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How Can We Prevent the Emergence of Bid'ah (Innovation)? In a world full of information and diverse sources, one of the major challenges facing society is the rise of Bid'ah (Innovations) and incorrect religious teachings. Bid'ah (Innovations) not only lead to division and discord among Muslims, but they can also overshadow the authentic and genuine values of religion. To prevent this concerning phenomenon, it is highly important to refer to the primary and authentic sources of religion, such as the Qur’an and the narrations of the Ahl al-Bayt (AS). In this text, we will examine the strategies to prevent Bid'ah (Innovations). Referring to the Qur’an as the Primary Source The Holy Qur’an, as the word of God, is the main and authentic source of Islam that protects us from innovations and deviations. For example, in Surah al-Nisa it is stated: "Do they not then reflect on the Qur’an? If it had been from other than Allah, they would surely have found in it much discrepancy."[1] This noble verse emphasizes that the Qur’an is a divine book free from error and contradiction. If it had been from other than God, it would have contained many inconsistencies. Therefore, adherence to the Qur’an is highly effective in preventing innovations. Following the Prophet (SAW) Following the Prophet (SAW), based on authentic narrations, guides us to the correct path of religious and moral life. If this obedience to the Noble Messenger (SAW) is realized, it can have a significant impact on preventing the spread of innovations in society. The Holy Qur’an also states regarding obedience to the Prophet (SAW): "Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it; and fear Allah." [2] From this noble verse, it is understood that Muslims are obliged to accept whatever the Prophet (SAW) gives them and to follow his commands. As the spiritual and religious leader, the Prophet (SAW) conveys divine guidance and commands to the Muslims, and following him is of utmost importance, preventing deviation and the spread of innovations in society. Elsewhere, the Qur’an says: "Say: Obey Allah and the Messenger; but if they turn away, then indeed Allah does not love the disbelievers." [3] This noble verse clearly shows the importance of obedience to the divine commands and the Prophet (SAW), reminding Muslims that to attain God’s pleasure, they must follow His commands. Referring to Scholars and Religious Experts Referring to scholars and religious experts, based on the teachings of the Qur’an, guides us to a correct and precise understanding of religion and protects us from innovations and deviations. The Qur’an states: "Ask those who possess knowledge if you do not know." [4] In general, this verse encourages Muslims that if they lack sufficient knowledge and awareness regarding various matters, they should refer to the people of knowledge and seek guidance from them. On the other hand, the duty of religious scholars is to declare the truth. The Prophet (SAW) said: "When innovations appear in my community, it is the duty of the scholar to manifest his knowledge. If he does not, the curse of Allah will be upon him." [5] This noble hadith explains that the revival of religion, primarily the responsibility of scholars, is achieved through combating innovations and distortions. This approach can prevent innovations in different societies and increase human awareness and knowledge. Importance of Authentic Sources (Narrations) Using authentic religious sources, based on the narrations of the Ahl al-Bayt (AS), guides us to a correct and precise understanding of religious teachings. One of the most important narrations that highlights the significance of referring to the traditions of the Imams (AS) is the Hadith al-Thaqalayn. Let us examine this noble hadith. Hadith al-Thaqalayn: Hadith al-Thaqalayn was issued on various occasions and places, such as the Day of Arafah, Ghadir Khumm, and also during the illness of the Prophet (SAW). Though there are differences in wording, the terms “Book,” “Itrah,” and “Ahl al-Bayt” are common in most narrations, with some variations in the beginning and ending. In many narrations, “Ahl al-Bayt” is mentioned to clarify the meaning of “Itrah,” [6] while in some narrations only “Itrah” or only “Ahl al-Bayt” is mentioned. [7] According to one narration, the Prophet (SAW), during the Farewell Pilgrimage in the last days of his life, gave this will to his community: "I leave among you two weighty things. If you hold fast to them, you will never go astray after me: the Book of Allah and my Itrah, my Ahl al-Bayt. These two will never separate until they meet me at the Pool of Kawthar. So see how you treat them after me. Know that adherence to the Itrah is sweet and pleasant water that must be drunk, while turning away from them is bitter and salty water that must be avoided." [8] Hadith al-Thaqalayn clearly shows the importance of following the Qur’an and the Ahl al-Bayt (AS), advising Muslims that by adhering to these two sources, they will avoid misguidance and attain divine guidance. Conclusion From the points mentioned, it becomes clear that Bid'ah (Innovations) can lead to deviation in society and cause unnecessary divisions. By relying on authentic religious teachings confirmed in the Qur’an and narrations, we can prevent the emergence of such innovations. Proper religious education, encouragement of inquiry and research, and referring to scholars and experts are among the effective strategies that can help us in this path. By following these principles, we can preserve and promote the authentic and genuine values of Islam and establish a dynamic society free from innovations. [1] . Nisā’: 82 «أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا» [2] . Ḥashr: 7 «وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا» [3] . Āl ‘Imrān: 32 «قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ» [4] . Naḥl: 43 «فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ» [5] . Al‑Kāfī, al‑Shaykh al‑Kulaynī, vol. 1, p. 54. [6] . ‘Uyūn Akhbār al‑Riḍā, al‑Shaykh al‑Ṣadūq, vol. 2, p. 208. [7] . Musnad Aḥmad, Aḥmad ibn Ḥanbal, vol. 17, p. 170. [8] . Al‑Irshād, al‑Shaykh al‑Mufīd, vol. 1, p. 233.

