‫سنّة والبدعة‬

ّ ‫ال‬

Sunnah and Bid‘ah

Author

Abu Rahimah Mikail (Ẹkọyẹni)

1442 (2020)

08076114896

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 Table of Content
What Is Bid‘ah?

Ruling On Bid‘ah

Bid‘ah Is Divided Into Two

Some Examples Of Bid‘ah

Yardstick Used To Divide Bid‘ah Into Two

Differences Between Bid‘ah That Makes Someone A Sinner And Bid‘ah That Makes
Someone A Disbeliever

Attributes Of Muslim Who Engages In Bid‘ah From The Perspective Of Religious

Knowledge

Worship And Work

When Did Bid‘ah Start In Islam?

What Led To This Name “Ahlu-Ssunnah Wal Jamā‘Ah?

How Islam Said Muslim Should Treat Bid‘ah And The Innovator (Someone Who
Engages In Bid‘ah)

Different Associations Of Sunnah “Onisunnah”

What Is Sunnah?

What Is The Meaning Of Sunnah In Arabic Language?

What Is The Meaning Of Sunnah In Islām?

Verse That Are Calling Us To Sunnah Of The Prophet Muhammad (Peace Be Upon
Him)

There Is No Good Bid‘ah In Religion

There Is No Bad Sunnah In The Sunnah Of The Prophet Muhammad (Peace Be Upon
Him)

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 In the name of Allah, all praises are to Allah, May the peace and mercy be upon our
noble prophet Muhammad (Peace be Upon Him), his household and his companions.

‫ما هي البدعة؟‬
What is Bid‘ah?

Attribute of bid‘ah: In Arabic language, bid‘ah means new thing that has not been

ِ ْ‫ت َواالٌّر‬
existing before. One of the most beautiful attributes of Allah is ﴿‫ض‬ ِ ‫﴾بَ ِدي ُع ال َّس َمـ َو‬
(The Badi` (Originator) of the heavens and the earth.) 1 which means, He created them
when nothing resembling them existed before. Mujahid and As-Suddi said that this is
the linguistic meaning, for all new matters are called Bid`ah.

Also, from all various works of life like road, technology, pharmacy, medicine,
agriculture, trade and businesses, bid‘ah means new thing that has not been existing
before, that is new thing. This will lead to honour for whosoever comes up with the
new thing.

However, it is scorn and disgrace for anyone to do new thing that has not been
existing before in the religion of Islam.

Furthermore, if we want to give attribute to bid‘ah in the rulings of Islam, one

sentence will not be enough to qualify bid‘ah. This is the reason why there are many
attributes for bid‘ah among the scholars of religion, with these numerous attributes,
there is no contradiction, rather they are supporting one another. This shows how
dangerous bid‘ah is, in religion. Nevertheless, I will use the following three attributes
for bid‘ah:

The first attribute: Bid‘ah is the opposite of Sunnah, just as lost is the opposite
guidance. Therefore, Sunnah is the guidance why Bid‘ah is the lost.

The evidence of this attribute is the hadīth of Jābir (May Allah be pleased with him),
the words are common in the beginning of prophet Muhammad (Peace be Upon
Him)’s speech. The words are: “Insert Arabic”

Afterward, surely the most truthful word is the word of Allah (Al-Qur’an). The best of
guidance is the guidance of prophet Muhammad (Peace be Upon Him). The worst of
affairs is the innovation in the religion. All innovations in the religion is referred to as

1
Sūrah al-Baqarah; 2:117 and sūrah al-’An‘am; 6:101.
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“Bid‘ah”. All “Bid‘ah” will lead to misguidance and all misguidance will lead to hell
fire. From Nasa’iy in his Sunan Kubra and Ibn Kuzaemọh in his authentic book.

And hadith of Najih’s father ‘Irbad son of Sariyah (May Allah be pleased with him)
who said that prophet Muhammad (Peace be Upon Him) said that: “Insert Arabic”

Verily, he among you who lives long will see great controversy, so you must keep to
my Sunnah and to the Sunnah of the Khulafa ar-Rashideen (the rightly guided
caliphs), those who guide to the right way 2. Cling to it stubbornly [literally: with your
molar teeth]. Beware of newly invented matters [in the religion], for verily every
bid‘ah (innovation) is misguidance.” Related by Abu Dawud and Tirmidhi, who said
that it was a good and sound hadith.

The second attribute: Bid‘ah is anything that is established in the act of worship with
the intention of moving closer to Allah or with other intentions, but such thing is not
in accordance with what sunnah establish for it in one way or the other, even if there
is commandment for such thing in the glorious Qur’an, let alone of the one that does
not have any commandment in the Qur’an or hadith.

From the authority of Abu Sa’id Al-Khudri (May Allah be pleased with him) he said
“The Messenger of Allah (Peace be Upon Him) used to proceed to the Musalla on the
days of Eid-ul-Fitr and Id-ul-Adha; the first thing to begin with was the prayer and
after that he would stand in front of the people and the people would keep sitting in
their rows. Then he would preach to them, advise them and give them orders, (i.e.
Khutba). And after that if he wished to send an army for an expedition, he would do
so; or if he wanted to give and order, he would do so, and then depart.”

Abu Sa’id Al-Khudri said “The people followed this tradition till I went out with
Marwan, the Governor of Medina, for the prayer of Eid-ul-Adha or Eid-ul-Fitr. When
we reached the Musalla, there was a pulpit made by Kathir bin As-Salt. Marwan
wanted to get up on that pulpit before the prayer. I got hold of his clothes but he
pulled them and ascended the pulpit and delivered the Khutba before the prayer. I said
to him, “By Allah, you have changed (the Prophet's tradition).” He replied, "O Abu

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This sentence “so you must keep to my Sunnah and to the Sunnah of the Khulafa ar-
Rashideen (the rightly guided caliphs), those who guide to the right way” gives the
nickname of “ahlusunnah wal jamā‘ah” to Muslims that keep to the sunnah.
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Sa’id! Gone is that which you know3.” I said, “By Allah! What I know is better than
what I do not know.” Marwan said, “People do not sit to listen to our Khutba after the
prayer, so I delivered the Khutba before the prayer. 4” reported by Bukhari in his Sahih
book.

Narrated from Anas bin Mãlik (may Allah be pleased with him) he said that “A group
of three men came to the houses of the wives of the Prophet (Peace be Upon Him)
asking how the Prophet (Peace be Upon Him) worshipped (Allah), and when they
were informed about that, they considered the worship insufficient and said, “Where
are we from the Prophet (Peace be Upon Him); as his past and future sins have been
forgiven." Then one of them said, “I will offer the Salat (prayer) throughout the night
forever (I will not sleep in the night again).” The other said, “I will observe Saum
(fast) throughout the year and will not break my Saum (fast).” The third said, "I will
keep away from the women and will not marry forever.”

Allah's Messenger (Peace be Upon Him) came to them and said, “Are you the same
people who said so-and-so? By Allah, I am more submissive to Allah and more afraid
of Him than you; yet I observe Saum (fast) and also do not observe Saum (fast), I do
offer Salat (prayer) in the night and also do sleep in the night and I also marry women
(I have wives). So, he who does not follow my Sunnah (legal ways) in religion, is not
from me (not one of my followers).” reported by Bukhari in his Sahih book.

