Ahadith 2357 – 2358 (below) are repeats. See linked text for related posts.
Volume 3, Book 49, Number 859 :
Narrated by Aisha (radiallahu `anhaa)
The following Verse: If a woman fears cruelty or desertion on her husband’s part (i.e. the husband notices something unpleasant about his wife, such as old age or the like, and wants to divorce her, but she asks him to keep her and provide for her as he wishes). (4.128) “There is no blame on them if they reconcile on such basis.”
Volume 3, Book 49, Number 860 :
Narrated by Abu Huraira and Zaid bin Khalid Al-Juhani (radiallahu `anhumaa)
A bedouin came and said, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! Judge between us according to Allah’s Laws.” His opponent got up and said, “He is right. Judge between us according to Allah’s Laws.” The bedouin said, “My son was a laborer working for this man, and he committed illegal sexual intercourse with his wife. The people told me that my son should be stoned to death; so, in lieu of that, I paid a ransom of one hundred sheep and a slave girl to save my son. Then I asked the learned scholars who said, “Your son has to be lashed one-hundred lashes and has to be exiled for one year.” The Prophet (sallallaahu `alayhi wasallam) said, “No doubt I will judge between you according to Allah’s Laws. The slave-girl and the sheep are to go back to you, and your son will get a hundred lashes and one year exile.” He then addressed somebody, “O Unais! go to the wife of this (man) and stone her to death” So, Unais went and stoned her to death.
See 817 in this post.
Volume 3, Book 49, Number 861 :
Narrated by Aisha (radiallahu `anhaa)
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected.”
1. Definition of bid’ah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “According to sharee’ah, the definition is ‘Worshipping Allaah in ways that Allaah has not prescribed.’ If you wish you may say, ‘Worshipping Allaah in ways that are not those of the Prophet (peace and blessings of Allaah be upon him) or his rightly guided successors (al-khulafaa’ al-raashidoon).’”
The first definition is taken from the aayah (interpretation of the meaning):
“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?” [al-Shooraa 42:21]
The second definition is taken from the hadeeth of the Prophet (peace and blessings of Allaah be upon him), who said:
“I urge you to adhere to my way (Sunnah) and the way of the rightly-guided successors (al-khulafa’ al-raashidoon) who come after me. Hold fast to it and bite onto it with your eyeteeth [i.e., cling firmly to it], and beware of newly-invented matters.”
So everyone who worships Allaah in a manner that Allaah has not prescribed or in a manner that is not in accordance with the way of the Prophet (peace and blessings of Allaah be upon him) or his rightly-guided successors (al-khulafa’ al-raashidoon), is an innovator, whether that innovated worship has to do with the names and attributes of Allaah, or to do with His rulings and laws.
With regard to ordinary matters of habit and custom, these are not called bid’ah (innovation) in Islam, even though they may be described as such in linguistic terms. But they are not innovations in the religious sense, and these are not the things that the Prophet (peace and blessings of Allaah be upon him) was warning us against.
And there is no such thing in Islam as bid’ah hasanah (good innovation).”
(Majmoo’ Fataawa Ibn ‘Uthaymeen, vol. 2, p. 291)
2. Categories of bid’ah
Bid’ah may be divided into two categories:
(i) bid’ah which constitutes kufr
(ii) bid’ah which does not constitute kufr
If you ask, what is the definition of bid’ah which constitutes kufr and that which does not constitute kufr?
The answer is:
Shaykh Haafiz al-Hukami (may Allaah have mercy on him) said: “The kind of bid’ah which constitutes kufr is when one denies a matter on which there is scholarly consensus, which widely-known, and which no Muslim can have any excuse for not knowing, such as denying something that is obligatory, making something obligatory that is not obligatory, or making something haraam halaal, or making something halaal haraam; or believing some notion about Allaah, His Messenger and His Book when they are far above that, whether in terms of denial of affirmation – because that means disbelieving in the Qur’aan and in the message with which Allaah sent His Messenger (peace and blessings of Allaah be upon him).
Examples include the bid’ah of the Jahamiyyah, who denied the attributes of Allaah; or the notion that the Qur’aan was created; or the notion that some of the attributes of Allaah were created; or the bid’ah of the Qadariyyah who denied the knowledge and actions of Allaah; or the bid’ah of the Mujassimah who likened Allaah to His creation… etc.
The second category, bid’ah which does not constitute kufr, is defined as that which does not imply rejection of the Qur’aan or of anything with which Allaah sent His Messengers.
Examples include the Marwaani bid’ahs (which were denounced by the greatest Sahaabah who did not approve of them, although they did not denounce them as kaafirs or refuse to give them bay’ah because of that), such as delaying some of the prayers until the end of the due times, doing the Eid khutbah before the Eid prayer, delivering the khutbah whilst sitting down on Fridays, etc.
(Ma’aarij al-Qubool, 2/503-504)
3- The ruling on one who commits bid’ah – is he regarded as a kaafir or not?
The answer is that it depends.
If the bid’ah constitutes kufr, then the person is one of the following two types:
(i) Either it is known that his intention is to destroy the foundations of Islam and make the Muslims doubt it. Such a person is definitely a kaafir; indeed, he is a stranger to Islam and is one of the enemies of the faith.
(ii) Or he is deceived and confused; he cannot be denounced as a kaafir until proof is established against him, fair and square.
If the bid’ah does not constitute kufr, then he should not be denounced as a kaafir. Rather, he remains a Muslim, but he has done a gravely evil action.
If you ask, how should we deal with those who commit bid’ah?
