Quran tells us to follow the Sunnah (Hadith) = Obey the Messenger

1st point = Obediance of the Prophet (sallallahu alayhi wa sallam)

• Obey Allah, and obey the Messenger, and beware (of evil): if ye do turn back, know ye that it is Our Messenger’s duty to proclaim (the Message) in the clearest manner. (5: 92).
• O ye who believe! obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: that is best, and most suitable for final determination. (4: 59).
• Say: “Obey Allah, and obey the Messenger: but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance.(24: 54).
• And whoever obeys Allâh and His Messenger, Allâh shall admit him in the Gardens underneath which rivers flow. (4:13)
• And whoever obeys Allâh and His Messenger, he has won a great success. (33:71)
• And we sent no messenger, but that he should be obeyed by the leave of Allâh. (4:64)

These are only a some of the verse ordering to obey the Messenger of Allah :s:

They are many.

Now, you might say:

“that is not evidance for following his sunnah, obeying the prophet (sallallahu alayhi wa sallam) means obeying what is in Quran that he came with from Allah”

That is incorrect, becasue the Quran is Allah’s words not the Prophets (sallallahu alayhi wa sallam) words, so obeying the what is in the Quran is obeying Allah ‘azza wa jal.

It can’t mean obeying the Prophet (sallallahu alayhi wa sallam) because it is not his words, so it is not his commands.

Here is a scenerio to make it more clear:

Ms A. told Ms B. : ” Your mother says: clean your room or no watching TV for a whole month”.

Ms. B goes and cleans her room.

Now Ms. B cleaning her room was obediance to who? her mother or Ms A.?

of course she would be obeying her mother, because her mother is the one who ordered her to clean her room, Ms. B is just a conveyer of the mother’s words\her orders.
But, when the Prophet (sallallahu alayhi wa sallam) himself (with his words) orders the believers to do something or forbids them from something, then doing what he says would be called obediance to him, because the words are his.

There are even more clear evidances for that, which I will put in next post insha Allah.

also, u notice in some verses, the word “obey” is repeated, first “obey Allah” then “obey” again before mentioning the Prophet sallallahu alayhi wa sallam, which is to stress that we must obey the Messenger himself, in what he tells us.

Point 2

Sunnah is revelation from Allah

1. The Prophets commands by his words are revelation itself, and they are the commands of Allah by meaning sent down to the Messenger to be delivered to the believers by the Messenger’s words.So the Quran is revelation by meaning and wordand the Sunnah is revelation by meaning only.
   Evidance of that is:And whoever obeys the Messenger, thereby obeys Allâh. (4:80)
   It is obediance to Allah because:

1. Allah has commanded us in Quran to obey the Messenger, so obeying him would be obeying Allah’s command
2. The Prophet’s (sallallahu alayhi wa sallam) teachings are not from himself, but from Allah, He is the one who tought him to teach the believers, so obeying the Prophet’s teachings would be obeying Allah.

Also, some points regarding this

1. The Messenger of Allah would not make up his own commands, and he wouldn’t know what Allah wants us to do unless Allah tought him what He wants, and to say that the Messenger of Allah made up things from himself without the command of Allah, would be saying that the Messenger of Allah betrayed the Message and that Allah choose an untrustworthy man to deliver His message, and that would be an attack on Allah and His Messenger sallallahu alayhi wa sallam.
2. The Messenger is sent to deliver the book and explaing it to the people, and Allah states clearly that he sent Prophet Muhammad sallallau alayhi wa sallam to explain to people what Allah has sent to themAnd We have also sent down unto you (O Muhammad SAW) the reminder and the advice (the Qur’ân), that you may explain clearly to men what is sent down to them, and that they may give thought. (16:44)

Also, check the part of the ayah that is in color blue (above)

AL-NASIKH WA AL-MANSUKH (regarding abrogation)

AL-NASIKH WA AL-MANSUKH

The revelations from Allah as found in the Qur’an touch on a variety of subjects, among them beliefs, history, tales of the prophets, day of judgement, Paradise and Hell, and many others. Particularly important are the ahkam (legal rulings), because they prescribe the manner of legal relationships between people, as Allah wishes them to be observed.
While the basic message of Islam remains always the same, the legal rulings have varied throughout the ages, and many prophets before Muhammad brought particular codes of law (shari’a) for their respective communities.
The Arabic words ‘nasikh’ and ‘mansukh’ are both derived from the same root word ‘nasakha’ which carries meanings such as ‘to abolish, to replace, to withdraw, to abrogate’.

The word nasikh (an active participle) means ‘the abrogating’, while mansukh (passive) means ‘the abrogated’. In technical language these terms refer to certain parts of the Qur’anic revelation, which have been ‘abrogated’ by others.
Naturally the abrogated passage is the one called ‘mansukh’ while the abrogating one is called ‘nasikh’.
The Qur’an on Naskh The principle of naskh (abrogation) is referred to in the Qur’an itself and is not a later historical development:
‘
None of Our revelations do We abrogate or cause it to be forgotten, but We substitute something better or similar: knowest thou that God has power over all things?’ (2: 106). [Some however say that this refers to the revelations before the Qur’an, which have now been substituted by the Qur’an itself. See Mawdudi. The Meaning of the Qur’an, Lahore,
1967, Vol. I, p.102. note 109.]

