What is Bidat in Islam and What are the types of Bidat

The literary meaning of "Bid'at" (in the dictionary) is "innovation; novelty." In the following lines we see where in the Holy Quran this word has been used, and the meaning with which it is associated:

Says the Holy Quran:
Qul ma kuntu midu'a minar Rusuli

"Say I am no Bringer of New Fangled Doctrine among the Apostles." (XLVI: 9)
and it says:

Bari'us samawaati wal ard

"The Originator of the Heavens and the Earth." (II: 117)

and it says:

Warahbaaniyatan ibtadaooha ma katabnaha alaikum

"But monasticism (which) they invented - We ordained  it not for them." (LVII: 27)

In these Ayahs from the Holy Quran the word Bid'at has been used in it's literary meaning. It's definition in the technical language of the Shari'at is different. In the Holy Quran it has been used to mean "to invent" and "to create a new thing", whereas it's technical meaning is as written in the book Mirqat (under Babul I'tisaam bil Kitaab was-Sunnah) - "that belief or action which was not in practice during the blessed age of Rasulullah (sallal laahu alaihi wasallam) but was introduced after him."

From this we see that Bid'at is of two kinds:-

Bid'at I'tiqaadi (innovation in belief)

Bid'at Amali (innovation in action)

THE TWO TYPES OF BID'AT

Now let us see the difference between Bid'at I'tiqaadi and Bid'at Amali.

1 BID'AT I'TIQAADI (INNOVATION IN BELIEF)

Is that new belief (which is in contradiction with the Holy Quran and Sunnah) which found its way into Islam after the blessed age of the Prophet (sallal laahu alaihi wasallam). Christianity, Judaism, Zoroasterism and Polytheism are not Bid'at I'tiqaadi as these beliefs were in practice before and during the blessed time and also because they do not claim themselves to be Muslims whereas the Jabriyya, Qadriyya, Batiniyya, Bahaaism, Qadyanism, etc. are Bid'at I'tiqaadi (innovations in belief) because they come into being after the blessed age and also came themselves to be Muslims.

2 BID'AT AMALI (INNOVATION IN ACTION)

Is that action which came into practice after the blessed period of Rasulullah (sallal laahu alaihi wasallam) be it secular or religious, in the eye of the Sahaaba-Kiraam or after it. Mirqat Babul-I'tisaam says, "In the Shari'at, Bid'at is that innovation which was not there in the blessed age of Rasulullah (sallal laahu alaihi wasallam)." The book, Ashi'atul Lam'at under the same chapter says, "Bid'at is that which came into being after the blessed period of Rasulullah (sallal laahu alaihi wasallam)."

So from the above definitions of Bid'at we see that a Bid'at Amali (innovated action) can be religious or secular but it has to be after the blessed period of the Holy Prophet (sallal laahu alaihi wasallam) and i.e. even that action which was introduced into Islam in the age of the respected Sahaba will be considered a Bid'at.

NOTE: If the innovation was brought into practice in the age of the Sahaba then we should not call it Bid'at but Sunnat of the Sahaba as it is respectful to call it so, though it is Bid'at-e-Hasana. Because the word Bid'at is mostly understood to mean Bid'at-e-Sai'yya (vile innovation).

Hazrat Umar (radi Allahu anhu) in the time of his Caliphate, called the people to perform Tarawih prayers in congregation (Jamaat), whereas it used to be prayed individually in the time of the Holy Prophet (sallal laahu alaihi wasallam) and commented on seeing the Jamaat, "This is a very nice Bid'at."  Bid'at Amali (innovated action) is classified in two:-

Bid'at-e-Hasana (praiseworthy innovation)

Bid'at-e-Sai'yya (offensive innovation)

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Ahle Sunnah Aqeeda of Bidah - Information On Islam Religion

In simple words, Bidahs are of two types (i.e. Good ones and Bad ones).

All newly introduced matters, that were in conformity with the principles of religion, were not labelled as Bidah's of misguidance by Rasool Allah (sallal lahu alaihi was' sallam). These were acts of guidance and Rasool Allah (sallal lahu alaihi was' sallam) promised for great rewards for them.

Jarir bin Abdullah reported:
Allah's Messenger (sallal lahu alaihi was' sallam) said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect.
Sahih Muslim, Book 034, Number 6466

Introducing a good practice means that one can perform any act or ritual according to one's own OPINION, provided that the act / ritual / custom is in harmony with the principles of religion.

Salafi Aqeeda about Bidah
According to Salafies, all the newly begun matters (either they are good or bad) are Bidahs of Dhalalah.

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I have some question regarding Salafi Aqeeda of Bidah.
Bidah and the Salafi Brotherss' Brothers double standards

Here is my first objection. I am sorry for this long post, but it is my habit to make things clear and as easy as possible.

Saying "Radhi Allahu Anhu" after the names of Sahaba
It is a common custom among Muslims to recite "Radhi AllahuTa-allah Anhu" after the names of Righteous Companions of Rasool Allah [sallal lahu alaihi was' sallam]
But Rasool Allah [sallal lahu alaihi was' sallam] never ordered that the later generations of Muslims to say "Radhi Allahu Anhu"whenever the names of Sahaba were mentioned.

Neither did the Sahaba used the term "Radhi Allaho Anho" after the names of each other nor did the Taba'een used to do this after the names of Sahaba. This was not the case with Daroof (Salwaath), in which they would always showers blessing and peace upon Rasool Allah (sallal lahu alaihi was' sallam) and his progeny whenever the name of Rasool Allah [sallal lahu alaihi was' sallam] was mentioned.
It was later Muslim generations, who introduced this custom for the first time, they did so according to their own OPINION, which is why they felt that it did not constitute a violation to any "Established Law of Islam" and found it in complete harmony with it's principles (even if it didn't exist in the time of Rasool Allah [salla lahu alaihi was' sallam]
Note.

