📖 The Good Innovation (Bid‘ah) in Islam: Its Meaning, Types, and Evidence ⚖️
The subject of Bid‘ah (innovation in religion) is one of the matters that has been widely discussed among Muslims, especially when we consider the statement of the Prophet ﷺ:
“Every innovation is misguidance.”
At the same time, we find that ‘Umar ibn al-Khattab رضي الله عنه, when he gathered the Muslims behind one Imam for the night prayer in Ramadan, said:
“What a good Bid‘ah this is!”
At first glance, these two statements may appear difficult to understand together. However, when we look at the meaning of the word Bid‘ah in Arabic and how the scholars of Islam used the term, the matter becomes much clearer.
The purpose of this article is to explain the subject in a simple way, using evidence from the Qur’an, authentic Hadith, and statements of recognized scholars.
1. What Does Bid‘ah Mean in the Arabic Language?
The word Bid‘ah (بدعة) comes from the Arabic root B-D-‘ (ب د ع), which refers to bringing something new into existence without having a previous example.
Allah says:
“The Originator of the heavens and the earth.”
بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ
— Qur’an 2:117
Allah also says:
“And monasticism, which they invented; We did not prescribe it for them.”
وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ
— Qur’an 57:27
The famous Arabic dictionary Lisan al-‘Arab explains Bid‘ah as something newly introduced.
Therefore, in the linguistic sense, Bid‘ah simply means something new or newly introduced. Being new by itself does not automatically mean that something is forbidden.
2. What Does Bid‘ah Mean in Islamic Law?
The scholars have used the word Bid‘ah in two well-known ways.
There is an important difference between:
Bid‘ah in the linguistic sense — something new.
Bid‘ah in the religious sense — something newly introduced into religion without a valid basis in Islamic law.
Understanding this distinction helps us understand why some scholars spoke about a “good Bid‘ah”, while others used the word Bid‘ah only for something blameworthy.
3. The First Scholarly Approach: Bid‘ah Can Have Different Rulings
One well-known approach was given by Imam ‘Izz al-Din ibn ‘Abd al-Salam رحمه الله
He explained that Bid‘ah refers to something that was not known in the time of the Messenger of Allah ﷺ, and that such matters should be examined according to the principles of Islamic law.
He wrote:
“Bid‘ah is an action that was not known in the time of the Messenger of Allah ﷺ. It is divided into obligatory, forbidden, recommended, disliked, and permissible.”
He then explained that a new matter should be judged according to the principles of Shari‘ah:
If it falls under the principles of something obligatory, it is obligatory.
If it falls under the principles of something forbidden, it is forbidden.
If it falls under the principles of something recommended, it is recommended.
If it falls under the principles of something disliked, it is disliked.
If it falls under the principles of something permissible, it is permissible.
Reference: ‘Izz al-Din ibn ‘Abd al-Salam, Qawa‘id al-Ahkam fi Masalih al-Anam, 2/204.
Imam al-Nawawi رحمه الله also quoted this classification from Ibn ‘Abd al-Salam in his book Al-Adhkar.
4. The Second Scholarly Approach: Bid‘ah Means Only What Has No Basis in Islam
Another group of scholars used the word Bid‘ah in a more specific religious sense.
According to this approach, something that is genuinely new but has a basis in the Qur’an, Sunnah, or general principles of Islamic law is not called a religious Bid‘ah.
One of the scholars who clearly explained this was Imam Ibn Rajab al-Hanbali رحمه الله.
He wrote:
“What is meant by Bid‘ah is that which has been introduced without having a basis in the Shari‘ah to support it. Whatever has a basis in the Shari‘ah is not a Bid‘ah in the religious sense, even if it may be a Bid‘ah in the linguistic sense.”
Reference: Ibn Rajab al-Hanbali, Jami‘ al-‘Ulum wa al-Hikam, 2/781.
This is an important point.
One scholar may call something a Bid‘ah linguistically, because it is new, while another scholar may not call it Bid‘ah at all because it has a basis in Islam.
Therefore, some of the disagreement is about how the word “Bid‘ah” is being used, rather than disagreement about the basic principles of Islam.
5. Is Everything New Automatically Forbidden?
The answer is no.
Something should not be declared forbidden simply because it did not exist in the time of the Prophet ﷺ.
