Bidah Hasana -‘What an Excellent Bida’ah this is!’ | ইসলামী বিশ্বকোষ ও আল-হাদিস

Bidah Hasana -‘What an Excellent Bida’ah this is!’

The Wahabiyyah cult and their blind Followers 
slaves/imitators and admirers

Need to prove from anywhere that the Prophet (Peace be upon him) told to pray Tarawih in Jamaah?
Bidah Hasana

What an Excellent Bida’ahthis is!’
Hazrat Umar (ra) called it "EXCELLENTBIDAH" because Tarawih was never ordered by Prophet (Peace be upon him) to be prayed in Jamaah and this kept on happening until Abu Bakr (ra) died and initial part of Umar (ra)'s caliphate. Hence ordering Tarawih to be prayed in Jamah and also something which Prophet had actually "STOPPED" would for sure come in the category of "BIDAH"
Regarding the hadith of "Every Bidah" beingmisguidance, then here is how Imam Ibn Hajr al Haythami (rah) explains it:
وفي الحديث "كل بدْعة ضلالة وكل ضلالة في النار" وهو محمول على المحرمة لا غي
Translation: That which is narrated in hadith that "all innovations are evil and all evil are in hell fire" This hadith will refer to Bidat al Muhrima (i.e. category of haram innovations only) not others.
[Al Haytami in Fatawa al Hadithiyyah, Volume No.1 Page No. 109, Published by Dar ul Fikr, Beirut, Lebanon]
Ibn Hajr Al-’Asqalaani stated in his Fat-hul-Baari Sharh Sahih Al Bukhaari when explaining the famous statement of: ’Umar ibn Al-Khattab:
‘What an Excellent Bida’ah this is!’
“Hazrat Umar (RA) said,
“[What a] Fine innovation!” and in some narrations a (letter) ‘taa’ is added.
The root meaning of innovation (bida’ah) is what is produced without precedent. It is applied in the law in opposition to the Sunna and is, in that case, blameworthy.
Strictly speaking, if it is part of what is classified as commendable by the law then it is an excellent innovation(hasana), while if it is part of what is classified as blameworthy by the law then it is blameworthy (mustaqbaha), otherwise it falls in the category of what is permitted (mubaah).
It can be divided into the five legal categories [(or rulings) Ahkaam Al-Khamsah)].
[Fat-hul Baari Sharh Sahih Al Bukhaari]
Notice that most jurists define bida’ah dhalālah(misguidedas an act or dogma that contradicts the Sunnah and has no foundation in Islām. So if an act does not contradict the pure Sunnah and does have a basis in law, it is not an evil bida’ah but a good bida’ah.
All of these definitions are derived from many actions of the Sahābah during and after the life of the Nabī (Sallallāhu ‘alayhi wa Sallam). If one reads through the works of hadīth they will find numerous examples of the Sahābah doing acts of worship without the prior recommendation or consent of the Nabī (Sallallāhu ‘alayhi wa Sallam).
“All bidahs are misguidance and
misguidance are in the fire.”?
This hadith is not general but rather specific as classical scholars explained, such terminology is used in Shariah many times if we generally apply such rulings without checking new matters in light of Principles laid down by Shariah then this would be mocking at it, for example Quran states:
"Verily you and what you worship apart from Allah are the fuel of hell"
(Qur'an 21:98)
We all know that Jesus (pbuh) is worshipped by Christians, now if we make this ayah general then Naudhobillah: according to Wahhbi/salafi Logic/understanding:
 "Jesus shall become fuel of hell fire too”? (Audhobillah Min Dhalik)
Therefore we have to understand the reality behind words of Prophet (s), the Bidahs which Prophet (s) forbade were all new innovations which contradicted Shariah!
For centuries, the Ulema-e-Deen have been produced the Shar'i definition of Bid'ah as an innovation which can begood or bad (Sai'yah or Hasanah).
If one has to take the literal meaning of the word "Bid'ah"and abandon or discard the Shar'i meaning, then the Ij'tima for Tableegi purposes will be Bid'ah; the making of Ghusht will be Bid'ah; engaging in Chilla would be Bid'ah;publication of books would be Bid'ah,… etc…etc. - all of which would be classed as detestable in the extreme.
However, such application of the literal meaning of"Bid'ah" cannot be found the entire period of Rasoolullah(sallal laahu alaihi wasallam), neither can it be found in the period of the Sahabah, nor in the period of Taba'i(ridwanullahi ta'ala ajma'in).
Is Every (Kullu) Bida’ah Misguided?