I am not against the usage of "Radhi Allaho Anho". My only critique goes for usage of these words by Salafi brothers in terms of Bidah.

And we Sunni deem the Reward for this Muslim Generation, in the words of Rasool Allah [sallal lahu alaihi was' sallam]
"He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect."
Sahih Muslim, Book 034, Number 6466
Salafi Brothers double standards

If Salafi Brothers still believe that their definition is correct, then they must declare whole of the Muslim Ummah to be "Mubt'adi"(Innovator), indulged in "Dhalalah"(Misguided), who are the fuel of Hell fire, because the whole Ummah says "Radhi Allaho Anho" after the names of Sahaba (including Salafi Brothers themselves too).
But here Salafi Brothers come up with their Double Standards. Instead of condemning this act (as they should do according to their definition of bidah), they deem it to be a highly virtuous act.


For example, see the following comments by a Salafi Alim.

Saudi Government distributed millions of Qur'an in Pakistan with Urdu Translation and Tafseer (printed by Shah Fahad printing Complex in Madina). In the commentary of the last verse of Surah Al-Mujaddla:

"... it is a custom (i.e. not from Qur'an or Sunnah) to use "Radhi Allah Anham" for Sahaba and "Alaihim Salat o Salam" for the Prophets. It is the same like "Rehmat ullah alahi" can be literally used for both Alive and the dead..."


Not only have the Salafi Brothers embraced this newly introduced custom (contrary to their belief that every new thing is a Dhalalah), they have made another innovation by introducing another Law in the Sharia of Islam.

In the commentary of same verse, this Saudi Alim further continues to write:

"...According to the Ulama, except for the linguistic meaning, it is prohibited to use this (i.e. Phrase like Radhi Allaho Anho) for anyone except for Sahaba Karam..."


Do you know what this Salafi Brother wants to say when he wrote, "except for the linguistic meaning...."?. Let us give you an example. Linguistically, Salat means Prayer. But Shar'i meaning of Salat is praying in a manner that Rasool Allah (sallal lahu alaihi was' sallam) told us. Linguistically, "Saum" means holding on. But Shar'i meaning is not eating from sunrise till sun set.
The Salafi Brother has innovated a new Law in Shar'ia, by prohibiting something that has not been prohibited by Allah i.e. to prohibit the use "Radhi Allaho Anho" for anyone except the righteous companions of Rasool Allah [sallal lahu alaihi wa sallam]
This constitutes a major innovation of misguidance i.e. to prohibit any thing, that has not been prohibited by Allah and his beloved Rasool [sallal lahu alaihi was' sallam]

Note:
Salafi Brothers have 2 excuses for the innovation of saying "Radhi Allaho Anho" after the names of Sahaba:

Defence 1:
It's only a Dua for the Sahaba and we can do it any time (even after mentioning the name of Sahaba).

Reply:
If it is allowed to innovate new timings for doing Dua (e.g. after mentioning the names of Sahaba), then why do the Salafi Brothers claim that sending Salat (Darood) on Rasool Allah (sallal lahu alaihi was' sallam before Adhan is Bidah?
Salat (Darood) is an Arabic word, which itself means Dua.
Double standards!

Defence 2:
Allah (swt) said that he was pleased with Sahaba at Bait-e-Ridhwan.
Salafi Brothers claim that it's allowed to say "Radhi Allaho Anho" after the names of Sahaba while Allah (swt) revealed a verse at the occasion of Bait-e-Ridhwan, that He (swt) is well pleased with Sahaba under the tree.
Allah was well pleased with the believers when they swore allegiance unto thee beneath the tree, and He knew what was in their hearts, and He sent down peace of reassurance on them, and hath rewarded them with a near victory;
Al-Qur'an Surah 48, Ayah 18 (Translation by Pickthal)

Reply:
In the above verse, Allah only told that He (swt) was pleased with "Certain ACTION" of Sahaba, who swore allegiance under the tree. But nowhere Allah ordered in above verse that the later coming Muslim Generations have to always says "Radhi Allaho Anho" whenever the names of Sahaba are mentioned.
Rasool Allah (sallal lahu alaihi was' sallam) also recited these Qur'anic verses, but he never came to this conclusion that Allah (swt) 's objective behind this verse was for coming Muslim generations to recite "Radhi Allaho Anho" after the names of Sahaba.

Even Sahaba who read the Qur'an never arrived at this conclusion.

It is indeed a mystery and to HOW Salafi Brothers have reached this conclusion. In my humble opinion, Salafi Brothers must acknowledge that it's a lame excuse and that saying "Radhi Allaho Anho" is an innovation by the later generation Muslims.

Secondly, if the presence of verse of Bait-e-Ridhwan is enough to say "Radhi Allaho Anho" whenever the names of Sahaba are mentioned, then why do the Salafi Brothers neglect the presence of the verse of sending Salat upon Rasool Allah (sallal lahu alaihi wa sallam) in the Qur'an? Allah asked us to send Salat upon Rasool Allah (sallal lahu alaihi wa sallam).
Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.
Al-Qur'an Surah 33, Ayah 56 (Translation by Yusuf Ali)

When this is the case, why is it Bidah to send Salat upon Rasool Allah(sallal lahu alaihi was' sallam) before Adhan?

Double Standards!

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