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Mar 18, 2009

The Innovation of Celebrating the Prophet’s Birthday

By Muhammad Al ‘Uthaymeen

Summary
1) The great blessing of Allaah sending us Messengers.
2) Merits of the Prophet Muhammad sallallaahu ‘alaihi wa sallam.
3) How would the situation of the Muslim nation be if they were to adhere to the Qur'aan and the Sunnah?
4) How the Muslims can regain their might, honour and dignity.
5) Due to the fact that the religion of Islaam is comprehensive and complete; no new act of worship should be legislated other than what has been proven to be of the practice of the Prophet sallallaahu ‘alaihi wa sallam.
6) How the innovators treat the Sunnah of the Prophet sallallaahu ‘alaihi wa sallam.
7) Religious festivals and holidays are forms of worship and therefore it is forbidden to introduce new ones.


All praise is due to Allaah, Who conferred a great favour on the believers when He sent them a Messenger from among themselves, rehearsing unto them the signs of Allaah, sanctifying them, and instructing them in the Scripture and Wisdom (i.e., the Qur'aan and Sunnah), while before that, they had been living their lives in manifest error. I testify that there is nothing worthy of worship except Allaah, with whom there are no associates. He is the Lord of the very first to the very last of creation. He has poured His bounties upon His servants in exceeding measures, and His Mercy overwhelms them, for He is the Most Merciful of those who show mercy.
I testify that Muhammad is His servant and Messenger, whom He sent to lead mankind out of the depths of darkness into light and complete His religion. Therefore, we must acknowledge that Allaah's Messenger sallallaahu ‘alaihi wa sallam left no means that draw people near to Allaah and benefit them without directing them to it, nor did he leave any means that drive people away from the way of their Lord or bring harm upon them without warning them against it. Thus, he sallallaahu ‘alaihi wa sallam left his nation on a clearly defined religion, which none deviate from except those who are destined to doom and destruction.
May Allaah bless him, his family, his companions and all those who follow them sincerely and correctly until the Day of Resurrection.

O people! Fear Allaah the Almighty and know that the greatest favour He has ever conferred upon His servants is sending them Prophets as warners and bearers of glad tidings. Allaah sent these prophets with scriptures so that He would judge between people in their disputes. The most effective and esteemed message of all of these was that of the Prophet Muhammad sallallaahu ‘alaihi wa sallam whom Allaah sent to guide all of mankind - and to seal prophethood.

Allaah sent Muhammad sallallaahu ‘alaihi wa sallam after a break in the series of His messengers, when people were in dire need of His guidance. It was through him that Allaah guided people after they were astray; united them after their disunity; and sufficed them after they were needy. They thus became brothers and supported the religion of Allaah, due to his grace and bounty. It was due to this that nations submitted to this religion and its adherents became a luminous series in the annals of history.

Due to the wholeheartedness of the early Muslims with regard to the comprehensive implementation of Allaah’s laws in personal issues, financial transactions, and social and community affairs in accordance with the precepts laid down by this religions guide and leader, Muhammad sallallaahu ‘alaihi wa sallam, it naturally followed that they would be victorious in all their undertakings.

However, when the Muslims deviated from the correct path, the order and stability which they enjoyed collapsed, turning the Muslim nation into groups of disputing factions, whose enemies held as insignificant.

This nation will never regain its past power and dignity, nor will it re-live its glorious history, until and unless its people return to their religion and practice it in word as well as in deed, in compliance with the methodology of the Prophet sallallaahu ‘alaihi wa sallam and his companions, may Allaah be pleased with them.

As a consequence of the comprehensive implementation of the religion of Islaam, no devotional act or religious ceremonies can be initiated into it unless it has a basis in the conduct of the Prophet sallallaahu ‘alaihi wa sallam. Mankind have been commanded by Allaah to do no more than the following: to worship Allaah alone; to offer him sincere devotion; and to be true in faith. Thus, whoever attempts to worship Allaah with any act that He has not prescribed will have that act rejected by Him. The Prophet sallallaahu ‘alaihi wa sallam said: “He who performs any deed which is not according to what we are upon (i.e., the Prophet sallallaahu ‘alaihi wa sallam and his companions) then it is rejected.” Such acts are held as innovations in the sight of the lawgiver and every innovation is misguidance.

Among the innovations introduced into this religion is the celebration of the birthday of the Prophet sallallaahu ‘alaihi wa sallam, which is celebrated in the month of Rabee’ Al-Awwal. People gather in the mosques or stay within their homes on the twelfth night of that month and send salutations upon the Prophet sallallaahu ‘alaihi wa sallam with innovated phrases as well as reciting laudatory poems and prose which concern him. These poems and prose are excessively commendatory and exceed the limits that were defined by the Prophet sallallaahu ‘alaihi wa sallam. Some people even spend their nights cooking certain types of food, to be served on this occasion. Thus, they uselessly spend their time and money in matters that are not prescribed either by Allaah or His Messenger sallallaahu ‘alaihi wa sallam, nor were practiced by the four rightly-guided caliphs after him, nor any other of the Muslims who were from the first three distinct generations, whose merit was attested to by the Prophet sallallaahu ‘alaihi wa sallam.

If these innovations were of any benefit, then surely the pious early Muslims would have preceded us in them? If they were meritorious then surely Allaah would never have deprived the early Muslims, including the rightly-guided caliphs of them? The fact of the matter is that this practice was first introduced by people who lived during the fourth Hijri century.

Shaykh Al-Islaam Ibn Taymiyyah, may Allaah have mercy upon him, said in his book Iqtidaa’ As-Siraat Al-Mustaqeem Mukhaalafatu Ashaabu Al-Jaheem [The Implication of the Straightforward Way Is to Contradict the Companions of the Fire]: “Some people, due to their imitation of what the Christians do on the claimed birth-date of ‘Eesaa (Jesus), peace be upon him, or because of their love of the Prophet sallallaahu ‘alaihi wa sallam or out of their wish to glorify him, celebrate the Prophet’s birthday. This is despite the fact that there is controversy among the scholars regarding the exact date of his birth. The early Muslims did not practice this, although there was good reason to honour and express their love of the Prophet sallallaahu ‘alaihi wa sallam and no preventing factors existed. Thus, if the celebration of the Prophet’s birthday was something meritorious, they would have had a better right to precede us in this, as their love and esteem of the Prophet sallallaahu ‘alaihi wa sallam was far greater than ours. Also, they were far keener to perform good deeds in general than we were.
Loving and esteeming the Prophet sallallaahu ‘alaihi wa sallam was thus represented by the early Muslims in following his methodology, obeying him, applying his Sunnah inwardly and outwardly, propagating his mission and striving in this cause with their hearts, bodies and tongues.
Most of those who instigate religious innovations are heedless when it comes to the application of the well-known principles that were brought by the Prophet sallallaahu ‘alaihi wa sallam. They are like those who ornament the Qur’aan but do not recite it, or recite it but do not follow its teachings.”
O Muslims! The innovation of celebrating the Prophet’s birthday, which is done on the twelfth night of the month of Rabee’ Al-Awwal, has no historical basis. In fact, historians have differed greatly on the actual birth date of the Prophet sallallaahu ‘alaihi wa sallam. Some have said that it was on the second of Rabee’ Al-Awwal , others said the eighth, ninth, tenth, twelfth, seventeenth or twenty-second; thus making up seven different opinions. None of these opinions have any evidence which would make them take priority over others.
Moreover, the innovation of celebrating the birthday of the Prophet sallallaahu ‘alaihi wa sallam has no religious basis. Neither the Prophet sallallaahu ‘alaihi wa sallam nor any of his Companions or the followers did so. In fact, the Prophet sallallaahu ‘alaihi wa sallam said: “You must hold fast to my Sunnah and the Sunnah of the four Rightly-Guided Caliphs – cling to it stubbornly. Beware of innovations, for every innovation is misguidance." (Abu Daawood, Tirmidhi).
Religious celebrations, festivals and other such occasions which glorify Allaah and His Messenger are acts of worship. Only that which Allaah has prescribed among these is considered to be from the pure Sharee’ah, or Islamic law. None of these events can be taken as a means of devotion to Allaah except those that have been sanctioned by Allaah and His Messenger sallallaahu ‘alaihi wa sallam.
The Sharee’ah already contains the sufficient means with which a believer can glorify the Prophet sallallaahu ‘alaihi wa sallam and show his love to him. So fear Allaah, O servants of Allaah, and limit yourselves to Allaah’s obligations and the Prophet’s Sunnah, to the exclusion of innovations.
Allaah the Exalted and Almighty said that which translates as: “And verily this is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This; He has ordained for you that you may become the pious.” (Al An’aam: 153).

Mar 5, 2009

Innovative Excuses

By Abu Rumaysah

It is with much thought and debate amongst ourselves that we write this article. We understand the hostile reaction that it may cause, but we feel that there are sufficient, and important reasons for putting pen to paper about this subject. Over the past year or so we have been continually criticised by the local hierarchy, who have accused us of being "Wahabis", "followers of Arabs", "modernist Muslims" and of misleading the youth. It is with this constant criticism in mind that we write this article, in order to set the record straight. We ask all of you to keep an open mind; do not approach this subject from an emotional point of view, but rather an Islamic one. We ask the brothers and sisters to look for the 'clear argument', to consider the evidence that is provided herein. Do not let this article be a cause for creating more fitna (trials), but instead an opportunity to see a way forward for some reconciliation. If you do disagree with this article, then let this be a chance to start a dialogue between us and you rather than a war of words. You know our evidence, please show us yours and let us approach the issue with the scholastic behaviour of our predecessors. [Remember that at times, due its inherent power the truth can be somewhat painful at first, but acceptance and submission to it is ultimately the objective of every sincere student of knowledge. As Allaah The Truth says (what means), " Nay, We fling (send down) the truth (this Qur'ân) against the falsehood (disbelief), so it destroys it, and behold, it (falsehood) is vanished. And woe to you for that (lie) which you ascribe (to Us) (against Allâh by uttering that Allâh has a wife and a son) "
al-Anbiya 21:18 -]

Finally we praise Allaah, and ask for His forgiveness; we witness that there is only one Allaah, and that Muhammad sallallaahu 'alayhi wa sallam is His last Messenger and slave. May Allaah always guide us closer to the truth, ameen.