Narrated from Anas bin Malik (may Allah be pleased with him) verily some people
(three) among the companions of the Prophet (Peace be Upon Him) asked the wives
of the Prophet (Peace be Upon Him) about his act of worship in secret (and when they
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That is, Marwan said that praying Eid prayer before delivering the Khutba of Eid had
gone because, at that time people used to calm down, but now, unless we tie them
down with Eid prayer. Or else, people will not listen to sermon at all. There are two
mistakes in this Marwan’s view. First is that, it is a mere thought, thought therefore
cannot be used where there is clear verse of Qur’an or hadith (sunnah). Second is that,
Marwan’s should have looked into the reason why people did not want to listen to
sermon, had it been Marwan did this he would have known that indeed people want to
listen to sermon.
4
What Marwan (may Allah be pleased with him) did is what is referred to as “bid‘atu
Mọrwāniyah” the new thing that Marwan started. This new thing that Marwan started
is that he did Khutba of Eid before praying the Eid prayer. However, scholars
explained how the Muslims prayed behind Marwan then as an evidence to pray
behind any Imam that is doing one form of new things or the others in religion, with
the condition that such new things have not made the Imam to become disbeliever.
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were informed about that), one of them said, “I will not marry”. One of them again
said, “I will not eat meat”. One of them again said, “I will not sleep on bed”. After
that, Allah's Messenger (Peace be Upon Him) praised Allah, he praised Him, he said
that, “What strong with some people who said so-and-so? I do offer Salat (prayer) in
the night and also sleep (in the night), I observe Saum (fast) and also do not observe
Saum (fast), and I also marry women (I have wives). So, he who does not follow my
Sunnah (legal ways) in religion, is not from me (not one of my followers).”

Note that, the meaning of the last sentence of the above two hadiths “So, he who does
not follow my Sunnah (legal ways) in religion, is not from me (not one of my
followers).” is that whoever believe that the sunnah of prophet Muhammad (Peace be
Upon Him) is not enough to see the forgiveness and mercy of Allah unless with
addition and subtraction, such person has removed himself among Muslims who are
followers of prophet (Peace be Upon Him).

The third attribute: Bid‘ah is anything that is established in what is not purely act of
worship in order to change the way it is, in the sunnah, in a way that will eventually
clash with what the religion warns us to keep away from. Examples of this form of
bid‘ah are various ceremonies like marriage ceremony, naming ceremony, graduation
ceremonies in virtually all Arabic schools and Quranic memorization, these
ceremonies are full of bid‘ah in all ramifications.

Whether marriage ceremony, naming ceremony, graduation ceremonies in both

Arabic schools and conventional schools: the rich Muslims are spending lavishly, the
poor Muslims are indebted. Both the rich and the poor have turned their ceremonies to
show-off (minor polytheism) by taking ceremonial dress and sharing various
ceremonial pictures and videos on several social medias.

The religious scholars often go to marriage contract “aqdu nikāh” and naming
ceremony to do modern days begging. Virtually all Arabic schools and Quranic
memorization schools have made graduation ceremonies to become annual “bid‘atun
mu’akkadah” mandatory bid‘ah and “bid‘atun mọfrūdọh” compulsory bid‘ah for all
graduating students. The so-called conventional Muslim schools have made
graduation ceremonies (end of the year party) to become annual “bid‘atun
mu’akkadah” mandatory bid‘ah and “bid‘atun mọfrūdọh” compulsory bid‘ah for all
graduating students. They turn ceremonies to “pay before eat” or what we can call

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 “pay for the food you eat”. They go to various soothsayers because of ceremonies, yet
they call themselves Muslims! What is now the difference between sunnah ceremony
and bid‘ah ceremony?

The religious scholars who practise the sunnah, answer the following questions
without prevarication (beating around the bush):

1) Is there any hadith that reported that prophet Muhammad (Peace be Upon Him)
used to go to marriage contract “aqdu nikah” among his companions to do
religious ceremony?
2) Or is there any hadith that reported that even if prophet Muhammad (Peace be
Upon Him) did not have time to go to marriage contract “aqdu nikah” among his
companions, he will send a scholar among his companions to the venue? Note, if
any religious scholar is mixing marriage contract “aqdu nikah” up with marriage
ceremony, it is pure prevarication.
3) Also, is there any hadith that reported that prophet Muhammad (Peace be Upon
Him) used to do religious ceremony during the naming ceremony among his
companions?
4) Besides, who among companions did the prophet Muhammad (Peace be Upon
Him) command to do graduation ceremony for completion of any knowledge?
5) Or who among companions came to prophet Muhammad (Peace be Upon Him)
with graduation ceremony for completion of any knowledge?

Special Notice: these religious’ works like building mosque, digging well for
mosque, building Arabic schools, printing of religious books, assisting religious
scholars who are calling to Islam, assisting student of knowledge, assisting orphans,
assisting widows and so on, doing these works is not bid‘ah because there are several
verses of the glorious Qur’an and authentic hadith that encourage us to do them with
their limits. There is need to be plain on dealing with these, we are not expected to be
dissemblance. We all know that it is dissemblance for someone who is celebrating the
birth of prophet Muhammad (Peace be Upon Him) and claims that the money
generate will be used to build mosque. Such money will surely be shared, and again
celebrating the birth of prophet Muhammad (Peace be Upon Him) is bid‘ah.

Ruling on Bid‘ah

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Allah will not accept any bid‘ah work as an act of worship. There is also punishment
of hell fire for those who engage in bid‘ah in the hereafter.

From the mother of believers, A’isha5 (Abdullah’s mother) (May Allah be pleased
with her) narrated that messenger of Allah (Peace be Upon Him) said “whoever bring
new thing into the affairs of ours (Islam), something that is not there before, it will be
rejected (it will not be accepted from him).” reported by Bukhari and Muslim, from
the narration of Muslim, “whoever does a thing, that our command is not on it, it will
be rejected (it will not be accepted from him).”

Note that! Act of worship that will not be accepted from human in heaven, doesn’t
end there, punishment of hell fire will follow it for such person who does the act of
worship that is bid‘ah.

Bid‘ah Is Divided Into Two

There are numerous examples of bid‘ah, in our society, but bid‘ah is divided in two
parts: the first part is examples of bid‘ah that make the person who does it a sinner.
Bid‘ah that make the person who does it a sinner is what the religious scholars
referred to as (Bid‘atu Mufasiqo), the second part is examples of bid‘ah that make the
person who does it a disbeliever. Bid‘ah that make the person who does it a
disbeliever is what the religious scholars referred to as (Bid‘atu Mukafiro)

Some Examples Of Bid‘ah

Some examples of Bid‘ah that make the person who does it a sinner (Bid‘atu
Mufasiqo):

1) Celebrating the birth of prophet (Peace be Upon Him)

