Category Archives: The Sunnah

LOVE FOR NABI SALLALLAHU ALAYHI WASALLAM

LOVE FOR NABI SALLALLAHU ALAYHI WASALLAM AND TRUE CONCERN FOR THE SUNNAH

Allah Ta’ala says: “(O Muhammed!) Say: If you love Allah, then follow me. Then Allah will love you and he will forgive your sins.”

Love for Nabi Sallallahu Alayhi Wasallam is not something which a person could buy. It is an attribute which stems from the heart and which manifests itself internally and externally. Love for Nabi Sallallahu Alayhi Wasallam is dependent upon meticulously following the Sunnah and strictly following the Shariah as well.

In this Aayah, Allah Ta’ala instructs Nabi Sallallahu Alayhi Wasallam to inform his Ummah that if they love Allah, then they must follow Nabi Sallallahu Alayhi Wasallam. Following the Sunnah is the only sign of one having love for Nabi Sallallahu Alayhi Wasallam.

With the month of Rabiul Awwal coming, many people wish to outwardly display their love for Nabi Sallallahu Alayhi Wasallam. Love and honour for Nabi Sallallahu Alayhi Wasallam should neither be restricted to Rabiul Awwal, nor to Jumu’ah- never mind the Haraam Bid’ah Moulood. This is not called true love. This is deception from Shaytaan and the Nafs. Love for Nabi Sallallahu Alayhi Wasallam is every second.

We should analyse our lives and see how much of the Shariah do we follow and how much of the Sunnah do we follow. In fact, how much of the Sunnah do we even know. Let us do a quick test on the Sunnats first. How many Sunnah acts are there at the time of eating and how many do we do? For example, how many of us sit on the floor and eat? It is no use we claim we love Nabi Sallallahu Alayhi Wasallam, but we murder this beautiful Sunnah which is a MUST for all. It is a different issue if a person can’t sit on the floor due to illness, etc. but, majority of us don’t want to sit on the floor and eat.

We regard the Sunnah to be something unimportant. We treat it lightly. Many of us feel that there is no sin leaving out the Sunnah. But this is the biggest sin we are guilty of. Minus the Sunnah – we are not proper Muslims. It is Waajib to practically adopt the Sunnah. Our dressing, sleeping, eating, Istinjaa, dealings, morals, thinking, etc. should be in conformity to the Sunnah. Without the Sunnah, we are losers. We have written several articles on the Sunnah which are available on our website. Please view them. The Sunnah is very very important.

Now, let us evaluate our love for Nabi Sallallahu Alayhi Wasallam is the light of following the Shariah:

• Are we involved in Music in any way whatsoever? Nabi Sallallahu Alayhi Wasallam was sent to this world to destroy musical instruments!
• Are we involved in breaking the laws of Hijab? There are 7 Aayats in the Qur’aan and over 70 Ahaadeeth which speak about Hijab!
• Are we involved in TV, DVD, videos, films, movies or animate-photography? There are over 40 Ahaadeeth which prove that all photos of animate objects and all pictures of animate things are Haraam!
• Are we involved in Riba-interest? Allah Ta’ala declares war on the person who is involved in Riba!
• Are we involved in weddings, functions, etc. where there are mixed gatherings and other haraam and futile activities. Obviously intermingling takes places and the men can see the women, etc. which is Haraam! Insha Allah, an entire book will be prepared on the issue of intermingling which is the also the cause of much Zina.
• Are we involved in Gheebat? Gheebat is worse than Zina!
• Are we involved with the opposite gender who are ghair-Mahrams to us? Ghair mahram men and women speaking to each other, Zina, wife-swopping, etc.
• Are we performing our five times Salaah daily with Jamaat in the Masjid? The first thing that will be asked from us on the Day of Qiyaamah is about our Salaah!
• Are we involved in Bid’ah such as congregational loud thikr, mawlid/meelaad, seerah Jalsahs, 40 days, shaking hands and hugging after Salaah, Jumuah, Eid Salaah? Bid’ah prevents one from Taubah!
• Are we involved in delaying the Janaazah?
• Are we involved in bribery?
• Are we involved in singing or dancing?
• Are we involved in wearing our trousers below our ankles?
• Do the women cover their faces when they leave their homes? According to all four Math-habs, it is Waajib for a woman to cover her face!
• How many of us have a beard which is a minimum fist length? Yet, according to all four Math-habs, it is Haraam to shave, or trim the beard less than a fist!
• How many of us wear Islamic dress?
• How many of us instead choose the Haraam jeans? Why don’t we practically prefer Islamic dress? Why don’t we adopt the Niqaab?
• How many women stay at home as Allah commands women to remain at home in the Qur’aan. A woman is only allowed to leave the home for Shar’i necessities!
• How many of us send our children to school and university despite these institutions being haraam?

The above are merely a very few sins which send a person to Jahannam. It is hypocritical to claim love for Allah, but then we just do the opposite of the demands of love. The ways of the kuffaar which we have adopted indicate exactly where we stand. This is why the entire Ummah is so weak and disgraced. Let us not forget that we are part of the Ummah, and we are the ones who break the laws of Allah. So, it’s no use we cry for the Ummah, when we are the very same ones who are breaking all the laws of the Qur’aan and the Sunnah!

Why don’t we adopt the Sunnah? But, we have adopted many Bid’aat. The list of Bid’aat never ends. From the time the baby is born, till after the Mayyit is placed in the grave, we are involved in many Bid’aat.

Furthermore, let us not be fooled with those who propagate Mawlid? Mawlid, Moulood and the grand mouloods and Mass Mawlids are absolutely Haraam. The amount of Haraam that takes place at these Mowlids are such that large books could be prepared to show that these Mawlids are Haraam Bid’aat.