The statement of the Holy Prophet (Sallallāhu ‘alayhi wa Sallam)

“Every newly fangled thing (kullu muhdathatin) is a bida’ah and every bida’ah is misguidance (dhalāla)…”
Wahhabiyyah/Salafism/Ahlehadis interpret this hadīth to mean:
“Every bida’ah without exception.”
Linguistically, this is not necessarily sound. Many times in the language, especially in Islāmic literature, “kull” is used to mean “most” or “very many”.
Allāh ta’alā says,
تُدَمِّرُ كُلَّ شَيْءٍ بِأَمْرِ رَبِّهَا فَأَصْبَحُوا لَا يُرَى إِلَّا مَسَاكِنُهُمْ كَذَلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ“
“Everything (kulla) will it destroy by the command of its Lord!” Then by the morning they – nothing was to be seen but (the ruins of) their houses! Thus do We recompense those given to sin!” [46:25]
The exceptions to the “everything” being the Mountains, the Heavens, the Angels… etc.
Another example is the story of the hoopoe and theHazrat Sulaymān (AS)
“But the Hoopoe tarried not far: he (came up and) said: “I have compassed (territory) which thou hast not compassed, and I have come to thee from Saba with tidings true. “I found (there) a woman ruling over them and provided with every requisite (وَأُوتِيَتْ مِن كُلِّ شَيْءٍ); and she has a magnificent throne…”
"I found a woman ruling them, who is blessed witheverything, and possesses a tremendous palace. [27:23]
Yet, Saba (Bilqis/Sheba) was not provided with every shay(thing). Rather, she did not have the throne of Hazrat Sulaymān (AS).
Imam Nawawi says about this hadith in his commentary on the collection of Muslim (3:423):
“This generality concerns a specific division, for the intended meaning is the majority (not the totality) of innovation, for not all innovation is blameworthy.”
And this is not a unique instance, for there are numerous examples in both the Qur’an and the Sunnah of statements of general wording and restricted meaning, such as the following:
Allah said (Q21:98): “Verily you and whatever you worship apart from Allah are the fuel of Hell.”
Again, the phrase here “whatever you worship” is an absolute statement when taken according to its literal sense in Arabic, and yet this apparently absolute statement is qualified by numerous restrictions; for many people worship the Prophet Jesus عليه السلام, his mother,and the angels, apart from Allah, but neither ‘Isa عليه السلام, his mother, nor the angels are “the fuel of Hell.”
Allah said (Q6:44): “But when they forgot what they had been reminded of, We opened unto them the doors of everything (kull shay’)...”
Notice that the same word in the above hadith kull(meaning ‘every’), is also used here.
 Like the hadith above, it might seem to be an absolute statement to the uneducated eye, but notice that this is also restricted, for the doors of mercy and guidance and blessing and salvation were not opened to them.
Allah said (Q46:25): “(A wind) destroying everything (kull shay’) by command of its Lord…”
However, it did not destroy their dwellings, or the mountains or the earth.
 In the Sahih of Muslim (#1003), the Prophet صلى الله عليه وسلم is recorded as saying,
“No one who prays before sunrise and sunset will enter Hell.”
The same principle applies, for although the language is an absolute statement when taken literally, it is obvious - when compared with other statements made by the Prophet صلى الله عليه وسلم - that it is restricted and non-universal.
Someone who understands this hadith to mean that if so-and-so prays only the subh and ‘asr prayers they will not enter Hell is guilty of the same ignorance and lack of understanding as someone who understands the first hadith above to mean that every single innovation (in a literal absolute sense) is reprehensible and leads one to the Fire... and in both cases, they are guilty of being ignorant of many other additional principles of the Shari’ah (see below).
 Another hadith whose structure is the exact same grammatically as the one above is, “Every eye is adulterous," by which he صلى الله عليه وسلم means, “every eye that looks to a woman (and vice versa) with lust and passion,” not in the literal sense of every single eye!
There are many other examples in the Qur’ān and the Sunnah that state all-inclusiveness yet imply exceptions.

