In the Musnad of Ibn al-Jaʿd (1: 275, no. 41) edited by ʿAbd al-Hādī, the following dream is mentioned:
ʿAlī b. Mus-hir said that he and Ḥamzah al-Zayyāt (d. 156/8) heard 500 or so traditions from Abān b. Abī ʿAyyāsh.
Ḥamzah told ʿAlī, “I saw the Prophet ﷺ in a dream and presented them to him; he did not recognise any of them except a few – five or six – aḥādīth, so I abandoned [taking] ḥadīth from him.”
Although transmitters and their reports are not graded based upon dreams, this particular dream was sound because the Imāms of Jarḥ and Taʿdīl (Accreditation and Impugnment), who investigated Abān’s reports, said the following regarding him:
Yaḥyá b. Maʿīn (d. 233) said, “Weak.”
He also said, “His ḥadīth are nothing.”
He also said, “Abān is abandoned in ḥadīth.”
Aḥmad b. Ḥanbal (d. 241) said, “Abān b. Abī ʿAyyāsh is abandoned in ḥadīth, people abandoned his ḥadīth from long ago. When Wakīʿ would come across his ḥadīth, he would say, ‘a man’ and not name him due to deeming him weak.”
Aḥmad b. Ḥumayd said he heard Aḥmad b. Ḥanbal say, “Nothing should be written from Abān b. Abī ʿAyyāsh.” Ibn Ḥumayd said, “Is he affected by innovation?” He replied, “He was rejected in ḥadīth.”
ʿAmr b. ʿAlī (d. 249) said, “Abandoned in ḥadīth, although he is a righteous man.”
He also said, “Yaḥyá [b. Maʿīn] and ʿAbd al-Raḥmān [b. Mahdī] would not narrate from him.”
al-Bukhārī (d. 256) said, “Shuʿbah (d. 160) used to think poorly of him.”
When Abū Zurʿah (d. 264) was asked whether Abān lied deliberately, he replied, “No, he used to hear ḥadīth from Anas [b. Mālik], Shahr [b. Ḥawshab], and al-Ḥasan [al-Baṣrī], and then not make a distinction between them.”
Abū Ḥātim al-Rāzī (d. 277) said, “Abandoned in ḥadīth, and he was a righteous man, however he was afflicted with a poor memory.”
al-Nasāʾī (d. 303) said, “Abandoned in ḥadīth.” He also said, “Unreliable, and his ḥadīth are not [to be] written down.”
In the Name of Allāh, all praise is due to Allāh, may praise and protection be upon the Messenger of Allāh.
To proceed:
In this article I present some proofs indicating the prohibition of innovations in the Dīn of Islām. I also added some statements of the Salaf highlighting the pernicious effects of such innovations.
This article will be useful for refuting innovations: please feel free to use in your khuṭbahs, lectures, social media platforms etc.
ʿAbd Allāh b. Masʿūd (d. 32) reported that the Messenger of Allāh ﷺ said, “Indeed there is nothing which will bring you closer to Paradise except that I have command you with it, and there is nothing which will bring you closer to the Fire except that I have prohibited you from it.” reported by al-Ḥākim and others.
Ḥasan: Ibn Abī Shaybah (35473), al-Ḥākim in al-Mustadrak (2168) ed. Dār al-Taʾṣīl, al-Baghawī in Sharḥ al-Sunnah (4110) and (4111), al-Bayhaqī in Shuʿab al-Īmān (10376) and Abū Bakr al-Ḥaddād in al-Muntakhab min Fawāʾid Ibn ʿAlawayh al-Qaṭṭān. See: al-Ṣaḥīḥah (2866) of al-Albānī.
ʿĀʾishah, may Allāh pleased with her, reported that the Messenger of Allāh ﷺ said, “Whoever innovates into this matter of ours that which is not from it, it is rejected.” Agreed upon, and the wording is that of Muslim.
She also reported that the Messenger of Allāh ﷺ said, “Whoever does a deed which is not in conformity with our affair, it is rejected.” Reported by Muslim.
Muslim (1718 (18)).
Innovations Imply the Prophet ﷺ Failed to Fulfil the Message
al-Shāṭibī (d. 790) mentions in al-Iʿtiṣām (1: 62, ed. Mashhūr Ḥasan) that Ibn al-Mājishūn (d. 164) reported that he heard Imām Mālik (d. 179) say,
“Whoever innovates an innovation into Islām, seeing it as something good, then he has claimed that Muḥammad betrayed the message because Allāh says {This day I have perfected for you your religion}, so that which was not religion on that day, then it is not religion today.”
