Aug 7, 2011

Bid'ah بدعة Bidaah Bida'ah - Part 1

Concept of Bidah in Islam

Bid'ah is a word that has been misused so often today, that it's definition needs to be explained clearly.

Definition of Bid'ah

Bid'ah, literally means innovation. In special terms it means carrying out actions which displease Allah ta`ala and his messenger.

[Tirmizi chapter Il]

Qadi Shawkani writes "In Islam there are two kinds of Bid'ah: Bid'ah Say'iah and Bid'ah Hasana. If a new thing opposes the Qur’an and Sunnah then it is Say'iah, but if it is not against the Shari'ah then it is Hasanah.

(Nayl-ul-Autaar, Qadi Shawkani chapter Salaah Al Taravee).

Imam Nawawi writes that there are certain types of Bid’ah. Two of them are Bid’ah Sayyiah and Bid’ah Hasanah. Bid’ah sayyiah is a Bid’ah that opposes the Qur’an and sunnah and Bidah Hasanah is a Bid’ah that is not against the Qur’an or Sunnah. For example:

To invent the usool (principle) of Hadeeth, usool of Fiqh, usool of Tafsir etc.

[Tahzeeb al Asma wal lughaat word Bid’ah by Imam Nawawi]

Hafidhh ibn Rajjab defines bida to mean new things that have no basis in the Qur'an or Sunnah. If a new practice has evidence from the Qur'an or Sunnah it will not be Bid'ah Shari'ah, but it will be Bid'ah Logaviyya (linguistic).

(Jaami' Al Uloom Al Hukkam page 252 by Hafidhh ibn Rajjab).

Hafidhh Asqalani writes if a new thing is against Islam, it will be bad. If it is not against Islam, it will be hasanah (Good).

(Fathul Bari chap on Taravi by Hafidhh Asqalani).

Hafidhh ibn Taymiyyah writes that bid'ah is always bad, but some scholars say that there are two kinds of bid'ah, that one is good and one is bad. If a new thing has origin in the Qur'an and Sunnah it will be called Bid'ah Logaviyya (verbally) but not Bid'ah in Shari'ah. Only the word bid'ah will be used on the new things. Like, the Qur'an was collected in one book after the Prophet Muhammad [May Allah bless Him and grant Him peace], and the congregational Taravi prayer was started in Sayyidna Umar's time but these two things have an origin in the Sunnah. Therefore, it will be called bid'ah verbally.

(Iqtidah al Sirat al Mustaqeem chap on Bid'ah by Hafidhh ibn Taymiyya).

From the above, the conclusion is that if a new thing has been started, and it neither goes against the Qur’an or Sunnah, then it can be declared a ‘good’ innovation. However, if a new act is initiated against the Qur'an and Sunnah, that will be called bad bid'ah, or a reprehensible innovation.

Definition of BID'AH SAYYIAH

Bid'ah say'iah is a new thing, introduced to and made part of the Deen (Islam) that has no origin what so ever from the Qur'an or the Sunnah of Rasoolallah [May Allah bless Him and grant Him peace]

Imam Bukhari and Imam Muslim write that there was some companions talking and the Prophet was listening. One of them said: 'I will make prayers (Salaah) all night long.' The second said: 'I will fast (sawm) all the time.' The third said: 'I will never marry.' When our Prophet [May Allah bless Him and grant Him peace]heard them say this he said: 'I am the most God conscious of Allah (Ta`ala) than any of you. I pray (Salaah,) I fast (sawm) as well, and I do marry woman too. And who so turns his face from my Sunnah, cannot be of my Ummah'.

[Mishkat Muslim, Bukhari chapter Ihtisam]

The reason why our Prophet [May Allah bless Him and grant Him peace]stopped them from doing what they wanted to do was because it was against Sunnah(his way). What ever we do which is against the way of our Prophets [May Allah bless Him and grant Him peace] Sunnah is a Bid'ah Say'iah.

RasoolAllah [May Allah bless Him and grant Him peace] stated: "On the Day of Judgement, some people will come to me when I will be standing by Haudh-e-Kauser (Well). They will be grabbed and taken towards the Hellfire. I shall say: "These are my people" but in reply I will be told: "These are the people who introduced innovations after you, so they are unbelievers."

[Bukhari & Muslim, Kitaab-ul-Haudh]

From the above Hadith we learn of the innovations from which we have been warned. Such innovations that make a person Murtad (a non believer.) A few examples of innovations, which cause a person to become Murtad:- A person claiming to be a Prophet, deny giving Zakaat. Perform Haj at a place other than the Ka'ba, or to introduce any other new belief which is in opposition to Qur'an or Ahadith.

A person once sent salaam to Abdullah Ibn Umar radhiAllahu anhu who replied: I do not accept his salaam, as this person has innovated by becoming Qadriyyah (A sect which does not believe in destiny) [Mistake, Kitaab-ul-Iman wa-al-Qadr, transmitted by Abu Dawood, Tirmidhi and Ibn Majah]

The above narration emphasises the fact that Bid'ah is to hold such an Aqeedah which is in direct opposition to the Qur'an and Sunnah, i.e. to become Qadriyyah, Jabriyya etc.

RasoolAllah [May Allah bless Him and grant Him peace] stated: "Every innovation leads astray and every creator of the astray goes in the Fire."

[Muslim chapter Al-jumah]

An example of this Bid'ah is given by Hafidhh Ibn Al-Qayyim who writes: 'The one who denies the punishment of the grave is an innovater'.

[Kitaab-ur-Rooh chap10]


Allah Ta'ala says in the Holy Qur'an:

"And we ordained in the hearts of those who followed him Compassion and Mercy. But the Monasticism which they innovated for themselves which we did not prescribe for them"

Surah Al Hadeed, verse 27"

This verse points out that when something new is invented to please Allah Ta'ala then it is permissible, and Allah Ta'ala gives reward for it. Those who do not fulfil the requirements then Allah Ta'ala will not reward them.

RasoolAllah [May Allah bless Him and grant Him peace] stated: "The person who introduced a good thing in Islam, shall obtain the reward for it and also the reward for those who adopt it. As for the one who introduces a bad thing (Bid'ah Sayyi ah) he will obtain the punishment for introducing it and also for those who adopt it, will also be punished."

(Sahih Muslim in Kitaab-uz-Zakaat Tirmidhee chapter Eleleven).

This Hadith gives proof of the fact that it is permissible to introduce a good act in Islam, also it gives permission to follow that deed with the intention of reward.

Even our Prophets (Sallallahu'alaihi wa sallams) companions intoduced new things in Islam that the Messenger of Allah himself had not done, and our Prophet [May Allah bless Him and grant Him peace]did not stop them. If by doing something new without the permission of our Prophet [May Allah bless Him and grant Him peace]was Bid'ah then these people would not have done so. Yes it was important for them to remember that, not to start some thing new which would be against our Prophet [May Allah bless Him and grant Him peace] sunnah in any way.

There are many examples, but for the moment we shall highlight two:

Our Prophet [May Allah bless Him and grant Him peace] asked Bilal radiAllahu unho "What do you practice that from which you look forward to a lot of reward from Allah Subha Nahu Wata’ala. The reason being I heard your footsteps in Paradise. (junnaah") Bilal radiAllahu unho replaid: "Whenever I do Ablution (Wudhu,) after it I always say a Prayer (Nafil Salaah")
["Bukhari, Kitab Tahajud"]

This new practice that Bilal RadiAllaho unho started by himself was so much accepted by Allah Ta`ala that our Prophet [May Allah bless Him and grant Him peace] heard his foot steps in paradise.

Ibn Hajr writes in his commentary to worship at a set time is permissible.

[Fathul bari by Hafidhh Asqalani]

2) In a Masjid in Quba an Imam used to lead congregation prayers in every rakat (cycle) after reciting Surah Al Fatiha and a verse of the Qur'an he also recited Surah Al Ikhlas as well. When our Prophet [May Allah bless Him and grant Him peace] asked him: 'Why do you do this? He replied: 'I love reading Surah Al Ikhlas'. Our Prophet [May Allah bless Him and grant Him peace] said: 'This love will take you towards paradise'. [Bukhari Kitab as Salaah]

Our Prophet [May Allah bless Him and grant Him peace] did not stop either of these two companions, but instead gave them inspiration of the glad tidings they were going to receive.

Imam Bukhari writes Umar [May Allah be pleased with Him] ordered that congregational Taravi prayer should be offered together. When the people started this and Umar saw this he said This is a good bid'ah. [Bukhari Kitab-us Taraweeh]

Umar RadiAllaho unho ordered the people to offer congregational prayers of Taraweeh, and called this “Bid'ah Hasana.” From this we can prove two things.

1) After our Prophet [May Allah bless Him and grant Him peace] any new thing that was initiated and was not against his sunnah or the Qur'an is called Bid'ah Hasana.

2) To start something new in Islam, which is not already there and does not affect the sunnah then this will be the Sunnah of Umar radiAllaho unho.

This Hadith supports the fact that if a new thing does not oppose the Qur'an or Ahadith then it is a Bid'ah Hasana.

