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

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How Can We Distinguish Between “Sunnah” and Customary Practices Like the Wearing of the Turban

A matter is bothering me, that is, how to distinguish between following the Prophet’s (may Allah’s peace and blessings be upon him) actions as a “Sunnah” and not following them because they are from his habits or customary practices. Examples of this would be the wearing of the turban or lengthening of the hair. It is known that the “Sunnah” refers to the sayings, actions or tacit approvals of the Prophet Muhammad (may Allah’s peace and blessings be upon him), so what is the gauge by which I measure? If we were to say that the action had to be accompanied by an order then it would be considered a verbal Sunnah (i.e. from the sayings). Kindly explain.

Praise be to Allaah.

Firstly:

The “Sunnah” is what has been established from the Prophet (may Allah’s peace and blessings be on him) of his sayings, actions or tacit approvals.

The basic principle with regards to his sayings is that they are for legislation. This is because he is conveying (this message) on behalf of His Lord, and he was sent as a guide for the creation, and he was ordered to inform and clarify matters for the people, as Allah says (what means): “And We revealed to you the message that you may make clear to the people what was sent down to them” (16:44) and He said (what means): “O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message.” (5:67) Continue reading

Is it Sunnah to wear green clothes?

Ive seen few Islamic sects, always wearing green turban and white clothes, or all green clothes, stating it as to be following Sunnah of Prophet Sallalahualayhi wassalm. What is the context behind it?.

Praise be to Allaah.

Firstly:

The basic principle with regard to clothing is that it is permissible and the Muslim may wear whatever colour of clothing he likes, except that which was forbidden by the Prophet (blessings and peace of Allah be upon him), which is red and yellow. The best colour that a man may wear is white, because of the hadeeth narrated by Ibn ‘Abbaas (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Wear white garments, for they are among the best of your garments, and shroud your dead in them.” Continue reading

Is it Sunnah to say Laa ilaaha ill-Allaah when parting from one’s friend?

It is the custom among some people when they meet and part for the first one to say when parting, “Laa ilaaha ill-Allaah,” then the other one responds “Muhammad rasool-Allaah.” Is this Sunnah? If it is not, then it is bid’ah?.

Praise be to Allaah.

Firstly:

We do not know of any saheeh (sound) or da’eef (weak) hadeeth which speaks of this dhikr when parting or concluding a gathering. Hence persisting in it or believing it to be a dhikr that is prescribed on such occasions is a bid’ah that is be rejected, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does any action that is not in accordance with our affair will have it rejected.” Narrated by Muslim (1718).

The scholars have stated that singling out a particular time or place for an act of worship, or a particular manner in which it is to be done, with no proof from the texts, makes it a kind of bid’ah and innovation, in which case it is called bid’ah idaafiyyah. It is prescribed in principle, but is rejected because of the manner in which it is done. Acts of worship must be prescribed in and of themselves, the manner in which they are done, the time at which they are done and the number of times they are done, because Allaah can only be worshipped in the ways that He has prescribed in His Book or on the lips of the Messenger of Allaah (peace and blessings of Allaah be upon him).  Continue reading

Is there any saheeh report in the Sunnah that speaks of reciting a particular soorah of the Qur’aan before travelling?

I read a hadeeth from Jubayr (may Allah be pleased with him) which says that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When you want to set out on a journey, you have recite Soorat al-Kaafiroon, an-Nasr, al-Ikhlaas, al-Falaq and an-Naas, but in one go, and start with the basmalah and end with the basmalah.” We need an answer to this in the light of the Qur’aan and Sunnah.

Praise be to Allaah.

The text of the hadeeth referred to in the question is as follows:

It was narrated that Jubayr ibn Mut‘im said: The Messenger of Allah (blessings and peace of Allah be upon him) said to me: “O Jubayr, when you set out on a journey, would you like to be the best of your companions in appearance and quantity of provisions?” I said: Yes, may my father and mother be sacrificed for you. He said: “Recite these five soorahs: ‘Qul ya ayyuhal kaafiroon’ [al-Kaafiroon 109], ‘Idha ja’a nasr Allahi wal fath’ [al-Nasr 110], Qul Huwa Allahu ahad [al-Ikhlaas 112], Qul a‘oodhi bi rabbi’l-falaq [al-Falaq 113] and Qul a‘oodhu bi raabi’n-naas [an-Naas 114]. Start your recitation by saying Bismillah ir-Rahmaan ir-Raheem and end your recitation by saying Bismillah ir-Rahmaan ir-Raheem.” Jubayr said: I was rich and had a great deal of wealth, and I used to set out with whomever Allah willed I should set out with on a journey, and I would be the worst of them in appearance and the least in terms of provisions. From the time the Messenger of Allah (blessing and peace of Allah be upon him) taught me it, I have never stopped reciting them, and I am one of the best of them in appearance and have the most provisions, until I come back from my journey.

This was narrated by Abu Ya‘la in his Musnad, 13/339, hadeeth no 7419.

This is a da‘eef (weak) hadeeth; its isnaad includes unknown narrators.

Al-Haythami said concerning it in Majma‘ az-Zawaa’id (10/134): (Its isnaad) includes people who I do not know.

Shaykh al-Albaani said concerning it in as-Silsilah ad-Da‘eefah (6963): (it is) munkar.

Based on that, it is not valid to quote this hadeeth as evidence to suggest that it is mustahabb to recite any soorahs of the Qur’aan before travelling. By the same token, it is not valid to quote it as evidence for saying the basmalah at the beginning of each soorah.