How it came about When the message of Islam was presented to the Arabs as something new, and different from their way of life, it was introduced in stages. The Qur’an brought important changes gradually, to allow the people to adjust to the new prescriptions.
Example: There are three verses in the Qur’an concerning the drinking of wine. Wine drinking was very widespread in pre-Islamic times and, although a social evil, highly esteemed. The three verses which finally led to the prohibition of intoxicating substances were revealed in stages (4: 43, 2: 219; 5: 93-4).
Why it is important Knowledge of al-nasikh wa al-mansukh is important because it concerns the correct and exact application of the laws of Allah. It is specifically concerned with legal revelations:

 It is one of the important pre-conditions for explanation (tafsir) of the Qur’an.
 It is one of the important pre-conditions for understanding and application of the Islamic law (hukm,
shari’a).
 It sheds light on the historical development of the Islamic legal code.
 It helps to understand the immediate meaning of the ayat concerned.
Tafsir (explanation of the Qur’an) or legal ruling is not acceptable from a person who does not have such knowledge.

How do we know it?
As in the field of asbab al-nuzul, the information about al-nasikh wa al-mansukh cannot be accepted upon mere personal opinion, guesswork or hearsay, but must be based on reliable reports, according to the ulum al-hadith, and should go back to the Prophet and his Companions.

The report must also clearly state which part of the revelation is nasikh and which is mansukh.
Some scholars say that there are three ways of knowing about al-nasikh wa al-mansukh:

 Report from the Prophet or Companions.
 Ijma’ (consensus of the umma upon what is nasikh and what mansukh).
 Knowledge about which part of the Qur’an preceded another part in the history of revelation. [Qattan,
op.cit., p. 199]
Example:
Narrated Mujahid (regarding the verse):
Those of you who die and leave wives behind, they (their wives) shall await (as regards their
marriage) for four months and ten days (2: 234).
The widow, according to this verse, was to spend this period of waiting with her husband’s family, so Allah revealed: Those of you who die and leave wives (i.e. widows) should bequeath for their wives, a year’s maintenance and residence without turning them out, but if they leave (their residence) there is no blame on you for what they do with themselves, provided it is honourable (i.e. Lawful marriage) (2: 240).
So Allah entitled the widow to be bequeathed extra maintenance for seven months and 20 nights and that is the completion of one year. If she wished, she could stay (in her husband’s home) according to the will, and she could leave it if she wished, as Allah says: Without turning them out, but if they leave (the residence) there is no blame on you.
So the idea (i.e. four months and ten days) is obligatory for her. ‘Ata’ said: Ibn ‘Abbas said: This verse i.e. the statement of Allah … without turning one out … cancelled the obligation of staying for the waiting period in her late husband’s house, and she can complete this period wherever she likes.
‘Ata’ said: If she wished, she could complete her ‘idda by staying in her late husband’s residence according to the will or leave it according to Allah’s statement:

‘There is no blame on you for what they do with themselves.’
‘Ata’ added: Later the regulations of inheritance came and abrogated the order of the dwelling of the widow (in her dead husband’s house) so she could complete the ‘idda wherever she likes. And it was no longer necessary to provide her with a residence.
Ibn Abbas said: This verse abrogated her (i.e. the widow’s) dwelling in her dead husband’s house and she could complete the ‘idda (i.e. four months and ten days) (wherever she liked, as Allah’s statement says: …’without turning them out …’
[Bukhari, VI, No. 54.]
This report explains clearly which part of the revelation is nasikh and which is mansukh. Mujahid was one of the wellknown tab’iun and Ibn ‘Abbas was a Companion of the Prophet.

What is Abrogated?
According to some scholars the Qur’an abrogates only the Qur’an. They base their view on suras 2: 106 and 16: 101.
According to them the Qur’an does not abrogate the sunna nor does the sunna abrogate the Qur’an. This is, in particular, the view held by Shafi’i. [For details see Kitab al-risala, Cairo, n.d., pp.30-73; English translation by M. Khadduri, op.cit.,
pp. 12345; for a brief summary of Ash-Shafi'i's views see also Seeman, K., Ash-Shafi'is Risala, Lahore, 1961, pp.53-85.]
Others are of the opinion that the Qur’an may abrogate the Qur’an as well as the sunna. They base their view on Sura 53: 34.

There is also the view that there are four classes of naskh:
 Qur’an abrogates Qur’an.
 Qur’an abrogates sunna.
 Sunna abrogates Qur’an.
 Sunna abrogates sunna.
[Qattan, op.cit, pp. 201-2.]

In this discussion, we shall only consider the abrogation in the Qur’an, and leave aside the abrogation in the sunna.