The important question is:
Does this matter have a valid basis in Islamic teachings, or does it contradict the teachings of Islam?
If a new practice:
contradicts the Qur’an or authentic Sunnah;
introduces a religious belief without evidence;
creates a new act of worship without proof;
or changes an established act of worship without evidence; then it can fall under blameworthy Bid‘ah.
But if something is simply a new method, tool, organization, or way of achieving an established Islamic goal, it is not automatically forbidden.
This is why scholars make an important distinction between:
An act of worship itself
and
the means used to perform or support that act of worship.
6. The Hadith: “Every Innovation Is Misguidance”
The Prophet ﷺ warned the Muslims against religious innovations.
Jabir ibn ‘Abdullah رضي الله عنهما narrated that the Prophet ﷺ said:
“The worst matters are those that are newly introduced, and every innovation is misguidance.”
Reference: Sahih Muslim, Book of Jumu‘ah (Friday Prayer), Hadith concerning the Prophet’s sermon.
This Hadith is a very important warning against introducing things into the religion that have no legitimate basis in Islam.
However, the Hadith must be understood together with the other evidence and with the explanations of the scholars.
The Hadith does not mean that every new thing that appears in the world is automatically forbidden.
Muslims throughout history introduced many new means of serving Islam, such as:
📚 Writing and Organizing Books
🏫 Establishing Schools
📝 Developing Arabic Grammar
📜 Compiling Books of Hadith
🏛️ Building Libraries
🎓 Organizing Islamic Education
These things were not present in their modern forms during the time of the Prophet ﷺ, but their purpose can be connected to established Islamic principles.
7. Imam al-Shafi‘i on New Matters
One of the clearest statements on this subject comes from Imam Muhammad ibn Idris al-Shafi‘i رحمه الله.
He said:
“Newly introduced matters are of two types. The first is what is introduced that contradicts the Qur’an, Sunnah, a report, or consensus. This is the innovation of misguidance. The second is what is introduced of good and does not contradict any of these. This is a newly introduced matter that is not blameworthy.”
References: Abu Nu‘aym, Hilyat al-Awliya’, 9/113; al-Bayhaqi, Manaqib al-Shafi‘i, 1/468–469.
This statement makes the principle clear:
Simply being new does not make something misguidance.
Rather, we must examine whether it agrees with or contradicts the principles of Islam.
8. Imam al-Ghazali on Bid‘ah
Imam Abu Hamid al-Ghazali رحمه الله also explained this principle.
He wrote:
“Not everything that is newly introduced is forbidden. Rather, the forbidden innovation is that which contradicts an established Sunnah and removes or opposes something established by the religion.”
Reference: al-Ghazali, Ihya’ ‘Ulum al-Din, 2/248.
This shows that the important issue is not simply whether something is new, but what that new matter actually contains and whether it agrees with Islamic teachings.
9. ‘Umar ibn al-Khattab and “What a Good Bid‘ah This Is”
One of the most famous examples is the statement of ‘Umar ibn al-Khattab رضي الله عنه concerning the night prayer in Ramadan.
‘Abd al-Rahman ibn ‘Abd al-Qari رحمه الله, a Tabi‘i, reported:
“I went out with ‘Umar ibn al-Khattab رضي الله عنه one night in Ramadan to the mosque. The people were praying in separate groups. One man would pray by himself, while another would pray and a group would pray behind him. ‘Umar said: ‘I think it would be better if I gathered these people behind one reciter.’ So he gathered them behind Ubayy ibn Ka‘b.”
Then ‘Abd al-Rahman said that he went out with ‘Umar another night and found the people praying behind their Imam.
‘Umar then said:
“What a good Bid‘ah this is! And the prayer they sleep through is better than the one they are performing.”
He meant the prayer later in the night.
Reference: Sahih al-Bukhari, Book of Tarawih.
At first glance, someone may ask:
If every Bid‘ah is misguidance, why did ‘Umar رضي الله عنه call this a “good Bid‘ah”?
The answer is that ‘Umar رضي الله عنه was using the word Bid‘ah in its linguistic meaning—something newly organized in that particular form.
He was not claiming that the night prayer in Ramadan was a newly invented act of worship.
