REFUTING THE CLAIM THAT BIDDAH IN DEEN IS NOT ALLOWED WHEREAS WORLDLY BIDDAH IS ALLOWED

(a) FIRST REFUTATION:

If, without created any exception, we say that every new act is a Bid’ah and every Bid’ah is an evil act, then why you divided the Bid’ah into two types i.e. “biddah in deen” and “biddah in worldly matters”? If anyone asks us, why do you classify Bid’ah into good and bad? Then, we must say, from where did you got the concept of classification of Bid’ah into two? Did holy Prophet (pbuh) classify the Bid’ah into “biddah in deen” and “biddah in worldly matters”? If holy Prophet (pbuh) did not classify the Bid’ah into two types, then this classification of yours itself becomes a Bid’ah, because none of the companions (as) classify the Bid’ah into “biddah in deen” and “biddah in worldly matters”, then how can you classify it? If your classification of Bid’ah, based on genuine reasoning, into “biddah in deen” and “biddah in worldly matters” is acceptable, then the classification of Bid’ah, based on Quran and hadith, into “Hasana” and “Saiyeea” is also permissible. Let us apply a uniform principle to all the Islamic concepts. Either we should completely neglect the classification to Bid’ah, if this is the case, then all the minarets of Mosques are to be demolished, because they come under the category of good Bid’ah, or we should accept the classification of Bid’ah, given to us by the great classical Islamic authorities.

(b) SECOND REFUTATION:

Bid'ah actually means to alter the Islamic Law or Shari'ah i.e when the ruling has already given as Shari'ah for any worldy or relgious matter but now to force or believe in a different ruling than given by Shari'ah or anyone opposing this ruling from their own will or to consider this wrong ruling as the rightful decision or to agree with it, is Muhdath (new thing) and every Muhdath is Bid'ah. In this regard there exists no difference between worldly or religious matter (like to deceive some people say that worldly affairs are not Bid'ah but only religious affairs like celeberating Mawlid etc are Bid'ah) despite the fact that Allah 'Azzawajallah already gave ruling about every matter of world or religion and the Shari'ah Rulings (Classification) about various religious or worldly actions are: Fard (Compulsory) Wajib (Essential) Sunnatul Mu-akkida (and Sunnat Ghair Mu'akkida and Mustahab) Aula (Preferred) Haram (Forbidden) Makro'ah Tahreemi (near to Haram) Asa'at (Makrooh Tanzeehi and Khilafe Aula) Mubah (permissible) Any of the above Shari'ah order is sufficient enough for all the things in universe, their usage or rejection; and all the beliefs, their approval or disapproval; and all religious matters, their allowance or disallowance; and for all such matters any Shari'ah Ruling is already present which be evident and proved by four Shari'ah sources, in their general or special terms. This statement is proven by Qur'an, Hadith and various great books of Islamic Jurisprudence (Fiqah). There is a Hadith which states: Hazrat Salman Farsi (May Allah be pleased with him) narrates that Non-Muslims asked him "Does your Prophet (Peace and blessings of Allah be upon him) guide you about everything, even tells you how to answer call of nature?" He replied "Yes" (Muslim, V1, Page 130) i.e. Hazrat Salman Farsi replied "He teaches us everything including how to answer call of nature."

Thus it is proven that all the matters (religious or worldly or new or old) of this universe are included in that statement by companion of Prophet (Peace and blessings of Allah be upon him), it doesn't matter whether they were already apparent in that time or not; and even if these matters have appeared now or some time before, the Shari'ah Rulings (classification) about all matters (religious or worldly or new or old) is already present in anycase whatsoever.

(c) THIRD REFUTATION:

People mistranslate the Arabic word “DEEN” in English as “RELIGION”.

The word religion is used in English language only to denote a set of beliefs about God whereas the Arabic word “DEEN” includes religious life as well as the worldly life because ISLAM IS THE COMPLETE WAY OF LIFE!!! THUS THERE IS NO SUCH CLASSIFICATION EXISTS AS “BIDDAH IN WORLDLY MATTERS” AND “BIDDAH IN DEEN” BECAUSE “BIDDAH IN DEEN” INCLUDES “BIDDAH IN WORDLY MATTERS”.

(d) FOURTH REFUTATION:

According to there saying, biddah in worldly matters is allowed, so my question is that, “ARE ALL WORLDLY INNOVATIONS PERMISSIBLE??”

Worldly innovations includes some good things and some bad things. So are those bad worldly innovations are permissible ?? any logical person will reply by saying “NO”. So now according to them also only good worldly innovations are permissible and they themselves rejects bad worldly innovations. THATS WHAT WE SAY THAT THERE EXISTS TWO TYPES OF INNOVATIONS: “GOOD INNOVATIONS” AND “BAD INNOVATIONS”. Hence there classification is not general and is bias!