Three Kinds of Naskh in the Qur’an
[Ibn Salama, al-nasikh wa al-mansukh, Cairo, 1966, p.5.]
The scholars have divided abrogation into three kinds:

 Abrogation of the recited (verse) together with the legal ruling.
 Abrogation of the legal ruling without the recited (verse).
 Abrogation of the recited (verse) without the legal ruling.

For abrogation of the recited (verse) together with its legal ruling:
‘A’isha (Allah be pleased with her) reported that it had been revealed in the Holy Qur’an that ten clear
sucklings make the marriage unlawful, then it was abrogated (and substituted) by five sucklings and
Allah’s apostle (may peace be upon him) died and it was before that time (found) in the Holy Qur’an (and
recited by the Muslims). [34 Muslim, II, No. 3421.]

For abrogation of a legal ruling without the recited (verse):
‘O Prophet! We have made lawful to thee thy wives to whom thou has paid their dowers; and
those whom thy right hand possesses out of the prisoners of war whom God has assigned to
thee; and daughters of thy paternal uncles and aunts and daughters of thy maternal uncles
and aunts, who migrated (from Makka) with thee; and any believing woman who dedicates
her soul to the Prophet if the Prophet wishes to wed her; - this only for thee and not for the
believers (at large);We know what we have appointed for them as to their wives and the
captives whom their right hands possess; - in order that there should be no difficulty for
thee and God is oft-forgiving, most merciful’ (33: 50).
‘It is not lawful for thee (to marry more) women after this, nor to change them for (other)
wives, even though their beauty attract thee, except any thy right hand should possess (as
handmaidens); and God doth watch over all things’ (33: 52).
This is one of the few very clear examples of naskh, though only concerning the Prophet specifically, since for Muslims in general the number of wives has been restricted to four. (Sura 4:3).

For abrogation of the recited (verse) without the legal ruling:
‘Abdullah bin ‘Abbas reported that ‘Umar bin Khattab sat on the pulpit of Allah’s messenger (may peace
be upon him) and said: Verily Allah sent Muhammad (may peace be upon him) with truth and he sent
down the book upon him, and the verse of stoning was included in what was sent down to him. We
recited it, retained it in our memory and understood it. Allah’s messenger (may peace be upon him)
awarded the punishment of stoning to death (to the married adulterer and adulteress) and after him, we
also awarded the punishment of stoning. I am afraid that with the lapse of time, the people (may forget
it) and may say: We do not find the punishment of stoning in the book of Allah, and thus go astray by
abandoning this duty prescribed by Allah. Stoning is a duty laid down in Allah’s book for married men and
women who commit adultery when proof is established, or if there is pregnancy or a confession. [Muslim,
III, No. 4194; Bukhari, VIII, No. 816.]
The punishment of stoning for adultery by married people has been retained in the sunna, while it is not included in the
Qur’an .

The Abrogated Verses
There are, according to Ibn Salama, [Op cit., see pp.6-8 for the names of these suras.] a well-known author on the
subject:
 43 suras with neither nasikh or mansukh.
 6 suras with nasikh but no mansukh.
 40 suras with mansukh but no nasikh.
 25 suras with both nasikh and mansukh.

According to Suyuti’s Itqan there are 21 instances in the Qur’an, where a revelation has been abrogated by another.
He also indicates that there is a difference of opinion about some of these: e.g. 4: 8, 24: 58, etc. [Itqan, II, pp.20-3; Kamal, op.cit., pp.101-9 also gives Suyuti's complete list.]
Some scholars have attempted to reduce the number of abrogations in the Qur’an even further, by explaining the relationships between the verses in some special ways, e.g. by pointing out that no legal abrogation is involved, or that
for certain reasons the naskh is not genuine
Shah Waliullah (d. 1759) the great Muslim scholar from India only retained the following 5 out of Suyuti’s 21 cases as genuine:

Mansukh 2: 180 nasikh 4: 11, 12
Mansukh 2:240 nasikh 2: 234.
Mansukh 8:65 nasikh 8: 62.
Mansukh 30:50 nasikh 33: 52.
Mansukh 58: 12 nasikh 58: 13.

