This excerpt is taken from the book Tuhfa Juma by Sheikh al-Hadith Maulana Muhammad Yusuf (Founder of Dar al-Hadith Jamia Kamalia).
The third condition for the acceptance of deeds is following the Sunnah, meaning that all righteous deeds must be according to the Sunnah of the Prophet Muhammad ﷺ.
Allah Almighty says:
﴿لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾
"Indeed, in the Messenger of Allah you have a good example."
Reference: (Surah Al-Ahzab: 21)
For the whole world, the best example and the finest model is only the Imam of the Prophets, our Master Muhammad, the Messenger of Allah ﷺ. Allah Almighty created humans for His worship and good deeds.
The Lord says:
﴿وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ﴾
"I did not create the jinn and mankind except to worship Me."
Reference: (Surah Adh-Dhariyat: 56)
And at another place He says:
﴿لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ﴾
"[He] to test you as to which of you is best in deed."
Reference: (Surah Al-Mulk: 2)
The meaning of "best" is beautiful and excellent. The Quran does not say whose deeds are more, but rather whose deeds are beautiful.
The beauty and excellence in deeds arise from three conditions:
① Sincerity of intention.
② Correct belief.
③ Deeds being according to the Sunnah.
If deeds are not according to the Sunnah, then on the Day of Judgment a person will regret and be sorrowful and will bite his own hands.
Allah, the Merciful and Generous, says:
﴿وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا يَا وَيْلَتَىٰ لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا لَّقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءَنِي ۗ وَكَانَ الشَّيْطَانُ لِلْإِنسَانِ خَذُولًا وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَٰذَا الْقُرْآنَ مَهْجُورًا﴾
"And the Day the wrongdoer will bite on his hands [in regret] he will say, 'Oh, I wish I had taken with the Messenger a way. Oh, woe to me! I wish I had not taken that one as a friend. He led me away from the remembrance after it had come to me. And ever is Satan, to man, a deserter.' And the Messenger will say, 'O my Lord, indeed my people denied this Qur'an.'"
Reference: (Surah Al-Furqan: 27-30)
Emphasizing the importance of the Sunnah, Allah Almighty says:
﴿قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ﴾
"Say, [O Muhammad], 'If you should love Allah, then follow me, so Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.'"
Reference: (Surah Aal Imran: 31)
At another place, the Sunnah is clarified as:
﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ﴾
"And whatever the Messenger has given you - take; and what he has forbidden you - refrain from."
Reference: (Surah Al-Hashr: 7)
It is understood that for the acceptance of deeds, all three conditions are inseparably necessary. If even one of these conditions is missing in the deed, the deed becomes worthless.
There is no deity except Allah, and our Master Muhammad ﷺ is Allah’s servant and the true Messenger. After this acknowledgment, there is no option but to obey the Messenger ﷺ in worshiping Allah because whatever the Messenger ﷺ does is not by his own desire but is divine revelation sent down by Allah Almighty. Allah’s Quran states this proof:
﴿وَمَا يَنطِقُ عَنِ الْهَوَىٰ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ﴾
"And he does not speak from [his own] inclination. It is not but a revelation revealed."
Reference: (Surah An-Najm: 3-4)
This is why obeying the Messenger ﷺ is obeying Allah, and disobeying the Messenger ﷺ is disobeying Allah. It becomes clear that whatever is done in obedience to the Messenger ﷺ is pleasing to Allah. Any worship done outside of his obedience is not pleasing to Allah.
The Guide of the Universe, the Intercessor on the Day of Judgment ﷺ said:
عن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه وسلم من أحدث فى أمرنا هذا ما ليس منه فهو رد
"Whoever introduces into this matter of ours (the religion) something that is not from it, it will be rejected."
