Tuesday, December 29, 2009

The Etiquette For Solah al-Jumuah

The Etiquette For Solah al-Jumuah

In the Name of Allāh, Most Gracious, Most Merciful;
All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.


Allah says: "O believers, when the call is proclaimed for the prayer on Friday, come to the remembrance of Allah and leave off business, that is better for you if you but did know." [Al-Jumuah, 62:9]

Purifying and cleaning oneself

The person intending to perform Salah al-Jumuah is highly encouraged to have ghusul (full bath or shower). The majority of the scholars are of the opinion that the ghusl for Solat a-Jumuah is recommended (sunnah) but not obligatory. The ghusul is performed starting from the time of Fajar Prayer. Also, if a person performs ghusul and then later invalidates his ablution, he need not repeat the ghusul. Making ablution (wudhu’) suffices. Furthermore, one ghusl may be used for removing sexual defilement (janabah) and for Solah al-Jumuah.

Going early to the masjid

There is a great reward in going early to Solah al-Jumuah, beginning after sunrise. By leaving for Solat al-Jumuah, one gets the reward of waiting for the Prayer, making dzikir (remembering Allah) and voluntary prayers during that time. Abu Umamah narrated that the Messenger of Allah (sallallahu `alaihi wa sallam) said, "The angels sit at the doors to the Masjids and with them are scrolls in which they record the people [who come]. When the Imam appears, the scrolls are rolled up." Abu Umamah was asked, "Does the one who comes after the Imam still have a Friday Prayer?" he said, "Certainly, but he is not one of those who is recorded [as coming early]." [Ahmad and al-Tabarani]

Dressing well for Solat al-Jumuah

This is a special time that requires Muslims to appear in the best manner possible. One should therefore put on his best attire for Solat al-Jumuah.

Allah Says: "O Children of Adam! Wear your beautiful apparel at every time and place of prayer: eat and drink: But waste not by excess, for Allah loveth not the wasters." [Al-A'raf, 7:31]

The Prophet (sallallahu `alaihi wa sallam) said, "If one has the means, he should buy two pieces of clothing, other than his work clothes or [everyday clothing], to wear on Friday." [Abu Dawud]

Performing Tahiyyat al-Masjid

If a person comes late to the Friday Prayer while the Imam is delivering the khutbah, should he pray the two raka`ahs of Tahiyyat al-Masjid (prayer of greeting the mosque) and the sit or should he simply skip them? The strongest opinion is to perform the Tahiyyat al-Masjid based on the Hadith of the Prophet (sallallahu `alaihi wa sallam): "If one of you comes to the Masjid, he should pray two rak`ahs before he sits" [Al-Bukhari and Muslim]. However, Tahiyyat al-Masjid is not required of the person giving the khutbah. Also, this requirement is limited only to prayers offered in a Masjid.

Other Etiquette of Solah al-Jumuah:

1.Walking to the Masjid whenever feasible as there is a reward for every step taken to the Masjid.
2.Avoiding stepping over people to get to a particular spot in the Masjid.
3.Avoiding dividing two people who are sitting together.
4.Not making someone stand and taking his place.
5.Not clasping one’s hands and intertwining one’s fingers while waiting for the prayer.
6.Sitting in the front rows and close to the Imam whenever possible.
7.Remaining quiet while the Imam is delivering the khutbah. This actually includes listening to the Imam and not playing with anything while the Imam is speaking.
8.Going to the Masjid in a state of calmness and not being hurried.
9.Reciting Surah Al-Kahfi (surah 18) as an authentic Hadith states: "For whoever recites Surah Al-Kahfi on Friday, it will be a light for him from that Friday to the next." [Al-Bayhaqi and Al-Hakim] The surah could be read any time of the day.

Indeed, Solah al-Jumuah is one of the most important acts of worship in Islam. The Prophet (sallallahu `alaihi wa sallam) has described the wonderful blessings and benefits that Allah has vouchsafed upon Muslims through this magnificent act. Knowing how important this prayer is in Allah’s sight, Muslims must do their best to perform it in the best way possible. They should strive and sacrifice for the sake of this Prayer.


Excerpted from Solat al-Jumuah from Al-Jumuah magazine (Vol. 8, No.4)[Adapted from the Fiqh of the Friday Prayer © IANA ]

Related Items
Articles

The Excellence of Friday by Imam Ibn Ul Qayyim Al Jawziyyah
Al-Ihsan by Shaikh Muhammad Ibn Salih Al-`Uthaymeen
All from This Author
Jamaal al-Din Zarabozo
More From This Section
Prayer

Islaam.Com

Friday, December 25, 2009

A Clarification of Doubts Regarding Innovation


A Clarification of Doubts Regarding Innovation
Shaikh Salih Ibn Al-FawzanAn excerpt from 'Kitab At-Tawhid'


Innovation according to Language

It is a valid form of an innovation; it is an invention without any preceding likeness. As Allah states that He was the “Inventor of the Heavens and the Earth" [Surah Al-Baqarah, 2:117] Allah informed the Prophet s.a.w, "Say, I am not a new one from amongst the messengers" [Surah Al-Ahqaf, 46: 9]

It would mean as follows: 'I am not the first who came with a message from Allah to the slaves; rather there have proceeded before me, many from amongst the messengers’. And it could be said as ‘so and so had innovated (ibtada'a) an innovation (bid'ah)’, meaning that had he invented a way not having a predecessor for it.

Innovating is divided into two:

A. Innovating in 'adat (customs;habits;culture etc.): such as inventing innovations of speeches, and this is permissible (mubaah), because the basic principle regarding 'adat (customs) is the one that is permissible (ibahah).

B. Innovating in the religion: this is prohibited on the basis of the principle it’s one of the Tawaquf (restriction to authentic texts). The Prophet s.a.w said, "Whoever invents (ahdatha) in this matter of ours what is not from it, then it is rejected." [Bukhari, Muslim] In a narration, "Whoever performs an action not in accordance with our matter, and then it is rejected." [Sahih Muslim]

The Innovation in Religion is of Two Types:

The First Type: Innovation in statements of belief, such as the sayings of the Jahmiyah, and the Mu'tazilah, and the Rafidhah, and the generally known misguided sects and their beliefs.

The Second Type: Innovation in the acts of worship; Such as worshipping Allah with an act of worship which is not legislated or not established in the Qur’an and Sunnah. And it has divisions:
The first division: It has no origin (asl) in worship, rather it is a newly invented form of worship having no origin in the law of Allah (Shar’ie); Such as inventing prayer not legislated, or fasts not having a Shari’ah legislated origin, or days of celebration such as the celebration of birthdays, and a like.

The second division: may exist in the form additions to the legislated acts of worship, like if one was to add a fifth raka'ah in the Noon (Dzuhur) prayer, or the afternoon ('Asar) prayer for example.

The third division: exists in the form of characteristics of carrying out legislated worship, as may perform it on a manner not legislated; such as carrying out legislated remembrances (Adhkaar singular: Dzikir) in simultaneous and melodious voices, and such as being extreme on oneself in worship to the point of leaving from the Sunnah of the Messenger s.a.w.

The fourth division: exists in the form of a time specification for worship which was not specified by the law (shari’ah') such as specifying the middle night of Sha’aban and its day for fasting and prayer. So verily fasting and praying have a basis in the Religion, but specifying them to a time away from amongst the times is invalid.

Ruling on Innovation in Religion.