A case listed by Suyuti, which has no direct legal implication is the following:
Narrated Ibn ‘Abbas: When the verse: ‘If there are 20 amongst you, patient and persevering,
they will overcome two hundred’, was revealed, it became hard on the Muslims, when it became
compulsory that one Muslim ought not to flee before 10 (non-Muslims) so Allah lightened the order by
revealing: ‘but now Allah has lightened your (task) for He knows that there is weakness in
you. But (even so) if there are 100 amongst you who are patient and persevering, they will
overcome 200 (non-Muslims)’ (8: 66). So when Allah reduced the number of enemies that Muslims
should withstand, their patience and perseverence against the enemy decreased as much as their task
was lightened for them. [Bukhari, VI, No.176.]
Still others hold that there are no genuine (sahih) reports available on this issue, going back to the Prophet, while those going back to the Companions contradict each other. [Ali, M.M.: The Religion of Islam, Lahore, 1936, p.32. It may be pointed out that Ali's treatment of the subject is not very thorough. Of the three examp1es he cites in support of his opinion ('in most cases, where a report is traceable to one Companion who held a certain verse to have been abrogated, there is another report traceable to another Companion, through the fact that the verse was not abrogated' - p. 33) two are definitely not in his favour, while the third can be easily explained. His first case concerns Sura 2:180 (inheritance). It has certainly been superseded by other verses, e.g. 4:7-9 and that is probably all that is meant, when saying it is mansukh Ali's second case, '2:184, is considered by Ibn 'Umar as having been abrogated while Ibn 'Abbas says it was not' . See below, where I have quoted this very hadith from Ibn 'Abbas (Bukhari, VI, No.32) where Ibn 'Abbas himself explains why he does not hold it as abrogated. The third case is, like the first one, definitely not in support of Ali: '2: 240
was abrogated according to Ibn Zubair, while Mujahid says it was not'. This is wrong, see Sahih Bukhari, VI, Nos. 53 and 54, where both Ibn Zubair and Mujahid hold the verse to be abrogated. Furthermore both Ibn Zubair and Mujahid are tabi'un, and not Companions (sahaba).]
Therefore to them the issue of nasikh wa al mansukh is perhaps not of great importance. However, it is clear from the Qur’an itself, (e.g. in the case of inheritance, 2: 180; 4: 7-9, etc.) that abrogation occurred occasionally. Hence it is wrong to completely ignore the subject.
Abrogation and Specification There is of course a difference between abrogation and specification. By the latter is meant that one revelation explains in more detail or according to specific circumstances how another revelation should be understood.
Example: Sura 2:183 says ‘O you who believe, fasting is prescribed to you …’
Narrated ‘Ata’ that he heard Ibn ‘Abbas reciting the Divine verse ‘for those who can do it is a ransom, the feeding of one that is indigent’ (2:184). Ibn ‘Abbas said ‘This verse is not abrogated but it is meant for old men and old women who have no strength to fast, so they should feed one poor person for each day of fasting (instead of fasting). [Bukhari, VI, No. 32.]
It is quite clear that the second verse (2:184) does not abrogate the rule of fasting from the first verse (2:183) but explains that in a specific case, that of feeble old people, there is a way of making up for the loss of fast.
In the same way the verses concerning intoxicating drinks can be understood as specifications rather than abrogations (see 4:43;2:219;5:93-4).
Summary The Qur’an, in 2:106, refers to the concept of naskh. However, there is a difference of opinion about the extent to which al-nasikh wa-al mansukh does in fact occur in the text of the Qur’an. The information concerning al-nasikh wa-al mansukh must be treated with great caution as, for all reports concerning the text of the Qur’an, two independent witnesses are required. Many of the examples which the scholars have drawn upon to illustrate this question (and I have quoted them for the same purpose) are based on one witness only. ‘A’isha alone reported that 10 or 5 sucklings had been part of the Qur’anic recitation, and only ‘Umar reported that the ‘verse of stoning’ had been included in the Qur’anic text.
These legal rulings are not included in the Qur’an precisely because they were not considered reliable, being based on one witness only. Similarly, other examples about naskh, based on the words of Ibn ‘Abbas or Mujahid alone, are to be judged by the same measure.
However, as mentioned there remain a small number of verses which, as far as can be ascertained from the internal evidence of the Qur’an, have been superseded by other verses in the Qur’an.

(From: Ulum al-Quran by Ahmad von Denffer)

Prophet’s(S.A.W.) saying to Ali (r.A.a): “Will you not be pleased that you will be to me like Harun to Musa?”

Sahih al Bukhari

Volume 5, Book 59, Number 700:

Narrated Sad: Allah’s Apostle set out for Tabuk. appointing ‘Ali as his deputy (in Medina). ‘Ali said, “Do you want to leave me with the children and women?” The Prophet said, “Will you not be pleased that you will be to me like Aaron (Harun) to Moses (Musa)? But there will be no prophet after me.”
Translated by some like this: (’Your relation to me shall be like the relation of Harun to Musa…) & (You hold in relation to me the same position as Harun held in relation to Musa)
Hadith in Arabic:

عَنْ مُصْعَبِ بْنِ سَعْدٍ عَنْ أَبِيهِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَرَجَ إِلَى تَبُوكَ وَاسْتَخْلَفَ عَلِيًّا فَقَالَ أَتُخَلِّفُنِي فِي الصِّبْيَانِ وَالنِّسَاءِ قَالَ أَلَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَيْسَ نَبِيٌّ بَعْدِي

This hadith is not evidence of khilafah of Ali radiyallahu anhu after the death of the Prophet sallallahu alayhi wa sallam, because the comparison is with Haroon alayhi assalam, and Harun alayhi assalam died before Musa alayhi assalam and thus was never his successor after him.The following is an explanation by al Qurtubi -rahimahu Allah- in his tafsir (tafseer of ayah 2:30) regarding this narration:

[There is no disagreement that the Prophet -sallallahu alayhi wa sallam- didn't mean, by (saying) "you will be to me like Harun (Aaron) to Moses" the khilafah after him, and there is no disagreement that Haroon died before Musa -alayhima assalam- ... and was not a khalifah after him, for the khalifah (successor of Musa) was Yusha' bin Noon, so if he wanted by his saying "you will be to me like Harun to Moses" the khilafah, he would have said "you will be to me like Yusha' was to Musa", so when he didn't say this it proved that he didn't want that meaning, but he wanted that "you are my deputy over my family in my life and my abscence from my family, like Harun was deputy of Musa over his people when he left to speak to his Lord.]