Many people today are unaware of the many innovations (bid'ah) that have entered the religion, nor the importance of staying away from them. It is now common to see the people who speak out against innovations, being abused and vilified, and accused of being backed by Saudi Arabia etc. So we felt it our duty, as part of enjoining the good and forbidding the evil, to clarify the position of Ahl us-Sunnah wal Jamaa'ah regarding this important subject.

We shall begin by examining the proofs that the deen (religion) is complete, and is therefore in no need of being added to. Next we illustrate the importance of sufficing with and submersing oneself in the Sunnah, along with some strikingly relevant prophecies regarding its abandonment, and a definition of the term 'bid'ah'. In case that is not enough to convince you, we then provide statements of the Sahaabah and scholars from the following two generations to reinforce these principles. With the ammunition in place, we then apply it to refute modern-day justifications for bid'ahs.

The Deen is complete

Allaah says (what means), "This day I have perfected your religion for you, completed my favour upon you, and have chosen for you Islaam as your religion." [al-Maa'ida 5:4] This ayah embodies a clear statement that the deen has been completed and thus has no need of addition or deletion. Also the Prophet sallallaahu 'alayhi wa sallam said, "There is nothing that Allaah ordered you with except that I have ordered you with it, and there is nothing that Allaah forbade you from except that I have forbidden you from it." [Bayhaqi] So the Prophet sallallaahu 'alayhi wa sallam fulfilled the trust placed upon him by Allaah completely, explaining the religion to the people in its outward and inward form, making clear the lawful from the prohibited, the encouraged from the discouraged, to the extent that he taught us the manners of using the toilet, having sex with our spouses etc.

Allaah says in His Book (what means), "And We have revealed to you a Book explaining everything." [16:89]

"We have neglected nothing in the Book." [6:37]

So in the Qur'an are explained the principles of the religion, tawheed in all its categories, and even the manners of sitting in circles, visiting other people's houses, correct clothing and much more.

The Importance of Sticking to the Sunnah

Allaah says (what means), "Indeed you have in the Messenger of Allaah an excellent example for the one who hopes in Allaah and looks to the Last Day." [33:21]
He also says (what means), "So if you obey him (Muhammad sallallaahu 'alayhi wa sallam), then you will be guided." [24:54]

Also the Prophet sallallaahu 'alayhi wa sallam said, "I have left behind me two things: as long as you cling to them you will never go astray. They are the Book of Allaah and my Sunnah (life example)." [al-Haakim] And he also said, "...and you will live to see great differing, so cling to my Sunnah and the Sunnah of the rightly-guided Khalifas after me, even if it be with your molar teeth..." [Bukhaaree]

The taabi'ee [2nd generation Muslim] Imaam az-Zuhree commented, "Clinging to the Sunnah is to be saved, as Imaam Maalik said, 'like the Ark of Nuh,' he who embarked upon it was saved, whereas he who did not was destroyed." [ad-Daarimee, one of the main collections of hadith that deals mainly with the sayings of the Sahaabah and those after them.]

In these narrations are clear evidence that the way of salvation and safety is to closely follow the Sunnah of the Prophet sallallaahu 'alayhi wa sallam, and not to deviate from his path; not accepting the guidance of another individual, nor a corrupted form of the Sunnah. Yet, we are taught that there will come a time when the Sunnah will become so corrupted that this corruption will become accepted as the norm by the general people, and those that call to reviving and purifying the Sunnah will be regarded as strangers and slandered. The Prophet sallallaahu 'alayhi wa sallam said, "Islaam began as something strange and it will return as something strange, the way it began. So Tooba (a tree in Paradise) is for the strangers." He was asked, "Who are the strangers?" to which he replied, "Those that purify and correct what the people have corrupted of my Sunnah." [at-Tabaraanee in al-Kabeer 6/202]

And what is this corruption of the Sunnah? It is innovation, introducing into the pure religion of Allaah the Most High new ways of worshipping Him which He has not taught us, blemishing His religion with our whims and desires, something which Allaah Himself condemns when He says (what means), "...or do they have partners that legislate some religion which Allaah has not given permission for?" [42:21]

And the Companion Abdullaah ibn Mas'ood lamented, "How will it be when the trials overcome you, in which the old grow senile and the young grow up. And the people take the bid'ah as the Sunnah, and when it changes they say the Sunnah has changed." It was then said, "When will that be O Abu Abdurrahmaan?" He replied, "When your speakers are many and your scholars are few, and your wealthy ones are plenty and trustworthy ones are few." [ad-Daarimee]

How true this statement is today, when the innovations have become so widespread in the religion that the people have taken them as the Sunnah. And when the true scholars speak out against the innovations they are looked down upon and called abusive names like 'Wahhaabee', because to the common folk it seems that the scholars are changing the Sunnah. To Allaah we complain of the ignorance of our time!

Only Allaah has the right to tell us how to worship Him

Allaah Says (what means), "Follow that which has been revealed from your Lord and do not follow as Friends and Protectors other than Him." [7:3] Ibn Kathir says that in this verse is a categorical statement that the privilege to tell people how to worship Allaah belongs to Allaah alone [paraphrased from his tafseer 2/208].

And how could it be otherwise when the true meaning of ibaadah (worship) is to worship Allaah in a way which He is pleased with - not according to our desires: "...and who is more astray than the one who follows his own whims and desires, devoid of Revelation?" [28:50]

In this regard Rasulallaah sallallaahu 'alayhi wa sallam said, "I warn you of the newly invented-matters (in the religion), and every newly-invented matter is an innovation, and every innovation is misguidance, and every misguidance is in Hellfire." [an-Nisaa'ee]

He also used to say at the beginning of his lectures, "...and the best speech is the speech of Allaah, and the best guidance is the guidance of Muhammad sallallaahu 'alayhi wa sallam, and the worst of all affairs are the newly-invented matters (in the religion)." [Muslim]

And he commanded us, "Whosoever does an action which we have not commanded then it will be rejected," [Muslim] and also, "Whosoever introduces into this religion of ours that which is not part of it then it must be rejected." [Ahmad]

"And in this hadith is clear evidence that every action which is not legislated in the Sharee'ah (Islamic law) must be rejected." [Jamia al-Usool 1/120 of Ibn Rajab, the eighth century Hanbali scholar well-known for his extensive knowledge and great piety.] So every bid'ah that is introduced in the religion has to be rejected because only Allaah and His Messenger sallallaahu 'alayhi wa sallam have the right to legislate in the Sharee'ah of Islaam. So in the light of these hadith what is the complete Islamic definition of a bid'ah? "A newly- invented way (in beliefs or actions) in the religion, in imitation of the Sharee'ah, by which nearness to Allaah is sought, not being supported by any authentic proof - neither in its foundations nor in the manner in which it is performed." [As defined in 'al-I'tisaam' 1/231 of ash- Shaatibee, the sixth century Maaliki scholar of Usool.]

And in what has preceded is ample evidence for any fair-minded Muslim that all bid'ah is blameworthy and in fact a major sin.

The claims of the misguided people

Unfortunately however, the Muslims are in such a state today that the words of Allaah and His Messenger sallallaahu 'alayhi wa sallam are no longer enough to convince them. Certain groups of Muslims have come up with a new belief - the belief of "bid'ah hasanah". They claim that a scholar can introduce a new action of worship in Islaam, as long as it does not contradict any of the principles of Islaam, a belief which has absolutely no foundation in Islaam at all. So we are now forced to resort to the statements of the great Imaams of guidance after the Prophet sallallaahu 'alayhi wa sallam in response.

The sayings of the Companions

Abdullah bin 'Umar said, "Every innovation is misguidance, even if the people regard it as good." [ad- Daarimee] This narration is sufficient to demolish the idea of a 'good bid'ah', for you have the like of this Companion from amongst the most knowledgeable Companions of Rasulallaah sallallaahu 'alayhi wa sallam saying the exact opposite. So who do you choose to follow, Ibn Umar or these modern day shaykhs and mullahs who are Imaams of their own whims and desires?

Abdullah bin Abbaas said, "Do not sit with the people of innovation, for surely their sittings are a sickness for the hearts." [ash-Sharee'ah of al-Ajuri p65]

Whenever he sat in a circle of knowledge, Mu'aadh ibn Jabal used to say, "...and I warn you of what is innovated, for all that is innovated is misguidance." [ash-Sharee'ah p55 and Abu Dawud with similar wording.]

Abdullah ibn Mas'ood said, "Follow the Sunnah of Muhammad and do not innovate, for what you have been commanded is enough for you." [ad-Daarimee]

Hudhayfah ibn al-Yaman said, "Every act of worship which the Companions did not do, do not do it." [Abu Dawud]

'Amr ibn Salmah said, "We used to sit by the door of Abdullah ibn Mas'ood before the morning prayer, so that when he came out we would walk with him to the masjid. (One day) Abu Moosa al-Ash'aree came to us and said, 'Has Abu 'Abdurrahmaan come out yet?' We replied, 'No.' So he sat down with us until h (ibn Mas'ood) came out. When he came out we all stood along with him, so Abu Moosa said to him, 'O Abu Abdurrahmaan! I have just seen something in the masjid which I deemed to be evil, but all praise is for Allaah, I did not see anything except good.' He enquired, 'Then what is it?' (Abu Moosa) replied, 'If you live you will see it. I saw in the masjid people sitting in circles awaiting the prayer. In each circle they had pebbles in their hands and a man would say, "Repeat Allaahu Akbar a hundred times." So they would repeat it a hundred times. Then he would say, "Say Laa ilaaha illallaah a hundred times." So they would say it a hundred times. Then he would say, "Say subhaanallaah a hundred times." So they would say it a hundred times.' (Ibn Mas'ood) asked, 'What did you say to them?' (Abu Moosa) said, 'I did not say anything to them. Instead I waited to hear your view or what you declared.' (Ibn Mas'ood) replied, 'If only you had ordered them to count up the evil deeds they acquired and assured them that their good deeds would not be lost!' Then we went along with him (Ibn Mas'ood) until he came to one of these circles and stood and said, 'What is this which I see you doing?' They replied, 'O Abu Abdurrahmaan! These are pebbles upon which we are counting takbeer, tahleel and tasbeeh.' He said, 'Count up your evil deeds. I assure you that none of your good deeds will be lost. Woe to you, O Ummah of Muhammad sallallaahu 'alayhi wa sallam! How quickly you go to destruction! These are the Companions of your Prophet sallallaahu 'alayhi wa sallam and who are widespread. There are his sallallaahu 'alayhi wa sallam clothes which have not yet decayed and his bowl which is unbroken. By Him in Whose Hand is my soul! Either you are upon a religion better guided than the religion of Muhammad sallallaahu 'alayhi wa sallam or you are opening the door of misguidance.' They said, 'O Abu Abdurrahmaan! By Allaah, we only intended good.' He said, 'How many there are who intend good but do not achieve it. Indeed Allaah's Messenger sallallaahu 'alayhi wa sallam said to us, "A people will recite the Qur'aan but it will not pass beyond their throats." By Allaah! I do not know, perhaps most of them are from you.' Then he left them."

