Bidʿah

True misguidance is that you approve now what you used to repudiate before (because it was wrong) and repudiate now what you used to approve before; and be aware of changing colours in the religion, for the religion of Allāh is one.

Ibn Baṭṭah, Al-Ibānatu Al-Kubrā ḥadīth 25, and others.

“O people, there are four characteristics to come, whoever can avoid reaching them should do so.” [People] asked, “And what are they?” He replied, “There will come a time in which falsehood will rise, and a time will come in which a man will say, ‘By Allāh, I do not know what I am’, he will neither live nor die upon insight (knowledge of what he should be). And a time will come in which a man will start his day on one religion and end it on another. And a time will come when a man will be given wealth from the wealth Allāh provides, in return for saying what is wrong and false and for which Allāh will be angry with him.”

Ibn ʿAsākir, Tārīkh Dimishq 58:442

Whoever hears of a bidʿah, let him not tell it to those who are with him, lest he cast it into their hearts.

Al-Dhahabī, Siyar ʾAʿlām Al-Nubalāʾ 7:261.

The insightful and wise do not trust that they are safe from four things: a past sin about which it is not known what the Lord Almighty will do, the remaining lifespan wherein it is not known what destruction lies, some (apparent) advantage a person is given but which could be a lure (from Allāh) in recompense for his wrongdoing, a misguidance that has been beautified – so that he thinks it is guidance – and a momentary deviation of the heart, for a person can be stripped of his religion without realizing it.

Al-Dhahabī, Siyar Aʿlām Al-Nubalāʾ 8:406.

There are two blessings I have been blessed with, I know not which of them is greatest: that Allāh guided me to Islām, and that he did not make me a Ḥarūrī (from the Khawārij extremists).

ʿAbd Al-Razzāq Al-Ṣanʿānī, Al-Muṣannaf ḥadīth 18667.

When you adorn your copies of the Qurān and embellish your mosques, destruction will be upon you.

Ibn Al-Mubārak, Al-Zuhd wa Al-Raqāʾiq, article 746. Shaykh Al-Albānī stated that the chain of transmission of this narration consists of reliable reporters, except he did not know if the reporter Bakr b. Suwādah had heard directly from Abū Al-Dardāʾ. The narration corroborates a similar ḥadīth reported from the Prophet ﷺ himself. See Al-Ṣaḥīḥah ḥadīth 1351.

Do not sit with the people of desires (Bidʿah, heresy), even if you think you have a response [to what they say].

Al-Harawī, Dhamm Al-Kalām article 765.

Sharīk b. ʿAbdillāh came to us around fifty years ago, and we said to him, “O Abū ʿAbdillāh, here amongst us there are people from the Muʿtazilah who reject these āḥādīth [like]: ‘Allāh descends to the lowest heaven’, and ‘the people of Jannah will see their Lord’. So Sharīk narrated to me around ten such narrations, then said: ‘As for us, we have taken our religion from the sons of the Tābiʿīn, from the Ṣaḥābah. Who have they taken from?’”

Al-Ḏahabī, Al-ʿUluw. Graded ṣaḥīḥ by Al-Albānī in Mukhtaṣar Al-ʿUluw article 146.

If the people were gathered on one plain, all of them believers, except for two unbelievers amongst them, they would join each other. And if the people were gathered on one plain, all of them unbelievers, except for two believers amongst them, they would join each other.

Ibn Baṭṭah, Al-ʾIbānah Al-Kubrā 1:455

Do not sell food or clothes to them, and do not buy from them. And he said, The Khawārij are renegades, an evil people.

Al-Khallāl, Al-Sunnah 1:155

Will you not fight? For you are one of the people of shūrā (to be consulted in these affairs), and you are more deserving of this matter (leadership) than others? So he replied: I will not fight until you bring me a sword with two eyes and lips that recognizes the believer from the unbeliever, for I have done jihād and I know jihād.

Abū Nuʿaym, Ḥilyatu Al-Awliyāʾ 1:94

I saw Zuhayr b. Muʿāwiyah come to Zāʾidah b. Qudāmah (d.160H) and speak to him to get him to narrate ḥadīth to a man, so Zāʾidah asked, Is he from Ahl Al-Sunnah? Zuhayr replied, I do not know that he has any bidʿah. Zāʾidah said, No, that is another matter! Is he from Ahl Al-Sunnah? Zuhayr said, Since when have people become like this? Zāʾidah replied, Since when did people curse Abū Bakr and ʿUmar?!

Al-Khaṭīb Al-Baghdādī, Al-Jāmiʿ li Akhlāq Al-Rāwī #754.

How will you be (in the end times) when you open up your religion like the woman who opens her legs to expose her qubul not stopping anyone from coming to her?

Abū ʿAmr Al-Dānī, Al-Sunan Al-Wāridah fī Al-Fitan #241

Delving into falsehood removes the ability to recognize the truth from the heart.

Abu Nu’aym, Hilyatu Al-Awliyā` 8:22.

If the Dajjāl appears, I believe the heretics (People of Desires, Bid’ah) will follow him. Al-Lālakā`ī, Sharh Usūl I’tiqād Ahl Al-Sunnah 1:131

Al-Lālakā`ī, Sharh Usūl I’tiqād Ahl Al-Sunnah 1:131

Al-Sha’bī once said to me, “When these [people] report to you from Allāh’s Messenger – praise and peace of Allāh be upon him, adhere to it; but when they merely opine, throw it in the trash.” Al-Dārimī, Al-Sunan 1:78.

Al-Dārimī, Al-Sunan 1:78.

The people will remain upon goodness as long as knowledge comes to them from the Companions of Allāh’s Messenger – Allāh’s praise and peace be upon him, and from their seniors. But when knowledge comes to them from their minors, that is when they will be destroyed. Ibn ‘Abd Al-Barr, Jāmi’ Bayān Al-‘Ilm wa Fadlihi article 1060. Note Being upon a good and right path is based on following the knowledge of the Companions and seniors: scholars and people who adhere to the Sunnah, whereas taking knowledge from minors like ignorants and heretics is a sign of destruction.

Note Being upon a good and right path is based on following the knowledge of the Companions and seniors: scholars and people who adhere to the Sunnah, whereas taking knowledge from minors like ignorants and heretics is a sign of destruction.