Other scholars of ahl assunah explained it the same, him being deputy of the Prophet -sallallahu alayhi wa sallam - over the women and children when he went to the battle of Tabuk just like Musa -alayhi assalam- left Harun -alayhi assalam- as his deputy when he went to his appointment with Allah ta’ala.

In a Shia site it says:
((To this we answer that whenever the Prophet, peace and blessings be upon him and his family, left the Islamic capital, he would always appoint someone to act as his deputy. If by comparing Ali, peace be upon him, to Harun, the Prophet, peace and blessings be upon him and his family, had intended nothing more than the usual appointment of a deputy, restricted in his authority to Madinah for the period of the Prophet’s absence, why did he not use a similar expression for those other favored Companions he would appoint as deputy? Why did he not use the same or similar words to describe the services they rendered?))

Answer: Those sahabah might have not asked the Prophet sallallahu alayhi wa sallam to go with him and not stay behind to watch who is left behind from women, children and others, so there was no need for him to tell them that, but Ali radiyallahu anhu objected to staying behind with children and women and not go to fight with the Prophet sallallahu alayhi wa sallam, and he wanted to go to the battle instead, so the Prophet sallallahu alayhi wa sallam said that to him, showing him that he would be to him, by staying behind watching over women and children, like Haroon was to Musa when he left him behind as a deputy over his people, and it is an honor and that he wouldn’t be less than the ones who went to fight in battle.

and here is more on the hadith:

http://www.ahlelbayt.com/articles/hadith/manzilah

Pillars of the Correct Ubudiyah (servitude)

Pillars of the Correct Ubudiyah

Ibadah centers around three pillars; love, fear and hope. Verily, Ibadah comprises of all these; love with humbleness, fear with hope. Allah says describing His believing slaves, ‘whom He will love and they will love Him.’ [Soorah al-Maida (5):54] and, ‘But those who believe, love Allah more (than anything else).’ [Soorah al-Baqarah (2):165] He said describing His Messengers and Prophets, ‘Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us.’ [Soorah al-Ambiya (21): 90]

Some of the Salaf have said, ‘He, who worships Allah with love alone is a Zindeeq (heretic). He, who worships Allah with hope alone, is a Murjee, and he, who worships Him with fear alone, is a Hurooree (meaning from the Khawarij). He, who worships Allah with love, fear and hope, is a Mumin Muwahhid. Shaikhul-Islam Ibn Taymiyyah has mentioned this is his essay, ‘al-Ubodiyah,’ and he also said, ‘Thus, the Deen of Allah is worship, obedience and submission to Him. As for Ibadah, its original meaning also denotes lowliness and submission. One says, ‘a pathway that is mu’abbad,’ i.e. it has become smoothed out because of being treaded upon. However, the Ibadah that has been enjoined (upon us) encompasses the meaning of submission along with the meaning of love. It embodies the utmost degree of submission to Allah through utmost degree of love to Him… One who submits to a person whilst possessing hatred for him is not an aabid (worshipper) of him and if he was to love someone and at the same time does not submit to him, he is likewise not an aabid of him, as is the case of a man who loves his child and friend. Consequently, only one of the two (qualities) is not sufficient as far as the Ibadah of Allah is concerned. Rather, it is necessary that Allah be the most beloved above all else to the abd (the slave) and that he holds Allah to be the greatest of all. Indeed, none other than Allah deserves total love and submission….’ [end quote] [See, Majmoo at-Tawheed an-Najdiyah, p.549]

These are the pillars of al-Ubudiyah.  Al-Allamah Ibnul-Qayyim (rahimahullah) said in Nuniyyah:

‘Worship of Allah is utmost love for Him,
along with the worshipper’s submission,
these are the two axis (Qutban), upon which the orbit of Ibadah revolves.
And it does not revolve until the axis are established,
And that which causes it to turn is the command of the Messenger,
Not desires, soul or Shaytan.’

He (rahimahullah) likened the revolution of worship to be upon love and submission for the beloved, i.e. Allah, to the revolution of a celestial body upon its axis. And he mentioned that the revolution of worship is by the command of the Messenger and what he has ordered, and not desire, and what the soul orders him or the Shaytan,  because this is not worship. So, what the Messenger has ordered revolves the orbit of worship,  not innovations,  desires or blind-following of the forefathers.

