The Apparent (dhahir) meaning could mean 2 things

Hafidh adh-Dhahabi -rahimahu Allah- said in his book al Uluw:

المتأخرون من أهل النظر قالوا مقالة مولدة ما علمت أحدا سبقهم بها قالوا هذه الصفات تمر كما جاءت ولا تأول مع إعتقاد أن ظاهرها غير مراد فتفرع من هذا أن الظاهر يعني به أمران

أحدهما أنه لا تأويل لها غير دلالة الخطاب كما قال السلف الإستواء معلوم وكما قال سفيان وغيره قراءتها تفسيرها يعني أنها بينة واضحة في اللغة لا يبتغى بها مضائق التأويل والتحريفوهذا هو مذهب السلف مع إتفاقهم أيضا أنها لا تشبه صفات البشر بوجه إذ الباري لا مثل له لا في ذاته ولا في صفاته

الثاني أن ظاهرها هو الذي يتشكل في الخيال من الصفة كما يتشكل في الذهن من وصف البشر فهذا غير مرادفإن الله تعالى فرد صمد ليس له نظير وإن تعددت صفاته فإنها حق

“The latter ones from the speculative theologians (ahl al-nadhar) invented a new belief, I do not know of anyone preceding them in that. They said: ‘These attributes are passed on as they have come and not interpreted (la tu’awwal), while believing that the apparent meaning is not intended. ’ This follows that the apparent meaning (dhahir) could mean two things: First; that it has no interpretation (ta’wil) except the meaning of the text, as the Salaf said: ‘The rising (al-Istiwa) is known’, or as Sufyan and others said: ‘Its recitation is in fact its interpretation (tafseer)’ – meaning, it is obvious and clear in the language, such that one should not opt for interpretation (ta’wil) or distortion (tahrif). This is the Madhab of the Salaf, while they all agree that they do not resemble the attributes of human beings in any way. For the Bari has no likeness, neither in His essence, nor in His attributes. Second;  that the apparent meaning (dhahir) is what comes to imagination from the attribute, just like an image that is formed in one’s mind of a human attribute. This is certainly not intended, for Allah is single and self-sufficient who has no likeness. Even if He has multiple attributes, they all are true, however, they have no resemblance or likeness”

——

He (Hafidh adh-Dhahabi) also said in his book “Siyar A’lam an Nubala’ “(19\449)

قلت: قد صار الظاهر اليوم ظاهرين: أحدهما حق، والثاني باطل، فالحق أن يقول: إنه سميع بصير، مريد متكلم، حي عليم، كل شئ هالك إلا وجهه، خلق آدم بيده، وكلم موسى تكليما، واتخذ إبراهيم خليلا، وأمثال ذلك، فنمره على ما جاء، ونفهم منه دلالة الخطاب كما يليق به تعالى، ولا نقول: له تأويل يخالف ذلك.والظاهر الآخر وهو الباطل، والضلال: أن تعتقد قياس الغائب على الشاهد، وتمثل البارئ بخلقه، تعالى الله عن ذلك، بل صفاته كذاته، فلا عدل له، ولا ضد له، ولا نظير له، ولا مثل له، ولا شبيه له، وليس كمثله شئ، لا في ذاته، ولا في صفاته، وهذا أمر يستوي فيه الفقيه والعامي، والله أعلم.

I said: Today, the dhahir meaning has become 2 dhahir (meanings):
One is haqq (Truth), and the other is batil (falsehood).
The haqq (truth) is for one to say: He (Allah) is all hearing, all seeing, wills, speaks, alive, all knowing, everything perishes except His wajh, created Adam with His two hands, and spoke to Musa, and took Ibrahim as a khalil, and similar to that. So we pass it on like it came, and we understand from it the meaning of the text that is befitting of Allah Ta’ala, and we do not say: it has an interpretation (ta’wil) that contradicts that.

And the other dhahir, which is falsehood and deviance: is to compare the abscent to the present, and to liken Allah (al Bare’) to His creation, exalted be Allah from that; but His attributes are like His essence, there is no equal, no opposite, no like, no similar to Him, and there is nothing like Him, not in His essence, and not in His attributes; and this matter, the faqih and the laymen are equal in, and Allah knows best.

 

What Is Tashbih According to the Salaf ?

what is tashbih (likening Allah to creation) in regards to sifat (attributes) of Allah subhanahu wa ta’ala?

The Salaf explained it to us

قَالَ إِسْحَقُ بْنُ إِبْرَاهِيمَ (بن راهويه): إِنَّمَا يَكُونُ التَّشْبِيهُ إِذَا قَالَ يَدٌ كَيَدٍ أَوْ مِثْلُ يَدٍ أَوْ سَمْعٌ كَسَمْعٍ أَوْ مِثْلُ سَمْعٍ فَإِذَا قَالَ سَمْعٌ كَسَمْعٍ أَوْ مِثْلُ سَمْعٍ فَهَذَا التَّشْبِيهُ وَأَمَّا إِذَا قَالَ كَمَا قَالَ اللَّهُ تَعَالَى يَدٌ وَسَمْعٌ وَبَصَرٌ وَلَا يَقُولُ كَيْفَ وَلَا يَقُولُ مِثْلُ
سَمْعٍ وَلَا كَسَمْعٍ فَهَذَا لَا يَكُونُ تَشْبِيهًا وَهُوَ كَمَا قَالَ اللَّهُ تَعَالَى فِي كِتَابهِ  { لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ }
سنن الترمذي – كتاب الزكاة عن رسول الله، باب ما جاء في فضل الصدق، الحديث الثاني (إن الله يقبل الصدقة ويأخذها بيمينه..) الحديث.