Umar ibn Salmah (the sub-narrator) said, "We saw most of those people fighting against us on the day of Nahrawaan, along with the Khawaarij." [ad-Daarimee in his Sunan, 1/79]

Isn't this enough? The companions tell us to follow the way of Rasulallaah sallallaahu 'alayhi wa sallam and not invent new ways worship? "Whomsoever Allaah guides to the truth, none can misguide, and whomsoever Allaah misguides, none can guide." [Muslim]

The sayings from the second and third generation scholars

Hasan al-Basree said, "Do not sit with the people of innovation. Do not debate with them or listen to them." [ad-Daarimee 1/121]

Abul 'Aaliyah said, "Learn Islam. Then when you have learned Islam, do not turn away from it to the right or to the left, but be upon the Straight Path and be upon the Sunnah of your Prophet and that which his Companions were upon... and beware of these innovations because they cause enmity and hatred amongst you, but stick to the original state of affairs that was there before they divided." [al-Hilya of Abu Nuaym 2/218]

Sufyaan ath-Thawri said, "Innovations are more beloved to shaytaan than sin, since a sin may be repented from but an innovation is not repented from." [Sharh Usool I'tiqaad of al-Laalikaaee (d. 414h) no.238, the great 4th century Imaam who wrote on the belief of Ahl usSunnah.] This is because the innovator believes he is doing something good and therefore sees no need to repent. He also said, "...so cling to the original state of affairs," [al-Hilya 6/376] meaning the way of the Prophet sallallaahu alayhi wa sallam and his companions.

Imaam al-Awzaa'ee said, "Patiently restrict yourselves to the Sunnah, and pause where the people paused, say what they said, and avoid what they avoided. Take to the path of the Salaf (predecessors), for indeed, what was sufficient for them is sufficient for you." [ash-Sharee'ah p58]

Ibraaheem al-Masayrah said, "He who honours an innovator has assisted in the demolition of Islaam." [Sharh Usool I'tiqaad 1/139]

The sayings of the Four Imaams

Imaam Abu Hanifah said, "Stick to the narrations and the way of the Salaf, and beware of newly-invented matters for all of it is innovation." [Sawnul Mantaq of as-Suyuti p32]

Imaam Malik said, "He who innovates an innovation in Islaam regarding it as something good, has claimed that Muhammad (sallallahu alayhi wa sallam) has betrayed his trust to deliver the message as Allaah Says (what means), "This day I have perfected for you your religion." And whatsoever was not part of the religion then, is not part of the religion today." [al-I'tisaam] He also said, "How evil are the people of innovation, we do not give them salaam." [al-Ibaanah of Ibn Battah (died 387h) no. 441]

Imaam ash-Shaafi'ee said, "Whosoever considers an innovation to be good has corrected the Prophet." [Bulghul Maraam of Ibn Hajar (available in English) p190 footnote 2] And all that has been related from him that contradicts this statement, regarding innovation as being of two types is either weak or baseless as al-Haafidh adh-Dhahabee and others from the scholars of hadith state.

Imaam Ahmad said, "The fundmental principles of the Sunnah with us are: ... avoiding innovation and every innovation is misguidance." [Usool usSunnah (available in English) p.1]

Imaam al-Bukhari said, "I have met more than a thousand scholars...(then he named the more prominent in each of the lands he visited) and I found that they all agreed on the following points: ...they all used to prohibit bid'ah - that which the Prophet and his Companions were not upon, because of the saying of Allaah, '...and hold fast to the rope of Allaah and do not separate.' " [From his article on belief, quoted in Sharh Usool I'tiqaad 1/170. Amongst the scholars he met were Ahmad bin Hanbal, Abu Ubaid al-Qaasim, ibn Ma'een, ibn Aasim, ibn Abi Shaybah, and Abu Saalih the scribe of Layth bin Sa'ad]

What we have narrated to you here is a small number of narrations from amongst literally hundreds from the early scholars of Islaam with regard to the sin of innovation. It is unfortunate that the later generations of Muslims have lost contact with our Salaf, for it is through them that we gain the true understanding of the religion, and they were prolific in speaking out against and writing about innovation - even today we have whole volumes of works from them dealing with this topic alone. If only we would turn our attention to the legacy of our Salaf!

The arguments of the innovators

This is a time when everyone is satisfied with his opinion, hence the multitude of innovations commonly witnessed today, despite the plethora of proofs presented above. Know that every example which the ignorant ones bring, from the actions of the Companions, to support their belief in 'good innovations', is misunderstood and manifests their lack of knowledge and concern for the Sunnah. All of the following examples either have a clear basis in the Sharee'ah, or occurred due to necessity, or from the ijtihaad of the Companion in question - none of them being an innovation. Insh'Allaah we shall mention a few of the more common excuses:

1. When Umar, raddi Allaahu anhu, was the Khalifah, he collected the Muslims to pray in congregation for tarawih prayers, and said, "What a good bid'ah this is." [Bukhari] From this, they derive their belief of a good innovation. Firstly, it becomes necessary to explain the context of what happened. When the Prophet sallallaahu alayhi wa sallam first emigrated to Madeenah, the Muslims prayed tarawih individually, and then for three nights they prayed in congregation behind the Prophet sallallaahu alayhi wa sallam. After this, he stopped them doing so saying, "I feared that it would become obligatory upon you." So after this the Muslims would pray individually or in small congregations throughout the rule of Abu Bakr, and the beginning of 'Umar's rule. Then 'Umar came to the masjid and saw the Muslims praying in small groups behind different Imaams, so he collected them together in one congregation behind one Imaam and made the aforementioned statement [Bukhari]. So how can this action of 'Umar be understood to be a new act of worship when the Prophet sallallaahu alayhi wa sallam did it during his lifetime? Secondly, the Prophet sallallaahu alayhi wa sallam gave the reason why he stopped the congregational prayer, because revelation was still descending, and he feared that praying in congregation might become obligatory upon his nation and hence make the religion hard upon them.

After the death of Rasulallaah sallallaahu alayhi wa sallam, revelation ceased so this concern was no longer necessary. Hence Umar raddi Allaahu anhu reinstated the tarawih prayer in congregation during his rule because he knew that his action could not be made obligatory upon the Ummah. Thirdly, all the companions agreed upon this action of 'Umar, thus there was a consensus (ijma) on it. And the scholars of Usool (fundamental principles) have stated that ijma cannot occur except when there is a clear text for it in the Sharee'ah.

So what is the correct understanding of 'Umar's words, "a good bid'ah"? The word bid'ah here is to be understood in its linguistic sense, "something new," because tarawih in one congregation was not present during the rule of Abu Bakr and the beginning of 'Umar's rule, hence in that sense it was something new. The Sharee'ah sense (defined earlier) cannot be understood here because it does not fulfi the conditions of being a new act of worship. Abu Yusuf said, "I asked Abu Hanifah about the tarawih and what 'Umar did and he said, 'The tarawih is a stressed Sunnah, and 'Umar did not do that from his own opinion, nor was there in his action any innovation, and he did not enjoin it except that there was a foundation for it with him and authorisation from the Prophet sallallaahu 'alayhi wa sallam.'" [Sharh Mukhtaar as quoted from him in al- Ibdaa of Shaykh Ali Mahfooz p80]

2. The collection of the Qur'aan into one book after the death of Rasulallaah sallallaahu alayhi wa sallam and the statement of Abu Bakr, "How can we do that which was not done by the Prophet sallallaahu 'alayhi wa sallam." [Bukhari] The proof, according to them, being that the companions collected the Qur'aan in a book form after the time of the Prophet sallallaahu alayhi wa sallam without him enjoining it - hence it being an innovation which the companions agreed upon as being good.

Upon closer examination this is actually an evidence against these people, not for them. When 'Umar came to Abu Bakr and said that the Qur'aan had to be collected as a book, he did not argue on the basis of bid'ah hasanah, rather he argued on the basis of necessity - because many of the people who had memorised the Qur'aan by heart were being martyred, and therefore the Qur'aan was in danger of being lost and hence it had to be collected in book form. When Abu Bakr replied, he did not say, "Oh yes I agree with you, this is a bid'ah hasanah," rather he argued that the Prophet sallallaahu alayhi wa sallam did not do this, so how could they? It was only after the necessity was made clear to him that he agreed.

So, in conclusion, the collection of the Qur'aan as a book was something the companions agreed upon due to necessity, not considering it to a good bid'ah.

3. The hadith, "Whoever starts in Islaam a good practice (sunnah), he gets the reward of it and the reward of all those that act on it. And whosoever starts in Islaam an evil practice (sunnah), he gets the evil of it and the evil of all those that act on it." [Muslim] The evidence that they derive from this hadith is that people can invent new practices in Islaam which are either good or bad. Of course, if they were to take the hadith in its full context then it is not possible to derive this meaning.

The context of the hadith states that a group of poor people came to the Prophet sallallaahu alayhi wa sallam so he asked those around him to give charity, but no one came forward - so much so that signs of anger could be discerned on the face of Rasulallaah sallallaahu alayhi wa sallam, so one of the companions stepped forward and gave charity, so the Prophet sallallaahu alayhi wa sallam said the above hadith.

Firstly, the word 'sunnah' which is used in this hadith cannot be understood to mean the Sunnah of Rasulallaah sallallaahu alayhi wa sallam, because that would imply that there is something bad in the Sunnah; rather it is to be understood in its linguistic meaning of 'practice'.