See also the answer to question no. 149125

And Allah knows best. Continue reading

It is not Sunnah to say du‘aa’ following an obligatory prayer, placing the right hand on the forehead

There is a dua which is said by placing the right hand on the forehead after farz namaz. I want to know the hadith related with this dua.

Praise be to Allaah.

What is proven from the Prophet (blessings and peace of Allah be upon him) is that when he had finished praying, he would ask Allah for forgiveness three times, then he would say: “Allaahumma anta as-salaam wa minka al-salaam, tabaarakta yaa dhaa’l-jalaali wa’l-ikraam (O Allah, You are as-Salaam (the One Who is free from all defects and deficiencies) and from You is all peace, blessed are You, Possessor of majesty and honour).

This is based on what has been explained previously in the answer to question no. 104163

Secondly:

After searching we could not find any proof for the du‘aa’ mentioned by the questioner that is said after the obligatory prayer when placing the right hand on the forehead.

Shaykh Ibn Baaz (may Allah have mercy on him) was asked:

There are some people who, after finishing the prayer, put their hands on their foreheads for a while and they say that this is Sunnah. Is what they say correct?

He replied: There is no basis for that as far as we know. There is no basis for placing the hands on the forehead after prayer. Continue reading

It is Sunnah to make the animal face the qiblah at the time of slaughter

If a man wants to slaughter a chicken, does he have to make it face toward the qiblah or may he slaughter it no matter what direction it is facing?.

Praise be to Allaah.

The Sunnah with regard to slaughter is to make the animal face towards the qiblah, but that is not obligatory. If he slaughters it facing any other direction, his slaughter is halaal, but he has omitted a Sunnah.

Ahmad (15022), Abu Dawood (2785) and Ibn Maajah (3121) narrated that Jaabir ibn ‘Abd-Allaah (may Allah be pleased with him) said: The Messenger of Allaah (blessings and peace of Allah be upon him) sacrificed two rams on the day of Eid. When he turned them to face towards the qiblah he said: “Verily, I have turned my face towards Him Who has created the heavens and the earth Haneefa (Islamic Monotheism, i.e. worshipping none but Allaah Alone), and I am not of Al-Mushrikoon .Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists). He has no partner. And of this I have been commanded, and I am the first of the Muslims’ [cf. al-An’aam 6:79, 162-163]. O Allaah, from You and to You, on behalf of Muhammad and his ummah. In the name of Allah and Allah is most great.” Then he slaughtered them.  Continue reading

Is it proven in the Sunnah that if a man wants to move house he should do so on a Wednesday?

Is it really a hadith that it is preferred when moving to a new house to do so on Wednesday? If so what is the source and authenticity of the hadith.

Praise be to Allaah.

We do not know of any hadeeth from the Prophet (blessings and peace of Allah be upon him) or any report from any one of his Companions (may Allah be pleased with them) to suggest that if a man wants to move house that should be done specifically on a Wednesday. In this regard, Wednesday is just like any other day.

What the wise person must do is look at what is best for his circumstances, such as getting the new house ready for the move, arranging to rent trucks, and other necessary arrangements. He should also check that there is a suitable mosque close by in the new neighbourhood where he can offer the prayers on time and not be distracted from doing so for any unacceptable reason, without singling out any particular day for doing that.

And Allah knows best. Continue reading

What it is Sunnah to say at the burial

According to the Sunnah, what should be said at the burial?.

Praise be to Allaah.

It is Sunnah for the one who places the deceased in the grave to say: “Bismillaah wa ‘ala sunnati Rasool-Illaah (or: wa ‘ala millati Rasool-Illaah) sall-Allaahu ‘alayhi wa sallam (In the name of Allaah and according to the Sunnah of the Messenger of Allaah (or: according to the religion of the Messenger of Allaah (peace and blessings of Allaah be upon him)).

This is narrated in the hadeeth of Ibn ‘Umar (may Allaah be pleased with him) who said that when the Prophet (peace and blessings of Allaah be upon him) placed the deceased in the grave he would say (and according to another version, he said: When you place your dead in the graves say:) “Bismillaah wa ‘ala sunnati Rasool-Illaah”; according to another report: “wa ‘ala millati Rasool-Illaah.”

This was narrated by Abu Dawood, 3213; al-Tirmidhi, 1046; Ibn Maajah, 1550; al-Haakim, 1353; classed as saheeh by al-Albaani in Ahkaam al-Janaa’iz, p. 192.  Continue reading

Evidence from the Sunnah for the rate of zakaah being 2.5%

When and Who had decided the percentage(2.5%) of Zakat. Request to give reference of Quran or Hadith.

Praise be to Allaah.

The saheeh Sunnah states that the zakaah on gold and silver is one quarter of one tenth, i.e., 2.5%. A similar rate applies to trade goods and currency nowadays.

Al-Bukhaari (1454) narrated from Anas (may Allah be pleased with him) that Abu Bakr (may Allah be pleased with him) wrote to him this document when he sent him to Bahrain: “This is the obligatory charity that the Messenger of Allah (blessings and peace of Allah be upon him) enjoined upon the Muslims and that Allah enjoined upon His Messenger:… for silver, one quarter of one tenth.”

Abu Dawood (1572) narrated from ‘Ali (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “If you have two hundred dirhams and one full year has passed, then five dirhams are due on them. You do not have to pay anything – i.e. on gold — unless you have twenty dinars; if you have twenty dinars and one full year has passed, then half a dinar is due on them, and if the number increases then work it out on this basis.”

Classed as saheeh by al-Albaani in Saheeh Abi Dawood.  Continue reading