Misunderstandings in defining al-Ibadah (worship)

Ibadah is Tawqeefiyah:  Meaning nothing can be legislated concerning it except with a proof from the Book and the Sunnah and that which is not legislated by Allah is considered a rejected innovation as the Messenger of Allah (sallalalhu alaihi wa-sallam) said, ‘Whoever performs an action that is not ordered by us is rejected.‘ [Agreed upon] meaning the action is rejected and not accepted, rather it is written as a sin because it is disobedience and not obedience. The correct Manhaj of performing the legislated worships is moderation between being easy and lazy and harshness and extremism. Allah says to His Messenger, ‘So stand you firm and straight as you are commanded and those (your companions) who turn in repentance (unto Allah) with you, and transgress not (Allah’s legal limits).’ [Soorah Hud (11): 112]  In this noble verse, the correct Manhaj to perform worship has been mentioned, which is to adhere to moderation, without negligence or extremism, according to the legislation, ‘as you are commanded.’ Then he reinforced this by His Saying, ‘and transgress not (Allah’s legal limits).’  Transgression is to go beyond bounds due to harshness and stubbornness and this is exaggeration.  When the Messenger of Allah (sallalalhu alaihi wa-sallam) found out that three Companions, who considered their deeds insignificant, such that one of them said, ‘I will fast and not break my fast.’ And another said, ‘I will pray and not sleep.’ And the third said, ‘I will not marry women.’ The Prophet (sallalalhu alaihi wa-sallam) said, ‘As for me then I fast and break my fast and I marry women, so whoever turns away from my Sunnah is not from me.’ [Agreed upon]
   There are two differing groups of people regarding the issue of beliefs:

The first group fell short in their understanding of Ibadah and became lenient in performing it until they cancelled out many forms of worship, and reduced the meaning of worship to certain actions, and some rituals that are performed in the mosques. According to them worship does not stretch over the house, office, workshop, streets, neither in their dealings, politics, in seeking judgment to their dispute, nor in any other aspect of life. Yes, the mosque has a virtue, and it is obligatory to perform five daily prayers in it, but worship envelopes all aspects of a Muslim’s life - inside the mosque and outside it.

The second group overstressed in implementing worship to the extent of exaggeration; they raised the Mustahabb (recommended) actions to the level of Wajib (obligatory), and prohibited some Mubah (permissible actions), and declared deviant and mistaken those people, who disagreed with their Manhaj (way) and proved their understanding to be incorrect.And the best guidance is the guidance of Muhammad (sallalalhu alaihi wa-sallam) and the worst of affairs are the newly invented matters.

Taken from As-Sunnah Newsletter

Al-Ibadah (worship in Islam) : Its Meaning and what it comprises

Meaning of al-Ibadah: The basic meaning of al-Ibadah is humility and submission. In the Sharee’ah, it has numerous definitions, but their meaning is one. From them are;
- It is to worship Allah in conformity to what He has ordered upon the tongues of His Messenger.
- It is utmost submission with utmost love for Allah.
- A more general meaning of al-Ibadah is that it is a comprehensive term for everything that Allah loves and is pleased with from speech and actions inwardly and outwardly.

Worship is categorized as worship of the heart, tongue and limbs. Fear, hope, love, reliance, desire, reverence are worships of the heart. Tasbeeh, Tahleel, Takbeer, thanking Him by the tongue and heart are worships of the heart and tongue. Salaat, Zakaat, Hajj are worships of the limbs and heart. There are many other worships of the heart, tongue and limbs.

It is for the purpose of Ibadah that Allah brought into existence all the creation. Allah says, ‘And I (Allah) created not the jinn and humans except they should worship Me (Alone). I seek not any provision from them (i.e. provision for themselves or for My creatures) nor do I ask that they should feed Me (i.e. feed themselves or My creatures). Verily, Allah is the All-Provider, Owner of Power, the Most Strong.’ [Soorah adh-Dhariyat (51): 56]

Allah informs us (in this verse) that the wisdom behind creating the Jinn and humans is that they establish His worship. However, Allah is not in need of their worship, but they are in need of Him due to their penury before Him, so they (ought to) worship Him in compliance with His Sharee’ah.
So, he, who does not worship Allah is arrogant.
He, who worships Him and others with Him is a Mushrik (one, who associates partners with Allah).
He, who worships Him by other than what He has legislated is a Mubtadi (an innovator).
And He, who worships Him with that which He has legislated is a Mumin (believer) and Muwahhid (one who establishes Tawheed in its correct manner).

Forms of Ibadah and what it Comprises
Ibadah has many forms, and it includes all forms of outward obedience of the tongue and the limbs and inward obedience of the heart, like remembrance of Allah, Tasbeeh, Tahleel, reciting the Qur’aan, Salaat, Zakaat, Siyam, Hajj, commanding the good and forbidding the evil, doing good to the relatives, orphans, poor and travelers. Similarly, love of Allah and His Messenger, fear of Allah and returning to him, sincerity in the Deen, (Sabr) being patient with His Rule and (Radaa) being pleased with His Decree, (Tawakkul) reliance upon Him, (Rajaa) hope in His Mercy, (Khauf) fear from His punishment (are worships of the heart). Thus, Ibadah includes all the actions of a Mumin (believer), if he intends to worship Allah with them or that which aids this purpose, even his habit (qualify to come under worshipping Allah) if he intends to worship Allah with them, like sleep, food, drink, buying and selling, seeking provision and marriage. Thus, all actions if accompanied by a good intention, develop into worship and worship is thus, not limited to the known rituals.

