Bid’ah is the arabic word for innovation. For the remainder of this article the word Bid’ah will be used instead of innovation since there are some specifics involved with this terminology.
The linguistic definition of bid’ah is “Something invented without having any prior example”. This is based upon its usage in the Qur’an where Allah says:
“Say: I am not a new thing amongst the Messengers” [Qur’an 46:9]
It means Muhammad (ﷺ) is not a new thing amongst the Messengers, as he has precedents and prior examples before him (Isa, Musa, Ibrahim and so on). At another place, Allah says:
“The originator of the heavens and the earth” [Qur’an 2:117]
Meaning the one who originated them without them having any prior example.
The above definition is a general one that incorporates everything i.e. things within the religion or otherwise. It is based on the basic concept behind the word bid’ah i.e. anything which has no prior example for it.
Religious definitions of words can differ from their linguistic meanings due to restrictions or attachment of certain conditions to the linguistic meaning which gives a new conceptual meaning e.g. the linguistic meaning of the word “Zakah” is “that which purifies” whereas its intended religious meaning in this context is “Charity”.
Regarding Bid’ah, the religious definition can be inferred from the saying of the Prophet:
“Whoever invents a matter1 into this affair of ours2 that which does not belong to it3, will have it rejected” [Bukhari & Muslim]
This narration reveals the intended religious meaning of the word bid’ah in three parts. The first one refers to bringing anything new without any prior example. This condition could refer to all innovated things i.e. religious or otherwise so the second part restricts the first one by making it specific to the religion. This excludes all worldly matters and customs which have no connection to the religion. The third part relates to an innovated matter in religion which has no support from the religion i.e. if you trace back the origin of the innovated matter you will find no evidence that it is supported by religion.
Some other sayings of the Prophet in this context are:
“Whoever did an action which is not upon our affair will have it rejected” [Muslim]
“And beware of the newly-introduced affairs, for every newly-introduced affair is an innovation, and every innovation is misguidance” [Abu Dawood & Tirmidhi]
Sometimes the term “Bid’ah Hasanah” (good innovation) is used in the language of certain scholars which creates a confusion as if some sort of innovation is allowed. However, this usage is purely in the linguistic sense within certain contexts and situations and not in the religious sense. An example of this would be that of the Tarawih prayer being prayed in congregation that was initiated by Umar bin al-Khattaab. This is not an innovation that is condemned by the Prophet because the root of this matter can be traced back to the act of Prophet himself in his lifetime i.e. leading the people in congregational Tarawih prayer for three nights in Ramadan in the mosque. Thus, this matter exits from the definition of bid’ah in the religious sense. The same would apply to all legislated matters which have been forgotten or abandoned, and which are revived, they do not come under bid’ah with its religious meaning. Some scholars may refer to these matters as “good innovations” purely from a linguistic point of view, but what they really mean is revival of a forgotten Sunnah, and this is the meaning of the saying of Umar bin al-Khattaab “What an excellent innovation this is” about his re-instituting the Tarawih prayer in congregation in the mosque.
In support of “Bid’ah Hasanah” (good innovation), some present the following saying of the Prophet:
“He who sets a good sunnah in Islam, there is a reward for him for this (act of goodness) and reward of that also who acted according to it subsequently, without any deduction from their rewards”
Good sunnah means setting a good precedent or practice. It is not “Bid’ah Hasanah” (good innovation) presumed by the innovators. For understanding the Prophet’s statement in its correct context, one has to read the full narration and know the background before passing a verdict. The complete narration is as under:
“Al-Mundhir bin Jarir reported on the authority of his father: While we were in the company of the Messenger of Allaah in the early hours of the morning, some people came there (who) were barefooted, naked, wearing striped woolen clothes, or cloaks, with their swords hung (around their necks). Most of them, in fact, all of them, belonged to the tribe of Mudar. The color of the face of the Messenger of Allaah underwent a change when he saw them in poverty. He then entered (his house) and came out and commanded Bilal (to pronounce adhaan). He pronounced adhaan and iqaamah, and he (the Prophet) observed prayer (along with his Companions) and then addressed (them reciting verses of the Holy Qur’an): “O mankind, fear your Lord, Who created you from a single being” to the end of the verse, “Allaah is ever a Watcher over you” (4:1). (He then recited) a verse of Sura Hashr, “Fear Allaah and let every soul consider that which it sends forth for tomorrow and fear Allaah” (59:18). (Then the audience began to vie with one another in giving charity.) Some donated a dinar, others a dirham, still others clothes, some donated a measure of wheat, some a measure of dates; till he (the Prophet) said: (Bring) even if it is half a date. Then a person from among the Ansar came there with a money bag which his hands could scarcely lift; in fact, they could not (lift). Then the people followed continuously (following the example of this man), till I saw two heaps of eatables and clothes, and I saw the face of the Messenger glistening, like gold (on account of joy). The Messenger of Allaah said: He who sets a good sunnah (precedent / practice) in Islam, there is a reward for him for this (act of goodness) and reward of that also who acted according to it subsequently, without any deduction from their rewards; and he who sets in Islam an evil sunnah (precedent / practice), there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden. [Muslim]
This man from the Ansar was the first to bring a whole bag of money and there was no prior example for this (amongst the people and those giving), so linguistically, he did make a “good innovation.” However, his practice is not really an innovation, as it is simply an enactment of an already existing Sunnah which is giving charity, however he gave in a way that others had not. He never introduced or innovated anything into the religion of Islam that which was not already from it.
Understanding the correct concept of Bid’ah is crucial because it is done on the basis of piety and the person doing it never realizes that it is a sin. Since realization is not there, the act is continued to be done with a feeling that it will be rewarded as it is considered a good deed. This is a dangerous situation in comparison to other sins where a person committing the sins at least knows that he is doing something wrong. The “realization” of doing something wrong can help in leaving the act in future unlike “lack of realization” which never urges one to leave the wrong act, since one never feels he is doing something wrong.
Companion of the Prophet, Abu Hurairah, reported:
“Allah’s Messenger came to the graveyard and said: Peace be upon you! the abode of the believing people and we, if Allah so wills, are about to join you. I love to see my brothers. They (the hearers) said: Aren’t we your brothers, Messenger of Allah? He said: You are my Companions, and our brothers are those who have, so far, not come into the world. They said: Messenger of Allah, how would you recognize those persons of your Ummah (Community) who have not yet been born? He said: Supposing a man had horses with white blazes on foreheads and legs among horses which were all black, tell me, would he not recognize his own horses? They said: Certainly, Messenger of Allah. He said: They would come with white faces and arms and legs owing to ablution, and I would arrive at the Fountain before them. Some people would be driven away from my Fountain as stray camel is driven away. I would call out: Come, come. Then it would be said (to me): These people changed (i.e. the religion) after you; and I would say: Be off, be off” [Bukhari & Muslim]
Therefore, there is no room for bid’ah in the religion. One should just do what the Prophet did and should stay away from all sorts of innovations. In case of doubt regarding an act i.e. whether the act is established from the Prophet or not, the safest practice is to leave the doubtful thing as advised by the Prophet:
“Both legal and illegal things are evident but in between them there are doubtful (suspicious) things and most of the people have no knowledge about them. So whoever saves himself from these suspicious things saves his religion and his honor. And whoever indulges in these suspicious things is like a shepherd who grazes (his animals) near the Hima (private pastures) of someone else and at any moment he is liable to get in it. (O People!) Beware! Every king has a Hima and the Hima of Allah on the earth is His illegal (forbidden) things. Beware! There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoiled the whole body gets spoiled. And that is the Heart.” [Bukhari ]