What is the role of religious leaders in confronting innovation (Bid‘ah)? Throughout the history of Islam, the Ahl al-Bayt of the Prophet (SAW) played a very important role in clarifying religious teachings and elevating religious insight. Despite the political openness and the support of the Abbasid rulers for this atmosphere, the Islamic society faced serious challenges, including incorrect interpretations and deviant ideas. The Ahl al-Bayt (AS), through correct explanation and teaching of religious propositions, sought to protect society from any deviation and misguidance. This confrontation with deviations can be observed in several forms, which are as follows: Clarification of Religious Teachings and Elevation of Religious Insight: According to historical sources, from the time of Imam al-Sajjad (AS) onwards, the Islamic society, due to the political openness and the support of the Abbasid rulers for this atmosphere, was confronted with new interpretations of religion and new ideas. During the Abbasid era, deviant intellectual currents flourished greatly. The aim of the Abbasids in this was to occupy the people with these discussions and keep them away from political issues. In this atmosphere, many debates arose about topics such as predestination (jabr), delegation (tafwid), hope (raja’), anthropomorphism (tajsim), and resemblance (tashbih).[1] The Ahl al-Bayt (AS) had foreseen this situation and knew that the Abbasids would create such an environment. In one historical report, it is mentioned that Ibn Abbas sent someone to Imam Zayn al-‘Abidin (AS) to ask him about the meaning of this verse: “O you who believe, be steadfast in your religion, enjoin one another to patience, and guard the borders.”[2] After hearing this question, the Imam (AS) became angry and said to him: “I wish the one who gave you this mission had asked me directly.” Then the Imam (AS) continued: “This verse was revealed about my father and us, and the time of that struggle and vigilance which we are commanded to undertake has not yet come. In the future, a generation from us will arise who will take on the responsibility of this struggle.” The Imam (AS) added: “In the lineage of Ibn Abbas a deposit has been placed whose task is to spread the fire of Hell. Soon they will appear and will drive groups of people out of religion, group after group. The earth will be stained with the blood of young men from the family of Muhammad (SAW), young men who will rise prematurely and untimely and will not reach their goal. But the believers must be vigilant, patient, and enjoin one another to patience until Allah decrees, and He is the best of judges.” [3] In such an atmosphere, the Ahl al-Bayt (AS), by correctly clarifying the authentic Islamic line of thought, sought to protect society from any innovation and misguidance. One of their first actions in this complex environment was to explain the correct path and teach religious propositions. Imam al-Sadiq (AS), by establishing teaching circles, trained many students, so much so that according to reports, four thousand people narrated from him. [4] This action was undertaken to preserve the truth of religion against deviations and innovations. Imam al-Sajjad (AS), by training slaves and servants who were later freed, [5] spread religious truths among the people. Likewise, Imam al-Ridha (AS), by carefully verifying the authenticity of the narrations from his forefathers, sought to make people aware of the truth of religion. He was also active in jurisprudential matters, and it is rare to find a chapter of jurisprudence without a narration from Imam al-Ridha (AS). [6] These actions of the Ahl al-Bayt (AS) represent their continuous efforts to correctly explain religious teachings and preserve the authenticity of religion against deviations and innovations. Responding to Doubts: The Ahl al-Bayt (AS), throughout their lives, fought strongly against innovations and rejected anything that had no basis in the Qur’an and Sunnah. These innovations arose both in theological and jurisprudential matters. For example, Imam al-Baqir (AS) and Imam al-Sadiq (AS) strongly opposed the innovation concerning predestination (jabr) and delegation (tafwid). In one narration, it is said that Allah Almighty is more merciful to His servants than to compel them to commit sin and then punish them for it. Likewise, Allah is more powerful than to will something and for it not to occur. [7] Imam al-Sadiq (AS) also said that people in the matter of Qadar are divided into three groups: first, those who think that the choice of their actions has been delegated to them; such people weaken Allah’s sovereignty in His dominion and perish. Second, those who think that Allah compels His servants to commit sin and obliges them to perform duties beyond their capacity; these people also consider Allah unjust in His dominion and perish because of this belief. Third, those