Reference: (Sahih al-Bukhari, Hadith: 2697; Sahih Muslim: 1718; Sunan Abi Dawood: 4606; Sunan Ibn Majah: 14; Musnad Ahmad: 270/6)
In these circumstances, it is obligatory upon every Muslim to keep the teachings of the Messenger ﷺ and his excellent example in mind when performing worship. If we want our worship and deeds to be honored with acceptance, and if we desire that Allah loves us, forgives our sins, and grants us a high status in Paradise, then there is only one way: to consider the Messenger ﷺ dearer to us than our parents, children, and indeed the whole world, and to spare no effort in seeking and adopting the method of worship that he ﷺ has explained.
Remember, if we deviate from the path of the Sunnah, then our declaration لا إله إلا الله محمد رسول الله will be a meaningless symbol.
This is evident from the actions of the Companions, may Allah be pleased with them. Imam Tirmidhi, may Allah have mercy on him, established a chapter in Jami` at-Tirmidhi with these words: باب فى الذبح بعد الصلاة Under this chapter, he narrates from Sayyiduna Bara’ ibn Azib, may Allah be pleased with him, proving that if even a Companion acts contrary to the Prophetic Sunnah, his deed will not be accepted by Allah.
عن البراء بن عازب رضى الله عنه قال خطبنا رسول الله صلى الله عليه وسلم يوم النحر فقال لا يذبحن أحدكم حتى يصلي قال فقال خالي فقال يا رسول الله هذا يوم اللحم فيه مكروه وإني عجلت نسيكتي لأطعم أهلي وأهل داري أو جيراني قال فأعد ذبحك بآخر وقال يا رسول الله عندي عناق لبن خير من شاتي نحم أفأذبحها قال نعم وهو خير نسيكتك ولا تجزي جذعة بعدك
Sayyiduna Bara’ ibn Azib reports that the Master of Medina ﷺ said in the Eid sermon that no one should slaughter their sacrifice before the Eid prayer. Sayyiduna Bara’ says that my uncle (Abu Burda ibn Niyar, whose name is Hani) stood up and said: O Messenger of Allah ﷺ! This is a day when people dislike meat (meaning there is an abundance of meat), so I slaughtered my sacrifice early to feed my family and neighbors. The Mercy to the Worlds ﷺ then said: Slaughter another sacrifice instead. My uncle said: O Messenger of Allah ﷺ! I have a goat less than one year old, which is fatter than two milking goats; can I slaughter it? He said: Yes, it is better than your previous sacrifices. After you, no one should slaughter a premature sacrifice.
Reference: (Jami` at-Tirmidhi, translated, 549, Vol. 1, Naumani Library Lahore)
(Sacrificing a premature animal is absolutely not permissible. No matter how beautiful and fat the animal is, even if it seems as if it came from Paradise, as long as it is premature, it cannot be sacrificed because the Prophetic seal is not upon it. The Prophet ﷺ said: لا تذبحوا إلا مسنة that only two-tusked animals should be slaughtered.)
It is noteworthy that a Companion of the Messenger ﷺ, whose belief and intention were completely correct, was ordered by the Leader of the Ummah ﷺ to slaughter the sacrifice again because the act was against the Sunnah. This clearly shows that for every deed, just as correct belief and intention are necessary, following the Prophetic Sunnah is equally necessary, as illustrated by the story of three Companions mentioned in the Sahihayn who intended to act contrary to the Prophetic Sunnah.
Our Master Hazrat Bara bin Azib (RA):
Our Master Hazrat Bara bin Azib (RA) and his father are both companions. Their age was young during the Battle of Badr. The first battle in which Hazrat Bara participated, according to differing opinions, is either Uhud or the Trench. In the battles of Jamal and Siffin, he was with Hazrat Ali (RA). He passed away in Kufa.
