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What is Bid‘ah (Innovation), and How Is It Defined? Throughout history, the concept of bid‘ah has always been significant and often debated; from positive and constructive innovations to negative changes and transformations that may affect social, religious, and cultural structures, bid‘ah has always held a particular place in societies; understanding the concept of bid‘ah and distinguishing it from positive innovations and changes is essential, as this can help us consciously and effectively face transformations and changes; now let us examine the definition of "bid‘ah" in both literal and terminological contexts: Linguistic Meaning: Literally, bid‘ah means creating something without a previous background and model;[1] this concept can pertain to speech or actions that have no precedent and are regarded as a sort of innovation; this is why Allah is called Badi‘ al-Samāwāt wa al-Arḍ, "The Originator of the heavens and the earth..." [2] since He created the heavens and the earth without a model and resembling nothing that came before. Elsewhere in the Holy Qur'an, it is stated: "Say, I am not a newcomer among the messengers..."; [3] meaning say, I am not something new among the prophets, and many prophets have come before me; this verse also points to the same concept that innovation and novelty has also existed in the history of the prophets. [4] Innovation in terminology: The terminological definition of bid‘ah means creating something new that has no basis in the Book and the traditions; as Sayyid Murtaḍa defines bid‘ah: It means adding to religion or subtracting from it with reference to religion; [5] likewise, Allameh Majlisi has stated in defining bid‘ah: "Bid‘ah in Sharia is something that has emerged after the Prophet (SAW) and has no specific text about it, and is not included in general religious principles, or there has been no specific or general prohibition regarding it." [6] Mohaghegh Aashtiani has defined bid‘ah as follows: "Any action that is not established by the legislator cannot be performed with the belief that it is from the legislator. However, it may be carried out in a way that seems to be from the legislator, or it may be introduced to others as if it were religious; and this is a form of legislation and an introduction into the religion even if the doer does not actually consider it religious. And this is the very definition of bid‘ah." [7] To further explain, we can describe bid‘ah in this way: bid‘ah is a type of intervention in the realm of divine legislation; meaning that the innovator intends to take God's place and create new laws and propagate them among people; in other words, bid‘ah means introducing new beliefs or religious practices without reference to credible sources like the Quran and the traditions of the infallible Imams (AS). In contrast to bid‘ah, "tradition" refers to a collection of beliefs, ethics, and practical rulings that were established by the Messenger of Allah (SAW) and the infallible Imams (AS). [8] In conclusion, it should be noted that bid‘ah, with all the complexities and multiple aspects it possesses, can be both challenging and opportunistic; the difference between bid‘ah and tradition is actually the difference between change without reference to principles and change with adherence to principles; understanding this distinction allows us to better manage transformations and benefit from beneficial renewal. [1] . Majmaʿ al‑Baḥrayn, al‑Ṭurayḥī al‑Najafī, Fakhr al‑Dīn, vol. 1, p. 164. [2] . Al‑Baqarah: 117 «بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ» [3] . Al‑Aḥqāf: 9 «قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ» [4] . jamharat al-lughah, ibn duraid, vol. 1, p. 298 /  Tahdhīb al‑Lughah, al‑Azharī, Muḥammad ibn Aḥmad, vol. 2, p. 142 / Al‑Furūq fī al‑Lughah, Abū Hilāl al‑ʿAskarī, p. 126 / Al‑Mufradāt fī Gharīb al‑Qurʾān, al‑Rāghib al‑Iṣfahānī, p. 39. [5] . Rasāʾil al‑Sharīf al‑Murtaḍā, al‑Sayyid al‑Sharīf al‑Murtaḍā, vol. 2, p. 264. [6] . Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 74, p. 202. [7] . Baḥr al‑Fawāʾid fī Sharḥ al‑Farāʾid, al‑Āshtiyānī, al‑Mīrzā Muḥammad Ḥasan, vol. 1, p. 384. [8] . ʿAwāʾid al‑Ayyām, al‑Narāqī, al‑Mullā Aḥmad, p. 113 «... فالبدعة فعل قرره غير الشارع شرعا...»