May Allah guide us all to practice on the Deen and the Sunnah. Ameen

KINDLY CLICK TO DOWNLOAD: Love for Nabi Sallallahu Alayhi Wasallam

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SPORTS-FIELDS, SCHOOL-GROUNDS, CAMPUSES, ETC. AND THE SUNNAH EIDGAH

THE SUNNAH EIDGAH

There is a great need for an Aalim/Mufti/Sheikh to understand the disposition and objective of the Shariah before he answers any queries. When one issues a fatwa, then a person is actually saying that Allah and his Rasul Sallallahu Alayhi Wasallam are saying so-and-so. Therefore, a person needs to think very carefully before he issues any Mas’alah or Fatwa. Undoubtedly, issuing fatwas is very dangerous and not the work of everyone. In fact, most Ulama are not capable of issuing proper fatwas.

The Shariah stipulates that the Eidgah is an open field located on the outskirts/boundaries of the town. It is not in the middle of the town. Furthermore, it is Sunnah to go to the Eidgah.

The argument that a sports field, school ground, university campus, etc.  is a Sunnah Eidgah is ludicrous. The following reasons explain why:

  • It is within the town. Sports fields and school grounds are not on the outskirts. It is regarded as part of the town/city.
  • A haraam venue. A stadium is not a halaal venue. Just as how a brothel, casino, cinema, pub, church, etc. are Haraam venues so too are a sports field/stadium, school ground, university campus, etc. These are not halaal venues.
  • Soccer, cricket, baseball, basketball, etc. are haraam. Going to secular school, university, ‘muslim’ school, the so-called ‘islamic’ schools, etc. is Haraam. By performing Eid Salaah at such immoral venues, people gain the impression that kuffaar sports, public schools and the so-called ‘muslim’ schools are halaal.
  • Major sins which have become acceptable and respectable norms are committed at these venues. These are  places upon which the wrath of Allah descends. A Muslim should hate such a venue of sin. A venue of sin cannever be an Eidgah even if no sins will take place at the Eidgah.
  • When the Musjid should not be used for Eid Salaah, then to a greater extent such evil places should not be used for Salaah. We also don’t understand how a haraam venue could surpass the Masjid for the Eid Salaah?
  • A Muslim should not be present at mal’oon places. These sportfields and school grounds are Mal’oon (accursed) places.  Allah’s’ curse is on them. What virtue is there on such grounds?
  • There is no need to use any of these places since there are ample empty grounds on the outskirts available for Eid Salaah. If there is no empty ground available, then the best of places, i.e. The Musaajid are available. The worst of places are not places which should be used for Salaah. A venue of sin and immorality cannot be equated to the Sunnah Eidgah.
  • Desensitizing an Imaani attribute of Hayaa. A Muslim has much Hayaa and this Hayaa prevents him from visiting a haraam place/venue. Thus, a Muslim will not even buy bread from a pub. A Muslim will not sell popcorn to those who are few steps away from the cinema entrance. His Imaan produces such an aversion for sin in him which compels him to stay away from such accursed places. By choosing a haraam venue, the Hayaa has to be very corroded and the Imaan
  • When an evil venue is chosen for a holy act such as Salaah, then this indicates much disrespect for Salaah.
  • The Sunnah Eidgah is abandoned, and this is fisq.
  • When even the Musjid is not to be used unnecessarily for Eid Salaah, then by what stretch of logic, is a Haraam sportsfield to be used for Eid Salaah?

ARGUMENTS

Some arguments have been presented in defence of Eid Salaah on sportsfields, school grounds, etc. Each and every argument is drivel and misdirected. We came across an article from the UK where the performance of Eid Salaah on sportsfields, school grounds, etc. is defended. The writer clearly lacks in understanding of the Shariah.. In addition to it being unacademic, the way in which the writer reasons and presents proofs, point to the fact that he has a salafi temperament. He refers directly to the Qur’aan and Hadeeth for masaail, but does not understand that neither does he have the competency for ijtihaad, nor is ijtihaad on decided Shar’i issues permissible in this age. Some of their baseless arguments are as follows:

SALAAH IN CHURCH

Some people aver that “It is reported that Ibn Abbas (R.A.) would perform his Salaah in churches if no idols or pictures were present. [Bukhari vol.1 pg.62] Thus if Salaah could be performed at the places of the Jews and Christians, it could similarly be performed at the parks, sports fields etc. (The Salaah will be absolutely valid without any decrease in the rewards).” (end of argument)

Response:

  • Firstly, it is not permissible to refer directly to the Qur’aan and Hadeeth for Masaail. The argument presented in this manner indicates the salafi tendency of the molvi.
  • Secondly, whilst the Salafi wishes to create the impression that his view of Eid Salaah at stadiums, etc. is based on Hadeeth, it is rather his personal opinion bereft of Qur’aanic and Hadith support which shall soon be examined and laid bare.
  • Thirdly, There is a difference between the validity of the Eid Salaah and the Sunnah Eidgah. Whilst Salaah would be ‘valid’, i.e. discharged at a sportsfield, it is not permissible to use a sportsfield as an Eidgah. The Sunnah Eidgah should not be confused with the Eid Salaah. We are speaking of an appropriate venue and not of the validity of the Salaah.
  • It seems as if the salafis have presented this Hadeeth of Ibn Abbas Radhiyallahu Anhu because according to the Fuqaha, one is not allowed to even enter a church or synagogue. This is explicitly mentioned by the Hanafi Fuqaha. When one is not allowed to even enter a church, then how can Salaah be performed in a church!
  • The salafi-type qiyaas presented is fallacious. If idols, pictures, crosses, etc. are removed from a church, then too a Muslim should not perform his Salaah in a church. One does not require brains to understand this fact.
  • Hazrat Ibn Abbaas Radhiyallahu Anhu’s action is an exception. The ‘church’ was merely an empty building. It was not a church like today. It was merely a building which was used as a church unlike the sportsfields, school grounds, campuses, which are currently used for Haraam.
  • Furthermore, the action of Ibn Abbaas is not meant for emulation. It merely indicates the validity of the Salaah in the absence of idols, pictures, etc. being present. We are not arguing about the validity of the Eid Salaah on a sportsground. We did not say that the Eid Salaah on a sportsground should be repeated. All what we are saying is that a sportsfield, campus, etc. is not a Sunnah Eidgah!
  • Since, the Fuqaha have ruled that it is not permissible to even enter a church, the action of Ibn Abbaas Radhiyallahu Anhu may not be interpreted to negate this Shar’i order.
  • The molvi’s averment that “Thus if Salaah could be performed at the places of the Jews and Christians, it could similarly be performed at the parks, sports fields etc.” is corrupt. What is the proof from the Fuqaha that Salaah could be performed in a church or synagogue? The molvi is not a Mujtahid. He is not a Faqeeh. Hence he speaks drivel in conflict of what the Fuqaha have stated. When it is Haraam to even enter a church, then how could it be possible for one to even perform Salaah in such a Shaitaani place? The molvi lacks proof for his claim.
  • A person will be rewarded for the Eid Salaah,but one will not attain the thawaab of the Eidgah at a sportsfield, campus, school ground, etc. How can the thawaab of a Sunnah Eidgah be attained when a sportsground, etc. does not qualify as a valid Sunnah Eidgah???
  • The Hadith of Ibn Abbaas Radhiyallahu anhu does not abrogate the Masnoon practice of the Eidgah. The qiyaas (reasoning) which seeks abrogation of a Law of the Shariah is corrupt and fallacious.

SHOPPING MALLS

Continuing his drivel, he states: “The bazaar is also a place where many undesirable and un-Islamic activities take place. However, if the Salaah is performed at such a place the rewards are still earned totally. It is reported in a narration of Saheeh Bukhari that: “The Salaah performed with the congregation in the Masjid is twenty five times more superior than the Salaah performed at home or in the bazaar (alone).” (ibid) From the above it is clear that Salaah could be performed at the bazaar except that due to it being performed individually the rewards of jamaat (congregation) will not be obtained. However, if the Salaah is performed with the congregation even in the bazaar, the rewards will be twenty five times more than performing it individually. The bazaar has been described in the Hadith as the “worst place on the earth”. When Salaah could be performed at such a place (and the rewards still be attained) it could similarly be performed at the parks, sports fields and the like thereof without the rewards being decreased.”        

Our response:

  • We never argued with regards to the validity of the Eid Salaah at a shopping mall. But validity should not be confused with permissibility.
  • The Eidgah is to be an open field where the built-up area ends. The comparison of an Eidgah to a Bazaar is ludicrously bizarre.
  • We also did not dispute about the rewards of the Salaah. We are speaking of the Eidgah. The rewards of the Eidgah are not attained.
  • It is a not a question of whether Salaah could be performed in a bazaar or not. It is about Eid Salaah being performed at the Eidgah. If Salaah could be performed in the bazaar, it does not mean that Eid Salaah should also be performed in the bazaar or sportsfield.
  • When one performs Salaah with Jamaat in the bazaar, one gets the reward of performing Salaah with Jamaat. One does not get the reward of performing Salaah at the Musjid. In fact, if one does not go to the Musjid, one would be sinful. Without a valid reason, it is not permissible to perform one’s Salaah, albeit with Jamaat, at any other place besides the Masjid. The Masjid is the place for Salaah – not the jamaat khanas at the shopping malls. So just as one would not receive the Thawaab of the Musjid when one performs Salaah at the marketplace, malls, etc. in the same way, one will not receive the thawaab of the Sunnah Eidgah if one performs Eid Salaah at a school’s field. On the contrary, one will be sinful for leaving the Masjid if one does not have a valid reason for not performing Salaah in the Musjid. Similarly, one will be sinful for abandoning the Sunnah Eidgah and utilising an accursed venue such as a schoolfield, sportsground, campus, etc. for Eid Salaah.
  • The salafi arguer then clearly proves his lack of understanding by saying: When Salaah could be performed at such a place (and the rewards still be attained) it could similarly be performed at the parks, sports fields and the like thereof without the rewards being decreased. We are not arguing about the rewards of the Salaah. And what is his basis for claiming that the reward is not decreased for performing Salaat in an accursed place?  Despite the bazaar being the worst of places, it is a place of lawful need which even the Ambiya frequented. School grounds, sportsfields, campuses are never ever regarded as a necessity in Islam. On the contrary, they are accursed places of sin and immorality.
  • The salafi molvi also perpetrates skulduggery by saying that Salaah could be performed at a bazaar. Validity and permissibility of performing Salaah in the bazaar do not cancel  the compulsion of performing Salaah in the Masjid with jamaat. The permissibility of Salaah in the bazaar is an act totally separate from performing Salaah in the Masjid. This argument is completely fallacious.  Eid Salaah should not be performed at even a Musjid –leave alone a bazaar , and moreso an evil accursed venue.
  • Furthermore, shopping malls are not designed as places of Salaah. The place of Salaah is a Musjid. A Muslim only frequents the bazaar, mall out of necessity. One is allowed to go to such places out of necessity – real necessity. Going to the malls for a walk or to pass time is Haraam. There is much Haraam there. When one is not allowed by the Shariah to visit places of Haraam, then by what stretch of Islamic logic, could one actually utilise a Haraam venue for one’s Salaah when there are so many halaal alternatives. Performing Salaah in the mall unnecessarily instead of the Musaajid, is not permissible. A person who is unfortunately trapped in an accursed mall due to need, has no alternative other than performing Salaah there to avoid it becoming qadha. It is not permissible for him to set out from home with the express intention of performing Salaah in  the abode of the Devil. Eid Salaah is not to be performed in the Musjid – forget even the malls and the haraam sportsfields, the evil school grounds, the shaitaani campuses, and the devil’s stadiums.

