Allah Almighty says: {What is beyond the truth except falsehood? So how could you be averted [from the truth]?} [Surat Yūnus: 32] Allah Almighty also says: {We have missed nothing in the Record} [Surat al-An‘ām: 38] Allah Almighty also says: {If you disagree over anything, refer it to Allah and the Messenger} [Surat an-Nisā’: 59] It means refer it to the Qur’an and Sunnah. Allah Almighty also says: {This is My straight path; follow it and do not follow other ways, lest they lead you away from His way} [Surat al-An‘ām: 153] Allah Almighty also says: {Say, “If you love Allah then follow me; Allah will love you and forgive you your sins} [Suart Āl ‘Imrān: 31] There are many other well-known verses in this regard.
They warn against religious innovations whose danger is only identified if one learns their evil consequences. Some of them are:
1) Religious innovation goes against following the Prophet (may Allah’s peace and blessings be upon him) and contradicts the meaning implied in the profession of faith, “I bear witness that Muhammad is the Messenger of Allah.”
2) Religious innovation involves a disparagement of Islam because it implies that the religion is not yet complete.
3) Religious innovation involves a disparagement of the Messenger of Allah (may Allah’s peace and blessings be upon him) in the sense that he had not conveyed the religion in its complete form.
4) It also implies a disparagement of the Companions, who are the best of this nation, because they did not practice that innovation, which makes it seem as if they fell short in their servitude [to Allah].
5) If a religious innovation spreads widely, it eclipses the Prophetic Sunnah from the people’s lives.
6) A religious innovator does not refer to the Qur’an and Sunnah for judgment, but rather to his own desires.
As for the relevant Hadīths, they are numerous; so, we list a number of them as follows:
169/1- ‘Ā’ishah (may Allah be pleased with her) reported that the Messenger (may Allah’s peace and blessings be upon him) said: “Whoever innovates something in this matter of ours [Islam] which is not part of it, it will be rejected.” [Narrated by Al-Bukhāri and Muslim]
Another version narrated by Muslim reads: “Whoever does something that is not in accordance with this matter of ours (meaning Islam), it will be rejected.”
Rejected: it will not be accepted from its doer and will rebound on him.
1) Unless we know that an act meant for worship is actually part of Islam, it would be rejected.
2) The threat in the Hadīth applies only to Sharia-related deeds, whether acts of worship or dealings. As for innovation in worldly affairs, it is permissible as long as it is beneficial and does not violate our Sharia.
3) It instructs avoidance of religious innovation because it renders good deeds worthless.
4) It instructs the obligation of following the guidance of the Prophet (may Allah’s peace and blessings be upon him) and adhering to his Sunnah.
170/2- Jābir (may Allah be pleased with him) reported: “When the Messenger of Allah (may Allah’s peace and blessings be upon him) delivered a sermon, his eyes would become red, his voice would rise, and his anger would increase. He would sound as if he were warning against an attacking army, saying, ‘The enemy will attack you in the morning or in the evening.’ He would also say: ‘I was sent to you at a time when the Hour is very close like these two fingers,’ and he would join his index and middle fingers and would further say: “To proceed, you should know that the best of speech is in the Book of Allah, and the best of guidance is the guidance of Muhammad (may Allah’s peace and blessings be upon him). And the most evil of affairs are the innovated ones; and every innovation is error.” Then he would say: “I am closer to a Muslim than his own self; so he who left behind property, it is for his family; and he who dies under debt or leaves children (in helplessness), the responsibility (of paying his debt and bringing up his children) lies on me.” [Narrated by Muslim]
Al-‘Irbād ibn Sāriyah (may Allah be pleased with him) also reported a Hadīth in this regard in the Chapter on Preserving the Sunnah.
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1) The Prophet’s eyes turning red, his voice getting louder, and his growing anger reflect his keenness on the welfare of his nation and warning it against what it may encounter.
2) Life is too short; so, one should increase his provision for the Hereafter.
3) All forms of good are embodied in following the Book of Allah Almighty and the Sunnah of His Messenger (may Allah’s peace and blessings be upon him), whereas all forms of evil are embodied in religious innovations.
4) It shows the seriousness of dying while indebted to someone. So one must avoid asking for a debt unless in dire necessity, and must try his best to repay and clear his liability as soon as he can.