Every innovation in the religion is forbidden, and a misguidance because of the statement of the Messenger s.a.w, "And beware of newly invented matters, for every newly invented thing is an innovation, and every innovation is a misguidance." [Abu Dawud and Tirmidzi – categorized as ‘Hasan Sahih’]. The Prophet s.a.w also said, "Whoever invents in this affair of ours what is not from it, then it is rejected."[Bukhari, Muslim]. In another narration, “Whoever performs an action not in accordance with our affair, and then it is rejected." [Sahih Muslim]

The two hadiths clearly indicated that all newly invented things in the Religion are innovations and every innovation is a rejected misguidance, [1] and the meaning is that innovation in belief and worship is clearly forbidden. However, its prohibition is according to the degree in the type of innovation, and from it is evident disbelief such as circumambulation around the graves in order to get closer to its inhabitants, and offering sacrifices and vows to them and supplicating to their inhabitants, and seeking rescue with them. And such as the extremist statements of the Jahmiyah and the Mu'tazilah. It would tantamount as shirik. Hence the erecting the graves, and praying and supplicating to them. It reflects as a form of disobedience in terms of creed by the Qadariyyah, and the Murji'ah in their statements and belief in opposition to the proofs of the Shari’ah. It includes sexual abstinence and fasting established in the sun, and castration with the intention of cutting off all desires [see Al-I’tisam of Ash-Shatibi (2/37)]

Warning:

Whoever divides innovation [in the religion] into good innovation (bid'ah hasanah), and sinful innovation (bid'ah sayyi'ah), then he has committed wrong, and has opposed the Prophet s.a.w statement, "Every innovation is a misguidance." because the Messenger s.a.w ruled that innovation - all of it - is misguidance, [2] and what it says that not all innovation is misguidance, rather there is good innovation. Al Hafidz Ibn Rajab said in his commentary to Al-Arba'een: 'So prophet’s s.a.w statement, “Every innovation is misguidance" is from the all encompassing word, not excluding anything from it. And it is the greatest principle from the principles of the Religion. And it is associated with prophet’s s.a.w statement, "Whoever invents in this affair of ours, what is not from it, then it is rejected." So whoever invents things and attributes them to the religion, and it does not have an origin in the religion to return to, then it is misguidance, and the Religion is free from those things. And equal to that are matters of beliefs, or actions, or statements whether hidden, or manifest.' [end] [Jaami’ ul 'Uluum Wal Hikam, p. 233] [3]
And there is not a proof for them that there is good innovation, except for the statement of 'Umar radhiallahu 'anhu regarding the tarawih prayer, "What a good innovation this is!"(ni'imatul bida'atu hadhihi).

And they also say, 'Verily there were things invented, and they were not objected to by the Salaf, like the collection of the Qur'an into one book, and the writing of the Hadith, and recording them.' So the answer to these is that these are matters which have an origin in the law (shar'ie), so they are not newly invented. And the statement of 'Umar r.a, "What a good innovation", he desires the linguistic innovation, and not the religious innovation (al bida'atush Shar'iyyah). So whatever has an origin in the law returns to it? If it is said that it is an innovation, then it is an innovation in language, and not in Islamic Law. So the religious innovation is what does not have an origin for it to return to. So the collecting of the Qur'an into one book has for it an origin in the law to return to, because the Prophet s.a.w had commanded the recording of the Qur'an, but it was written scattered so the Companions collected it into one book for its protection. Indeed the Prophet prayed tarawih with his Companions r.a nightly, and they had preferable fear about it in the appointment [of an Imam], and the continuing of the Companions r.a in praying in separate groups in the lifetime of the Prophet and after the prophet s.a.w passed away, up until 'Umar Ibnul Khattab united them on one Imam like how they used to be behind the Prophet s.a.w, and this is not an innovation in the Religion. And the writing of the Hadith also has an origin for it in the Law. Indeed the Prophet s.a.w commanded the writing of some hadiths for some of his Companions r.a, so as to study that from it. [4]

And there was warning against writing it on regular paper according to prophet s.a.w advice fearing that there would get mixed with the Qur'an, that which was not from it. So when the Prophet s.a.w passed away, this warning was done away with - because the Qur'an was completed before his death. So the Muslims recorded the hadith after that, preserving it from destruction. And may Allah bestow blessing them with good when they preserve the Book of their Lord, and the Sunnah of their Prophet s.a.w from destruction, and the mockery of the scornful. [5]
________
Footnotes:
[1] Many of the people of innovation say that the word 'kullu' in the hadith about innovated matters does not mean to encompass everything, Al-Hafidz Ibn Rajab Al-Hanbali says in Jaami’ ul Uluum Wal Hikam (2/89) in commentary to the part of the hadith, "and beware of the newly invented matter."

"His saying, 'and beware of the newly invented matters, and every bid'ah is a misguidance' contains a warning to the ummah from following the newly invented innovations, and he stressed this by saying, 'and every innovation is a misguidance'. And the meaning of bid'ah is everything that is newly invented that has no basis in the shari’ah that would prove it. As for that which has a basis in the shari’ah that would prove it then this is not a bid'ah in the shari’ah even if it be a bid'ah according to the language. And in the sahih of Muslim from Jabir r.a from the Prophet s.a.w that he used to say in his sermons, 'the best speech is the Book of Allah, and the best guidance is the guidance of Muhammad, and the worst of matters are the newly invented matters and every bid'ah is a misguidance.'. And Imam Ahmad reports from the report of Ghadif Ibnul Harith Ash-Shimali, 'Abdul Milik Ibn Marwan sent (someone) to me and he said: Indeed we gather the people for two matters: raising the hands (for supplication) upon the minbar on the day of Jumu'ah and giving tazkirah (exhortations) after the fajar and 'asar prayers. So he said: As for these two matters, then they are examples of your innovations in my opinion and I will not accept anything of them from you because the Prophet s.a.w said, 'People do not introduce an innovation except that the likes of it is raised from the sunnah (i.e. forgotten and neglected) and sticking to the sunnah is much better than innovating an innovation.' Something similar is reported from Ibn 'Umar. And as for what has occurred from some of the salaf in their declaring some bid'ahs to be good then this is regards to bid'ah in its linguistic meaning not it's shari’ah meaning, and from these is the statements of 'Umar r.a when he gathered the people for the tarawih of Ramadhan behind one Imam. [he gives reasons, as to why this is so, but these have already been mentioned in other articles, and some of them above, so I will not repeat them]

And from them: the adzan for jumu'ah that was increased on by 'Uthman due to the need of the people, and it is reported from Ibn Umar that he said this was a bid'ah. And maybe he meant what his father meant concerning the tarawih during the month of Ramadhan. And from them: collecting the mushaf as one book and the Prophet s.a.w used to command that the revelation be written and there is no difference in this between writing separately or as one collection, rather one collection has more benefit .... [mentioning more examples]....

And Abu Nu'aim reports with a chain of narration from Ibrahim Ibn Junaid who said: I heard Ash-Shafi’e saying: 'bid'ah is of two types ....' And he depended upon the statement of 'Umar r.a, 'what a good bid'ah this is' and the meaning of Ash-Shafi’e (rahimahullah) is as we have mentioned previously: that the foundation for the blameworthy bid'ah is that which does not have a basis in the shari’ah that can be referred to - and this is a bid'ah in the convention of the shari’ah. As for the praiseworthy bid'ah then that is what agrees with the sunnah - meaning that is has a basis in the sunnah that can be referred to, and this is a 'bid'ah' in its linguistic meaning not in its shari’ah meaning due to its conforming with the sunnah. And another statement has been reported from Ash-Shafi’e that explains this, and that is: 'newly invented matters are of two types.'"