 

Is-haq bin Ibrahim bin Rahawiyah (d. 238 A.H.) said:

Tashbeeh is when one says “Hand; like a hand,” or “similar to a hand” or “Hearing; like hearing” or “similar to hearing.” So when one says “Hearing;
like hearing or similar to hearing” then this is the tashbeeh.  As for when one says as Allah [Most High] said, Hand, Hearing, Seeing, and he does not say how nor say “similar to hearing” nor “like hearing,” then this is not tashbeeh. It is merely as Allah, Blessed and Most High be He said: (There is nothing like Him, and He is the All-Hearing, the All-Seeing.) [Ash-Shura 42:11].”

Imam Abu ‘Isaa at Tirmidhi (d. 279 A.H.), the collecter of sunan
at Tirmithi, quoted his saying in his sunan, when speaking about sifat
(attributes of Allah).

Source:  Sunan at Tirmithi,  Book #4 (Az-zakat ‘an rasulillah), chapter (what came in regards to the virtues of charity – sadaqah), the 2nd hadith (598)

 

Definition of Terminology

Posted by  brother Sharif Abu Jafar, may Allah reward him, in an Islamic forum.

Between [..] are additions from me.

===================================================

I shall give you the linguistic [L] meanings of the Arabic words you transliterated and their technical [T]  meanings in the subject of ‘Aqidah and Usul al-Din.

Ta’wil [Ta'weel - also check:  meaning of dhahir & ta'wil ]

L : its result, its outcome, its fulfilment

T: its explanation, its elucidation; with the Mutakallimun and those who followed them in this: The diversion of an expression from the preponderant (or apparent) interpretation to the outweighed interpretation.
 

Tashbih [Tashbeeh]

L: resemblance

T: ascribing to Allah something with the characteristics of the created beings.

Bila Kayf
L: without how(ness)

T: without indulging into how, without ascribing a how

Tanzih  [Tanzeeh]

L: remoteness, glorification (tasbîh)

T: transcedence of Allah, remoteness or sanctification of Allah from equals

Tathbit – Ithbât
L: affirmation, confirmation, demonstration

T: affirming for Allah what He and His Prophet affirmed for His self

Tafwid [Tafweed]
L: relegation, entrustment, delegation, returning somethingT: belief that the apparent meanings of the textual Attributes denote Tashbih for none know their meanings, since the meanings of these Attributes are unknown to the creation and only known by the Creator; belief in the apparent meanings of the textual Attributes, but with the profession that none knows its Ta’wil except Allah
Tafwid Mana
L: relegating the meaning [to], entrusting the meaning [to]T: the doctrine that supports ignorance of Allah’s Attributes mentioned in the texts, the doctrine that considers the expressions of the Attributes mentioned as unintelligible in terms of meaning

Takyif [Takeef]

L: asking how, questioning the how

T: belief of the Muthbit that the howness of Allah’s Attributes is this or that, without restricting by a similar

Tahdid  [Tahdeed]

L: definition, limitation, restriction, specification

T: to define Allah to attain the description (wasf) of the described (wâsif) or apprehend His howness [There is also a sound 'Tahdid', or actually: a sound 'Hadd' in opposition of a unsound 'Hadd' which is mentioned here above - refer to posts in this forum]

irtifa`

L: ascension, elevation

T: Ascension, Elevation, Highness

uluw

L: elevation, highness, superiority

T: Elevation, Highness, Superiority

…

dhat

L: self, essence, person, same (dhât comes from dhu-, meaning: in possession of; cf. dhâ’ti’l-sudûr, dhât al-ilâhi etc.)

T: self or essence of Allah is Allah Himself, i.e. it is not an Attribute but it denotes Allah or its reality (the same is said about nafs and ruh of Allah)

Haqiqi

L: actual, real, literal, true

T: actual, real and literal sense of an expression or statement (in contradistinction of majâz, or not in contradistinction of it)

Majazi

L: that which it could be expressed or designated by, what’s permitted in the Arabic speech, the way of speech and the modes to handle it

T: figurative, metaphorical
 

Ilm ul Kalam

L: knowledge of speech

T:  a science or handicraft based upon foreign terms (falsafah, kimiyyah etc.), definitions (a’râdh, ajsâm, jawâhir etc.) and rules (dalil hudûth al-ajsâm, al-tasalsul etc.) which enables one to vindicate dogmas and tenets, and to refute opinions contradicting them, but which is condemned and censured by the consensus of the Salaf
 

Dhahir   [also check: 1  &  2]

L: manifest, obvious, apparent, surface, external

T: the Obvious is a Name of Allah, which denotes His manifest and obvious existence above (fawq) everything and is Rised upon it; manifest or obvious meaning of sacred texts which Allah revealed for His slaves.

And Allah Knows best!

Meaning of “dhahir” and “Ta’wil” 2

something I wrote to clearify what “dhahir” & “Ta’wil” means, by giving examples.

=========================================

Ta’wil means to choose the non apparent, less obvious  meaning of  the word over the apparent, obvious (dhahir) meaning and that differs depending on the context.

for example regarding the word “ma’a” مع   = with.

1_ Ali is with Ahmad in the living room.

Now, with no doubt, we understand from this that Ali is with Ahmad physically,
this is the “dhahir” meaning of ma’a  in this sentence > “with” physically.

2_ Ali reads a thread posted by Ahmad in an Islamic forum asking members to
join a team of translators to translate some books into English.
so Ali responds and says, “I am with you” (ana ma’akum)

Now, would you understand from the second statement that Ali is with them  phyiscally? or would you  understand that he means with his help?

so the “dhahir” (apparent-obvious)  meaning of ma’a in the second one would be “with his help” and not phyiscally.