Taken from As-Sunnah Newsletter

 

Sunnah and Bid’ah

Sunnah and Bid’ah

The Straight Path has been laid out. Our job is only to follow it, not to try to discover new paths.

By Khalid Baig

Once some Jewish scholars said to Sayyidna Umar bin Khattab, Radi-Allahu unhu, “The Qur’an contains a verse that if it had been revealed to us, we would have designated a day to celebrate its revelation.” Upon enquiry they mentioned the verse: “This day have I perfected your religion for you, completed my favor upon you, and have chosen for you Islam as your religion.” [Al-Maida 5:3] “Yes, I know, the time and place when it was revealed,” he replied.

Indeed it was a historic day. It was the day of Arafa during the farewell Hajj of Prophet Muhammad . This verse announced the completion of a historic process that had started with the coming to earth of Sayyidna Adam, alayhi salam. Allah sent His guidance with him and informed him that in the generations to come there would be additional messengers. The process continued through the 124,000 prophets who were sent to different lands at different times. It culminated with the coming of the Last Messenger, Muhammad . He received revelations over a twenty-three year period. Then during the Farewell Hajj, on the plain of Arafat, in the presence of nearly 150,000 companions, this verse announced that it was all done!

The full significance of this message must never escape us. Islam is unlike all previous revealed religions in one crucial respect. All of them came with expiration dates. Islam has none. The Guidance from Allah had been completed. The religion had been perfected. There would be no new message, no new prophet, no new Shariah, and no new command until the Last Day! The Straight Path has been laid out. Our job is only to follow it, not to try to discover new paths. In Jumuah khutbahs this Ummah has been repeating the hadith: “I warn you of the newly invented matters (in the religion), and every newly invented matter is bid’ah, and every bid’ah is misguidance, and every misguidance is in the Hellfire.” (an-Nasaa’ee)

In Islamic terminology, Sunnah and Bid’ah are antonyms. Sunnah literally means path, and it is the path shown to us by the Prophet . This includes the Shariah teachings derived from Qur’an, Hadith, the consensus of the companions, and the ijtehad of the qualified imams. Bid’ah means adding or changing articles of faith or religious practices. It can take many forms. One may change the occasion of a prescribed act, thereby extending it to occasions for which it was not meant. One may add restrictions on a desired act that the Shariah had not imposed. One may change the style or form of such an act. One may start doing something collectively that was to be performed individually. Or one may change the Shariah status of an act from permissible to mandatory. Of course, one may also add a ritual where none existed. These are all forms of bid’ah. They are all forbidden.

Bid’ah is like fake currency that tries to drive out the good currency. By design it has the appearance of a virtuous religious act. But it lies outside the Shariah. So do its sources, which, in a great number of cases can be traced to non-Islamic influence from surrounding communities with which Muslim communities historically came into contact. Hence the telltale signs that set it apart from Sunnah. First, bid’ahs normally vary from region to region— and over time— revealing their local, non-Islamic source. This is unlike the genuine religious practices that maintain the same form everywhere. No matter where he comes from, a follower of, say, Hanafi Fiqh, will be offering salat in exactly the same way, right down to the minutest detail - like when to raise the index finger. In contrast, the bid’ah practices surrounding, marriage or death in the Indo-Pak subcontinent vary from those in Arabia or Africa.

Second, the bid’ah practices are largely transmitted through oral tradition. Many of these have a pseudo-legal, ritualistic framework of their own, but one would be hard pressed to find it in the standard legal texts! Rather it lives in the folklore. Example: consider the practice of shaking hands after finishing the salat. Open the chapter on salat in your fiqh book. It lists all the steps, in great detail, involved in offering salat. Does it mention the handshake as well? No. The handshake comes from folklore, not from an authentic text, a clue that it may be a bid’ah, which it is. Similarly consider the rituals normally performed upon the death of a person. Again the fiqh books describe in great detail how the funeral and burial should be done. But do they also mention that on the third day (or the tenth or the fortieth), a gathering should be arranged where participants should recite the Qur’an for the benefit of the deceased and after which they should be served with dinner? Again the answer is no. Again the reason is that all of these common practices are not part of the Shariah. They are an addition or bid’ah.

One factor that helps the propagation of bid’ahs is the attitude that treats religion as hobby rather than as the serious business of submitting to the command of Allah A. Pure submission may be “boring.” It demands sacrifice. Bid’ahs are fun. On top of that they “promise” reward in the Hereafter. This makes the bid’ah more deadly than ordinary sins. From an act we know to be a sin, we can repent. But how can one repent from a wrong that he considers to be right?