THEREFORE THE VALID AND THE GENERAL CLASSIFICATION OF BIDDAH IS: “GOOD BIDDAH” AND “BAD BIDDAH”

(e) FIFTH REFUTATION:

This refutation is by Mufti Ahmad Yar Khan Naimi. He wrote an article on biddah which can be read from here : 
http://mrehan15.blogspot.com/2011/12/innovation-bidat-in-islam-ja-al-haq.html

Following is an extract from the article:

To emplace the restriction of a religious action is only on your part and is contrary to the Sahih Ahadith and rulings of the Ulama and Muhadditheen. The Hadith states, "Every new work is an Innovation (Bidat).' 7.51 - Mishkaat, Baabul-Itisaam

There is no limitation of religious or worldly here. We have already presented the extracts from Ashiatul-Lam'aat and Mirqaat wherein it is stated that there is no restriction of a deeni work. We have also produced extracts from Mirqaat and Shaami in the first chapter of this discussion in which the authors of these works have included good food and clothes, etc. amongst the Permissible Innovation. These things are all worldly related but were included. Thus, to emplace such a restriction is incorrect. Hypothetically, even if it is accepted that there is a limitation of a religious work in Innovation, a religious work is only that action through which thawaab is attained. Mustahab, Nafil, Waajib and Fardh acts are all regligious works because a person completes them for reward, and any worldly work done with the intention of goodness causes thawaab to be attained. The Ahadith state, "Meeting your Muslim brother cheerfully carries with it the reward of Sadaqah; Nurturing your children brings reward if done with the intention of Goodness; Even the morsel of food with which you feed your spouse is reward."7.52.

Thus, every worldly action of a Muslim is a religious work. Now answer the question: Is feeding people palau (a rise dish) with a good intention Innovation or not? Also, placing the restriction of regligious work is not beneficial to you as well, because the Mzdrassah of Deoband, its timetable and syllabus of Hadith, giving a salary to the teachers of the institution, coordinating holidays and examinations, placing zabar, zer and pesh in the Holy Quran, printing Bukhari Sharif and the Holy Quran, making the Khatme-Bukhari at the time of any problem (as practiced by Darul Uloom Deoband), etc, are all religious works and Innovation. None of these things occurred in the time of The Holy Prophet صلی اللہ علیہ وسلم. Answer: Are these things Halaal or Haraam? What did Meelad and Fatiha ever do to you that you deem them to be Haraam "because they weren't in the time of Rasoolullah صلی اللہ علیہ وسلم "? They are deemed as Haraam but the abovementioned things are all Halaal?

In my debate with Maulwi Thanaullah Amritsari, I challenged him and his fraternity of "Scholars" to define only four things correctly and in such a manner that no objection can be raised. The four were: Innovation (bidat), Polytheism (shirk), Religion (deen) and Worship (ibaadat). Ifhe could do this, I would grant him any reward he wished from me.

Having trust in Allah عزوجل , I say that no Deobandi, Ghair-Muqallid (refuter of the Four Imams رضی اللہ تعالٰی عنہ ) or person who throws around the words "Bidet" and "Shirk" can define these four things while also saving their muzhab from any criticism due to these definitions.

Even today, every Deobandi and Ghair-Muqallid is challenged to define these four things, showing how Meelad gatherings become Haraam while taking out the magazine "Qaasim" and "Ahle-Hadith" remains Halaal; how asking the Friends of Allahعزوجل for help is polytheism (shirk) but asking from the police is completely in accordance to the laws of Islam. Insha-Allah they will not (and never will) be able to define these things in such a manner. Thus, they should make tauba from this baseless muzhab of theirs and enter the Ahle-Sunnah wal-Jamaat. May Allah عزوجل grant them the ability to do so.

With regards to the Hadith that you presented, we have already submitted that 'Maa' can refer to either beliefs or, if to deeds, then by 'Laisa minhoo' it refers to those deeds and actions which are contrary to the deen or Sunnah. We have already presented the reference for this.

Saying that every Innovation is Haraam and that there is no such thing as Good Innovation is contrary to the presented Hadith which states, "He who invents a good practice is worthy of reward and he who invents a bad practice is worthy of punishment." Extracts of Shaami, Ashiatul-Lam'aat and Mirqaat which state that there are five types of Innovation (Mubah, Waajib, Mustahab, Makrooh and Haraam) have already been given. So, if it is accepted that every Innovation is Haraam, you should do away with Madrassahs because they are included here.

Also, Fiqhi laws and practices of the Sufiya that originated after the Khairul ­Quroon (era of the Prophet صلی اللہ علیہ وسلمand two generations after him) will all become Haraam. All things mentioned above (e.g. Imaane-Mujmal and Mufassal, the gathering of Hadith into book form, criticizing their Chain of Narrators, etc) will all become Bidat because they all originated after the time of Rasoolullah صلی اللہ علیہ وسلم and even the Sahaaba. No Deobandi can show proof of these things in the Quran and Hadith. In short, there is no practice of the Shariah and Tareeqah that doesn't include Innovation (Bidal).

Maulwi Ismail Dehlwi writes, "Also, regarding the elders of Tareeqah, though they strived in fixing Azkaar, Muraaqabat, Riyaazat and Mujaahidat (practices of Tareeqah) which form the base of Sainthood (Wilaayat), they also acted upon knowing that there are appropriate practices for every time and that the method of Riyaazat would be different according to every era." - Siraate-Mustaqeem, Pg. 7

This quote proves that the practices of Tasawwuf (Islamic spiritualism) are the inventions of the Sufiya, are changed according to every time and era and are permissible. In fact, the path of Sulook (practical Tareeqah) is treaded upon with only these, so now what happened to the rule that "every new thing is Haraam"? In the end, we have to conclude that the action which goes against the Sunnah is bad and all others which don't are good and acceptable.