During the Khilafa of Abu Bakr Siddique RadhiAllahu anahu, Umar RadhiAllahu anhu came to Abu Bakr Radiallaho and said: "In the Battle of Yamama many Hufaad of Qur'an have been Martyred. I fear that if the Hufaad continue to die in such battles the Qur'an could disappear. I recommend that you command for the Qur'an to be collected". Abu Bakr RadhiAllahu anhu replied: "How can I do a thing, which was not a practice of (Rasoolallah Sallallahu' alaihi wa sallam") Umar RadhiAllahu anhu replied: "By Allah this is a good thing." Umar RadhiAllahu anhu mentioned this many times to the Khalifa. Later Abu Bakr RadhiAllahu anhu said: "Allah has opened my heart to the fact that this was not an action of (Rasoolallah Sallallahu' alaihi wa sallam) but this is a good thing". Abu Bakr Radiallahu unhu then told Zaid RadhiAllahu anhu to start collecting the Qur'an who questioned the Khalifa by asking: Abu Bakr Radiallaho Why are you doing something which was not an action of (Rasoolallah Sallallahu' alaihi wa sallam?") Abu Bakr Radiallaho replied: "By Allah this is a very good thing". Zaid RadhiAllahu anhu later said: "Allah Subha Nahu Wata’ala opened my heart to the fact that this was a good thing so I started collecting the Qur'an until it was collected."

(Bukhari in Kitaab Fadhaa il-ul-Qur'an).

The above Hadith goes a long way in proving that the introduction of a good thing (which was not an action of Rasoolallah Sallallahu' alaihi wa sallam) is the Sunnah of the Sahaba RadhiAllahu Ta'ala Ajma'een.

During the time of RasoolAllah Sallallahu' alaihi wa sallam, seven different types of Qir'aat (recitation techniques) were used to recite the Qur'an. But Uthman RadhiAllahu anhu united the people to one type of Qirat. This was a thing not done by the Prophet SallAllahu alaihi wasallam, Abu Bakr nor Umar RadhiAllahu anhum but by Uthman RadhiAllahu anhu.

['Bukhari in Fadhaa il-ul-Qur'an']

Some examples of Bid'ah Hasana.

Punctuation in the Qur'an

Names of Surahs written in the Qur'an

Mihrabs in the Masjid

Minarets of Masjid

Taqleed of the four schools of Fiqh

Fixing congregational prayer times with the clock times

These are all Bid'ah Hasana and have been accepted by the whole of the Ummah.

In the Haramian (Makkah and Madina) they celebrate on the 27th of Ramadan “Lai latul qader”, it is not establishd in Hadith. Is there any set date for Lai latul Qadar or even to congregate for hours on end? To give the Ka'aba a bath twice in a year is not mentioned in the Qur’an.

So why do all these Muslims from the whole world join them in prayer there. In what Hadith does this say that to recite the whole of the Qur'an in Salaah (Taraweh) and finish on the 27th of Ramadan?

In which Hadith does it say that Bukhari is the next book after the Holy Qur'an, or did any of our Prophets [May Allah bless Him and grant Him peace] companions say this?

In Saudi Arabia they do celebrate their National day. They hang the picture of the King every where even on the Riyals where does this derive from? So then it would be right to say that to assent that Bukhari is the second Heighest book (kitab) after the Qur'an is Bid'ah? Usool-Tafsir, Usool-Hadith, Usool-Fiqh, and Asma e Rijal, which companions of our Prophet Salalla ho alhi wasallam started this. So this means that this is also Bid'ah?

Our Prophet [May Allah bless Him and grant Him peace] and his Companions used to call Saudi Arabia “Jaziratul Arab” but the present Government has taken that name out and changed it to Saudi Arabia.

These are some new actions done by the Sihaba and the pious which were not counted as Bidah

Hafidhh Ibn Taimiyyah writes: "Imam Ahmad Ibn Hanbal would place his hand on the grave of a person who had just died and then supplicate to Allah". He also says: "There were some people from amongst the Salaf who would never narrate a Hadith of (Rasoolallah Sallallahu' alaihi wa sallam) without performing wudhu (ablution)".

[Ibn Taimiyyah in Al-Tawasul page 90]

Hafidhh Ibn Taimiyyah did not refer to the above as innovations even though both acts are not evident from the life of (Rasoolallah Sallallahu alaihi wa sallam,) or the rightly guided Khalifa s. This clearly proves that the Salaf believed that it was permitted to do something which did not oppose the Qur'an and Sunnah of the Messenger (Sallallahu'alaihi wa sallam)

It is in this same book of Hafidhh Ibn Taimiyyah where it mentions many other cases where the Sahaba started things that were not present during the time of (RasoolAllah Sallallahu' alaihi wa sallam)

A few examples of these are:

Abu Hurairah radhiAllahu anhu would do masah (wiping) of his neck during wudhu. Umar radhiAllahu anhu would put water in his eyes and do masah of the ears, Abdullah Ibn Umar radhiAllahu considered it virtuous to walk along the same routes which the Prophet [May Allah bless Him and grant Him peace] used in his lifetime also to stop where the Prophet [May Allah bless Him and grant Him peace] stopped, and to perform wudhu where (RasoolAllah Sallallahu' alaihi wa sallam) performed it. Abdullah Ibn Umar would also touch with his hands the places where (Rasoolallah Sallallahu'alaihi wa sallam) sat to obtain Baraka (blessings).

[Qaydah Jaleelah page 223 by Hafidhh Ibn Taymiyyah]

All of this is evidence in support of the fact it is permitted to do something not done by the Prophet [May Allah bless Him and grant Him peace] so long as it does not oppose the Sunnah and is intended for reward alone. As this was the practice of the Sahaba radhiAllahu anhum.

The objection, which could arise, is that: 'The Companions had the authority to start something new but we do not.'

Firstly: Not all the things mentioned earlier were started by the Companions.

Secondly, Hafidhh Ibn Taimiyyah writes: "Apart from the Prophet [May Allah bless Him and grant Him peace] no one has the right to introduce anything new to the Deen (Religion) and then call it Sunnah, the Khulafa Rashideen followed the Sunnah, therefore their way is called the way of the Prophet [May Allah bless Him and grant Him peace]. Wajib is only what Allah has made Wajib and Haraam is only that which Allah and his Messenger has forbidden, the authority of classifying Mustahab (Desirable), Mubaah (permissible), and Makrooh (Disliked), is with the Prophet [May Allah bless Him and grant Him peace] alone. No others have such authority". He continues by saying, "The majority of Scholars do not consider the (above) practice of Abdullah Ibn Umar to be permitted" ["Hafidhh Ibn Taimiyyah]

[Qaydah Jaleelah chap action of Sihabah by Hafidhh Ibn Taymiyyah]

According to Hafidhh Ibn Taymiyyahs statement we can see that the sunnah can only be something that was practised by the Prophet not by anyone else. Some people consider something to be Bid’ah, which was not practised by the Prophet, or His Companions. According to the above statement they cannot say this as the Prophet [May Allah bless him and grant him peace] only had such Authority to do so.

In the following pages we will discuss some of the issues, which are considered as ‘Bidah’ by some of the Muslims.

Different Types of Bidah (innovations)

Types of Bid'ah

Muslim scholars have cited two different definitions of Bid`ah (innovation). The first one is linguistic, whereas the second is technical.

Those who try to understand the concept of Bid`ah in its linguistic sense maintain that the root of the word includes that which is new and unprecedented. Hence, they define Bid`ah as everything that has been introduced following the death of the Prophet (peace and blessings be upon him) and the golden eras of his Companions (may Allah be pleased with them all).

The aforementioned linguistic definition encompasses what is good and what is bad, acts of worship (`Ibadat) and others that are otherwise. Those who follow this definition argue that the word Bid`ah as well as the acts related to it are praised in certain religious contexts while condemned in others. This may explain why some scholars have dubbed certain innovative acts as being religiously recommended while classifying others as being religiously condemned.

Imam Shafi`i stated that innovative acts are of two kinds: the first one includes those things that do not go in harmony with the Qur'an, Sunnah, traceable tradition (Athar) and the consensus (Ijma`) of Muslims. The second kind includes those innovations that bring about that which is good and this kind is not condemned.

The previous classification of Bid`ah is also maintained by Imam An-Nawawi.

However, Imam Al-`Izz ibn `Abdus-Salam classified Bid`ah into five categories:

-Obligatory innovation, such as combining and classifying Arabic sciences and teaching them.
-Religiously recommended innovation, such as building schools.
-Religiously forbidden innovation, such as reciting the Qur’an in a way that changes the meaning of its words from their contexts.
-Religiously condemned innovation, such as decorating mosques.
-Religiously permitted innovation, such as serving different dishes on one dining table.

On the other hand, those who adopt the technical definition of Bid'ah state that innovation includes things that apparently resemble Shari`ah, but genuinely they don’t. On the basis of this definition, all innovations are strongly condemned, and hence they can not include the five categories mentioned by Imam Al-`Izz ibn `Abdus-Salaam above. This may explain the Prophetic saying, "Every innovative act is an aberration."

Also, Imam Malik stated that he who innovates something in Islam while deeming it to be a good innovation has alleged that Muhammad (peace and blessings be upon him) was unfaithful in disseminating his message as Allah Almighty says: "This day are those who disbelieve in despair of (ever harming) your religion; so fear them not, fear Me! This day have I perfected your religion for you and completed My favor unto you, and have chosen for you Al-Islam as religion. Whosoever is forced by hunger, not by will, to sin: (for him) Lo! Allah is Forgiving, Merciful." (Al-Ma'idah: 3)

Hence, the innovations that are unlawful in Islam include the following:

-Being innovated, in the sense that the innovation does not take place during the early Islamic period.
-The innovation is considered unlawful when it contradicts one of the primary sources of Islam, such as the Qur'an and the Sunnah.