What is the definition of bid'ah and how does it manifest in mourning practices? The concept of "bid'ah" has always posed a significant challenge in understanding religion, and Shia jurists and scholars have provided various definitions. Seyyed Morteza defines bid'ah as any addition or subtraction from religion attributed to it,[1] while Allama Majlisi describes it as a newly introduced practice after the Prophet’s time without specific textual proof and not covered by the general rules of religion. [2] Considering these criteria, the passionate practices in mourning Imam Hussein (AS)—which some today may mistakenly classify as bid'ah—are actually legitimate and accepted acts based on clear evidence and comprehensive religious principles. From this viewpoint, any act that fits within these two criteria (specific religious evidence and general legal rules) is considered part of correct mourning and free from blame, while actions outside these frameworks may be accused of bid'ah. One of the main reasons for legitimizing passionate expressions in mourning is numerous narrations permitting, and even recommending, intense sorrow and grief for the tragedy of Imam Hussein (AS). These narrations invalidate any superficial understanding of patience during calamities. Imam Sadiq (AS) states in a valuable hadith that in all calamities, impatience, agitation, and intense crying are disliked except in the tragedy of Imam Hussein (AS). [3] The word "jaza'" (intense impatience) as understood in classical Arabic linguistics means severe impatience and losing patience entirely, [4] which perfectly fits this case. Therefore, in mourning customs, any behavior that expresses deep sorrow for Imam Hussein (AS) is not only not condemned but is regarded as a symbol of legitimate mourning. This approval is evident not only in words but also in the actions of the Imams (AS). Imam Sadiq (AS), addressing Masma' ibn Abd al-Malik, says, "May God have mercy on you and reward your tears; you are among those who express ‘jaza’’ for us." [5] This statement confirms the permissibility of agitation and crying during mourning for the Ahl al-Bayt and shows that these acts were prayed for and endorsed by the infallible Imam (AS). Even the strongest manifestations of jaza’ are mentioned by the Imams (AS). Imam Baqir (AS) describes the peak of agitation as including cries of “Wail” and “Howl,” striking the face and chest, and tearing hair. [6] These practices reflect the utmost grief and open experiential demonstration of jaza’ in mourning Imam Hussein (AS) and show that some passionate and emotional behaviors within the mourning for Imam Hussein (AS) are not only not undesirable but are considered signs of deep sorrow and love for him. In summary, passionate and emotional behaviors within the framework of mourning for Imam Hussein (AS) are far from being innovations; rather, they embody profound love and a spiritual connection with divine truth that is deeply rooted in Shia hearts. Every tear and sigh shed in mourning the Ahl al-Bayt reflects an understanding of their oppression and a heartfelt expression of attachment to their path. Religious texts and authentic narrations not only deem these acts lawful but also emphasize that such mourning is a manifestation of faith and a heavenly symbol—an echo across history that continues to live dynamically in the hearts of the lovers of the Ahl al-Bayt. [1] . Risāʾil al-Sharīf al-Murtaḍā, al-Sayyid al-Sharīf al-Murtaḍā, vol. 2, p. 264. (البدعة: زيادة في الدين، أو نقصان منه من إسناد إلى الدين) [2] . Biḥār al-Anwār, al-ʿAllāmah al-Majlisī, vol. 74, p. 202. (البدعة في الشرع ما حدث بعد الرسول ولم يرد فيه نص على الخصوص، ولا يكون داخلا في بعض العمومات) [3] . al-Amālī, al-Shaykh al-Ṭūsī, vol. 1, p. 162. (كُلُّ الْجَزَعِ وَ الْبُكَاءِ مَكْرُوهٌ سِوَى الْجَزَعِ وَ الْبُكَاءِ عَلَى الْحُسَيْنِ) [4] . al-Muʿjam al-Wasīṭ, A group of authors, vol. 1, p. 121. [5] . Kāmil al-Ziyārāt, Ibn Qulawayh al-Qummī, vol. 1, p. 108. (رحِمَ الله دَمعتَك، أما إنّك مِن الَّذين يُعدُّون مِن أهل الجزع لنا) [6] . Wasāʾil al-Shīʿah, al-Shaykh Ḥurr al-ʿĀmilī, vol. 2, p. 915. (أشد الجزع الصراخ بالويل والعويل ولطم الوجه و الصدر وجز الشعر من النواصي....)