Secondly, this action the companion did was not something new in Islaam, since giving charity was already legislated from the very first days of Islaam; rather he was simply implementing it, so the statement of the Prophet sallallaahu alayhi wa sallam "a good sunnah" was said at a time when the people were reluctant to give charity, so one man started to give the charity and others followed him in it. Thus, he revived a Sunnah at a time when the people were reluctant to practice it, and this is the meaning of "a good sunnah." Hence, in the early works of 'aqeedah, this hadith was included under the chapter headings, "The reward of the one who renews the Sunnah." [For example Sharh Usool I'tiqaad 1/50]

The meaning of "a bad sunnah" is similar. It is renewing or starting something that the Sharee'ah has already declared to be bad, and the Prophet sallallaahu alayhi wa sallam gave the example of the two sons of Aadam alayhis salaam wa 'alaa Nabiyina, one killing the other. So upon the murderer was the sin of the killing and the sin of all those that killed after him, without their sins being reduced.

Thirdly, the hadith uses the terms 'good' and 'bad', and the Sharee'ah has already defined in its totality all that is good and all that is bad. This is what is pointed to in the statement of Imaam ashShaafi'ee in his refutation of Istihsaan (declaring something to be good) when he said, "Whoever declares something to be good, he has declared it part of Sharee'ah." [ar-Risaala]

These are just a few of many of the feeble examples that these misguided people bring to support their belief, and it should now be clear that none of them hold any weight, so let us learn from this the great importance of studying the Qur'aan and Sunnah in its context, with the explanation of the Companions - after that, we leave them floundering in the abyss of misguidance that they have dug for themselves, whilst asking Allaah to guide them!

So once this basic subject becomes clear, a subject which no one can deny, then know that all these innovations in the deen such as kissing the thumbs when the name of Muhammad sallallaahu alayhi wa sallam is mentioned, doing dhikr in congregation with one voice, doing dhikr with excessive bodily movements such as swinging the head from left to right or dancing in circles, invoking salaam upon the Prophet sallaallaahu alayhi wa sallam before the adhaan is called, seeking intercession and blessings at the graves of dead 'saints', raising graves and building memorials over them, the 'Eed of the Prophet's birthday and hundreds of others; all of them are a clear denial of the above ayaat, ahaadeeth and narrations of the Salaf, for none of them were practised by the Companions.

We leave you with this hadith: "...so he who follows my Sunnah has been guided, and he who follows the innovation has been destroyed." [Ahmad]

And the Saying of Allaah the Most Wise (which means), "And whosoever contends with the Messenger after guidance has been plainly conveyed to him, and follows a way other than the way of the believers (the Companions), We shall leave him in the path he has chosen and land him in Hell - what an evil destination!" [4:115]

And Allaah Knows Best.

Good Innovations

By : Shaykh Saalih al-Fawzaan hafidhahullaah

Translation and Footnotes by Maaz Qureshi


Whoever divides innovation [in the religion] into good innovation (bid'ah hasanah), and sinful innovation (bid'ah sayyi'ah), then he has committed wrong, and has opposed his sallaahu 'alayhi wa sallam statement, "Every innovation is a misguidance", [1] because the Messenger sallaahu 'alayhi wa sallam ruled that innovation - all of it - is misguidance, [2] and this says that not all innovation is misguidance, rather there is good innovation. Al-Haafidh Ibn Rajab said in his commentary to al Arba'een: 'So his sallaahu 'alayhi wa sallam statement, "Every innovation is misguidance" is from the all encompassing word, not excluding from it anything. And it is the greatest principle from the principles of the Religion. And it is associated with hissallaahu 'alayhi wa sallam statement, "Whoever invents in this affair of ours, what is not from it, then it is rejected" So whoever invents things and attributes them to the religion, and it does not have an origin in the religion to return to, then it is misguidance, and the Religion is free from those things. And equal to that are matters of beliefs, or actions, or statements whether hidden, or manifest.' [end] [Jaami'ul 'Uloom Wal Hikam, p. 233] [3]

And there is not a proof for them that there is good innovation, except for the statement of 'Umar radiallaahu 'anhu regarding the taraaweeh prayer, "What a good innovation this is!" (ni'imatul bida'atu hadhihi).

And they also say, 'Verily there were things invented, and they were not objected to by the Salaf, like the collection of the Qur`aan into one book, and the writing of the Hadeeth, and recording them.' So the answer to these is that these are matters which have an origin in the law (shar'), so they are not newly invented. And the statement of 'Umar radiallaahu 'anhu "What a good innovation", he desires the linguistic innovation, and not the religious innovation (al bida'atush Shar'iyyah). So whatever has an origin in the law, returns to it. If it is said that it is an innovation, then it is an innovation in language, and not in Islaamic Law. So the religious innovation is what does not have an origin for it to return to. So the collecting of the Qur`an into one book has for it an origin in the law to return to, because the Prophet sallaahu 'alayhi wa sallam had commanded the recording of the Qur`aan, but it was written scattered so the Companions collected it into one book for it's protection. Indeed the Prophet prayed taraaweeh with his Companions radiallaahu 'anhum nightly, and they had preferable fear about it in the appointment [of an Imaam], and the continuing of the Companions radiallaahu 'anhum in praying in separate groups in the lifetime of the Prophet and after his sallaahu 'alayhi wa sallam passing, up until 'Umar Ibnul Khattaab united them on one Imaam like how they used to be behind the Prophet sallaahu 'alayhi wa sallam, and this is not an innovation in the Religion. And the writing of the Hadeeth also has an origin for it in the Law. Indeed the Prophet sallaahu 'alayhi wa sallam commanded the writing of some hadeeths for some of his Companions radiallaahu 'anhu, so as to study that from it. [4]

And there was warning against writing it on regular paper according to his sallaahu 'alayhi wa sallam advice fearing that there would get mixed with the Qur`aan, that which was not from it. So when the Prophet sallaahu 'alayhi wa sallam passed away, this warning was done away with - because the Qur`aan was completed, and vowelized before his sallaahu 'alayhi wa sallam passing. So the Muslims recorded the hadeeth after that, preserving it from destruction. And may Allah reward Islaam and the Muslims with good when they preserve the Book of their Lord, and the Sunnah of their Prophet sallaahu 'alayhi wa sallam from destruction, and the mockery of the scornful. [5]

________________________________________
Footnotes:
1. Many of the people of innovation say that the word 'kullu' in the hadeeth about innovated matters does not mean everything, al-Haafidh Ibn Rajab al-Hanbalee says in Jaami'ul Uloom Wal Hikam (2/89) in commentary to the part of the hadeeth, "and beware of the newly invented matter." "His saying, 'and beware of the newly invented matters, and every bid'ah is a misguidance' contains a warning to the ummah from following the newly invented innovations, and he stresed this by saying, 'and every innovation is a misguidance'. And the meaning of bid'ah is everything that is newly invented that has no basis in the share'ah that would prove it. As for that which has a basis in the share'ah that would prove it then this is not a bid'ah in the sharee'ah even if it be a bid'ah according to the language. And in the saheeh of Muslim from Jabir (radiyallahu 'anhu) from the Prophet that he used to say in his sermons, 'the best speech is the Book of Allaah, and the best guidance is the guidance of Muhammad, and the worst of matters are the newly invented matters and every bid'ah is a misguidance.'.And Imaam Ahmad reports from the report of Ghadeef Ibnul Haarith ash-Shimaalee, 'Abdul Malk Ibn Marwaan sent (someone) to me and he said: Indeed we gather the people for two matters: raising the hands (for supplication) upon the minbar on the day of Jumu'ah and giving exhortations after the fajr and 'asr prayers. So he said: As for these two matters, then they are examples of your innovations in my opinion and I will not accept anything of them from you because the Prophet sallaahu 'alayhi wa sallam said, 'A people do not introduce an innovation except that the likes of it is raised from the sunnah (ie. forgotten and neglected) and sticking to the sunnah is better than innovatig an innovation.' And something similar is reported from Ibn 'Umar. And as for what has occurred from some of the Salaf in their declaring some bid'ahs to be good then this is regards to bid'ah in it's linguistic meaning not it's sharee'ah meaning, and from these is the saying of 'Umar radiallaahu 'anhu when he gathered the people for the standing of Ramadhaan behind one Imaam. He gives reasons as to why this is so, but these have already been mentioned in other articles, and some of them above, so I will not repeat them] And from them: the adhaan for jumu'ah that was increased on by 'Uthmaan due to the need of the people.and it is reported from ibn Umar that he said this was a bid'ah. And maybe he meant what his father meant concerning the standing during the month of Ramadhaan. And from them: collecting the mushaf as one book and the Prophet sallaahu 'alayhi wa sallam used to command that the revelation be written and there is no difference in this between writing separately or as one collection, rather one collection has more benefit...[mentioning more examples]... And Abu Nu'aym reports with a chain of narration from Ibraaheem Ibn Junayd who said: I heard ash-Shaafi'ee saying: 'bid'ah is of two types..' And he depended upon the saying of 'Umar radiallaahu 'anhu, 'what a good bid'ah this is' and the meaning of ash-Shaafi'ee (rahimahullaah) is as we have mentioned previously: that the foundation for the blameworthy bid'ah is that which does not have a basis in the sharee'ah that can be referred to - and this is a bid'ah in the convention of the sharee'ah. As for the praiseworthy bid'ah then that is what agrees with the sunnah - meaning that is has a basis in the sunnah that can be referred to, and this is a 'bid'ah' in it's linguistic meaning not in it's sharee'ah meaning due to it's conforming with the sunnah. And another statement has been reported from ash-Shaafi'ee that explains this, and that is: 'newly invented matters are of two types.'" [end] So every innovation is a misguidance, contrary to what some may have you believe.

2. The alleged statement of Imaam ash-Shaafi'ee is another ploy used by the people of bid'ah to try to legislate their innovations into the complete and perfected Religion of Allaah.