2) Singing of music and dancing
3) Using of rosary
4) Collection of thanksgiving money, prayer money and sermon money.
5) Inauguration of religious chieftaincy
6) Celebrating the night of Majesty
7) Gathering for seeking blessing upon the prophet
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Each of the wives of prophet (Peace be Upon Him) is blessed with “the mother of
believers”. Also, A’isha is only referred to as (Abdullah’s mother), she did not bear
any children. This makes it lawful to call male or female Muslims nicknames (in as
much as the person is pleased with such names)
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 8) Collecting money on burial ceremony
9) Doing general prayer for the dead
10) Bowing down during greeting (kneeling, prostrating, kowtowing and complete
sujud)
11) Rotating of prayer (among members)
12) Seeking with the honour of prophet (Peace be Upon Him)
13) Ending prayer with chapter of the Qur’an
14) Doing unreasonable number of prayers
15) Shaving of beard
16) Doing loud remembrance after prayer
17) Doing loud remembrance in congregation
18) Engaging in activities of soothsayer
19) Writing on a slate
20) Doing abnormal number of prayers
21) Saying “I seek refuge of Allah and In the name of Allah” at the begging of
calling the prayer.
22) Reciting sọlātul-fātih, Dalāilul-kaerāt, Tunjīnā
23) Staying in seclusion

Some examples of Bid‘ah that make the person who does it a disbeliever (Bid‘atu
Mukafiro):

1) Bid‘ah of the Tijāniyyah

2) Bid‘ah of the Ƙọ̄diriyyah
3) Bid‘ah of the Ṣāthiliyyah
4) Bid‘ah of the Ṣī‘ah
5) Bid‘ah of the Ahmadiyyah
6) Bid‘ah of the association that uses the jin
7) Bid‘ah of the association that uses the dream

Yardstick Used To Divide Bid‘ah Into Two

Yardstick used by religious scholars to divide bid‘ah into bid‘ah that make the person
who does it a sinner and bid‘ah that make the person who does it a disbeliever is that
“does the bid‘ah reach the level of making the person who does it a disbeliever or
not”. If certain bid‘ah do not reach the level of making the person who does it a

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 disbeliever, it will be bid‘ah that make the person who does it a sinner. If certain
bid‘ah reaches the level of making the person who does it a disbeliever, it will be
bid‘ah that make the person who does it a disbeliever. This yardstick is not strange at
all, because bid‘ah is a sin. Every manner of sin that is committed by a Muslim, the
yardstick of “whether it makes the person who does it a disbeliever or not” is the
yardstick that we do use to know where we will categorise sinner among ourselves.
Therefore, it is incumbent on you to fully comprehend the knowledge of (nawaƙidul-
Islām) what spoil your Islam.

Differences Between Bid‘ah That Makes Someone A Sinner And Bid‘ah That
Makes Someone A Disbeliever

1) Those bid‘ah that make someone a sinner are means to bid‘ah that make someone a
disbeliever, that is, if a Muslim wants to do bid‘ah that make someone a sinner the
way the founder innovated it, such Muslim will eventually be doing bid‘ah that make
someone a disbeliever. Major example of this is reading of sọlātulfātih, celebrating
the birth of prophet (Peace be Upon Him) and staying in seclusion. The reason for this
is that they are all examples of innovations that were founded by the association of
Kalwatiyyah, Tijāniyyah and Ƙọ̄diriyyah. Doing them the way those associations
found their innovations is that such person will be member of their associations. By
doing so, Muslim will move from bid‘ah that make someone a sinner to bid‘ah that
make someone a disbeliever.
2) Those who are known as “ahlu-bid‘ah” are those who are doing bid‘ah that make
them disbelievers, like the association of Tijāniyyah, Ƙọ̄diriyyah, Ahmadiyyah, Ṣī‘ah,
the association that uses the jin, the association that uses the dream and so on.
3) It is possible to see “ahlu-sunnah” (Muslim who follows the sunnah) to do one or
more bid‘ah among the bid‘ah that make someone a sinner, such does not make the
Muslim to become “ahlu-bid‘ah” only the act of worship that is done with bid‘ah will
not be accepted.
4) Bid‘ah is the opposite of sunnah. Following the sunnah will portray a Muslim as a
true believer. Bid‘ah that make someone a disbeliever will portray a Muslim as
hypocrite. Therefore, it is only “ahlu-sunnah” that are Muslims who are true believers,
while “ahlu-bid‘ah” are the hypocrites.

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 Attributes Of Muslim Who Engages In Bid‘ah From The Perspective Of
Religious Knowledge

The following four attributes are found among the sermon of “ahlu-bid‘ah” scholars
or when discussing with them:

1) Most of the “ahlu-bid‘ah” scholars are half-baked, this therefore makes them use their
view instead of fact from Qur’an and sunnah.
2) The religious scholars among them do not use Al-Qur’an with the understanding of
the companions and those who followed them (may Allah be pleased with them all).
3) Some of them do not even use hadith at all, those who use hadith do not do so with
the understanding of the companions and those who followed them (may Allah be
pleased with them all).
4) They give preference to fabricated stories from their fathers in place of Al-Qur’an and
sunnah.
Succinctly, with these four attributes, that are used to know who engages in bid‘ah
from the perspective of religious knowledge, makes the chapter 4 verse 115 more
clearer, where Almighty Allah says:
And whoever contradicts and opposes the Messenger after the right path has been
shown clearly to him, and follows other than the believers’ way, We shall keep him in
the path he has chosen, and burn him in Hell what an evil destination!)

Worship and Work

Human work can be divided into two: the one that is directly related to worship and
the other one that is not directly related to worship. Examples: Solat prayer, fasting,
zakat, pilgrimage, supplication, remembrance said in the morning and evening,
reading of the Qur’an, sending blessing to the prophet Muhammad (Peace be Upon
Him), making of oath, swearing, killing of ram, festivals, funeral prayer and so on. All
these must be in line with the sunnah of prophet Muhammad (Peace be Upon Him).
That is, there should not be any other new things that will be added to them. Any new
things that are added to or subtracted from them by anybody, will make the worship
different from the sunnah of prophet Muhammad (Peace be Upon Him), it will
therefore become “bid‘ah” innovation in the religion. Such worship has been astray

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and will lead to no reward on judgement day. Even if the innovator of such worship
says he has good intention, let alone of bad intention. Both worship of innovation and
its intention are off the right path.

In other words, work that is not directly related to worship, like eating, drinking,
wearing of cloth, living in house, means of transportation, means of pedestrian and
other means of enjoying life, it is not compulsory that all these must be in line with
the sunnah of prophet Muhammad (Peace be Upon Him). That is, it is not compulsory
that it is only the ones that prophet Muhammad (Peace be Upon Him) used that will
be lawful for Muslims. However, Muslims must take care of the following five
important things on the one that is not directly related to worship:

Firstly: Muslims must be conscious of what Islam forbids from those things. Those
things that Islam forbids are in the glorious Qur’an and the authentic tradition of
prophet Muhammad (Peace be Upon Him). Anytime that Muslim is using anything
among those things that Islam makes lawful with his intention that he is using them
because they are lawful, there is good reward for him. Also, anytime that Muslim
keeps away from anything that Islam makes unlawful with his intention that he does
so because they are unlawful in Islam, he keeps on receiving good reward for keeping
away from the unlawful.