The story of three companions who intended to act against the Sunnah:
عن أنس رضى الله عنه قال جاء ثلاثة رهط إلى أزواج النبى صلى الله عليه وسلم يسألون عن عبادة النبى صلى الله عليه وسلم فلما أخبروا بها كأنهم تقالوها فقالوا أين نحن من النبى وقد غفر الله له ما تقدم من ذنبه وما تأخر فقال أحدهم أما أنا فأصلي الليل أبدا وقال الآخر أنا أصوم النهار أبدا ولا أفطر وقال الآخر أنا أعتزل النساء فلا أتزوج أبدا فجاء النبى صلى الله عليه وسلم إليهم فقال أنتم الذين قلتم كذا وكذا؟ أما والله إني لأخشاكم لله وأتقاكم له لكني أصوم وأفطر وأصلي وأرقد وأتزوج النساء فمن رغب عن سنتي فليس مني
"Our master Hazrat Anas bin Malik (may Allah be pleased with him) narrates that three men came to the pure wives of the perfect Prophet Muhammad (peace be upon him) and asked questions about his acts of worship. When they were informed, they considered their own worship insufficient and said, 'How can we compete with your worship when Allah has forgiven all your sins?' One of the three said: I will pray all night long. The second said: I will always fast during the day and never break my fast. The third said: I will not marry. The Prophet of Mercy (peace be upon him) came to them and said, 'You have said such things. By Allah! Am I not the one who fears Allah the most? Are you not the most pious among you? Yet, I fast and I break my fast, I pray and I sleep, and I have married women. Remember! Whoever turns away from my Sunnah is not from me.'"
Reference: (Sahih al-Bukhari, Hadith No: 5063, Sahih Muslim, Hadith: 1401, Mishkat, Book of Faith, Chapter on Holding Fast to the Book and Sunnah, Hadith No: 145)
Our Master Hazrat Anas bin Malik (RA):
Our master Hazrat Anas bin Malik (may Allah be pleased with him) has a lineage as follows: Anas bin Malik bin Nadr bin Dhamdam bin Zaid bin Haram Al-Ansari Al-Khazraji Al-Bukhari. He was a special servant of the King of the Nations, the Prophet Muhammad (peace be upon him), and served him for ten (10) years. When the Greatest Leader arrived in Madinah Munawwarah, Anas was ten (10) years old.
He has 2286 narrations, among which 168 are agreed upon by both Imam Bukhari and Imam Muslim. Imam Bukhari uniquely narrates 183 hadiths, and Imam Muslim uniquely narrates 91 hadiths. Among the companions, Hazrat Anas had the most children. Upon the request of his mother, the Chief of the Messengers (peace be upon him) made a special prayer for him.
اللهم بارك فى ماله وولده وأطل عمره واغفر ذنبه
He had 98 children. His garden bore fruit twice a year. In that garden, there was a basil plant that emitted the fragrance of musk. His age was more than 100 years. Hazrat Anas (may Allah be pleased with him) was the last companion to pass away in Basra. Marat al-Mafatih
عن أبى ذر رضى الله عنه قال قلت يا رسول الله صلى الله عليه وسلم كيف علمت أنك نبي صلى الله عليه وسلم حتى استيقنت؟ فقال يا أبا ذر رضي الله عنه أتاني ملكان وأنا ببعض بطحاء مكة فوقع أحدهما إلى الأرض وكان الآخر بين السماء والأرض فقال أحدهما لصاحبه أهو هو؟ قال نعم قال فزنه برجل فوزنت به فوزنته ثم قال زنه بعشرة فوزنت بهم فرجحتهم ثم قال زنه بمائة فوزنت بهم فرجحتهم ثم قال زنه بألف فوزنت بهم فرجحتهم كأني أنظر إليهم ينتشرون على من خفة الميزان قال فقال أحدهما لصاحبه لو وزنته بأمته لرجحها
"It is narrated from our master Abu Dharr al-Ghifari (may Allah be pleased with him) who said: I asked, 'O Messenger of Allah (peace be upon him)! How did you come to know that you are a Prophet until you became certain?' The Prophet (peace be upon him) replied: 'O Abu Dharr! Two angels came to me. At that time, I was in a valley in Makkah. One of them descended to the earth while the other was between the earth and the sky. One of them asked his companion, "Is this the one?" He replied, "Yes, this is the one." Then the angel said, "Weigh him against one man." When weighed, my weight was more. Then he said, "Weigh him against ten men." When weighed, I was still heavier. Then he said, "Weigh him against one hundred men." When weighed, I still outweighed them. Then he said, "Weigh him against one thousand men." When weighed, my scale was still heavier. I felt that due to the lightness of the weight, they would fall upon me.' The Prophet (peace be upon him) said: One of the angels said to his companion, 'If you weigh him against the entire Ummah, he will still outweigh the Ummah.'"