The claim that the 
Shar'i Bid'ah refers to 
every new act 
is incorrect
Every new practice is not Bid'ah

Although in diction Bid'ah can refer to every new act, theBid'ah that is condemned by Shari'ah as astray is something else. 
Extremists claim that bid'ah is that practice which was not found in the blessed time of the Prophet (s), the Khulafa-ur-Rashidoon or the Sahaba.
Such a definition would label countless practices as Bid'ah 
because none of them were found during the blessed time of the Prophet(صلى الله عليه وسلم)
 or the Sahaba (RA).
The extremists immediately alter their stance and claim that such aforementioned items are not Bid'ah, but only those new practices which people undertake for reward.
Was this definition of Bid'ah presented with the intention of reward?
If so, is such a definition of Bid'ah found in the time of the Prophet(s) or the Sahaba(r) ?
If so, what is the source?
If not, then this definition of Bid'ah is itself Bid'ah!
Hazrat Bilāl (Radhiya Allāhu ‘Anhu):
Abu Hurairah (RA) reported that Rasūlullah (Sallallāhu ‘alayhi wa Sallam), upon whom be peace, said to Bilal, “O Bilal, tell me what good deed you have done in Islam that I hear the sound of your footsteps in Paradise?” Bilal said, “That after I purify myself during the day or night, I pray with that purification as much as Allah (SWT) has destined for me.”
(Related by al-Bukhari and Muslim. It is also reported by Buraydah Al-Aslamī with minor differences in Tirmithī and Hākim’s Mustadarak)
Rifa’a ibn Rāfi’ Az-Zuraqī:
One day we were praying behind the Prophet. When he raised his head from bowing, he said, “Sami’a-l-lahu Liman hamida.” A man behind him said, “Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi” (O our Lord! All the praises are for You, many good and blessed praises). When the Prophet completed the prayer, he asked, “Who has said these words?” The man replied, “I.” The Prophet said, “I saw over thirty angels competing to write it first.” Prophet rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position.
[Reported in Sahīh Al-Bukhārī, the Muwatta’, Nasā’ī, Ahmad]
Ibn Hajr states after this hadīth, “From this hadīth the permissibility of innovating [jawāz ihdāth] an invocation inside Salāh, other than what was received from the Nabī (Sallallāhu ‘alayhi wa Sallam) can be inferred, as long as it does not contradict what is received from the Nabī (Sallallāhu ‘alayhi wa Sallam).” [Fat-hul Bārī]
Our opponents will argue that due to the fact the Nabī (Sallallāhu ‘alayhi wa Sallam) approved these actions the actions are thus ‘ok’ or even recommended. 
The problem with this view is that the Sahābah knew the Nabī (Sallallāhu ‘alayhi wa Sallam) had warned against misguided bida’ah, yet they still innovated acts of worship without the blame of our beloved Nabī (Sallallāhu ‘alayhi wa Sallam).
Thus it is clear that the Sahābah believed if the act did not contradict the established laws of the shari’ah, the act was a good bida’ah.

If EverNew Act is Bid'ah
The Holy Prophet صلى الله عليه وسلم would never have stated:
"Whoever initiates a good practice in Islam and then acted upon it, he will be entitled to reward similar to that of those who followed it, and the reward of the latter will not be affected in any way. And whoever initiates a bad practice in Islam and then acted upon it, he will be entitled to loss similar to that of those who followed it, and the loss of the latter will not be affected in any way" (Muslim).
Sahih Muslim, Book 034, Number 6466:
Jarir bin Abdullah ra reported:
Allah's Messenger (sallallahualaihi 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. (English Translation by Abdul Hamid Siddiqui)
Imam Muslim related from the route of Jarir Ibn Abdullah, that the Prophet(s) said:
The one who innovates a good innovation in Islam has its reward and the reward of those who would practice with it until the Day of Judgement without lessening the rewards of those who practice with it. The one who innovates the innovation of misguidance, would take the sin for it and the sin of those who practice with it until the Day of Judgement without lessening the sin of those who practice with it
This hadith, which is confirmed and of the sahih classification, is a foundation for proving the validity of the good innovations in Islam.
If every new act is Bid'ah, 
the great Muhadditheen would never have explained the 
following types of Bid'ah:
Wajib, Haram, Mandoob, Mubah, Makruh.
If Every New Act was an Evil Bid'ah
is it possible to even contemplate a good bid'ah?
In quoting Hafiz ibn Kathir, Allama Waheed-uz-Zaman writes,
"Bid'ah is of two types. One is Bid'ah of astray which is also referred to as evil. 
The second is Bid'ah Hidaaya which is also known as good. The bid'ah which is contrary to the commandments of Allah & His Prophet is the Bid'ah of misguidance and evil and the bid'ah which is in accordance with the commandments of Allah & His Prophet but has no previous precedence, for example new ways of being generous or new forms of good deeds (like establishing orphanages or houses for widows, poor, disabled or library, or schools of manufacturing, business, agriculture, medicine or religious science) is Bid'ah Hasanah and there is an expectation of reward for it based upon the hadith