As a result, things that are new and unprecedented, but go in line with the spirit of Islam, and do not contradict its basics are not considered innovations. It is recorded that some of the Prophet's Companions (may Allah be pleased with them all) would say the Talbiyah (during Hajj) in a formula different from that said by the Prophet (peace and blessings be upon him). For example, Anas (may Allah be pleased with him) would say, "Labbayka Haqqan Haqqa Labbayka Ta`abbudan Wa sedqa." ‘Truly I am at your service O Allah; I am at your service in true worship of You.’

Also, `Umar (may Allah be pleased with him) is reported to have gathered people to perform Tarawih (Ramadan night prayer) in congregation. It is noteworthy here that the same act did not exist during the lifetime of the Prophet (peace and blessings be upon him). 


Linguistically, the word Bida'ah means to come up with something that does not have a precedence. The closest word to it in the English language is "Innovation."

The word Bida'ah has been used in many ahadeeth. Some of these ahadeeth forbid us from practicing any Bida'ah and warn us against it. The Prophet (saaws) says, "Be warned from innovations." (Ibn Majah) He also says,"Every innovations is Bida'ah and every Bida'ah is a misguidance (Dalalah) and every misguidance is in hell fire." (Muslim) Though this hadeeth clearly mentions the word Bida'ah, it does not specify the Sharia meaning of this term. The hadeeth that Muslim narrated indicates the meaning of it more clearly. The Prophet (saaws) says, "Every matter that does not have our approval (command) is rejected." This hadeeth tells us that any matter, regardless of its notion, must be approved by the Sharia. Otherwise it is to be rejected and must not be followed or taken.

However, technically speaking, there are matters that this hadeeth applies to but are not catagorized as Bida'ah. In other words, it is Haram to perform these action, but technically they do not fall under the category of Bida'a. In other words, these matters which Islam did not bring are rejected, and Haram to follow but do not fall under the category of Bida'ah. Take, for example, contracts. Any type of contract that does not meet the conditions the Shariah has specified is an invalid one. Thus, any person involved in such a contract has committed haram, though the action is not Bida'ah. It is a haram action. On the other hand, if one wants to pray the Maghrib prayer two Raka'at instead of three, then a Bida'ah is committed.

Notice in the above example that Bida'a occurred in an action that exists already in the Sharia. Also the way to undertake this action is also set and specified for us by the Sharia. In other words, the Bida'ah occurs in Ibadat (worship). Ash-Shatibi states in his book al-Itisam, p.37: "Bida'a, then, is a made up method in the matters of the Deen in order to match the Sharia [method]. The purpose of this innovated method is to accomplish the same as what the Sharia method accomplished." Therefore, the person who commits Zina, for example, is one that committed haram, but not Bida'ah. This is due to the fact that Zina is not part of the Deen to start with and therefore committing such act would fall under the category of Haram, not the category of Bida'a. Similar is calling for Kufr ideas , such as Nationalism, Democracy, and the ideas of freedoms. They are not Bida'a, but Kufr ideas.

Returning to the example of Zina, what action is there that was done in Zina that has no precedence? And let us ask the same about contracts and other aspects of Islam. But when we look at worships, we find there is a difference. Ibadat, such as Salah, Zakat, Jihad, Haj, etc, are given to us by Allah to indicate a relationship. This relationship is between Allah and his slaves who want to express their gratitude, faithfulness, and extreme respect and love. This relationship is one that human beings have nothing to do with. They cannot realize its meaning other than it is a form of worship that their Creator set for them and at the same time have the deep conviction that Allah does not do something or orders to do something that is meaningless. So, it is a relation that humans do not comprehend the being of the other party involved in it, though they comprehend the existence of that party. This is contrary to all other relations humans have, that being with themselves or with others. No wonder, then, that this relationship is a special one that humans must fulfill as it comes to them without any changes or expansions or creativity. This is not to say that other rules of Islam are subject to change and/or expansions.

Therefore, humans must take this relationship details with submission and follow these details. They must not try to reason with it. Hence we find a rule that specifies the acts of worship as Tawqifiyah, i.e., taken as is. When someone alters these acts of Ibadah in any fashion, then he/she has committed Bida'ah.

At this point we have to understand that the acts of worship are given to us in Quran and Sunnah. So if an order in the Quran requires us to supplicate to Allah, then we supplicate. Now depending on whether this command is general, specific, restricted or otherwise, we obey it accordingly. For example, Allah in Suratul Baqarah says, in translation, "And say, Mohammed, Supplicate to me, I shall answer your supplication." In this Ayah Allah orders us to supplicate without telling us the specific wordings, the situation, format, or position for supplication. It is a general statement without any restrictions. So if people supplicate during bad or good times, individually or in groups, standing up, or sitting down, using the wording used in the divine texts or different ones, having the hands up or not, is not called Bida'a. However, if the person chooses to raise his hand in duaa', due to the many hadiths that the Messenger raised his hands while performing duaa', then that person must raise them in the fashion the Prophet did. If he raises them in a different way, that person committed Bida'a,for he invented a new method in the Deen. Also, one may not say that it is Bida'ah to supplicate after the Salah in a group where the Imam is doing Dua'ah out loud and others are saying Ameen. This is so because such an act is included in the general order of supplication. However, if that duaa' is made as part of prayer, then that is an act of Bida'a because it becomes an addition in the Deen i.e. a new method in the Deen.

The point is that we have to stick to the text. If the text is general, then whatever fits under that generality is allowed, unless there is a Daleel to specify it.

Another point to keep in mind is that Bida'ah is Bida'ah which is Haram. There is no good Bida'ah or bad one. Those who differentiate between them refer to the saying of Omar when he gathered people to pray 20 Raka'ah of Taraweeh that it was "good Bida'ah". The question that arises is: did Omar commit a Bida'ah in his doing? Indeed not. The fact of the matter is that the Sahabah, as well as the Ummah, were recommended to pray Taraweeh, which is nothing but a nightly prayer. What applies to nightly prayer (Qiyamul Layl) applies to Taraweeh. In Qiyamul Layl there is not a set number of Raka'at that we have to adhere to. Hence, when Omar asked people to pray 20 Raka'ah he did not come up with a new way of worship. Rather he followed the command that existed long before. The other point in this respect is that how could the Sahabah agree on a Bida'ah? That is impossible. The Sahabah from whom we got the Quran and the Shariah could never agree on an act of disobedience or a Bida'ah. As for the statement itself that Omar uttered, it was said in the linguistical sense, not the Sharia one.
Source : Ar-Raya Magazine, June 1994, Hasan Abu Abdullah

Don't Do it, Forbid it & Warn Against It

Friday, 07 January 2011 16:36 AbuAbdullah

Compiled from Ahlus-Sunnah wal-Jamaa'ah Websites
By Abdullah ibn Ahmad

In the name of Allaah, Most Gracious, Most Merciful

All praise is due to Allaah. We praise Him, seek His aid, and His forgiveness. We seek refuge in Allaah from the evils of our souls and the evils of our actions. Whomsoever Allaah guides, none can misguide. And whomsoever Allaah allows to go astray, none can guide him. I bear witness that there is none worthy of worship except Allaah, Alone and without any partners, and I bear witness that Muhammad is His slave and Messenger.

Imagine that o­n the Day of Judgment, when the sun will be o­ne mile away and we will be submerged in sweat according to our sins, our beloved Prophet Muhammad (sallAllaahu 'alayhi wa sallam) invites us Muslims to drink from the river of Al-Hawd, o­ne drink from which quenches o­ne's thirst forever. 1Then as we approach the Prophet (sallAllaahu 'alayhi wa sallam), some will be taken away, and the Prophet (sallAllaahu 'alayhi wa sallam) will say, "They are my followers, they are my followers." He will then be told, "You do not know what innovations (in the religion) they made after you." 2

If we are among these disgraced people, we would o­nly have ourselves to blame, as we are warned of committing bid'ah every Friday at the outset of Khutbat-il-Jum'a (Friday Sermon), as we are warned by Allaah (the Exalted) in the Holy Qur'an, and are warned by Prophet Muhammad (sallAllaahu 'alayhi wa sallam) in the plentiful authentic hadith.

Khatibs around the world warn their listeners, as did the Prophet (sallAllaahu 'alayhi wa sallam) warn the companions (radiallaahu anhuma) not to commit bid'ah, a word many justifiably hate, but an act we can't seem to shake free from or care enough about to forbid.

So what is bid'ah? The Shari’ah definition of bid'ah is: "A newly invented way [beliefs or action] in the religion, in imitation of the Shari’ah (prescribed Law), by which nearness to Allaah is sought, [but] not being supported by any authentic proof - neither in its foundations, nor in the manner in which it is performed." 3

In other words, bid'ah is inventing a new way to get closer to Allaah - a way that is unsupported by either the Holy Qur'an or the authentic hadith.