Reference: (Narrated by Al-Darimi, Hadith No: 14, Mishkat al-Masabih: 5774, Beirut Edition)
From this hadith, it is proven that the Prophet (peace be upon him), whose person outweighs the entire Ummah, his words are also weightier than the entire Ummah.
Our Master Hazrat Abu Dharr Ghifari (May Allah be pleased with him):
(The name of Hazrat Abu Dharr Ghifari (May Allah be pleased with him) is Jundub bin Junadah. He is among the early Muslims and counted among the senior companions. He was the fifth person to accept Islam in Makkah. Then he returned to his region. After the Battle of the Trench, he migrated to Madinah Munawwarah.
The total narrations of Hazrat Abu Dharr Ghifari (May Allah be pleased with him) are 281, among which 12 are agreed upon by both Bukhari and Muslim. Imam Bukhari uniquely has 2 hadiths and Imam Muslim uniquely has 19 hadiths from him. He passed away during the caliphate of Uthman, beloved by Allah.)
﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا﴾
“By the Lord, they will not be believers until they make you (O Muhammad) judge concerning what they dispute among themselves, and then find no discomfort in their hearts about your decision and accept it with full submission.”
Reference: (Surah An-Nisa: 65)
Summary of Tafsir:
Then, by your Lord, these people (who only show verbal faith) will not be true believers until, when a dispute arises among them, they refer it to you, O Prophet (and if you are not present, then to your Shariah) for judgment. Then, when you have decided, they do not feel any resentment in their hearts (towards the decision) and fully accept (the judgment) both outwardly and inwardly.
Knowledge and Issues:
Not accepting the decision of the Messenger of Allah ﷺ is disbelief:
In this verse, along with expressing the greatness and high status of the Noble Messenger ﷺ, a clear explanation of obedience to him, which is proven by numerous Quranic verses, has been given. In this verse, Allah Almighty swears that no person can be a believer or Muslim until he fully accepts the decision of the Prophet ﷺ with a calm heart, so that there is no displeasure in his heart regarding that decision.
The Prophet ﷺ, as a Messenger, is himself the ruler of the Ummah and responsible for deciding every dispute that arises. His governance and decision are not dependent on anyone’s command. Then, in this verse, Muslims are instructed to accept the decision because many people are not satisfied with the ruler appointed by the government and his decisions, just as they are not satisfied with the arbitrator or judge appointed by themselves. But the Prophet ﷺ is not only a ruler but also an infallible Messenger, a mercy to the worlds, and a compassionate and kind father to the Ummah. Therefore, the teaching is given that whenever there is a disagreement or dispute, it is the duty of the parties to appoint the Noble Messenger ﷺ as the judge and then accept his decision wholeheartedly and act upon it.
Appointing the Prophet ﷺ as judge in disputes is not limited to his blessed era:
The respected commentators have said that the command of the Quran is not limited to the blessed era of the Prophet ﷺ. After the Prophet ﷺ, the decision of the pure Shariah of the Prophet ﷺ is in fact the decision of the Prophet ﷺ himself. Therefore, this command continues until the Day of Judgment in such a way that during the blessed time of the Prophet ﷺ, people directly referred to him, and after him, people refer to the Shariah of the Prophet ﷺ, which is essentially referring to the Prophet ﷺ himself.