In the first example, the “dhahir” meaning was the “haqiqi” (literal) meaning, while in the second example, the “dhahir” meaning is the “majazi” (figurative, metaphorical) meaning of the word.

conclusion: The “dhahir” (apparent) meaning is what first comes to your mind, and it differs depending on the context it is in.

Ta’wil is to look for another meaning for the word that is not the apparent one.

like that ayah “qal ya Ibleesu ma mana’aka an tasjuda lima khalaqtu  bi-yaday ” (Sad:75)

The apparent  (dhahir) meaning of “yaday” in this context is   the attribute of  yad (hand), first thing comes to the mind is=  the  attribute of the essence, the hand (yad), but the ta’wil is to reject the dhahir meaning of it and look for other meanings that are not apparent and interpret
the word to mean that non apparent, less obvious  meaning.

 Also read:

Meaning of “dhahir” (translated to “LITERAL” in English)

Meaning of “dhahir” (translated to “LITERAL” in English)

Bismillah
Alhamdulillah, was-salatu was-salamu `ala Rasulillah,

When speaking about the Quranic or hadith texts that include the attributes of Allah, we often see the word “dhahir“,
which is translated in English to mean “literal“.

That actually isn’t a completely correct translation of the word, because “literal“ means “Haqiqi” or “Haqiqah” in Arabic, which is the opposite of “Majaz” or “Majazi” = figurative, metaphorical.

While “dhahir” can be the “Haqiqi” or “Majazi” meaning (literal or figurative), depending on the context it is in, and it is the opposite of “Ta’wil“.

I believe that the reason why the word “literal” is used when translating the word “dhahir”, is because there isn’t an English word that has the exact same meaning as “dhahir” ?

or the one who translated it first used that term, which is sometimes what a dhahir of a word is, but not always, so people kept on using it, wallahu a’lam.

The important thing is to understanding exactly what the definition-meaning of dhahir is in definition of scholars of Islam, regardless of what word is used for it in English.

The following is written by a brother, may Allah reward him, that should make it clear what “dhahir” means, its definition, insha Allah.

=================================

The question is, what does the term: dhahir mean?

Ibn Qudama says in Rawdhat al-Nadhir (2/25 with Ibn Badran’s comments):

 

القسم الثاني الظاهر وهو ما يسبق إلى الفهم منه عند الإطلاق معنى مع تجويز غيره وإن شئت قلت ما احتمل معنيين هو في أحدهما أظهر

‘The second type: al-Dhahir (literal), and that is the meaning that comes first to the mind when uttered, while other meanings might also be possible. If you wish, you may say: That which has two possible meanings, one of them more obvious than the other’

Ibn Badran al-Dimashqi al-Hanbali says in his Madkhal (p.
187, al-Turki’s edition):

 

اعلم أن اللفظ إما أن يحتمل معنى واحدا فقط أو يحتمل أكثر من معنى واحد والأول النص والثاني إما أن يترجح في أحد معنييه أو معانيه وهو الظاهر

‘Know, that the word may either only have one meaning, or more than one meaning.
The first type is called al-Nass. The second type, is the obvious of the two
or more meanings, and that is the dhahir.’

To give you an example of a dhahir; If one says:

‘He went to the training camp and met the Lion’

The dhahir of this is that he went to the training camp and met someone brave
and courageous, because this is what comes first to the mind.

The less possible meaning is that met a four legged predator called ‘Lion’, and
the reason why it is less possible because it is assumed that Lions aren’t
usually located in training camps, and they are not domestic enough to meet and
have a cup of tea with human beings.

 

……

Often people do not understand the concept and think that literal (dhahir) meaning is the other meaning, i.e. he actually met a four legged predator; and they have completely misunderstood the concept of dhahir, or literal in Usul al-Fiqh.

..…..

Ibn Qudama says in Dham al-Ta’wil:

فإن قيل فقد تأولتم آيات وأخبارا فقلتم في قوله تعالى ( وهو معكم أين ما كنتم ) أي بالعلم ونحو هذا من الآيات والأخبار فيلزمكم ما لزمنا قلنا نحن لم نتأول شيئا وحمل هذه اللفظات على هذه المعاني ليس بتأويل لأن التأويل صرف اللفظ عن ظاهره وهذه المعاني هي الظاهر من هذه الألفاظ بدليل أنه المتبادر إلى الأفهام منها وظاهر اللفظ هو ما يسبق إلى الفهم منه حقيقة كان أو مجازا

‘If it is said: ‘You made ta’wil of verses and reports, for instance, you said
with respect to Allah’s statement: ‘He is with you wherever you are’, meaning:
with His knowledge, and the like of these verses and reports, and therefore,
your arguments are as much applicable to you as us.

We say: We did not make ta’wil of anything, for to hold such texts in these
meanings is not at all ta’wil, because ta’wil is to change the meaning of a
word from its dhahir, and what we say here is the dhahir of the wording, that
is, what comes first to the mind from that text, irrespective of whether it
is haqiqa or majaz.’