Secondly: Muslims should keep away from being wasteful and extravagant, because
being wasteful and extravagant are unlawful in Islam. Therefore, lawful things are to
be used prudently.
Thirdly: Muslims should keep away from being impressive and proud, it is forbidden
to use both means of life and act of worship impressively and proudly. Being
impressive is a minor polytheism “aṣ-ṣirkul-’asgar”.
Fourthly: if a supplication comes from prophet Muhammad (Peace be Upon Him) on
act that is not directly related to worship, it is best for Muslim to make such
supplication because, such supplication represents Almighty Allah’s protections and
favours on the act. Otherwise, the evils that surround the act together with the evils
from jinn may put such Muslim into serious problems.
Fifthly: Muslim should endeavour to follow the sunnah in such work, otherwise, he
will be doing bid‘ah through the act that is not directly related to worship. For
remembrance, you may refer to the third attribute of bid‘ah. Besides, a certain act may

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directly relate to worship on one side, and also relate to act that does not directly
relate to worship on the other side. Two examples of such are given below:
First example is Solat prayer. Muslim must perform his Solat prayer, whether
compulsory prayer or supererogatory prayer, in line with the sunnah of prophet
Muhammad (Peace be Upon Him) because it is directly related to worship. Whatever
forms of addition or subtraction from the format of prophet Muhammad (Peace be
Upon Him)’s prayer will make it bid‘ah.
Here are examples where Solat prayer does not directly relate to worship: when a
Muslim prays in a place with fan or air-condition, when a Muslim prays on a place
that is floored with cement, or a place that is decorated with tiles, when a Muslim
prays in a place where call to prayer and call to start prayer are done by microphone.
when a Muslim use tap water for ablution, and so on.
Truly, these things may be referred to as bid‘ah, simply because they were not
available during the time of prophet Muhammad (Peace be Upon Him) let alone of
using them. Yet, we are using them nowadays, they do not add to or subtract from the
format of prophet Muhammad (Peace be Upon Him)’s prayer in any form, for
whoever prays in the format of prophet Muhammad (Peace be Upon Him)’s prayer.
They are mere means of livelihood. Their presence does not increase our reward,
while their absence does not reduce our reward on Solat prayer.
Second example is reading of the Qur’an. Reading of the glorious Qur’an is direct
worship. So, Muslim must read the Qur’an in line with the sunnah of prophet
Muhammad (Peace be Upon Him), that is, he should read the Qur’an with knowledge
of the intonation to the best of his ability.
Here are examples where reading of the Qur’an does not directly relate to worship:
the use of reading glass to read the glorious Qur’an for someone with eye problem,
reading of the Qur’an on phones or computers, using radio or television for reading of
the Qur’an or listening to portion of the Qur’an, and so on.
Whoever forbids the use of these things wants to make himself “lord”, not only for
himself but also for his ignorant followers. So, we should know the difference
between what is innovation “bid‘ah” in worship and what is not innovation “bid‘ah”
in worship.

When Did Bid‘ah Start in Islam?

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The inception of bid‘ah is far back as the life time of our prophet Muhammad (Peace
be Upon Him). It started with bid‘ah that makes someone a sinner. After the death of
prophet Muhammad (Peace be Upon Him), bid‘ah became wide spread and became
bid‘ah that makes someone a disbeliever.

That has been the state of bid‘ah since inception to the present moment. However,
prophet Muhammad (Peace be Upon Him) did swiftly respond to bid‘ah among his
companions (may Allah be pleased with them all). He immediately stopped anyone
who tries to initiate bid‘ah that makes someone a sinner or had already started the
bid‘ah. The same character found among his companions (may Allah be pleased with
them all), in the life time of prophet Muhammad (Peace be Upon Him) and after his
death. Those who followed the companions (may Allah be pleased with them all) did
the same. The already cited hadith had justified that.

However, nowadays, during our time, things are not fully like that, because, if
someone dares forbid Muslim from bid‘ah, people castigate such person with words
like “you dare your Muslim brothers! How many disbelievers have you dared? How
many Christians have you dared?”

From Tariq, Ṣihab’s son said: Marwan is the first person who started (Eid) celebration
prayer with sermon, a man stood up with him and said: “prayer comes first before
sermon”. Marwan said that “that had been abandon” Abu Sa’id (may Allah be pleased
with him) said, “concerning this man (that is the man who said “prayer comes first
before sermon”), he had played his part (because) I heard the prophet of Allah (Peace
be Upon Him) who said “whoever sees an evil act (that is bid‘ah, something that
contradicts religion and so on) among you, should stop it with his hand. If unable to
do so (to stop it with his hand), should use his tongue. If unable to do so (to stop it
with his tongue), should use his mind. And that is the weakest form of believe”.
reported by Muslim in his Sahih book. Do you remember how this Abu Sa’id (may
Allah be pleased with him) used both his hand and tongue in the narration of Bukhari,
as I reported it under the second attribute of bid‘ah?

From the authentic book of Muslim, from the father of Tufael (may Allah be pleased
with him) from the prophet of Allah (Peace be Upon Him), who said “Allah curses
whoever accommodates an innovator and a sinner”.

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 What Led To This Name “Ahlu-Ssunnah Wal Jamā‘Ah?

As I said earlier that bid‘ah that makes someone a sinner started during the life time of
our prophet Muhammad (Peace be Upon Him). After his death, bid‘ah became wide
spread and became bid‘ah that makes someone a disbeliever.

Aside that the so-called innovators remain adamant on doing what is not in the sunnah
of prophet Muhammad (Peace be Upon Him), they still turn against the four rightly
guided successors (may Allah be pleased with them) of our prophet (Peace be Upon
Him). So, only those Muslims who stand up for the sunnah of prophet Muhammad
(Peace be Upon Him) and his four rightly guided successors (may Allah be pleased
with them) are referred to as “ahlu-ssunnah wal jamā‘ah”. They are referred to as
“ahlu-ssunnah” because, they stand up for the sunnah of prophet Muhammad (Peace
be Upon Him). They are referred to as “wal jamā‘ah” because, they stand up for the
four rightly guided successors (may Allah be pleased with them) of our prophet
(Peace be Upon Him). They are “al- jamā‘ah”. They obey the word of Allah in Qur’an
chapter 4 verse 115. They also follow the commandments of prophet from hadith.

“So, you must keep to my Sunnah and to the Sunnah of the Khulafa ar-Rashideen (the
rightly guided caliphs), those who guide to the right way. Cling to it stubbornly
[literally: with your molar teeth]”.

If someone says that we are referred to as “ahlu-ssunah wal- jamā‘ah” because of the
word of Mu‘āwiyah, such person is not different from Shi’ah.

Also, calling ourselves “ahlu-ssunah wal- jamā‘ah” is mere nickname. We are

Muslims. Islam is our religion. However, there is no way that someone will remain a
Muslim while he stands against the sunnah of prophet Muhammad (Peace be Upon
Him) and the sunnah of his four rightly guided successors (may Allah be pleased with
them).

How Islam Said Muslim Should Treat Bid‘ah And The Innovator (Someone Who
Engages In Bid‘ah)

1) First: keep away from bid‘ah with the knowledge of sunnah because, majority of
people fall into bid‘ah daily because of half of knowledge and ignorance.

15
2) Second: keep away from personal view on religious matter because, if religious
knowledge does not take away your personal view on religious matter, bid‘ah will be
very easy for you.
3) Thirdly: do not learn from the innovators’ schools (people who engage in bid‘ah).
4) Fourthly: do not listen the innovators (people who engage in bid‘ah).
5) Fifthly: do not read innovators’ books.
6) Sixthly: do not pray in the innovators’ mosques.
7) Seventhly: do not pray behind innovators’ imams.
8) Eighthly: do not live among the innovators.
Examples of the innovators (people who engage in bid‘ah) on Yoruba land in
particular and on Nigeria in general are the association of Tijāniyyah, Ƙọ̄diriyyah,
Ṣāthiliyyah, Ṣī‘ah, Ahmadiyyah, those that use the jinn and those that use the dream.