The answer is:
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “In both cases, we have to call these people – who claim to be Muslim but who commit acts of bid’ah which may constitute kufr or may be less than that – to the truth, by explaining the truth without being hostile or condemning what they are doing. But once we know that they are too arrogant to accept the truth – for Allaah says (interpretation of the meaning), ‘And insult not those whom they (disbelievers) worship besides Allaah, lest they insult Allaah wrongfully without knowledge.’ [al-An’aam 6:108] – if we find out that they are stubborn and arrogant, then we should point out their falsehood, because then pointing out their falsehood becomes an obligation upon us.
With regard to boycotting them, that depends upon the bid’ah. If it is a bid’ah which constitutes kufr, then it is obligatory to boycott the person who does it. If it is of a lesser degree than that, then it is essential to examine the situation further. If something may be achieved by boycotting the person, then we do it; if no purpose will be served by it, or if it will only make him more disobedient and arrogant, then we should avoid doing that, because whatever serves no purpose, it is better not to do it. And also in principle it is haraam to boycott a believer, because the Prophet (peace and blessings of Allaah be upon him) said: ‘It is not permissible for a man to forsake [not speak to] his brother for more than three [days].’”
(Adapted from Majmoo’ Fataawa Ibn ‘Uthaymeen, vol. 2, p. 293)
Taken from IslamQA
بسم اللہ الرحمن الرحیم
In Arabic the word “Hadith” (حدیث) means “that which is new from amongst things” or “a piece of information conveyed either in a small quantity or large”.
Hadith also refers to the speech of a person.
In Islamic terminology, the term Hadith refers to reports of statements or actions of Muhammadﷺ, or of His ﷺ tacit approval of something said or done in his presence.
Classical Hadith specialist Ibn Hajar al-Asqalani says that:
“the intended meaning of Hadith in religious tradition is something attributed to Muhammadﷺ, as opposed to the Qur’an”
Broadly Hadith is defined as:
- Sayings of Muhammad ﷺ
The statements of the Prophet include everything the Prophet said for various reasons on different occasions.
- Actions of Muhammad ﷺ
The actions of the Prophet include everything that the Prophet did that was related to us by his Companions. This includes how he made ablutions, how he performed his prayers, and how he made the Hajj pilgrimage.
- Approval of Muhammad ﷺ
The tacit approvals of the Prophet includes everything that his Companions said or did that he either showed his favor towards or at least did not object to. Anything that had the tacit approval of the Prophet is as valid as anything that he said or did himself.
Let me explain by the examples which would help us for better understanding…
Example of Saying of Muhammadﷺ:
Abu Hurairah, may Allah be pleased with him, reported:
“Allah’s Messenger (may peace be upon him) said: When there comes the month of Ramadan, the gates of mercy are opened, and the gates of Hell are locked and the devils are chained” (صحیح البخاری ۵۹۳)
Example of Action of Hazrat Muhammad ﷺ:
Abdullah Ibn Abu Aufa, may Allah be pleased with him, reported: We went on seven expeditions with Allah’s Messenger (may peace be upon him) and ate locusts. (صحیح البخاری۱۱۳۰)
Example of Approval of Muhammadﷺ:
An example of this is the approval that was given to the Companions when they used their discretion in deciding when to pray during the Battle of Bani Quraydhah. God’s Messenger had said to them:
“None of you should perform your afternoon prayers until you arrive at Bani Quraydhah.”
The Companions did not arrive at Bani Quraydhah until after sunset. Some of them took the Prophet’s words literally and postponed the afternoon prayer, saying: “We will not pray until we get there.” Others understood that the Prophet was only indicating to them that they should hurry on their journey, so they stopped and prayed the afternoon prayer on time.
The Prophet learned about what the two groups had decided, but did not criticize either of them.
I’m an online Quran teacher. Today’s lesson was on Surah Yusuf. Beautiful as the story is, I just can’t help explaining too much of everything. :D
So today, the part came where Yaqub (AS) was informed of his beloved son Yusuf (AS)’s fake death. And the way he reacted.. SubhanAllah!
قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ وَاللَّهُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ
He said: “Nay, but your ownselves have made up a tale. So (for me) patience is most fitting. And it is Allah (Alone) Whose help can be sought against that (lie) which you describe.” [Yusuf: 18]
Patience. Good patience.
Ah! It just leaves me speechless. (Read more on the background of this situation to get a better understanding. Consult Tafsir Ibn Kathir)
I looked at my Tafsir notes taken last year from Dr Farhat Hashmi’s lectures and this is the definition I found:
Patience: to hold yourself back, to not react.
Good patience (صَبْرٌ جَمِيلٌ): to hold yourself back in such a way that you don’t complain, taunt, cry about it anymore.
And I was like.. WOW! Could any other definition be more perfect?
It’s like I learnt the meaning of the word today.
We think if we forgive a person, we can’t forget the wrong he’s done to us. And we’ll keep reminding him of it, directly or indirectly. We’ll tell others about it to humiliate him. And so on..
But guess what? This is NOT patience.
Forgiving + forgetting is the key. They both come in a package. :)
And if you aren’t motivated enough to forgive AND forget, check this:
“Yes, if you hold on to patience and piety, and the enemy comes rushing at you; your Lord will help you with five thousand angels having marks (of distinction).”
( سورة آل عمران , Aal-e-Imran, Chapter #3, Verse #125)
Those will be rewarded with the highest place (in Paradise) because of their patience. Therein they shall be met with greetings and the word of peace and respect.
( سورة الفرقان , Al-Furqan, Chapter #25, Verse #75)