3. The shaykh, Saalih al-Fawzaan quoted from al-Haafidh Ibn Rajab, so it would be useful to quote the full discussion: al-Haafidh Ibn Rajab said in commentary of the hadeeth, whosoever introduces something in this affair of ours which is not part of it then it must be rejected.' And the hadeeth, 'whosoever does an action which we have not commanded must be rejected': "This hadeeth contains a great principle from amongst the principles if Islaam, for just as the hadeeth 'indeed actions are by intentions' is the scale (to judge the action in) it's inward form this hadeeth is the scale (to the action in) it's outward form. Just as any action that is not done seeking the Face of Allaah the Exalted does not bestow any reward upon the actor, similarly any action that has not been commanded by Allaah and His Messenger is rejected. And everyone that innovates in the religion that which Allaah and His Messenger have not given permission for, then it is nothing in the religion... And this hadeeth in it's wording indicates that every action that has not been commanded by the Legislator is rejected, and it's understanding indicates that every action that has been commanded is not rejected. And the meaning of 'his command' here is 'his religion and law' as is the meaning of his saying in the other narration, 'whosoever introduces something in this affair of ours which is not part of it must be rejected.' Therefore the meaning is that whosoevers action is outside the sharee'ah and not bound by the sharee'ah, is rejected. And his saying, 'which we have not commanded' indicates it is necessary for th actions of the actors to fall under the rules and regulations of the sharee'ah and that the rules of the Sharee'ah be the judge to command them or forbid them. So whosoevers action falls under the rules and regulations of the sharee'ah, in agreement with them, then his action is accepted, and otherwise it is rejected...and whosoever seeks to draw close to Allaah with an action that Allaah and His Messengersallaahu 'alayhi wa sallam have not appointed as a means of drawing close to Allaah then his action is false and rejected... And the Messenger sallaahu 'alayhi wa sallam saw a person standing in the sun, and so he inquired about him and it was said in reply, 'he has taken an oath to stand and not to sit or take shade, and to fast.' So the Prophet sallaahu 'alayhi wa sallam ordered him to sit and seek the shade and to complete his fast. [Bukhaaree] So he sallaahu 'alayhi wa sallam did not make his standing and exposure to the sun a means of getting close (to Allaah) such that it would require fulfilling the oath. And it is reported that this event occurred on the day of jumu'ah at time of hearing the khutbah of the Prophet sallaahu 'alayhi wa sallam while he was on the minbar. So this man made the oath to stand and not sit or seek the shade for as long as the Prophet (sallallahu 'alayhi wa sallam) gave his sermon, in glorification/respect of listening to the sermon of the Prophet sallaahu 'alayhi wa sallam, and yet the Messenger sallaahu 'alayhi wa sallam did not make this a means of getting close to Allaah that would require fulfillment of his oath. Despite the fact that standing is worship in other places such as prayer and adhaan and offering du'aa on 'Arafah. And exposure to the sun is a means of getting closer to Allaah for the one in ihraam, so this indicates that everything that is a means of getting close to Allaah on a particular occasion is not a means of getting close on every occasion, rather one follows what occurs in the Sharee'ah in it's correct place for everything." [it is known in the sharee'ah that an oath which involves disobedience to Allaah does not require fulfillment]

4. As for the deception of the people of bid'ah in saying that the collection of the ahaadeeth of the Messenger sallaahu 'alayhi wa sallam as an innovation, then this is simply not true. From Abu Qabeel who said: We were with 'Abdullaah Ibn 'Amr Ibnul 'Aas and he was asked which city will be conquered first Constantinople or Rome? So 'Abdullaah called for a sealed trunk and he said: Take out a book from it. Then 'Abdullaah said: Whilst we were with the Messenger of Allaah sallaahu 'alayhi wa sallam writing. The Messenger of Allaah sallaahu 'alayhi wa sallam was asked: Which city will be conquered first, constantinople or Rome? So Allaah's Messenger (sallallahu 'alayhi wa sallam) said: "The city of Heraclius will be conquered first" meaning Constantinople. [Related by Ahmad (2/176), ad-Daarimee (1/126) and al Haakim (3/422)] So this narration shows that some of the Companions did write the hadeeths of the Messenger sallaahu 'alayhi wa sallam in his presence.

5. Ibn Hajar on bid'ah as in 'Fath (13/314+) Kitaabul-I'tisaam, Chapter: Following The Sunan of The Prophet sallaahu 'alayhi wa sallam. "His saying, 'and the worst of matters are the newly invented matters.', and muhadathaat means the newly invented matters that have no basis in the sharee'ah, and the are called according to the convention of the sharee'ah 'bid'ah', and that which has a basis in the sharee'ah that would prove it then it is not a bid'ah. So bid'ah in the convention of the sharee'ah is blameworthy in contravention to the language, for linguistically every thing that is newly invented, be it blameworthy or praiseworthy, is called bid'ah...and ash-Shaafi'ee said, 'bid'ah is of two types..' Reported by Abu Nu'aym via the route of Ibraaheem Ibn Junayd, and there occurs from ash-Shaafi'ee also what is reported by al-Bayhaqee in his 'Manaaqib', 'the newly invented matters are of two types.' end. And some of the scholars divided bid'ah into the five categories of ahkaam and this is clear. And it is established from Ibn Mas'ood that he said, 'indeed you have matured upon the fitrah, but indeed you shall innovate, and things shall be innovated for you, so when you see the innovations then stick to the original guidance'...And Imaam Ahmad reported with a good sanad from Ghadeef Ibnul-Haarith who said, 'al-Malik Ibn Marwaan sent (someone) to me and he said: indeed we gather the people for two matters: raising the hands (for du'aa) upon the minbar on the day of jumu'ah, and giving exhortations after the fajr and 'asr prayers. So he said: as for these two, then they are examples of your innovations in my opinion and I will not accept anything of them from you because the Prophet sallaahu 'alayhi wa sallam said, 'a people do not introduce an innovation except that a sunnah the likes of it is raised (i.e. forgotten and neglected)' and sticking to the sunnah is better then introducing a bid'ah' so if this was the answer of this sahaabee concerning a matter that has a basis in the religion, then what do you think the case would be concerning a matter that has no basis in the religion? And how about when it includes things that contradict the sunnah?..and this matter (of giving exhortations) was present during the time of the Prophet sallaahu 'alayhi wa sallam but it was not done constantly like the jumu'ah khutbah rather it was done as the need dictated. And as for his saying in the hadeeth of al-Irbaadh, 'indeed every bid'ah is a misguidance' after saying, 'and beware of the newly invented matters' proves that newly invented matters are called bid'ah. And his saying, 'and indeed every bid'ah is misguidance' is a complete sharee'ah principle both in wording and understanding. As for in wording then it is as if it is said, 'the ruling of such and such is that it is a bid'ah and every bid'ah is a misguidance' and so it would not be from the sharee'ah because the sharee'ah, in it's totality, is guidance...and the meaning of his words 'every bid'ah is a misguidance' is that which has been introduced that has no evidence in either a specific or general way...Ibn 'Abdis Salaam said at the end of 'al-Qawaa'id': bid'ah is of five classifications [mentioning the five and some examples of them]" [End of Ibn Hajar's words] There are some points to be recognized here:

1. Ibn Hajars quoting from Imaam ash-Shaafi'ee after making clear that in the language bid'ah is of two types but in the Sharee'ah it is only one.

2. Indicating that he understands the statement 'praiseworthy bid'ah' in the linguistic sense as did Ibn Rajab.

3. His quoting Ibn 'Abdis Salaam in his classifying bid'ah into 5 categories but he himself saying, 'and the meaning of his words 'every bid'ah is a misguidance' is that which has been introduced that has no evidence in either a specific or general way' and other similar statements.

And Verily Allaah the Exalted Knows Best.

Mar 3, 2009

Good Bid'ah

Shaykh Muhammad Saalih al-Uthaymeen {Rahima-hullaah}


From 'Bid'ah - The Unique Nature of the Perfection found in Islaam and the Grave Danger of Innovating in to it', pp: 11-20


THE SAYING OF ALLAAH'S MESSENGER sallallaahu 'alayhi wa sallam, "EVERY BID'AH LEADS ASTRAY"

And you should be amazed at a people who recognise the words of Allaah's Messenger sallallaahu 'alayhi wa sallam, "Beware of the newly-invented matters, for every such matter is a bid'ah and every bid'ah leads astray, and everything that leads astray is in the Fire," [Reported by Aboo Daawood, Tirmidhee and others, no. 2549 in Saheehul-Jaami' without, "... every thing that leads astray is in the Fire ...", and hadith no.28 in an-Nawawees Forty Hadith] and they know that his words, "...every bid'ah..." are complete, comprehensive and universal, being encompassed by the strongest grammatical particle used to make a noun universal and all-encompassing, i.e., kullu (which means everything), and (they know that) the one who used this word, may Allaah's salawaat and salaam be upon him, knew what this word indicated and he was the most eloquent of all (in the Arabic language) and he was the sincerest of the creation towards the creation. Hence he would not use a word unless its meaning was that which he intended. Hence (they know that) when the Prophet sallallaahu 'alayhi wa sallam said, "... every Bid'ah leads astray ..." he knew what he was saying and he knew its meaning and this saying of his eminated as a result of complete sincerity and concern for the Ummah.

(They know that) when these three characteristics were all present in his words, i.e., complete sincerity and good wishes, complete clarity and eloquence and complete knowledge and understanding -then it is clear that what he said was what he wanted to say in order to convey his desired meaning. So (you should be amazed, that such a people, after recognising all this) think that bid'ah can be of three or five categories? Can this be correct? Never! And what some scholars do claim is that there exists the good innovation. But if this is so, then they can only be referring to two cases:

(i) that it is not an innovation but they do consider it to be one, or

(ii) it is an innovation, and hence it is something evil, but they do not know of its evil.

(And these are the only two possibilities, bearing in mind that the Prophet sallallaahu 'alayhi wa sallam said, "... every bid'ah leads astray ...")

THE SHARP SWORD AGAINST THE PEOPLE OF INNOVATION

So for everything that is used to claim that there exists a good bid'ah, then the answer for it is all the above. Thus there can be no room for the People of Innovation to claim that their innovations are good while we have in our hand the sharp sword that Allaah's Messenger sallallaahu 'alayhi wa sallam gave us - i.e., his saying that "... every innovation leads astray." Indeed, this sharp sword was forged in the steel-works of Prophethood and Messengership. It was not forged in some second rate iron-mill, rather in the steelworks of the Prophet sallallaahu 'alayhi wa sallam and he sallallaahu 'alayhi wa sallam forged it so eloquently, that anyone who has the likes of this sharp sword in his hand would never be dumb-founded by someone claiming that bid'ah is good, for the Messenger of Allaah sallallaahu 'alayhi wa sallam said that, "...every bid'ah leads astray."