RELIGIOUS ENVIRONMENT

The lost molvi  then presents the following irrational argument: “Often at such fields religious gatherings take place. A totally religious environment is created. Salaat is also performed. Can it be said that the reward of the Salaah performed there will decreased in any way!?”

Response:

Yes, it will be drastically decreased. The Venue for Salaah is the Musjid, not the haraam place where kuffaar, fussaaq, fujjaar and scum revel and frolic. It is incorrect to use a shameless venue for one’s Islamic gatherings. This is the fundamental error – holding a Deeni activity in a shaitaani venue. These fields are cursed. The wrath of Allah descends upon them. There is so much haraam in kuffaar sports that it makes a person wonder at the ignorance and intellectual deficiency of professed ‘scholars’ who are unable to understand that all these acts are Haraam.  Just as how a cinema or casino zina resort should not be used for an Islamic function, the same way Eid Salaah should not be read at such evil places.

We also do not and did not and are not arguing about the rewards of the Salaah. We are speaking of the Eidgah – not the Salaah. Hosting the Eid Salaah at such venues confers acceptance and permissibility, albeit false, to these  evil places. Everyone is aware that there is no proper Hijaab at the so-called ‘Muslim’ schools; that pornography is taught, and other evils such as music, pictography, haraam sport, etc, are integral to secular schools. The so-called Muslim schools are Haraam. But even Ulama lack Islamic intelligence. They shamelessly send their  children to Jahannam by admitting them to these immoral cauldrons of hell.

Recently, some ‘Ulama’ had a function at one of these so-called “Muslim” schools in the name of Moulana Qaasim Nanotwi Rahimahullah. Choosing the ‘muslim’ school as a venue for an Ulama function indicates the mental corruption of these  Ulama who organised and participated at such a function. It is not possible for an Aalim of the Haqq to have been present at such a function if he had a proper understanding of the Shariah and knew of the evils of ‘Muslim’ schools. Much Haraam takes place at these Muslim schools and yet the Ulama wish to utilise such a venue for their function. After all, it was a merrymaking function and it is obviously not difficult for us to understand why Moulana Qaasim Nanotwi Rahimahullah had stated  that the majority of the Ulama in his time were Ulama e Soo. In today’s time it is 95% or maybe even 99% of the Ulama who are Mudhilleen (misleaders) taking people straight into Jahannam via Shaitaan’s National Highway of propagating, defending and indulging in  Bid’ah and Baatil, and also remaining silent in the face of Baatil.

The slight digression was necessary to highlight the  evil of the venues which are selected  for the Eid Salaah.

THE MASJID

The salafi molvi then states: “The above discussion leaves no doubt that any open field on the outskirts should be used as a Musalla. By performing the Eid Salaah in the Masjid, a Sunnatul Mu’akkadah is omitted and the wisdom and benefits of the Musalla is lost.”

He clearly mentions outskirts, but these parks, sportsfields, school grounds, university campuses are within the built-up area. They are not on the outskirts. When one performs Eid Salaah in the Musjid for no valid reason, then one will be discarding a Sunnatul Muakkadah! So do you think you will be fulfilling a Sunnatul Muakkadah when you perform Eid Salaah at a Mal’oon detested sportsfield which awaits Allah’s impending Athaab? Obviously No! it seems as if the molvi lacks wisdom and he does not understand the harms when one hosts an Eid Salaah at a shameless venue of the devil such as Stadiums, sports fields, school grounds, campuses, resorts, ghost parks, etc. When one will be leaving out a Sunnah by performing the Eid Salaah in a Musjid, then we are unable to understand the stupid wisdom of how it would be possible for one to be upholding the Sunnah when one performs Eid Salaah at the venue of the devil???

The Musjid has  a greater right than the venues of the devil in the absence of a proper Sunnah Eidgah – not a sports field, school ground, university campus, stadium or animal park. This fact could be better understood from the Shaafi’ view that the Musjid is adfhal (better.of greater merit) for the Eid Salaah than even the Eidgah.

CONCLUSION

The self-proclaimed ghost-mujtahids say that Eid Salaah must be on a field. However, they have failed to understand that when the Shariah says a field, it does not mean a mal’oon or evil ground. Furthermore, the Shariah stipulates that it should be where the built-up area ends. Thus, it is in fact a Bid’ah to have Eid Salaah at evil grounds. This displaces the actual Sunnah. We find many salafi-type Ulama contradicting themselves in this regard such as the salafi molvi whom we are refuting in this article.

Furthermore, don’t quote to us the views of this Aalim and that Aalim. If their views are in conflict with the Shariah, then their views will be set aside. We are not Muqallids of the Ulama of Nizaamud Deen, Dhabel, Paalanpur, Patta-pur, Alaska, Iceland, China, Antarctica or anywhere else in the world. We follow the Fuqaha whose verdict is the final word, for they understood the Shariah better than all the myriads of  hollow ‘scholars’ of this age.

Revive the Sunnah of the real Sunnah Eidgaah on the outskirts and let us stop looking for silly excuses. Twice a year, we are not prepared to stand up for the real Sunnah Eidgaah, then when will we ever be ready to defend and uphold the Sunnah of Nabi Sallallahu Alayhi Wasallam. A Shaitaani venue or evil place can never be a Sunnah Eidgaah!