Ibn Battah, Al-Ibānah Al-Kubrā, 2:444.

This is one of the superb answers given by Sa’īd b. Al-Musayyib – Allāh have mercy on him. It is a strong weapon against heretics (mubtadi’ah) who recommend many different types of religious innovation in the name of them being dhikr and prayer. They then criticize the followers of the Sunnah for criticizing them, and accuse them of censuring dhikr and prayer, when in fact [Ahl Al-Sunnah] are only criticizing the contravention of the Sunnah in matters such as dhikr and prayer.

This is one of the superb answers given by Sa’īd b. Al-Musayyib – Allāh have mercy on him. It is a strong weapon against heretics (mubtadi’ah) who recommend many different types of religious innovation in the name of them being dhikr and prayer. They then criticize the followers of the Sunnah for criticizing them, and accuse them of censuring dhikr and prayer, when in fact [Ahl Al-Sunnah] are only criticizing the contravention of the Sunnah in matters such as dhikr and prayer.

Meaning: Knowing these things about a man is more than sufficient for knowing whether he is following the right path on the Sunnah or not. Ibn Battah, Al-Ibānah article 419.

Ibn Battah, Al-Ibānah article 419.

I once said to Aḥmad, “This shaykh – referring to an older man who was with us – is my neighbor. I told him not to keep the company of a certain person, and he would like to hear what you have to say about him: I am referring to Ḥārith Al-Qaṣīr (Al-Ḥārith Al-Muḥāsibī). Many years ago, you saw me with him and told me not to sit with him nor speak with him. I have not spoken to him since that time. This shaykh, however, does sit with him. So what do you say?” I saw Aḥmad go red with anger, his eyes bulging; I had never before seen him like this. He started to say, “Him! May Allāh do such-and-such to him! Only those well-informed of him know what he really is, only those who really know him know what he is. Al-Mughāzilī, Ya’qūb and so-and-so sat with him, and he caused them to adopt the views of Jahm (Ibn Ṣafwān, leader of the Jahmites). They were destroyed because of him.” The old man said, “But Abū ‘Abdillāh, he reports ḥadīth, and he is mild and humble; he has done such-and-such [good works].” Abū ‘Abdillāh (Imām Aḥmad) became angry and began repeating, “Let not his humility and softness deceive you”. He also said, “Do not be fooled by his bowed head, he is an evil man; only those well-informed of him through experience know him. Do not speak to him – with all disrespect to him. Are you going to sit with everyone who narrates from Allāh’s Messenger – may the praise and peace of Allāh be upon him – though he be a heretic (mubtadi’)? No, with all disrespect.” Ṭabaqāt Al-Ḥanābilah, article 325.

Ṭabaqāt Al-Ḥanābilah, article 325.

I was once with Arṭa’ah b. Al-Mundhir when one of the people in the gathering said, “What do you say about a man who sits with the followers of the Sunnah and mixes with them, but when the followers of Bid’ah are mentioned he says, ‘Spare us from mentioning them, do not talk about them?’” Arṭa’ah said, “He is one of them, do not let him confuse you about his condition.” I felt this was strange, so I went to Al-Awzā’ī – and he used to clarify these matters when they came to him. He said, “Arṭa’ah is right, the matter is as he said; this person forbids talking about [Ahl Al-Bid’ah], so how can [people] be on guard against them if they are not exposed?” Ibn ‘Asākir, Tārīkh Dimishq 8:15.

Ibn ‘Asākir, Tārīkh Dimishq 8:15.

Verily, the followers of opinion are the enemies of the Sunan (the teachings of Allāh’s Messenger as passed down in hadith): they were unable to preserve them and their meanings escaped them, and when asked [questions] they were too embarrassed to say ‘We don’t know,’ so they opposed the Sunan with their opinions. Ibn Abī Zamanīn, Uṣūl Al-Sunnah article 8; Al-Lālakā`ī, Sharḥ Uṣūl I’tiqād Ahl Al-Sunnah article 201 et al.

Ibn Abī Zamanīn, Uṣūl Al-Sunnah article 8; Al-Lālakā`ī, Sharḥ Uṣūl I’tiqād Ahl Al-Sunnah article 201 et al.