[2] The alleged statement of Imam Ash-Shafi’e is another ploy used by the people of bid’ah try to legislating their innovations into the complete and perfected Religion of Allah. Shaikh Salim Al-Hilali says, "those who seek to make innovations good and acceptable claim that Imam Ash-Shafi’e - may Allah have mercy upon him - agrees to the concept of 'good innovations' - and they have taken it by what has been attributed to him - may Allah have mercy upon him - regarding innovation: 'innovated matters are of two classes: that which is innovated and is contrary to the Book, or the Sunnah, or a narration, or ijma’ - then this is an innovation of misguidance, and: those good things which are innovated that do not contradict any of these - then this is a novelty which is not blameworthy. And 'Umar said concerning the night-prayer in Ramadhan: 'what a good innovation this is' meaning something new not previously present, and if done does not rebut anything which existed before." [Reported by Al-Bayhaqi in 'Manaaqibush Shafi’e (1/469) from Ar-Rabee' Ibn Sulaiman. I say: its chain of narration contains Muhammad Ibn Musa Al-Fadl and I do not find a biography for him.]

And it is reported with the wording: "Innovation is of two types: praiseworthy innovation and blameworthy innovation. So whatever agrees with the Sunnah is praiseworthy, and whatever contradicts the Sunnah is blameworthy." And he used as evidence the statement of 'Umar r.a - about night prayer in Ramadhan: 'what a good innovation this is' [reported by Abu Nu'aim in 'Hiliyatul Awliyaa' (9/113) from Hurmulah Ibn Yahya. I say: its chain of narration contains Abdullah Ibn Muhammad Al-Atshee, who is mentioned by Al-Khatib Al-Baghdadi in his 'Tarikh' and by As-Sam’aani in 'Al-Insaab' but they mention no jarh or Ta’deel of them]

a) The saying of Ash-Shafi’e - even if authentic - cannot be used to oppose or particularize the generality of the hadith of Allah's Messenger s.a.w, since Ash-Shafi’e himself - rahimahullah - is reported by his students to have said that the saying of a solitary companion is not a proof, and it is not obligatory for those after him to follow him [as in 'Takhrij Furuu Alaa Al-'Usul' of Az-Zanjaanee (pg. 179) with the checking of Muhammad Adib As-Salih, 'Mu'assatur Risalah'] And this is what the verifying scholar Ibnul-Qayyim affirmed in his 'I'ilaam Al-Muwaqqi’in' (4/121-123) So how can the statements of Ash-Shafi’e be a proof if the saying of a companion is not a proof?

b) How can Ash-Shafi’e - may Allah have mercy upon him - be one of those who agree to 'good innovations' whilst he said the famous saying: 'whosoever declares something good has made it part of the shari’ah,' and he said in Ar-Risaalah (pg.507), 'declaring things good (istihsaan) is a form of exercising desires' Therefore anyone who wants to explain the words of Ash-Shafi’e - may Allah have mercy upon him - then let him do so within the rules and fundamentals of Ash-Shafi’e - which necessitate understanding his principles - this is something applicable in every branch of knowledge - so he who is ignorant of the terminologies of their specialists will be ignorant of the meaning of their sayings - and will incorrectly explain their meaning, and here is an example to show what we mean:

i) The wording 'agreed upon' with the scholars of hadith means that which was reported by Bukhari and Muslim, however according to Abu Barakat 'Abdus Salam Ibn Taymiyyah, the author of 'Muntaqal Akhbar', it means that which is reported by Ahmad, Bukhari and Muslim." [Al-Bid’ah' (pp 63-66)] Even if this statement was authentic, its meaning would be that of linguistic bid'ah as was stated by Ibn Rajab, and as we will further clarify in the next note on Al-Hafidz Ibn Hajar.

[3] The shaikh, Salih Al-Fawzan quoted from Al-Hafidz Ibn Rajab, so it would be useful to quote the full discussion: Al-Hafidz Ibn Rajab said in commentary of the hadith, ‘whosoever introduces something in this affair of ours which is not part of it then it must be rejected.’ and the hadith, 'whosoever does an action which we have not commanded must be rejected.'

"This hadith contains a great principle from amongst the principles of Islam, for the hadith 'indeed actions are by intentions' is the scale (to judge the action in) its inward form and the scale (to the action in) its outward form. Just as any action that is not done seeking the Face of Allah the Exalted does not bestow any reward upon the actor, similarly any action that has not been commanded by Allah and His Messenger s.a.w is rejected. And everyone that innovates in the religion that which Allah and His Messenger s.a.w have not given permission for, then it is invalid in the religion ... And this hadith in its wording indicates that every action that has not been commanded by the Legislator is rejected, and its understanding indicates that every action that has been commanded is not rejected. And the meaning of 'his command' here is 'his religion and law' as is the meaning of his saying in the other narration, 'whosoever introduces something in this affair of ours which is not part of it must be rejected.'

Therefore the meaning is that whosoever action is is outside the shari’ah and not bound by the shari’ah, is rejected. And his saying, 'which we have not commanded' indicates it is necessary for the actions of the actors to fall under the rules and regulations of the shari’ah and that the rules of the Shari’ah are the judge to command them or forbid them. So whosoever’s action falls under the rules and regulations of the shari’ah, in agreement with them, then his action is accepted, and otherwise it is rejected ...and whosoever seeks to draw close to Allah with an action that Allah and His Messenger s.a.w have not appointed as a means of drawing close to Allah then his action is false and rejected...

And the Messenger s.a.w noticed a person standing in the sun, and so he inquired about him and it was said in reply, 'he has taken an oath to stand and not to sit or take shade, and to fast.' So the Prophet s.a.w ordered him to sit and seek the shade and to complete his fast. [Bukhari] So the Prophet s.a.w did not make his standing and exposure to the sun a means of getting close (to Allah) such that it would require fulfilling the oath. And it is reported that this event occurred on the day of jumu'ah at time of hearing the khutbah of the Prophet s.a.w while he was on the minbar. So this man made the oath to stand and not sit or seek the shade for as long as the Prophet s.a.w gave his sermon, in glorification (respect) of listening to the sermon of the Prophet s.a.w, and yet the Prophet s.a.w did not make this a means of getting close to Allah that would require fulfillment of his oath. Despite the fact that standing is worship in other places such as prayer and adzan and offering du’a on 'Arafah. And exposure to the sun is a means of getting closer to Allah for the one in ihram, so this indicates that everything that is a means of getting close to Allah on a particular occasion is not a means of getting close on every occasion, rather one follows what occurs in the Shari’ah in its correct place for everything." [It is known in the shari’ah that an oath which involves disobedience to Allah does not require fulfillment]

[4] As for the deception of the people of bid'ah in saying that the collection of the ahadith of the Prophet s.a.w as an innovation, then this is simply not true.

From Abu Qabil who said: We were with 'Abdullah Ibn 'Amr Ibnul 'Aas and he was asked which city will be conquered first Constantinople or Rome? So 'Abdullah called for a sealed trunk and he said: Take out a book from it. Then 'Abdullah said: Whilst we were with the Messenger of Allah s.a.w writing. The Messenger of Allah s.a.w was asked: Which city will be conquered first, Constantinople or Rome? So Allah's Messenger s.a.w said: "The city of Heraclius will be conquered first" meaning Constantinople. [Related by Ahmad (2/176), Ad-Darimi (1/126) and Al Hakim (3/422)] So this narration illustrates that some of the Companions wrote down the hadiths of the Messenger s.a.w in his presence.