 

============================ end of quotation ============

and Ta’wil means: The diversion of an expression from the preponderant (or apparent) interpretation to the outweighed interpretation. would be the opposite, choosing the less obvious-apparent meaning.

also check:
Meaning of “dhahir” & “Ta’wil” 2

 

Bid’ah (innovation) and Adhering to the Sunnah

By Dr Jamal Ahmed Badi

It was narrated on the authority of Abu Najih al-Irbad bin Sariyah, radiyallahu ‘anhu, who said:

The Messenger of Allah, sallallahu ‘alayhi wasallam, delivered an admonition that made our hearts fearful and our eyes tearful. We said, “O Messenger of Allah, it is as if this were a farewell sermon, so advise us.” He said, “I enjoin you to have Taqwa of Allah and that you listen and obey, even if a slave is made a ruler over you. He among you who lives long enough will see many differences. So for you is to observe my Sunnah and the Sunnah of the rightly-principled and rightly-guided successors, holding on to them with your molar teeth. Beware of newly-introduced matters, for every innovation (bid’ah) is an error.”

[Abu Dawud & Al-Tirmidhi, who says it is an authentic hadith]

——————————————————————————–

background

In one of the narrations of this hadith, it is mentioned that the Prophet, sallallahu ‘alayhi wasallam, gave this talk after the Fajr prayer. Based on other hadiths, it was the practice of the Prophet, sallallahu ‘alayhi wasallam, to give admonition to his companions from time to time, however, without burdening nor boring them. Ibn Rajab points out the characteristics of the Prophet’s, sallallahu ‘alayhi wasallam, speeches and admonitions: brief, concise, and conveyed in beautiful understandable manner.

The admonition consists of three main issues:

1. To have taqwa of Allah where it is Allah’s Advice to all mankind.
2. To listen and obey the leaders for it will lead to better management of the affairs of the community, of peace and unity. However, the hadith lays a fact that rightly-guided leadership will be the first Islamic concept to be violated.
3. The hadith anticipates a historical fact: i.e. the Muslim disunity and split into groups and sects due to heresies. It indicates the main principle to be followed in such situations: adhering to the sunnah.

The emphasis, then, in the advice given in the hadith is to adhere to the sunnah and to avoid bid’ah (heresy).

——————————————————————————–
Lessons

Introductory statements about adhering to the sunnah

The Prophet’s, sallallahu ‘alayhi wasallam, actions may be classified as follows:

• Those that are specific to the Prophet, sallallahu ‘alayhi wasallam, such as continuous fasting (wisal).
• Actions that are related to the culture of his time, such as the turban, unbuttoning the top shirt button, keeping long hair, using a walking stick.
• Actions resulting from spontaneous or haphazard actions. For example, the Prophet, sallallahu ‘alayhi wasallam, used to stop at particular places during a journey or take a certain route for a journey.
• Actions that the Prophet, sallallahu ‘alayhi wasallam, performed intentionally for the purpose of ibadah.

Scholars state that Muslims are only obliged to follow the last type of action.

Note: An act is considered an ibadah if there are authentic hadiths mentioning that the act is an ibadah, or that it will be rewarded, or that the one who does it is praised, or that the one who does not perform it is blamed or cursed or will be punished.

Scholars stated that to consider an action as a sunnah, two conditions must be met. Not only are the outward actions of the Prophet, sallallahu ‘alayhi wasallam, to be imitated, but the intention of the act must be the same. For example, wearing a turban should not be done with the intention of performing an ibadah. If one has the intention of merely following the Prophet, sallallahu ‘alayhi wasallam, then one will rewarded for that intention only.

Imam Shatibi states the principle that if there are two ways to perform an ibadah, one being easier than the other, then it is obligatory to take the easier way. For example, if on a cold winter’s night there is an option of using cold or hot water, then one takes the easy option, i.e. using the hot water. This principle is derived form the Qur’an, Surah al-Baqarah, Ayah 185.

Another principle that Imam Shatibi states is that when one does a preferable action or mustahab, one should not commit oneself to doing it in a set manner. For example, one should not say that he shall read two juzu’ a day, or will fast every Monday and/or Thursday on a continuous basis without stopping from time to time.

The reasons one should not commit oneself to non-obligatory acts are because:

• It is not made obligatory by shari’ah.
• It goes against the general principles of the shari’ah (al-Baqarah: 185).
• If one commits himself to do non-obligatory ibadah on a regular basis, it comes close to being a vow (nazr) which is not a preferable act (makruh).
• If one makes a commitment and sticks to it, one might get fed up with the action later on and stop doing it altogether.

Therefore, it is better to do good deeds based on one’s personal capacity, encouraging oneself to continue performing the deed.

Imam Shatibi has established that there are two types of bid’ah:

1. Genuine bid’ah - Any form of ibadah for which there is no evidence in the Qur’an nor from the sunnah.
2. ‘Relative’ bid’ah. Any form of ibadah for which there is a general evidence from the Qur’an and/or sunnah but no explicit/specific evidence. An example is the du’a in congregation. There are general evidences for making du’a, but there is no explicit/specific evidence to perform it in congregation on a continuous basis.

Imam Ahmad Zarouq (899H) adds a third category which is: un-agreed upon heresy or bid’ah khilafiyyah. This is acceptable form of ibadah to some scholars and it is bid’ah according to other scholars such as the later given example.

General rules and principles to differentiate between bid’ah and sunnah

(extracted by Imam Shatibi)

1. An ibadah (ritual of worship) cannot be formulated unless there is evidence from wahy (revelation). Another way of saying this is that ibadah is restricted by the shari’ah. The evidence for this is the hadith of Aishah which states that the Prophet, sallallahu ‘alayhi wasallam, said, “Whoever performs an action that is not according to our way will be rejected.” (al-Bukhari) [See Hadith 5]
2. If there is a beneficial act that existed during the time of the Prophet, sallallahu ‘alayhi wasallam, yet the Prophet, sallallahu ‘alayhi wasallam, did not perform it as a act of ibadah, then we cannot perform it as an act of ibadah.An act of ibadah may be performed due to a number of reasons:
   

   a. If an act is considered a need to motivate people because of their laxity and carelessness, then that act is a bid’ah and cannot be performed. For example, Abdul Malik bin Marwan gave the Eid khutbah before the prayer because people left after the prayers.

   b. If the act is considered a need due to the natural circumstances of the people and there was no need during the time of the Prophet, sallallahu ‘alayhi wasallam, then it is considered as maslahah mursalah. For example, the compilation of the Qur’an, the use of the mihrab, the existing schooling system, the use of loudspeakers during the adhan, etc.

