidance” — is general and absolute, with no exception.
When Imām al-Shāfiʿī or others speak of bidʿah ḥasanah, they refer to linguistic bidʿah — new worldly or administrative acts, not acts of worship.
Innovating new religious practices is Sharʿī bidʿah, and it is misguidance.
The understanding of the Ṣaḥābah is also clear: every religious innovation is misguidance, even if it appears good to people.
ھٰذَا مَا عِنْدِي، وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
❖ The Doubt Raised by Some:
Some people object that if bidʿah (innovation) were entirely misguidance, then the great Imāms of Islam would not have divided it into “good” (ḥasanah) and “evil” (sayyiʾah) innovations.
They cite the statements of Imām al-Shāfiʿī, ʿIzz ibn ʿAbd al-Salām, Imām al-Nawawī, and Imām al-Suyūṭī, etc.
This article will clarify this misconception and show that such statements are about bidʿah in its linguistic (لغوی) sense, not in its Sharʿī (شرعی) definition.
❖ The Barelwi Misunderstanding Regarding the Legitimacy of Bidʿah
The Objection:
“To divide bidʿah into ḥasanah and sayyiʾah is a refutation of those who deny bidʿah altogether, whereas Imām al-Shāfiʿī, ʿIzz ibn ʿAbd al-Salām, and other scholars accepted this division.”
❖ Detailed Refutation of This Misunderstanding
➊ Sharʿī Texts Always Condemn Bidʿah
The Prophet ﷺ said:
«كُلُّ بِدْعَةٍ ضَلَالَةٌ»
“Every bidʿah is misguidance.”
Reference: Ṣaḥīḥ Muslim (Ḥadīth: 867), Sunan al-Nasāʾī (Ḥadīth: 1578)
This is a general statement without any exception. Therefore, dividing Sharʿī bidʿah into good or bad is against Qur’ān and Sunnah.➋ The Statement of Imām al-Shāfiʿī (رحمه الله)
Imām al-Shāfiʿī is reported to have said:
«المحدثات من الأمور ضربان...»
“Newly introduced matters are of two types:
One that contradicts the Qur’ān, Sunnah, narrations, or consensus — this is the misguided bidʿah.
The other type is that which is newly introduced in good and does not contradict any of the above — this is not blameworthy.”
Reference: Ibn Ḥajar, Fatḥ al-Bārī (13/253)
Clarification:Imām al-Shāfiʿī here is talking about linguistic bidʿah (بدعت لغوی) — meaning something new but not religiously oppositional, such as:
✔ The compilation of grammar
✔ The establishment of madāris (Islamic schools)
✔ Writing the Qur’ān on paper
This is not about innovating new acts of worship.
➌ Clarification from Imām Ibn Rajab (رحمه الله)
Imām Ibn Rajab says:
«فكل من أحدث شيئاً ونسبه إلى الدين...»
“Whoever introduces something and attributes it to the religion — and it has no basis in religion — then it is misguidance, and the religion is free of it.
As for the statements of the Salaf declaring some innovations as praiseworthy — that applies only to linguistic bidʿah, not Sharʿī bidʿah.”
Reference: Jāmiʿ al-ʿUlūm wa al-Ḥikam (p. 252)
Meaning:Any new invention in religion is bidʿah, even if it seems good.
Worldly administrative innovations (like schools or printing the Qur’ān) fall under linguistic bidʿah.
➍ Imāms Must Be Understood Within Their Methodology
Imām al-Shāfiʿī himself said:
«من استحسن فقد شرع»
“Whoever declares something good based on personal opinion has legislated (in religion).”
Reference: Al-Shāfiʿī, Al-Risālah (p. 507)
This proves that Imām al-Shāfiʿī did not permit subjective ‘good innovation’ in matters of religion.Using his name to justify Sharʿī bidʿah contradicts his own principles.
➎ Understanding of the Companions (Ṣaḥābah)
ʿAbdullāh ibn ʿUmar (رضي الله عنه) said:
«كل بدعة ضلالة وإن رآها الناس حسنة»
“Every bidʿah is misguidance, even if people consider it good.”
Reference: Al-Bayhaqī, Al-Sunan al-Kubrā (4/316)
ʿAbdullāh ibn Masʿūd (رضي الله عنه) said:
«اتبعوا ولا تبتدعوا...»
“Follow (the Sunnah), do not innovate — you have been given all that is sufficient. Every bidʿah is misguidance.”
Reference: Al-Dārimī, Sunan (Ḥadīth: 211)
These statements clearly show that the Ṣaḥābah did not approve of any Sharʿī bidʿah as good.❖ Summary
The statement of the Prophet ﷺ — “Every bidʿah is misguidance” — is general and absolute, with no exception. When Imām al-Shāfiʿī or others speak of bidʿah ḥasanah, they refer to linguistic bidʿah — new worldly or administrative acts, not acts of worship. Innovating new religious practices is Sharʿī bidʿah, and it is misguidance. The understanding of the Ṣaḥābah is also clear: every religious innovation is misguidance, even if it appears good to people.ھٰذَا مَا عِنْدِي، وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