A man once recited in front of Anas [ibn Mālik – Allāh be pleased with him] in this manner and he detested it. Abū Bakr Al-Khallāl, Al-Amr bil-Ma’rūf wa Al-Nahī ‘an Al-Munkar, p110. It is reported that Sālim [b. ‘Abdillāh b. ‘Umar b. Al-Khattāb] – Allāh have mercy on him – was asked to listen to someone leading the prayer. When he heard the recitation he turned back exclaiming: Singing! Singing! Ibn Al-Jawzī, Al-Qussāṣ wa Al-Mudhakkirīn article 183. It is reported that there was a man who used to lead the prayer in Al-Madīnah. One night, he became euphoric (got carried away by emotion). [2] Al-Qāsim b. Muḥammad recited: Verily it is a mighty and noble Book. Falsehood does not approach it, neither before it nor behind. It is a revelation from the Most Wise, Most Praiseworthy. [Al-Quran, Fussilat: 41, 42] And he detested [the behavior of the reciter]. Ibid. article 184. It is reported that Al-Fuḍayl b. ‘Ayyāḍ – Allāh have mercy on him – was asked about reciting the Qurān with melodies, [1] to which he replied: This is something they took from singing. Ibid. article 182 Ibn Dāwūd [‘Abdullāh b. Dāwūd b. ‘Āmir Al-Khuraybī] – Allāh have mercy on him – was once asked by Bishr b. Al-Ḥārith: If I pass by a man reciting, should I sit and listen? He asked, “Does he become euphoric [2] (because of emotional recitation)?” Bishr replied, “Yes.” Ibn Dāwūd said, “He has shown his bid’ah, do not sit with him.” Ibid article 186. Ḥanbal reports: Abū ‘Abdillāh (Imām Aḥmad) used to detest this innovated recitation which is called Al-Alḥān (melodious, musical recitation). Ibid. article 187. And it is reported that Imām Aḥmad said: “This innovated recitation which is called Al-Alḥān, I detest it.” He was very strict against it. He said, “I believe it resembles singing, and the Qurān is to be preserved from this.” Ibid. article 188. There are numerous narrations from Imām Aḥmad about this, amongst them: When asked about it once he said: It is something innovated. But [to recite in a beautiful voice is fine] if it is naturally his voice, as was Abū Mūsā [Al-Ash’arī – Allāh be pleased with him]. When asked about reciting with alḥān another time, he replied: No. [It is allowed] if that is his natural voice, like the voice of Abū Mūsā. As for learning how to recite like this, then no. He was asked about recitation with melodies and harmonies, to which he replied: “It is a bid’ah.” It was said to him, ‘They gather to listen to it.” He said, “Allāhul-musta’ān (‘Allāh is the one whose aid is sought’; a statement of sorrow and disapproval.)” Also, he said: It is a bid’ah, not to be listened to. ‘Abdullāh b. Yazīd Al-‘Anbarī reports: A man once asked Aḥmad b. Ḥanbal: “What do you say about reciting with alḥān?” Abu ‘Abdillāh said, “What is your name?” The man replied, “Muḥammad.” Imām Aḥmad said, “So would you like to be called Mooḥammad?” Al-Khallāl, op. cit., p99+. Imām Mālik – Allāh have mercy on him – said: I do not like reciting in melodies, neither in Ramadan nor at other times, because it resembles singing, and it causes the Qurān to be laughed at. It is said ‘this person is a better reciter than that person (the Quran becomes the subject of rivalry and entertainment). It has reached me that the slave-girls are taught to recite like this as they are taught how to sing. Do you think this was the way Allāh’s Messenger – peace and blessings be upon him – used to recite? Al-Qayrawānī, Kitāb Al-Jāmi’ p166. [1] Arabic: Alḥān. This refers to reciting in a melodious, song-like tone. See notes. [2] Arabic: Al-ṭarb. This refers to a state of emotional intensity which may bring about physical expression. See notes. Notes After relating some of these traditions, Ibn Al-Jawzī states: Know that melodious musical recitation (Al-Alḥān) is detested for a number of reasons, amongst others: [its reciters] merge letters that are not supposed to be merged, they extend vowels (madd) where there should be no extension, and they omit the hamzah and the doubling of consonants (tashdīd) just in order to preserve the melody. Also, this kind of recitation causes people to get emotionally carried away (al-ṭarb) and it distracts people from pondering the Quran. [3] Explaining the type of recitation that is praiseworthy and the type that is detestable, Ibn Kathīr states: What is sought in the Sharī’ah (teachings of Islam) is the type of beautification of the voice that leads to pondering the Quran and seeking to understand it, to submission, humility and compliance with the obedience [of Allah]. As for using voices with novel melodies, composed on distracting and entertaining rhythms and musical rules, then the Quran is far removed from this and is too respected and esteemed to have this approach taken in its delivery.[4] [3] Ibn Al-Jawzī, Al-Qussāṣ wa Al-Mudhakkirīn p335. [4] Ibn Kathīr, Faḍā`il Al-Qurān p198.

[4] Ibn Kathīr, Faḍā`il Al-Qurān p198.

Whoever hides his heresy (bid’ah) from us, his companionship is not hidden from us. Ibn Battah, Al-Ibānah Al-Kubrā article 420. It is reported that when Sufyān Al-Thawrī – Allāh have mercy on him – came to Baṣrah he started to look into the matter of Al-Rabī’ – i.e. Ibn Ṣabīḥ (1) – and his status amongst the people. [Sufyān] asked, “What does he believe?” [People] replied, “He believes in nothing but the Sunnah.” He asked, “Who are his companions?” They replied, “The People of Qadr (those who denied Allāh’s pre-decree).” He said, “Then he is a Qadarī (like them).” Ibid. article 421. (1) Al-Rabī’ b. Ṣabīḥ is described in biographies as being a truthful reporter, but with a bad memory; a devout worshipper and a mujāhid. It is reported that Al-Fuḍayl b. ‘Ayyāḍ – Allāh have mercy on him – said: The souls [of people] are in groups gathered together: those of them that identify with each other come together, and those that are different diverge. It is not possible for an adherent of the Sunnah to incline towards an adherent of Bid’ah except out of hypocrisy (nifāq). Ibid. article 429.

Ibid. article 429.

Do not sit with them, nor with the followers of Kalām.(1) Be with the carriers of books,(2) for they are like mines, like those who descend: one brings up a gem and another a nugget of gold. Ibn Battah, Al-Ibānah Al-Kubrā article 483. (1) Speculative theology, drawn from foreign philosophy and logic, as practiced by sects such as the Jahmia and Mutazila. (2) Arabic al-qamātir: covers or folders used to keep written material. ‘Carriers of books’ refers to the scholars and students who occupied themselves with Islamic knowledge and hadīth.

(2) Arabic al-qamātir: covers or folders used to keep written material. ‘Carriers of books’ refers to the scholars and students who occupied themselves with Islamic knowledge and hadīth.

If you loved a man for Allāh and then he innovates in Islām and you don’t hate him for it, you never [truly] loved him for Allāh. Abū Nu’aym, Hilyatu Al-Awliyā` 7:34.

Abū Nu’aym, Hilyatu Al-Awliyā` 7:34.

Whoever loves Abū Bakr has upheld the religion, whoever loves ‘Umar has made the way clear, whoever loves ‘Uthmān is enlightened by the light of Allāh, and whoever loves ‘Alī has taken the firmest handhold. Whoever speaks well of the Companions of Allāh’s Messenger – Allāh’s peace and blessings be upon him – is clear of hypocrisy (nifāq), but whoever belittles any one of them or dislikes [any one of them] for something he did, then he is a heretic (mubtadi’), an opponent of the Sunnah and the Righteous Predecessors (the Salaf), and it is feared that none of his deeds will be raised to the heavens until he loves all of [the Companions] and his heart is clear towards them. Ibn Abī Zamanīn, Uṣūl Al-Sunnah article 189.

Ibn Abī Zamanīn, Uṣūl Al-Sunnah article 189.

