Innovation is of two types?

Related Articles: Every Innovation in the Religion is Misguidance

One who reviews the statements of the Salaf may come across what they may perceive as conflicting positions regarding innovations in the religion. The reality is that all of the Salaf As-Saaliheen recognized the forbiddence of innovations in the religion. However, some of them used terms or phrases with a specific intent, that was utilized by the people of innovation after taking their statements out of context. Reviewing some basic issues concerning innovations helps clarify the meaning of such statements:

1. An actual innovation (Bid'i Haqeeqi) in the religion (Shar'i definition) refers to an act of worship that was not practiced, taught, or confirmed by the Prophet ﷺ. This is what was forbidden by the Prophet ﷺ.


2. In light of the statement of the Prophet ﷺ - "Every innovation is misguidance" - something good could never be an actual innovation. However, it is possible that something not an actual innovation may be referred to as "innovation" linguistically or in relative terms, in which case it may possibly be good - as it is not an actual innovation in the religion.

In light of this, the statements of some of the Salaf who referred to "innovations" as something good may be correctly understood.

1. Umar رضي الله عنه: He referred to the gathering of the people behind one Imam for Taraweeh a "good innovation". The reality is that praying Taraweeh behind one Imam was not an actual innovation, because it was done by the Prophet ﷺ for several days, and was only stopped due to a concern that was temporary. What Umar رضي الله عنه meant by "good innovation" was in relative terms, as it was new for the people when only considering the recent years leading up to this event. Umar رضي الله عنه only revived it, thereby implementing the statement of the Prophet ﷺ, "Whoever revives a Sunnah of mine, which people then act upon, will have a reward equivalent to that of those who act upon it, without that detracting from their reward in the slightest. And whoever introduces an innovation (Bid'ah) that is acted upon, will have a burden of sins equivalent to that of those who act upon it, withot that detracting from the burden of those who act upon it in the slightest." [Ibn Majah, 209; Sahih as per Al-Albani]


2. Ash-Shaafi’ee, rahimahullaah: His statement, "Bid'ah is of two types - praiseworthy and blameworthy. That which is in accordance with the Sunnah is praiseworthy, while that which opposes the Sunnah is blameworthy." The narrator of his statement stated that Imam Ash-Shaafi’ee used the statement of Umar رضي الله عنه to clarify his position. Ash-Shaafi’ee very clearly stated that that which is praiseworthy is what is in line with the Sunnah, and that what is not in line with the sunnah is blameworthy. His usage of the term "bid'ah" very clearly was not intended to refer to that which the Prophet صلى الله عليه وسلم never did, as he explicitly stated that that which is in accordance with the Sunnah is good. And the Sunnah is nothing besides what the Prophet صلى الله عليه وسلم did, said, or approved.

Similar statements of some of the scholars who chose to utilize the linguistic definition of "bid'ah" should not be misconstrued, but rather, must be understood with their intended meaning.