Different Associations of Sunnah “Onisunnah”

For the different associations of Sunnah “Onisunnah” like the association of OTM,
the association of TMC, the association of TA‘AWUN, the association of MSSN, the
association of NACOMYO, the association of IZALAH, the association of NASFAT,
the association of ANSARUDEEN, the association of ISLAHUDEEN, the association
of TABLIG, the association of ACADIP, the association of DA’WATUL HAQQ, the
association of DAWAH FRONT, the association of ZUMRATUL MU’MINĪN, the
association of FOMWAN, the association of RABITATUL AIMỌH WAL ULAMỌ̄ ’,
and so on. As openly, as secrecy, as plenty, as all these associations are, there are
different countless issues on them. Truly, most of them address themselves as
associations of sunnah, but parts of them lean on the innovators (people who engage
in bid‘ah) as their religious scholars, another parts of them do learn about religion
from the innovators (people who engage in bid‘ah). Most of them do not see
friendship with the innovators (people who engage in bid‘ah) as a serious matter, as if
both associations of sunnah and bid‘ah are twin. The most astonished part of it is that
associations of sunnah often sympathize with associations of bid‘ah.

Succinctly, the associations of sunnah are close to us and close to them. The
associations of sunnah are in-between. However, the associations of RABITATUL
AIMỌH WAL ULAMỌ̄’ is the worst among them because, all the associations of
bid‘ah have member among them except the association of Ahmadiyyah, though the

16
association of MAN is an embodiment of all of them, the association of MAN is only
using western education to promote her association.

There is little or no different on how Muslims who stand up for sunnah treat
associations of bid‘ah and all of these different associations of sunnah. The main point
on all these different associations of Sunnah is that: “know the difference between
these associations that are doing bid‘ah that makes them sinners and those that
are doing bid‘ah that makes them disbeliever”. May almighty Allah have mercy on
all of us.

What is Sunnah?

What Is The Meaning Of Sunnah In Arabic Language?

In Arabic language, sunnah means “story of human’s life”, way of life and act. If we
go by the meaning of sunnah provided by Arabic language, and we attached sunnah to
our noble prophet Muhammad (Peace be Upon Him), it will now mean the story of
the way of life of our prophet Muhammad (Peace be Upon Him), his tradition and
action in the religion of Islam. That is, the way prophet Muhammad (Peace be Upon
Him) practised Islam.

Also, If we go by the meaning of sunnah provided by Arabic language, and we call

ourselves “onisunnah” (those who practise sunnah), that will mean “those who are
learning about the story of the way of life of our prophet Muhammad (Peace be Upon
Him), and who are following his tradition. That is, those who are doing Islam in line
with the way prophet Muhammad (Peace be Upon Him) practised it.

What Is The Meaning Of Sunnah In Islam?

In other words, what is the meaning of sunnah from the perspective of Islamic
scholars? There is no unanimous definition of the word sunnah among Islamic
scholars. This is as a result of their branches of knowledge in the religion. It is
therefore necessary to delve into the definition of sunnah from the perspective of each
of the branches:

Definition Of Sunnah From The Perspective Of Islamic Scholars On Islamic

History

17
The definition of sunnah from this perspective is the story of the life of prophet
Muhammad (Peace be Upon Him) starting from his birth to his death. This definition
is in agreement with one of the definitions of sunnah provided by Arabic language.
With this, it is expected that Muslim should have knowledge about the story of the
way of life of our prophet Muhammad (Peace be Upon Him) so that he will know
how to imitate the way of life of our prophet Muhammad (Peace be Upon Him).
Whoever does so, would be referred to as “onisunnah” (someone who practises
sunnah) otherwise, he would be referred to as “onibid‘ah” (innovator: someone who
practises bid‘ah).

Definition Of Sunnah From The Perspective Of Islamic Scholars On Recitation

Of Qur’an

The definition of sunnah from this perspective is the way the prophet Muhammad
(Peace be Upon Him) used to recite the glorious Qur’an, that make it different from
singing, poem, chanting, fun, joke, shouting, and ordinary word. The way the prophet
Muhammad (Peace be Upon Him) used to recite the glorious Qur’an is what the
reciters gathered together to form “‫( ”التجويد‬knowledge of the science of reading
Qur’an). So, knowledge of the science of reading Qur’an is the sunnah of prophet
Muhammad (Peace be Upon Him). Whoever reads Qur’an with this knowledge has
used the sunnah of prophet Muhammad (Peace be Upon Him) to read. Whoever does
otherwise has used bid‘ah to read it.

Definition Of Sunnah From The Perspective Of Islamic Scholars On Explanation

Of The Qur’an

The definition of sunnah from this perspective is the meaning, explanation and story
that prophet Muhammad (Peace be Upon Him) gave to each verse in the glorious
Qur’an. Therefore, whoever uses the meaning, explanation and story that prophet
Muhammad (Peace be Upon Him) used to interpret has used the sunnah of prophet
Muhammad (Peace be Upon Him) to interpret it. Whoever does otherwise has used
bid‘ah to interpret it.

Definition Of Sunnah From The Perspective Of Islamic Scholars On Hadith

The definition of sunnah from this perspective is referred to as hadith, while hadith
means sunnah. That is both “hadith” and “sunnah” are synonymous. What then is the

18
meaning of hadith from Islamic scholars on hadith? Hadith is whatever the
companions (may Allah be pleased with them all) attached to the prophet Muhammad
(Peace be Upon Him) in his speech, action, behaviour, physique and acceptance. The
companions are always with the prophet Muhammad (Peace be Upon Him), they
spent their lives with him together, they believed in the message that Allah sent him to
the whole world. In other words, for further explanation, sunnah from the perspective
of Islamic scholars on hadith can be categorise in the following five ways:

First: word that the companions attached to the prophet Muhammad (Peace be Upon
Him) is sunnah from the perspective of Islamic scholars on hadith.

Second: action that the companions attached to the prophet Muhammad (Peace be
Upon Him) is sunnah from the perspective of Islamic scholars on hadith.

Third: behaviour that the companions attached to the prophet Muhammad (Peace be
Upon Him) is sunnah from the perspective of Islamic scholars on hadith.

Fourth: physique that the companions attached to the prophet Muhammad (Peace be
Upon Him) is sunnah from the perspective of Islamic scholars on hadith.

Fifth: word that the companions said, action that the companions did and behaviour
that the companions behaved, whether in the presence of the prophet Muhammad
(Peace be Upon Him) or he heard about them and he did not oppose it, or reject it in
any form, is sunnah from the perspective of Islamic scholars on hadith.

That is the reason why Islamic scholars on hadith refer to their books that encapsulate
those five things as “book of hadith” or “book of sunnah”.

Important Notice On Definition Of Sunnah From Islamic Scholars On Hadith

First: if we take a critical look on the definition of sunnah from Islamic scholars on
hadith, it will be very clear that it is in agreement with the definition of sunnah
provided by Arabic language. That is, the comprehensive meaning of sunnah provided
by Arabic language is found among the Islamic scholars on hadith. As a result of this,
it is in the complete word, action, behaviour and acceptance of prophet Muhammad
(Peace be Upon Him) that we will know the story of his way of life together with
complete and comprehensive tradition used in Islam.