I entered upon Mālik b. Anas when a man was asking him about the Qur`ān. [Imām Mālik] said, “Perhaps you are a companion of Amr b. ‘Ubayd. May Allāh curse ‘Amr, for he was the one who innovated this bid’ah of Kalām . If Kalām was knowledge, the Companions and their Followers would have spoken it, like they spoke about the regulations and laws [of Islam]. But [Kalām] is falsehood that leads to falsehood.” Abul-Faḍl Al-Muqri`Al-Rāzī, Aḥādīth fī Dham Al-Kalām wa Ahlihī p96. Al-Harawī, Dham Al-Kalām wa Ahlihī no.874.

Abul-Faḍl Al-Muqri`Al-Rāzī, Aḥādīth fī Dham Al-Kalām wa Ahlihī p96. Al-Harawī, Dham Al-Kalām wa Ahlihī no.874.

Ibn Battah, Al-Ibānah Al-Kubrā 1:188. After reporting this narration, Imām Ibn Battah (d. 387H) said: To Allāh we belong and to Him we will return! We have reached that time, we have heard this and have come to know most of it and witnessed it. If a man to whom Allāh has bestowed sound reasoning looks and thinks carefully and ponders the matter of Islām and its people and treads the rightly guided path as regards to them, it will become clear to him that most people have turned back on their heals, deviated from the correct path, and turned away from correct proof. Many people have started to like what they used to hate, allow what they used to forbid and recognize what they used to reject. And for sure – Allāh have mercy on you – this is not the [right] character of the Muslims, nor the behaviour of those who have insight into this religion, and neither of those who believe in it and are certain about it.

To Allāh we belong and to Him we will return! We have reached that time, we have heard this and have come to know most of it and witnessed it. If a man to whom Allāh has bestowed sound reasoning looks and thinks carefully and ponders the matter of Islām and its people and treads the rightly guided path as regards to them, it will become clear to him that most people have turned back on their heals, deviated from the correct path, and turned away from correct proof. Many people have started to like what they used to hate, allow what they used to forbid and recognize what they used to reject. And for sure – Allāh have mercy on you – this is not the [right] character of the Muslims, nor the behaviour of those who have insight into this religion, and neither of those who believe in it and are certain about it.

‘Umar b. ‘Abd Al-‘Azīz – Allah have mercy on him, said, “The Messenger of Allāh – Allāh’s peace and blessings be upon him – and the authorities (leaders of the Muslims, the Caliphs ) after him set certain ways and practices. To follow those ways is to believe in Allāh’s Book and to complete [ones] obedience of Him, and to be strong upon the religion of Allāh. It is not for anyone to alter those ways or change them for something else, and it is not for anyone to consider the views and opinions of those who contradict them. Whoever follows what [the Prophet and his Caliphs] laid down will be guided, whoever seeks enlightenment through it will be enlightened. But whoever contradicts those ways and follows a way other than the way of the Believers, Allāh the Mighty and Majestic will leave him in the path he has chosen and land him in Jahannam (Hell); and what an evil destination that is.'” Al-Lālakā`ī, Sharḥ Uṣūl I’tiqād Ahl Al-Sunnah 1:94. Notes In this statement, Caliph ‘Umar b. ‘Abd Al-Azīz affirms a number of important points related to the creed and methodology of Ahl Al-Sunnah wa Al-Jamā’ah – orthodox Islam: This narration is recorded with variant wordings in numerous other sources. In a version recorded on the authority of Muttarrif b. ‘Abdillāh by Al-Qāḍī Abū Ya’lā (d458H) in Ibṭāl Al-Ta’wīl 1:52, it is stated that when those who ‘deflected the narrations speaking of the Ṣifāt’ (divine attributes of Allāh) were mentioned in the presence of Imām Mālik, he would quote this saying of Caliph ‘Umar b. ‘Abd Al-‘Azīz. In yet another report of this statement, the heretics being referred to are described as ‘the deviants in the religion.’

This narration is recorded with variant wordings in numerous other sources. In a version recorded on the authority of Muttarrif b. ‘Abdillāh by Al-Qāḍī Abū Ya’lā (d458H) in Ibṭāl Al-Ta’wīl 1:52, it is stated that when those who ‘deflected the narrations speaking of the Ṣifāt’ (divine attributes of Allāh) were mentioned in the presence of Imām Mālik, he would quote this saying of Caliph ‘Umar b. ‘Abd Al-‘Azīz. In yet another report of this statement, the heretics being referred to are described as ‘the deviants in the religion.’

Be a scholar or a learner, or a person who loves [the scholars] or a follower [of the scholars], but do not be the fifth. Ḥumayd (one of the reporters) asked Al-Ḥasan (Al-Baṣri, who reported this from Abū Al-Dardā`), “And who is the fifth?” He replied, “A heretic (mubtadi’, religious innovator}.” Ibn ʿAbd Al-Barr, Jāmi’ Bayān Al-‘Ilm 1:142.

Ibn ʿAbd Al-Barr, Jāmi’ Bayān Al-‘Ilm 1:142.

I will not leave anything Allāh’s Messenger – Allāh’s peace and blessings be upon him – did, except that I will also do it; for I fear that if I were to leave any of his commands and ways I would deviate. Al-Bukhārī, Al-Ṣaḥīḥ 2:386 ḥadīth no. 3093; Ibn Battah, Al-Ibānah article 77, and others. Notes After recording this narration, Ibn Battah states: This, my brothers, is the greatest Ṣiddīq (true believer i.e. Abū Bakr), fearing that he would fall into deviation if he were to leave any of the commandments of his Prophet – Allāh’s peace and blessings be upon him. What then is to happen in a time in which people deride their Prophet and his commandments, and compete with each other and show off in contradicting him and mock his Sunnah? We ask Allāh to protect us from slipping and to save us from evil deeds.

This, my brothers, is the greatest Ṣiddīq (true believer i.e. Abū Bakr), fearing that he would fall into deviation if he were to leave any of the commandments of his Prophet – Allāh’s peace and blessings be upon him. What then is to happen in a time in which people deride their Prophet and his commandments, and compete with each other and show off in contradicting him and mock his Sunnah? We ask Allāh to protect us from slipping and to save us from evil deeds.

