This is my humble attempt to explain the reality of BID'AH / INNOVATION in ISLAM.
Definition of Bidah according to Rasul(sawa)
Rasool Allah(sawa) said:
"Every Bidah is misguidance and every path of misguidance goes to hell"
Shia Reference: Wasail al-Shia Vol.11, page 511
The Linguistic meaning of Bidah
The word "bidah" or "innovation" carries two linguistic meanings:
1) The act of introducing something new.
2) The act of innovating; introduction of something new, in customs, rites, etc
The Shar'i Definition of Bidah by Rasool Allah(sawa)
Rasool Allah(sawa) never presented a literal approach towards the linguistic meaning of Bidah. But he(sawa) gave a Shar'i definition of Bidah, depending on one Rule that placed new matters into two categories. The Rule was:
Narrated Aisha:
Allah's Apostle said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."
Bukhari, Volume 3, Book 49, Number 861
So, these 2 categories are:
1) Any new matters that were not in harmony with the principles of religion were understood as Bidah by Rasool Allah(sawa)]. It was only these actions, customs, rites etc. that were considered as misguidance and were rejected.
2) All newly introduced matters, that were in conformity with the principles of religion, were not labelled as Bidah's of misguidance by Rasool Allah(sawa). These were acts of guidance and Rasool Allah(sawa) promised for great rewards for them.
Jarir b. Abdullah reported:
Allah's Messenger (may peace be upon him) 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.
Another Rule of Islamic Sharia - All acts and rituals are permitted unless Allah has forbidden them
Ahle Sunnah Alim Maulana Saeed Asad (may Allah bless him) in his book 'The Concept of Bid'ah', writes:
"In Islam, all acts and rituals are permitted unless Allah has forbidden them. This is because Allah does not want to burden the ummah as he is Rahman and Raheem. To prove this, we will read the Qur'an. Allah says:
"Oh you who believe! Ask not about things, which if made plain to you, may cause you trouble. If you ask about them while the Qur'an is being revealed, they will be made plain to you"(5:101).
This verse tells us that those actions about which the Qur'an is silent, they should not become a subject of useless questioning. Allah's silence is a mercy. If Allah has not prohibited it, then it is permissible for us. Allah also says: "Those who believe and do righteous deeds, there is no sin on them for what they ate (in the past)" (5:93).
Again, we are made aware that until revelation deems something Haram, it is allowed. Before the Qur'an forbade alcohol, it was not just allowed but was consumed by the Muslims but, as soon as Allah forbade it, its consumption became Haram. This is the case for any other act. Until it is prohibited, it is allowed. Allah further says: "Say, I find not in that which has been revealed to me anything forbidden to be eaten unless it be a dead animal or blood poured forth or the swine" (6:145).
Once again, the Qur'an is showing us that all things are allowed except for what is forbidden. Hence, to say that something is Haram without it being deemed as Haram is wrong. Sayyadina Abdullah ibn Abbas said that "Whatever the Qur'an termed as Halal is Halal and whatever it deemed Haram is Haram and about which it remained silent, this is forgiven" (Abu Dawud Vol 2).
Shah Abdul Haq Dehlwi, pioneer of the science of hadith in the subcontinent, says in relation to the above hadith that: "The reason why ibn Abbas recited this was to let it be known that something can only become Haram by way of revelation and it was not permitted to make anything Haram through ones own desires" (Ash'atul Lum'aat Vol 3).
Therefore, to say that anything is Haram without there being revelation about it is incorrect in itself. Allah also says "Who has forbidden the adornment with clothes given by Allah which he has produced for His slaves and the pure foods? (7:32). This verse again reveals that no person today has the right to declare a pure item Haram. Prohibition is only proven through revelation.
Those who continue to say that acts, which the Prophet (saw) didn't perform are Haram, then Allah announces "Say, bring forward your witnesses who can testify that Allah has forbidden this" (6:150).
This verse clearly proves that everything is in essence permissible. Only those things are Haram which Allah or the Prophet (saw) decree as Haram. If everything had in essence been Haram, Allah would never challenge people to bring evidence against certain items."
concerning Miladun Nabi : http://www.ummah.net/Al_adaab/mawlid_un_nabiyy.html
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