"Whoever initiates a good practice in Islam and then acted upon it..."
In the example of Bilāl, we see that the Holy Prophet (sallallahu ‘alayhi wa sallam) allowed him to innovate.
Furthermore the issue is not restricted to the issue of Bilāl. 

They seem to forget that many of the salaf innovated into the dīn of Allāh.
The claim of all-inclusiveness is thus shown; by the evidences we have presented here, to be an incorrect understanding of the hadīth.
The Holy Prophet (صلى الله عليه وسلم) had stated "Upon you is my Sunnah & the Hannah of the right guided Caliphs after me" and "Follow after me Abu Bakr, Umar and every bid'ah is misguidance".
^This here is referring to Bid'ah Sayyiah which is contrary to the principles of Shari'ah and is misguided.
Here ends the quote of ibn Katheer (Lughatul Hadith)
Imam Shafi'i states:
"Innovations are of 2 types 1 (That innovation which is contrary to the Book, Sunnah, Athaar and ljma', this is termed as the "misquided Bid'ah" 2) That innovation which is good and which is not opposed by any scholar. There is absolutely no censure in this type of innovation. (Tahzeeb al-Asmaa'i wal lughaat of Imam Nawawi, v2 p 23).

"Bidah Hasana"

Punctuation into the Holy Quran
Dotting and vowelization passed through three stages:
1. In the first stage: Dots were used as syntactical marks. This was in the era of Mu`awiyah Ibn Abi Sufyan, who charged Abu Al-Aswad Al-Dualy (d. 69AH) to do it in order to prevent people from a faulty reading of the Quran.
2. In the second stage: Arabic letters were marked with different dotting to differentiate between them (e.g.:B, T,TH). This was in the time of Abdul-Malik Ibn Marawan, who charged Al-Hajjaj to do it.
Al-Hajjaj, in his turn, charged Nasr Ibn Asem and Hayy Ibn Yaam or to accomplish it.
3. In the third stage: Complete vowel points (e.g. dammah, fathah, kasrah) were used, in the form we are using nowadays. This method was invented by Al-Khaleel Ibn Ahmed Al Faraheedi.
Imam Al-Ghazzâlî's Identical Definition Hujjat al-Islâm al-Ghazzâlî said in his discussion of the adding of dots to the Qur'anic script:
The fact that this is innovated (muhdath) forms no impediment to this. How many innovated matters are excellent! As it was said concerning the establishing of congregations in Tarâwîh. That it was among the innovations of `Umar (ra) and that it was an excellent innovation (bid`a hasana). The blameworthy bid`a is only what opposes the ancient Sunna or might lead to changing it.” [Al-Ghazzâlî, Ihyâ' `Ulûm al-Dîn (1:276).]