KINDLY CLICK TO DOWNLOAD: THE SUNNAH EIDGAH

VALIDITY OF IMAAN AND THE SUNNAH

VALIDITY OF IMAAN AND THE SUNNAH

A condition for the validity of Imaan is to wholeheartedly accept the Sunnah – every statement, teaching, command, exhortation and admonition of Rasulullah (sallallahu alayhi wasallam). The concept of Imaan in Islam is belief and acceptance of Allah’s Law as delivered to us by Rasulullah (sallallahu alayhi wasallam). Rejection of any part of this divine message regardless of its Fiqhi classifications negates Imaan. Minus the Sunnah, Imaan is never valid. While non-observance of the Sunnah without the attitude of Istikhfaaf is sinful, not kufr, the “only sunnah” Istikhfaaf attitude is kufr. Istikhfaaf of the Sunnah is akin to denial of the Sunnah.

     Innumerable examples of the Sahaabah illustrate the imperative importance of the Sunnah. The Sahaabah treated with equanimity every act and teaching of Rasulullah (sallallahu alayhi wasallam). Never ever did they search for classification of the Ahkaam for the purpose of abstention.

  • Once Rasulullah (sallallahu alayhi wasallam) removed from a Sahaabi’s finger a golden ring and threw it away. As he threw it away, he commented: “Man deliberately places burning embers on his hand.” After Rasulullah (sallallahu alayhi wasallam) left the scene, someone advised the Sahaabi to retrieve the golden ring and apply it to some other lawful use. The Sahaabi who was a devotee of the Sunnah, said: “Never! I take oath by Allah that I shall never pick up something which Rasulullah (sallallahu alayhi wasallam) has thrown away.”

      The value of the gold and other valid permissible ways of using the gold were not presented to justify acquisition of benefit from something which the Sunnah abhorred. The Sahaabi did not argue that it was “only sunnah” not to wear the gold ring, but it was permissible to apply the gold to other permissible usages. Rasulullah’s abhorrence for the gold ring was more than adequate for the Sahaabi’s abhorrence and his decision to abstain from retrieving the ring.

  • Once a Sahaabi while walking in the street heard someone from the rear exclaiming: “Raise your Izaar (lungi/ the garment which covers the lower part of the body).” He turned around and saw Rasulullah (sallallahu alayhi wasallam). The izaar was well below the ankles, hence the instruction. It Is haraam for men to wear their trousers on and below the ankles. Initially not understanding the purport of the instruction, and thinking that Rasulullah (sallallahu alayhi wasallam) was concerned with the garment becoming soiled and worn-out if it dragged on the ground, the Sahaabi said that it was an old Rasulullah (sallallahu alayhi wasallam) commented: “Is my Sunnah not sufficient for you?” The Sahaabi who narrated this Hadith said: “When I looked, I saw Rasulullah’s izaar half-way between his knees and ankles.” This is the importance of the Sunnah. Logic has to be set aside and substituted with obedience and devotion to the Sunnah.
  • Hadhrat Abu Zarr Ghifaari (radhiyallahu anhu), a very senior Sahaabi of the loftiest rank, was once watering his farm with water from a dam. Some people passing by carelessly trampled on the bucket which broke. Spontaneously Hadhrat Abu Zarr Ghifaari (radhiyallahu anhu) sat down on the mud. Within a couple of seconds he laid down in the mud. The people present in surprise sought an explanation. He replied: “I was angered by the negligence of these people. I heard Rasulullah (sallallahu alayhi wasallam) say that if one is overwhelmed by anger, one should sit down, and if the anger persists, then one should lie down. I did so in obedience to this instruction.” This was his attitude towards the Sunnah. He did not think for a moment about the mud, his clothes, the criticism and mockery of onlookers, nor did he justify abstention from this Sunnah act with the ‘only sunnah’
  • Regarding his Sunnah, Rasulullah (sallallahu alayhi wasallam) said: “You have not believed (accepted Imaan) as long as your desires are not subjugated to that (Sunnah) which I have brought.” – Mishkaat. The Qur’aan and Ahaadith are replete with warnings for those who do not wholeheartedly submit to the Sunnah – “they are not of me”.
  • Once while Imaam Abu Yusuf (rahmatullah alayh) who is next in rank to Imaam Abu Hanifah (rahmatullah alayh), was narrating Hadith, he said: “Rasulullah (sallallahu alayhi wasallam) loved (to eat) dubbaa”. (Dubbaa is marrow, not bone marrow. It is a vegetable belonging to the pumpkin family.) A student spontaneously blurted out: “I don’t like dubbaa”. The illustrious Imaam Abu Yusuf (rahmatullah alayh) drew his sword, and ordered: “Repent (renew your Imaan) otherwise I slay you.” Imaam Abu Yusuf (rahmatullah alayh) was among the greatest Fuqaha and Aimmah Mujtahideen. He was not known to be a Sufi dwelling in the state of spiritual ecstasy. He was the Faqeeh next in rank to only Imaam Abu Hanifah.

            Furthermore, it is pertinent to ask: “Is eating marrow integral to Imaan to warrant execution for a natural dislike for it?” What act of kufr did the student commit to justify the reaction of Imaam Abu Yusuf (rahmatullah alayh)? The act of kufr which he committed was the ‘only sunnah’ attitude which minimizes the status the Sunnah of Rasulullah (sallallahu alayhi wasallam), and which leads to its displacement. If someone does not have a liking for dubba’ or any act which the Shariah does not impose for practical observation, he has no right to minimize its significance, importance and holiness if it happens to be a preference of Rasulullah (sallallahu alayhi wasallam), for such an ‘only sunnah’ attitude is Istikhfaaf bis Sunnah which is kufr which warrants even the capital punishment of execution.