Prophet Muhammad (sallAllaahu 'alayhi wa sallam) said, "There is nothing that will take you closer to paradise but that I have enjoined it upon you, and there is nothing that will take you closer to hell but that I have warned you from it. 4

The Prophet (sallAllaahu 'alayhi wa sallam) also advised us, "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 the Hellfire" 5

Some ask, "What's the big deal? We have bigger problems to tackle." Some claim it's between them and Allaah ('azza wa jall). And some claim their intention is "good."
To those who stated there are bigger problems, please understand there is no bigger problem than failing to protect the purity of Islam and failing to stop the division we suffer from. What bigger problem could there possibly be than the dilution of Islam and the deterioration of the deen Allaah chose and perfected for us? And these are just a few of the consequences of bid'ah, as you'll soon read, inshaAllaah, along with their proofs.

As we sit before khatibs today, the companions (sahaabah) sat before the Prophet (sallAllaahu 'alayhi wa sallam) 14 centuries ago and heard him say, "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)" 6

Notice that the Prophet (sallAllaahu 'alayhi wa sallam) described bid'ah as "the worst of all affairs." (May Allaah separate us from bid'ah. Ameen.)

Those who claim it's between them and Allaah are mistaken because their fellow worshippers, or their family may witness them and imitate them, starting/continuing a chain of innovation that may spread for generations upon generations of Muslims who take bid'ah as Sunnah or even fard (obligatory). Imaam Al-Awzaa’ee (rahimahullaah) said, "When innovations emerge and the People of Knowledge do not show rejection against them, they become the sunnah [in the mind of the ignorant]." 7

And know that Prophet Muhammad (sallAllaahu 'alayhi wa sallam) said in a long hadith narrated by Jarir bin 'Abdullah, "...And whosoever introduces an evil practice in Islam, will shoulder its sin and the sins of all those who will act upon it, without diminishing in any way their burden." 8

And those who claim their intention is good need to read the following Qur’anic ayah and commentary carefully and sincerely.

Allaah ('azza wa jall) says in Surat Al-Kahf, "So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord." {18:110}

Commenting o­n the ayah, Imaam Ibn Katheer (rahimahullaah) wrote, "So for an action to be acceptable, it has to fulfill two conditions. Firstly, it must be sincere for Allaah alone. Secondly, it must be correct in accordance with the Shari'ah. So if the action is sincere, but not correct, it will not be acceptable." 9

Preceding Ibn Katheer in his statement was Al Fudayl bin Iyaad, a famous taabi'ee (successor of the companions) who said, "The religion of Allaahis the most sincere of it and the most correct of it." It was said, "O Abu 'Ali, what is the most sincere of it and the most correct of it." He (rahimahullah) said, "If an action is sincere and it is not correct then it will not be accepted, and if it is correct and it is not sincere then it will not be accepted, until it is sincere and correct, and it will be sincere if it is (done) for Allaah, and it will be correct if it is done upon the Sunnah." 10

The second requirement for a deed to be accepted by Allaah is that deed's support via authentic proof (the Holy Qur'an or authentic hadith). So even with ikhlas (sincerity) and add to that tears and kushu (humility), the deed will not be accepted by Allaah ('azza wa jall) if Prophet Muhammad (sallAllaahu 'alayhi wa sallam) didn't do it, command us with it, or allow it.

Allaah says in Surat Al-An'am, "We have neglected nothing in the Book." {6:37} In Surat An-Nahl, Allaah says, "And We have revealed to you a Book explaining everything." {16:89}

Some sects such as Sufis insist upon bid'ah, not for analytical reasons, but because they think they're special and are upon special conditions, and are therefore allowed special ways (tariqas). However, they fail to grasp two major factors: Islam is for everyone, and secondly, which worshipper of Allaah is more special than Prophet Muhammad (sallAllaahu 'alayhi wa sallam)?

Allaah ('azza wa jall) says, "Or do they have partners that legislate some religion which Allaah has not given permission for?" {42:21}

And the seal of all prophets (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. 11
These innovators overlook that the deen has already been completed and perfected.
Imaam Maalik (rahimahullaah) said, "He who innovates an innovation in Islam regarding it as something good, has claimed that Muhammad (sallAllaahu 'alayhi wa sallam) has betrayed his trust to deliver the message as Allaah says, '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." 12

Sheikh Muhammad Ibn Saalih al-’Uthaymeen (rahimahullaah) said, "Therefore, the innovations, in reality are indirect criticisms of the Shari’ah; because they necessitate the implication that the Shari’ah is incomplete and that the innovation is a more perfect form of worship to seek nearness to Allaah as the innovator claims.13

Allaah says in Surat Alee-'Imran, "Say (O Muhammad [sallAllaahu 'alayhi wa sallam]): 'If you (really) love Allaah, then follow me (follow Qur'an and Sunnah), Allaah will love you and forgive you of your sins. And Allaah is Oft-Forgiving, Most Merciful.'" {3:31}

As you can see, the matter has been made easy for us. The religion is complete; all we have to do is obey. Abdullaah ibn Mas'ud (radiallaahu anhu) said, "Verily, we emulate and do not initiate, and we follow and do not innovate." 14

Imaam Abu Haneefah (rahimahullaah) said, "Stick to the narrations and the way of the salaf, and beware of the newly invented matters for all of it is innovation" 15
Some people will yet insist, clinging to the words "good bid'ah."

Abdullaah ibn Umar (radi Allaahu ‘anhuma) states, "Every innovation is misguidance, even if the people regard it as good." 16

In a long narration you may have already read, ibn Mas'ud (radiallaahu anhu) came upon some gathered in dhikr circles, counting their dhikr with stones inside the masjid. He asked: "What is this that you are doing?" They said: "Oh! Abu Abdur Rahmaan, these are pebbles to count the number of times we say Allaahu Akbar, La ilaaha Illallaah, and Subhaanallaah."

Ibn Mas'ud then told them, "Count your evil deeds, and I assure you that you are not going to lose anything of your rewards (Hasanat). Woe unto you, people of Muhammad, how quickly you go to destruction! Those are your Prophet's companions available, these are his clothes not worn out yet, and his pots are not broken yet. I swear by Whom my soul is in His Hands that you are either following a religion that is better than the Prophet's religion or you are opening a door of misguidance."

They said: "We swear by Allaah Almighty, oh, Abu Abdur Rahmaan, that we had no intention other than doing good deeds." Ibn Mas'ud said: "So what? How many people wanted to do good deeds but never achieve them? The Prophet of Allaah has told us about people who recited the Qur'an with no effect o­n them other than the Qur'an passing through their throats. I swear by Allaah, I am almost sure that most of you are from that type of people."

Then he left them. Umar Ibn Salamah (the sub narrator) said: "We saw most of the people of those circles fighting against us with the Khawaarij in the battle of An-Nahrawan." 17 [The Khawaarij are people who deserted Ahlus-Sunnah wal-Jama’ah and were the cause of the first division in Islam, during the caliphate of 'Ali, radiallaahu anhu, whom they made takfir o­n. Before that, there was no division because all the Muslims adhered to the Sunnah, and had the same 'aqida.]
Inevitably, the person will say, "What about taraweeh? Umar (radi Allaahu ‘anhu) called it a 'good bid'ah'." About that, Sheikh Saalih al-Fawzan, o­ne of the leading scholars in the world today (hafidhahulla), said, "What a good bid’ah this is’, then his intent with that – and Allaah Knows best – was the linguistic meaning of an innovation not the Shari’ah (legislative) innovation. This is because legislative innovations are prohibited in Islam, and the proof is based upon what we mentioned: that he intended by it the Taraweeh prayer – and the Taraweeh prayer is not an innovation – rather it is a Sunnah."

No o­ne has the right to invent Shari’ah. The constitution of Shari’ah is the exclusive Right of Allaah ('azza wa jall). 18

The Prophet (sallAllaahu 'alayhi wa sallam) said, "Whosoever does an action which we have not commanded, then it must be rejected." 19

One of the reasons why bid'ah is spreading and doesn't seem to be slowing down is the ignorance of some of our leaders who insist o­n allowing bid'ah for what they claim is "the sake of unity." These people fail to realize that it is our duty to protect the purity of the deen of Islam; perhaps our children and our grandchildren can at least have the opportunity to worship Allaah in the manner the Prophet (sallAllaahu 'alayhi wa sallam) commanded us. And secondly, bid'ah along with shirk and sins are the very reason we are divided.

The Prophet (sallAllaahu 'alayhi wa sallam) said, "By He in Whose Hand is my soul! You will enjoin righteousness and forbid evil, or Allaah will send a punishment o­n you from Him. Then, you will supplicate to Him, but He will not accept your supplication."20

These afflictions, calamities and trials are Allaah's punishment o­n us as a result of our shirk, bid'ah and sins.The very reason these leaders say they're not preventing bid'ah is the very reason we are not united. SubhanAllaah! May Allaah unite us o­n the haqq (truth) and the straight path. Ameen.

Bid'ah is way more serious and destructive than our current leaders are telling us. Sheikh-ul-Islaam Ibn Taymiyyah (rahimahullaah) said, "In fact, the kufr of Jews and Christians is because of bid'ah. They introduced new things into the religion and those things took them completely away from the true message of Musa (Moses) and ‘Eesa (Jesus) alaihumma salam."

Some of these leaders are themselves guilty of allowing bid'ah, whereas the scholars of the past struggled in the cause of Allaah to fight bid'ah.