[5] Ibn Hajar on bid'ah as in 'Fath (13/314+) Kitab ul-I'tisaam, Chapter: Following The Sunan of The Prophet s.a.w. "His saying, 'and the worst of matters are the newly invented matters.', and muhdathat means the newly invented matters that have no basis in the shari’ah, and they are called according to the convention of the shari’ah 'bid'ah', and that which has a basis in the shari’ah that would prove it then it is not a bid'ah. So bid'ah in the convention of the shari’ah is blameworthy in contravention to the language, for linguistically everything that is newly invented, be it blameworthy or praiseworthy, is called bid'ah ...and Ash-Shafi’e said, 'bid'ah is of two types ...' Reported by Abu Nu'aim via the route of Ibrahim Ibn Junaid, and there occurs from Ash-Shafi’e also what is reported by Al-Bayhaqi in his 'Manaqib', 'the newly invented matters are of two types.' end. And some of the scholars divided bid'ah into the five categories of ahkam and this is clear. And it is established from Ibn Mas'ud that he said, 'indeed you have matured upon the fitrah, but indeed you shall innovate, and things shall be innovated for you, so when you see the innovations then stick to the original guidance' ...And Imam Ahmad reported with a good sanad from Ghadif Ibnul-Harith who said, 'Al-Malik Ibn Marwan sent (someone) to me and he said: indeed we gather the people for two matters: raising the hands (for du'a) upon the minbar on the day of jumu'ah, and giving exhortations after the fajar and 'asar prayers. So he said: as for these two, then they are examples of your innovations in my opinion and I will not accept anything of them from you because the Prophet s.a.w said, 'a people do not introduce an innovation except that a sunnah the likes of it is raised (i.e. forgotten and neglected)' and sticking to the sunnah is better than introducing a bid'ah' so if this was the answer of this Sahaabi concerning a matter that has a basis in the religion, then what do you think the case would be concerning a matter that has no basis in the religion? And how about when it includes things that contradict the Sunnah? ... and this matter (of giving exhortations) was present during the time of the Prophet s.a.w but it was not done constantly like the jumu'ah khutbah rather it was done as the need dictated. And as for his saying in the hadith of Al-Irbaadh, 'indeed every bid'ah is a misguidance' after saying, 'and bewares of the newly invented matters' proves that newly invented matters are called bid'ah. And his saying, 'and indeed every bid'ah is misguidance' is a complete shari’ah principle both in wording and understanding. As for in wording then it is as if it is said, 'the ruling of such and such is that it is a bid'ah and every bid'ah is a misguidance' and so it would not be from the shari’ah because the shari’ah, in its totality, is guidance ...and the meaning of his words 'every bid'ah is a misguidance' is that which has been introduced that has no evidence in either a specific or general way ....Ibn 'Abdus Salam said at the end of 'Al-Qawa’id': bid'ah is of five classifications.[mentioning the five and some examples of them]" [End of Ibn Hajar's words]

There are some points to be recognized here:

1. Ibn Hajar’s quoting from Imam Ash-Shafi’e after making clear that in the language bid'ah is of two types but in the Shari’ah it is only one.
2. Indicating that he understands the statement 'praiseworthy bid'ah' in the linguistic sense as did Ibn Rajab.
3. His quoting Ibn 'Abdus Salam in his classifying bid'ah into 5 categories but he himself saying, 'and the meaning of his words 'every bid'ah is a misguidance' is that which has been introduced that has no evidence in either a specific or general way' and other similar statements.

And Verily Allah the Exalted Knows Best

Home; Knowledge ; Aqidah / Manhaj

Monday, December 7, 2009

The Meaning of Sunnah

The Meaning of Sunnah
By Dr. G.F. Haddad
 
 
In the Name of Allāh, Most Gracious, Most Merciful.
All praise and thanks are due to Allāh, and May Allāh’s peace and blessings be upon His Messenger.

The Arabic word Sunnah lexically means "road" or "practice." In the language of the Prophet (Sallallāhu 'alaihi wa sallam) and the Companions it denotes the whole of licit [lawful] practices followed in the Religion [dîn], particularly the pristine (hanîf) path of Prophets, whether pertaining to belief, religious and social practice, or ethics generally speaking.

In its technical sense Sunnah has three meanings. In hadith terminology it denotes any saying (qawl), action (fi'l), approval (taqrîr), or attribute (sifat), whether physical (khilqîyya) or moral (khuluqîyya) ascribed to (udîfa ila) the Prophet (Sallallāhu 'alaihi wa sallam), whether before or after the beginning of his prophethood. [1] This meaning is used in contradistinction to the Qur'an in expressions such as "Qur'an and Sunnah" and applies in the usage of hadith scholars.

In the terminology of Usul al-fiqh or principles of jurisprudence, Sunnah denotes a saying (qawl), action (fi'l) or approval (taqrîr) related from (nuqila 'an) the Prophet or issuing (sadara) from him other than the Qur'an.

In the terminology of fiqh or jurisprudence, Sunnah denotes whatever is firmly established (thabata) as called for (matlub) in the Religion on the basis of a legal proof (dalîl shar'îe) but without being obligatory, the continued abandonment of which constitutes disregard (istikhfaf) of the Religion - also sin (ithm) according to some jurists - and incurs blame (lawm, 'itab, tadlîl) - also punishment ('uquba) according to some jurists. [2] However, some jurists have made a distinction between what they called "Emphasized Sunnah" (Sunnah mu'akkada) or "Sunnah of Guidance" (Sunnah al-huda), such as what the Prophet s.a.w ordered or emphasized in word or in deed, and other types of Sunnah considered less binding in their legal status, such as what they called "Non-Emphasized Sunnah" (Sunnah ghayr mu'akkada) or "Sunnah of Habit" (Sunnah al-'ada).

The above meanings of Sunnah are used in contradistinction to the other four of the five legal categories for human actions – fardhu (obligatory), sunnah, mubah (indifferent), makruh (disliked), haram (prohibited) - and apply in the usage of jurists from the second Hijri century onwards. However, the jurists have stressed that the basis for all acts of worship categorized as Sunnah is "obligatoriness" not "permissiveness" (al-asl fee al-Sunnah al-wujub la al-ibaha). Sunnah is thus defined as the strongest of the following near-synonymous categories:

· "praiseworthy" (mandub)
· "desirable" (mustahabb)
· "voluntary" (tatawwu')
· "refinement" (adab)
· "obedience" (ta'a)
· "supererogatory" (nafil)
· "drawing near" (qurba)
· "recommended" (raghîba, murghab fîh)
· "excellent" (hasan)
· "excellence" (ihsan)
· "meritorious" (fadîla)
· "best" (afdal).

It is antonymous with "innovation" (bid'ah), as in the expression "People of the Sunnah" or Sunnis (Ahl al-Sunnah).

Al-Dhahabi relates from Ishaq ibn Rahuyah the saying: "If al-Thawri, al-Awza'i, and Malik concur on a given matter, that matter is a Sunnah." Al-Dhahabi comments:

Rather, the Sunnah is whatever the Prophet (Sallallāhu 'alaihi wa sallam) made Sunnah and the rightly-guided Caliphs after him. As for Consensus (ijma'), it is whatever the 'ulama’ of the Community both early and late have unanimously agreed upon, through either assumed (zannee) or tacit (sukutee) agreement. Whoever deviates from such consensus among the Successors or their successors, it is tolerated for him alone. As for those who deviate from the three above-named imams, then such is not named a deviation from Consensus, nor from the Sunnah. All that Ishaq meant was that if they concur on a given matter then it is most probably correct, just as we say, today, that it is nearly impossible to find the truth outside of what the Four Imams of scholarly endeavor agreed upon. We say this at the same time as we admit that their agreement on a given matter does not dictate the consensus of the Community, but we refrain from asserting, in relation to a matter upon which they all agreed, that the correct position is otherwise. [3]

Wallāhu’alam


Footnotes:

1. See al-Siba'i, Al-Sunnah wa Makanatuha fi al-Tashri' al-Islami (p.47).
2. See al-Lucknawi, Tuhfah al-Abrar, chapter entitled "The Legal Status of the Emphasized Sunnah and of its Abandonment" (Hukm al-Sunnah al-Mu'akkada wa Tarkiha) (p. 87-92).
3. Al-Dhahabi, Siyar A'lam al-Nubala' (1997 ed. 7:92).