19
Second: the Islamic scholars on hadith believe that, as a result of chain of tradition,
which is also sunnah, there are some various issues on some narrators and hadiths.
That is the reason why the Islamic scholars on hadith have another special knowledge
on hadith. It is this special knowledge on hadith that they referred to as “the science of
hadith”. Their intention and expectation on this are to: sieve the collection of hadiths
and come out with the authentic and the weak ones; sieve the narrators of hadiths and
come out with those who are trustworthy and those who are not. By cleansing these
hadiths, it becomes mandatory on Muslims to use the authentic hadiths, while, it
becomes mandatory on Muslims to ignore those hadiths that are not authentic.
Verdict on whether hadith is authentic or not is not from any of us except from those
who are well versed in the science of hadith of prophet Muhammad (Peace be Upon
Him).

Those who are well versed in the science of hadith did not limit their works on sieving
the collection of hadiths and narrators of hadiths. They also did a lot of work on
placing the authentic hadiths on level of hierarchy, they again placed the weak hadiths
on level of hierarchy. That is the reason why we do hear the following concerning
authentic hadiths: “hadīthun sọhīh” (authentic hadiths) or “hadīthun hasan” (good
hadiths). Also, we do hear the following concerning weak hadiths: “hadīthun dọ‘īf”
(weak hadiths) or “hadīthun maodū‘” (fabricated hadiths).

Furthermore, those who are well versed in the science of hadith (may Allah have
mercy on them all) also found solution to some hadiths that look contradictory but are
not really contradictory, with the condition that those hadiths are “hadīthun sọhīh”
(authentic hadiths) or “hadīthun hasan” (good hadiths).

Therefore, when Muslim uses hadith with the knowledge of hadith, he would be
referred to as “onisunnah” (someone who practises sunnah) otherwise, he would be
referred to as “onibid‘ah” (innovator: someone who practises bid‘ah). Also, when
Muslim uses hadiths alone without the knowledge of hadith, he would be referred to
as “onibid‘ah” (innovator: someone who practises bid‘ah) because he will reject most
hadiths that he could not comprehend with his little knowledge, even if such hadiths
are considered authentic from those who are well versed in the science of hadith. He
will also be using some hadiths, even if they are considered fabricated hadiths from
those who are well versed in the science of hadith.

20
 Definition Of Sunnah From The Perspective Of Islamic Scholars On Creed

The definition of sunnah from this perspective refers to set of beliefs of prophet
Muhammad (Peace be Upon Him) on Islam. That is, what are the true set of beliefs
that prophet Muhammad (Peace be Upon Him) brought, and what he did not believe,
which is “aṣ-ṣirk”, and the ways at which prophet Muhammad (Peace be Upon Him)
fought polytheism and hypocrisy “an-nifāƙ”. Therefore, any Muslim that is doing
Islam on the perspective of Islamic scholars on creed, is the person that his belief and
creed are in line with the sunnah of prophet Muhammad (Peace be Upon Him) and he
would be referred to as “onisunnah” (someone who practises sunnah). On the other
hand, Muslim that is doing Islam in contrary to the perspective of Islamic scholars on
creed, will be referred to as “onibid‘ah” (innovator: someone who practises bid‘ah)
and polytheist.

Definition Of Sunnah From The Perspective Of Islamic Scholars On Islamic law

and Jurisprudence

The definition of sunnah from this perspective refers to acts of religion or acts of
worship that are done by the prophet Muhammad (Peace be Upon Him), such acts are
not compulsory for his followers to do, but whoever does it because prophet
Muhammad (Peace be Upon Him) did it will have good reward. Whoever refuse to do
it will not be punish with the condition that he does not stand against it. That is, if
someone does it, he will be rewarded, if someone does not do it, he will not be
punished, in other words, definition of sunnah from the perspective of Islamic
scholars among the Islamic law and jurisprudence is voluntary.

Some lazy people fell victim because of this definition of sunnah. They have a
misconception that whatever prophet Muhammad (Peace be Upon Him) did remains
sunnah from the perspective of Islamic scholars. The Islamic scholars categorise the
acts of prophet Muhammad (Peace be Upon Him) into three:

First: act of prophet Muhammad (Peace be Upon Him) that is compulsory. In the
rulings on Islamic law among the Islamic scholars, the parts that are compulsory on
the acts of prophet Muhammad (Peace be Upon Him) will also be compulsory for his
followers. Whoever does them will be rewarded, whoever fails to do them will be
punished except such act or thing is strictly for only our prophet Muhammad (Peace
be Upon Him). Example is like saying: “ ”

21
This sentence is not in the Qur’an in this construction. However, it is a sentence that
the companions said that the prophet Muhammad (Peace be Upon Him) said. All the
narrators of hadiths reported it in their books of hadith. It is this sentence that a non-
Muslim will say before becoming a Muslim. The validity of a Muslim’s Islam hinges
on this sentence. Therefore, it is in the sunnah of prophet Muhammad (Peace be Upon
Him) that we see how to say this sentence “kalmọtu-ṣṣahādah”. The sentence is
compulsory. Whoever says it with its seven conditions will enter eternal paradise.
Whoever does not say it till he dies, will enter eternal hell.

Also, this sentence “ ” is not in the Qur’an in this construction. However, it is a

sentence that the companions said that the prophet Muhammad (Peace be Upon Him)
said. All the narrators of hadiths reported it in their books of hadith. It is this sentence
that whoever wants to perform compulsory or supererogatory prayer will say in the
beginning of his prayer. If he forgets to say it, there will be no reward for his prayer.
Therefore, it is in the sunnah of prophet Muhammad (Peace be Upon Him) that we see
it “ ”. It is compulsory to start whatever prayer we want to pray with the sentence.
Have you now seen it that there are some sunnah that are compulsory to do them?

Second: act of prophet Muhammad (Peace be Upon Him) that is sunnah. In the
rulings on Islamic law among the Islamic scholars, the parts that are sunnah on the
acts of prophet Muhammad (Peace be Upon Him) will be voluntary for his followers.
whoever does it will have good reward. Whoever refuse to do it will not be punish.
Examples are supererogatory prayers and voluntary fasts.

Third: act of prophet Muhammad (Peace be Upon Him) that is in-between

compulsory and sunnah. In the rulings on Islamic law among the Islamic scholars, the
parts that are in-between compulsory and sunnah are referred to as “sunnatun
mu’akkadah” (required sunnah) or “wājib” (something that is obligatory). Whoever
does it will have good reward. Whoever forget to do it will face the consequence by
paying for the penalty, if not, such task will be regarded as uncompleted. Example is
sujud of forgetfulness, Muslim will perform it, whether before or after completion of
prayer “ƙọbliy or ba‘diy”, as penalty for forgetfulness “sunnatun mu’akkadah”
(required sunnah) or “wājib” (something that is obligatory) on his prayer.

22
The main point on all these different perspectives of Islamic scholars is that, each of
the perspectives based their knowledge on sunnah. What is then expected from those
who read their books, if not “onisunnah” (those who practise sunnah).

So, what then is the sin or offence for learning about the story of the life of our
prophet Muhammad (Peace be Upon Him) and using his traditions in the religion of
Islam? Of course, there is no sin. Also, there is no offence except for those who are
closed and distanced enemies for our prophet Muhammad (Peace be Upon Him). The
closed enemies are the innovators (people who engage in bid‘ah), while the distanced
enemies are those in other religions.