3. If the Prophet, sallallahu ‘alayhi wasallam, performed an act and then stopped due to a certain reason, we may perform that act provided the reason no longer exists. For example, the Tarawih prayers - the Prophet, sallallahu ‘alayhi wasallam, stopped performing them after a time because he was afraid that it would be made compulsory. After his death, there is no way that the Tarawih prayers will become compulsory as the time of wahy has passed.
4. Avoiding any act of worship that the Prophet, sallallahu ‘alayhi wasallam, did not perform is considered a sunnah (sunnah tarkiyyah).
5. Performing an act which has been made into an ibadah by:
   

   a. Generalising evidences that relate to a specific ibadah. In other words, removing the limits of an act that has been limited by the shari’ah. An example is that there are certain adhkar whose number of repetitions have been limited by the Prophet, sallallahu ‘alayhi wasallam – for example, the adhkar after prayers. To remove these limits, i.e. make more than the specified number of repetitions, is a bid’ah.

   b. Specifying a general evidence to a particular act. In other words, limiting an act that is unlimited by the shari’ah. An example is to specifically fast on Friday and pray on Friday evening. Other examples are to call the adhan for the Eid prayer (by using the general hadith for the adhan) and performing a certain set of dhikr for a certain time/day. These acts are considered bid’ah.

6. Connecting an act of ibadah to an unrelated action (either a natural action or a act of ibadah) and making them appear as a continuous action, might be a bid’ah or lead to bid’ah, depending on the situation:
   

   a. Intentionally. This is a bid’ah.

   b. Unintentionally. If the connection is repeatedly made in public, then it could lead to a bid’ah (because people might think the actions were related).

   An example is that at the time of Imam Malik, it was reported that the muadhin would purposely clear his throat before giving the adhan. When he was made to stop by Imam Malik, he would then purposely hit a stick against the side of the minaret before giving the adhan. Imam Malik stopped him from doing this as well, and said, “Do not do something which has not been practised by the Prophet, sallallahu ‘alayhi wasallam, nor by his companions.”

   Another example is to stand up immediately after performing the fardh prayers to perform the sunnah prayers where people without knowledge may get confused.

   ….

7. Any non-obligatory action which is permitted by the shari’ah but by repeatedly performing in public makes it appear to be a fardh, then that action should be stopped occasionally. An example is the recitation of Surah as-Sajdah and Surah al-Insan in the Friday Fajr prayer. Another is that the Companions (Abu Bakr and Umar) occasionally did not perform udhiah.
8. Not everybody who commits a bid’ah will be considered a mubtadi’ (the one who commits a heresy). Some of them will be excused. This principle also applies to one who commits acts of kufr (disbelief) i.e. not everyone who commits kufr is a kafir.The excuses are:
   

   a.Someone lives in a place where there is no scholar who can establish the evidence, remove misconceptions and offer guidance.

   b.Someone who is a new Muslim. That person is excused until he knows about the issues involved.

   c.If there are misconceptions related to the situation, that person is excused until these are removed.

   d.The un-agreed upon acts.

9. It is important to differentiate between innovation that is kufr or leads to kufr, and one that isn’t. Any innovation which is not kufr or does not lead to kufr is worse than a ma’siat (sin) but with regards to the Hereafter, it falls under the same category of ma’siat, i.e. the innovator may be punished or he may be forgiven and not punished.[Note: according to Ibn Taimiyyah, there are 10 reasons why one isn't punished, among which are:
   

   a. One's rewards outweigh his sins.

   b. Trials and hardship undergone in this world.

   c. Intercession of the Prophet, sallallahu 'alayhi wasallam.

   d. Intercession of a good Muslim.

   e. Punishment in the grave.]

10. There are two opinions about one who commits a bid’ah:
    

    a. Only the action committed with the bid’ah will not be accepted.

    b. All deeds will not be accepted from that person, provided the person is not excused or has not repented.

Clarification of the second opinion:

Imam Shatibi argues that you will not find someone committing an innovation in only one action, i.e. if one commits a bid’ah in the prayers, it is most likely that he will be committing bid’ah in zakat, hajj, etc.

Imam Shatibi states that this opinion may be interpreted in three ways:

• The statement is taken at face value, i.e. all deeds, obligatory (fard) or recommended (sunnah), will not be accepted.
• That the bid’ah is a basic belief that can negate all of a person’s actions. For example, the Rafidah’s bid’ah of rejecting the Companions’ results in not accepting the hadith and claiming that the Qur’an is incomplete.
• The manifestation of an innovation is a sign of a person not having a sound grounding in the shari’ah, not ‘respecting’ the shari’ah or placing the intellect ahead of the shari’ah.Based on Hadith 5 of Imam al-Nawawi’s collection it seems that the first opinion is sounder in the case of those who follow the sunnah in general.

  ——————————————————————————–

  conclusion

  In order to adhere to the sunnah and to be able to refrain from heresy (bid’ah), a Muslim needs to fully understand and apply these principles pinpointed by our great scholars. Doing so can also minimize disputes and quarrels among Muslim community members over many debatable issues every now and then.