Clarifying themisconceptions 
about innovations bidaah

Shaykh Gilles Sadek   


Wahhabiyyah Quote Hadith
The Holy Prophet Muhammad (صلى الله عليه وسلم) said:
"Whoever brings forth an innovation into our religion which is not part of it, it is rejected".
The Holy Prophet Muhammad (صلى الله عليه وسلمalso said:
"Beware of inventive matters for every invention is an innovation and every innovation is evil".
Those who quote these two Ahadith claim that the word "Kul" which means "EVERY" or "ALL" which is mentioned in the above two Ahadith is used to include everything, i.e. all kinds of innovations or "Bid'ah" without any exception.
They conclude therefore, that all innovations are "EVIL".
By stating such an ill-fated statement, they have in fact accused the scholars (ULAMA) of the Muslim World of committing "EVILinnovations, particularly Hadrat Umar (radi Allahu anhu).
However, they quickly respond and say: No, we did not mean the Companions (SAHABA IKRAAM).
In reply to that we say, yes, indeed you did so, because you said "EVERY" or "ALL" innovations are "EVIL".
And you have rejected what the Holy Prophet Muhammad (صلى الله عليه وسلم) himself approved, i.e."Tarawih Prayers".
We will now quote before you many actions which were not carried out during the life of Prophet Muhammad (صلى الله عليه وسلم) but were in fact done following his demise by his Companions (ridwanullahi ta'ala ajma'in).
During the Khilafa of Abu Bakr Siddique®
Umar® came to Abu Bakr ® and said:
 "In the Battle of Yamama many Hufaad of Qur'an have been Martyred. I fear that if the Hufaad continue to die in such battles the Qur'an could disappear. I recommend that you command for the Qur'an to be collected".
Abu Bakr ® replied: "How can I do a thing, which was not a practice of (Rasoolallah Sallallahu' alaihi wa sallam")
Umar ® replied: "By Allah this is a good thing."
Umar ® mentioned this many times to the Khalifa.
Later Abu Bakr ® said: "Allah has opened my heart to the fact that this was not an action of (Rasoolallah Sallallahu' alaihi wa sallam) but this is a good thing".
Abu Bakr ® then told Zaid ® to start collecting the Qur'an who questioned the Khalifa by asking:
Abu Bakr ® Why are you doing something which was not an action of (Rasoolallah Sallallahu' alaihi wa sallam?")
Abu Bakr ® replied: "By Allah this is a very good thing".
Zaid ® later said: "Allah Subha Nahu Wata’ala opened my heart to the fact that this was a good thing so I started collecting the Qur'an until it was collected."
[Bukhari (#4311, 4603, 6654), Tirmidhi (#3028), Imam Ahmad (#20657), Bayhaqi (Sunan, 2:40- 42), Tabarani (M. Kabir, #4901-03), and others.]
Hadrat Zaid bin Thabit (radi Allahu anhu) said: Prophet (صلى الله عليه وسلم) had passed away and the Qur'an has not been compiled into one book! In fact, it was Hadrat Umar (radi Allahu anhu) who told Hadrat Abu-Bakr (radi Allahu anhu) to collect the Qur'an. Hadrat Abu-Bakr (radi Allahu anhu) was hesitant at first and he actually said, "How could we do something which the Prophet himself never did". Hadrat Umar (radi Allahu anhu) replied, "BUT BY ALLAH IT IS A GOOD THING". 
Hadrat Zaid (radi Allahu anhu) then said Hadrat Umar (radi Allahu anhu) kept coming back and forth until Hadrat Abu-Bakr(radi Allahu anhu) sent after him and assigned him the task of compiling the Qur'an. 