One of the Imāms of the Tābiʿīn, Saʿīd b. al-Musayyib (d. 94), saw a man praying multiple units after the time of Fajr had entered. He prohibited him from doing so as one is only permitted to pray the two recommended units of Fajr before the obligatory prayer. The man turned around to him and said, “O Abū Muḥammad, will Allāh punish me for praying?” Saʿīd b. al-Musayyib replied, “No, but He will punish you for opposing the Sunnah!” Reported by ʿAbd al-Razzāq in his Muṣannaf (4807) ed. Dār al-Taʾṣīl.
Ismāʿīl narrated to us: from Yūnus: Abū al-ʿAlāʾ b. al-Shikhkhīr narrated to me: one of Banū Sulaym narrated to me – and I do not think except that he saw the Messenger of Allāh ﷺ – he said, “The Messenger of Allāh ﷺ said:
‘Indeed Allāh tests His slave with what He gave him, so whoever is pleased with what Allāh has apportioned him, Allāh blesses him therein and expands it, and whoever is not pleased, He does not bless him.”’
Reported by Aḥmad.
Ṣaḥīḥ: Aḥmad (5: 24) or (20279). See: al-Ṣaḥīḥah (1658) of al-Albānī wherein he says, “This is an authentic chain upon the condition of Muslims, and the anonymity of a Companion does no harm.”
Notes:
Everything you have in your life was divinely decreed for you by Allāh the All-Wise and All-Just before you were even born. The test lies in whether you will be pleased with Allāh’s Decree or be dissatisfied with it.
One who is pleased and content with what Allāh has divinely decreed for him, deserves to be blessed by Him, and increased in that because he submitted to His Lord’s decision.
One who is displeased and discontent with what Allāh has divinely decreed for him deserves to be left unblessed. It is as though such a person is angry with Allāh for not having apportioned for him more than he has been given. Thus, he is deserving of being deprived of blessings because he sees himself as deserving of more than what was decreed for him, and it is as if he objects to Allāh’s Wisdom.
This is a disease found mainly amongst materialistic individuals. Such people look down on what they have been apportioned by Allāh and consider it to be little. They look at what others have been given and consider it to be more and greater. Consequently, they constantly strive to increase their material lot, and squander their life and waste away their strength, and are beset with worry, anxiety, and fatigue. They blacken their scroll of deeds with their many sins due to becoming engrossed in their pursuit to acquire more of the dunyá, which they feel they deserve. What they do not realise is that they will only obtain what Allāh has decreed for them and no more, no matter how much they strive.
So, contentment of the heart is the key to success in this regard. Once a slave realises Allāh is All-Wise, All-Just, The Most Generous, and that He does not oppress anyone, the heart finds peace with every decree of His. The slave becomes more appreciate of what he has and strives to be grateful to his Lord for His immense generosity and kindness. He realises he does not deserve any of blessings he has been given and so feels deeply indebted to his Lord. Such a slave of Allāh does not feel entitled – he feels that his Lord is entitled to every atom of gratitude he can muster for His kindness.
See: Fayḍ al-Qadīr Sharḥ al-Jāmiʿ al-Ṣaghīr by al-Munāwī, DKI edition, ḥadīth number: 1843.
The Prophet ﷺ said fasting the Day of ʿArafah results in the expiation of sins of the year that has passed, and the year that is to come. He ﷺ also said that fasting the Day of ʿĀshūrāʾ results in the expiation of the sins of the year that has passed [Muslim (1162 (197))].
Does this expiation of sins include major and minor sins, or just minor sins?
Sh. Muḥammad b. Ṣāliḥ al-ʿUthaymīn رَحِمَهُ اللهُ explains that the apparent meaning of the ḥadīth indicates the expiation of both major and minor sins. This is because the Prophet ﷺ mentioned it in an unqualified manner and did not elaborate further, and whatever the Prophet ﷺ left unrestricted, it is taken to be unrestricted. This is why some scholars took the view, that the expiation of sins, refers to both minor and major because the Prophet ﷺ left it unrestricted, and did not elaborate further.