Ibadah (worship) and Bid’ah (Innovation)

By Dr Jamal Ahmed Badi
(Professor at International Islamic University Malaysia)

 

It is narrated on the authority of the Mother of the Believers, Umm ‘Abdullah ‘Aishah, radiyallahu ‘anha, that the Messenger of Allah, sallallahu ‘alayhi wasallam, said:

“Whosoever introduces into this affair of ours (i.e. into Islam) something that does not belong to it, it is to be rejected.”

[Al-Bukhari & Muslim]

According to the version in Muslim, (it reads): “Whosoever works a work which has for it no
command of ours is to be rejected.”

---

background

Like Hadith 1, this hadith is one of the most important hadiths.
Imam Nawawi said it should be memorised by every Muslim.

~~~~~*~~~*~~~*~~~~~

This hadith is used as a criterion for judging external actions or performance of Ibadah. If an action is not done in accordance with the Shariah or the Sunnah of the Prophet, sallallahu ‘alayhi wasallam, it will be rejected and not accepted by Allah based on text of this hadith.
This hadith complements Hadith 1, which was a criterion for judging the intentions or the internal actions of the heart. The Scholars say that the acceptance of actions of Ibadah is based on the above two conditions:

1. The intention – the action should be done with sincerity, for the sake of only Allah.
2. It should be done in accordance with the Sunnah of the Prophet, sallallahu ‘alayhi
   wasallam.

Apart from Hadith 1 and Hadith 5, the acceptance of actions can also be found in Surah Al-Kahf
(18): ayat 110:

Whoever looks forward to meeting his Sustainer (on Day of Judgement), let him do righteous
deeds, and let him not ascribe unto anyone or anything a share in the worship due to his Sustainer.

Emulating and following the Prophet, sallallahu ‘alayhi wasallam, is a Qur’anic obligation.
Allah, the Almighty says:

Verily, in the  apostle of God you have the best example to emulate for everyone who  looks forward (with hope and awe) to Allah and the Last Day, and remembers Allah unceasingly. [Surah Al-Ahzab (33): ayat 21].

Say (O Prophet):
“If you love Allah, follow me, (and) Allah will love you and forgive you your sins.

---

lessons
This hadith is related to a very important concept which is following the Sunnah and violating this concept will lead to bida’ah [which will be discussed in detail, insha Allah, in Hadith 28].

Scholars classify actions of the Prophet, sallallahu ‘alayhi wasallam, into actions done for the purpose of Ibadah (worshiping Allah) and actions which are not done for that purpose (i.e. customs, actions done haphazardly, etc.).
There are clear indicators for actions done for the purpose of Ibadah such as commands to do or not to do something, warnings for not doing something, etc.

Muslims are only obliged to follow the first kind of Sunnah.

~~~~~*~~~*~~~*~~~~~

Looking at it in a positive way, the actions (i.e.forms of ibadah) that we do should be done in accordance with the Shariah or the Sunnah of the Prophet, sallallahu ‘alayhi wasallam, and to ensure this there is a criterion consisting
of five aspects that will keep our actions in check:

1. Time
   Any ibadah that we do has to be done in it’s designated or specified time.
   E.g. There are fixed times in the day for the five prayers. For fasting,
   the month for fasting is Ramadhan. The period that we can fast is from
   fajr to sunset. Similarly, there is a specific time in the year
   when we can perform the Hajj – from the 8 to the 12 Zulhijjah.
2. Place
   The Shariah has specified that certain ibadahs have to be performed
   in designated places. E.g. The places for performing the Hajj, I’tikaf,
   doing Ihram for Hajj have been fixed by the Shariah and this is something
   which is sometimes violated by Muslims, e.g. doing the Ihram (starting
   talbiyyah and niyyah for Hajj) in Jeddah is incorrect.
3. Quantity
   For most of the ibadahs the Shariah has specified a certain number
   of times that the ibadahs or their components need to be performed.
   E.g. For prayers, there are specified number of rakaahs and sujud
   and for Tawaf there is a fixed number of rounds (7), etc. We should
   not violate these rules intentionally. To violate intentionally may
   make the ibadah subject to be rejected.




4. Way
   Every ibadah was described or shown to us by the Prophet, sallallahu
   ‘alayhi wasallam – being our best model to follow and emulate. The
   way that the ibadahs are performed by him have to be followed
   - it should not be violated. E.g. There are different ways of performing
   different prayers – Salat ul-Janazah has no ruku’ or sujud.
   Even the size of the stones used for throwing at the Jamrat has been
   specified by the Prophet, sallallahu ‘alayhi wasallam, as not
   to be too big.Before we perform any ibadah, we should know and learn the way
   the Prophet, sallallahu ‘alayhi wasallam, performed it and we
   should do it in the right way as he did it. The Prophet, sallallahu
   ‘alayhi wasallam, said, “Pray as you have seen me praying.”
   Many Muslims today violate the way ibadahs are performed, because
   of ignorance or because they do not bother to learn, and they end up
   doing the ibadah in the wrong way.
5. Type
   If the Shariah has specified a type of ibadah, then we should
   stick to that type. E.g. Al-Udhiah (sacrifice) – the type of animal
   to be sacrificed has been specified by the Shariah and this should not
   be violated. Recently a Sheikh in one of the Muslim countries made a
   fatwa that Muslims can use chicken as sacrifice – this is a violation
   of the type. If a Muslim cannot afford to offer a sacrifice, then they
   don’t have to do it as it is not a wajib (i.e. an obligation).
   In certain years, some of the Sahabahs (companions) purposely did not
   perform the sacrifice so that the people did not think that it was a
   wajib.

~~~~~*~~~*~~~*~~~~~

A clear distinction should be made about the actions of the Prophet, sallallahu ‘alayhi wasallam - whether they were done only from time to time or whether they were done continuously on a regular basis. For example, some of the nawafil  (extra prayers) are things which he, sallallahu ‘alayhi wasallam, would do from time to time. We should observe this. E.g. Certain Surahs being recited on certain days – it is narrated that the Prophet, sallallahu ‘alayhi wasallam, would sometimes recite Surah As-Sajdah (32) and Surah Al-Insan (76) on Fridays. But some Muslims would recite these two Surahs every Friday. We should be aware of this because if we do something regularly people will think that it is wajib even though it is not.

If the Prophet, sallallahu ‘alayhi wasallam, did something only from time to time, then we too should do it from time to time, especially when we do it in congregation.

