Four Shubuhaat of the innovators – English translation



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Four Shubuhaat of the innovators (Translation)

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Four Shubuhaat of the innovators (Translation)

We ask Allah for refuge from the innovators and their innovations. The people of innovations have for themselves certain principle Shubuhaat (doubts) which they use to justify their actions. From them are:

1)      Whenever they are asked for the evidence for the act of worship they are doing, they seek from us the evidence why their act is Haraam in the first place.

What needs to be understood is that every action done in order to please Allah is called an act of worship. And the Asl (default) of every worship is stopping. And it becomes legislated only after clear evidence arrives from the Quran or the Saheeh Sunnah. This is because in acts of worship, we have to follow (the Shariah), and not innovate (our own acts). The evidence for this is:

Allah said:

“الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ”

Meaning: “This day I have perfected for you your Deen”

And the Prophet sallallahu alayhi wasallam said:

“من أحدث في ديننا هذا ما ليس منه فهو رد”

Meaning: “Whoever innovates in this Deen of ours what is not from it, will have it rejected.”

And He said:

“من عمل عملا ليس عليه أمرنا فهو رد”

Meaning: “Whoever does an action which is not upon our command, will have it rejected.”

So every action which has to do with the Deen, has to be proven from the Sunnah of the Prophet sallallahu alayhi wasallam. Otherwise, even the Asl (default) of the act is that it is Haraam even if there is no text forbidding it specifically. This is because the One who legislates is Allah. And by his permission, the Prophet.

Allah said:

“أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُم مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّهُ”

Meaning: “Or have they partners (with Allah) who have ordained for them things in the Deen to which Allah has not given permission?”

2)    And they also argue: “Our intentions are pure in doing these acts. We intend nothing but the closeness of Allah and the remembrance of Allah by these acts.” Or other such good intentions.

It has passed before us in the article that it is Haraam to innovate in the Deen. Now understand that a pure intention does not change an evil act into something good. Nor does it make the evil act permissible. The Prophet sallallahu alayhi wasallam said:

“إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِينَ، فَقَالَ: {يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ} [المؤمنون: 51] وَقَالَ: {يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ} [البقرة: 172] ثُمَّ ذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ، يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ، يَا رَبِّ، يَا رَبِّ، وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِيَ بِالْحَرَامِ، فَأَنَّى يُسْتَجَابُ له؟”

Meaning: “Verily Allah is good and He does not accept except that which is good. And verily He commanded the Believers with what He commanded the Messengers. He said (translated) : “O messengers, eat from the good things” And He said (translated) : “O you who have believed, eat from the good things which We have provided for you” Then He mentioned a man who having journeyed far, is disheveled and dusty, and who spreads out his hands to the sky saying “O lord! O lord!” while his food is Haraam, his drink his Haraam, his clothing is Haraam, and he has been nourished by Haraam, so how can he be answered?” Muslim

So we know from this that Allah accepts only that which agrees with the Shariah. And a journey with a good intention such as Jihad or Hajj, none of it will be accepted if he uses what is Haraam for him. So it is not permissible to do an act of worship not legislated in the Shariah even though intending by it goodness. And this act will not be accepted from him.

Indeed it is not permissible to steal from the rich with the good intention of feeding the poor. Nor is it permissible to do Zina with a good intention. Nor is it permissible to participate in the shirk of voting in a democratic election with the good intention of giving victory to the Deen.

It was clear from the first point in the article that it is not permissible to do an act which is not legislated in the Shariah in order to gain closeness to Allah. Rather it is Haraam. So what is clear from the second point is that such an innovative act is not permissible even though with a good intention.

And Allah said:

“وَقَدِمْنَا إِلَىٰ مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَّنثُورًا”

Meaning: “And We will regard whatever deeds they did and make them as dust dispersed.

This Ayat proves that whatever act done with the intention of gaining the pleasure of Allah and His reward, but which is not in accordance with the Sunnah of the Prophet sallallahu alayhi wasallam will be rejected.

3)       And they also argue: “We feel a closeness to Allah by doing these acts of worship.” For example those who wear the amulets may say that they have experienced that the Shayatheen are repelled from them when they wear it. And also the Sufis after their wicked actions would say they feel a closeness to Allah and a spiritual happiness.

Know that the Deen of Allah is not based upon experience. Rather what is sought out is the Quran and the Sunnah.

And Allah informed us that such experiences of pleasure and etc does not make these actions into good acts, nor do these acts become legislated in the Shariah due to such experiences:

“أَفَمَن كَانَ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّهِ كَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ وَاتَّبَعُوا أَهْوَاءَهُم”

Meaning: “So is he who is on clear evidence from his Lord like him to whom the evil of his act has been made attractive and they follow their [own] desires?”

So it is not permissible to legislate into the Deen based on experiences such as certain Zikrs or etc.

4)      And they may still argue: “Is this act of mine so grave that it deserves the punishment and anger of Allah?” And they will present forth some innovations they do which seem insignificant. Such as uttering the intention for Salat, specifically reciting the Qunoot in the Fajr prayer regularly, Eid Meelaad, reciting the Takbir in unison etc.

Say to them: “Even though your act may seem insignificant, you have contradicted the Messenger. And this is deserving of punishment.”

And say to them: “By doing these innovations you have claimed that there exists ways of gaining closeness to Allah which the Prophet sallallahu alayhi wasallam did not teach us. And that he hid it from us. This is because Allah informed us that He has perfected the Deen, so if something exists from the Deen which the Prophet sallallahu alayhi wasallam did not inform us off, then this means he hid it from us. Or else you have claimed that you know a way of gaining closeness to Allah which the Prophet sallallahu alayhi wasallam did not know off. This means you are now claiming that you have more knowledge in regards to Allah than His Prophet.”

None of this is true, the Prophet conveyed the Deen trustworthily and no one knows and fears Allah more than him.

So even if the act of innovation may seem insignificant to some people, it is from the biggest sins deserving of severe punishment. And the one who innovates into the Deen does not testify the Prophethood of Muhammad sallallahu alayhi wasallam in its true testification.

وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم


Note: The original of this document was published by Bilad Al Sham Media in Dhivehi Language on 26th August 2013. Bilad Al Sham Media decided to translate this to English as the points mentioned in the document might be beneficial in protecting oneself from innovations and useful to debate with the innovators.  

Abu Dujanah Al Maaldifi

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