Imam Baihaqi said that Bibi Ayesha (radi Allahu anha), a wife of the Holy Prophet (sallal laahu alaihi wasallam) said that Prophet Ibrahim's Station (Footprint) was attached to "KAABA" during the Prophet's (sallal laahu alaihi wasallam) and Abu-Bakr's (radi Allahu anhu) time. It was not until the time of Hazrat Umar (radi Allahu anhu) who changed its original position.
Ibn Hajar, the great Muhaddith said: None of the companions raised any objection against Hazrat Umar (radi Allahu anhu) for doing so and he was the first person to cover Prophet Ibrahim's Station (Footprint) in the state it is now.
Imam Baihaqi narrated that Sayyiduna Al-Saa'eb bin Zaid (radi Allahu anhu) said:
 The first call (AZAAN) for Friday Prayer commenced when the Imam sat on the Pulpit (MIMBAR). This was the practice during the Prophet's, (sallal laahu alaihi wasallam) Hazrat Abu-Bakr's and Hazrat Umar's time. But when Hazrat Uthman (radi Allahu anhuma) came, he introduced the second Azaan.
This was first introduced by Hazrat Ali (radi Allahu anhu) and he used to teach it to people of his time. Ibn Jabir mentioned that in his book called "Tah'theeb Al-Aa'thar" so did Imam Tabari, Ibi Assem and Yaqoub bin Shaibah.
Imam Tabari said that Ibn Masoud use to read after saying "As Salaam Alaikum Warahmatullahi Wabarakaatuhu", "As Salaam Alaina Min Rabenna" (Peace be upon us from our Lord).
Bukhari and Muslim both narrated that Ibn Umar use to read "Bimillah Al-Rahman Al-Rahim" before Tasha'hud.
All the above Companions have in fact introduced innovationswhich they have deemed beneficial and which were notpractised during the life of the Prophet (sallal laahu alaihi wasallam). Hence, that these innovations where brought about in acts of worship!
What then would you say about these renowned Companions?
Are they going to be classified among those who practise "EVIL" innovations!
As for their (‘sheikh’ Bin Baaz, etc.) other statement which is even worse that the first one, where it is alleged by them that in the religion of Islam there is no such thing as "Good Innovation" or "BID'AH".
Let us quote the opinion of the most renowned scholars of Islam regarding this issue.
Imam Al-Hafiz Al-Nawawi said in Vol.6, p.21 in his "Commentary on Sahih Al-Bukhari": What the Prophet (sallal laahu alaihi wasallam) meant when he said "EVERY" or "ALL" innovations, is that it is general but restricted, i.e. that most innovations are "EVIL" but not "ALL".
In "Tahdhib Al-Asma wal Lugat" Bid'ah is explained as follows:
"Bid'ah in Shari'ah is the invention of that which was not there in the period of the Messenger of Allah (sallal laahu alaihi wasallam), and it is divided into two categories HASANAH (or good) and QABIHAH (or evil)".
Ibn Hajar Al-Asqalani who explained Sahih Al-Bukhari said: "Every action which was not in practice at the Prophet's (sallal laahu alaihi wasallam) time is called or known as Innovation, however, there are those which are classified as 'Good' and there are those which are contrary to that".
Imam Abu-Na'im said that he heard Imam Ibrahim Al-Junaid say that he heard Imam Shafi'i (radi Allahu anhuma) say: "The new things that are brought about are two kinds. One kind is that which brought about, inconsistent with something in the Qur'an or the Sunnah or with some Athaar or I'jma. This the category of BID'AH DALALAH (heretic innovation). The second kind is that which is brought about from good things which are consistent with any of the above".
Imam of Imams Izzuddin Ibn Abd al-Salaam writes in his book "Al-Qawa'aid":
"Bid'ah is divided into Wajib, Haram, Mandub, Makruh and Mabah. And the way to know which category it belongs to, is to examine it together with the laws of Shari'ah. If it falls in with the laws that deal with what is Wajib, then it is Wajib. If with those laws that deal with Haram, then it is Haram. If with the laws dealing with what is Mandub, then it is Mandub. If with the laws dealing with what is Makruh, then it is Makruh. If with the laws dealing with what is Mubah, then it is Mubah".
Following the examination of the statements of these highly renowned scholars of Islam, 
we ask:
How is it then that what is alleged that the word "Kul" or "EVERY" includes all kinds of innovations or "Bid'ah" regardless?
