Bid'a (Innovation in Ibadah [worship, i.e. all acts of submission to Allah,as defined in Qur'an and Sunnah])

According to Quran and Sunnah
Imaam ash-Shaafi'ee, rahimahullaah, said,
"That a servant meets Allaah with every sin except Shirk
is better than meeting Him upon any of the innovated beliefs."
Reported by al-Baihaqee in al-I'tiqaad (p.158)
The Noble Qur'an Al-Hijr 15:9
Verily We: It is We Who have sent down the Dhikr(i.e. the Qur'an) and
surely, We will guard it (from corruption).
The Noble Qur'an An-Nisa'4:171
O people of the Scripture (Jews and Christians)! Do not exceed the
limits in your religion, nor say of Allah aught but the truth. The
Messiah Jesus, son ofMary, was (no more than)a Messenger of Allah and
Allah's Word, ("Be!" -- and he was) which Allah bestowed on Mary and a
spirit (Ruh) created by Allah; so believe in Allah and Allah's
Messengers. Say not: "Three (trinity)!" Cease! (it is) better for
you. For Allah is (the only) One Ilah (God), Glory be to Allah (Far
Exalted is Allah) above having a son. To Allah belongs all that is in
the heavens and all that is in the earth. And Allah is All-Sufficient
as a Disposer of affairs.
Hadith - Muslim, NarratedJabir ibn Abdullah
When Allah's Messenger delivered the sermon, his eyes became red, his
voice rose, and his anger increased so that he was like one giving a
warning against the enemy and saying: " The enemy has made a morning
attack on you and in the evening too. " He would also say: " The last
Hour and I have beensent like these two ," and he would join his
forefinger and middle finger. He would continue: " The best speech is
that embodied in the Book of Allah, and the best guidance is the
guidance given by Muhammad. The most evil affairs are their
innovations; and every innovation is an error. " He would add: " I am
dearer to a Muslim than even his self. He who has left behind
property, thatis for his family, and he who dies in debt or leaves
children (in helplessness), the responsibility (of paying his debt and
bringing up his children) lies on me. "
Hadith - Bukhari 9:391, Narrated Abu Huraira
The Prophet said, " Leave me as I leaveyou, for the people who were
before you were ruined because of their questions and their
differences over their prophets. So, if I forbid you to do something,
then keep away from it. And if I order you to do something, then do of
it as much as you can. "
Hadith - Bukhari 9:396, Narrated Anas
We were with 'Umar and he said, "We have been forbidden to undertake
adifficult task beyond our capability (i.e. to exceed the religious
limits, e.g., to clean the inside of the eyes while doing ablution)."
Hadith - Al-Tirmidhi#1306, Narrated AbuMusaal-Ash'ari , Transmitted by
Ibn Majah.
Allah's Messenger said, Allah, the Exalted and Glorious looks down on
the middle night of Sha'ban and forgives all His creation except a
polytheist or one who is mushahin (innovator in religion and out of
the main stream of the community).
Hadith - Abu Dawud, Narrated Ali ibn Abu Talib
The Prophet said, If anyone introduces an innovation in the religion,
he will be responsible for it. (Good or bad). If anyone introduces an
innovationor gives shelter to a man who introduces an innovation (in
the religion) he is cursed by Allaah, by His angels and by all the
people.
Hadith - Al-Tirmidhi#5142, Narrated AbuBakras-Siddiq
You people recite this verse, "You who believe, care for yourselves;
he who goes astray cannot harm you when you are rightly guided." I
heard Allah's Messenger SAWS say, "When people see something
objectionable and do not change it, Allah will soon include them all
in His punishment." [Ibn Majah and Tirmidhi, who declared it to be
sahih, transmitted it.]
Hadith - Bukhari and Muslim, Narrated Abu Sa'id, r.a.
The Prophet SAWS said,"Surely, you will follow the ways of those
nationswho were before you, in everything as one arrow resembles
another, (i.e. just like them), so much so that even if they entered a
hole of a sand-lizard, you would enter it."
They said, "O Allaah's Messenger! Do you mean to say that we will
follow the Jews and the Christians?"
He SAWS replied,"Whom else?" (By meaning the Jew and Christians)
Noble Qur'an - Al-Imran 3:103
And hold fast, all of you together, to the Rope of Allah (i.e. this
Qur'an) andbe not divided among yourselves, and remember Allah's
Favour on you, for you were enemies one to another, but Allah joined
your hearts together, so that, by Allah's Grace, you became brethren
(in Islamic Faith) and you were on the brink of a pit of Fire, and
Allah saved you from it. Thus Allah makes Allah's Ayat (proofs,
evidences, verses, lessons, signs, revelations, etc.,) clear to you,
that you may be guided.
Noble Qur'an - An-Nur 24:54
Say: "Obey Allah and obeythe Messenger, but if you turn away, he
(MessengerMuhammad ) is only responsible for the duty placed on him
(i.e. to convey Allah's Message) and you for that placed on you. If
you obey him, you shall be on the right guidance. The Messenger's duty
is only to convey (the message) in a clear way (i.e. to preach in a
plain way)."
Hadith - Abu Dawud, Narrated Abdullah ibn Umar
Mujahid reported: I was in the company of Ibn Umar. A person invited
the people for the noon or afternoon prayer (after the adhan had been
called). He said: Go out with us (from this mosque) because this is an
innovation (in religion).
Hadith - Bukhari 1:561, Narrated Muawiya
You offer a prayer which I did not see being offered by Allah's
Apostle when we were in his company and he certainly had forbidden
it(i.e. two Rakat after the Asr prayer).
The only good sunnah is a revived sunnah, not a newly invented one...
Hadith - Sahih Muslim
He who starts a good sunnah will be rewarded for it, in addition to
receiving rewards equal to the rewards of those who follow him into
it. Whereas he who starts a bad sunnah will be burdened with it, in
addition to receiving burdens equal to the burdens of those who follow
him into it.
Hadith - Bukhari, Volume 3, Book 49, Number 861. Narrated Aisha, r.a.
Allah's Apostle SAWS said, "If somebody innovates something which is
not in harmony with the principles of our religion,that thing is
rejected."
Hadith - Abu Dawud, Narrated Ali ibn AbuTalib
Qays ibn Abbad and Ashtar went to Ali and said to him: Did the Apostle
of Allah give you any instruction about anything for which he did not
give any instruction to the people in general? He said: No, except
what is contained in this document of mine.Musaddad said: He then took
out a document. Ahmad said: A document from the sheath of his sword.
It contained: The lives of all Muslims are equal; they are one hand
against others; the lowliest of them can guarantee their protection.
Beware, a Muslim must not be killedfor an infidel, nor must one who
has been given a covenant be killed while his covenant holds.If anyone
introduces an innovation, he will be responsible for it. If anyone
introduces an innovation or gives shelter to a man who introduces an
innovation(in religion), he is cursed by Allah, by His angels, and by
all the people. Musaddad said: Ibn AbuUrubah's version has: He took
out a document.
Hadith - Abu Dawud, Narrated Irbad ibn Sariyah
AbdurRahman ibn Amr as-Sulami and Hujr ibn Hujr said: We came to Irbad
ibn Sariyah who was among those about whom the following verse was
revealed: "Nor (is there blame) on those who come to thee to be
provided with mounts, and when thou saidst: "I can find no mounts for
you." We greeted him and said: We have come to see you to give healing
and obtain benefit from you. Al-Irbad said: One day theApostle of
Allah led us in prayer, then faced us andgave us a lengthy exhortation
at which the eyes shed tears and the hearts were afraid. A man said:
Apostle of Allah! It seems as if it were a farewell exhortation, so
what injunction do you give us? He then said: I enjoin you to fear
Allah, and to hear and obey even if it be an Abyssinian slave, for
those of you who live after me will see great disagreement. You must
then follow my sunnah and that of the rightly-guided caliphs. Hold to
it and stick fast to it. Avoid novelties, for every novelty is an
innovation, and every innovation is an error.
The Noble Qur'an: Al'Imran 3:7
It is He Who has sent down to you (Muhammad )the Book (this Qur'an).
In it are Verses that are entirely clear, they are the foundations of
the Book [and those are the Verses of Al-Ahkam (commandments etc.),
Al-Fara'id (obligatory duties) and Al-Hudud (legal laws for the
punishment of thieves, adulterers, etc.)]; and others not entirely
clear. So as for those in whose hearts there is a deviation (from the
truth) they follow that which is not entirely clear thereof, seeking
Al-Fitnah (polytheism andtrials etc), and seeking for its hidden
meanings, but none knows its hidden meanings save Allah. And those
who arefirmly grounded in knowledge say: "We believe in it; the whole
ofit (clear and unclear Verses) are from our Lord." And none receive
admonition except men of understanding. (Tafsir At-Tabari).

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Ruling on offering congratulations at the beginning of the Hijri year

What is the ruling on offering congratulationson the occasion of the
Hijri new year and saying "Kull 'aam wa antum bi khayr" or praying for
blessing, or sending a card with bestwishes for blessings in the new
year?
Praise be to Allaah.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on
him) was asked: Whatis the ruling on congratulating people on the
occasion of the Hijri new year, and how should one reply to a person
who offers congratulations?
He replied:
If someone offers you congratulations, then respond to him, but do not
initiate such greetings. This is the correct view concerning this
matter. So if a person says to you, for example, "Happy New Year",
then you can say, "May Allaah make it a good and blessed year for
you." But you should not initiate such a greeting, because I do not
know of any report that the salaf [early generations of Islam]
congratulated one another on the occasion of the new year, rather the
salaf did not regard the first of Muharram as the first day of the new
year until the caliphate of 'Umar ibn al-Khattaab (may Allaah be
pleased with him.
Shaykh 'Abd al-Kareem al-Khudayr said concerning offering
congratulations on the occasion of the hijri newyear:
Praying for another Muslim in general terms, in phrases that are not
meant as a kind of ritual on special occasions such as Eid, is
acceptable, especially if what is meant by this greeting is friendship
and to show a friendly face to one's fellow Muslim. Imaam Ahmad (may
Allaah have mercy on him) said: "I do not initiate the greeting but if
someone greets me I return the greeting, because responding to the
greeting is obligatory. But being the first to offer congratulations
is neither Sunnah nor forbidden.

Is there any proven report that attributes a knee to Allah, may He be glorified and exalted?

I read in the book Naqd 'Uthmaan ibn Sa'eed 'alaBishr al-Muraysi the
following report from Mujaahid: "Dawood will say on the Day of
Resurrection: 'Bring me closer.' It will be said to him: 'Come
closer." So hewill come closer until he touches His knee.'"
Do Ahl as-Sunnah wa'l-Jamaa'ah believe that Allah has a knee? Did
Shaykh al-Islam Ibn Taymiyah or Ibn Baaz or Shaykh Ibn 'Uthaymeen (may
Allah have mercy on them all) say that? Is this report attributed to
the Prophet (blessings and peace of Allah be upon him)?.
Praise be to Allaah.
What the questioner has mentioned about the report of Mujaahid was
narrated by ad-Daarimi (may Allah have mercy on him) in his book
an-Naqd (p. 463) via Sufyaan ibn 'Uyaynah from Humayd al-A'raj from
Mujaahid.
In the commentary of Shaykh Mansoor as-Saamiri on an-Naqd, it says
that this report was narrated by 'Abdullah ibn Ahmad ibn Hanbal in his
book as-Sunnah (hadeeth 1085, 1181) from Mujaahid from 'Ubayd ibn
'Umayr, without any mention of touching the knee, and he classed it as
saheeh from him.
There are other narrations and versions of the report from Mujaahid,
'Ubayd ibn 'Umayr, Sa'eed ibn Jubayr and others, with isnaads some of
which are saheeh and some areda'eef. All of these narrators are among
thesenior Taabi'een. Even if these people were narrating from the
Prophet (blessings and peace of Allah be upon him), these reports
would be classed as mursal and da'eef, but they did not narrate
thatfrom the Prophet (blessings and peace of Allah be upon him);
perhaps they narrated it from the books of the Children of Israel.
Whatever the case, the basic principle of Ahl as-Sunnah (may Allah
have mercy on them) was not to ascribe any attribute to Allah, may He
be exalted, on the basis of the words of anyof the Sahaabah or
Taabi'een; rather attributes can only be ascribed to Allah, may Hebe
exalted, on the basis of the texts of the Qur'aan and saheeh Sunnah.
The attributes of Allah, may He be glorified and exalted, are
tawqeefi, which means that nothing of that nature can be ascribed to
Him except that which Allah ascribed to Himself or that His Messenger
(blessings and peace of Allah be upon him ascribed to Him, becauseno
one is more knowledgeable about Allah than He Himself, and no created
being is more knowledgeable about his Creator than the Messenger of
Allah (blessings and peace of Allah be upon him).
At the same time, Ahl as-Sunnah do not deny any attribute for Allah,
may He be exalted, except that which Allah Himself negated or that His
Messenger (blessings and peace of Allah be upon him) negate.
Seeing as the "knee" is not proven in any verse or saheeh hadeeth, we
do not ascribe it to Allah,may He be exalted, because it is not
proven. But we do not deny it either, because there is no text of the
Qur'aan orSunnah to that effect. If this attribute was proven in the
texts of the Qur'aan or Sunnah, then our attitude towards it would be
the same as our attitude towards all the other divine attributes that
areproven in the Qur'aan and Sunnah, which is to affirm it and to
believe in it without any distortion, denial, likening Him to His
creation or discussing how.
See the answer to question no. 145804
We have not seen this attribute affirmed in the books of Shaykh
al-IslamIbn Taymiyah or Ibn al-Qayyim (may Allah have mercy on them),
and it has not been confirmed by our two contemporary shaykhs, Ibn
Baaz and al-'Uthaymeen (may Allah have mercy on them).
And Allah knows best.

Important questions about the beliefs of Ahl as-Sunnah concerning the names and attributesof Allah

Are all the attributes of Allah similar to one another or are there
several different attributes, each of one isdifferent from another?
Similarly, do His names have the same meaning or similar meanings, or
does each name have a meaning that is differentto others? Is it
permissible to say that the attributes of Allah are infinite, and so
are His names, or are they finite and limited, and that Allah knows
them?.
Praise be to Allaah.
Firstly:
There is no doubt that the attributes of Allah are different with
regard to their meanings. The attribute of power is not the sameas the
attribute of might,which is not the same as the attribute of
knowledge. No rational person would say that they are similar to one
another in terms of meanings. We will explain that further below.
Secondly:
The belief of Ahl as-Sunnah wa'l-Jamaa'ah concerning the names ofAllah
is that they are the same in that they refer to His Essence, may He
beglorified and exalted, and are different with regard to their
meanings.
To explain that further, we say: His names al-Qadeer (the Powerful),
al-'Aleem (TheAll-Knowing), al-'Azeez (the Almighty), al-Hakeem (the
Wise) – for example – all point toone Essence, which is theholy
Essence of Allah. So in this regard they are the same and not
different. But at the same time, the attributesof power, knowledge,
might and wisdom differfrom one another. So in this sense they differ
from one another.
So the beautiful names of Allah are synonymous in that they refer to
one Essence, but the attributes referred to in those names differ from
one another.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Allah, may He be glorified, has told us thatHe is All-Knowing,
Powerful, All-Hearing, All-Seeing, Forgiving, Most Merciful, and other
names and attributes. We understand the meaning of that, and wecan
differentiate between knowledge and power, between mercy and hearing
and vision; we know that all the names agree in that they refer to the
Essence of Allah. Even though they have different meanings, they are
in agreement and are the same with regard to His Essence, different
with regard to His Attributes.
Majmoo' al-Fataawa, 3/59
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy on him) said:
The names and attributes of Allah, may He be exalted, are namesin that
they refer to His Essence and they are attributes with regard tothe
meanings contained in these words. In the first regard they are the
same because they refer to one Essence, namely Allah, may He be
exalted and glorified, and in the second regard they are different
because each one has a different meaning.
So al-Hayy (the Ever-Living), al-'Aleem (the All-Knowing), al-Qadeer
(the Powerful), as-Samee' (the All-Hearing), al-Baseer (the
All-Seeing), ar-Rahmaan (the Most Merciful), ar-Raheem (the Most
Compassionate), al-'Azeez (the Almighty), al-Hakeem (the All Wise) are
all names of one named entity, who is Allah, may He be exalted,but the
meaning of al-Hayy (the Ever-Living) is different from the meaning of
al-'Aleem (the All-Knowing), and the meaning of al-'Aleem(the
All-Knowing) is different from the meaning of al-Qadeer (the
Powerful), and so on.
Rather we say that they are names and attributesbecause the Qur'aan
refers to that, as Allah, may He be exalted, says (interpretation of
the meaning):
"And He is the Oft-Forgiving, Most Merciful"
[Yoonus 10: 10]
"And your Lord is Most Forgiving, Owner of Mercy"
[al-Kahf 18:58].
The second verse indicates that the Most Merciful is the One Who has
the characteristic of mercy. There is consensus among linguists and
the way people understand the language that no one can be called
'aleem (knowing) except one who has knowledge; no one can be called
samee'(hearing) except one who has hearing; no onecan be called baseer
(seeing) except one whohas sight. This matter is too clear to need any
proof.
Al-Qawaa'id al-Mathla fi Sifaat Allah wa Asma'ihi al-Husna, p. 8
The same may be said about the names of the Qur'aan, the names of the
Prophet (blessings and peace of Allah be upon him) and the names of
the Last Day. Ineach case they all refer to one thing – the Qur'aan or
the Messenger or the Last Day – but at the same time they differ in
that each of these names refers to an attribute that is different from
others, so the names carry different meanings.
Thirdly:
The belief of Ahl as-Sunnah wa'l-Jamaa'ah concerning the
beautifulnames of Allah – according to the correct view – is that they
are not limited to a specific number and the same may be said
concerning His attributes. Allah, may He be exalted, has namesthat He
has kept to Himself in the knowledge of the unseen with Him, and these
names refer to attributes. So His names and attributes are not limited
to a specific number.
Among the evidence for this belief is the following:
-1-
It was narrated that 'Abd-Allaah ibn Mas'ood said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "There
isno-one who is afflicted by distress and grief, and says: 'Allaahumma
inni 'abduka ibn 'abdika ibn amatija naasyati bi yadika, maada fiyya
hukmuka, 'adlun fiyya qadaa'uka. As'aluka bi kulli ismin huwa laka
sammayta bihi nafsaka aw anzaltahu fi kitaabika aw 'allamtahu ahadan
min khalqika awista'tharta bihi fi 'ilm il-ghayb 'indaka an
taj'alal-Qur'aana rabee' qalbi wa noor sadri wa jalaa' huzni wa
dhihaab hammi (O Allaah, I am Your slave, son of Your slave, son of
Your maidservant; my forelock is in Your hand, Your command over me is
forever executed and Your decree over me is just. I ask You by every
name belonging to You which You have named Yourself with, or revealed
in Your Book, or You taught to any of Your creation, or You have
preserved in the knowledge of the Unseen with You, that You make the
Qur'aan the life of my heart and the light of my breast, and a
departure for my sorrow and a release for my anxiety),' but Allaah
will take away his distress and grief, and replace it with joy." He
was asked: "O Messengerof Allaah, should we learn this?" He said: "Of
course; everyone who hears it should learn it."
Narrated by Ahmad, 3704; classed as saheeh by Shaykh al-Albaani in
as-Silsilah al-Saheehah, 199.
Ibn al-Qayyim (may Allah have mercy on him) said:
The beautiful names of Allah are not limited andare innumerable.
Allah, may He be glorified and exalted, has names and attributes that
He has kept to Himself in the knowledge of the unseen with Him. They
are not known to any Angel who is close to him or any Prophet who was
sent, as it says in thesaheeh hadeeth: "…. I ask You by every name
belonging to You which You have named Yourself with, or revealed in
Your Book, or You taught to any of Your creation, or You have
preserved in the knowledge of the Unseen with You…"
So His names may be divided into three types:
(i) Those by which he called Himself and taught them to
whomever He willed of His Angels or others, but He did not reveal them
in His Book.
(ii) Those that He revealed in His Book andtaught them to
His slaves.
(iii) Those that He kept to Himself in the knowledge of the
unseen, so none of His creation knows them. Hence the du'aa' says:
"You have preserved" i.e., only You know them; it does not mean that
He is the only one who is called by them, because the names that are
proven to be only forHim include names that Allah revealed in His
Book.
Badaa'i' al-Fawaa'id, 1/174-176
Ibn Katheer (may Allah have mercy on him) said:
It should be noted that the beautiful names of Allah are not limited
to ninety-nine.
Tafseer Ibn Katheer, 2/328
See also Majmoo' al-Fataawa by Ibn Taymiyah, 22/482-486
-2-
It was narrated that 'Aa'ishah said: I noticed that the Messenger of
Allaah (blessings and peace of Allah be upon him) was not in the bed
one night, so I looked for him, and my hand fell on the sole of his
foot. He was in the mosque, with his feet held upright, and he
wassaying, "O Allaah, I seek refuge in Your pleasure from Your wrath,
in Yourforgiveness from Your punishment. I seek refuge in You from
You. Icannot praise You enough; You are as You have praised Yourself."
Narrated by Muslim, 486
The attributes – as we have mentioned – are connected to the names.
Every name that is proven to be a name of Allah refers to an attribute
as befits His Majesty, may He be glorified and exalted.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
He (the Prophet (blessings and peace of Allah be upon him) stated that
praise of Allah cannot be limited; if he knew all His names he would
know all His attributes and thus be able to praise Him sufficiently,
because His attributes are only expressed through His names.
Dar' Ta'aarud al-'Aql wa'n-Naql, 3/332, 333
Some of them thought that the names of Allah, may He be exalted, were
limited to a specific number, which is ninety-nine! An-Nawawi (may
Allah have mercy on him) narrated that the scholars are unanimously
agreed that the names of Allah are not limited to this number. In the
answer to question no. 41003 we have quoted the evidence to show that
they are not limited to this number, as well as quoting the opinions
of the scholars in refutation of those who thought that the names of
Allah, may He be exalted, were limited to this number.
To sum up: the names, attributes and actions of Allah, may He be
exalted,have no limit. No one will doubt this who studies the evidence
of the Qur'aan and Sunnah,examines the belief of Ahl as-Sunnah
wa'l-Jamaa'ah, and bases his belief in the names and attributes of
Allah on proper rules and guidelines.
And Allah knows best.

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And Allah Knows the Best!

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Published by :->
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