Imaam Bukhari (rahimahullaah) said, "I have met more than a thousand scholars (then he mentioned the names of the more prominent in each of the lands that he traveled to) 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.' " 21

As we can see, the scholars made it a point - rather a priority - to stop bid'ah and teach those committing the innovations. And o­nly after the innovator (mubtadi') refused did the scholars warn against him for the sake of Allaah and the benefit of the Ummah. Obviously, this is not to be confused with pointing out others' mistakes, or revealing flaws of others. That should be clear.

Ibn Taymiyyah (rahimahullaah) said, "The o­ne who refutes the innovators is a mujaahid." And Ibn al-Qayyim said, "The jihaad with decisive proofs [from the Book and the Sunnah] and the tongue takes precedence over the jihaad with the sword and the spear." 22

Nasr bin Zakariyaa (rahimahullaah) said I heard Muhammad bin Yahyaa adh-Dhuhlee (rahimahullaah) saying, I heard Yahyaa bin Yahyaa (rahimahullaah) saying, "Defense of the Sunnah is more superior than jihaad in the path of Allaah."

So I said, "A man spends his wealth, tires his body and strives (in jihaad), so is this o­ne (still) better than him?

He said, "Yes, by many times!" 23

Regarding the difficulty of criticizing innovators, Ibn Taymiyyah also relayed the following: "When some people said to Imaam Ahmad Ibn Hanbal (rahimahullaah) that they felt uneasy about criticizing people, he replied, 'If you remain silent and I remain silent, then who will make the ignorant person aware of the authentic from the defective?' " 24

About that, Al-Hasan Al-Basree said, "There is no backbiting with regard to (talking about) the innovator or the sinner who openly professes his evil. 25

Sadly, when Allaah wills some sincere and knowledgeable brother or sister to warn the people with hikma (wisdom, Sunnah), inevitably he/she gets evil stares, cursed, labeled a "trouble-maker", or "kafir", or "munaffiq", gets mocked, perhaps even gets banned from the masjid and, in essence, becomes a stranger among his/her own people.

When these concerned brothers and sisters see no o­ne else - like the imaam - opposing the rampant bid'ah, and these brothers and sisters try to advise with hikma, they're usually rejected and talked into believing their act of "looking for mistakes" separates the Ummah, and they would be better off just focusing o­n their prayer and Qur'an.

Imaam Ahmad ibn Hanbal disagreed with this and said, "When he fasts and prays and secludes himself, then he does so for the benefit of his own self. However, when he speaks out against the innovators, he does so for the benefit of the Muslims in general, and this is more virtuous."

Blaming those who enjoin good and forbid evil seems to be a diversional tactic by the innovators and their accommodators to remove the focus from the bid'ah, and Allaah knows best. As a result, the innovators get their way and the naive are fooled into never addressing the bid'ah, ignoring Allaah’s frequent Qur’anic command of enjoining good and forbidding evil (al-amr bil ma’ruf wa nahi ‘an al-munkar).

The Prophet (sallAllaahu 'alayhi wa sallam) said, "Islam began as something strange, and it shall return as something strange as it began. So Toba (a tree in paradise) to the strangers." It was asked, "Who are the strangers?" He replied, "Those that purify and correct what the people have corrupted of my Sunnah." 26

In another hadith, the Prophet (sallAllaahu 'alayhi wa sallam) said, “Ahead of you there lie days of patience, during which being patient will be like grasping a hot coal. The o­ne who does good deeds then will have a reward like that of fifty men who do such deeds. And someone else added - They said: O Messenger of Allaah, the reward of fifty of them? He said: “The reward of fifty of you.” In some reports of the hadeeth, it reads, “They are the o­nes who will revive my Sunnah and teach it to the people.”27

Imaam Abu Haneefah, Imaam Maalik, and Imaam Ahmad ibn Hanbal (rahimahullaahuma) were belted, beaten and tortured by Muslims - yes, Muslims - for sticking to the Shari'ah and Sunnah. Imaam al-Barbahaaree (rahimahullaah) - the leading imaam of his time - died while hiding from his own people. Sheikh-ul-Islaam Ibn Taymiyyah (rahimahullaah) was imprisoned twice by Muslims for enjoining good and forbidding evil. Imaam Muhammad ibn Abdul-Wahhab (rahimahullaah) is still slandered today by the haters of Tawheed and Sunnah among the kufar and ignorant Muslims, who'd rather label him "extremist" than learn the truth, which was that he spent his life trying to revive the dormant Sunnah amongst Muslims who had ignored it, and chosen the way of shirk and superstitions instead.

During the time of Ahmad ibn Hanbal (rahimahullaah), a man named Bishr al-Mareesee had innovated the idea that the Qur'an was created and therefore was flawed, and Muslims fell prey to this kufr-based deviation. Ahmad ibn Hanbal, of course, advised those Muslims the Qur'an is the Speech of Allaah (an attribute of Allaah) and is therefore not created. He also warned of sitting with al-Mareesee. For warning against this bid'ah that takes o­ne out of the fold of Islaam, Ahmad ibn Hanbal became the target of verbal abuse, and was jailed and tortured for well over two years.

The khalifa, Al-Mutasim, sided against Hanbal's fatwa, and threatened those who disagreed. The other scholars changed their fatwa in accordance with the deviated khalifa, leaving Ahmad ibn Hanbal and a scholar named Muhammad bin Nuh (rahimahullaahuma) o­n a deserted island of truth.

Abu Bakr Al-Ahwal asked Imaam Ahmad, "Oh, Abu 'Abdullah! If you are faced with the sword, will you answer (accept)? He said, "No." 28

Al-Mutasim severely flogged Imaam Ahmad in public, but died before he could inflict more harm to Imaam Ahmad. Muhammad ibn Nuh (rahimahullaah) died during the lengthy oppression. Al-Wathiq (who succeeded Al-Mutasim) did not flog Imaam Ahmad, because he saw that the whipping increased the imam's stature amongst the people. Al-Wathiq instead banned Imaam Ahmad from associating with (and teaching) the people, and from living in the same town as him. So Imaam Ahmad hid until Al-Wathiq died. 29

Imaam Ahmad, who didn't sell his deen, didn't want to misguide the sincere people, who were eager to follow Imaam Ahmad's opinion. Ahmad Ibn Hanbal compared the punishment at the hands of the khalifa to that of having the wrong answer to Allaah o­n the Day of Judgment, and he chose the whip and the sword.

For standing up in the cause of Allaah, Allaah raised Imaam Ahmad in status and made him the symbol of the Sunnah, so much so that 800,000 men and 60,000 women attended his janaza (funeral). 30 And if you include the people o­n the rooftops and diverse localities, the number was more than a million. 31
May Allaah grant Jannatal Al-Firdaus to Imaam Ahmad and all those who stand up for Allaah, 'azza wa jall. Ameen.

Compare the aforementioned imaams of yesterday (mashaAllaah) to today's imaams, who overlook bid'ah and remain quiet when shirk is committed in their presence for the lowly gain of a bi-weekly paycheck or political prominence.

'Aisha (radiallaahu anha) narrated, "I heard the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) saying, 'If anyone seeks Allaah's satisfaction at the expense of people's anger, Allaah will be pleased with him and will cause people to be pleased with him. However, if anyone seeks people's satisfaction at the expense of Allaah's anger, Allaah will be angry with him and will cause people to be angry with him.' " 32
Sheikh Al-Fawzan said, "It is obligatory for o­ne to endure harm for the sake of Allaah." 33

Allaah ('azza wa jall) says in Surat Al-'Ankabut, "Of mankind are some who say: "We believe in Allaah,' but if they are made to suffer for the sake of Allaah, they consider the trial of mankind as Allaah's punishment, and if victory comes from your Lord, (the hypocrites) will say: 'Verily! We were with you (helping you).' Is not Allaah Best Aware of what is in the breast of the 'Alameen (mankind and jinns)." {29:10}

Sheikh Al-Fawzan said about the above aya: "That person who is harmed by people because of his adherence to Islam considers such a harm as severe as the punishment that will be inflicted o­n him by Allaah due to renouncing the religion. Regrettably, his wrong thought leads him to escape from suffering the harm caused to him by humans to face Allaah's punishment that will be inflicted o­n him because of apostasy." Fawzan went o­n to add:

"In this verse, Allaah, 'azza wa jall, informs us of a class of people who adopt the religion of Islam without seeking the religious knowledge that provides them with firm belief. o­nce any o­ne of such a class is subjected to such afflictions as those which usually harm the messengers and their followers at the hands of their opponents, he abondons his faith and compares this temporary punishment of man to the eternal punishment of Allaah from which the believers strive to flee. Accordingly, such a person flees from the torture received at the hands of the foes of Allaah by renouncing his religion. He is thus similiar to the o­ne who flees from the excessive heat and seeks refuge in the fire..." 34

While Allaah does not make it obligatory o­n us to choose death and endure the physical torture Imaam Ahmad received (as long as we don't express kufr in the heart), 35 Allaah does command us to hate bid'ah, abstain from bid'ah, and forbid bid'ah. It is an evil, for which the action is rejected and because of which punishment o­n the Day of Judgment becomes due unless Allaah ('azza wa jall) pardons it.