Most of the scholars take the view the expiation is only of minor sins. As for major sins then they must be accompanied with repentance. They support their view by arguing that fasting the Day of ʿArafah is not superior to the five daily prayers or Jumuʿah or Ramaḍān, and the Prophet ﷺ said, “The five daily prayers, Jumuʿah to Jumuʿah, and Ramaḍān to Ramaḍān, expiate what is between them as long as the major sins are avoided.” [Muslim (233)]. They say if these great and noble acts of worship, which are from the pillars of Islām, are not strong enough to expiate major sins, then this even more the case with this optional day of fasting. This is the weightier view – that it is qualified, just as the five daily prayers and Ramaḍān to Ramaḍān are qualified.
Sh. Muḥammad b. Ṣāliḥ al-ʿUthaymīn رَحِمَهُ اللهُ was asked:
If she is menstruating when ʿĀshūrāʾ comes, can she make up the fast?
Is there a guiding principle for which optional deeds can be made up, and which ones cannot?
The Shaykh رَحِمَهُ اللهُ replied:
“Optional deeds are of two types: a type which has a cause, and a type which does not have a cause.
The one which has a cause – it elapses along with the elapsing of the cause and is not made up. For example: the prayer for “greeting the masjid” (taḥiyyat al-masjid). If a man comes and sits down, and his sitting continues for a long time, and then he wants to pray taḥiyyat al-masjid, there is no taḥiyyat al-masjid because it is a prayer which has a cause, it is tied to a cause, so when it elapses so does its legality.
Similar to that is what is apparent with the Day of ʿArafah and the Day of ʿĀshūrāʾ. If a person delays fasting the Day of ʿArafah and the Day of ʿĀshūrāʾ without an excuse, there is no doubt he does not make it up, and it will not benefit him if he did make it up, meaning: it will not benefit him in that being [a substitute for] the Day of ʿArafah and the Day of ʿĀshūrāʾ.
As for the case where it passes by a person while he is excused, such as the menstruating woman, the one experiencing post-natal bleeding, and the ill, then what is apparent is that it is not made up because this is specific to a specific day, the ruling of which elapses with the elapsing of that day.”
In the Name of Allāh, the Most Merciful, the Giver of Special Mercy
All praise is due to Allāh the Most High and Most Great, the One Who is alone in creating and controlling, the One Who honoured His friends with His help, and humiliated His enemies through His forsaking [of them], so how excellent a Protector is our Lord, and how excellent a Helper is He.
I testify that there is none worthy of worship except Allāh alone without any partners, to Him belong the Kingdom and praise, and He is, over all thing, completely capable. And I bear witness that Muḥammad is His slave and His Messenger; the bringer of glad tidings, the warner, and shining lantern, may the praise and protection of Allāh be upon him, his family, his Companions, and those who follow them in excellence until the Day of Recompense.
To proceed:
Indeed, in this month, the month of Muḥarram, was the salvation of Mūsá, may praise and protection be upon him, and his people from the enemy of Allāh – Pharaoh and his army. By Allāh it was a major blessing obligating gratitude towards Allāh the Almighty and Majestic. This is why, when the Prophet ﷺ arrived in al-Madīnah, and he found the Jews fasting the tenth day of this month, the Prophet ﷺ said, “I have more right to Mūsá than you”, thus he fasted it and commanded its fasting. He was asked about the virtue of fasting it and he said, “I hope in Allāh that it may expiate for (the sins of) the year that came before it.” After that he commanded contradicting the Jews by fasting the tenth and a day before it which is the ninth, or a day after it which is the eleventh.
Consequently, it is best to fast the tenth day and add to it a day before it, or a day after it. Adding the ninth day to it is better than the eleventh.
Thus, it is necessary for you, my Muslim brother, to fast the Day of ʿĀshūrāʾ, likewise the ninth day, in order to actualise contradicting the Jews which the Messenger of Allāh ﷺ commanded.
May Allāh facilitate success for me and you to be grateful for His blessings, and worship Him with excellence, and may He protect us from the evils of our souls through His care – indeed He is the Most Generous and Most Bountiful.
I have no objections to spreading it (i.e., this letter).
Written by Muḥammad al-Ṣāliḥ al-ʿUthaymīn 21/12/1409.
Sh. Muḥammad b. Ṣāliḥ al-ʿUthaymīn رَحِمَهُ اللهُ said:
“The scholars say, regarding the fasting of the Day of ʿĀshūrāʾ, that it is either [fasted] on its own, or he fasts with it the 9th, or he fasts with it the 11th. There is a fourth mode: which is to fast the 9th, 10th, and 11th – so it is three days of the month.