Verse That Are Calling Us To Sunnah Of The Prophet Muhammad (Peace Be

Upon Him)

Almighty Allah, the highest said:

﴿ً‫ُول هَّللا ِ أُس َْوةٌ َح َسنَةٌ لِّ َمن َكانَ يَرْ جُو هَّللا َ َو ْاليَوْ َم االٌّ ِخ َر َو َذ َك َر هَّللا َ َكثِيرا‬
ِ ‫﴾ لَّقَ ْد َكانَ لَ ُك ْم فِى َرس‬
Indeed, in the Messenger of Allah you have a good example to follow for him who
hopes in Allah and the Last Day, and remembers Allah much (Sūrah al-’Ahzāb 33:21)

Almighty Allah, the highest also said:

ُ ‫انت ُهواْ َو َّات ُقواْ اللَّهَ إِ َّن اللَّهَ َش ِد‬

ِ ‫يد الْعِ َق‬
‫اب‬ َ َ‫ول فَ ُخ ُذوهُ َو َما َن َهـ ُك ْم َعْنهُ ف‬
ُ ‫الر ُس‬
َّ ‫َو َمآ ءَاتَـ ُك ُم‬
And whatsoever the Messenger gives you, take it; and whatsoever he forbids you,
abstain (from it). And have Taqwa of Allah, verily, Allah is Severe in punishment
(Sūrah al-Haṣr 59:7)

Almighty Allah, the highest also said:

ِ ‫الذ ْكَر لِتَُبنِّي َ لِلن‬

‫َّاس َما نُِّز َل إِلَْي ِه ْم َولَ َعلَّ ُه ْم َيَت َف َّكُرو َن‬ ِّ ‫ك‬َ ‫َنزلْنَا إِلَْي‬
َ ‫َوأ‬
And We have also revealed the Dhikr (Al-Qur’an) to you so that you may clearly
explain to men what was revealed to them6, and that perhaps they may reflect. (Sūrah
an-Nahl 16:44)

Almighty Allah, the highest also said:

6
The name for the explanation that prophet Muhammad (Peace be Upon Him) did on
Al-Qur’an is “hadith” or “sunnah”. It is revelation because he did not talk with his
wish.
23
 ِ ‫الرس‬
‫ول إِن‬ ِ ِ ٍ ‫ىِف‬ ِ ِ ِ ‫َطيعواْ اللَّه وأ‬ِ ِ َّ
ُ َّ ‫ول َوأ ُْوىِل االٌّْم ِر مْن ُك ْم فَإن َتنَ َاز ْعتُ ْم َش ْىء َفُر ُّدوهُ إىَل اللَّه َو‬
َ ‫الر ُس‬
َّ ْ‫َطيعُوا‬ َ َ ُ ‫ين ءَ َامنُواْ أ‬ َ ‫﴿يَـأَيُّ َها الذ‬
ِ ِ
﴾ ً‫َح َس ُن تَأْ ِويال‬ ْ ‫ك َخْيٌر َوأ‬َ ‫ُكنتُ ْم ُت ْؤِمنُو َن بِاللَّ ِه َوالَْي ْوم االٌّ ِخ ِر ذل‬

O you who believe! Obey Allah and obey the Messenger, and those of you who are in
authority. If you differ in anything among yourselves, refer it to Allah and His
Messenger (Peace be Upon Him)7, if you believe in Allah and in the Last Day. That is
better and more suitable for final determination. (Sūrah an-Nisā’ 4:59)

The understanding of all these verses is that we worship Allah in Islam, and we use
His words and the sunnah of His prophet Muhammad (Peace be Upon Him) in
practising the religion of Islam.

There Is No Good Bid‘ah In Religion

In the book of Sọhihul-Bukkari, The Book of Tarawih Prayers, under the Chapter:
The Superiority Of Praying (Nawafil) At Night In Ramadan, hadith 1968 and 1969.

(1968) Narrated from Abu Hurairah (may Allah be pleased with him), verily Allah's
Messenger (Peace be Upon Him) said, “Whoever performed Salat (prayers) at night in
the month of Ramadan with sincere faith and hoping for a reward from Allah, then all
his past sins will be forgiven.” Ibn Shihab (a sub narrator) said, “Allah's Messenger
(Peace be Upon Him) died and the people continued observing that (i.e., Nawafil
offered individually in the nights of Ramadan, not in congregation), and it remained
as it was, during the caliphate of Abu Bakr and in the early days of 'Umar's caliphate
(may Allah be pleased with both of them).”

(1969) Narrated by ‘Abdur Rahman son of ‘Abdul Qari8 verily he said, “I went out in
the company of ‘Umar bin Al-Khattab (may Allah be pleased with him) one night in
Ramadan to the mosque and found the people performing Salat (prayers) in different
groups. A man performing Salat (prayers) alone, or a man performing Salat (prayers)
with a little group behind him. So, “Umar (may Allah be pleased with him) said, “In
my opinion I would better collect these (people) under the leadership of one Qari

7
Note that, referring differences to Allah (the highest) and His Messenger (Peace be
Upon Him) does not mean taking differences to Allah on judgement day or to the
grave of His Messenger (Peace be Upon Him) but to use Al-Qur’an and authentic
sunnah of the prophet (Peace be Upon Him) to completely solve differences. This is
similar to (sūrah aṣ-Ṣūrọ̄; 42:10).
8
Qari is name that was originated from Qara. Qara is a name of a tribe. So, ‘Abdul is
the name of this narrator. It is not “’Abdul-Qari” as some people thought.
24
(reciter) [i.e., let them perform Salat (prayers) in congregation!]”. So, he made up his
mind and he congregated them behind ‘Ubal bin Ka’b (may Allah be pleased with
him).

Then on another night I went again in his company and the people were performing
Salat (prayers) behind their reciter. On that, ‘Umar (may Allah be pleased with him)
remarked, ‘What an excellent Bid’a this is (this innovation is good); but the salat
(prayers) which they do not perform, and sleep at its time is superior than the one they
are performing now.’ He meant the Salat (prayers) in the last part of the night. (In
those days) people used to perform Salat (prayers) in the early part of the night (after
Ishai prayer).”

The statement of ‘Umar bin Al-Khattab (may Allah be pleased with him) that “this
innovation is good” make “onibid‘ah” (innovators: those who practise bid‘ah) said
that “there is good “bid‘ah” innovation in the religion!” it’s never like that, there is no
good “bid‘ah” innovation in the religion. Let read hadith 1971.

(1971) Narrated ‘Aishah (may Allah be pleased with her) the wife of the prophet
(Peace be Upon Him) “Allah's Messenger (Peace be Upon Him) went out in the
middle of the night and performed Salat (prayer) in the mosque and some men
performed Salat (prayer) behind him. In the morning, the people spoke about it and
then a large number of them gathered and performed Salat (prayer) behind him (on
the second night). In the next morning the people again talked about it and on the
third night the mosque was full with a large number of people. Allah's Messenger
came out and the people performed Salat (prayer) behind him.

On the fourth night the mosque was overwhelmed with people and could not
accommodate them, but the Prophet (Peace be Upon Him) came out (only) for the
morning Salat (prayer). When the morning Salat (prayer) was finished, he recited
Tashah-hud and (addressing the people) said, “Ammã ba’du, your presence was not
hidden from me but I was afraid lest the night Salat (prayer) should be enjoined on
you and you might not be able to carry it on.” So, Allah's Messenger (Peace be Upon
Him) died and the situation remained like that (i.e., people offered the night prayers
individually in the night of Ramadan).”