Some Important Issues:
① First, a person is not a Muslim who is not satisfied with the decision of the Holy Prophet ﷺ in every dispute and every case. This is why Hazrat Farooq-e-Azam (may Allah be pleased with him) killed the person who was not satisfied with the decision of the Holy Prophet ﷺ and then took the matter to Hazrat Umar (may Allah be pleased with him). The relatives of the killed person filed a claim against Hazrat Umar (may Allah be pleased with him) in the court of the Messenger of Allah ﷺ, accusing him of killing a Muslim without reason. When this accusation was presented before the Holy Prophet ﷺ, immediately the blessed tongue of the Prophet ﷺ uttered:
ما كنت أظن أن عمر يحترئ على قتل رجل مؤمن
"I did not think that Umar would dare to kill a believing man."
This proves that if an appeal is made to the supreme ruler against the decision of a subordinate ruler, he should decide justice rather than siding with his subordinate ruler. As in this incident, before the revelation of the verse, the Holy Prophet ﷺ expressed dissatisfaction with the decision of Hazrat Umar (may Allah be pleased with him). Then when this verse was revealed, the reality became clear that according to this verse, that person was not a believer.
② From this verse, it is understood that the phrase "in what they dispute" is not only related to matters and rights but also encompasses beliefs, ideologies, and other theoretical issues. (Bahr-e-Muheet)
Therefore, it is the duty of every Muslim that whenever a disagreement arises in any matter, instead of continuing to quarrel, both parties should turn to the Messenger of Allah ﷺ and after him to the Shariah of the Prophet ﷺ (i.e., Hadith) to seek a solution to the issue.
③ It is understood that feeling discomfort in the heart about doing something that is established from the Holy Prophet ﷺ either verbally or practically is also a sign of weak faith. For example, where the Shariah has permitted praying with Tayammum (dry ablution), a person whose heart is not satisfied with performing Tayammum should not consider himself pious but should consider it a disease of the heart. No one can be more pious than the Messenger of Allah ﷺ. In the situation where the Holy Prophet ﷺ permitted praying while sitting and himself prayed sitting, if a person’s heart is not satisfied with this and he prays standing after enduring unbearable hardship, he should consider that there is a disease in his heart. Yes, in cases of minor necessity or difficulty, if one acts on determination instead of permission, then according to the teaching of the Holy Prophet ﷺ, it is correct, but feeling discomfort with absolute Shariah permissions is not piety. Therefore, the Noble Prophet ﷺ said:
إن الله تعالى يحب أن تؤتى رخصه كما يحب أن تؤتى عزائمه
"Just as Allah is pleased with acting upon determination, He also likes acting upon permissions."
In general, the best way in worship, remembrances, invocations, salutations, and glorifications is the one that was the regular practice of the Messenger of Allah ﷺ himself and that which was followed by his noble companions. It is the duty of Muslims to learn this from authentic narrations of Hadith and make it their guideline.
An Important Benefit:
From the previous explanation, it has become clear that the Holy Prophet Muhammad (peace be upon him) was not only a reformer and moral guide for the Ummah but also a just ruler, and a ruler of such stature that his judgment was considered the criterion of faith and disbelief, as is evident from the incident of Bishr the hypocrite. To clarify this, Allah Almighty has, in His sacred book, made obedience to the Holy Prophet (peace be upon him) obligatory along with obedience to Allah at several places. It is stated:
﴿أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ﴾
"Obey Allah and obey the Messenger of Allah."
Elsewhere it is stated:
﴿مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ﴾
"Whoever obeys the Messenger has indeed obeyed Allah."
Reflecting on these verses, the status of the Prophet (peace be upon him) as a ruler also becomes apparent, and to manifest this practically, Allah Almighty sent His law to the Prophet (peace be upon him) so that he could decide cases according to it. Accordingly, it is stated:
﴿إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ﴾
"We have sent down the Book to you with the truth, so that you may judge between people by that which Allah has shown you and teach them."
Reference: (Maarif-ul-Quran, Volume 2, pages 460 to 463)
﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا ﴾
O Muhammad (peace be upon him), by your Lord, they will never become believers until they accept you as the judge in their disputes, and then do not feel any resentment in their hearts about what you decide but accept it fully and sincerely."