About those whose innovations do not include apostasy, a committee of scholars concluded based o­n the proofs, "Each shall be tortured in accordance to [his] innovations, and deviation, except for those whom Allaah pardons, and forgives. Their final abode will be Paradise. The o­nly sect that will be safe is Ahlus-Sunnah wal-Jama’ah, who adhere to the Sunnah of the Prophet sallAllaahu 'alayhi wa sallam, and hold fast to what he and his companionship, radiallaahu anhuma, were holding. ...As for those whose innovation casts them out of Islaam, they belong to the Ummah of invitation (mankind at large), not the Ummah of response. They shall remain in Hell-Fire forever, and this is the most valid opinion." 36

If the potential of hellfire doesn't put fear into the heart, perhaps nothing will. And Allaah knows best.

A person who commits the bid'ah does not become a mubtadi' until he is shown that his bid'ah is proven to have no foundation in the Shari’ah and Sunnah, and he insists o­n that bid'ah.

Read what sheikh-ul-Islaam Ibn Taymiyyah (rahimahullaah) had to say. "Any innovator who has the proof established against him, it is required for him to undergo punishment. And if not, then still, his innovative and forbidden actions are fruitless and contain no reward in them. Rather, they subtract from his good deeds, reduce from his reward and serve as a means for lowering his honor and status. This is the ruling concerning those who are misguided and their recompense. And Allaah rules with equity and justice; He does not wrong anything, not even an atom." 37
Allaahu Akbar! If that, along with the ayat of Allaah ('azza wa jall), and the warnings of our Prophet Muhammad (sallAllaahu 'alayhi wa sallam) don't terrify us, then perhaps we should sit down and examine our intention. Is our intention to worship Allaah the way Prophet Muhammad (sallAllaahu 'alayhi wa sallam) taught us, or is our intention to follow our own desires? We must be honest with ourselves.
So what do we do?

Prophet Muhammad (sallAllaahu 'alayhi wa sallam) prophesied this dilemma in a hadith narrated by al-'Irbad bin Sariyah. The Messenger of Allaah (sallAllaahu 'alayhi wa sallam) said, "...I admonish you to fear Allaah, to listen and obey even if an Abyssinian slave is appointed as your leader, because whosoever among you shall live after me will see much discord. So hold fast to my Sunnah and the examples of the rightly-guided Caliphs who will come after me. Adhere to them and hold to it fast. Beware of new things (in deen) because every bid'ah is a misguidance." 38
The solution is: Hold o­n to the Sunnah, and beware of bid'ah.
Prophet Muhammad (sallAllaahu 'alayhi wa sallam) did not command us to allow the bid'ah for the sake of unity. No, he (sallAllaahu 'alayhi wa sallam) commanded us to beware of bid'ah.

Allaah ('azza wa jall) says in Surat Ra'd, "Verily! Allaah will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allaah). " {13:11}

Abdullaah ibn Mas'ud (radiallaahu anhu) lamented, "How will it be when the trials overcome you, in which the young grow old and the old grow senile. And the people take the bid'ah as the Sunnah, and when it changes they say, 'the Sunnah has changed.' It was said, 'when will this be O Abu Abdur-Rahmaan?' He replied, 'when your speakers are many and your scholars are few, and the wealthy o­nes are plenty and the trustworthy o­nes are few.' " 39

In most masaajid, you'll find the same brother who advises others to grow a beard, “like the Prophet (sallAllaahu 'alayhi wa sallam)”, turn around and, almost in the same breath, invite others to "chilla or jawla for 40 days." Or you might find the same imaam who gives a khutba o­n following the Sunnah then turn around and invite others to celebrate the birthday of the Prophet (sallAllaahu 'alayhi wa sallam) or the martyrdom of 'Ali (radi Allaahu ‘anhu). Strange things are going o­n, brothers and sisters, and we must be knowledgeable of the Sunnah, and learn how to enjoin good and forbid evil, and then follow that up with action. It’s important to note that acting before seeking the required knowledge o­n the topic could cause more harm than good, so seek knowledge first then act for the sake of Allaah. (May Allaah increase us in useful knowledge, and support those who enjoin good and forbid evil. Ameen.)

The Prophet (sallAllaahu 'alayhi wa sallam) 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." 40

The warning of committing bid'ah applies to each Muslim; no o­ne is exempt. We should take stock of all acts of worship that we perform and find its daleel (evidence) either in the Qur'an or in an authentic hadith. Imagine that you unknowingly perform this bid'ah your whole life and, o­n the Day of Judgment, you see no reward for it - in fact the opposite, a bunch of sins. Think of how many acts according to the Sunnah you could be substituting in the place of this bid'ah.
Hassan ibn 'Atiyyah (rahimahullaah), said, "A people never introduce a bid'ah into their religion except that Allaah takes away its like from their Sunnah and then does not restore it to them until the Day of Resurrection." 41

Imaam ash-Shaafi'ee (rahimahullaah) said: "That a person meets Allaah with every sin except shirk is better than meeting Him upon any o­ne of the innovated beliefs." 42

Ahmad ibn Sinaan Al-Qattaan (rahimahullaah) said, "There is no innovator in this world except that he detests Ahlul-Hadith (the People of Hadith). So when a man innovates (into the religion), the sweetness of the hadith is removed from his heart." 43

We seek refuge with Allaah from such hatred and misguidance!
The Prophet (sallAllaahu 'alayhi wa sallam) said, "So he who follows my Sunnah has been guided, and he who follows the innovations has been destroyed." 44
Ibn 'Abbaas (radiallaahu anhuma) said, "Indeed the most detestable of things to Allaah are the innovations." 45

And, obviously, if the bid'ah is despised by Allaah ('azza wa jall), then know with surety that shaytan (we seek refuge with Allaah from shaytan the outcast) is pleased with it.

Sufyaan ath-Thawree (rahimahullaah) said, "Innovations are more beloved to shaytan than sin, since a sin may be repented from but an innovation is not repented from." 46

Of course, some people will stick to their bid'ah because their father did it or their sheikh taught them. Remind them that those who opposed the prophets (alaihumma salam) said similar things. Allaah, 'azza wa jall, says in Surat Luqman, "And when it is said to them: 'Follow that which Allaah has sent down', they say: 'Nay, we shall follow that which we found our fathers (following).' (Would they do so) even if shaytan invites them to the torment of the Fire?" {31:21} 

Good Bida’ah vs Misguided Bida’ah
Posted on March 20, 2007 by Abu Layth

Compiled by SeekingIlm Staff

Imām Ash-Shāfi’ī said,

“Bida’ah is of two kinds: Bida’atun Mahmūda (praiseworthy bida’ah) and Bida’ahtun Madhmūma (blameworthy innovation).”

Abu Nu’aym also reports with different wording:

البدعة بدعتان: بدعة محمودة وبدعة مذمومة، فما وافق السنة فهو محمود، وما خالف السنة فهو مذموم

“Bida’ah is of two types: Bida’ah that is praiseworthy and Bida’ah that is blameworthy. What agrees with the sunnah is praiseworthy and what contradicts the sunnah is blameworthy.”

[Abu Nu'aym's Al-Hilya, Ibn Rajab's Jaami' Al-'Ulum wal Hikam (Arnaa'ut stated "Sahih" in his edition), Ibn Hajr in Fat-h-ul Baari, Shawkaani in Qawl Al Mufid]

To read a defense and proven authentication of these words from Imam Ash-Shafi’i read here.

Imām Al-Jurjānī states in At-Ta’rifāt,

“Whatever contrivance (fi’latun) contradicts the Sunnah, it is named Bida’ah because whoever supports it innovated it without basis from an Imām. It consists of a novel matter which the Sahābah and their successors did not follow and which is unsupported by a legal proof.” [pg 62]

Ibn Hajr Al-Haytamī said, “Bida’ah in terms of the law is everything innovated in contravention of the Lawgiver’s command and the latter’s specific and general proof.” [At-Tabyīn fī Sharh Arba’īn]

Ibn Al-Jawzī defined misguided bida’ah as,

“…whatever is blameworthy in contravening the foundations of the law”.

Qadhī Ibn Al-‘Arabī stated,

وإنما يذم من البدعة ما خالف السنة

“Only the bida’ah that contradicts the Sunnah is blameworthy.” [‘Aridhat Al-Ahwādhī]

Al Hafith Ibn Hajr Al-’Asqalaani stated in his Fat-hul-Baari Sharh Sahih Al Bukhaari when explaining the famous statement of ’Umar ibn Al-Khattab: ‘What an Excellent Bida’ah this is!’;

قال عمر نعم البدعة في بعض الروايات نعمت البدعة بزياة تاء والبدعة أصلها ما أحدث على غير مثال سابق وتطلق في الشرع في مقابل السنة فتكون مذمومة والتحقيق أنها أن كانت مما تندرج تحت مستحسن في الشرع فهي حسنة وأن كانت مما تندرج تحت مستقبح في الشرع فهي مستقبحة وإلا فهي من قسم المباح وقد تنقسم إلى الأحكام الخمسة

“‘Umar said, “[What a] Fine innovation!” and in some narrations a (letter) ‘taa’ is added. The root meaning of innovation (bida’ah) is what is produced without precedent. It is applied in the law in opposition to the Sunna and is, in that case, blameworthy. Strictly speaking, if it is part of what is classified as commendable by the law then it is an excellent innovation (hasana), while if it is part of what is classified as blameworthy by the law then it is blameworthy (mustaqbaha), otherwise it falls in the category of what is permitted (mubaah). It can be divided into the five legal categories [(or rulings)Ahkaam Al-Khamsah)].