[Via Sunnah Foundation]

Tuesday, November 24, 2009

The Misconceptions of Bid'ah


Ibn ‘Abdallaah

It’s Meaning, Aspects, Dangers, and the Solution

Islam, the religion of Muslims, is based on only one teaching of one 'true' Islam. There is no such thing as different versions of Islam or different types or classes of this Deen. The true path is only one way which lies under the shade of the Qur’an, the Sunnah and the understanding of the Companions.

As was illustrated by our beloved Prophet s.a.w and was narrated by Ibn Mas'ud that one day the Prophet s.a.w drew a straight line on the ground and He said, "This is the path of Allah." Then he drew some lines to the left and right to it and said, "These are the erred paths and on each of these paths, there is Shaytaan calling to it." Then he recited the following verse from Al-Qur’an:

“Verily, this is My way, leading straight: follow it: follow not (other) paths: they will scatter you about from His (great) path: thus doth He command you that ye may be righteous.” [Al-An’am, 6:153]

In fact, in Al-Qur’an, when Allah s.w.t describes the truth, it is always described as singular. The word 'An-Noor' which is singular is used for the truth, as opposed to 'zulumath' which is plural. It is a prime example from Al-Qur’an the clearly shows us that the right way is one way only. Any deviation from the true path is not an acceptable 'branch' of Islam but as the scholars call it, is a "Bid'ah”.

Unfortunately, due to several reasons, the concept of "Bid'ah" is not as clear to everyone as it should be. A reason for that is a lot of people are confused about the supposed “Good Bid'ah” or "Bid'ah Hasanah”. Secondly, there are many things which we do now that were not done at the time of Prophet s.a.w. With the outset of such widespread "Bid'ah", people are confused, and rightly so, as to what is actually SUNNAH and what in religion is not sunnah- i.e. "Bid'ah"

These misconceptions call for the need to establish the fundamental step which is to know "Bid'ah”, the concepts of "Bid'ah” according to Ahl-Sunnah Wal Jamaah and the aspects of "Bid'ah”.

Its Meaning: Heresy; innovation.

"Any invented act or path in the religion that is made to compete or resemble the Shari’ah and that is followed for the same purpose as Shari’ah is supposed to be followed."

From this definition and from the statements of Prophet s.a.w about "Bid'ah” or innovation, we can come up with some general ideas or concepts about "Bid'ah” that explains this definition.

Aspects of Bid'ah.

Some of the aspects or concepts of "Bid'ah" are as follow:

1. Every Bid'ah is Dhalalah.

Linguistically "Bid'ah" is something which is new or something which was not done before, i.e., it has no precedent. From the point of view of Shari’ah, every "Bid'ah" is Dhalalah and there is no such thing as 'good bid'ah”. Prophet s.a.w said in an ahadith, "Kullu dhalalatin fin naar (every dhalalah is in hellfire)."

Dhalalah means to be astray or to be away from the truth. If we look in Al-Qur’an, we will see how Allah s.w.t used the word 'dhalalah' or 'dhal'. It is not used for the one who commits a sin or makes a mistake with respect to ‘the deen’ but it is used for those people who have gone astray form the straight path or who have divided the religion. In Surah Fatihah, first chapter of Al-Qur’an, the word 'Dhalleen' is not used for mere sinners but it is used for people who have gone astray form the true path, the Christians.

So when Prophet s.a.w described "Bid'ah", he used the harsher form of deviation, i.e. dhalalah, as he said, “Kullu bid'atin dhalalah (every "Bid'ah" is dhalalah)." He didn't just say that every "Bid'ah" is a sin or is wrong but in fact it is something much greater than that. It is a misguidance, something that takes us AWAY from the right path.

2. Bid'ah is performed as a way of pleasing and getting closer to Allah s.w.t.

In other words, when someone follows a "Bid'ah”, he claims that by doing this he will be closer to Allah s.w.t. This is much different from committing a sin. As Ahmad Ibn Hanbal r.a once said, "The greatest sinner (fasiq) from the Ahl-Sunnah Wal Jamaah is better than the most pious person from Ahl-"Bid'ah".

The sinner, at least, knows that whatever he is doing is wrong and does not claim that it's halal and should be done to please Allah s.w.t and so on. However, the one who commits "Bid'ah" not only goes against Al-Qur’an and Sunnah but also claims that what he does is pleasing to Allah s.w.t and a way of getting closer to Him. And this is one of the greatest lies one can commit to say that some act is pleasing to Allah and has no proof from Allah s.w.t about his claim.

So part of the concept of "Bid'ah" is that one who commits it claims that it is approved by the religion and Shari’ah and it is beloved to Allah s.w.t. This is also one of the dividing points between what “Bid’ah” is and what is not.

3. Bid'ah can be both in inventing new actions and in shunning an action.

Meaning, when someone originates a new practice saying that it is approved by Shari’ah without a proof is "Bid'ah". In the same way, when someone avoids something claiming that by avoiding such and such practice he is pleasing Allah and has no proof of its source be it from Al-Qur’an or Sunnah is also "Bid'ah".

As an illustration, during the time of Prophet s.a.w three persons came to him offering their types of '"Bid'ahs". One claimed that he will pray the whole night, every night for the rest of his life. One claimed that he will fast every day in the future and the third one said that he will never marry. The Prophet s.a.w was swift in his disapproval of these "good" Bid'ahs (at the outset, one would think how anything could be wrong with worshipping Allah all the time). The Prophet s.a.w told these people that he was the best among all mankind and that he prayed some part of the night and slept another part, that he fasted some days while did not in others and that he was married. While the first two wanted to increase their worship beyond what Shari’ah requires, the third person intended to avoid marriage or shun or elude something which is totally legal in Shari’ah and approved by Allah s.w.t. Like the Christian monks and priests and the 'Muslim' Sufis claim that by not marrying they are pleasing Allah s.w.t is "Bid'ah" and against Islam. Or if a vegetarian claims that by not harming a living soul he is pleasing Allah is also "Bid'ah" because Allah has allowed it and made it halal for us to eat the meat of animals (of course, only the animals He has made halal).

4. A BID'AH could be created in all aspect Shari’ah.

Shari’ah comprises Aqeedah, beliefs, acts of worship and business or public dealings (mu’amalat). So, "Bid'ah" is not just in matters of aqeedah or acts of worship but it could also be in business or public dealings. For example, if a person claims that four witnesses are required for business deal rather than the two that are instituted by Islam then he or she is exceeding the limits of Shari’ah and falling into "Bid'ah".

5. Bid’ah has no source and or evidence in Al-Qur’an, Sunnah of the Prophet s.a.w and or in Ijma’ (agreement) of Sahabah’s.

One famous example that is quoted by the Ahl-Bid'ah in their desire to make some forms of "Bid'ah" halal is the example of Umar r.a and the tarawih prayers. They claim that since Umar r.a started daily tarawih prayers in Ramadhan while the Prophet s.a.w only performed it three nights, and Umar r.a said that he started a good "Bid'ah” that we can accept the concept of "Bid'ah". However, this is a failure to distinguish the linguistic meaning of "Bid'ah" from its Shari’ah meaning. For instance Allah refers in Al-Qur’an to his Sunnah. Obviously when one refers to SUNNAH, it is a reference to the Prophet's Sunnah and its Shari’ah aspects. Similarly when Umar r.a referred to the regular tarawih prayers, he was only referring to the linguistic meaning. The proof for this claim is clear. Tarawih prayers were not some new practice in religion. The Prophet s.a.w instituted the tarawih prayers. The only reason that he stopped after three nights was clarified in his own saying that he did not wish that the tarawih prayers be made obligatory upon the Muslims. However, at the Prophet's death, the message of Islam had been perfected and tarawih prayers would always be recommended and not mandatory. Thus, Umar r.a only started the practice of regularly performing a Sunnah not STARTING a Sunnah.