But in reality bid’ahs are a tremendous burden. Islamic teachings are simple and easy and life would be much simpler if all bid’ahs were removed from it. When a person dies, Islam teaches that others should be providing food to the bereaved family. Bid’ah requires the exact opposite, that the bereaved should feed all the visitors―a widespread practice in the Muslim communities in Asia. Other bid’ahs are also like that. A burden. And the burden in the Hereafter will be much bigger, for “every bid’ah is in the Fire.”

See more on what bid’ah in Islam is in (Bidah - Innovation) category,  you will find the list of categories on your right side.

Cursing is prohibited

Muslims should neither curse nor imprecate each other with words such as, ‘May the Curse of Allah be upon you,’ or ‘I wish you to burn in Hell-fire,’ etc.
Narrated Samurah Ibn Jundub (radhi allahu anhu), ‘Allah’s Messenger (sallallahu aliahi wa-sallam) said, ‘Do not curse one another, invoking curse of Allah or Wrath of Allah or the fire of Hell.’ [Abu Dawood, at-Tirmidhee]

To curse a Muslim is akin to killing him. Allah’s Messenger (sallallahu aliahi wa-sallam) said, ‘Cursing a believer is like murdering him.’ [Agreed upon]The act of cursing is such that one who does it can himself become a recipient of it.

Narrated Abu Darda (radhi allahu anhu), ‘Allah’s Messenger (sallallahu aliahi wa-sallam) said, ‘When a person curses (La’nah; to ask that something be deprived of Allah’s Mercy) somebody or something, the curse goes up to the heaven and the gates of the heaven are closed. Then it comes down to the earth and its gates are closed. Then it turns right and left, and if it does not find an entrance to go anywhere, it returns to the person or thing that was cursed, if he or it deserves to be cursed; otherwise, it returns to the person, who uttered it.’ [Abu Dawood] Allah’s Messenger (sallallahu aliahi wa-sallam) also warned, ‘Those who frequently resort to cursing would neither be accepted as witnesses nor as intercessors on the Day of Resurrection.’ [Saheeh Muslim]

It is not allowed to curse, disgrace or humiliate even a sinner because in doing so, one helps the Shaytan, who is avowed to disgrace and humiliate Muslims before Allah. Narrated Abu Hurayrah (radhi allahu anhu), ‘A drunkard was brought to the Prophet (sallallahu aliahi wa-sallam). He (r) said, ‘Give him a beating.’ Then some beat him with their hands, some with their shoes, and some with (a folded) piece of cloth. When he left, someone said to him, ‘May Allah disgrace you!‘ The Prophet (sallallahu aliahi wa-sallam) said, ‘Do not help Shaytan overcome him by uttering such words.’ [Saheeh al-Bukharee]

Moreover, it is incorrect to curse a sinner because perhaps, the person may have sought Istagfar (seek forgiveness for one’s sins) and Allah, the All-Forgiving, may have forgiven the person for his transgression. It is related in Saheeh Muslim that during the time of Allah’s Messenger (sallallahu aliahi wa-sallam), when a woman was being punished for the sin of adultery, her blood spurted upon Khalid Ibn Waleed (radhi allahu anhu), who swore at her. Thereupon, the Prophet (sallallahu aliahi wa-sallam) said, ‘Khalid, be gentle. By Him, in Whose Hand is my life, she has made such a repentance that even if a wrongful tax collector were to repent, he would have been forgiven.’ He (sallallahu aliahi wa-sallam) then prayed over her and she was buried. Therefore, the right conduct would be to pray for his or her guidance and refrain from any critique, cursing or humiliation.

Even the deceased Muslims should not be censured or condemned for their wrongdoings, for, they have reached their end and they are receiving the return of their deeds in the Hereafter. Aa’isha (radhi allahu anha) narrated, ‘The Messenger of Allah (sallallahu aliahi wa-sallam) said, ‘Do not abuse the dead, because they have attained that which they had forwarded (i.e., their deeds, good or bad).’ [Saheeh al-Bukharee]

Taunting is prohibited
Taunting is to insult, reproach mockingly or disgrace someone, for e.g. with reference to his lineage, appearance or shortcoming. Narrated Ibn Mas’ood (radhi allahu anhu), ‘Allah’s Messenger (sallallahu aliahi wa-sallam) said, ‘A true believer is not involved in taunting, or frequently cursing or in indecency or abusing.” [At-Tirmidhee]Abusing is prohibited
Narrated Abu Hurayrah (radhi allahu anhu), ‘Allah’s Messenger (sallallahu aliahi wa-sallam) said, ‘When two persons indulge in abusing each other, the beginner will be the sinner, so long, as the oppressed does not transgress the limits.’ [Saheeh Muslim]
This Hadeeth tells us that if a Muslim abuses another and says unfair things about him and in return, the recipient also abuses him and says unfair things to the same extent, then the entire burden of the sin of abusing lies upon the person who initiated the quarrel. However, if the one, who is wronged, exceeds the limits in revenge, then he will also be guilty to the degree of his excess. Thus, even though, revenge is permissible, it is better to forgive and be patient

Taken from As-Sunnah Newsletter