who believe that Allah has assigned duties to His servants according to their capacity; He has not asked them to do what is beyond their ability. Such people, when they do good deeds, thank Allah, and when they commit wrong, they seek forgiveness. Such a person is a mature Muslim. [8] Imam al-Kazim (AS), with foresight and wisdom, invalidated the use of analogy (qiyas) in jurisprudential matters. [9] This approach of the Ahl al-Bayt (AS) was a response to innovators and a reminder of the importance of following the Qur’an and Sunnah in deriving religious rulings. Protecting Society from Deviant Currents: The Imams (AS) seriously and persistently confronted deviant currents and innovators in society. A clear example of these efforts was the struggle of the Ahl al-Bayt (AS) against the extremist sect (ghulat). In one report, it is mentioned that a person came to Imam al-Sadiq (AS) and spoke about the sayings of Abu al-Khattab. Imam al-Sadiq (AS) replied that he was lying. [10] In numerous narrations, the Imam (AS) cursed him. [11] Imam al-Sadiq (AS) also emphasized the necessity of confronting the extremists and said to one of his companions: “If Jesus had remained silent regarding the exaggeration that the Christians made about him, Allah would have had the right to make his ears deaf and his eyes blind. Likewise, if I had remained silent regarding what Abu al-Khattab said, Allah would have had the right to do the same to me.” [12] Conclusion: From the above, it is understood that the Ahl al-Bayt (AS), during their lifetimes, strongly fought against various innovations and deviations that arose in the Islamic society and strove to preserve the truth of religion from any deviation and innovation. They, by clarifying the correct path, teaching religious propositions, and responding to doubts, saved society from the dangers of deviant ideas. They also, by confronting deviant currents and preserving the authenticity of religion, endeavored to ensure that Islam would reach future generations pure and free from innovation and deviation. This same method must be implemented by other religious leaders of society through the clarification of religious truths. The Noble Prophet (SAW) said: “When innovations appear in my community, the scholar must manifest his knowledge. If he does not, the curse of Allah will be upon him.” [13] This noble hadith expresses the duty of reviving religion through fighting innovations and distortions. [1] . Maqāleh barresī naqsh-e Imām Rezā dar taqābol bā bid‘at (Article examining Imam Reza's role in contrast to innovation), Fakhrā’ī, Sosan, p. 4. [2] . Āl ‘Imrān: 200 «يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ» [3] . al-Ghaybah li al-Nu‘mānī, al-Nu‘mānī, Muḥammad ibn Ibrāhīm, p. 199. [4] . al-Kunā wa al-Alqāb, al-Qummī, al-Shaykh ‘Abbās, vol. 1, p. 385. [5] . al-Irshād, al-Shaykh al-Mufīd, vol. 2, p. 142. [6] . Sīrat al-A’immah al-Ithnā ‘Ashar (as), Hāshim Ma‘rūf al-Ḥasanī, vol. 2, p. 411. [7] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 160. [8] . al-Khiṣāl, al-Shaykh al-Ṣadūq, vol. 1, p. 195. [9] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 57. [10] . Ikhtiyār Ma‘rifat al-Rijāl al-ma‘rūf bi Rijāl al-Kashshī, al-Shaykh al-Ṭūsī, vol. 2, p. 275. [11] . Ibid., pp. 275 - 276. [12] . Ibid., vol. 1, p. 298. [13] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 54. «إِذَا ظَهَرَتِ الْبِدَعُ فِي أُمَّتِي فَلْيُظْهِرِ الْعَالِمُ عِلْمَهُ فَمَنْ لَمْ يَفْعَلْ فَعَلَيْهِ لَعْنَةُ اللَّهِ»

What is the Difference Between Bid‘ah (Innovation) and Social Customs? These two words, although they may appear to have similarities on the surface, in reality represent completely different concepts. A precise understanding of these differences is essential for distinguishing between positive and negative behaviors, as well as for preserving the authenticity and vitality of culture and religion. Bid‘ah (Innovation) In definition, bid‘ah in language means creating something for which there was no prior existence, mention, or knowledge.[1] In terminology, bid‘ah refers to adding to or subtracting from religion while attributing it to religion. [2] Based on this, bid‘ah means a newly introduced matter for which there is no evidence in the Shari‘ah to support it. If there is evidence in the Shari‘ah, then it is not considered bid‘ah, even if linguistically it is called so. [3] Characteristics of Bid‘ah: One of the characteristics of bid‘ah is opposition to the fundamental principles and teachings of religion or sect. The established principle of Islam is that what the Prophet (SAW) declared halal (lawful) remains halal (lawful) until the Day of Judgment, and what he declared haram (unlawful) remains haram (unlawful) until the Day of Judgment. [4] However, the innovator, despite this principle, either removes something from religion or adds something to it. Another characteristic of bid‘ah is that innovations