WHAT ABOUT THE SAYING OF 'UMAR radiallaahu 'anhu I AM PLEASED WITH THAT BID'AH?

Now I can sense that there is in your hearts a creeping doubt saying, 'But what about the words of the Chief of the Believers 'Umar bin al-Khattab radiallaahu 'anhu who succeeded in achieving something good when he ordered Ubayy ibn Ka'b and Tameem ad-Daaree to lead the people in prayer during Ramadaan. Hence he left having united the people behind a (single) Imaam, and so said, "I am happy with this innovation, but the part of the night they used to sleep through is better than the part they use to pray in." [Reported by al-Bukhaaree, (Eng. trans. vol. 3, p. 126, no.227).]

The reply to this is from two angles. Firstly, it is not permitted for anyone to oppose the saying of the Messenger sallallaahu 'alayhi wa sallam by preferring the opinion of any other -be it the opinion of Abu Bakr who is better than anyone else in this ummah after its Prophet, or that of 'Umar who is the second best after its Prophet, or 'Uthmaan who is the third best after its Prophet, or 'Alee who is the fourth best after its Prophet or that of anyone else. As Allah, the Most High, says:

"So let those who oppose his (Muhammad's sallallaahu 'alayhi wa sallam) command beware that they will be afflicted with a trial or a painful punishment." (24: 63)

Imaam Ahmad rahimahullaah said, 'Do you know what the trial mentioned here is? The trial is shirk - perhaps when someone opposes the Prophet's saying, some deviation may affect his heart such that he will be destroyed.' And Ibn Abbaas radiallaahu 'anhu said, 'Stones are about to be sent down from the sky! I say that, 'Allaah's Messenger sallallaahu 'alayhi wa sallam said so and so ...' while you reply with what Aboo Bakr and 'Umar said!'

Secondly, we know for certain that 'Umar ibn al-Khattab radiallaahu 'anhu was one of the strongest in glorifying the Words of Allaah and His Messenger sallallaahu 'alayhi wa sallam and he was famous for halting short of the limits laid down by Allaah, the Most High. To the extent that he was attributed with being a warden and safe-guard of the Speech of Allaah, the Most High.

And what about the story of that woman who opposed him, (assuming it is authentic), when he wanted to limit the dowries, by an unknown amount? Then a woman opposed him using the Saying of Allaah, the Most High:

"And (even if) you gave one of them a huge amount (of gold)." [4:20]

Hence 'Umar abandoned his wish to limit the dowries. However, the authenticity of this story needs to be looked into. But the point is clear - that 'Umar would safeguard the limits laid down by Allaah, the Most High, and would not transgress them. So it would not be befitting for 'Umar radiallaahu 'anhu being who he was, to oppose the words of the best of mankind, Muhammad sallallaahu 'alayhi wa sallam by saying 'What a pleasing innovation about any bid'ah. So can this innovation be that which Allaah's Messenger was referring to when he said that "... every innovation leads astray ..."? No. Rather it can be said with certainity that this innovation about which 'Umar said, 'I am pleased with this innovation ...' falls outside what was intended by Allaah's Messenger sallallaahu 'alayhi wa sallam when he said, "... every bid'ah leads astray." Thus when 'Umar said, 'I am pleased with this innovation ...' he was referring to the effect - that the people had gathered together behind one Imaam while before that, they were (praying) in separate groups. And this praying (behind a single Imaam) during Ramadhan had its origin from the Messenger sallallaahu 'alayhi wa sallam, as is proven from that which is reported by al-Bukhaaree and Muslim from 'Aa'ishah, may Allaah be pleased with her, that the Prophet sallallaahu 'alayhi wa sallam led the people in prayer for three nights and then hesitated doing so on the fourth night, saying, "Indeed I feared that it would become obligatory upon you, but you would not be able to cope with that." [Reported by Bukhaaree (Eng. trans. vol.1, no.696) and Muslim (Eng. trans. vol.1, no.1666].

Thus performing the night prayer in Ramadaan as a single Jamaa'ah is from the Sunnah of the Messenger sallallaahu 'alayhi wa sallam, and 'Umar radiallaahu 'anhu referred to it as a 'bid'ah' considering the fact that after the Prophet sallallaahu 'alayhi wa sallam had left leading the prayer, the people became separated such that one person would he praying alone, and elsewhere two would be praying together, and somewhere else three would be praying in Jamaa'ah. So throughout the mosque there were people praying alone and in groups, so 'Umar, the chief of the Believers, had the idea - and this idea was perfectly correct - to gather the people to pray behind a single Imaam. So this action was an innovation in the sense that it was new and different to how the people were before, i.e., praying in separate groups. Hence this bid'ah was relative and subjective - not original and absolute, being set up by Umar radiallaahu 'anhu, as this sunnah was there during the time of the Messenger sallallaahu 'alayhi wa sallam So it indeed was a Sunnah (not a bid'ah), which had been abandoned since the time of the Messenger sallallaahu 'alayhi wa sallam, until Umar radiallaahu 'anhu revived it.

As a result of all this, it should never be possible for the People of Innovation to use this saying of 'Umar as a way to condone their bid'ah.

AHKAAM AL-MAQAASID

Now someone could say: There are a number of innovated things that the Muslims have approved of and acted upon that were not known of during the time of the Prophet ~ Such as religious schools, compiling books and the like. These innovations have been condoned by the Muslims and they have acted upon them and considered them to be some of the most excellent ideas. So how can you harmonise this - where the Muslims are almost unanimous in considering these things to be good - with that saying of the Leader and Prophet of all the Muslims, the Messenger of the Lord of the Worlds (Muhammad sallallaahu 'alayhi wa sallam, where he sallallaahu 'alayhi wa sallam said, "..every bid'ah leads astray."?

So in reply, we say that these things in these circumstances are not innovations, rather they are a means towards achieving that which is already from the sharee'ah. And these means will differ according to the location and the time, but there are established rules for them. One such rule is that their permissibility depends on the goal, i.e., those means that are used to achieve a prescribed matter are themselves prescribed; those means that are used to achieve something that is not ordained are themselves not ordained; and those means used to achieve the forbidden are themselves forbidden. Even something good maybe evil and forbidden if it necessarily leads to evil. Listen to Allaah, the Mighty and Glorious, when He says:

"Do not insult those whom they call upon, instead of calling upon Allah, for they may insult Allaah out of hostility and ignorance" [6:108]

Yet cursing the gods of the mushriks is not wrong, rather it is correct and quite proper. However cursing the Lord of all the Worlds is indeed wrong, improper, hostile and a transgression. Therefore, where this praiseworthy insulting of the gods of the mushriks is a cause that leads to Allaah being insulted, then it becomes prohibited and forbidden. I have put this forward to show that the means are according to their related goal. Hence regarding schools, writing down knowledge and compiling books, then even though they are innovations, in the sense that they were not found during the time of Prophet sallallaahu 'alayhi wa sallam nevertheless they are not goals in themselves, but are means, and the means are according to their goals. So, for example, if someone were to set up a school to teach forbidden matters, then this act of setting up the school woudld be forbidden. If a person were to set up a school in order to teach knowledge of the sharee'ah, then this act would be good and sanctioned by Islaam.

WHAT ABOUT THE SAYING OF THE PROPHET sallallaahu 'alayhi wa sallam "WHOEVER ENACTS A GOOD SUNNAH ..."?

What if someone asks: How do you respond to what the Prophet sallallaahu 'alayhi wa sallam said i.e., "Whoever enacts a good sunnah into Islam, he will get the reward of it and of all those who act upon it up to the Day of Judgement," with the verb Sanna (i.e., 'enact') meaning Shara'a i.e., to introduce or to prescribe?

The reply to this is: Who is the one who said, "Whoever enacts a good sunnah into Islaam ... ?" He is the same one who also said, "... every bid'ah leads astray." It is not possible for a phrase to eminate from someone who is truthful and proven to be truthful, such that it would deny and negate another phrase of his, and it is absolutely impossible for any speech of Allaah's Messenger sallallaahu 'alayhi wa sallam to be self-contradictory, nor is it possible to refute any particular meaning by claiming it to be contradictory. Whoever thinks that the words of Allaah's Messenger sallallaahu 'alayhi wa sallam are self-contradictory, then let him look again, for indeed this kind of thought eminates from a person possessing thoughts that are either deficient or limited. Indeed it is completely impossible that one would find a contradiction in the words of Allaah, the Most High, or that of His Messenger sallallaahu 'alayhi wa sallam.

If this is so, then it should be clear that the hadith, "... every innovation leads astray ..." does not contradict the hadith "Whoever enacts a good sunnah into Islaam ..." for the Prophet sallallaahu 'alayhi wa sallam said, "Whoever enacts a good sunnah into Islaam...," while innovations are not from Islaam. And he sallallaahu 'alayhi wa sallam said "... a good sunnah ..." while innovation is not good. So he sallallaahu 'alayhi wa sallam made a distinction between enacting a Sunnah on the one hand and enacting an innovation on the other.

In any case, there is a reply that no one should have a problem with - that the meaning of, "Whoever enacts a sunnah ..." is, 'Whoever revives a sunnah that was present and then was lost.' Therefore it means that a matter has been revived, and thus in this way "... enacting a sunnah ..."is relative and secondary just as (in the case of 'Umar, where his use of) the word bid'ah (innovation) was relative and secondary in the sense that it involved the revival of a sunnah that had been abandoned.

There is even a second reply that can be given: That is the background of the whole hadith, for it is a story concerning the tribe that came to see the Prophet sallallaahu 'alayhi wa sallam while being in exceptionally difficult circumstances. So the Prophet sallallaahu 'alayhi wa sallam urged that donations be given to them, and hence one man form the Ansaar came forward with a bag of silver in his hand which was almost too heavy for him to carry. He placed it down before the Messenger sallallaahu 'alayhi wa sallam This made the face of the Prophet sallallaahu 'alayhi wa sallam glow with joy and happiness and so he said, "Whoever enacts a good sunnnah into Islaam will have the reward of it and the reward of oil those who act upon it until the Day of Resurrection." So we have here that the meaning of " ... enacting a sunnah ..." means to enact an action in the sense of implementing it and not in the sense of setting up a new thing into the sharee'ah. Hence the meaning of his sallallaahu 'alayhi wa sallam saying, "Whoever enacts a good sunnah into Islaam ..." turns out to be, 'Whoever acts upon a good sunnah in the sense of implementing it as opposed to introducing a new thing in the sharee'ah,' for that would be prohibited as he sallallaahu 'alayhi wa sallam said, "... every bid'ah leads astray."