And where in the religion of Islam is it stated that there is no "Good Bid'ah" or "good innovation".
Hence, the Messenger of Allah (صلى الله عليه وسلم) has said:
 "Whoever introduces a good innovation into the religion of Islam, will be granted due reward for it and the reward of those who acts upon it without any reduction in their deeds".
From this hadith we find that every Muslim is entitled to introduce a "good Bid'ah or innovation" as long as it conforms with the test mentioned earlier, even though the Messenger of Allah (صلى الله عليه وسلم) did not do it, preach it or practice, in order that he/she could increase the deeds of goodness and rewards.
The Maliki scholar Al Hafiz Ibn ‘Abd al-Barr (d.423AHin his work الاستذكار writes:
وَأَمَّا قَوْلُ عُمَرَ نِعْمَتِ الْبِدْعَةُ فِي لِسَانِ الْعَرَبِ اخْتِرَاعُ مَا لَمْ يَكُنْ وَابْتِدَاؤُهُ فَمَا كَانَ مِنْ ذَلِكَ فِي الدِّينِ خِلَافًا لِلسُّنَّةِ الَّتِي مَضَى عَلَيْهَا الْعَمَلُ فَتِلْكَ بِدَعَةٌ لَا خَيْرَ فِيهَا وَوَاجِبٌ ذَمُّهَا وَالنَّهْيُ عَنْهَا وَالْأَمْرُ بِاجْتِنَابِهَا وَهِجْرَانُ مُبْتَدِعِهَا إِذَا تَبَيَّنَ لَهُ سُوءُ مَذْهَبِهِ وَمَا كَانَ مِنْ بِدْعَةٍ لَا تُخَالِفُ أَصْلَ الشَّرِيعَةِ وَالسُّنَّةِ فَتِلْكَ نِعْمَتِ الْبِدْعَةُ كَمَا قَالَ عُمَرُ لِأَنَّ أَصْلَ مَا فَعَلَهُ سُنَّةٌ
وَكَذَلِكَ قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ فِي صَلَاةِ الضُّحَى وَكَانَ لَا يَعْرِفُهَا وَكَانَ يَقُولُ وَلِلضُّحَى صلاة
وذكر بن أبي شيبة عن بن عُلَيَّةَ عَنِ الْجَرِيرِيِّ عَنِ الْحَكَمِ عَنِ الْأَعْرَجِ قال سألت بن عُمَرَ عَنْ صَلَاةِ الضُّحَى فَقَالَ بِدْعَةٌ وَنِعْمَتِ الْبِدْعَةُ
وَقَدْ قَالَ تَعَالَى حَاكِيًا عَنْ أَهْلِ الكتاب (ورهبانية ابتدعوها ما كتبنها عليهم إلا ابتغاء رضوان الله الحديد 27
وَأَمَّا ابْتِدَاعُ الْأَشْيَاءِ مِنْ أَعْمَالِ الدُّنْيَا فَهَذَا لَا حَرَجَ فِيهِ وَلَا عَيْبَ عَلَى فَاعِلِهِ
As for the saying of Umar رضي الله عنه  “What a good innovation this is”, in the language of the Arabs it is to invent what has not (previously existed) and to originate it. 
So whatever was from that (i.e., innovated) in the religionopposes the Sunnah which was practiced in the past, that is aBidah. There is no good in it and it is necessary to condemn it and forbid it and command (people) to avoid it and to abandon the innovator when he finds out his bad doctrine. And it is notconsidered a Bidah if it does not contradict the basis (asl) of the Sharia and Sunnah.
It is (instead) a good innovation, as Umarرضي الله عنه  said, because the basis (asl) of what he did was from the Sunnah.
Similarly, Abdullah ibn Umarرضي الله عنه  said about Salat Ad-Duha, (…) as Ibn Abi Shaybah reported from (…..) that Ibn Umar was asked about Salat ad-Duha, he said it is an innovation and a good innovation.
And Allah Almighty said the story about the people of the Book{and monasticism, which they innovated; We did not prescribe it for them except [that they did so] seeking the approval of Allah}[Q 57:27]
As for innovating things in worldly matters, there is nothing wrong with it and there is no blemish on the one who does it. 
From Sharh al-Maqasid of Imam al-Taftazani (d. 793 AH):
ولا يعرفون أن البدعة المذمومة هو المحدث في الدين من غير أن يكون في عهد الصحابة والتابعين ولا دل عليه الدليل الشرعي
[The bigots] do not recognize that bad innovations are the new matters in religion that either: were not existent [i.e. accepted] in the time of the companions or those who met the companions [and died as Muslims], or do not have a legal Islamic proof as a basis.
ومن الجهلة من يجعل كل أمر لم يكن في زمن الصحابة بدعة مذمومة وإن لم يقم دليل على قبحه تمسكا بقوله عليه الصلاة والسلام إياكم ومحدثات الأمور ولا يعلمون أن المراد بذلك هو أن يجعل في الدين ما ليس منه
Some ignorant people claim that all things that were not present at the time of the companions are bad innovations, even if there is no legal Islamic proof for it being bad. They base this on the saying of the Prophet (may Aļļaah raise his rank even further) [literal translation:] “Beware of new matters…” They do not know that what is meant by this is making a matter part of the religion when it is not a part of it. 
(Edited by ADHM)
Examples of good innovations




" Drums of Bidah "