10. Was Tarawih Prayer Invented by ‘Umar?
No.
The basic practice of Qiyam Ramadan (Tarawih) was already established by the Prophet ﷺ.
Abu Hurayrah رضي الله عنه narrated that the Messenger of Allah ﷺ said:
“Whoever stands in prayer during Ramadan with faith and seeking reward, his previous sins will be forgiven.”
Reference: Sahih al-Bukhari and Sahih Muslim.
The Prophet ﷺ also prayed the night prayer in Ramadan with his Companions for several nights.
He then stopped leading them publicly because he feared that the prayer might become obligatory upon them.
‘A’ishah رضي الله عنها reported that the Prophet ﷺ prayed in the mosque one night, and some people prayed with him. The following night more people joined him, and on the third or fourth night the people gathered, but the Prophet ﷺ did not come out to them.
In the morning he explained:
“Nothing prevented me from coming out to you except that I feared that it would be made obligatory upon you.”
Reference: Sahih al-Bukhari and Sahih Muslim.
After the death of the Prophet ﷺ, revelation had ended and there was no longer a fear that the prayer would become obligatory.
Therefore, ‘Umar رضي الله عنه gathered the people behind one Imam.
He did not invent the prayer itself. He organized Muslims around an established Sunnah.
This is why he described it as:
“A good Bid‘ah.”
11. Ibn ‘Umar and the Word “Bid‘ah”
Another interesting example comes from ‘Abdullah ibn ‘Umar رضي الله عنهما.
Mujahid ibn Jabr رحمه الله reported:
“I entered the mosque with ‘Urwah ibn al-Zubayr. We saw ‘Abdullah ibn ‘Umar sitting near the room of ‘A’ishah, while some people were praying Duha in the mosque. We asked him about their prayer, and he said: ‘Bid‘ah.’”
Reference: Sahih al-Bukhari and Sahih Muslim.
The point here is not that Duha prayer itself is forbidden. Duha prayer is established in the Sunnah.
Rather, Ibn ‘Umar رضي الله عنهما was referring to the particular way those people were performing it together.
This example again shows that the word Bid‘ah was sometimes used by the early Muslims in a linguistic or broader sense, and its exact meaning must be understood from the context.
12. The Five Categories of New Matters
Scholars who use the broader definition of Bid‘ah explained that newly introduced matters can fall under different Islamic rulings.
1. Obligatory
An example given by scholars is the development of sciences needed to properly understand and protect the Qur’an and Sunnah.
For example, knowledge of Arabic grammar became extremely important for preserving correct understanding of the Qur’an and Islamic texts.
This is connected to the well-known legal principle:
“Whatever is necessary to complete an obligation is itself obligatory.”
Therefore, if a new method becomes necessary to protect something that Islam requires, it may take the ruling of that obligation.
2. Recommended
Examples can include:
🏫 Establishing Islamic Schools
📚 Organizing Islamic Education
📖 Creating Institutions for Teaching the Qur’an
🌐 Developing New Methods for Spreading Beneficial Islamic Knowledge
creating useful systems that help Muslims perform established acts of worship.
These may be new in form while serving purposes already supported by Islam.
3. Permissible
Some new matters are simply permissible.
Examples include many changes in:
🍎 Food 👕 Clothing 🏠 Housing
🚗 Transportation 🌿 Everyday Customs
These matters are not automatically religious innovations simply because they did not exist during the time of the Prophet ﷺ.
4. Disliked
Some newly introduced matters may be disliked because of their consequences or because they conflict with Islamic manners or purposes.
Classical scholars gave examples such as excessive decoration of mosques or copies of the Qur’an when such decoration becomes excessive or distracting.
The ruling depends on the circumstances and the principles involved.
5. Forbidden
This is the most serious type.
A new religious practice may be forbidden when it:
❌📖 Contradicts the Qur’an or Sunnah
❌🧠 Introduces a Belief Without Evidence
❌🕌 Establishes a New Act of Worship Without Proof
changes an established act of worship without evidence;
or claims that something is part of the religion when Allah and His Messenger ﷺ did not establish it.
This is the type of innovation included in the serious warning:
“Every innovation is misguidance.”
