A Concise Explanation of the Shariah Definition of Bidah From the Prophetic Sunnah

[dkSadiq.ibn.Owodunni]

as-salaamu 'alaikum wa rahmatullaahi wa barakaatuh,

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I have a question: The beautiful deduction from the words of the Prophet صلى الله عليه وسلم in the 1st hadeeth of 'Aa'ishah radiyAllaahu 'anha concludes that:

... nothing is considered a bidah in the Shariah sense except when these conditions are met. These three conditions are:

• (الإحداث) - Introducing something new
• (الإضافة) - Ascribing it to the religion
• (عدم الدليل الشرعي) - Absence of Shariah evidence in either a general way or a specific way

But based on the third condition, can it not be claimed that bid'ah idafiyyah have general evidence in the Shaari'ah - and so they are not in actuality bid'ah? Perhaps the answer to my question is in this quote after mentioning the 3 hadeeths of 'Aa'ishah radiyAllaahu 'anhaa (specifically the portions I have made bold):

The second and third hadeeths both add further meaning to what has preceded in that whoever works an affair or does an action which is not in agreement with the Shariah in its details and particulars will have it rejected. Together with the first hadeeth, these three ahaadeeth cover a) what is newly-invented having no basis whatsoever and b) what may have a basis but which in its details and particulars deviates and differs from what is in the Shariah. Thus, both the bidah haqiqiyyah (proper innovation) and bidah idafiyyah (relative innovation) - [see this article] - are both clarified in the Sunnah, warned against, and rejected.

But I have 2 problems with this:
1) How is it deduced from the hadeeths that the action has to be "in agreement with the Shari'ah in its details and particulars?"
2) Would this change the 3rd condition mentioned above to: "Absence of a Shari'ah evidence in a specific way?"

Jazaakumullaahu khayraa.
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An important quote:

As for the doubts of the Innovators, then in order to justify their newly-introduced matters of worship into the religion, they deceive and confuse the people about the linguistic and Shariah definitions of the word bidah, and they provide instances where the word has been used in a linguistic sense only to deceive the people into thinking that the censure and rebuke of innovation in the Shariah sense is not absolute and general, and that it is permissible to innovate into the matters of worship. This is great deception indeed and a lie upon the Messenger himself and upon the Scholars of Islam whose words they twist.

[Salaf.Com]

Wa alaykum as salaam wa rahmatullaah wa barakaatuh, thank you for your post and beneficial questions. Regarding your first question, this is known from many other texts, such as the hadeeth of the three men who intended exaggeration in worship, and the various statements of the companions in showing rejection against those who departed in the details of worship, such as adding an extra word or two in remembrances etc. And the hadeeth of Ibn Mas'ood showing rejection against those making dhikr in congregation, using stones. And this is what is found in the explanations of the Scholars of Ahl al-Sunnah when they explain this hadeeth (whoever did an action....), by the illustrative examples they give, through actions having a foundation in the Sunnah, but differing with the Sunnah in the details (time, place, number, reason, form, etc.), you can refer to the various explanations of the hadith of Aishah given by the Scholars like Shaykh Ibn Uthaymin, Shaykh Salih Aal al-Shaykh etc. The specification of "absense of both a general evidence and a specific evidence" is to enable the maslahah mursalah (unspecified matter of broad public interest resting upon general shariah principles and evidences) to be excluded from being included in the Shariah definition of bidah. In the article itself, illustration of a general and specific evidence is given by the compilation of the Qur'an and the tarawih prayer respectively. The first is maslahah mursalah and the second has specific proof, hence, neither enter into the Shariah definition of bidah. Note the qualification, "Nothing is considered a bidah in the Shariah sense except when...", it did not say, "Nothing is considered worship except when it has a general or specific proof..." Rather, it is worded to enable what is not actually a bidah in the Shariah sense to be excluded, since that is what is being addressed, and you are looking at it from a different way, which is when can an act of worship be said to be in agreement with and from the Shariah, in that case, it must have a specific proof (for its basis and its details). Hope this clarifies.