It must be understood that "Bid'ah" is not only a new invention in the religion claimed to be pleasing Allah s.w.t; but the one who creates and the one who follows "Bid'ah" actually assert that there is some shortcoming in the deen. In reality, they are stating that there is some way to get closer to Allah s.w.t and to please Him that is not found in Al-Qur’an or the Sunnah of Prophet s.a.w. That they have found a way to believe or act and to worship Allah that is pleasing to Him and which is BETTER than the way of Prophet s.a.w. That this perfect Deen of Islam is missing something in it and that is why they are adding something to it or this Deen had too much in it and that is why they are taking something's away. This, in essence, is "Bid'ah" - the concept of a not-so-wholesome Deen.

It is indeed an insult (Na’udzubillah) to Allah s.w.t to say that He could not reveal or teach Prophet s.a.w the best way and so they had to find the best way on their own. It is also a denial to what Allah s.w.t Himself said in Al-Qur’an:

"Today, I have completed and perfected your religion for you and chose Islam for you as your Deen" [Al-Maidah, 5:3]

It is also a denial to what Prophet s.a.w said:

· "There is nothing that shall take you closer to Allah s.w.t than what He has told you to do and nothing will take you away than what He has prohibited."

· "Whoever does an action which we have not commanded will have it rejected"


Hence, we must hate "Bid'ah". This is the bottom-line. This hatred is one of the aspects of our love for Allah and the Prophet s.a.w and love for a Deen that we know is perfect and will always remain so.

Dangers of Bid'ah.

Shaikh Mohammed Sharuut wrote in his book on "Bid'ah" that if the dangers of "Bid'ah" were restricted simply to the person who follows it, then maybe we would not get as upset or as worried as we are now, but in fact, the dangers of "Bid'ah" and the harms and evils of "Bid'ah" spread from the person following it to the people he is around and finally to the entire Ummah. The Deen as a whole is affected because of their heresy and innovations.

Here are some dangers of "Bid'ah”.

1. Bid'ah causes disunity in the Ummah.

It is first and foremost because of Ahl-"Bid'ah" that there is division and fractionalization among this Ummah. This is proven very clearly from history. All of the Sahabah’s were following the way of Prophet s.a.w. They all loved and cared for each other even when they had a difference of Ijtihad after Uthmaan r.a. They fought with Ali r.a and Mu'awiyah r.a against each other but they would still take Ahadith from each other, pray together and marry their daughters to each other. Their fight was due to their difference of Ijtihad but their love was still for the sake of Allah and they were still united on the way of Prophet s.a.w. However, when the Khawarij brought out their ideas during the famous battle of camel between Mu'awiyah and Ali (r.a on both), many Muslims split from the ranks of the Ahl-Sunnah and hence became the first of the Ahl-"Bid'ah" (the people of "Bid'ah"). It is interesting to note that not even ONE Sahabah was present among the Khawarij which in itself speaks of many volumes.

Hence, when it comes to Ahl-"Bid'ah", the situation becomes totally different. The Ummah split because of Ahl-"Bid'ah”. When they bring their new ideas and acts of worship to the religion, the one group that is always supposed to be sticking to the truth (as Prophet had mentioned) i.e. the Ahl-Sunnah, reject these heretic ideas. They refuse to accept Ahl-"Bid'ahs" concepts and methodology.

The general statement made by various 'scholars' of today, "We all should overcome our differences and be united and fight with Kuffar", is a nice statement as a theory. However, practically it is not acceptable because we cannot be united with people who do not agree with all tenants of Qur’an and Sunnah. It is our duty to oppose people when we see them following "Bid'ah" once the evidence has been established.

2. Bid'ah is the cause of Fitnah (test or trials) or severe punishment for this Ummah.

By definition the people of "Bid'ah" are refusing to follow the commands and orders of Prophet s.a.w. Allah s.w.t says in Al-Qur’an:

"For those people who are differing from the commands of Prophet, there will come to them either a Fitnah (test or trial from Allah) or a severe punishment."

Once Imam Malik was asked about putting on the Ihram from the Prophet's mosque rather than the miqaat. He said, "I fear for that person that some fitnah will come to him." The man said, "Why? I am just adding a little to the boundaries of ihram." Since by doing so, he was going against the commands of Prophet s.a.w, Imam Malik recited the above verse from Al-Qur’an.

3. Bid'ah is the source of fasaad (evils) in the Ummah.


If we look at the Shari’ah, the laws of Allah based on Al-Qur’an and Sunnah, it was meant for the well-being of mankind in this world and in hereafter. Anytime we go astray from the true teachings and accept any law other than Al-Qur’an and Sunnah then we miss that well-being (maslahah) and replace it with fasaad. By bringing new methodologies or concepts, the Ahl-"Bid'ah" actually change the way that will bring the most happiness in here and in hereafter to a way that will not bring the 'maslahah' (well-being).

4. Bid'ah cause Sunnah to die and creates hatred for Sunnah.


Whenever people introduce any "Bid'ah" it usually replaces some Sunnah. Or people add to Sunnah to the point where Sunnah is not practiced correctly anymore.

Ibn Abbas said, "When "Bid'ah" is created then the Sunnah dies and this continues until that "Bid'ah" is living and the Sunnah is dead."

Hasan Ibn Attiya, one of the Tabi’ien said, "When the people accept the "Bid'ah”, Allah removes the Sunnah from among them and doesn't return it until the Day of Judgment."

So, not only does "Bid'ah" cause the Sunnah to die but at the same time it causes hatred for the Sunnah. Ahl-"Bid'ah" not only refuses to accept the actual Sunnah but also avoid going to the masjid or places where Sunnah is practiced. For instance, they show great disdain at Muslims that pray with their shoes on while this is an established Sunnah. It is common to see these Ahl-"Bid'ah" going at great lengths to describe the filth that shoes carry and it would not be 'right' to pray wearing them. Why do these same people forget that it is not 'right' to make a decision on the religion of Allah, the sole owner of this Deen? Allah s.w.t knows what is beneath our shoes or what was beneath the Sahabah’s shoes or the Prophet's s.a.w shoes but he still allowed it and as Muslims, we are to hear and obey (as the Qur’an instructs us) and not to pass judgments. That is what happens when the "Bid'ah" spreads. Much hatred is created for the Sunnah that it gets hard for people to follow Sunnah. They get continuous pressure to change their ways. And even if there are some people who truly want to follow the Sunnah, Ahl-"Bid'ah" confuse them so much and mix the lies with truth so much so that they get totally puzzled by Ahl-"Bid'ahs" arguments and end up following the "Bid'ah". They get pulled into "Bid'ah" and they are not able to see the truth anymore, although they were sincere to Allah s.w.t. So, Insha’Allah, Allah will judge them according to their intentions but we know well that actions that are not within the fold of Al-Qur’an and Sunnah are unacceptable irrespective of the intentions behind them.

5. Bid'ah is a stepping stone to Kufur.

One of the early scholars, Al-Barbahari, one of the companions of Ahmed Ibn Hanbal, said, "Beware of "Bid'ah", because every "Bid'ah" started out as something small and resembling the truth and people were fooled by it and followed it until it became bigger and bigger and were trapped by it and it took them out of Islam."