Reference: (Surah An-Nisa:65, Tafheem-ul-Quran by Maulana Maududi, p. 368)
Footnote Number 94:
That is, the Messenger of Allah, peace be upon him, does not come from God just so that you believe in his prophethood and then obey as much as you wish. Rather, the very purpose of the Messenger's coming is that the law of life he brought should be followed exclusively, abandoning all other laws. And the commands given by God should be followed alone, leaving aside all other commands. If someone does not do this, then merely acknowledging the Messenger as a Messenger holds no meaning.
Footnote Number 95:
The command of this verse is not limited only to the lifetime of the Prophet Muhammad ﷺ but is for all the way until the Day of Judgment. Whatever the Prophet ﷺ brought from Allah Almighty and the method he followed under Allah’s guidance and direction is a decisive proof among the Muslims forever, and accepting or rejecting this proof determines whether a person is a believer or not.
The Prophet ﷺ stated this in the Hadith in these words:
لا يؤمن أحدكم حتى يكون هواه تبعا لما جئت به
“No one among you can be a believer until his desires follow the way which I have brought.”
Therefore, the complete verse is written for the readers so that by repeatedly reading this noble verse, the truth of Allah’s command may be understood.
Every innovator is practically a claimant of prophethood, just as the Prophet ﷺ, during his prophetic era, taught the nation actions in the light of divine revelation, similarly, an innovator promotes a fabricated Shariah on his own. He considers the commands of the Prophet ﷺ to be deficient, and that is why he adds to the religion. Therefore, the greatest physician ﷺ used to say in every sermon:
كل بدعة ضلالة وكل ضلالة فى النار
Reference: (Narrated by Muslim: 867, 93 Mishkat: 141)
On the day of the two Eids, performing any kind of prayer before or after the Eid prayer in the Eidgah is an innovation. (If someone wishes to pray Ishraq or Chasht, he may do so in his home.)
Sayyiduna Hazrat Ali al-Murtaza, who passed away in 40 AH, said:
أن رجلا يوم العيد أراد أن يصلي قبل صلاة العيد فنهاه على رضى الله عنه فقال رجل يا أمير المؤمنين إني أعلم أن الله تعالى لا يعذب على الصلاة قال على وإني أعلم أن الله تعالى لا يثيب على فعل حتى يفعله رسول الله صلى الله عليه وسلم أو يأمر به فتكون صلاته عبثا والعبث حرام فلعله تعالى يعذبك به لمخالفتك لرسوله
"A person wanted to offer a voluntary prayer before the Eid prayer on the day of Eid, so Sayyiduna Hazrat Ali (RA) stopped him. He said: Commander of the Faithful! I think Allah will not punish for praying. Sayyiduna Hazrat Ali (RA) said: I certainly know that Allah will not reward any action unless the Messenger of Allah ﷺ performed it or encouraged it. So your prayer is a futile act, and a futile act is forbidden, and perhaps Allah will punish you for opposing His Messenger ﷺ."
From the statement of Haider Karrar (RA), it is clear that there is no authentic narration from the Prophet ﷺ about praying before the Eid prayer. Neither did he perform it in action nor did he encourage it verbally.
Therefore, this is a futile act, and a futile act is forbidden, and it is possible that Allah will punish for such an important and beloved act of worship merely because it is not established from the actions of His beloved Messenger ﷺ, nor did he encourage it. Nowadays, these are the kinds of fatwas given by muftis. Allah alone knows what kinds of fatwas they issue against Hazrat Ali (RA) for forbidding an act of worship like prayer.
The command of the Owner of the universe is:
﴿فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ﴾
"Listen! Those who oppose the command of the Messenger should beware lest a severe punishment befall them or a painful torment be inflicted upon them."