Verily, Allāh has angels who seek out the circles of remembrance [of Allāh], so be careful who you sit with; make sure it is not with an adherent of bid’ah, for Allāh does not look at them. And the sign of nifāq (hypocrisy in faith) is that a man mingles with an adherent of bid’ah. Ibn Battah, Al-Ibānah Al-Kubrā 1:460

Ibn Battah, Al-Ibānah Al-Kubrā 1:460

I heard Al-Fuḍayl b. ʿAyyāḍ say, “It has reached me that Allāh has barred repentance from every adherent of bid’ah (religious innovation), and the worst of the people of bid’ah are those who hate the Companions of Allāh’s Messenger – Allāh’s peace and blessings be upon him.” He then turned to me and said, “Make the firmest of your deeds with Allāh your love for the Companions of His Prophet, for [then], were you to come to the standing of judgment (on the Day of Resurrection) with the likes of the Earth in sins, Allāh would forgive you; but if you come [on that Day] with even the smallest amount of hatred for them, no [good] deed will benefit you.” Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 5: 412.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 5: 412.

O Muslims, fear Allāh and obey Him, and accept the advice of the sincere advisers and the exhortation of the exhorters, and know that this knowledge is religion, so be careful about what you do [in it] and from whom you take [it] and who you follow and who you trust your religion to. For verily, the followers of Bid’ah are all falsifiers and liars, neither are they careful nor do they fear and protect [against wrongdoing], and nor are they to be trusted to not distort what you hear. They say what they know not when criticizing and decrying or when affirming their lies. But Allāh encompasses what they do. So be on guard against them, suspect them, reject them and distance yourselves from them, for this was what your earlier scholars and the righteous latter ones did and instructed others to do. Beware of rising against Allāh and becoming instruments in the destruction of His religion and undoing its handholds by respecting the innovators, for you know what has come down to us about respecting them. And what stronger respect and veneration can there be than taking your religion from them, following them, believing them, being close to them and helping them in alluring those they allure and attracting those they attract of the weak Muslims towards their ideas and the religion they practice? This is enough to be considered a partnership and contribution to what they do. Ibn ‘Asākir, Tārīkh Dimishq 6:361, 362.

Ibn ‘Asākir, Tārīkh Dimishq 6:361, 362.

Those who fear their Lord tremble with fear by it, then their skins and hearts settle to the remembrance of Allah. (Sūrah Al-Zumar: 23) Abū ‘Ubayd Al-Qāsim b. Sallām, Faḍā`il Al-Qur`ān p214. It is reported that ʿAbdullāh b. ‘Urwah b. Al-Zubayr said, “I asked my grandmother Asmā` (bint Abī Bakr) – Allāh be pleased with her, ‘How were the Companions of Allāh’s Messenger – Allāh peace and praise be upon him – when they heard the Quran?’ She replied, ‘their eyes would shed tears and they would tremble (with fear), as Allāh described them (in the Quran).’ I said, ‘There are some people here who, when they hear the Quran, fall down unconscious,’ She said, ‘I seek refuge with Allāh from the accursed Shayṭān.’” Al-Bayhaqī, Shu’ab Al-Īmān 3:417; Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq 3:54 with a slightly variant wording. It is also reported that Asmā` was asked, “Did any of the Salaf used to faint out of the fear of Allāh?” She replied, “No, but they used to cry.” Al-Qāsim b. Salām, op. cit. p214. It is reported that Ibn ʿUmar – Allāh be pleased with him – once passed by a man from Iraq who had dropped unconscious. He asked, “What is wrong with him?” [People] replied, “When the Quran is recited to him or he hears the remembrance of Allāh he falls unconscious out of his fear of Allāh.” Ibn ʿUmar said, “We fear Allāh and we do not drop unconscious!” Ibid p214; Al-Baghawī in his Tafsīr, Sūrah Al-Zumar: 23 with a slightly variant wording. It is reported that Anas b. Mālik was asked about people who drop unconscious when the Quran is recited to them. He said, “That is the behavior of the Khawārij.” Al-Qāsim b. Salām, op. cit. p215. It is reported that Muḥammad b. Sīrīn said, having been asked about a man who drops unconscious when the Quran is recited to him, “Make an appointment between us and him, we will sit on a wall, and the Quran – from beginning to end – will be recited unto him. If he falls off the wall, he is as he claims.” Ibid., Al-Baghawī, op. cit.

Ibid., Al-Baghawī, op. cit.

Abū Nu’aym, Ḥilyatu Al-Awliyā` Vol. 1 p398. It is reported that Abū Isḥāq Al-Hamdānī and Ibrāhīm b. Maysarah said, “Whoever respects an adherent of bid’ah has helped in the destruction of Islam.” Reported from Al-Hamdānī by Al-Ājurrī, Al-Sharī’ah Vol. 5 p260; and from Ibn Maysarah by Al-Lālakā`ī, Sharḥ Usūl I’tiqād Ahl Al-Sunnah Vol. 1 p265.

Reported from Al-Hamdānī by Al-Ājurrī, Al-Sharī’ah Vol. 5 p260; and from Ibn Maysarah by Al-Lālakā`ī, Sharḥ Usūl I’tiqād Ahl Al-Sunnah Vol. 1 p265.

Ibn Waddāḥ, Al-Bida’ p136.

Al-Lālakā`ī, Sharḥ Usūl I’tiqād Ahl Al-Sunnah wa Al-Jamā’ah Vol.1 p120. It is reported that ‘Uthmān b. Ḥāḍir said, “I said to Ibn ‘Abbās: ‘advise me.’ He replied, ‘It is upon you to be upright, follow al-athar, and beware of innovating [in religion].’” Ibn Battah, Al-Ibānah Al-Kubrā Vol. 1 p214. It is reported that ʿAbdullāh b. Al-Mubārak said, “Let it only be the narrations (al-athar) that you rely upon, and take from reasoning and opinion that amount that will help you to understand and explain ḥadīth.” Ibn ʿAbd Al-Barr, Jāmi’ Bayān Al-‘Ilm wa Faḍlihi Vol. 3 p329. It is reported that Sufyān Al-Thawrī said, “The narrations (al-āthār) are the religion.” And it is reported that he also said, “A man should not even scratch his head except based on a narration.” Al-Harawī, Dhamm Al-Kalām wa Ahlihī Vol. 2 p264. It is reported that Al-Musayyib b. Rāfi’ Al-Asadī said, “We only follow, we do not innovate; we follow behind and do not start anything [in the religion], and we will never stray as long as we adhere to the narrations.” Al-Harawī, Dhamm Al-Kalām wa Ahlihī Vol. 2 p265.