~~~~~*~~~*~~~*~~~~~

As it has been mentioned above, the actions of the Prophet, sallallahu ‘alayhi wasallam, were done for different purposes. There were actions which he, sallallahu ‘alayhi wasallam, would do haphazardly. There are things he, sallallahu ‘alayhi wasallam, would do because of the custom of that time. These actions were not done by the Prophet, sallallahu ‘alayhi wasallam, for the purpose of ibadah. We too should not do these actions for
ibadah – our intentions should match the intentions of the Prophet, sallallahu ‘alayhi wasallam. The following are some examples:

• At the time of the Prophet, sallallahu ‘alayhi wasallam, the men used to have
  long hair – it was not done for the purpose of ibadah. So if anyone wants to keep long hair today, it should not be done for ibadah.
• The Prophet, sallallahu ‘alayhi wasallam, used to open the top buttons of his shirt – this was because it was hot and not because for the purpose of ibadah.
• The turban, at the time of the Prophet, sallallahu ‘alayhi wasallam, was worn because it was the custom then.
• Some hadiths mention the Prophet, sallallahu ‘alayhi wasallam, using a stick. Again this was not done for the purpose of ibadah.

We should not follow these examples of the Prophet, sallallahu ‘alayhi wasallam, for the purpose of ibadah.

How do we differentiate between the actions of the Prophet, sallallahu ‘alayhi wasallam, which were done for the purpose of ibadah and those which were not?

The Scholars say if the Prophet, sallallahu ‘alayhi wasallam, commanded us to do an action or commanded us not to do something, then this is considered an ibadah. Or if the Prophet, sallallahu ‘alayhi wasallam, mentioned that the doer will receive certain rewards if an action is done, then it is an ibadah. Or if the failure for doing a certain action would result in punishment, then the action is an ibadah.

~~~~~*~~~*~~~*~~~~~

This issue of introducing something which doesn’t belong to the Shariah is associated with the concept that Islam is a complete religion [Surah Al-Ma'idah (5): ayat 3]:

Today have I perfected your religion for you, and have bestowed upon you the full measure of
My blessings, and willed that Islam shall be your Religion.

Since it is complete, there is no need for additions or deletions to the religion.
Therefore to introduce some new matter into Islam or to delete/omit something from it is an affront to Allah and the Prophet, sallallahu ‘alayhi wasallam.

 

~~~~~*~~~*~~~*~~~~~

Al-Imam al-Shatibi mentions that if certain actions are taken as ibadah where in reality they are not, this will lead to bid’ah. There is a hadith which tells the story of three men who only wanted to do ‘good deeds’ all the time – one said he will not get married, the second one said he will pray all night and not sleep, and the third said he will fast every
day. When the Prophet, sallallahu ‘alayhi wasallam, heard this, he said that he, sallallahu ‘alayhi wasallam, was the most pious and righteous amongst the people and yet he did not do the things the way the men wanted to do them. This shows that the actions that the three men thought were ibadah would have resulted in bid’ah as
they weren’t practiced by the Prophet, sallallahu ‘alayhi wasallam.

 

~~~~~*~~~*~~~*~~~~~

Al-Shatibi also mentions that avoiding eating certain types of food for the purpose of ibadah should not be done. We can avoid these foods for health or other good reasons but not for the purpose of ibadah.

 

~~~~~*~~~*~~~*~~~~~

 

He also says that if there are two ways of fulfilling an obligation, we should follow the easier way. E.g. If the weather is cold and if we have the choice of using warm or cold water (for wudu’), we should use warm water. We shouldn’t
use cold water and inflict discomfort on ourselves, trying to show that we are stronger Muslims and hoping for extra rewards. Or if there is choice of going to two masjids (mosques) of different distances, we should go to the nearer one.

The Prophet, sallallahu ‘alayhi wasallam, was passing through a place when he noticed someone standing in the middle of the street in the sun. The Prophet, sallallahu ‘alayhi wasallam, asked the Sahabahs what this man was doing. They said that he made a commitment to fast while standing in the sun. The Prophet, sallallahu ‘alayhi wasallam, told them to tell the man to continue his fasting (because this was a good thing to do anyway and
fulfilling a commitment is an obligation) but to get out of the sun.

Scholars deduce that we should not attach any hardship to our ibadah hoping that it will make it more rewardable. Shariah is based on ease. Therefore we should always choose the easier way when performing an ibadah because
this will enable us to do it properly – if we were to choose the difficult route then we may, after a while, find difficulty in keeping to our commitment in performing this ibadah. An attached hardship to an ibadah, which has not been specified by the Shariah, should be avoided – we should not place any hardship in performing any ibadah.

