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Wednesday, October 5, 2016

Da'eef (weak) hadeeths, Dought & clear, - * Are All Deeds of Innovators Rejected?















I read the question on your website about praying behind a person who commits innovations (bid’ah) in which you said that it is permissible to pray behind that innovator whose innovation doesn’t involve shirk. But I went through this hadeeth in Ibn Majah and Darmi which states that the Holy Prophet (peace and blessings of Allah be upon him) said, “ Allah doesn’t accept the fast and prayers and sadaqah (charity) and other voluntary deeds of an innovator and he gets out of Islam like the hair taken out from the flour.” If the hadeeth is sahih (authentic), then how can we pray behind an innovator even if he doesn’t do shirk? In the above hadeeth it is mentioned in general i.e. innovator. In my locality there are only those mosques that commit innovations and the mosque of rightly-guided people is quite far from my house. In this case what should I do? Please guide me by giving proofs from the Quran and Sunnah (prophetic teachings). May Allah bless you for the great work you are doing.
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Praise be to Allah.
Firstly:
The ruling on praying behind an innovator has been stated previously in the answer to questions no. 20885and 26152. There is no need to repeat it here.
Secondly:
With regard to the hadeeth (narration) mentioned in the question and other marfoo’ hadeeths (reports attributed to the prophet) about the good deeds of the innovator not being accepted, they are da’eef or munkar ahadeeth (i.e., weak) and are not saheeh (authentic). A detailed discussion follows.
1.
The first hadeeth: It was narrated from Hudhayfah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah will not accept any fasting, prayer, charity, Hajj, ‘Umrah (major and minorpilgrimage), jihad (physical struggle against oppression), or any other obligatory or nafil (voluntary) action from a person who follows innovation (bid’ah). He comes out of Islam like a hair pulled out of dough.”
Narrated by Ibn Majah in al-Sunan (no. 49). He said: Dawood ibn Sulayman al-‘Askari narrated to us, Muhammad ibn ‘Ali Abu Hashim ibn Abi Khaddash narrated to us, Muhammad ibn Muhsin narrated to us, from Ibraheem ibn Abi ‘Ablah, from ‘Abd-Allah ibn al-Daylami, from Hudhayfah (may Allah be pleased with him).
Al-Shaykh al-Albani said in al-Silsilah al-Da’eefah (no. 1493):
It is mawdoo’ (fabricated); the fault lies with Ibn Muhsin who is a liar as Ibn Ma’een and Abu Hatim said. Al-Hafiz said in al-Taqreeb: They regarded him as a liar but al-Boosayri was more lenient concerning him in al-Zawaid (1/10). This is a da’eef (weak) hadeeth; its isnad (chain of transmission) includes Muhammad ibn Muhsin, and they are agreed that he is da’eef. The reason for this lenient view is that the narrator is unanimously regarded as da’eef but not as a liar. In that case, mentioning the consensus concerning a narrator without mentioning the reason does not give a proper idea about the narrator.
2.
The second hadeeth: It was narrated that ‘Abd-Allah ibn ‘Abbas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah refuses to accept the good deeds of one who follows innovation until he gives up that innovation.”
Narrated by Ibn Abi Hatim in al-Jarh wa’l-Ta’deel (9/439); Ibn Majah in al-Sunan (no. 50), Abu’l-Fadl al-Muqri’ in Ahadeeth fi Dhamm al-Kalam wa Ahlihi (3/111), Ibn Abi ‘Asim in al-Sunnah (no. 32), al-Khateeb in Tareekh Baghdad (13/185), via Ibn al-Jawzi in al-‘Ilal al-Mutanahiyah (1/144). All of them narrated via Bishr ibn Mansoor al-Khayyat from Abu Zayd from Abu’l-Mugheerah from ‘Abd-Allah ibn ‘Abbas (may Allah be pleased with him).
Ibn Abi Hatim said, after narrating it: Abu Zu’rah was asked about them – meaning Abu Zayd and Abu’l-Mugheerah – and he said: I do not know them, and I do not know Bishr ibn Mansoor from whom al-Ashajj narrated it. End quote.
Ibn al-Jawzi said in al-‘Ilal al-Mutanahiyah (1/145):
This is not a saheeh hadeeth (authentic report) from the Messenger of Allah (peace and blessings of Allah be upon him); its isnad includes majhool (unknown) narrators. End quote.
Al-Shaykh al-Albani said in al-Silsilah al-Da’eefah (1/1492):
It is munkar (denounced). This is a da’eef (weak) isnad, full of majhool (unknown) narrators. Abu Zur’ah said: I do not know Abu Zayd or his Shaykh, or Bishr. Al-Dhahabi said concerning the first of them: He is unknown. And he said concerning the other two: I do not know who they are. And al-Boosayri agreed with him in al-Zawaid (1/11). End quote.
Thirdly:
But some people may be confused by what is mentioned in the hadeeth of ‘Ali ibn Abi Talib (may Allah be pleased with him), according to which the Prophet (peace and blessings of Allah be upon him) said concerning one who introduces innovation in Madeenah: “Allah will not accept any obligatory or nafil act of worship from him.” Narrated by al-Bukhari (7300) and Muslim (1370).
Something similar was narrated from a number of the Tabi’een, such as al-Hasan al-Basri, from whom it was narrated that he said: “Allah does not accept from the one who follows innovation any fast, prayer, Hajj or ‘Umrah, until he gives it up.” End quote.
Narrated by al-Ajurri in al-Sharee’ah (64); Abu Shamah in al-Ba’ith ‘ala Inkar al-Bida’ wa’l-Hawadith (p. 16); and elsewhere. A similar report was narrated from al-Awza’i, as it says in al-Bida’ wa’l-Nahi ‘anha by Ibn Waddah (27). It was narrated that al-Fudayl ibn ‘Iyad said: “No good deed is taken up to Allah for the one who follows innovation.” Narrated by al-Lalkai in Sharh Usool I’tiqad Ahl al-Sunnah (1/139).
Al-Shatibi remarked in his commentary on such reports. He said in al-I’tisam (1/108-112):
Either it means that his good deeds are not accepted from him at all, regardless of whether they are in accordance with the Sunnah (prophetic teachings) or not, or it means that the deeds in which he follows innovation in particular will not be accepted from him, to the exclusion of those in which he does not follow innovation.
With regard to the first scenario, it may be understood in three ways:
1 – it may be understood according to the apparent meaning, i.e., that for every innovator, no matter what his innovation is, none of his good deeds will be accepted when he follows that innovation, whether any particular deed comes under the heading of that bid’ah or not. This is very harsh on those who introduce innovations into Islam.
2 – it may be understood as referring to a type of bid’ah that may form the basis for all other deeds, such as if he holds the view that ahad reports are to be rejected, as most deeds prescribed in Islam are based on ahad reports.
3 – The third way of understanding it is that bid’ah in some acts of worship or other deeds may lead the one who follows that particular bid’ah to form some understanding that makes his belief in sharee’ah (Islamic teachings in general) very weak, which invalidates all his good deeds.
With regard to the second interpretation, it means that specifically their deeds in which they follow innovation are not accepted, and that is possible. This is indicated by the hadeeth: “Every action that is not in accordance with this matter of ours will be rejected.” End quote.
But the correct view concerning this issue is what was mentioned by Dr. Ibraheem al-Ruhayli in his book Mawqif Ahl al-Sunnah min Ahl al-Ahwa wa’l-Bida’ (1/292-293), where he says:
What is indicated by the apparent meaning of the texts and the words of the Salaf (pious predecessors) is that for the one who follows innovation, Allah will not accept his deeds, and it may be interpreted in the following ways:
1 – The words may be taken at face value, and that what is meant is that all the deeds of the innovator are rejected, those in which he follows innovation and those in which he does not follow innovation. This applies to the innovator who is a kafir (disbeliever), and no one else.
2 – What is meant is that only the innovated actions are rejected, whether they are pure innovation or they were prescribed in Islam but some innovations were introduced into them and spoiled them.
3 – The innovations may cause the reward for the deed to be erased by way of punishment, until it is as if it is not accepted.
4 – The texts may be understood as a rebuke for innovation and as a deterrent.
The reason why we need to find a proper understanding for these texts and the words of the salaf here is that the apparent meaning of the texts seems to contradict the basic principles of sharee’ah, which indicate that the Muslim’s deeds are accepted if they fulfil the conditions of sincerity towards Allah and following the Sunnah, regardless of any innovations, sins, etc., that the person may be doing in other deeds, because they have no effect on the acceptability of this particular good deed. End quote.
With regard to the third interpretation here, it should be understood as referring only to any bid’ah that a shar’i (religious) text indicates that this particular bid’ah erases the good deeds of the one who commits it, and not every single bid’ah falls into this category.
The scholars commented on this hadeeth and explained what is meant by the words of the Prophet (peace and blessings of Allah be upon him): “Allah will not accept any obligatory or nafil act of worship from him.”
Al-Qadi said: And it was said that what is meant is that his obligatory and nafil acts of worship will not be accepted in the sense of Allah being pleased with them, even though they may be acceptable in the sense that he will be rewarded for them. And it was said that acceptance here refers to being acceptable as expiation for sin.
Sharh al-Nawawi ‘ala Muslim (9/141).
To sum up: It is permissible to pray behind one who follows innovation so long as his bid’ah is not one that constitutes blatant kufr (disbelief). Allah will call people to account on the basis of their deeds.
“So whosoever does good equal to the weight of an atom (or a small ant) shall see it. And whosoever does evil equal to the weight of an atom (or a small ant) shall see it.”
[al-Zalzalah 99:7-8]
And Allah knows best.




















PUBLISHERM.NajimudeeN. MD,IRI

Da'eef (weak) hadeeths, Dought & clear, - * Status of the Hadeeth “If you see a man frequently coming to the mosque, then bear witness that he is a believer”














How sound is this hadeeth: “Whoever you see frequenting the mosques, then bear witness that he is a believer”?
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Praise be to Allah.
It was narrated that Abu Sa’eed al-Khudri (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “If you see a man frequently coming to the mosque, then bear witness that he is a believer, for Allah says (interpretation of the meaning): ‘The mosques of Allah shall be maintained only by those who believe in Allah and the Last Day; perform as-Salah, and give Zakah …’ [al-Tawbah 9:18].”
Narrated by al-Tirmidhi (2617), Ahmad in al-Musnad (27325) and others, all via Darraj Abu’l-Samah, from Abu’l-Haytham, from Abu Sa’eed (may Allah be pleased with him).
This is a da’eef (weak) isnad (chain of transmission), because of Darraj ibn Sam’an Abu’l-Samah al-Qurashi. Al-Daraqutni said: he is da’eef. Al-Imam Ahmad and Abu Dawood regard him as da’eef only in the ahadeeth (narrations) that he narrated from Abu’l-Haytham, as in this case. See Tahdheeb al-Tahdheeb (3/209).
Hence al-Tirmidhi commented, after narrating the hadeeth: it is ghareeb hasan (rare but sound). He said in the second place: it is hasan ghareeb.
Al-‘Allamah ‘Ala’ al-Deen Maghlatawi said: This hadeeth has a da’eef isnad. End quote.
Sharh Sunan Ibn Majah (1/1345)
When al-Hakim classed this hadeeth as saheeh in al-Mustadrak, al-Dhahabi commented by saying: Darraj narrated many munkar (disapproved) reports. End quote.
Al-Shaykh al-Albani (may Allah have mercy on him) said:
Its isnad is neither saheeh nor hasan, because it is narrated via Darraj Abu’l-Samah from Abu Haytham from Abu Sa’eed, and al-Hafiz said concerning this Darraj in al-Taqreeb: He is sadooq (truthful) but in his hadeeth from Abu’l-Haytham there is some weakness. Hence al-Dhahabi commented on al-Hakim by saying: I say: Darraj narrated many munkar reports. End quote.
Tamam al-Minnah (p.291)
It was also classed as da’eef in a fatwa of the Standing Committee (4/444), and by al-Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) in Sharh Riyadh al-Saliheen. This has been published previously on our website in the answer to question no. 34593.
Al-Hafiz Ibn Rajab suggested that the matn (text) of the hadeeth is also objectionable, because it is not possible to testify to anyone’s being a believer, rather it is only possible to testify to his being a Muslim, because being a Muslim is an outward attribute whereas being a believer is an inward attribute,
As it says in the hadeeth of Sa’d ibn Abu Waqqas (may Allah have mercy on him), according to which the Messenger of Allah (peace and blessings of Allah be upon him) distributed (some wealth) to some people, and Sa’d (may Allah be pleased with him) was sitting among them. Sa’d (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) left out some of them and did not give them anything, although they were better in my view. I said: O Messenger of Allah, what about so and so? For by Allah, I think he is a believer. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Or a Muslim.” I kept quiet for a while, then what I knew got the better of me and I said: O Messenger of Allah, what about so and so? For by Allah, I think that he is a believer. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Or a Muslim.” I kept quiet for a while, then what I knew got the better of me and I said: O Messenger of Allah, what about so and so? For by Allah, I think that he is a believer. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Or a Muslim. I may give to one man although someone else is more beloved to me, for fear lest he be thrown on his face into the Fire.” Narrated by al-Bukhari (27) and Muslim (150).
Al-Hafiz Ibn Rajab (may Allaah have mercy on him) said:
It seems – and Allah knows best – that the Prophet (peace and blessings of Allah be upon him) rebuked Sa’d for testifying to people’s faith (or their being believers), because faith is something hidden in the heart, and no one can see it, so testifying to it is testimony that is based on conjecture, and it is improper to make definite statements about that, as he said: “If you must praise anyone then say: I think that so and so is such and such, but I do not praise anyone before Allah.”
He told him to testify that the person was a Muslim, because that is something that can be seen, as it is narrated in al-Musnad from Anas in a marfoo’ report (traced directly to the Prophet): “Islam is outward and faith is in the heart.” Al-Shaykh al-Albani said: it is munkar (al-Silsilah al-Da’eefah, 6906).
Hence, many of the salaf (pious predecessors) regarded it as makrooh (disliked) for a person to describe himself as a believer, and said: This is flattering and praising oneself on the basis of what is hidden in the heart; rather he should testify that he is a Muslim because this is something visible.
As for the hadeeth: “If you see a man frequently coming to the mosque, then bear witness that he is a believer”, it was narrated by Ahmad, al-Tirmidhi and Ibn Majah from the hadeeth of Darraj, from Abu’l-Haytham, from Abu Sa’eed (may Allah be pleased with him) in a marfoo’ report. Ahmad said: It is a munkar hadeeth; Darraj narrated munkar reports. End quote.
Fath al-Bari (1/122)
And Allah knows best.





















PUBLISHERM.NajimudeeN. MD,IRI

Monday, October 3, 2016

General Dought & clear, - * Ruling on pointing with the forefinger when supplicating













Is it permissible to raise the forefinger to offer supplication or say ameen instead of raising the hands, especially if a person is unable to raise his hands, such as offering supplication whilst driving the car?
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Praise be to Allah
It is proven that the Prophet (blessings and peace of Allah be upon him) pointed with his forefinger when offering supplication on the minbar on Friday. It was narrated from ‘Umaarah ibn Ru’aybah that he saw Bishr ibn Marwaan on the minbar raising his hands, and he said: How ugly are these two hands. I saw the Messenger of Allah (blessings and peace of Allah be upon him) doing no more than this with his hand, and he pointed with his index finger. Narrated by Muslim (874).
Abu Dawood (1499) and an-Nasaa’i (1273) narrated that Sa‘d ibn Abi Waqqaas (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) passed by me when I was offering supplication (gesturing) with my two fingers, and he said, “Make it one, make it one,” and pointed with his forefinger. Classed as saheeh by al-Albaani inSaheeh Abi Dawood.
In other words: gesture with one finger, because the One on Whom you are calling is One. This was stated by al-Mubaarakfoori inTuhfat al-Ahwadhi, and by as-Sindi in hisHaashiyah ‘ala Ibn Maajah.
This hadith may be understood as meaning that this was whilst he was praying, or it may be understood as meaning that this was other than in prayer. After researching the matter, we have not come across any narration of the hadith to indicate that he was praying, and perhaps this is what led some of the scholars to interpret it as pointing with the forefinger when offering supplication in the prayer and otherwise.
Al-Mannaawi said inFayd al-Qadeer(1/238):
Some of them claimed that this was in the tashahhud, but there is no evidence for that. End quote.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said, commenting on the hadith of Sa‘d referred to above:
They said: What he meant was: point with one finger, for the One on Whom you are calling is One. This is a clear statement that the pointing is referring to Allah, as he said to him, “Make it one, make it one,” i.e., make it one finger. So if the pointing referred to anything other than Allah, it would make no difference whether it was one finger or more, thus it is known that because the pointing referred to Allah, and He is One God, he instructed him not to point except with one finger, not two. Similarly, theSunanindicate that one is the point with one finger when offering supplication in the prayer, on the minbar on Friday, and in other cases. End quote.
Bayaan Talbees al-Jahamiyyah(2/443).
Al-Bahooti al-Hanbali (may Allah have mercy on him) said:
He should also point with the right forefinger when offering supplication in prayer and otherwise. End quote.
Kashshaaf al-Qinaa‘(1/356-357)
To sum up, pointing with the forefinger when offering supplication is one of the Sunnahs that were affirmed by the scholars. Although in most cases the practice of the Prophet (blessings and peace of Allah be upon him) was to raise his hands (in supplication), there is nothing wrong with following either of the two Sunnahs, according to whatever is easier. Ibn ‘Abbaas (may Allah be pleased with him) said: When asking of Allah, raise your hands level with your shoulders or thereabouts, and asking for forgiveness: point with one finger, and when beseeching Allah, raise both hands. Narrated by Abu Dawood (1489); classed as saheeh by al-Albaani inSaheeh Abi Dawood.
Ibn Rajab al-Hanbali (may Allah have mercy on him) said:
With regard to the manner in which the Prophet (blessings and peace of Allah be upon him) raised his hands when offering supplication, several ways have been narrated from him, including the report that he used to point with his forefinger only. It was narrated that he used to do that on the minbar, and he did it when riding his mount… And he (blessings and peace of Allah be upon him) raised his hands with their backs towards the qiblah as he was facing in that direction, and their palms were towards his face.
End quote from Jaami‘ al-‘Uloom wa’l-Hikam(p. 126, 127)
And Allah knows best.





















*AS'SALAMU ALAIKUM (WR, WB)*
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Monday - Oct - 3 - 2016
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PUBLISHERM.NajimudeeN. MD,IRI