Reference: (Surah An-Nur: 63)
Sayyiduna Hazrat Abdullah bin Abbas (RA) saw Taawus, a Tabi'i, praying after Asr (this narration specifies that the prayer was only two rak'ahs) and forbade him. He presented the narration that forbids praying after Asr. Hazrat Ibn Abbas (RA) said sternly:
ما أدري أيعذب أم يؤجر لأن الله تعالى يقول وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرا أن يكون لهم الخيرة
"I do not know whether he will be punished or rewarded for this prayer because Allah, Glorified and Exalted, says that no believing man or woman has the right to choose their own opinion when Allah and His Messenger have made a decision."
Reference: (Mustadrak Hakim, Vol. 1, p. 110)
Dear readers! You have observed that Sayyiduna Hazrat Ibn Abbas (RA) considered even Sayyiduna Taawus (RA) deserving of punishment for praying contrary to the Sunnah.
Sayyiduna Hazrat Saeed bin Musayyib (RA) said that a person used to often pray two rak'ahs after Asr. He asked Saeed bin Musayyib (RA):
يا أبا محمد أيعذب الله على الصلاة؟ قال لا ولكن يعذبك بخلاف السنة
"O Abu Muhammad! Will Allah punish me for praying?" Hazrat Saeed bin Musayyib (RA) said: "No, but Allah will punish you for opposing the Sunnah."
Reference: (Musnad Darimi, p. 62)
(Sayyiduna Saeed bin Musayyib wants to convey this: Although Allah will not punish anyone for the prayer itself because it is an act of worship, but for such a prayer in which there is opposition to the Sunnah, Allah will surely punish.)
Our Master Hazrat Saeed bin Musayyib Tabi'i, may Allah have mercy on him:
Sayyiduna Saeed bin Musayyib's kunya is Abu Muhammad. He belonged to the tribe of Makhzum of Quraysh and was a resident of Madinah. He was born during the caliphate of Umar رضي الله عنه. He is counted among the senior Tabi‘in. Sayyiduna Saeed bin Musayyib رحمه الله was comprehensive in fiqh, hadith, asceticism, piety, and purity. He had memorized all the judgments and narrations of Sayyiduna Umar رضي الله عنه and Abu Hurairah رضي الله عنه. It is established that he met with a group of the Sahabah رضي الله عنهم. He had the honor of narrating from Imam Zahri and other Tabi‘in.
(Imam Makhool Tabi‘i رحمه الله said that he did not see a greater scholar and jurist on the face of the earth than Saeed bin Musayyib رحمه الله. Saeed bin Musayyib رحمه الله himself said that he performed forty Hajj. Sayyiduna Saeed bin Musayyib رحمه الله passed away in the year 93 AH.)
Sayyiduna Uthman bin Abi al-As رضي الله عنه, who died in 55 AH, was invited to a circumcision ceremony but he clearly refused to attend. When asked the reason for his refusal, he replied in clear words:
إن كنا لا نأتي الختان على عهد رسول الله صلى الله عليه وسلم ولا ندعى له
“We did not attend circumcision ceremonies during the time of the Messenger, nor were we invited to them.”
Reference: (Musnad Ahmad, Vol. 4, page 217)
Because during the blessed era of the Master of mankind, the Imam of the Prophets ﷺ, it was not customary to be invited to circumcision ceremonies, nor did people receive such invitations. Therefore, I also do not participate in them. You have seen that Sayyiduna Ibn Abbas رضي الله عنهما, Sayyiduna Ali رضي الله عنه, Sayyiduna Uthman bin Abi al-As رضي الله عنه, and other noble Sahabah and Tabi‘in رحمهم الله forbade performing the best acts of worship like prayer and the highest nearness like dhikr in a specific manner, form, and strictness merely because the Master of the Prophets, Muhammad Rasul Allah ﷺ, did not perform or encourage it, nor was it practiced during his blessed time. Therefore, matters of innovation, even minor innovations, are great innovations and innovations of oppression, indeed they are misguidance and error as well. (أعاذنا الله منها)
Sayyiduna Uthman ibn Abi al-As رضي الله عنه :
Sayyiduna Uthman ibn Abi al-As رضي الله عنه belonged to Banu Thaqif. He is counted among the high-ranking companions of the Prophet. He was a resident of Ta'if. He accepted Islam in the year 9 Hijri at the age of 16. Sayyiduna Abu Bakr and Sayyiduna Umar ibn al-Khattab رضي الله عنهما were his teachers.