 

~~~~~*~~~*~~~*~~~~~

The Scholars say if someone violates the Shariah by adding something new to an ibadah, the ibadah is rejected depending on what kind of violation has been done. For example, in prayer if someone violates its conditions,
then his ibadah will definitely not be accepted.

If an action is any kind of bid’ah, then it is subject to being rejected and the person who performed that action will be asked about it and might be subject to be punished. But if there is a valid excuse for doing that action,
the action will not be rewarded but the person may be excused and not punished by Allah.

In worldly dealings and transactions (e.g. Al-Mu’amalat), if someone changes/modifies the principles of the dealings and this violates the Shariah law, then that dealing or transaction is rejected. E.g. changing trading based on haram
principles, etc.

The Accusation:

Quote:

It has been suggested that Muhammad Ibn Abdul Wahhab implied that the Messenger of Allah was led astray by Shaitan in the work Mukhtasir Sirat ir-Rasul, pp. 23-25 by the said author.

Shaikh Muhammad bin Abdul Wahhab said, quoting the narration the above claim is speaking about:

Quote:

ومما وقع أيضا: قصته صلى الله عليه وسلم معهم – لما قرأ سورة النجم بحضرتهم – فلما وصل إلى قوله: { أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّى }{ وَمَنَاةَ الثَّالِثَةَ الْأُخْرَى } (1) ألقى الشيطان في تلاوته: تلك الغرانيق العلى، وإن شفاعتهن لترتجى. وظنوا أن النبي صلى الله عليه وسلم قاله، ففرحوا بذلك فرحا شديدا، وتلقاها الصغير والكبير منهم، وقالوا كلاما معناه: هذا الذي نريد، نحن نقر أن الله هو الخالق الرازق، المدبر للأمور، ولكن نريد شفاعتها عنده. فإذا أقر بذلك فليس بيننا وبينه أي خلاف.

” and from what happened also: his story (sallallahu alayhi wa sallam) with them (the Mushrikeen)- when he read surat an Najm in their presence- so when he reached His (Allah’s) saying-translation of the meaning: “Have you then considered Al-Lât, and Al-’Uzza (two idols of the pagan Arabs) And Manât (another idol of the pagan Arabs), the other third? ” (53:19-20), the shaytan threw in his recitation (tilawah): “those are the exalted Gharaniq, whose intercession is hoped for“. so they (the mushrikeen) THOUGHT that the Prophet sallallahu alayhi wa sallam said that, so they became extremely happy for that …… (to the end of the story).

Ibn Hajar al Asqalani rahimahu Allah mentioned in regards to this story-narration (after mentioning different explanations regarding this incident)

Quote:

وَقِيلَ : كَانَ النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ يُرَتِّل الْقُرْآن فَارْتَصَدَهُ الشَّيْطَان فِي سَكْتَةٍ مِنْ السَّكَتَاتِ وَنَطَقَ بِتِلْكَ الْكَلِمَات مُحَاكِيًا نَغْمَتَهُ بِحَيْثُ سَمِعَهُ مَنْ دَنَا إِلَيْهِ فَظَنَّهَا مِنْ قَوْله وَأَشَاعَهَا . قَالَ : وَهَذَا أَحْسَنُ الْوُجُوهِ . وَيُؤَيِّدُهُ مَا تَقَدَّمَ فِي صَدْرِ الْكَلَام عَنْ اِبْن عَبَّاس مِنْ تَفْسِير ( تَمَنَّى ) بِتَلَا . وَكَذَا اِسْتَحْسَنَ اِبْن الْعَرَبِيّ هَذَا التَّأْوِيل وَقَالَ قَبْلَهُ : إِنَّ هَذِهِ الْآيَة نَصٌّ فِي مَذْهَبنَا فِي ، بَرَاءَة النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ مِمَّا نُسِبَ إِلَيْهِ – قَالَ : وَمَعْنَى قَوْله : ( فِي أُمْنِيَتِهِ ) أَيْ فِي تِلَاوَته ، فَأَخْبَرَ تَعَالَى فِي هَذِهِ الْآيَة أَنَّ سُنَّتَهُ فِي رُسُله إِذَا قَالُوا قَوْلًا زَادَ الشَّيْطَان فِيهِ مِنْ قِبَلِ نَفْسه ، فَهَذَا نَصّ فِي أَنَّ الشَّيْطَان زَادَهُ فِي قَوْل النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ لَا أَنَّ النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ قَالَهُ قَالَ : وَقَدْ سَبَقَ إِلَى ذَلِكَ الطَّبَرِيُّ لِجَلَالَةِ قَدْره وَسِعَة عِلْمه وَشِدَّة سَاعِده فِي النَّظَر فَصَوَّبَ عَلَى هَذَا الْمَعْنَى وَحَوَّمَ عَلَيْهِ .

and it is said: The Prophet (sallallahu alayhi wa sallam) was reciting the Quran, so the Shaitan watched for a silent moment (in his recitation) and said those words (in that silent moment), imitating the recitation-tone of the Prophet (sallallahu alayhi wa sallam), in which anyone who came close to him would hear it, and THINK it was from his saying, and he spread it around. He said: and this is the best view-explanation. and what we said in the begining supports this, narrated Ibn Abbas (radiyallahu anhu) in tafsir of (tamanna) (22:49) he recited. And Ibn alArabi (al Maliki) considered this view the most suitable-appropriate, and said before that: and this ayah is a proof for out madhhab, for the innocence of the Prophet sallallahu alayhi wa sallam from what was attributed to him.
He said: and the meaning of Allah’s saying (fi Umniyatihi-22:49) in his recitation….

also this explanation was mentioned in Kashmiri’s sharh of sunan at Tirmidhi (al urf ash Shadhi), and Mulla Ali Qari in (Mirqat al Mafatih), and others.