❀ A New Debate on Actions and the Concept of “Bidʿah Ḥasanah” ❀
🖋 Adapted from the book “Eid Milad-un-Nabi ﷺ ki Shar‘i Haithiyat” by Shaykh Ghulam Mustafa Zaheer Ameenpuri
A relatively new debate has emerged in modern times:
Is bidʿah (innovation) only related to beliefs (ʿaqāʾid), or does it also extend to actions and practices?
This division — limiting bidʿah to beliefs — has no basis among the Salaf. For them, bidʿah was an absolute concept, which could exist in both:
“Whoever introduces new beliefs into our religion which oppose it, such innovations are rejected. We interpreted the word 'ما' in the hadith as referring to beliefs, because religion is nothing but beliefs, and actions are merely branches (furuʿ).”
(Ja al-Haqq, pp. 204–205)
The interpretation of “ما” in the hadith as “beliefs” only is incorrect and restrictive, because:
▶ The Prophet ﷺ declared every innovation to be misguidance, regardless of whether it pertained to beliefs or actions.
“In Sharʿī terms, bidʿah refers to those beliefs or actions that were not present during the Prophet’s ﷺ lifetime and were introduced later. Thus, bidʿah is of two types:
This self-contradiction exposes the inconsistency in the logic used.
If we accept their logic that:
Would innovating a belief be justified under the same principle?
Furthermore:
Claiming that actions are not part of religion and merely secondary (furuʿ) is itself a bidʿah.
Even the simplest Muslim knows that actions are integral to faith (dīn and īmān). This is a consensus of Ahl al-Sunnah.
“The companions, successors, and later scholars of Ahl al-Sunnah unanimously agreed that actions are part of īmān. They said: Īmān is statement, action, and belief.”
(Sharḥ al-Sunnah: p. 388)
“The most important matter in this issue and others is to distinguish between Sunnah and bidʿah. Sunnah is what the Sharīʿah commands; bidʿah is that which the Sharīʿah did not legislate. People have become confused over this in both beliefs and practices. Each group claims their way is Sunnah and declares others as innovators, leading to widespread evil.”
(Al-Istiqāmah: 1/13)
Ironically, the same Mufti Naeemi who claims bidʿah is only blameworthy in beliefs, writes:
“The four schools of Sharīʿah and Ṭarīqah — Ḥanafī, Shāfiʿī, Mālikī, Ḥanbalī, and likewise Qādrī, Chishtī, Naqshbandī, Suhrawardī — all of these are pure bidʿah. Some don’t even have Arabic names. No companion or follower ever called themselves by these. So tell me, how can Deobandis survive without bidʿah?”
(Ja al-Haqq: 1/222)
This raises serious questions:
Some argue:
“Bidʿah is only that which contradicts the Qur’an and Sunnah.”
This too is flawed, because:
▶ Bidʿah itself is baseless
▶ Being involved in bidʿah is already a contradiction to the Qur’an, Sunnah, and ijmāʿ
🖋 Adapted from the book “Eid Milad-un-Nabi ﷺ ki Shar‘i Haithiyat” by Shaykh Ghulam Mustafa Zaheer Ameenpuri
What Is the Scope of Bidʿah? Beliefs Only or Actions Too?
A relatively new debate has emerged in modern times:
Is bidʿah (innovation) only related to beliefs (ʿaqāʾid), or does it also extend to actions and practices?
This division — limiting bidʿah to beliefs — has no basis among the Salaf. For them, bidʿah was an absolute concept, which could exist in both:
- Beliefs (عقائد)
- Actions (اعمال)
❖ Mufti Ahmad Yar Khan Naeemi (Barelwi scholar) writes:
“Whoever introduces new beliefs into our religion which oppose it, such innovations are rejected. We interpreted the word 'ما' in the hadith as referring to beliefs, because religion is nothing but beliefs, and actions are merely branches (furuʿ).”
(Ja al-Haqq, pp. 204–205)
Refutation:
The interpretation of “ما” in the hadith as “beliefs” only is incorrect and restrictive, because:
▶ The Prophet ﷺ declared every innovation to be misguidance, regardless of whether it pertained to beliefs or actions.
❖ Yet, the Same Mufti Also Wrote:
“In Sharʿī terms, bidʿah refers to those beliefs or actions that were not present during the Prophet’s ﷺ lifetime and were introduced later. Thus, bidʿah is of two types:
- Bidʿah in beliefs (اعتقادی)
- Bidʿah in actions (عملی)”
(Ja al-Haqq, p. 204)
This self-contradiction exposes the inconsistency in the logic used.
Logical Rebuttal:
If we accept their logic that:
- Bidʿah is only blameworthy in beliefs, but
- Allowed or praiseworthy in actions,
Then what if someone introduces a belief claiming it is a good innovation (bidʿah ḥasanah)?
Would innovating a belief be justified under the same principle?
Furthermore:
- What about calling the adhan before ʿĪd or Janāzah prayers?
- If this innovative practice in action is not acceptable, then how can others be?
Are Actions a Part of Religion?
Claiming that actions are not part of religion and merely secondary (furuʿ) is itself a bidʿah.
Even the simplest Muslim knows that actions are integral to faith (dīn and īmān). This is a consensus of Ahl al-Sunnah.
❖ Imām Al-Baghawī رحمه الله (d. 516H) writes:
“The companions, successors, and later scholars of Ahl al-Sunnah unanimously agreed that actions are part of īmān. They said: Īmān is statement, action, and belief.”
(Sharḥ al-Sunnah: p. 388)
❖ Shaykh al-Islām Ibn Taymiyyah رحمه الله (d. 728H) states:
“The most important matter in this issue and others is to distinguish between Sunnah and bidʿah. Sunnah is what the Sharīʿah commands; bidʿah is that which the Sharīʿah did not legislate. People have become confused over this in both beliefs and practices. Each group claims their way is Sunnah and declares others as innovators, leading to widespread evil.”
(Al-Istiqāmah: 1/13)
Contradictory Claims on Bidʿah in ʿAqāʾid
Ironically, the same Mufti Naeemi who claims bidʿah is only blameworthy in beliefs, writes:
“The four schools of Sharīʿah and Ṭarīqah — Ḥanafī, Shāfiʿī, Mālikī, Ḥanbalī, and likewise Qādrī, Chishtī, Naqshbandī, Suhrawardī — all of these are pure bidʿah. Some don’t even have Arabic names. No companion or follower ever called themselves by these. So tell me, how can Deobandis survive without bidʿah?”
(Ja al-Haqq: 1/222)
This raises serious questions:
- Are Imān and Kalimah now influenced by bidʿah too?
- Is defending bidʿah in beliefs, while condemning it, not an open contradiction?
Bidʿah Is Rejected Because It Contradicts the Foundations
Some argue:
“Bidʿah is only that which contradicts the Qur’an and Sunnah.”
This too is flawed, because:
▶ Bidʿah itself is baseless
▶ Being involved in bidʿah is already a contradiction to the Qur’an, Sunnah, and ijmāʿ