He held the position of governor in Ta'if. In the year 14 Hijri, Sayyiduna Umar رضي الله عنه appointed him as a teacher in Basra. In the year 15 Hijri, he was appointed governor of Oman and Bahrain. That year, he prepared a naval fleet which he sent to India under the leadership of his brother Hakim رضي الله عنهما. This was the very first naval fleet of the Islamic government, prepared under the command of a companion of the Prophet صلى الله عليه وسلم. In the year 55 Hijri, he passed away.
Actions :
Allah Almighty and His Messenger ﷺ will accept only that which meets the criteria of sincerity and following the Sunnah, no matter how small the amount may be. An act that appears as large as a mountain but lacks sincerity and adherence to the Sunnah will be completely in vain.
The truthful one of the universe, Sayyida Aisha رضي الله عنها, once beautifully stated, the summary of which is as follows: Sayyidna Hazrat Abdur Rahman bin Abi Bakr رضي الله عنهما had no children. One of the wives said that if Abdur Rahman had a son, we would sacrifice a camel for the Aqeeqah. Sayyida Aisha رضي الله عنها said:
السنة أفضل عن الغلام شاتان مكافأتان وعن الجارية شاة
"The Sunnah is best; it is that for a boy, two goats, and for a girl, one goat is sufficient for Aqeeqah."
Reference: (Mustadrak Hakim, Vol. 4, p. 238)
If the price and meat of a camel and two goats are compared, a significant difference will be seen, but Sayyida Aisha رضي الله عنها did not agree to the camel instead of goats merely because it is against the Sunnah. Therefore, even if its price or meat is more, it is not of much value. The Sunnah is best, and adherence to it is necessary.
Reference: (Al Minhaj Al Wadih: p. 137)
The Truthful of the Universe, Lady Aisha Tayyiba Tahira, may Allah be pleased with her:
Mother of the Believers, Sayyida Aisha Siddiqah, may Allah be pleased with her, is the daughter of the first Caliph Abu Bakr Siddiq, may Allah be pleased with him. Her kunya is Umm Abdullah. Her mother's name is Umm Ruman bint Amir bin Awimer. She is the most learned among the Mothers of the Believers after Khadijah. The marriage took place in the 10th year of Prophethood in Mecca. She was sent off at the age of nine (9). She remained in the companionship of the Messenger of Allah, peace be upon him, for nine years. At the time of the Prophet's, peace be upon him, passing, Sayyida Aisha, may Allah be pleased with her, was 18 years old. Among all the pure wives, only Sayyida Aisha, may Allah be pleased with her, was a virgin. A very large group of Sahabah and Tabi‘in narrated from her. She passed away in the year 57 in Madinah Munawwarah. The funeral prayer was led by Sayyiduna Abu Hurairah, may Allah be pleased with him. According to Sayyida Aisha’s, may Allah be pleased with her, will, she was buried at night in Jannat al-Baqi. The total number of narrations from Sayyida Aisha, may Allah be pleased with her, is 2201. 174 are agreed upon (Muttafaqun ‘Alayh). Imam Bukhari has unique narrations in 54 hadiths. Imam Muslim has unique narrations in 68 hadiths.
Sayyiduna Hazrat Abdur Rahman bin Abi Bakr رضي الله عنه :
Sayyiduna Abdur Rahman is the eldest son of Sayyiduna Abi Bakr رضي الله عنه. His mother's name is Umm Ruman. He embraced Islam in the year of the Treaty of Hudaybiyyah and proved to be an exemplary Muslim. He passed away in the year 53 AH. Umm al-Mu'minin Sayyida Aisha رضي الله عنها and Sayyida Hafsa رضي الله عنها narrate from him.