[Fat-hul Baari Sharh Sahih Al Bukhaari]

Notice that most jurists define bida’ah dhalālah (misguided) as an act or dogma that contradicts the Sunnah and has no foundation in Islām. So if an act does not contradict the pure Sunnah and does have a basis in law, it is not an evil bida’ah but a good bida’ah.

All of these definitions are derived from many actions of the Sahābah during and after the life of the Nabī (Sallallāhu ‘alayhi wa Sallam). If one reads through the works of hadīth they will find numerous examples of the Sahābah doing acts of worship without the prior recommendation or consent of the Nabī (Sallallāhu ‘alayhi wa Sallam). Our opponents will argue that due to the fact the Nabī (Sallallāhu ‘alayhi wa Sallam) approved these actions the actions are thus ‘ok’ or even recommended. The problem with this view is that the Sahābah knew the Nabī (Sallallāhu ‘alayhi wa Sallam) had warned against misguided bida’ah, yet they still innovated acts of worship without the blame of our beloved Nabī (Sallallāhu ‘alayhi wa Sallam). Thus it is clear that the Sahābah believed if the act did not contradict the established laws of the shari’ah, the act was a good bida’ah.

Some examples of innovations within the life of the Nabi (SAWS) (Sallallāhu ‘alayhi wa Sallam):

1) Bilāl (Radhiya Allāhu ‘Anhu):

Abu Hurairah reported that Rasūlullah (Sallallāhu ‘alayhi wa Sallam), upon whom be peace, said to Bilal, “O Bilal, tell me what good deed you have done in Islam that I hear the sound of your footsteps in Paradise?” Bilal said, “That after I purify myself during the day or night, I pray with that purification as much as Allah (SWT) has destined for me.” (Related by al-Bukhari and Muslim. It is also reported by Buraydah Al-Aslamī with minor differences in Tirmithī and Hākim’s Mustadarak)

2) Rifa’a ibn Rāfi’ Az-Zuraqī:

One day we were praying behind the Prophet. When he raised his head from bowing, he said, “Sami’a-l-lahu Liman hamida.” A man behind him said, “Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi” (O our Lord! All the praises are for You, many good and blessed praises). When the Prophet completed the prayer, he asked, “Who has said these words?” The man replied, “I.” The Prophet said, “I saw over thirty angels competing to write it first.” Prophet rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position.

[Reported in Sahīh Al-Bukhārī, the Muwatta’, Nasā’ī, Ahmad]

Al-Hāfith Ibn Hajr states after this hadīth, “From this hadīth the permissibility of innovating [jawāz ihdāth] an invocation inside Salāh, other than what was received from the Nabī (Sallallāhu ‘alayhi wa Sallam) can be inferred, as long as it does not contradict what is received from the Nabī (Sallallāhu ‘alayhi wa Sallam).” [Fat-hul Bārī]

3) Innovated Takbirah: Abdullah ibn ‘Umar narrates that a man came late to Salāh. Upon arriving to the line he started his prayer with the following words,

“Allāhu Akbaru Kabīran wal-hamdulillahi kathīran wa subhān Allahi bukratan wa asīlā”

The Nabi (SAWS) (Sallallāhu ‘alayhi wa Sallam), after completing the prayer, asked the people who had said this. The man said, “Oh Rasūlullah! I did not intend by it other than good!” The Nabi (SAWS) (Sallallāhu ‘alayhi wa Sallam) said, “I saw the gates of heaven open because of those words.” Ibn ‘Umar added, “I never ceased saying these words since hearing the Nabi (SAWS) (Sallallāhu ‘alayhi wa Sallam) say that.”

[Muslim, Tirmithī (hasan Sahīh Gharīb), An-Nasā’ī with two chains, and Imām Ahmad with several chains.]

4) The appointed leader reciting Surat-Ikhlās multiple times in Salāh.

There is no need to repeat this story as I would hope every Muslim knows it. This companion (Radhiya Allāhu ‘Anhu) invented reciting Surat Ikhlās multiple times in one prayer. The Sahābah became upset at this and eventually the Nabī (Sallallāhu ‘alayhi wa Sallam) told him, “Tell him that Allāh loves him.”

Shaykh Yūsuf Ar-Rifā’ī stated,

“In spite of this [The Prophet’s approval (iqrār)], we do not know of any scholar who holds that doing the above is recommended, for the acts the Prophet (Sallallāhu ‘alayhi wa Sallam) used to do regularly are superior, though his confirming the like of this illustrates his Sunnah regarding his acceptance of various forms of obedience and acts of worship, and shows he did not consider the like of this to be reprehensible innovation (bida’ah), as do the bigots who vie with each other to be the first to brand acts as innovation and misguidance.Further, it will be noticed t hat all the preceding hadīths are about Salāh, which is the most important of all bodily acts of worship, and of which the Prophet (Sallallāhu ‘alayhi wa Sallam) said, “Pray as you have seen me pray.” [Mālik, Bukhāri, others]. Yet He (Sallallāhu ‘alayhi wa Sallam) accepted the above examples of personal reasoning because they did not depart from the form defined by the Lawgiver, for every limit must be observed, while there is latitude in everything besides, as long as it is within the general category of being called for by sacred law. This is the Sunnah of the Prophet and his way and it is as clear as it can be. Islamic scholars infer from it that every act for which there is evidence in sacred law that it is called for and which does not oppose an unequivocal primary text or entail harmful consequences is not included in the category of reprehensible innovation, but rather, it is of the Sunnah, even if there should exist something whose performance is superior to it.” [Ar-Radd Al-Muhkam pp119-133]

5) The famous incident of the companion using the verses of Fātihah as Ruqya for the chieftain and receiving payment for that. The Nabi (SAWS) (Sallallāhu ‘alayhi wa Sallam) said regarding this,

“How did you know it was among the words that heal? You were right! Divide up the herd (of sheep that were given in payment) and give me a share.” [Bukhārī & others]

6) The additional words, “As-Salātu Khayrun Min An-Nawm” [Prayer is better than sleep]. To the fajr adhān.

This was originally added by Bilāl and the Prophet (Sallallāhu ‘alayhi wa Sallam) thus accepted it. This is reported by Ibn Mājah and Imām Ahmad via hasan chains.

There are many more examples. Some will say that this is restricted to the life of the Nabī (Sallallāhu ‘alayhi wa Sallam). Their assumption, in our view, is discarded.

Ibn Al Mubarak narrates in his Az-Zuhd that a man married the widow of Abdullah ibn Rawāha (Radhiya Allāhu ‘Anhu). The man asked her, “Do you know why I married you? I married you so that you would tell me how Abdullah behaved in his house! She said to him, “He used to pray two raka’ahs before going out, and two raka’at before coming in. He never omitted doing this.” [Ibn Hajar narrates it in Isabah and Adh-Dhahabī in his Siyar. The chain is authentic.]

Women innovated, starting with Fātimah (alayhas-salām), placing women in caskets for dislike of their shapes showing. [See Talkhīs Al-Habīr of Ibn Hajr, Abū Nu’aym’s Al-Hilya, Ibn Abdul Barr’s Isti’āb and other works.]

Numerous companions fasted every day, save ‘Eid, after the Nabi (SAWS) (Sallallāhu ‘alayhi wa Sallam)’s death. This is authentically narrated from ‘Umar (ibn Kathir’s Bidāyah), ‘Uthmān (Abū Nu’aym’s Al-Hilya), Abdullah ibn ‘Umar, Abū Talhah, and ‘Ā’ishah (Al-Mughnī of Ibn Qudāmah).

Praying all night without sleep, which is not a sunnah of the Nabi (SAWS) (Sallallāhu ‘alayhi wa Sallam). This was done by Shaddād ibn Aws and many others (Abu Nu’aym’s Al-Hilya and others).

Singing after Salāh. Ibn As-Sim’ānī reports in his Kanz al-‘Ummal (8944) that a the people came to Umar ibn Al Khattab (Radhiya Allāhu ‘Anhu) and told them of a man who sings after Salāh. So Umar went with them and after hearing the lines he sang, Umar himself repeated the last line, “My soul! You and your lusts are nothing! Fear Him! Fear Him! Fear Him!” then said, “Whoever of you must sing, let him sing such things!”

Another example is using the masbahah/Subha, either rocks, or date stones etc. See: for further explanation.

Is Every (kullu) Bida’ah Misguided?

The statement of the Nabi (SAWS) (Sallallāhu ‘alayhi wa Sallam)

“Every newly fangled thing (kullu muhdathatin) is a bida’ah and every bida’ah is misguidance (dhalāla)…”

Pseudo-Salafism interprets this hadīth to mean “Every bida’ah without exception.” Linguistically, this is not necessarily sound. Many times in the language, especially in Islāmic literature, “kull” is used to mean “most” or “very many”.


Allāh ta’alā says,

تُدَمِّرُ كُلَّ شَيْءٍ بِأَمْرِ رَبِّهَا فَأَصْبَحُوا لَا يُرَى إِلَّا مَسَاكِنُهُمْ كَذَلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ“

Everything (kulla) will it destroy by the command of its Lord!” Then by the morning they – nothing was to be seen but (the ruins of) their houses! Thus do We recompense those given to sin!” (46:25)The exceptions to the “everything” being The Mountains, the heavens, the angels etc.Another example is the story of the hoopoe and the Nabi (SAWS) Sulaymān (Sallallāhu ‘alayhi wa Sallam). Read: “But the Hoopoe tarried not far: he (came up and) said: “I have compassed (territory) which thou hast not compassed, and I have come to thee from Saba with tidings true. “I found (there) a woman ruling over them and provided with every requisite (وَأُوتِيَتْ مِن كُلِّ شَيْءٍ); and she has a magnificent throne…”

Yet, Saba (Sheba) was not provided with every shay (thing). Rather, she did not have the throne of Sulaymān.