usually lack any kind of religious, scriptural, or valid evidence. [5] They usually cause division and disagreement among the followers of a religion, to the extent that they agree on nothing with one another, as happened after the Messenger of Allah (SAW), when Muslims only remained united on the testimony of faith (shahadatayn). [6] Social Customs In definition, customs are norms that hold greater importance compared to other social norms, in such a way that they guide the morality of society and are considered sacred for the community. Violating them provokes a strong and immediate reaction from society, and thus they are called customs. [7] The customs and traditions of a nation can include matters such as respect for bread and salt, belief in the sanctity of water and springs, mediation by elders, [8] and rituals such as Nowruz — one of the oldest Iranian traditions preserved by Iranians of all religions and sects. Characteristics of Customs: • Customs are repeated and sustained over time until they become ingrained behavioral patterns in society. • Members of society consider themselves obliged to observe them, and they are passed down from generation to generation. • They are regarded as part of the cultural or social identity of the community, and no event or incident can change them. A clear example is the Nowruz festival among Iranians. [9] Distinguishing Between Bid‘ah and Customs Sometimes, identifying the boundary between Bid‘ah and customs can be somewhat complicated. • Some customs may originate from mistaken practices of past generations and gradually be accepted as part of religious culture. For example, people eating and being hosted in the homes of mourners, which today is accepted as part of religious culture, while from a religious perspective this act is considered makruh (discouraged). [10] • On the other hand, some customs may mistakenly be considered bid‘ah, while in reality they are rooted in the culture and traditions of the people. For example, the different methods of mourning for the Imams (AS) vary across regions. Some may consider these methods bid‘ah, but in fact they originate from local culture. A clear example is the Nakhl-gardani ceremony on the Day of Ashura for Imam Husein (AS), which developed from the traditions of central Iran. [11] Conclusion Correctly distinguishing between bid‘ah and customs is very important, because bid‘ah causes deviation and division in society, while customs can help preserve the identity and culture of the community. [1] . Al-ʿAyn, al-Farahidi, Khalil ibn Ahmad, vol. 2, p. 54. [2] . Rasa'il al-Sharif al-Murtada, al-Sayyid al-Sharif al-Murtada, vol. 2, p. 264. [3] . Jamiʿ al-ʿUlum wa al-Hikam, al-Hanbali, Ibn Rajab, vol. 2, p. 781. [4] . Basā’ir al-Darajāt, al-Saffār al-Qummi, Muhammad ibn al-Hasan, vol. 1, p. 148. [5] . ʿUmdat al-Qāri Sharh Sahih al-Bukhari, al-ʿAyni, Badr al-Din, vol. 25, p. 27. [6] . Al-Mizan fi Tafsir al-Qur’an, al-ʿAllāmah al-Tabataba’i, vol. 1, p. 5. [7] . Ashnāyi bā Mafāhim-e Asāsi-e Jāmeʿeh-shenāsi, Azadanlu, Hamid, p. 14. [8] . Bāztāb-e Rasum-e Irān-e Bastan dar Farhang-e Mardom-e Ilam, Faslnameh-ye Farhang-e Ilam, Gilani, Najm al-Din, p. 110. [9] . Majalleh-ye Yādgār (Yadegar Magazine), farvardin 1324, Year 1 - Issue 8, p. 1. [10] . Wasā’il al-Shīʿa, Shaykh Hurr al-ʿĀmili, vol. 2, p. 888. [11] . Nakhl Gardāni-ye Muharram dar Derakhsh: Negāhi Ensān-shenākhti, Hamidi, Somayeh, p. 85.

How many types of bid‘ah (innovation) are there? And do we have “good” bid‘ah? Throughout Islamic history, bid‘ah has remained a controversial and heavily discussed topic. The concept and its categorization vary significantly between Shia and Sunni scholarship. Here, we will examine different perspectives on bid‘ah and its divisions. Some Sunni scholars—such as al-Shafi‘i, Ibn Hazm, al-Ghazālī, and Ibn al-Athīr—did not view every bid‘ah as blameworthy, and even acknowledged the existence of “good innovations.” A famous example they cite is the statement of the second Sunni caliph, ‘Umar ibn al-Khaṭṭāb, who referred to the congregational performance of Tarāwīḥ prayers as a “good innovation.”[1] Ibn Ḥajar al-‘Asqalānī explained that bid‘ah refers to something newly introduced without any basis in the Sharī‘ah; however, if there is a Sharī‘ah foundation for it, it is not considered bid‘ah. Thus, in Sharī‘ah terminology, bid‘ah is condemned, whereas in its linguistic sense, it simply means anything new without precedent—whether praiseworthy or blameworthy. [2] Other Sunni scholars even divided bid‘ah into five categories, corresponding to the five rulings: obligatory, forbidden, recommended, disliked, and permissible. [3] Nevertheless, most Shia scholars and some Sunni scholars rejected these divisions. For example, al-Shāṭibī, who transmitted this categorization from earlier Sunni scholars, opposed it. He raised two main objections: first, the categorization itself