  • Once Hadhrat Hudhaifah (radhiyallahu anhu), also a very senior-ranking Sahaabi whom Hadhrat Umar (radhiyallahu anhu) had appointed governor of a country was invited for meals by the Christian king of Irbal. During the course of eating, a morsel of food fell from Hadhrat Huzaifah’s hand. As he picked it up and was about to eat it, his companion whispered that he should refrain from so doing. The Christian king and noblemen were staring and they despised such an act. Hadhrat Huzaifah (radhiyallahu anhu), fired by the Sunnah of his Beloved Nabi (sallallahu alayhi wasallam), commented loudly: “Should I abandon the Sunnah of my Beloved for these ignoramuses?” He proceeded to eat the morsel. This was the devotion for the Sunnah. Anyone who opposed this Sunnah was labelled an ‘ignoramus’.

            The epithet, ‘ignoramus’ was directed at the non-Muslims. As for any Muslim who opposes or belittles the Sunnah – who makes Istikhfaaf of the Sunnah – the designation is grave, exceptionally grave. He is not just an ignoramus. He becomes a kaafir with his Istikhfaaf necessitating repentance and renewal of Imaan.

 

  • In Kash-shaaful Qina’, it is mentioned: “The authorities (of the Shariah) say: We reject the testimony of a person (who neglects the Sunnah) because such action is tahaawun with Sunnatul Muakkadah.” (Tahaawun: to consider something insignificant, to despise, to regard as unimportant).
  • In Sharh Muntahal Iraadaat of Al-Bahuti it is stated: Whoever permanently abandons the Sunnah of Nabi (sallallahu alayhi wasallam) is an evil person. His testimony is not acceptable. Frequently tahaawun with the Sunnah leads to tahaawun with the Faraaidh.
  • In Hujjatullaahil Baalighah, Muhaddith Shah Dahlawi (rahmatullah alayh) states: “Verily, the Nabi (sallallahu alayhi wasallam) has warned us against perpetration of the various kinds of tahreef (misinterpretation, distortion of the laws, changing the laws of the Shariah, etc.). In fact, he emphasized this prohibition, and he extracted a pledge from his Ummah in this matter. Among the greatest elements of Tahaawun is abstention from acting according to the Sunnah. With regard to this issue are the statements of Rasulullah (sallallahu alayhi wasallam): ‘There has not been a Nabi whom Allah has sent before me except that he had from his Ummah disciples and companions (Hawaariyyoon and Ashaab) who followed his command. Then after that (i.e. after the initial period of strict observance of the Sunnah of the Nabi) came such transgressors who said what they did not practise, and who practised what they had not been commanded with (by their Nabi). Therefore, he who wages Jihaad against them with his hand (i.e. with force), verily he is a Mu’min; he who wages jihad against them with his tongue, verily he is a Mu’min; he who wages jihad against them with his heart, verily, he is a Mu’min. Besides these (three stages of Imaan) there is not an atom of Imaan.”

      Further, the Nabi (sallallahu alayhi wasallam) greatly stressed adherence to the Sunnah, especially at the time when people are in disputation. ……..Among the worst of people (among the Muslimeen) is he who searches for the sunnah of jaahiliyyah.’

      I (i.e. Muhaddith Dahlawi) therefore say: ‘The organization of the Deen is reliant on following the Sunnah of the Nabi.”

 

     In these Hadith narrations and admonitions of the Sages of Islam there is more than a bushel of warning, admonition and naseehat for the Ulama-e-Soo’ in particular who propound the “only sunnah” concept as a basis for abstention from the Sunnah. The Ulama-e-Soo’ s attitude of approbation and reprobation in the Laws of Allah Ta’ala, stemming from the “only sunnah” conception is veiled kufr as a consequence of Istikhfaaf and Tahaawun bis Sunnah.

WHAT THE HADITH SAYS OF THE SUNNAH

WHAT THE HADITH SAYS OF THE SUNNAH

AND WHAT DO YOU MEAN WHEN YOU SAY THAT SOMETHING IS ‘ONLY SUNNAH’. WHAT IS MEANT BY ‘ONLY SUNNAH’???

Rasulullah (sallallahu alayhi wasallam) said:

1)  “Everyone of my Ummah will enter Jannat except the one who rejects.” It was said: ‘Who is the one who rejects?’ Rasulullah (sallallahu alayhi wasallam) said: He who obeys me, will enter Jannat, and he who disobeys me, has rejected.” 

(Bukhaari)

2) “Whoever obeys Muhammad, verily he has obeyed Allah, and he who disobeys Muhammad, verily, he has disobeyed Allah.”                   (Bukhaari)

3)“Whoever turns away from my Sunnah, is not of me.”  

(Bukhaari and Muslim)

4)  “Let it not be that I find anyone of you sitting (proudly) on his couch while there comes to him one of my commands or one of my prohibitions, then he says: I don’t know (it). Whatever we find in Allah’s Kitaab, we follow it.”

(Ahmad, Abu Dawood, Tirmizi)

5)  “Hark! I have been given the Qur’aan and an (amount of laws) similar to it. Soon will there be an obese (unduly fat) man who will be sitting on his couch (of luxury) who will say: ‘Make incumbent on you this Qur’aan. Whatever you find lawful in it, regard it to be lawful, and whatever you find in it unlawful, regard it to be unlawful.’ (Know that) Verily, whatever Rasulullah has made haraam is like that which Allah has made haraam.”        (Abu Dawood, Daarmi, Ibn Maajah)

6)  “Verily, whoever will live after me will see great disputes. Therefore, make incumbent on you my Sunnah and the Sunnah of the rightly guided Khulafa. Cling firmly to it and hold on to it with the jaws. Beware of innovation, for verily, every innovation is bid’ah, and every bid’ah is dhalaalah (deviation from the Straight Path).”