Al-Harawī, Dhamm Al-Kalām wa Ahlihī Vol. 2 p265.

Al-Dhahabī, Siyar A’lām Al-Nubalā`, in his biography of the Abul-Jawzā`. He reported from a number of Companions, and Al-Dhahabī considered him to be one of the senior scholars.

Al-Lālakā`ī, Sharh Usūl ‘I’tiqād Ahl Al-Sunnah Vol.1 p228; Ibn Battah, Al-Ibānah Al-Kubrā Vol2. P175; Ibn Al-Jawzī, Talbīs Iblīs p14 – with slightly variant wordings.

Ibn Waddāh, Al-Bida’ Vol. 1 p190.

Ibn Abī Ya’lā, Tabaqāt Al-Hanābilah Vol. 1 p182.

Reported by Ahmad, Al-Tayālisī and others, excluding the last sentence. Shaykh Al-Albānī graded its chain of transmission hasan. The narration is reported with the last sentence by Al-Hākim, who said its chain of transmission is sahīh. Al-Dhahabī agrees, while Al-Hāfidh Al-Sakhāwī said, “It is mawqūf (reported as a statement of a Companion), hasan.” See Al-Albānī, Al-Da’īfah Vol. 2 pp17-19. Notes This narration emphasizes the significance of the understanding and consensus of the Companions, Allāh be pleased with them all. It highlights their superiority and authority as the ministers of Allāh’s Messenger, Allāh’s peace and blessings be upon him. After his analysis of this narration’s veracity, Shaykh Al-Albānī discusses its correct interpretation in the following points: “It is amazing how some people argue for the existence of good innovations in the religion based upon this hadīth, and that the proof that these innovations are good is that the Muslims have taken them as a norm! It has become routine for them to argue on the basis of this hadīth when this issue is brought up. However, they miss the following points…” These are summarized below: [1] This narration is mawqūf (a reported statement of a Companion, or someone other than the Prophet.) It therefore cannot be used as an argument to contradict unequivocal textual evidence that states “every bid’ah is misguidance,” as is authentically reported from the Prophet – Allāh’s peace and blessings be upon him. [2] Even if it is supposed that this narration qualifies as a proof [on a par with the aforementioned texts], it does not in fact contradict those texts, for a number of reasons: [a] The intended meaning is the consensus and agreement of the Companions over a matter. This is proven by the context, and is supported by Ibn Mas’ūd’s line of reasoning about the Companions’ consensus over selecting Abū Bakr as the Caliph. Therefore, “the Muslims” does not refer to all Muslims in all places and times; but instead to the Muslims of that time. [b] If we suppose that “the Muslims” refers to Muslims in general, it definitely does not refer to every single Muslim – even the ignorant one who understands nothing about knowledge. Therefore, the statement must be interpreted to mean the knowledgeable (scholars) amongst the Muslims. That being the case, who are these scholars? Are the blind-followers (al-muqallidūn) who have closed on themselves the door to understanding the religion from Allāh and His Messenger included amongst them? Are they those who claim the door to ijtihād has been locked? For sure they are not included, and here is why: Al-Hāfidh Ibn ʿAbd Al-Barr states in Jāmi’ Bayān Al-‘Ilm Vol. 2 p36, 37, “The definition of knowledge according to the scholars is whatever a person is clear and sure about. Anyone who is certain and clear about something knows it. Therefore, whoever is not certain about something but says it blindly following someone else, does not know it. Blind following is – according to the scholars – different from following (al-ittibā’). Because following is to follow a person based on what has become clear to you of the correctness of his position, whereas blind-following is to say what he says while not understanding it or its reasoning.” So when it comes to following the Sunnah, many of these blind-followers claim they are not qualified to go against the opinions in their schools of thought because – by their own admission – they are muqallidah, but when it comes to arguing for and supporting innovations in religion, they become mujtahidūn, interpreting and misinterpreting to justify the bid’ah that many laypeople practice! And Allāh knows best.

And Allāh knows best.

Al-Dhahabī, Siyar A’lām Al-Nubalā` in his biography of Al-Fuḍayl b. ʿAyyāḍ. Points to note Wanting good for the Muslim rulers and supplicating to Allāh for them features as an important aspect of the creed of Ahl Al-Sunnah wa Al-Jamāah, and distinguishes them from the extremist ideology of the Khawārij sect. This has been recorded in the classical works of Sunni ‘aqīdah, for example: Al-Barbahārī (Sharḥ Al-Sunnah p113, 114) states, “If you see a man supplicating against the ruler, know that he is a heretic (ṣaḥib hawā), and if you see a man supplicating for the ruler, know that he is a Sunni – inshā Allāh.” Al-Imām Al-Ājurrī (d360H) states (Al-Sharī’ah Vol.1 p371), “I have mentioned warnings against the ways of the Khawārij that convey the message for everyone who Allāh protects against the ways of the Khawārij, and who does not hold the views of the Khawārij, but is [instead] patient over the injustice of the rulers … and who prays for the wellbeing and righteousness of the rulers, and who does Hajj and Jihād behind the rulers against every enemy of the Muslims, and who prays the Jumu’ah and ‘Eid prayers behind the rulers. Whoever fits this description is upon the Straight Path – inshā Allāh.”

Al-Imām Al-Ājurrī (d360H) states (Al-Sharī’ah Vol.1 p371), “I have mentioned warnings against the ways of the Khawārij that convey the message for everyone who Allāh protects against the ways of the Khawārij, and who does not hold the views of the Khawārij, but is [instead] patient over the injustice of the rulers … and who prays for the wellbeing and righteousness of the rulers, and who does Hajj and Jihād behind the rulers against every enemy of the Muslims, and who prays the Jumu’ah and ‘Eid prayers behind the rulers. Whoever fits this description is upon the Straight Path – inshā Allāh.”

Abū Nu’aym, Ḥilyah Al-Awliyā` Vol.4 p44.

Follow the narrations [ways] of those who have preceded (the Salaf) even if people reject you; and beware of people’s opinions, even if they beautify them for you.

Al-Ājurrī, Kitāb Al-Sharīʿah 1:138; Ibn ʿAbd Al-Barr, Jāmiʿ Bayān Al-ʿIlm wa Faḍlihi 3:373.