lacks any Sharī‘ah evidence and is therefore a bid‘ah; second, terms like “obligatory innovation” or “recommended innovation” are contradictory, since if there is Sharī‘ah evidence for obligation, recommendation, or permissibility, the matter ceases to be bid‘ah. [4] Al-Shahīd al-Awwal, in his book "al-Qawā‘id wa al-Fawā’id", wrote that new matters arising after the Prophet (SAW) can be divided into five: obligatory (such as compiling the Qur’an), forbidden (such as prohibiting temporary marriage), recommended (such as building schools), disliked (such as overeating), and permissible (such as preparing means of comfort). Yet he emphasized that only the forbidden type is truly bid‘ah. [5] Ayatollah Subḥānī notes that al-Shahīd al-Awwal, in another work, also mentioned “disliked bid‘ah.” [6] ‘Allāmah al-Majlisī, however, rejected this fivefold division, citing a narration that states: “Every bid‘ah is forbidden.” [7] According to Shia jurists, bid‘ah in its technical sense has three defining features: 1. Alteration of religion by adding to it or subtracting from it. 2. Having no root or basis in the religion. 3. Being promoted and propagated as a religious or Sharī‘ah matter within the community. [8] Therefore, while divisions of bid‘ah may be conceivable in its linguistic sense, in its technical juristic sense such divisions are invalid. In Shia jurisprudence, bid‘ah is always considered harām. [9] [1] . Diraasaat Fiqhiyyah fi Masaa'il Khilaafiyyah, al-Tabasi, al-Sheikh Najm al-Din, p.168 / al-Bid‘ah Mafhoomuha, Haddoha wa Aatharuhā wa Mawāriduhā, al-Subhani, al-Sheikh Ja‘far, p.26–27. [2] . Fath al-Baari, al-‘Asqalani, Ibn Hajar, vol.13, p.253. [3] . al-I‘tisām, al-Shatibi, Ibrahim bin Musa, vol.1, p.241. [4] . Ibid., p.246. [5] . al-Qawā‘id wa al-Fawā’id, al-Shahid al-Awwal, vol.2, p.144. [6] . al-Bid‘ah Mafhoomuha, Haddoha wa Aatharuhā wa Mawāriduhā, al-Subhani, al-Sheikh Ja‘far, p.28. [7] . Mir’āt al-‘Uqūl fi Sharh Akhbār Āl al-Rasūl, al-‘Allāmah al-Majlisi, vol.1, p.193. [8] . Bid‘at (Mi‘yārhā wa Payāmadhā), Bayāti, Ja‘far, p.41. [9] . ‘Awā’id al-Ayyām, al-Narāqi, al-Mawlà Ahmad, p.111.

What is the difference between Bid‘ah (religious innovation) and Ibtikār (creative innovation) in a society? The fundamental difference between bid‘ah and Ibtikār (creative innovation) in religion lies in their roots and methodology. A correct understanding of these two concepts prevents intellectual stagnation and religious deviation. Bid‘ah (Religious Innovation): Linguistically, bid‘ah means creation or initiation.[1] In religious terminology, it refers to introducing something into religion that has no basis in the Qur’an or Sunnah. As ‘Allāmah Majlisī defines it, bid‘ah is the insertion of a practice or belief into religion that did not exist during the time of the Prophet (SAW). [2] This includes adding rituals or customs based on personal preference that were not part of the Prophet’s tradition. Bid‘ah may also involve altering religious rulings, such as turning a recommended (mustahabb) act into an obligatory (wājib) one. [3] In all cases, bid‘ah is unequivocally prohibited in Islam. [4] Characteristics of bid‘ah include: 1. Tampering with religion by adding or removing elements. 2. Having no roots in religious sources. 3. Being promoted and propagated as a religious or legal matter within society. [5] Ibtikār (Creative Innovation): Innovation or novelty refers to something or someone that differs from existing and familiar entities. For example, modern poetry differs from traditional forms. Innovation is the creation of something that contrasts with habitual mental constructs—in other words, it is a departure from routine. [6] In Persian, innovation means initiation, creativity, and doing something new. [7] In this sense, it resembles the word bid‘ah. In Arabic, the term "al-Ibtikār" also means doing something for the first time, [8] implying freshness and originality. However, in religious terminology, Ibtikār (Creative Innovation) is fundamentally different from bid‘ah. Ibtikār (Creative Innovation) in religion refers to developing new methods for preaching, teaching, or understanding religious texts—not adding anything to the core of religion. In this view, religious principles and texts are fixed and immutable, but the methods of understanding and interpreting them can evolve based on the needs of time and society. Given that Islamic sources like the Qur’an are meant for research, discovery, and deduction—and as Imam al-Sādiq (AS) stated, divine speech is not confined to a specific time or people—one can, with deep and broad insight, innovate within religion based on its principles. [9] The desirable form of Ibtikār (Creative Innovation) in religion, emphasized by scholars and religious authorities, is ijtihād and scholarly research in Islamic sciences, especially jurisprudence (fiqh). This is done within the framework of the