Ibn Taimiyyah has a nice passage in one of his books showing that: "In fact, the Kufur 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 Isa (Jesus) Alaihumma Salam".

6. For the Ummah as a whole, Bid'ah hurts the spreading of Islam and Da’awah for the sake of Allah.

One of the easiest ways is that usually the ideas of Ahl-"Bid'ah" are used by the enemies of Islam to portray Islam. Most times TV shows will portray Islam as Sufis making 'dzikir' which in fact has nothing to do with Islam. They are setting these things up to make people run away from Islam because belief of Ahl-"Bid'ah" is not from the 'fitrah'. Only 'real' Islam contains the fitrah and people will not be attracted to something which goes against the fitrah. For instance, the group of Farrakhan, the nation of Islam being portrayed by the Kuffars as an 'Islamic' group. Someone who is looking for the 'truth' will never be attracted to their ideas and beliefs which are being spread in the name of Islam.

7. Individually, BID'AH destroys the Akhirat of the person.

The best example is like the termite being allowed to live in wood. Imagine "Bid'ah" is the termite and the person is the wood. Sooner or later the person will be ruined because it is clearly shown by the several hadith of Prophet s.a.w. Bid'ah will be rejected in the hellfire. Allah s.w.t puts a barrier between the person committing "Bid'ah" and repentance. This person and his supporters are cursed by Allah and the angels. He will be turned away from the fountain of Prophet s.a.w on the Day of Judgment. His deeds will be rejected as long as he commits the "Bid'ah". He will be thinking in the world that he is doing something pleasing to Allah, whereas, in hereafter, he will find out that there is no benefit to what he did. He will not only bear the burden of his "Bid'ah" but also of anyone who followed him.

Solution to Avoid Bid'ah.

First of all, the people claiming to follow the Sunnah and being from Ahl-Sunnah Wal Jamaah have to realize the dangers of bid’ah and how it is an obligation upon them to hate and oppose "Bid'ah". For instance, if a group tries to oppose a "Bid'ah", the first people to come and defend the Bid'ah are the ones who claim to be from Ahl-Sunnah. They say that they should not impose things and give people freedom of what they are doing and so on.

This is at best weird because when anything goes against Al-Qur’an and Sunnah then there is no such thing as giving others freedom of doing what they want. This is basically, due to the lack of understanding of Bid'ah.

Secondly, we have to establish "Amara bil ma’ruuf wa naheen anil munkar (ordering good and forbidding evil)." Bid'ah is a kind of high Munkar (evil) and Prophet s.a.w has clearly told us in an ahadith that we should stop Munkar with the best of our abilities.

Last but not least, we should educate ourselves about the 'real' Sunnah of Prophet s.a.w and find out what is Bid'ah and what is not. We have to look at the Tafsir (explanation) of Al-Qur’an as well as the hadith of the Prophet s.a.w. When understanding the verses of Al-Qur’an and the hadith we have to take into consideration the context and the time of the revelation of the verse or the hadith of Prophet s.a.w.

For instance, many people misinterpret the hadith of the Prophet s.a.w where he mentioned the reward of those who introduce a good practice in Islam, with introducing 'innovations' in Islam. However, if one reads the earlier portion of this Hadith in Sahih Muslim, it clarifies the misconception. Prophet s.a.w said it when he saw some poor people sitting outside the masjid and no one helped them. The Prophet s.a.w was unhappy and delivered a sermon reminding people to fear Allah s.w.t. After the speech someone brought a big load of charity and give it to those people. When others saw him doing so, they all started giving charity to those people until the expression of Prophet’s face changed from anger to happiness.

Basically, the man gave charity, which is an allowable and a good act from Shari’ah. So, if someone does an act which people have been neglecting, and is an allowable act and in accordance of Shari’ah and people follow him then he gets his reward and reward for being followed without either one's reward being reduced. This constitutes the literal meaning of a Sunnah Hasanah (Good Sunnah), it has no relation whatsoever to the Shari’ah meaning of Bid'ah. The same applies for an evil act.

May Allah protect us from committing Bid'ah and guide us all to the His path and help us in strengthening our faith. All the good is from Allah s.w.t and His Messenger s.a.w and all the evil is form me and Shaytaan.
_______________________________________________________________________________________________________________
Source: Published in Qur’aan.com

Thursday, November 19, 2009

Enjoining the Right and Forbidding the Wrong.5

Enjoining the Right and Forbidding the Wrong
Ibn Taimiyyah





52. Allah Does Not Accept Other than Islam from Anyone.

This is the general concept of Islam, other than which Allah will not accept from anyone. Allah said:

“Whosoever desires other than Islam as his way (deen) that will never be accepted from him, and, in the hereafter he is among those in abject loss.” [Al-‘Imran, 3:85]

“Allah bears witness that there is no deity other than Him, and the angels (also bear witness) and those having knowledge. He is complete in His justice. There is no deity but Him, the mighty, and the wise. Verily the (one and only) way in the sight of Allah is Islam (submission).” [Al-‘Imran 3:18-19]

53. The Meanings of Islam.

The concept of Islam contains two meanings. The first one is actively submitting to the order of Allah, and following, so the Muslim is not arrogant or proud. The second is absolute sincerity, as Allah said:

“... and a man fully owned by one.” [Az-Zumar, 39:29]

So, he is not divided between more than one, and this is when the slave surrenders himself fully to Allah, Lord of the worlds, as Allah said:

“And who turns away from the tradition of Ibrahim (i.e. tawhid) except for one who has immersed himself in foolishness. We have chosen him (i.e. Ibrahim) in this world, and he will be, in the hereafter, among the righteous. And when his Lord said to him: Submit, he said: I have submitted to the Lord of the worlds! And Ibrahim counselled his sons and so did Ya'qub with it (saying): Dear sons, verily Allah has chosen for you the way (deen), so beware lest you die except in the state of submission.” [Al-Baqarah, 2:130-132]

“Say: verily my Lord has guided me to a straight path. A way of right, the way of Ibrahim, who was of those pure in monotheism, and was not one of the associationists. Say: Verily, my prayer, my sacrifice, my life, and my death are for Allah, Lord of the worlds. He has no partner! With this I have been ordered, and I am the first of the Muslims.” [Qur'an 6:161-163]

The verb form derived from Islam (aslama) sometimes appears as an intransitive verb which acts through the preposition (li) "to", as in the above verses, and as in Allah's statement:

“And turn toward your Lord, and submit to Him before the punishment comes to you, and you are without help.” [Az-Zumar, 39:54]

“She (i.e. Bilqis, the queen of Sheba) said: I have oppressed myself! And I now submit along with Sulaiman to Allah, Lord of the worlds.” [Al-Naml, 27: 44]

“And so do they seek other than the deen of Allah?! And to Him everything in the heavens and the earth has submitted, willingly and unwillingly, and to Him they will return.” [Al-‘Imran, 3:83]

“Say, should we call on others besides Allah? Things that can neither benefit us nor harm us. And turn on our heels after Allah has guided us? Like the one who the shayateen (devils) have obsessed, wandering bewildered through the earth. He has friends who call him to "guidance" saying: Come to us. Say, verily guidance is the guidance of Allah, and we have been ordered to submit to the Lord of the worlds.” [Al-An’am, 6:71]

Other times the verb aslama (to submit) appears as a transitive verb (with "one's face" as the direct object) along with the concept of Ihsan (to do or make good), as in Allah's statement:

“They said: No one will enter paradise except for a Jew or a Christian. Those are their hopes. Say: Bring your proof, if you speak the truth. No! Whoever submits his face to Allah, and is a Muhsin (doer of good), his is a reward with his Lord, and there is no fear upon them, nor shall they grieve.” [Al-Baqarah, 2:111-112]

“And who is on a better way than the one who submits his face to Allah and is a doer of good, following the tradition of Ibrahim of pure tawhid (monotheism), and Allah took Ibrahim as a friend.” [An-Nisaa’, 4:125]

Allah has rejected the idea that there could be any deen (way or religion) which is better than this way. And it is the submission of one’s face to Allah along with the doing of good (Ihsan), and He informed us that everyone who submits his face to Allah and is a doer of good has his reward with Allah, and there will no fear upon them, nor shall they grieve. He established this inclusive concept, and this general question as a rebuttal to the imaginings of those who imagined that no one will enter paradise except one giving allegiance to Judaism or Christianity.