Now, hadith 1971 has shown that, prophet (Peace be Upon Him) performed tarawih
(night prayer in Ramadan) in congregation at night. He suspended the congregational

25
night prayer in Ramadan because, he feared that Allah might make it compulsory
prayer for his followers. What the prophet (Peace be Upon Him) suspended was
resumed by ‘Umar (may Allah be pleased with him) when there was no more fear
again because, revelation that will make it compulsory had ended with the death of
prophet (Peace be Upon Him). So, resumption of sunnah of the prophet (Peace be
Upon Him) was what ‘Umar did, it is not that he innovated new thing in the religion.

Even if the prophet (Peace be Upon Him) did not perform tarawih (night prayer in
Ramadan) in congregation during his lifetime, and ‘Umar then started tarawih (night
prayer in Ramadan) in congregation, it will still be referred to as ‘Umar’s sunnah and
will never be referred to as bid‘ah. The reason is that the prophet (Peace be Upon
Him) had commanded us that:

“So, you must keep to my Sunnah and to the Sunnah of the Khulafa ar-Rashideen (the
rightly guided caliphs), those who guide to the right way. Cling to it stubbornly
[literally: with your molar teeth]”. This hadith had been presented completely under
the first attribute of bid‘ah. ‘Umar bin Al-Khattab (may Allah be pleased with him) is
the second caliph among the caliphs of the prophet (Peace be Upon Him).

So, resumption of tarawih (night prayer in Ramadan) in congregation is what ‘Umar

(may Allah be pleased with him) referred to as bid‘ah in that hadith.

There Is No Bad Sunnah In The Sunnah Of The Prophet Muhammad (Peace Be

Upon Him)

One of the confusion among “onibid‘ah” (innovators: those who practise bid‘ah) is
their sayings that “there is bad sunnah in Islam”. They said that prophet Muhammad
(peace be upon him) said that:

“He who sets a good precedent (good sunnah) in Islam, there is a reward for him for
this (act of goodness) and reward of that also who acted according to it subsequently,
without any deduction from their rewards; and he who sets in Islam an evil precedent
(bad sunnah), there is upon him the burden of that, and the burden of him also who
acted upon it subsequently, without any deduction from their burden.”

In the first instance, this hadith is in Sahih Muslim in the book of Zakat (Kitab Al-
Zakat) under the chapter “Exhortation To Sadaqa Even Though It Is Half A Date, Or
A Good Word, For They Are Protection Against Fire”. It is extremely difficult to

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understand this hadith, unless we see the full narration as it is in the book of Sahih
Muslim, because the hadith has “sababu-tahdith” circumstances that surround the
hadith. This is how the hadith is, in the book of Sahih Muslim:

Mundhir Ibn Jarir reported on the authority of his father (may Allah be pleased with
him): “While we were in the company of the Messenger of Allah (Peace be Upon
Him) in the early hours of the midday, some people came there (who) were
barefooted, half naked, wearing striped woollen clothes, or cloaks, with their swords
hung (around their necks). Most of them, nay, all of them, belonged to the tribe of
Mudar. The colour of the face of the Messenger of Allah (Peace be Upon Him)
underwent a change when he saw them in poverty. He then entered (his house) and
came out and commanded Bilal (to pronounce Adhan). He pronounced Adhan and
Iqama, and he (the Holy Prophet) observed prayer (along with his Companion) and
then addressed (them reciting verses of the Holy Qur'an): (Almighty Allah said) ‘O
people, fear your Lord, Who created you from a single being (prophet Adam)’ to the
end of the verse ‘Allah is ever a Watcher over you’. (He then recited) a verse of Sura
Hashr: ‘Fear Allah. and let every soul consider that which it sends forth for the
morrow (hereafter) and fear Allah’. (after that the prophet (Peace be Upon Him) said):
let someone give charity in his dinar, in his dirham, in his clothes, in his sa' of wheat,
in his sa' of dates- till he (the Holy Prophet) said: (Bring) even if it is half a date.”
(Then the audience began to vie with one another in giving charity). Jarir said that:
“Then a person from among the Ansar came there with a money bag which his hands
could scarcely lift; in fact, they could not (lift). Then the people followed
continuously, till I saw two heaps of eatables and clothes, and I saw the face of the
Messenger (Peace be Upon Him) glistening, like gold (on account of joy). Then, the
Messenger of Allah (Peace be Upon Him) said: “He who sets a good precedent in
Islam, there is a reward for him for this (act of goodness) and reward of that also who
acted according to it subsequently, without any deduction from their rewards; and he
who sets in Islam an evil precedent, there is upon him the burden of that, and the
burden of him also who acted upon it subsequently, without any deduction from their
burden.” The end of the hadith.

What then is the understanding of “He who sets a good precedent (good sunnah) in
Islam”? What is the understanding of “He who sets in Islam an evil precedent (bad

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sunnah) in Islam”? We should not forget that in Arabic language, sunnah means
“story of human’s life”, way of life and act.

Hence, doing good and bad deeds are parts of people’s way of life. Anytime that good
deed wants to happen, it starts with someone before other people follow. The first
person to start what Islam knows as good deed is also the first person to set the
precedence for the good deed. there is a reward for him for the good deed, there is
also reward for him on each of those who acted subsequently according to the good
deed. The reason for this is that, other people acted according to what Islam knows as
good deed because he sets the good precedent.

On the other hand, anytime that bad deed wants to happen, it starts with someone
before other people follow him. The first person to start what Islam knows as bad
deed is also the first person to set the precedence for the bad deed. there is a reward
for him for the bad deed, there is also reward for him on each of those who acted
subsequently according to the bad deed. The reason for this is that, other people acted
according to what Islam knows as bad deed because he sets the bad precedent.

When we go back to the hadith, we will see that, as the first person responded to the
call for charity, after which other people followed his precedent, led to this sentence:
“He who sets a good precedent in Islam”. Just the same way it led to the opposite
sentence: “He who sets evil precedent in Islam”. Therefore, there is no sunnah among
the sunnah of prophet Allah (Peace be Upon Him) that is bad sunnah. The sunnah of
keeping the beard, the sunnah of male cloth not beyond the ankle, the sunnah of
purdah, and the sunnah of no prostration while greeting, are all good sunnah in Islam,
Alhamdulillah (all praises and adorations to Allah).

This book “As-sunnah wal-Bid‘ah” is a book that explains about Islam and Muslim.
In this book, the author (may Allah protect him) finds solution to the problems caused
by bid‘ah among Muslims. So, if we do not patiently read the book from the
beginning to the end, we may be the messengers of bid‘ah. Therefore, look at this
book with an open mind and read it with patience for full comprehension. Also, make
sure that you are not left out in waging war against “bid‘ah” which has become evil
that is perceived as good in religion. I pray to Almighty Allah not to allow “bid‘ah” in
our lives.

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There are other numerous books from the author, but read this one also and strive to
understand it. Also, do not hesitate to give other people to read it. You may join us for
comprehensive understanding of religion at Talim Central Mosque, Ayékalẹ̀, Off
Ibadan / Lagos Expressway, Ibadan. By 9a.m to 12p.m on every Sunday. Jazākumu-
llāhu kaerā. 08076114896

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