Qur’an, Sunnah, and divine teachings, using proper research methodologies as outlined in the principles of jurisprudence (usūl al-fiqh). In such Ibtikār (Creative Innovation), the mujtahid (jurist) does not introduce anything from himself into religion or fiqh. Rather, he presents new interpretations based on the teachings of the Qur’an and Sunnah, extracting new rulings from general principles and sources to address emerging needs. Through such scholarly and principled Ibtikār (Creative Innovation), Shia jurisprudence has undergone numerous developments throughout history. These Ibtikārs (Creative Innovations) have enriched and expanded fiqh in every era. Today, the scope and depth of fiqh cannot be compared to that of the time of Shaykh al-Sadūq. In Shaykh al-Sadūq’s "al-Muqni‘", a concise book of jurisprudence, the texts of narrations—after omitting their chains of transmission—are presented as his legal opinions. After him, Shaykh al-Mufīd employed principles of jurisprudence in his deductions and authored "al-Muqni‘ah", which reflects his interpretations of narrations rather than their literal texts. Thus, "al-Muqni‘ah" differs from "al-Muqni‘".[10] Because of this, opponents of Shaykh al-Mufīd’s rationalist approach—despite his greatness and the praise he received from Imam al-Mahdī (AJTF) [11]—claimed: “Two groups betrayed Islam: those who usurped the caliphate of Amīr al-Mu’minīn (AS), and Shaykh al-Mufīd and those like him who introduced principles of jurisprudence into the Shia school!” These Ibtikārs (Creative Innovations) and developments in fiqh continued. Even a towering figure like al-Muqaddas al-Ardabīlī, with his unmatched piety and sanctity, resolved many jurisprudential challenges through his Ibtikārs (Creative Innovations) and research, paving new paths for later scholars. Subsequently, Shaykh al-Ansārī, with his intelligence and deep insight, brought about a major transformation in fiqh and its principles. [12] Therefore, Ibtikārs (Creative Innovations) in fiqh are entirely within the framework of scholarly principles and ijtihād. They arise from meticulous study of the Qur’an and narrations and align with the correct methodology of jurisprudence. For this reason, such Ibtikārs (Creative Innovations) are not only accepted but are considered among the honors of Islamic scholarship, clearly distinct from bid‘ah. Correctly distinguishing between these two concepts—Bid‘ah (religious innovation) and Ibtikār (creative innovation)—is of great importance. At certain points in history, some Islamic movements became so intellectually rigid that they labeled every new idea or practice as bid‘ah. They even prohibited the use of modern tools simply because they did not exist during the Prophet’s time. For example, the group "Ikhwān al-Tawḥīd" believed that modern inventions like the telegraph, telephone, automobile, and airplane were tools of Satan. [13] Conclusion: Thus, we can conclude that the essential difference between Bid‘ah (religious innovation) and Ibtikār (creative innovation) in religion lies in their roots and methodology. Bid‘ah involves adding or removing something from religion without any basis in the Qur’an and Sunnah. In contrast, Ibtikār (creative innovation) is based on religious principles and sources (like the Qur’an and Sunnah) and employs proper methods of ijtihād and research to address new needs. Intellectual rigidity and rejection of Ibtikārs (creative innovation) that align with religious principles can cause serious harm to religion and society, as seen in the example of Ikhwān al-Tawḥīd. Therefore, correctly identifying the difference between bid‘ah and Ibtikār (creative innovation) is both necessary and vital. [1] . Majmaʿ al-Baḥrayn, al-Ṭurayḥī al-Najafī, Fakhr al-Dīn, vol. 1, p. 164 / Tahdhīb al-Lughah, al-Azharī, Muḥammad ibn Aḥmad, vol. 2, p. 142. [2] . Biḥār al-Anwār, ʿAllāmah al-Majlisī, vol. 74, p. 202. [3] . Farhang-e Shīʿah, Khaṭībī Kūshkak, Muḥammad, p. 153. [4] . ʿAwāʾid al-Ayyām, al-Narāqī, al-Mawlā Aḥmad, p. 111. [5] . Bidʿat (Miʿyārhā va Payāmadhā), Bayātī, Jaʿfar, p. 41. [6] . Article: What is innovation?, Ganjī, Ḥamzah, p. 1. [7] . Lughatnāmah, Dehkhodā, ʿAlī Akbar, vol. 14, p. 22767. [8] . Tāj al-ʿArūs min Jawāhir al-Qāmūs, al-Murtaḍā al-Zabīdī, vol. 6, p. 113 / Majmaʿ al-Baḥrayn, al-Ṭurayḥī al-Najafī, Fakhr al-Dīn, vol. 1, p. 233 / Tafsīr al-Tibyān, Shaykh al-Ṭūsī, vol. 9, p. 497. [9] . Majmūʿah Āthār, Muṭahharī, Murtaḍā, vol. 3, pp. 199–201. [10] . Behtarin-hā va Badtarin-hā az Dīdgāh-e Nahj al-Balāghah, Miṣbāḥ Yazdī, Muḥammad Taqī, p. 279. [11] . Riyāḍ al-ʿUlamāʾ wa Ḥiyāḍ al-Fuḍalāʾ, Afandī, ʿAbd Allāh ibn ʿĪsā Bēg, vol. 5, p. 177. [12] . Behtarin-hā va Badtarin-hā az Dīdgāh-e Nahj al-Balāghah, Miṣbāḥ Yazdī, Muḥammad Taqī, p. 279. [13] . The World Congress of Extremist and Takfiri movements from the point of view of Islamic scholars, Akhwan al-Tawheed article, History and Report, p. 39.