I went out to the mosque with ʿUmar b. Al-Khattāb one night in Ramaḍān, and we found people in separate groups: some men praying by themselves and others praying with a small group behind them. ʿUmar said, “I think if I gathered them behind one reciter it would be better.” Later, he made up his mind and gathered them behind Ubay b. Ka’b. On another night, I went out with him again and the people were praying behind their reciter [Ubay]. ʿUmar said, “What a good innovation (bid’ah) this is, but what they are missing by sleeping is better than what they are staying up to pray.” He meant the last part of the night, for the people used to pray in the early part. This is further clarified by the more detailed report in Ibn Sa’d’s Al-Ṭabaqāt Al-Kubrā Vol.5 p42 from Nawfal b. Iyās Al-Hudhalī: During the time of ʿUmar b. Al-Khattāb, we used to pray in Ramaḍān in groups – here and there – in the mosque. People would incline to pray behind those who had the best voices. ʿUmar said, “Do I not see that they are treating the Qurān like song? By Allāh, if I can, I will change this.” Only three nights later, he told Ubay b. Ka’b to lead them in prayer, then stood behind the rows and said, “If this is a bid’ah, then what a good bid’ah it is.” Al-‘Allāmah Al-Mu’allimī Al-Yamānī graded this narration’s chain of transmission ṣaḥīḥ in his treatise Qiyāmu Ramaḍān p51. Points to note And Allāh knows best.

And Allāh knows best.

Mālik b. Anas was once returning from the mosque, leaning on my arm, when a man called Abū Al-Juwayrīyah who was accused of Al-Irjā` caught up with him. He said. “O Abū ʿAbdullāh, listen to something I have to say and debate with me and let me tell you my opinion.” [Imām] Mālik said, “And what if you overcome me?” The man replied, “If I defeat you, you follow me.” Mālik asked, “And what if another man comes and defeats us?” He replied, “Then we follow him.” To this, Mālik – Allāh’s mercy be upon him – said, “O servant of Allāh, Allāh sent Muḥammad – Allāh’s peace and blessings be upon him – with a single religion, but I see you moving from religion to religion. ʿUmar b. ʿAbd Al-‘Azīz said, ‘Whoever makes his religion the object of argumentation will frequently change it.’” Al-Ājurrī, Ktāb Al-Sharī’ah Vol.1 p128.

Al-Ājurrī, Ktāb Al-Sharī’ah Vol.1 p128.

Ahmad b. Sulaymān al-Najjād said in his Amālī: … Abū Mu’āwiyah said, “I heard Al-A’mash say, ‘A jinni once came to us and I asked him: what is the favorite food amongst you?’ He replied, ‘Rice.’ So we gave some to them and I saw handfuls of rice being lifted and I couldn’t see anyone [picking them up]. I asked, ‘Do these false desires (bid’ah) that are amongst us exist amongst you?’ He replied, ‘Yes.’ I asked, ‘How are the Rāfidah amongst you?’ He replied, ‘The worst of us.’” Ibn Kathīr said, ‘I presented this chain of narration to our Shaykh, Al-Hāfidh Abū Al-Hajjāj Al-Mizzī and he said, ‘This chain of narration is sahīh all the way to Al-A’mash.’’

Ibn Kathīr said, ‘I presented this chain of narration to our Shaykh, Al-Hāfidh Abū Al-Hajjāj Al-Mizzī and he said, ‘This chain of narration is sahīh all the way to Al-A’mash.’’

One day, Abû Al-Dardâ` came home angry, so I asked him, “What has made you so angry?” He replied, “By Allâh, I do not recognize anything from the Ummah of Muhammad except that they pray (salâh) in congregation.” Al-Bukhârî, Al-Sahîh, Chapter on the Virtue of Praying Al-Fajr in Congregation. We learn from this narration: · Prayer (salâh) in congregation is from the characteristics of the Ummah of Allâh’s Messenger – Allâh’s peace and blessings be upon him. · The noble Companion Abû Al-Dardâ` was conveying the idea that deficiency and negative changes had begun to creep in to the practices of the Muslims, and he wanted to point out this evil so that people could be aware and try to keep to the original teachings. Al-Hâfidh Ibn Hajr states, “Abû Al-Dardâ` intended to point out that all the deeds of those mentioned had suffered some degree of deficiency and change, except praying in congregation. This [change] is relative, for the condition of the people during the time of the Prophet was better compared to how it changed after that time; and during the time of the Two Shaykhs (Abû Bakr and ‘Umar) it was better compared to how it was after them. It is as if this concern came from Abû Al-Dardâ` towards the end of his life – during the latter part of ‘Uthmân’s Caliphate. And just imagine, if that virtuous generation was described by Abû Al-Dardâ` as it was, then what about those who came after them up to our own time?!” · This narration shows us that we should be angry if some aspect of the religion is changed, and that renouncing evil can be done by showing one’s anger if one is not able to do any more than that. Taken from Fath Al-Bârî of Ibn Rajab and Fath Al-Bârî of Ibn Hajr; both of which are commentaries on Sahîh Al-Bukhârî.

Taken from Fath Al-Bârî of Ibn Rajab and Fath Al-Bârî of Ibn Hajr; both of which are commentaries on Sahîh Al-Bukhârî.

It is reported from Qatâdah – Allâh have mercy on him – that he said, commenting on this verse, “Meaning: do not innovate in religion and do not sit with a religious innovator (mubtadi’).” Ibn Battah, Al-Ibânah Al-Kubrâ Vol.1 p394.

Ibn Battah, Al-Ibânah Al-Kubrâ Vol.1 p394.

Do not sit with the People of Desires (Bid’ah), for I fear that they will immerse you in their misguidance or mix up and confuse what you already know. Ibn Battah, Al-Ibânah Al-Kubrâ Vol.1 p377.

Ibn Battah, Al-Ibânah Al-Kubrâ Vol.1 p377.

Ahead of you are times of trials (fitan) in which there will be much wealth and in which the Qurān will be opened and taken (read) by believers and hypocrites, men and women, young and old and freemen and slaves. At that time it is likely that there will be people who will say, “Why aren’t the people following me when I have read the Qurān? They will not follow me until I invent something else.” So, beware of everything that is innovated (in religion), for those things that are innovated are misguidance. Ibn Waḍḍāḥ, Al-Bidaʿ p62, Al-Lālakāʾī, Sharḥ Uṣūl Iʿtiqād Ahl Al-Sunnah wa Al-Jamāʿah 1:125, and others.