It is better for the one who wants to fast two days, that he fasts the 9th and the 10th.”
On the authority of Abū ʿAbd Allāh Jābir b. ʿAbd Allāh al-Anṣārī, may Allāh be pleased with them both, who said, “We were with the Prophet ﷺ on a military expedition and he said, “Indeed in al-Madīnah, there are men (who have been left behind); you have not covered any distance, nor crossed any valley, except that they were with you – they were held back by illness.”
And in a narration: “except that they shared the reward with you.”
Reported by Muslim (1911).
Sh. Muḥammad b. Ṣāliḥ al-ʿUthaymīn رحمه الله makes the following points, regarding this ḥadīth, in his explanation of Riyāḍ al-Ṣāliḥīn (1: 36-38):
The word ghazāh and ghazwah mean the same thing, i.e., military expedition.
If a person intends to do a righteous deed, however he is prevented by an obstacle, he will have recorded for him, the reward of what he intended.
If he used to do a good deed when he was capable of doing it, then he became incapable afterwards, he will have the reward of the complete deed recorded for him, because the Prophet ﷺ said, “If a slave becomes ill, or he travels, he will have recorded for him the like of what he used to do when resident and healthy” [al-Bukhārī (2996)].
The one who wishes for good and is keen on it, if doing that good deed was his habit, but then he was prevented by an obstacle from doing it, he will have the complete rewarded recorded for him.
Examples:
(1) If it was the habit of the person to pray in congregation in the masjid, and he was then prevented from attending due to sleep or illness etc, he will have the complete reward of having prayed in congregation without any deduction.
(2) If it was his habit to pray optional prayers, but he was then prevented by something making him unable to pray them, he will have the complete reward written for him.
(3) If it was his habit to fast three days out of every month, then he was incapable of that and was prevented by something, he will have the complete reward recorded for him.
There are many other examples like this.
If it was not his habit to do that good deed, he will have the reward of the intention written for him but not the reward of the action.
The proof for this is the ḥadīth in which the poor Companions mentioned to the Prophet ﷺ about how the rich Companions had gone ahead of them in terms of charity and freeing slaves. The Prophet ﷺ taught them to do tasbīḥ, takbīr and taḥmīd 33 times each after every obligatory prayer, and that if they did that, none would equal them, except one who does the same. The rich heard about this and began doing this good deed as well! The poor Companions went back to the Prophet ﷺ and said that their rich brothers were doing the same as them. The Prophet ﷺ replied, “This is the grace of Allāh, He gives it to whom He wishes.” He did not say that you have achieved the reward of their deed, but there is no doubt that they will have the reward for the intention of the deed [al-Bukhārī (843)].
This is why the Prophet ﷺ said regarding the one to whom Allāh gave wealth, and he spends it in the paths of goodness, and there is a poor man who sees this and says, ‘If I had the money of so-and-so I would have done the same deed’; the Prophet ﷺ said regarding this person, “He has his intention, so their rewards are the same.” [al-Tirmidhī (2325)]. Meaning: the same in the reward of the intention, as for the deed itself, its reward is not recorded for him, unless it was something he used to do habitually.
This ḥadīth contains an indication that whoever goes out in the path of Allāh in a military expedition, he will be rewarded for his walking, this is why the Prophet ﷺ said, “…you have not covered any distance nor crossed any valley but they are with you…”.
This is indicated by Allāh’s statement: {It was not [proper] for the people of Madīnah and those surrounding them of the Bedouins that they remain behind after [the departure of] the Messenger of Allāh or that they prefer themselves over his self. That is because they are not afflicted by thirst or fatigue or hunger in the cause of Allāh, nor do they tread on any ground that enrages the disbelievers, nor do they inflict upon an enemy any infliction but that it is registered for them as a righteous deed. Indeed, Allāh does not allow to be lost the reward of the doers of good. Nor do they spend an expenditure, small or large, or cross a valley but that it is registered for them that Allāh may reward them for the best of what they were doing.} [al-Tawbah (9): 120-121].
What is similar to this is when a man performs well ablution at home, and then goes out to the masjid – not being brought out of his house except for prayer – then indeed there is no step that he takes except that Allāh raises him one level by it, and removes one sin by it.
This is from the grace of Allāh, the Almighty and Majestic, that the means of deeds contain this reward which the Prophet ﷺ has explained to us.
Salafi Knowledge 