What is the Holy Quran's View on Innovation (Bid'ah)? The term "bid'ah" (innovation) is one of the important concepts in the Holy Quran. This concept refers to adding to or changing the Divine religion without the permission of Almighty Allah. [1] The significance of this issue is such that it is mentioned and emphasized against in several verses of the Holy Quran. Here are a few relevant examples: Allah Almighty did not prescribe a ritual named monasticism (Rahbāniyyah) as a religious practice, but the monks themselves founded this custom, essentially creating an innovation. The Holy Quran states in Surah Al-Hadid: "And monasticism which they innovated; We did not prescribe it for them..."[2] In another verse, Allah tells the opponents of the Prophet (SAW) that giving the mission to someone like Muhammad (SAW) is not a new affair or an innovation (bid'ah), but Allah had previously granted this status to others. This event is mentioned in Surah Al-Ahqaf, quoting Allah Almighty: "Say, 'I am not an innovation among the messengers, and I do not know what will be done with me or with you. I only follow what is revealed to me, and I am not but a clear warner.'"[3] Another example of verses that, despite not using the word "bid'ah" or its derivatives, contain content indicating a prohibition against innovating in religion, is Allah's condemnation of the polytheists. The Almighty asks them why they have arbitrarily forbidden some of Allah's lawful sustenance and permitted others—did Allah permit them, or are they forging lies against Allah? In Surah Yunus, it is stated: "(Say to the Arab polytheists), 'Tell me, concerning the provision that Allah has sent down for you (and permitted), yet you, by your own will, make some of it unlawful and some lawful—is this by Allah's command, or are you inventing a lie against Allah?'"[4] Elsewhere in the same Surah, Allah tells the Prophet (SAW): "And when Our clear verses are recited to them, those who do not expect to meet Us [and be judged for their deeds] say, 'Bring a Quran other than this, or change it [to verses that suit our desires]!' Say, 'It is not for me to change it on my own accord; I only follow what is revealed to me. Indeed, I fear the punishment of a tremendous Day if I should disobey my Lord.'"[5] Furthermore, Allah Almighty states to the Muslims: "And do not say, concerning that which your tongues assert falsely, 'This is lawful and this is unlawful,' to invent a lie against Allah. Indeed, those who invent a lie against Allah will never succeed."[6] In another place, Allah Almighty labels those whose rulings do not conform to Allah's command as disbelievers, wrongdoers, and defiantly disobedient (Kāfirūn, Ẓālimūn, and Fāsiqūn). [7] Similarly, Allah Almighty severely condemns those who establish a religion from themselves without His permission. We read this in Surah Ash-Shūrā: "Or do they have partners who have legislated for them a religion which Allah has not ordained? [Whereas, legislating religion is the exclusive right of Allah, and no one should establish a religion from themselves.] If not for the decisive decree [of Allah] for their respite, judgment would have been given between them [with destruction and ruin]; and indeed, for the wrongdoers, there will be a painful punishment." [8] Conclusion: By examining these noble verses, we can conclude that the term "bid'ah" has a Quranic root. Allah's religion has specific laws and rulings that no one has the right to alter or add to. Any act of innovation in religion is not only reprehensible and unacceptable but is considered a great and unforgivable sin. Following the commands of Allah and His Prophet, and returning to the Quran and the Sunnah during times of disagreement, is the only correct and logical way to preserve the originality and purity of the faith. [1] . For further explanation, refer to: What is Bid‘ah (Innovation), and How Is It Defined? [2] . Al-Hadid: 27 «ثُمَّ قَفَّيْنَا عَلَىٰ آثَارِهِمْ بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ابْنِ مَرْيَمَ وَآتَيْنَاهُ الْإِنْجِيلَ وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ ۖ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ» [3] . Al-Ahqaf: 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] . Al-Yunus: 59 «قُلْ أَرَأَيْتُمْ مَا أَنْزَلَ اللَّهُ لَكُمْ مِنْ رِزْقٍ فَجَعَلْتُمْ مِنْهُ حَرَامًا وَحَلَالًا قُلْ آللَّهُ أَذِنَ لَكُمْ ۖ أَمْ عَلَى اللَّهِ تَفْتَرُونَ» [5] . Al-Yunus: 15 «وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ ۙ قَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هَٰذَا أَوْ بَدِّلْهُ ۚ قُلْ مَا يَكُونُ لِي أَنْ أُبَدِّلَهُ مِنْ تِلْقَاءِ نَفْسِي ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ ۖ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ» [6] . An-Nahl: 116 «وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَٰذَا حَلَالٌ وَهَٰذَا حَرَامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ ۚ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُون» [7] . Al-Ma'idah: 44-45 «إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ ۚ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ ۚ فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ - وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالْأَنْفَ بِالْأَنْفِ وَالْأُذُنَ بِالْأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ ۚ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ» [8] . Ash-Shura: 21 «أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُ ۚ وَلَوْلَا كَلِمَةُ الْفَصْلِ لَقُضِيَ بَيْنَهُمْ ۗ وَإِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ»