Feb 20, 2009

Supplicating: 'O Messenger of Allaah!'

By Imaam Sayyid Nadheer Hussayn ad-Dahlawee

Translator: Zulfiker Ibrahim al-Memoni al-Athari

Is it permissible to say ‘O Messenger of Allaah’ (يا رسول الله) any where other than in the presence of the Prophet of Allaah’s grave?

Answer:

The phrase ‘O Messenger of Allaah’! (يا رسول الله) is used to call upon and invoke the Messenger of Allaah. However, when invoking someone, it is important that the one being called upon is present or else he would not be able to listen to or respond the call. There are some people who believe that the Messenger of Allaah is omnipresent [1] according to their belief, the one that is omnipresent encompasses the knowledge of all things. However, the one that truly encompasses the knowledge of all things is none other than Allaah, the Most High alone, and this is one of His unique attributes. To assign such a unique attribute to anyone other than Allaah is to associate partners with Him, which is the greatest sin one can commit. In his book entitled ‘Miftahul-Quloob’, Mulla Husain Khabbaz[2] has written that:

‘To call upon the dead believing that they are omnipresent [as Allaah is with His knowledge], for example to say ‘O Messenger of Allaah’! (يا رسول الله) or ‘O Shaykh Abdul-Qadir Jailaanee! [3]’ etc., then know that this is disbelief. It is for this reason that in the books of [Hanafi] Fiqh[4], it has been narrated that if a person was to conduct a marriage, bear witnessing that Allaah & His Messenger are both his witnesses, then this marriage contract would be considered invalid, whilst the one who conducted this marriage would be considered a disbeliever because of their belief that the Prophet of Allaah knows the knowledge of the unseen.’ Refer to Bahrur-Ra’iq[5] and others.

I say [Sayyid Nadhir Husain Dehlawi] to make a distinction whilst calling upon somebody by saying ‘O so and so!’, whether it be a prophet or anybody else, whether it is whilst sending prayers on the prophet in Salaah or on any other occasion… then this is not feasible because you should only call upon somebody that is present and can hear you, and the Prophet is not omnipresent [as Allaah’s knowledge is omnipresent].With regards to sending prayers upon the Prophet, then this is something that has been established in authentic Hadeeth where the angels convey the prayers that are sent upon him[6]. Therefore the person who calls upon and invokes somebody that is not present is indicating that they believe that the one being called upon is omnipresent and it is this type of belief that has been defined as associating partners with Allaah. Therefore, it is very important that a Muslim abstains from using such words and actions that imply such heretical beliefs i.e. associating partners with Allaah. If somebody was to argue by using the prayer ‘Salaatul-Hajjah[7]’ as a proof and evidence then the answer to that is that at the time when Salaatul-Hajjah was prayed, the Prophet of Allaah was alive and present amongst the believers, but now he is dead and no longer with us. Although the same wording is adopted, it is only said in its narrative form in the past tense, just as one does when he supplicates in the Tashhahud. In his book entitled ‘To attain the blessings of Allaah by explaining the meaning of At-Tahiyyat [Tashhahud], Sheikh Abdul-Huq Muhaddeeth Dehlawi[8] has written:

‘That the response to those who argue that in the Tashhahud we send prayers on the Prophet by addressing him in the first person [i.e. saying O Prophet!], although he is not present is as follows: The prayer upon the Prophet in the Tashhahud is in its narrative form in the past tense which occurred during the incident of Miraj. Further, it has been narrated by Imam Bukhari in his Saheeh on the authority of Abdullah ibn Masood who said:

‘The messenger of Allaah taught me the Tashhahud [with] my palm between his palms, the way he taught me the Surahs of the Qur’an [which began with the following words]: ‘’All compliments, prayers, and pure words are due to Allaah, Peace be on you, O Prophet…’’ This was while he was among us, but after he passed away, we would say ‘Peace be on the prophet.’[9]

Therefore, to use the aforementioned words as proof and evidence [is out of context and] is incorrect. And Allaah knows best!

16th Ramadan 1267 AH,
Fataawa Nadheeriyah
Book of Eemaan and Beliefs
Volume 1 page 159-161.


[1] Ahlus-Sunnah Wal-Jam’aah do not believe that Allaah is omnipresent. Rather they believe that Allaah’s knowledge is omnipresent [i.e. His knowledge encompasses all things apparent and hidden). Ahlus-Sunnah Wal-Jam’aah further believe that Allaah, the Most high, is above the seven heavens, above His Arsh, and separate from His creation in a manner that befits His majesty. This is established from the Qur’an & Sunnah, as well as the consensus of the companions of the messenger of Allaah. [TN]

[2] I could not find a biography of Mulla Husain Khabbaz. After asking Sheikh Uzair Shams Al-Hindee of Makkah, he informed me that in his opinion it may be that Imam Nadhir Husain Dehlawi quoted this reference from a manuscript, and Allaah knows best. [TN]

[3] Abdul Qadir Jilani [in Arabic] or Gaylani [in Persian] was born in Ramadan 470 AH in the Persian province of Jilan in Iran south of the Caspian Sea. He went to Baghdad to seek knowledge when he was 18 years old, where he studied Aqeedah, Hadeeth and the Hanbali Fiqh with many scholars. Many fabricated books have been attributed to him along with false allegations of his involvement of a Sufi order known as Qadariyyah. What is known is that he was a man of Sunnah and upon the Aqeedah of Imam Ahmed bin Hanbal, and Allaah knows best. He died in Baghdad in the year 561 AH at the age of 91 years. [TN]

[4] For example refer to the English translation of Fatawa-I-Qazi Khan, Volume 1, page 34 with Arabic text relating to Islamic Law, by Fakhruddin Hasan bin Mansoor Al-Uzjandi Al-Farghani (d.592 AH), translated and edited into English by Maulvi Muhammad Yusuf Khan Bahadur & Maulvi Wilayat Husain, Published by Kitab Bhavan, New Delhi, India, reprinted 1994. The text is as follows: A man marries a woman citing as witnesses Allaah and His Prophet, the marriage is void, (on the authority of the Prophet himself, on whom be the blessings of Allaah), the Prophet having laid down , that “There is no marriage except when there are witnesses,” whilst every marriage that takes place is witnessed by Allaah: and some of the learned have held that such marriage involves Kufr (blasphemy or infidelism), because it involves belief that the Prophet knows the hidden things, which is blasphemy. [TN]

[5] Bahrur-Ra’iq’ is an explanation of one of the most eminent books of Hanafi Fiqh known as Kanzud-Daqa’iq by Abul-Barakat Abdullah bin Ahmed bin Mahmood An-Nasafi (d.710 AH). It was authored by Zainul-Abedeen bin Ibrahim bin Nujaim Al-Hanafi who also authored ‘Al-Ashbaa wan-Nadhaair’ (another important book of Hanafi Fiqh). He died in the year 969/970 AH. For more details for his biography refer to Abdul-Hay Lucknowi’s marginal notes on Al-Fawaaid-Al-Bahiyyah, and the publisher’s introduction of Al-Ashbaa wan-Nadhaair page 20-21, Idaratul-Qur’an wa Uloomul-Islamiyyah, Karachi Pakistan, second edition 1424 AH/2004 [TN]. The text of ‘Bahrur’Raiq’ is as follows: “If a person conducting a nikaah was to testify that Allaah and Muhammad were his witnesses, then this person has actually believed that Allaah’s prophet has knowledge of the unseen, thus making him a kaafir” [Bahrur-Ra’iq (5/16)].

[6] Refer to Saheeh Ibn Hibban Hadeeth no: 2293 and Al-Hakim: 2/421 which has been graded Saheeh [authentic] by Imam Dhahabee. Also refer to Sunan Abee Daud Hadeeth no: 2041 graded Saheeh [authentic] by Imam Ibn Taymiyah. [TN]

[7] In praying Salaatul-Hajjah, one is required to properly undertake Wudhoo, pray two rak’ahs, and then to single out Allaah alone in supplication [asking only Allaah for whatever one is in need of]. The supplication that was referred to by Imam Nadhir Dehlawi and by which some people take out of context and try to use as proof and evidence for their deviant ways is based on a Hadeeth reported by Uthmân bin Hunaif (may Allaah be pleased with him) where a blind man afflicted with the sickness having lost his eyesight came to the Messenger of Allaah (Allaah bless him & give him peace) requesting him to supplicate to Allaah for him to restore his eyesight. The wording of this supplication is as follows: ‘Oh Allaah, I ask you and turn to you through the intermediary of Muhammad, the prophet of mercy, O Muhammad! I turn to my Rubb through you [supplicating to Him alone] that He may restore [cure] my eyesight. O Allaah! Accept his supplication [intercession] with respect to me, and accept this supplication of mine by giving me [good] health. Reported by Imam Al-Bayhaqi in Dalaail-An-Nubuwwah 6/167-168, Imam Ahmed in his Musnad 4/138, Imam An-Nisa’ee in Amalul-Al-Yawm wal-Lailah 418, while Imam Al-Hakim declared it Saheeh [authentic] according to the conditions of Imam Bukhari & Imam Muslim. Imam At-Tirmidhee has reported another similar narration but with out the wording of ‘pray two rak’ahs’, refer to Sunan Tirmidhee Hadeeth no 3578 declared Saheeh [authentic] by Allamah Albani. An important factor in relation to understanding the aforementioned narration that was mentioned by Allamah Albani and is valuable in obtaining the proper understanding of this Hadeeth is that the blind man sought intermediary through the supplication of the Messenger of Allaah, he did not seek the intermediary of the Messenger of Allaah himself. For further details refer to the book of Allamah Albani At-Tawassul its different types and its rulings. [TN]