(Ahmad, Abu Dawood, Tirmizi)

7)  “You have not fully believed as long as your desires are not in subjugation to that (Sunnah) which I have brought.”        

(Sharhus Sunnah)

8)  “He who loves my Sunnah, verily he loves me, and he who loves me will be with me in Jannat.”            (Tirmizi)

9)  “Whoever, consumes (Halaal and) Tayyib (food), practises the Sunnah and saves people from his mischief, will enter Jannat.”                              (Tirmizi)

10)  “I have left among you two things. As long as you hold on to these two things firmly, you will never go astray: The Kitaab of Allah and the Sunnah of His Rasool.”                      (Muwatta)

     We have enumerated here an infinitesimal number of Ahaadith which emphasize the imperative importance and significance of the Sunnah of Rasulullah (sallallahu alayhi wasallam).

  • Rejection of the Sunnah blocks entry into Jannat. See Hadith No.1, above. Immediate entry into Jannat will be denied to those who deviate from the Sunnah. Such deviation is abandonment or neglect or displacement or distortion of the Sunnah, or according preferences to practices of the kuffaar which displace the institutions of the Sunnah.
  • Disobedience to Nabi Sallallahu Alayhe Wasallam is disobedience unto Allah Ta’ala. See Hadith No.2 above.
  • Disobeying the Sunnah equates to rejection of Rasulullah (sallallahu alayhi wasallam) Rasulullah (sallallahu alayhi wasallam) dissociated himself from those who diverge from his Sunnah. Those who abandon his Sunnah are “not of me”, said our Nabi-e-Kareem (sallallahu alayhi wasallam). See Hadith No.3, above.
  • This shattering rebuff which Rasulullah (sallallahu alayhi wasallam) delivers to those who belittle, neglect, displace or abandon his Sunnah is adequate athaab (punishment) to drive a Mu’min insane.
  • Refer to Hadith No. 4 and Hadith No. 5, above for further understanding the imperative importance of the Sunnah. Indulgence in worldliness and material luxuries are their hallmark. Fulfilment of crass worldly desires necessitates abandonment and belittlement of the Sunnah.
  • Observance of the Sunnah is incumbent. Resolute adherence of the Sunnah is Waajib. Diversion from the Sunnah, abandonment and neglect of the Sunnah, disdain for the Sunnah and minimizing the imperative importance of the Sunnah are bid’ah dhalaalah (innovation which misleads from Siraatul Mustaqeem). See Hadith No. 6, above.
  • He who does not submit to the Sunnah, has not fully accepted Islam. Desires and motives have to be compulsorily subjected to the Sunnah.
  • Abstention from the Sunnah on the fabricated false premises of the imagined insignificance/unimportance of Sunnah as conveyed by the ‘only sunnah’ concept of the Mudhilleen is tantamount to partial belief. Thus, in so doing there are two elements of kufr in the Mudhilleen’s concept as propounded by the Scholars for Dollars:

A-The element of ISTIKHFAAF.

B-The element of partial belief which the Qur’aan proclaims kufr’ “What, do you believe in portion of the Kitaab and commit kufr with a portion?”(Baqarah, Aayat 85)

  • Displacing the Sunnah is in actual fact kufr with portion of the Kitaab. The Qur’aan encapsulates Imaan in two fundamentals: Obedience to Allah and Obedience to His Rasool. It is therefore kufr to minimize the importance and significance of the Sunnah and believe that Imaan is complete by assigning importance to only the one fundamental, viz., Obedience to Allah Ta’ala. This is a massive satanic deception because obedience to Allah Ta’ala is inconceivable without obedience to the Rasool (sallallahu alayhi wasallam).
  • Further, it is imperative to understand that it is Allah Azza Wa Jal Who has commanded all aspects and elements of the Shariah of whatever Fiqhi (Juridical) classification they may be, whether Fardh, Waajib, Sunnatul Muakkadah, Sunnatul Ghair Muakkadah, Mustahab, Haraam, Makrooh, etc. All aspects are commands of Allah Azza Wa Jal, which have been imparted to the Ummah via the medium of Rasulullah (sallallahu alayhi wasallam). Therefore, whoever minimizes the Sunnah is in actual fact minimizing Allah Azza Wa Jal – Nauthubillaah! Thus, partial belief/acceptance of Islam by way of relegating the Sunnah to oblivion or demoting it from its lofty pedestal is kufr. See Hadith No. 7, above.
  • The evidence of Love for Rasulullah (sallallahu alayhi wasallam) is love for his Sunnah. Istikhfaaf with his Sunnah betrays lack of love for Rasulullah (sallallahu alayhi wasallam). Hence Rasulullah (sallallahu alayhi wasallam) based his love on the love of his Sunnah. The one who views Sunnah lightly cannot have true love for Rasulullah (sallallahu alayhi wasallam). Thus, when a molvi professes that a command of Rasulullah (sallallahu alayhi wasallam) is ‘only sunnah’ to justify the wholesale abandonment of the incumbent Sunnah of the Tasmiyah, and to condone the displacement of the Waajib Shar’i system of Thabah, and to wholeheartedly substitute it with the brutal kaafir system of torturing and killing animals, then he would be rendering himself an infinite favour by submitting his Imaan to self-scrutiny. See Hadith No. 8, above.
  • Immediate or First entry into Jannat depends on the consumption of Halaal, Tayyib food and cultivation of the Sunnah. Minus the Sunnah, the first entry is Jahannum. See Hadith No. 9, above.
  • It is imperative for the safety of Imaan and to be saved from dhalaal (deviation from Siraatul Mustaqeem) to adhere firmly to the Sunnah. When the Sunnah is discarded, neglected, abandoned or minimized with ‘only Sunnah’ attitudes, then according to Rasulullah (sallallahu alayhi wasallam) the consequence is dhalaal. See Hadith No. 10, above.