13. The Hadith: “Whoever Introduces a Good Practice”
Another important Hadith is the statement of the Prophet ﷺ:
“Whoever establishes a good practice in Islam will have its reward and the reward of those who act upon it after him, without their rewards being reduced in any way. And whoever establishes an evil practice in Islam will bear its sin and the sins of those who act upon it after him, without their sins being reduced in any way.”
This Hadith was narrated by Jarir ibn ‘Abdullah رضي الله عنه.
Reference: Sahih Muslim, Book of Zakat.
The Hadith was said in the context of people coming to the Prophet ﷺ in need. The Prophet ﷺ encouraged the Companions to give charity, and one of the Companions immediately brought something to give. Others then followed his example.
Therefore, “establishing a good practice” does not mean inventing a new religion or creating a new act of worship without evidence.
Rather, it includes taking the initiative in an established good deed and encouraging others to follow it.
This is also supported by another Hadith.
Abu Mas‘ud al-Ansari رضي الله عنه reported that the Messenger of Allah ﷺ said:
“Whoever guides to good will have a reward like the reward of the one who does it.”
Reference: Sahih Muslim, Book of Leadership.
14. A Good Practice Does Not Mean Creating a New Religion
It is very important not to misunderstand the phrase “a good practice”.
Islam does not give individuals the right to invent new acts of worship and then declare them part of the religion.
Allah says:
“Or do they have partners who have ordained for them a religion for which Allah has not given permission?”
أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُ
— Qur’an 42:21
Therefore, no person can simply create a new prayer, fasting practice, religious celebration, or specific act of worship and claim that it is part of Islam without evidence.
There is a difference between:
Inventing a new act of worship
and
using a new method to carry out an established act of worship.
This distinction is essential.
15. Does Calling Something “Bid‘ah” Automatically Make It Haram?
No.
The word Bid‘ah itself does not automatically establish a ruling of prohibition.
A scholar may use the word according to its linguistic meaning, while considering the matter permissible or recommended.
Another scholar may not call the same matter Bid‘ah at all because he reserves the word for religious innovations that have no basis in Islam.
This is why it is important to understand the scholar's definition and the context in which the word is being used.
The famous Hadith scholar Ibn Hajar al-‘Asqalani رحمه الله wrote:
“Everything that did not exist during his time is called Bid‘ah, but some of it is good and some of it is otherwise.”
Reference: Ibn Hajar al-‘Asqalani, Fath al-Bari, 2/394.
16. Worship and Means Are Not the Same Thing
One of the most important principles in understanding Bid‘ah is to distinguish between worship itself and the means used to perform or support worship.
Acts of worship are based upon revelation. We do not invent new forms of worship simply because we think they are good.
For example, a person cannot invent a new prayer and decide:
❌📅 Must Be Prayed Every Friday
❌🔢 Has a Specific Number of Units
❌🎁 Has a Special Reward
❌🕌 Is Declared a Sunnah
⚠️📖 All Without Evidence From Islam
But using a new method to teach people how to pray is different.
Likewise, using:
🏫📚 Organized Classes 📚 Books
🎙️ Microphones 🎓 Educational Programs
🌐 Websites 💻 Modern Technology
🏫 Organized Classes
to teach Islam does not mean that these things themselves have become new acts of worship.
They are means of serving established Islamic teachings.
17. A Simple Way to Understand Bid‘ah
When we encounter a new religious practice, we should not immediately ask only:
“Did the Prophet ﷺ personally do this?”
We should also ask:
🔎 What Exactly Is the Practice?
🕌 Is It an Act of Worship or Simply a Means?
📖 Is There Evidence for Its Basic Principle?
⚖️ Does It Fall Under a General Principle of Islam?
📜❌ Does It Contradict an Authentic Qur’anic Verse or Hadith?
⚠️📖 Has a New Religious Belief or Obligation Been Created Without Evidence?
Does the person believe that this particular form is specifically prescribed by Allah and His Messenger ﷺ without proof?
These questions help us judge matters fairly and according to Islamic principles.
18. Common Mistakes in Understanding Bid‘ah
There are several common mistakes that should be avoided.
Mistake 1: “Everything the Prophet ﷺ did not do is Haram.”
This statement is too general.
The Prophet's ﷺ not doing something does not always mean that the thing is forbidden.
There are different reasons why the Prophet ﷺ may have left an action.
Therefore, the evidence and context must be examined.
Mistake 2: “If there is such a thing as good Bid‘ah, we can invent any worship we want.”
This is also incorrect.
A “good Bid‘ah,” according to the scholars who use this terminology, does not mean creating a completely new religion or inventing acts of worship without evidence.
Mistake 3: Calling something Bid‘ah without studying it
A person should not simply hear that something is new and immediately declare it forbidden.
The practice should first be understood, its evidence examined, and its relationship to Islamic principles considered.
19. How Can We Recognize Blameworthy Bid‘ah?
A simple practical guideline is this:
A practice is more likely to be blameworthy Bid‘ah when it:
introduces something into religion without a valid basis;contradicts the Qur’an or authentic Sunnah;
establishes a new act of worship;gives a specific time, number, method, or reward to an act without evidence;
or claims that something is part of Islam when there is no reliable proof for it.
On the other hand, something that is: supported by the Qur’an or Sunnah;
included under a recognized principle of Islamic law;
a means of achieving an established Islamic goal;
or simply a permissible worldly matter;
cannot be declared forbidden merely because it is new.
20. The Two Scholarly Approaches in Summary
We can summarize the two approaches as follows.
The first approach: Broad use of the word Bid‘ah
Scholars such as ‘Izz al-Din ibn ‘Abd al-Salam used Bid‘ah for newly introduced matters and then classified them according to the five Islamic rulings:
🔴 Obligatory 🟢 Recommended
🔵 Permissible🟡 Disliked⚫ Forbidden
The second approach: Narrow religious definition Scholars such as Ibn Rajab used the word Bid‘ah specifically for newly introduced religious matters that have no basis in Islamic law.
According to this approach, something that has a basis in the Qur’an, Sunnah, or general Islamic principles is not called a religious Bid‘ah, even if it is new in its particular form.
The important point is that the two approaches agree on a major principle:
Anything that contradicts the foundations of Islam or introduces a religious practice without a valid basis is blameworthy.
21. The Main Principle to Remember
The safest way to understand the subject is:
Not everything that is new is a forbidden Bid‘ah, and not everything that is called Bid‘ah is necessarily being used in the same technical sense.
The Qur’an and Sunnah must be studied together, and the words of the scholars must be understood according to their definitions and context.
A matter should therefore be judged according to evidence and Islamic principles, not simply according to whether it is old or new.
Conclusion
The subject of good Bid‘ah in Islam becomes much easier to understand when we distinguish between the linguistic meaning of Bid‘ah and its religious meaning.
In the Arabic language, Bid‘ah means something new or newly introduced.
In Islamic terminology, scholars used the word in different ways. Some scholars, such as ‘Izz al-Din ibn ‘Abd al-Salam, classified newly introduced matters according to the five Islamic rulings. Other scholars, such as Ibn Rajab, reserved the term religious Bid‘ah for matters that have no basis in Islamic law.
The important point shared by these approaches is that a practice that contradicts the Qur’an, authentic Sunnah, or established principles of Islam cannot become acceptable simply because someone calls it a “good Bid‘ah.”
At the same time, something should not be declared forbidden simply because it is new. If it has a valid basis in Islam, falls under an established Islamic principle, or is simply a new means of achieving an established religious goal, it must be judged according to its actual nature and evidence.
This is how we understand the statement of ‘Umar ibn al-Khattab رضي الله عنه:
“What a good Bid‘ah this is!”
when he organized the people behind one Imam for Tarawih, while also understanding the Prophet's ﷺ warning:
“Every innovation is misguidance.”
There is no contradiction when the terms are properly understood. ‘Umar رضي الله عنه was referring to the new organization of an established practice, while the Prophet ﷺ warned against blameworthy religious innovations that have no valid basis in Islam.
Therefore, Muslims should be careful in this matter. We should neither declare every new matter forbidden simply because it is new, nor invent new acts of worship and call them “good Bid‘ah” without evidence.
The correct approach is to return to the Qur’an, authentic Sunnah, and the understanding of qualified scholars, while avoiding unnecessary arguments and rushing to label other Muslims.
Allah says:
“So ask the people of knowledge if you do not know.”
فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ
— Qur’an 16:43
And Allah knows best.