[8] His full name is Shah Abdul-Aziz bin Al-Muhaddeeth Shah Waliulllah bin Abdur Rahim Al-Muhaddeeth Ad-Dehlawi Al-Umaree Al-Farooqee. Born in the year 1159 AH, he started to memorise the Qur’an at the age of five. Among the books he authored are: 1. Fathul-Aziz which is an explanation of the Qur’an in Persian. 2. Majmooah-Fatãwaa 3.Tauhfa Ithnaa-Ashariyyah is a refutation of the Shias, and numerous other books. In the later period of his life he tried to reform the Muslims of India by calling them to follow the Sunnah and abandoning the blind-following of Madhabs. He died on the 7th Shawwal 1239 AH and was buried next to his father. Refer toTaraajim Ulema Ahlil-Hadeeth fil al- Hind page 84-94. [TN]

[9] Recorded in Saheeh Bukhari, vol. 8, The book of asking permission, Chapter 28, Hadeeth number: 6265 [English Edition, Darussalam] [TN]

[10] He is Imam Sayyid Nadhir Husain Dehlawi. born in the year 1220 AH corresponding to 1805 CE. He left home at the age of 17 in search of Islamic knowledge. He arrived in Delhi on the 13th Rajab 1243 AH where he studied under the most prominent scholars of Islam of that era. From amongst his teachers include Allamah Shah Muhammad Ishaaq Dehlawi (1192 AH-1262 AH) who was the grandson of Allamah Shah Abdul-Aziz Dehlawi. Imam Sayyid Nadhir Husain Dehlawi authored over 60 books, from amongst them is his Fatãwaa known as Fatãwaa Nadheeriyyah in 2 volumes, and Mayaarul-Huq on the issue of Taqleed (blind-following a particular Fiqh Madhab). He called to Tahweed and taught Hadeeth and defended the Sunnah all his life. He is considered unanimously amongst Ahlus-Sunnah wal Jama’aah as one of the Imams of his time who revived Ad-Dawah-Salafiyyah in the Indian subcontinent. He died on the 10th Rajab 1320 AH corresponding to 15th October 1902 CE. Those amongst his senior students include Allamah Shamsul-Huq Adheemabaadee (d. 1329AH), Allamah Abdur-Rahmãn Mubarakpuree (d.1353 AH), Allamah Thanaullah Amritsaree (d.1368 AH.) and many others. Refer to the introduction of Fatãwaa Nadheeriyyah page 26-51 for a detailed biography of the Imam. [TN]

Feb 18, 2009

Conditions for deeds to be acceptable to Allaah

Question:

When a Muslim does an action, what conditions make it acceptable and therefore rewarded by Allah. Is it simply that you intended to follow the Qur'an and Sunnah, and therefore you will be rewarded even though you may have been wrong in your action. Or is it that you must have the intention, but you also need to follow the correct Sunnah as well.

Answer

Praise be to Allaah.

For acts of worship to be acceptable to Allaah and for a person to be rewarded for them, there are two conditions which must be met:

The first condition: it should be devoted to Allaah Alone. Allaah says (interpretation of the meaning):

“And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him)”

[al-Bayyinah 98:5]

The meaning of worshipping Allaah alone is that the person should intend in all his words and deeds, both inward and outward, to seek the Face of Allaah (i.e., His pleasure). Allaah says (interpretation of the meaning):

“And who has (in mind) no favour from anyone to be paid back,

Except to seek the Countenance of his Lord, the Most High”

[al-Layl 92:19]

“(Saying): “We feed you seeking Allaah’s Countenance only. We wish for no reward, nor thanks from you”

[al-Insaan 76:9]

“Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (by his deeds), We give him thereof (what is decreed for him), and he has no portion in the Hereafter”

[al-Shoora 42:20]

“Whosoever desires the life of the world and its glitter, to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein.

They are those for whom there is nothing in the Hereafter but Fire, and vain are the deeds they did therein. And of no effect is that which they used to do”

[Hood 11:15-16]

It was narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say:

‘The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for.’”

(Narrated by al-Bukhaari, Bad’ al-Wahy, 1).

It was narrated by Muslim from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah, may He be blessed and exalted, says: ‘I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me.’” (Narrated by Muslim, al-Zuhd wa’l-Raqaa’iq, 5300)

The second condition is that the action should be in accordance with the only way which Allaah has prescribed for worship, which is by following the Prophet (peace and blessings of Allaah be upon him) in the laws that he has brought. It was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does any action that is not in accordance with this matter of ours (i.e., Islam), will have it rejected.” (Narrated by Muslim, al-Aqdiyyah, 3243).

Ibn Rajab (may Allaah have mercy on him) said: “This hadeeth forms one of the most important principles of Islam. It is like a scale for weighing up deeds according to their outward appearance, just as the hadeeth ‘The reward of deeds depends upon the intentions’ is the means of weighing up the inner nature of deeds. Just as every action which is not intended for the sake of Allaah brings no reward to the one who does it, so too every deed which is not in accordance with the command of Allaah and His Messenger will also be rejected and thrown back at the one who does it. Everyone who innovates in Islam something for which Allaah and His Messenger have not granted permission, that thing is nothing to do with Islam.

(Jaami’ al-‘Uloom wa’l-Hukam, part 1, p. 176)

The Prophet (peace and blessings of Allaah be upon him) enjoined following his Sunnah and teachings, and made them binding. He (peace and blessings of Allaah be upon him) said: “You have to follow my Sunnah (way) and the way of my rightly-guided successors (al-khulafa’ al-raashidoon); bite onto it with your eyeteeth (i.e., cling firmly to it).” And he warned against bid’ah (innovation), as he said: “Beware of newly-invented matters, for every newly-invented matter is a going astray.” (narrated by al-Tirmidhi, al-‘Ilm, 2600; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 2157)

Ibn al-Qayyim said: “Allaah has made devotion of worship to Him alone and following the Sunnah the means of deeds being accepted; if these conditions are not met, then deeds are unaccaptable.”

(al-Rooh, 1/135)

Allaah says (interpretation of the meaning):

“Who has created death and life that He may test you which of you is best in deed”

[al-Mulk 67:2]

al-Fudayl said: “’best in deed’ means, most devoted to Allaah alone and most in accordance with the Sunnah.

And Allaah is the Source of strength.


Sheikh Muhammed Salih Al-Munajjid

Feb 17, 2009

Mawlid al-Nabi (the Prophet’s birthday)

Question:

Why some people accept and some unaccept the celebration of the prophet (pbuh )? What is your opinion?

Answer:

Praise be to Allaah.

There is nothing in the Qur’aan to say that we should celebrate the Mawlid or birthday of the Prophet (peace and blessings of Allaah be upon him). The Prophet himself (peace and blessings of Allaah be upon him) did not do this or command anyone to do it, either during his lifetime or after his death. Indeed, he told them not to exaggerate about him as the Christians had exaggerated about Jesus (upon whom be peace). He said: “Do not exaggerate about me as the Christians exaggerated about the son of Maryam. I am only a slave, so say, ‘The slave of Allaah and His Messenger.’” (Reported by al-Bukhaari). What has been reported is that the Prophet (peace and blessings of Allaah be upon him) made the day of his birth a day of worship, which is different to celebration. He was asked about fasting on Mondays, and he said: “That is the day on which I was born and the day on which I was entrusted with the Mission or when I was first given Revelation.” (Reported by Muslim, al-Nisaa’i and Abu Dawood).

Moreover, we know that the Sahaabah (may Allaah be pleased with them) were the people who loved the Prophet most. Was it reported that Abu Bakr, who was the closest of people to him and the one who loved him the most, celebrated the birthday of the Prophet (peace and blessings of Allaah be upon him)? Was it reported that ‘Umar, who ruled for twelve years, or ‘Uthmaan, did this? Was it reported that ‘Ali, his relative and foster son, did this? Was it reported that any of the Sahaabah did this? No, by Allaah! Is it because they were not aware of its importance, or did they not truly love the Prophet (peace and blessings of Allaah be upon him)? No one would say such a thing except one who has gone astray and is leading others astray.

Did any of the imaams – Abu Haneefah, Maalik, al-Shaafi’i, Ahmad, al-Hasan al-Basri, Ibn Seereen – do this or command others to do it or say that it was good? By Allaah, no! It was not even mentioned during the first and best three centuries. The Prophet (peace and blessings of Allaah be upon him) said in a saheeh hadeeth: “The best of mankind are my generation (or my century), then those who come after them, then those who come after them. Then there will come a people who will not care if their testimony comes before their oath or vice versa (i.e., they will not take such matter seriously).” (Reported by al-Bukhaari, Muslim and al-Tirmidhi). The celebration of the Prophet’s birthday appeared many centuries later, when many of the features of true religion had vanished and bid’ah had become widespread.

Thus this celebration became a sign of one’s love for the Prophet (peace and blessings of Allaah be upon him)? But can it be possible that the Sahaabah, the imaams and the people of the best three centuries were unaware of it, and it was only those who came later who were aware of its importance?! What the Qur’aan tells us is that love of the Prophet (peace and blessings of Allaah be upon him) is demonstrated by following the guidance he brought. Allaah says (interpretation of the meaning):

“Say (O Muhammad): ‘If you (really) love Allaah, then follow me, Allah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful.

Say: ‘Obey Allaah and the Messenger.’ But if they turn away, then Allaah does not like the disbelievers.” [Aal ‘Imraan 3:31-32]

The first aayah explains that love is just a claim, but the proof of sincerity is following what the Prophet (peace and blessings of Allaah be upon him) brought. The second aayah reaffirms the importance and necessity of obeying Allaah and His Messenger. Hence Allaah ended the aayah with a very stern warning in which those who refuse to obey are described as kaafirs, and Allah does not love the disbelievers. We ask Allaah to keep us safe from that. The Prophet (peace and blessings of Allaah be upon him) told us of the danger of not obeying him, and the danger of adding to what he brought. The celebration of Mawlid or his birthday is indeed an addition to what he brought – as all the scholars agree. He said: “The best of speech is the Book of Allaah, and the best of guidance is the guidance of Muhammad. The most evil of things are those which are newly-invented (in religion), and every innovation is a going astray.” (Reported by Muslim and al-Nisaa’i).

We ask Allaah to protect us from bid’ah and to bless us by helping us to follow. Allaah knows best. May Allaah bless our Prophet Muhammad.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid