Does everyone who goes against the Sunnah fall into bid‘ah (innovation)? Notes on the meaning of following

I have read many fatwa’s about innovation and my question is. If the prophet (peace be upon him) practiced something. Do we have to practise EXACTLY as he did it? If we dont do it EXACTLY then is it innovation? Because i’ve read a lot of the fatwa’s and in a lot of it many of the practices are considered BIDAH. For example the Prophet (Peace be Upon him) did emphasize on the virtue of Dua in congrenation. Now if its practised after fardh salaah why is it an innovation? Is the sunnah of the prophet subject to exactly the way he did, the time he did etc etc. If we do it at a different time is it innovation? say for example if its sunnah to read Surah Kahf on friday. Now if I read surah kahf every monday and tuesday, will it be considered a bidah? Im still making Ibadah. Why is it subject to TIME?.

Praise be to Allaah.

Firstly:

No doubt it is obligatory for the Muslim to be a follower of his Prophet (blessings and peace of Allah be upon him) in what he prescribed and it is not permissible for him to go against that or to introduce any innovation into the religion, because of the evidence that indicates that it is obligatory to follow and it is forbidden to introduce innovation. But it should be noted that differing from the way of the Prophet (blessings and peace of Allah be upon him) and falling into bid‘ah may mean one of two things:

(i)

introducing an act of worship for which there is no basis in Islam, such as touching graves and seeking help from their occupants. The scholars call this real innovation (al-bid‘ah al-haqeeqah). This is that which was not prescribed at all. Continue reading

Advertisements

What the Shi’ah do on ‘Ashoora’ is bid’ah (innovation) and misguidance

I am living in dubai and here huge number of shia are pesent arround us they always say that doing maatum on 9 and 10 muhaaram is right and this is the proof that we love hazrat husain and hazrat yaqoob also said “Hazrat Yaqoob (a.s.) cried and said a word (Hey Yousuf) he cried that in result of he became blind and thier rest sons who were wrong asked him if you cried like this than you will hurt yourself and no dought you will die one day while crying. THEN Haszar Yaqoob (a.s.) replied I cried and tell all my tregedy to ALMIGHTY ALLAH and I know something from GOD” please tell me the answer as soon as possible that beating chest is right or wrong???

Praise be to Allaah.

What the Shi’ah do on ‘Ashoora’ of beating their chests, slapping their cheeks, striking their shoulders with chains and cutting their heads with swords to let the blood flow are all innovations that have no basis in Islam. These things are evils that were forbidden by the Prophet (peace and blessings of Allaah be upon him), who did not prescribe for his ummah to do any of these things or anything similar to them to mark the death of a leader or the loss of a martyr, no matter what his status. During his lifetime (peace and blessings of Allaah be upon him) a number of senior Sahaabah were martyred and he mourned their loss, such as Hamzah ibn ‘Abd al-Muttalib, Zayd ibn Haarithah, Ja’far ibn Abi Taalib and ‘Abd-Allaah ibn Rawaahah, but he did not do any of the things that these people do. If it was good, he (peace and blessings of Allaah be upon him) would have done it before us.

Ya’qoob (peace be upon him) did not strike his chest or scratch his face, or shed blood or take the day of the loss of Yoosuf as a festival or day of mourning. Rather he remembered his missing loved one and felt sad and distressed because of that. This is something no one can be blamed for. What is forbidden is these actions that have been inherited from the Jaahiliyyah, and which Islam forbids. Continue reading

Baseless objection to the idea that stopping eating before Fajr is an innovation (bid’ah)

In reference to question 12602, where you stated that stopping eating about 5 minutes before fajr (when fasting) is a form of bid’ah. I found the following hadith in Bukhari: Narrated Anas: Zaid bin Thabit said “We took the sahoor with the Prophet (saw). Then he stood for prayer.” I asked, “What was the interval between the sahoor and the adhan?” He replied “The interval was sufficient to recite fifty verses of the Qur’an.” Chapter 13, 3:144. Reciting 50 verses should take about 5 or 10 minutes, even more. So how is it a bid’ah to stop eating 5 minutes before fajr?.

Praise be to Allaah.

Al-Bukhaari (1921) narrated from Anas that Zayd ibn Thaabit said: “We ate suhoor with the Prophet (peace and blessings of Allaah be upon him), then he stood up to pray.” I [Anas] said: “How long was there between the adhaan and suhoor?” He said: “As long as it takes to recite fifty verses.”

 This hadeeth indicates that the Prophet (peace and blessings of Allaah be upon him) used to eat suhoor this amount of time before the adhaan, not that the Prophet (peace and blessings of Allaah be upon him) started to fast and stopped eating and drinking this amount of time before Fajr. There is a difference between the time of suhoor and the time of stopping eating and drinking. This is clear, praise be to Allaah. It is like saying, “I ate suhoor two hours before Fajr.” This does not mean that you started fasting from that time, rather you are simply stating what time you ate suhoor.

What may be understood from the hadeeth of Zayd ibn Thaabit (may Allaah be pleased with him) is that it is mustahabb to delay suhoor and it is not mustahabb to stop eating and drinking a while before Fajr.  Continue reading

Praying Taraaweeh in congregation in Ramadaan is Sunnah and not a bid’ah (innovation)

Is praying Taraaweeh in congregation considered to be a bid’ah (innovation), because it was not done at the time of the Prophet and the first one who established that was ‘Umar ibn al-Khattaab (may Allaah be pleased with him)?

Praise be to Allaah.

The view that Taraaweeh prayer is a bid’ah is not valid. Rather we should ask whether it was one of the Sunnahs of ‘Umar ibn al-Khattaab, because it was not done at the time of the Prophet (peace and blessings of Allaah be upon him) but it was done in ‘Umar’s time, or was it one of the Sunnahs of the Prophet (peace and blessings of Allaah be upon him)?

Some people claim that it was one of the Sunnahs of ‘Umar, and they base that on the fact that ‘Umar “commanded Ubayy ibn Ka’b and Tameem al-Daari to lead the people in praying eleven rak’ahs.” He went out the same night and saw the people praying, and he said, “What a good innovation this is.” This indicates that it had not previously been prescribed…

But this opinion is da’eef (weak), and those who say this are ignoring the reports proven in al-Saheehayn and elsewhere, that the Prophet (peace and blessings of Allaah be upon him)  “led his companions in praying for three nights, and on the third or fourth night he did not lead them, and he said: ‘I am afraid that it may be made obligatory upon you.’” This was narrated by al-Bukhaari (872). According to a version narrated by Muslim, “But I was afraid that prayer at night may be made obligatory upon you, and you would not be able to do it.” (1271).  So it is proven that Taraaweeh is part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) referred to the reason why he did not persist in it, which was the fear that it might become obligatory; he did not say that it is not prescribed. This fear no longer applied following the death of the Messenger (peace and blessings of Allaah be upon him), because when he (peace and blessings of Allaah be upon him) died, the revelation ceased and there was no longer any concern that it might become obligatory. Once the fear that it might become obligatory was no longer present, because the revelation had ceased, then the reason for not doing it was also removed, and so it was restored to its position of being Sunnah.

See al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, vol. 4, p. 78.  Continue reading

Are the compilation of the Qur’aan and the first adhaan for Jumu’ah forms of bid’ah (innovation)?

if bidah is wrong· then what about the quran being compiled? and other things such as umar introducing something in the azan? please make this clear as some people say good bidah is allowed· relating it to one of the prophets hadith?

Praise be to Allaah.

For a correct definition of bid’ah and guidelines concerning it, please see Questions no. 864, 205, 10843.

With regard to what you mention about Abu Bakr compiling the Qur’aan, this is not bid’ah, rather it is Sunnah such as the Prophet (peace and blessings of Allaah be upon him) enjoined us to adhere to when he said: “I urge you to adhere to my Sunnah and the Sunnah of the Rightly-Guided khaleefahs after me.” (Narrated by al-Tirmidhi, 2676; Abu Dawood, 4607; Ibn Maajah, 42. This hadeeth was classed as saheeh by al-Tirmidhi, by al-Haakim, 1/177; and by al-Albaani in Saheeh al-Jaami’, 2549, from the hadeeth of al-‘Irbaad ibn Saariyah). This is one of the Sunnahs of the Rightly-Guided Khaleefah Abu Bakr al-Siddeeq (may Allaah be pleased with him).

Bid’ah means seeking to draw close to Allaah by means of acts of worship for which there is no precedent (in sharee’ah). The Qur’aan was compiled in people’s hearts and it was compiled on tablets kept by some of the Sahaabah. Compiling all of it in one place or on one tablet does not involve anything that is to be denounced.

Zayd ibn Thaabit said – when Abu Bakr delegated him to collect the Mus-haf – I sought the Qur’aan and I gathered it from pieces, i.e., leaves, patches of leather, shoulder-blades of sheep and camels, leaves of palm trees, and the hearts of men. Continue reading

Uttering the intention to fast out loud is an innovation (bid’ah)

In India we make the niyah of Saum as “ALLAH HUMMA ASOOMO JADAN LAKA FAGFIRLEE MA KADDAMTU WA MA AKHARTU”, I am not sure of the meaning, but is it the right niyah?if yes please explain the meaning or please give me the right niyah proved by Qu`ran and Hadith.

Praise be to Allaah.

The Ramadaan fast and other acts of worship are not valid unless accompanied by the proper intention, because the Prophet (peace and blessings of Allaah be upon him) said: “Actions are but by intentions, and everyone shall have but that which he intended…” (Narrated by al-Bukhaari, 1; Muslim, 1907)

The intention is subject to the condition that it be made at night, before the dawn comes, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not intend to fast before dawn, there is no fast for him.” Narrated by al-Tirmidhi, 730. According to a version narrated by al-Nasaa’i (2334): “Whoever does not intend to fast from the night before, there is no fast for him.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 573. What is meant is that whoever does not intend to fast and resolve to do so from the night before, his fast is not valid.

The intention (niyyah) is an action of the heart. The Muslim should resolve in his heart that he is going to fast tomorrow. It is not prescribed for him to utter it out loud and say, “I intend to fast” or “I will fast tomorrow” or other phrases that have been innovated by some people. The correct intention is when a person resolves in his heart that he is going to fast tomorrow.

Hence Shaykh al-Islam Ibn Taymiyah said in al-Ikhtiyaaraat (p. 191):

If it crosses a person’s mind that he is going to fast tomorrow, then he has made the intention.

The Standing Committee was asked:

How should a person intend to fast Ramadaan?

They replied:

The intention is done by resolving to fast. It is essential that the intention to fast Ramadaan be made every night.

Fataawa al-Lajnah al-Daa’imah, 10/246

And Allaah knows best. Continue reading

Is using loudspeakers for the adhaan an innovation (bid’ah)?

My understanding of the term bidah is things which are inventend in the religion. So how would you classify loud speakers which are used for calling adhan.

Praise be to Allaah.

To find out more about the meaning of bid’ah and guidelines concerning it, please see questions no. 7277 and 10843.

With regard to giving the adhaan via loudspeakers, there is nothing wrong with that because it is a means of making the adhaan reach the listeners, and the means come under the same rulings as the ends. It is required for the muezzin to raise his voice so that the people can hear him, so whatever is a means to this end is also required.

“Using modern weapons of force and taking care of them is included in the aayah,

‘And make ready against them all you can of power…’

[al-Anfaal 8:60 – interpretation of the meaning]

and using means of defence against deadly weapons is included in the aayah,

“Take your precautions”[al-Nisa’ 4:71 – interpretation of the meaning],

and the ability to travel by sea and by air is included in the aayah,

“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence)”

[Aal ‘Imraan 3:97 – interpretation of the meaning].

All of that and other things are included in the commands to use all means of strength and jihad.

Similarly, making voices and useful opinions reach distant places by means of telegraphs, telephones, etc. is included in the command of Allaah and His Messenger to convey the truth to mankind. The ability to convey the truth and beneficial words through a variety of means is a blessing from Allaah, and developing and inventing means that serve both religious and worldly interests is a kind of jihad for the sake of Allaah.”

(From a khutbah by Shaykh Ibn Sa’di when a loudspeaker was installed in the mosque and some people denounced that. Majmoo’ah Mu’allafaat Ibn Sa’di, vol. 6, pl. 51).

Similarly, using the Internet to convey beneficial knowledge and call people to Islam is one of the most useful means of achieving the great aims of sharee’ah.

We ask Allaah to help us to obey Him. May Allaah bless our Prophet Muhammad. Continue reading

Marrying a woman from the people of innovation, and are conditions stipulated by the woman’s guardians binding?

I am engaged with a girl recently. My family was not happy with this engagement initially because both families are not of the same cast (Cast system is dominant here in Sub-continent).Now the things are normal. But the problem is that my parents lived in a village and I lived in another city for seek of my job and study. Some of the relatives of my spouse also live in the same village (also her relatives are not happy about this engagement. The only reason is cast difference). My mother in law is insisting that she would not be going to marry her daughter me until I buy a house at city where I am living for my job/study (I visit my parent twice a month) and also marriage ceremony will not take place at my village. They conveyed these two statements to me. I clearly told them before the engagement that I have not enough resources to buy a house in city but I will take one on rent and so far as marriage is concerned it will take place at village. But right know they are insisting to do at city and also buy house first otherwise they will break this engagement. Both of these are not possible for me and I know it in advance that my parents will also not agree to have marriage ceremony at some other place. My parents are of the view that after marriage, they will help us to shift to city. I liked the girl very much and in fact I prayed for her for many times. I fear that if I say that both of your conditions are not possible for me they will negate the engagement. I do not want to lose the girl. I am really confused about that, I know Allah will do well for me Inshahallah; I just want more on this from you. Also should I clear them about my condition once again? Please take this all in consideration and suggest me some useful guide lines fro Quran and Sunnah as soon as possible.

Praise be to Allaah.

We do not really understand what you are saying about your family and your fiancée’s family being from different castes. However, if what you mean by caste is tribe or clan or lineage, then the matter is simple and does not need any discussion from us; you will find information in question no. 13780 about this matter.

But if what you mean by caste is that she belongs to a sect that has different beliefs than yours – and we think that you are of ahl al-sunnah (a Sunni) – then in this case we must point out to you that among the sects that claim to belong to Islam are some that are beyond the pale of Islam, and some which have deviated from the path of ahl al-sunnah wa’l-jamaa’ah. Examples of the former include the Qadianis (Ahmadis), Ismailis, Huloolis, Raafidis (Shi’ah) and the Bareilawis. Examples of the latter include the Ash’aris, Maatreedis and Murja’is.

If your fiancée follows the beliefs of one the of sects that are beyond the pale of Islam, then it is not permissible for you to marry her, because they comes under the rulings on mushriks because of their apostasy from Islam. If she follows the beliefs of one of the misguided groups, then it is permissible for you to marry her, but you should be cautious about that, because the Prophet (peace and blessings of Allaah be upon him) advised marrying women who are religiously-committed, so that the husband’s own ‘aqeedah would be safe with her, and so that he can trust her with his family and children.

‘Imraan ibn Hittaan was one of ahl al-Sunnah, and he married a Khaariji woman in order to set her straight, but then he ended up becoming one of the leaders of the Khawaarij.

See: Siyar A’laam al-Nubala’ by al-Dhahabi (2/214).

There are stern warnings narrated from the righteous salaf against sitting with and keeping company with the people of innovation and whims and desires.

Ibn ‘Abbaas (may Allaah be pleased with him) said:

Do not sit with people who follow whims and desires, for sitting with them sickens the heart.

Tafseer al-Tabari (4/328).

Abu’l-Jawza’ said:

Because sitting with pigs is dearer to me than sitting with any of those who follow their whims and desires.

Al-Ibaanah by Ibn Battah (2/438).

Abu Qilaabah said:

Do not sit with the people who follow their whims and desires, or talk with them, for I am not sure that they will not tempt you into their misguided ways or confuse you about what you know.

Siyar A’laam al-Nubala’ (4/372).

Whatever the case, no doubt marrying a woman from ahl al-sunnah is better for you and your family and your children, unless this woman is like that because she is living among followers of innovation, and perhaps you will be rewarded for bringing her out of that atmosphere.

See also the answer to question no. 85370. Continue reading

Should the one who falls into bid’ah (innovation) be denounced?

Making du’a loudly in a group and raising hands up while supplicating after the obligatory prayers is an innovation.
Question:
Do I have to denounce such innovations of the people in the masjid where I pray including the imam? What is the best way to do this? Knowing that some of them are really stubborn and do not accept any correction easily, there is no strength and no power except with Allah, and they may not accept it at all. Please guide me sheikh what shall I do? May Allah reward you.

Praise be to Allaah.

Firstly:

Enjoining what is good and forbidding what is evil is one of the greatest symbols of Islam, and it is essential to the well being of the ummah.

It says in al-Mawsoo’ah al-Fiqhiyyah (6/248):

The imams are unanimously agreed that it is prescribed in sharee’ah to enjoin what is good and forbid what is evil. Imam al-Nawawi and Ibn Hazm narrated that there is consensus on its being obligatory. The verses of the Qur’aan, the ahaadeeth of the Messenger (peace and blessings of Allaah be upon him) and the consensus of the Muslims all state that it is part of the naseehah (sincere advice) that is the religion. Allaah says (interpretation of the meaning):

“Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful”

[Aal ‘Imraan 3:104].

And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, then let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart – and that is the weakest of faith.”

Imam al-Ghazaali said: Enjoining what is good and forbidding what is evil is the basis of the faith and the foundation of the message of the Messengers. If it is neglected, the teachings of the Prophet (peace and blessings of Allaah be upon him) will be overlooked and religious teachings will be forgotten, and chaos will become widespread and the people will be doomed.

But after that they differed concerning the rulings thereon: is it an individual obligation (fard ‘ayn) or a communal obligation (fard kifaayah) or naafil (supererogatory action)? Or does it come under the same ruling as the thing that is enjoined or forbidden, or does it come under the principle of bringing benefits and warding off harm?

There are four points of view.

End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

Enjoining what is good and forbidding what is evil is obligatory, but it is a communal obligation: if sufficient people undertake it then it is waived from the rest, but if there is no specific person who is doing it, then enjoining what is good and forbidding what is evil becomes an individual obligation for everyone, as is the case with all other communal obligations. If there is no one who does it, then it becomes obligatory for everyone. Based on that, if you pass by some people who are doing evil and you do not find anyone who tells them not to do it, then it becomes obligatory for you to tell them.

Al-Liqa’ al-Shahri (no. 35). Continue reading

What the Shi’ah do on ‘Ashoora’ is bid’ah (innovation) and misguidance

I am living in dubai and here huge number of shia are pesent arround us they always say that doing maatum on 9 and 10 muhaaram is right and this is the proof that we love hazrat husain and hazrat yaqoob also said “Hazrat Yaqoob (a.s.) cried and said a word (Hey Yousuf) he cried that in result of he became blind and thier rest sons who were wrong asked him if you cried like this than you will hurt yourself and no dought you will die one day while crying. THEN Haszar Yaqoob (a.s.) replied I cried and tell all my tregedy to ALMIGHTY ALLAH and I know something from GOD” please tell me the answer as soon as possible that beating chest is right or wrong???

Praise be to Allaah.