Ibn Waḍḍāḥ, Al-Bidaʿ p62, Al-Lālakāʾī, Sharḥ Uṣūl Iʿtiqād Ahl Al-Sunnah wa Al-Jamāʿah 1:125, and others.

“One should get used to the idea that if everyone on Earth disbelieved, you would not disbelieve. Do not be an im’ah (characterless).” He was asked, “And what is an im’ah?” He replied, “A person who says, ‘I am with the people (I do what they do).’ Verily, there is to be no following examples in evil.” Ibn Battah, Al-Ibānah Al-Kubrā Vol.1 p33.

Ibn Battah, Al-Ibānah Al-Kubrā Vol.1 p33.

For every bid’ah with which Islām is plotted against, Allah has a beloved worshipper (walī) who refutes and repels it and speaks about its signs, so take the full opportunity of attending such places, and trust in Allah. Ibn Waddāḥ, Al-Bid’ah p5.

Ibn Waddāḥ, Al-Bid’ah p5.

A person who sits with a heretic (an adherent of bid’ah) will not escape one of three things: Either he will become a trial (fitnah) for others, or some deviation will occur in his heart and he will slip and be cast into the Fire by Allah, or he will say to himself, ‘By Allah, I don’t care what they say, I am confident about myself;’ but whoever feels secure from Allah about his religion even for the blinking of an eye, Allah will take his religion away from him. Ibn Waddāḥ, Al-Bida’ p125.

Ibn Waddāḥ, Al-Bida’ p125.

Do not sit with an adherent of bid’ah for he will cause a disease in your heart. Ibn Waddāh, Al-Bida’ p124.

Ibn Waddāh, Al-Bida’ p124.

I would rather hear of a fire in the masjid than hear of a bid’ah in it without there being anyone to do away with it. Never do a people innovate a bid’ah in their religion except that Allah removes a sunnah from them. Ibn Waddāh, Al-Bida’ p92. Abū Idrīs Al-Khawlānī was the chief judge of Damascus in his time, its main scholar, renowned for his exhortations. He was born in the year of the Conquest of Makkah and his father is regarded as a Companion. He narrated from a number of the Companions. He died in 80H, Allah have mercy on him.

Abū Idrīs Al-Khawlānī was the chief judge of Damascus in his time, its main scholar, renowned for his exhortations. He was born in the year of the Conquest of Makkah and his father is regarded as a Companion. He narrated from a number of the Companions. He died in 80H, Allah have mercy on him.

Knowledge is not to be taken from four types of people: a foolish person who openly acts foolish, even if he reports the most narrations; an adherent of bid’ah who calls to his desires; a person who lies, even if I don’t accuse him of lying in ḥadīth; and a righteous pious worshipper who does not accurately retain what he narrates. Al-Dhahabī , Siyar A’lām Al-Nubalā` in his biography of Imām Mālik.

Al-Dhahabī , Siyar A’lām Al-Nubalā` in his biography of Imām Mālik.

They (the heretics) were destroyed by their inability in Arabic (al-‘ujmah). Al-Bukhārī, Al-Tārīkh Al-Kabīr Vol.5 p99. And Imām Al-Shāfi’ī said: People didn’t become ignorant and didn’t differ amongst themselves except because they left Arabic and leaned towards the language of Aristotle. Quoted by Al-Suyūṭī in Ṣawn Al-Manṭiq p15. He said on p22: I have found Salaf before Al- Shāfi’ī indicate what he did: that the cause of heresy (al-ibtidā’) is ignorance of Arabic language.

I have found Salaf before Al- Shāfi’ī indicate what he did: that the cause of heresy (al-ibtidā’) is ignorance of Arabic language.

“Allah ‘azza wa jalla accepts only those deeds which are both correct and sincere (pure). If the deed is done correctly but not sincerely, it will not be accepted. And if it is sincere but not correct, it will not be accepted.” He was asked, “Abū ‘Alī! What is the sincere and correct deed?” He replied, “The sincere deed is one that is done only for Allah ‘azza wa jall. And the correct deed is one done according to the Sunnah.” Abū Nu’aym, Hilyah Al-Awliyā` Vol.8 p95.

Abū Nu’aym, Hilyah Al-Awliyā` Vol.8 p95.

Whenever any people of desires (heretics) came to Mālik he would say to them, “As for me, I am upon clarity as regards my religion. As for you, you are a doubter, go and argue with another doubter like yourself.” Al-Dhahbī in Siyar A’lām Al-Nubalā’ under the biography of Imām Mālik.

Al-Dhahbī in Siyar A’lām Al-Nubalā’ under the biography of Imām Mālik.

Whoever governs himself by the Sunnah – in word and deed – will speak with wisdom. But whoever governs himself according to his own desires will speak heresies (bid’ah); because Allah tabāraka wa ta’ālā said: And if you obey him (the Messenger) you will be guided. [Sūrah Al-Nūr: 54] Abū Nu’aym in Al-Ḥilyah Vol.10 p244, and others. After mentioning this and other similar narrations Shaykh Al-Islām Ibn Taymīyah said (Minhāj Al-Sunnah Vol.5 p117): It is as they said, for if a person does not follow what the Messenger came with he will act according to his own wishes. Thus he will be one who follows his desires without guidance from Allah.

It is as they said, for if a person does not follow what the Messenger came with he will act according to his own wishes. Thus he will be one who follows his desires without guidance from Allah.

Every bid’ah (religious innovation) is misguidance, even if people think it is good. Al-Lālakā’ī in Sharh Usūl I’tiqād Ahl Al-Sunnah wa Al-Jamā’ah Vol 1. P134, no.111; and Ibn Battah in Al-Ibānah Al-Kubraa Vol.1 p219, no. 213

Al-Lālakā’ī in Sharh Usūl I’tiqād Ahl Al-Sunnah wa Al-Jamā’ah Vol 1. P134, no.111; and Ibn Battah in Al-Ibānah Al-Kubraa Vol.1 p219, no. 213