How Innovation (Bid‘ah) Is Described in the Narrations? In many books of hadith, there are numerous narrations concerning Bid‘ah that describe it as a great sin and a manifest prohibition, urging Muslims to strictly avoid it. These narrations summarize that every form of Bid‘ah in religion must be avoided, for every Bid‘ah leads to misguidance. Innovation in Shia Narrations In Shia narrations, introducing innovations into religion is strongly forbidden, and innovators are described as those who have deviated from the path of truth. Imam al-Sadiq (AS) said: “Do not associate or sit with the people of innovation, for in the eyes of others you will be regarded as one of them; the Messenger of Allah (SAW) said: A person follows the religion of his companion.”[1] This narration from Imam al-Sadiq (AS) emphasizes avoiding companionship and friendship with those who innovate in religion, as such associations can cause others to see you as one of them and may negatively influence your faith and beliefs. Imam Ali (AS) also said: “No innovation is ever introduced except that a Sunnah is abandoned because of it. Therefore, beware of innovations and do not leave the straight and clear path; for the firmly rooted ancient traditions of Islam are the best matters, and innovations are the worst deeds!” [2] The Prophet (SAW) said: “When you see a person of innovation, confront him harshly.” [3] In another narration, he said: “Whoever goes to an innovator and shows him respect has indeed contributed to the destruction of Islam.” [4] Imam al-Sadiq (AS) also said: “Whoever smiles at an innovator has aided him in the destruction of his religion.” [5] These narrations emphasize that when encountering an innovator, one should respond firmly to prevent the spread of innovation and deviation in religion. This recommendation aims to safeguard the authenticity and integrity of religion and to prevent the distortion of divine teachings. It shows the dangers and negative consequences of supporting or approving innovators and stresses the need to avoid any form of association or respect that may legitimize them, thereby preserving the purity of the faith. Innovation in Sunni Narrations In Sunni narrations, innovation is likewise considered a deviation from the Prophet’s Sunnah and the core teachings of Islam and is consistently condemned. For example, Ibn Majah and Ahmad ibn Hanbal narrate from the Prophet (SAW) that every innovation leads to misguidance, and no people ever introduce an innovation without abandoning a Sunnah in its place. [6] This statement highlights the importance of preserving authentic traditions and avoiding unfounded novelty in religious matters. In another narration, Aisha reported that the Messenger of Allah (SAW) said: “Whoever introduces something into this religion that does not belong to it, it shall be rejected.” [7] The Prophet (SAW) also said in another narration: “Whoever establishes a good practice in Islam and it is followed after him will receive a reward equal to that of those who act upon it, without their reward being diminished in the least. And whoever establishes an evil practice in Islam and it is followed after him will bear a burden equal to that of those who act upon it, without their burden being reduced.” [8] This hadith illustrates the value of establishing righteous traditions and the need to avoid reprehensible innovations. Conclusion Innovation (bid‘ah) is one of the essential and sensitive issues in Islam, consistently stressed in both Shia and Sunni narrations. Introducing innovation into religion is condemned as a harmful act that leads to deviation from the true path and abandonment of sacred traditions. Numerous narrations from the Prophet (SAW) and the infallible Imams (AS) highlight the importance of avoiding innovation and preserving the purity and authenticity of religion. According to these narrations, the only right path in religion is adhering firmly to authentic teachings and traditions while avoiding baseless innovations. These emphases are meant to protect the faith and prevent deviation and distortion of divine teachings. [1] . al-Kāfī, al‑Shaykh al‑Kulaynī, vol. 2, p. 375. [2] . Nahj al‑Balāghah, khuṭbah (sermon) 145, p. 202 / Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 2, p. 264. [3] . Kanz al‑ʿUmmāl fī Sunan al‑Aqwāl wa‑l‑Afʿāl, al‑Muttaqī al‑Hindī, vol. 1, p. 388. [4] . al‑Kāfī, al‑Shaykh al‑Kulaynī, vol. 1, p. 54. [5] . Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 47, p. 217. [6] . Sunan Ibn Mājah, Ibn Mājah, vol. 1, p. 17 / Musnad Aḥmad, Aḥmad ibn Ḥanbal, vol. 28, p. 375. [7] . Ṣaḥīḥ Muslim, Muslim, vol. 3, p. 1343. [8] . Ibid, vol. 4, p. 2059.

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...»