There are many other examples in the Qur’ān and the Sunnah that state all-inclusiveness yet imply exceptions.

The claim of all-inclusiveness is thus shown, by the evidences we have presented here, to be an incorrect understanding of the hadīth.

Starting a Good Sunnah!

فَقَالَ رَسُولُ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏مَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً حَسَنَةً فَعُمِلَ بِهَا بَعْدَهُ كُتِبَ لَهُ مِثْلُ أَجْرِ مَنْ عَمِلَ بِهَا وَلَا يَنْقُصُ مِنْ أُجُورِهِمْ شَيْءٌ وَمَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً سَيِّئَةً فَعُمِلَ بِهَا بَعْدَهُ كُتِبَ عَلَيْهِ مِثْلُ وِزْرِ مَنْ عَمِلَ بِهَا وَلَا يَنْقُصُ مِنْ أَوْزَارِهِمْ شَيْءٌ

“Whoever institutes a good practice in Islam has its reward and the reward of all those who practice it until the day of judgement without lessening the rewards of the latter. And whoever institutes a bad practice in Islam beards its onus and the onus of all those who practice it until the Day of Judgment without lessening the onus of the latter.”

The term Sanna (translated here as institutes) means to start an act without precedent. This definition is proven in other authentic narrations. Mainly the hadīth that is ‘agreed upon’ that states the first to commit murder was the son of Ādam (awwalu man sanna al-qatl. Pseudo-Salafism argues that the above hadīth context. The context being spending for Allah (SWT)’s sake. This is easily refuted by the generality of the words of the Nabi (SAWS) (Sallallāhu ‘alayhi wa Sallam). Amongst the principle foundations of Islām is the maxim, “The import of evidence derived from the generality of the statement, not the context in which it took place.” If this wording were to be understood restrictedly then one must produce specific proof to restrict it. Furthermore, consensus amongst the earliest scholars would be necessitated to fulfill one’s claim. With Allah (SWT) is supreme success!

Sheikh Hamza Yusuf talk on Bid'ah

What is Bid'ah? A scholar's answer

Some Questions about Bid'ah
By Mufti Ebrahim Desai

Q.) What is the real meaning of Bid'ah?

A.) Bid'ah is an Arabic word meaning innovation. According to Shari'ah, to include anything in Islam which was not present at the time of Rasulullah, Sall-Allahu alayhi wa sallam, and the Sahabah, Radi-Allahu anhum, and regard such inclusion as a compulsory component (Fardh-waajib) of Islam. For example, the syllabus taught to children in a Maktab to enable them to read the Qur'an is permissible. To regard the syllabus as a compulsory component of Deen is Bid'ah. If anything that is permissible but projected as compulsory in Shari'ah is Bid'ah as that projects a distorted vision of Shari'ah. It is imperative to preserve the prestine purity of Shari'ah by condemning every act of Bid'ah. And Allah Taala Knows Best.

Q.) Here in our country, when Eid prayers are offered people embrace (moa'anika) and greet each other by saying "eid mubarak" etc. What does Shariah say about that? Did the Holy Prophet, Sall-Allahu alayhi wa sallam, or his companions do this sort of thing after Eid prayers? If not, then should this be called Bid'ah?

A.) Greeting one another and making Mu'aanaka was common among the Sahaba, Radi-Allahu anhum. However, the Mo'aanaka should not be regarded as a compulsory act of that day.

The Evil of Bid'at

By Maulana Muhammad Badr-e-Alam (RA)
"Whoever introduces a new thing in this affair (Religion) of ours which is not of it, is cursed." Rasulullah (sallallahu  alayhi wasallam)
Bid'at is a fatal and contagious disease, so those who are addicted to it should be avoided like patients of infectious disease. That is to say, we have to keep aloof from the gatherings of such people nor should we mix with them. Rasulullah (sallallahu alayhi wasallam) on encountering them on the Day of Judgement will scold them by sayirig that those who tried to alter religion after my passing away and did spread Bid'at will better keep away from me now.

You find that Rasulullah (sallallahu alayhi wasallam) who is compassionate towards us even more than our parents, feels gravely disgusted by acts of Bid'at. The reason is that Bid'at presupposes that Islam was incomplete in some respect and that Bid'at has supplied the gap. In other words it means that there is need for some more Prophets after the passing away of Rasulullah (sallallahu alayhi wasallam). Such an attitude is directly opposed to our true belief as to the finality of his Prophethood.

Bid'at tends to affect not only the actions of a Muslim but also his faith; hence there is a danger in practising too much of Bid'at as the doer will meet an evil death. Ancient and latter day pious Muslims have concurrently stressed the need of avoiding Bid'at and those who are habituated to it. I am at one with those pious Muslims in admonishing my friends to be cautions in this respect. I pray to Allah that He may inspire us with love of Sunnah and hatred for Bid'at.

It should be remembered that as we are living in the final ages of the world we have to strive to protect our faith. We should not fall foul to hopeless bigots but should certainly try to bring around those who are disposed to listen to correct instruction with sincerity. Of course, it is incumbent on us to leave no stone unturned in conveying the message of Sunnat to the latter.
Due regard must always be paid to the rules laid down by Shariat under this heading. Firstly, no particular day of the year should be appointed for this purpose. Secondly, gatherings of friends and relations should not be considered as necessary. Each one may make his own arrangements according to his capacity in his own place. However, it is desirable that on the first occasion after death friends and relations may assemble together to recite the Holy Quran without any distribution of food etc. Such gatherings may not be called for as a rule in future.
We owe a sacred duty to Allah to desist from raising any equals with Him or His attributes (Sifaat) even if it be a saint or learned Alim.
Secondly, we owe a duty to the Holy Qur'an to obey its dictates by word and deed and to recite it punctually every day. Thirdly, we owe a duty to Rasulullah (sallallahu alayhi wasallam) to believe in him and be sure that no Prophet will be born after him and to obey his Shariat heart and soul while scrupulously avoiding all forms of Bid'at.
It has become difficult these days to distinguish Bid'aty from Sunni as everyone claims to be the latter. Hence in order to mark out a person who is addicted to Bid'at it would be necessary to examine the habits of his usual associates. If the latter are found to practise Bid'at without being frankly reprimanded by that person then it is a sure sign of the fact that he is of the same category as his close friends. Persons who perform patent rites of Bid'at such as MEELAD SHARIF, QIYAAM, (i.e. to stand up in feigned reverence during `Meelad') and celebration of ANNUAL `URS' (death anniversary of saints) must unconditionally be taken to belong to that group even though in other respects they may be observing Sunnat.

The Holy Quran has severely condemned the habit of being pliant in religious mattels. A reformer's job does not lie in getting mixed up with ordinary people. If the people do not make the desired response it is better to leave them alone and to intimate to them one's feeling of disgust over their condition. Hence a person who freely mixes with doers of Bid'at and they show no signs of change and both are happy with each other then that person belongs to the same category and his tall claims, if any, have no value altogether.
RASULULLAH (Sallallaahu Alayhi Wasallam) AVERSION TO BID'AT:
It is mentioned in the traditions that Rasulullah (Sallallaahu Alayhi Wasallam) once said, ‘O Aaisha, the people who brought about differences in religion are either followers of Bid’at or seekers after worldly pleasures. They even can not think of making penitence, I have nothing to do with them and they have nothing to do with me.’ It will not be an auspicious day when you find Soofis omitting to lend active support to virtue and to forbid the practice of vicious deeds. In other words, it will be an ominous day when Soofis will become pliant in religion.
Be careful and keep away from a person who is exercising the functions of a preceptor (Peer) but who in his actions habitually neglects the commandments of the Shari’ah. Beware, Beware, don’t go unto him – rather don’t live in a city in which such an impostor resides, lest in the contrary event your heart may soften towards him which will prove ultimately ruinous to you. I repeat, those who do not pay the respect which is due to Rasulullah (Sallallaahu Alayhi Wasallam) and light-heartedly disregard his Sunnah can never attain the rank of a true mystic (Aarif). Don’t be fascinated by his apparent self-renunciation, performance of spiritual feats, act of 
piety and resignation to Allah and talking about sublime things, as salvation entirely depends on strict obedience of 
Shari’ah and the Sunnah of Rasulullah (Sallallaahu Alayhi Wasallam). The mark of distinction between right and wrong is complete submission to the dictates of Rasulullah (Sallallaahu Alayhi Wasallam).

Hadhrat Abdullah ibn Mubaarak (RA) has affirmed, ‘Whosoever does not pay respect to Rasulullah (Sallallaahu Alayhi Wasallam) is deprived of his love of Sunnah. Whoever neglects Sunnah will become slack in the performance of obligatory duties and as a result of this he will have no intuition (Ma’arifat) left in him.’ 

‘O Lord, give us love of true faith and set it beautifully in our hearts and give us hatred of infidelity, transgression and sin. O Lord, include us among the righteous.’

Thanks for coming

Thanks for coming
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