THE SHAR’I CONCEPT OF THE SUNNAH

THE SHAR’I CONCEPT OF SUNNAH

What the Qur’aan says of the Sunnah:

1)  “(O Muhammad!) Say (to the people): ‘Obey Allah and the Rasool. If you turn away (from this obedience), then (know that) verily, Allah does not love the kaafireen.”

(Aal-e-Imraan, Aayat 32)

2)  “And, obey Allah and the Rasool so that mercy be shown to you.”                       

(Aal-e-Imraan, Aayat 132)

3)  “And, obey Allah and obey the Rasool and beware (of disobedience). If then you turn away (from this obedience) then know that on Our Rasool is only the delivery of the clear Message (the Divine Shariah).”        

    (Al-Maaidah, Aayat 92)

4)  “O People of Imaan! Obey Allah and His Rasool, and do not turn away from him whilst you are certainly hearing (what he commands you). Do not be like those who say: ‘We have heard.”, whilst in reality they have not heard. Verily, the worst of animals by Allah are the deaf, the dumb and the blind – those who do not understand (the Haqq).”           

(Al-Anfaal, Aayaat 20, 21, 22)

5)  “O People of Imaan! Answer (the Call) of Allah and the Rasool when they call you towards that (Shariah) which will instil life in you. And know that Allah intersperses between a person and his heart, and verily unto Him will you all be ushered.”

(Al-Anfaal, Aayat 24)

6)  “(O Muhammad!) Say (to the people): Obey Allah and obey the Rasool. If then you turn away (from this obedience), verily on him is only his duty, and upon you is your obligation (of obedience). And, if you obey him (the Rasool), you will be guided (along Siraatul Mustaqeem). And, on the Rasool is only the delivery of the Clear Message.”       

(An-Nur, Aayat54)

7)  “O People of Imaan! Obey Allah and obey the Rasool, and do not destroy your good deeds.”    

        (Muhammad, Aayat 33)

8)  “(O Muhammad!) Say (to the people): If you (O Believers!) Love Allah, then follow me (i.e. Muhammad), then (only) will Allah love you an forgive for you your sins.”          

(Aal-e-Imraan, Aayat 31)

9)  “Whoever obeys the Rasool, verily, he has obeyed Allah.”

(Nisaa’, Aayat 80)

10)  “Whoever obeys Allah and His Rasool, verily, he has achieved a great success.”

(Ahzaab, Aayat 71)

     In a nutshell: Love and obedience to Allah Azza Wa Jal are inextricably interwoven with love for and obedience to Allah’s Rasool. The Qur’aan Majeed is replete with aayaat commanding obedience not only to Allah Ta’ala, but to Rasulullah (sallallahu alayhi wasallam) as well. Obedience to the Rasool is pivotal for the validity of Imaan. The Commands of the Shariah are not confined to the Qur’aan. The greater portion of Allah’s Shariah is in the Example, lifestyle, commands, exhortations and admonition of Rasulullah (sallallahu alayhi wasallam). This Noble Example of the Rasool is what is known as the Sunnah.

It is this Sunnah which Rasulullah (sallallahu alayhi wasallam) equated with the Qur’aan. Thus he said: “Hear! Verily, I have been given the Qur’aan and its Likeness with it. Soon (will there come a time when) an obese man reclining on his couch will say: “Make incumbent on you this Qur’aan. Whatever you find therein of halaal, regard it to be halaal, and whatever you find therein to be haraam, regard it to be haraam.” (Rasulullah said:) ‘Verily, whatever Rasulullah has made haraam, it is as if Allah has made it haraam.” (Mishkaath) This is the concept and incumbency of the Sunnah which some people and the Ulama-e-Soo’ as a whole deemed proper to denigrate, and for what purpose? To promote haraam and evil and ensure that  the dollars flow into the pockets of the unholy scholars.

  • The Qur’aan Majeed explicitly brands as ‘kaafireen’ those who disobey Rasulullah (sallallahu alayhi wasallam).See Aayat No.1 above.
  • Those who ‘turn away’, minimize, belittle and abandon the Sunnah of Allah’s Beloved Rasool are deprived of Allah’s Refer to Aayat No.2, above.
  • Those who neglect, abandon, displace, ignore and disregard the Sunnah are described by Allah as being the worst of animals. They are deaf, dumb and blind. See Aayat No.4, above. They are the ones who turn away from the Haqq. They lack Aql (intelligence) according to the Qur’aan.
  • True spiritual life is instilled in the heart of the Mu’min only if he wholeheartedly submits to and follows the Sunnah of Rasulullah (sallallahu alayhi wasallam). See Aayat No. 5, above.
  • The guidance of Siraatul Mustaqeem (the Straight Path – The Divine Shariah) is reserved for only those who follow the Sunnah. See Aayat No.6, above.
  • Destruction of good deeds follows in the wake of diversion from the Sunnah – neglect of the Sunnah. Those who view the Sunnah as being insignificant and merely something optional to accept or neglect at whim and fancy, ruin their Ibaadat and their A’maal-e-Saalihah (virtuous deeds). See Aayat No.7, above.
  • The pivot on which revolves Divine Love is total obedience to the Sunnah. See Aayat No.8, above.
  • Obedience to Allah is inconceivable and impossible without obedience to the Rasool. Imaan firstly demands obedience to the Rasool. See Aayat No.9. This tenor of the Aayat confirms the fundamental importance and significance of the Sunnah.

Whoever desires success in this world and in the Aakhirah has to incumbently adopt the Sunnah wholeheartedly. There is no success in either world for the Believer who expunges the Sunnah or who displaces it, or who neglects it, or who substitutes it with the practices of the kuffaar.