54. The Meaning of Submitting One's Face to Allah.

These last two concepts: the surrendering of one's face to Allah, and the doing of good are the same two requirements for the acceptance of one’s actions which were discussed earlier i.e. that the action be done in complete sincerity for the sake of Allah, and that it be correct, in accordance with the Sunnah and the syari'ah . This is because surrendering of one's face to Allah entails a will and an intention for the sake of Allah, as one poem says:

"Seek Allah's forgiveness for sins which you cannot even count.

Lord of (His) slaves, unto Him is (one's) face and (one's) action."

Four different words have been used here: submission of one's face, making straight or correct of one's face, and directing (literally: "facing") of one's face (i.e. to Allah), as in Allah's statements:

“And make your faces straight at every place of prostration” [Al-A’raf, 7:29]

“And straighten your face to the way as a pure monotheist; the natural way on which Allah has made mankind.” [Al-‘Imran, 30:30]

And as Ibrahim (peace be upon him) is quoted as saying:

“Indeed, I have directed my face to the one who originated the heavens and the earth as a pure monotheist, and I am not among the associationists.” [Al-An’am, 6:79]

The Prophet SAW used to say the same thing in the opening do’a (invocation) of his night prayer:

"I direct my face to the one who originated the heavens and the earth as a pure monotheist, and I am not among the associationists."

In the sahih hadith, Al-Baraa' Ibn 'Aazib narrated:

"The Prophet SAW taught me to say when going to bed: "O, Allah, I have surrendered myself to You, and directed my face toward you...."

The word for "face" in Arabic, wajah, can mean that which (who) directs itself (Al-Mutawajjih), and it can mean that which is directed toward or in the direction of (Al-Mutawajjih Ilaihi, or Al-Mutawajjih Nahwahu). As it is said: Which direction (wajah, literally: "face") do you want? i.e. which direction or side do you seek or intend to go? This is because these two concepts must go together, and are compliments. Wherever a person faces, his face also faces, and his face is a prerequisite of his "facing" something. This is the case both in internal and in external actions, and this makes four things (i.e. that which is directed and that which directs, each one internal and external). The internal is the origin, and the external is the completion, and the symbol. Thus, when one directs his heart toward something, his external "face" follows suit.

When the slave of Allah has as his intention and his desired goal to direct himself toward Allah, this is the righteousness of his will and his intention. If, at the same time, he is a doer of good, he has achieved the two traits: that his actions are righteousness, and he does not associate in the worship of his Lord anyone. (See Qur'an 18/110) This, again, is the meaning of the invocation of Umar, who used to say:

"O Allah, makes all of my actions righteous, and makes all of them purely for your Face, and do not make therein any share for anyone else."

55. Definition of Righteous Action.

Righteous action is the doing of good (Ihsan, which is a causative construction meaning to make something good), i.e. the doing of righteous deeds, and righteous deeds are those which Allah has ordered us to do. That which Allah has ordered us to do is that which he has put in the law (syari’ah), and that is what is in accordance with the Qur'an and the Sunnah of His Prophet SAW. Allah has informed us that whoever purifies his intentions for the sake of Allah, and practices Ihsan in his actions deserves of reward and in safety from punishment.

For this reason, the imams of the salaf (the righteous first generations), used to combine these two concepts, as in the statement of Al-Fadhil ibn 'Iyadh in relation to the meaning of Allah's statement: “That He might test you, which of you are best in action” [Al-Mulk, 67:2], he said:

"The most sincere and the most correct." It was said to him: "O, father of Ali, what is the meaning of the most sincere (of actions) and the most correct?" He said: "Verily, any action, though it may be correct, which is not done with sincerity, is not accepted; if it is done with sincerity, but is not correct, it is also not accepted, unless and until it is both done with sincerity, and is correct. The sincere action is the one done purely for the sake of Allah, and the correct action is the one which is in accordance with the Sunnah.”

It has also been narrated by Ibn Shaaheen and Al-lalkaa'iy from Sa’id Ibn Jubair that he said:

"No statement is accepted without action. And no statement and action is accepted without (pure) intention. And no statement and action and intention are accepted unless it is in accordance with the Sunnah. This statement has also been narrated from Al-Hassan Al-Basri who used the word "is not valid" instead of "is not accepted".

In this is a rejection of the position of the sect called the Murji’a, who holds that mere verbal statement (i.e. the profession of faith) is sufficient. Rather, he informs us that statement and action are both necessary, since faith (iman) is: profession and action. Both are necessary, as we have explained at length elsewhere. And we have explained that mere "belief" of the heart, and the pronunciation of the tongue, along with the presence of loathing for Allah and His laws, and arrogance in front of Allah and His laws, cannot be called faith ( iman ) by the consensus of the believers - not until this "belief" is joined by righteous action. The origin of action is the action of the heart, and that is its love, and its overwhelming respect and humility which eliminate loathing and arrogance.

Then, they went on to say: Statement and action is not accepted except with correct intention. This is clear: statement and action which is not undertaken purely for the sake of Allah is not accepted by Allah.

Then, they went on to say: Statement and action and intention are not accepted except with its being in accordance with the Sunnah, and the Sunnah here means the syari’ah (law). And that is what Allah and His Prophet have ordered. Statement, action, and intention which is not enjoined by the Sunnah , enjoined by the syari’ah , i.e. which Allah has ordered is bid'ah (innovation), and all innovation is going astray, and is not of that which Allah loves, so Allah does not accept it, and it is not valid. Examples are the actions of the associationists, and the Christians and Jews.

56. The Meaning of The "Sunnah" In The Discourses Of The Salaf.

The word "Sunnah" in the discourse of the salaf (the righteous first generations), is used to mean the "Sunnah" (i.e. tradition or way of the Prophet) in acts of worship, and in beliefs, though many of those who wrote about the Sunnah mean by that discussions of belief. An example is the statement of Ibn Masud, Ubayy ibn Ka'ab, and Abi Ad-Darda' (May Allah be pleased with them) who said:

"A modest effort in something which is Sunnah is preferable to exertion in something which is bid’ah. (Innovation)"

And Allah is the All-Knowing. All praise is to Allah alone. Peace and salutations of Allah be upon Muhammad, and upon the people of Muhammad, and his companions.
______________________________________________________________________________________________________
SOURCE:
Ibn Taimiyyah, Enjoining Right and Forbidding Wrong; Reproduced from the original text by Mawhuub ibn Ahmad ibn Hilal As-Salahi Al-Hanbali, at the end of the year 840 A.H in the Islamic school of “Al-Madrasah Al-Jauzia" in Damascus; translated by Salim Morgan ; Published in Quran.com.



See: Enjoining the Right and Forbidding the Wrong.1
See: Enjoining the Right and Forbidding the Wrong.2
See: Enjoining the Right and Forbidding the Wrong.3
See: Enjoining the Right and Forbidding the Wrong.4