What the Shi’ah do on ‘Ashoora’ of beating their chests, slapping their cheeks, striking their shoulders with chains and cutting their heads with swords to let the blood flow are all innovations that have no basis in Islam. These things are evils that were forbidden by the Prophet (peace and blessings of Allaah be upon him), who did not prescribe for his ummah to do any of these things or anything similar to them to mark the death of a leader or the loss of a martyr, no matter what his status. During his lifetime (peace and blessings of Allaah be upon him) a number of senior Sahaabah were martyred and he mourned their loss, such as Hamzah ibn ‘Abd al-Muttalib, Zayd ibn Haarithah, Ja’far ibn Abi Taalib and ‘Abd-Allaah ibn Rawaahah, but he did not do any of the things that these people do. If it was good, he (peace and blessings of Allaah be upon him) would have done it before us.

Ya’qoob (peace be upon him) did not strike his chest or scratch his face, or shed blood or take the day of the loss of Yoosuf as a festival or day of mourning. Rather he remembered his missing loved one and felt sad and distressed because of that. This is something no one can be blamed for. What is forbidden is these actions that have been inherited from the Jaahiliyyah, and which Islam forbids.

Al-Bukhaari (1294) and Muslim (103) narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “He is not one of us who strikes his cheeks, rends his garment, or cries with the cry of the Jaahiliyyah.”

These reprehensible actions that the Shi’ah do on the day of ‘Ashoora’ have no basis in Islam. The Prophet (peace and blessings of Allaah be upon him) did not do them, nor did any of his companions. None of his companions did them when he or anyone else died, although the loss of Muhammad (peace and blessings of Allaah be upon him) was greater than the death of al-Husayn (may Allaah be pleased with him).

Al-Haafiz Ibn Katheer (may Allaah have mercy on him) said: Every Muslim should mourn the killing of al-Husayn (may Allaah be pleased with him), for he is one of the leaders of the Muslims, one of the scholars of the Sahaabah, and the son of the daughter of the Messenger of Allaah (peace and blessings of Allaah be upon him), who was the best of his daughters. He was a devoted worshipper, and a courageous and generous man. But there is nothing good in what the Shi’ah do of expressing distress and grief, most of which may be done in order to show off. His father was better than him and he was killed, but they do not take his death as an anniversary as they do with the death of al-Husayn. His father was killed on a Friday as he was leaving the mosque after Fajr prayer, on the seventeenth of Ramadaan in 40 AH. ‘Uthmaan was better than ‘Ali according to Ahl al-Sunnah wa’l-Jamaa’ah, and he was killed when he was besieged in his house during the days of al-Tashreeq in Dhu’l-Hijjah of 36 AH, with his throat cut from one jugular vein to the other, but the people did not take his death as an anniversary. ‘Umar ibn al-Khattaab was better than ‘Ali and ‘Uthmaan, and he was killed as he was standing in the mihraab, praying Fajr and reciting Qur’aan, but the people did not take his death as an anniversary. Abu Bakr al-Siddeeq was better than him but the people did not take his death as an anniversary. The Messenger of Allaah (peace and blessings of Allaah be upon him) is the leader of the sons of Adam in this world and the Hereafter, and Allaah took him to Him as the Prophets died before him, but no one took the dates of their deaths as anniversaries on which they do what these ignorant Raafidis do on the day that al-Husayn was killed. … The best that can be said when remembering these and similar calamities is that which ‘Ali ibn al-Husayn narrated from his grandfather the Messenger of Allaah (peace and blessings of Allaah be upon him), who said: “There is no Muslim who is afflicted by a calamity and when he remembers it, even if it was in the dim and distant past, he says Inna Lillaahi wa inna ilayhi raaji’oon (verily to Allaah we belong and unto Him is our return), but Allaah will give him a reward like that of the day when it befell him.”

Narrated by Imam Ahmad and Ibn Majaah, end quote from al-Bidaayah wa’l-Nihaayah (8/221). Continue reading