From Namaz of a Mu'min:

Lexically the term Taqbīl-e Ibhāmain is understood to mean the kissing of the thumb. However, by and large this term is understood to mean the kissing of the thumb and then brandishing it over the eyes on hearing the name of the Beloved Prophet of Allah şallAllāhu álayhi wa sallam, during the ad’hān, the iqāmah or any other occasion in affection and reverence to Rasūlullah şallAllāhu álayhi wa sallam.

Taz’īm-e Rasūlullah şallAllāhu álayhi wa sallam

A true Muslim always carries out orders of Allah Almighty. The following verse of the Qur’an commands us to pay due respect to the Beloved Messenger of Allah şallAllāhu álayhi wa sallam.

So you believe in Allah and His Rasūl and honour him.

Sharī’āh disseminates the concept of Taz’īm-e Rasūlullah şallAllāhu álayhi wa sallam

It is stated in Fath Ul-Qadīr Sharh Hidāyah and [Fatāwah] Alamgīrī that:

Those deeds, which are intended for respect or honour, are liked.

For centuries it is a customary to perform the Taqbīl-e Ibhāmain in affection on hearing the name of Sayyiduna Rasūlullah şallAllāhu álayhi wa sallam.

The Munafiqīn of the recent era, dislike Taz’īm-e Rasūlullah şallAllāhu álayhi wa sallam

The exasperated Munafiqīn of the recent era, state that this mustahab deed [of Taqbīl-e Ibhāmain] is a bid’ah [innovation] and preclude thus system of showing affection towards Rasūlullah şallAllāhu álayhi wa sallam. The sole objective behind branding this deed as bid’ah is to prevent us from paying due respect on hearing the name of our Beloved Prophet şallAllāhu álayhi wa sallam.

Taqbīl-e Ibhāmain is mustahab, lawful and commendable.

Sayyidunā Abū Bakr as-Siddīq used to practice Taqbīl-e Ibhāmain

Imām al-Daylamī has written is his book, Musnad al-Firdaus that Amīr Ul-Mu’minīn Sayyidunā Abū Bakr as-Siddīq recited the following dū’ā on hearing: I bear witness that Muhammad is the Prophet of Allāh, in the ad’hān:

I bear witness that Muhammad [şallAllāhu álayhi wa sallam] is the devotee and Prophet of Allah Almighty, I am blissful that my Rabb is Allah Almighty, my religion is Islām and Nabi is Muhammad [şallAllāhu álayhi wa sallam].

And then he touched both thumbs and inner surface of both index fingers on to his lips followed by brandishing them over the eyes.

On this, the Beloved Prophet şallAllāhu álayhi wa sallam said,

Whosoever practices this as my loving [friend] has done, will legitimize my intercession. 

Imām al-Ajal ‘Allāma ‘Alī ibn Sultān Harvī Qārī [d. 1014] famously known as Mullah Alī Qārī has written in his book Mawdū’āt al-Kabīr concerning the kissing of the thumbs:

When a link has been proven up to Sayyidunā Abū Bakr as-Siddīq then it is [more than] enough for one to practice this, since the Beloved Messenger of Allah şallAllāhu álayhi wa sallam has said that it is essential for you to practice my Sunnah and that of my honourable righteous Caliphs. 

Abdullah bin ‘Umar bin Hind Jamlī states that I heard Mawla ‘Alī rađiyAllāhu ánhu say:

If I was to ask the Beloved Prophet śallAllāhu álayhi wa sallam for something, he śallAllāhu álayhi wa sallam would give it to me, and even if I were to stay silent, he śallAllāhu álayhi wa sallam would give to me first.

Imām at-Tirmizī narrates the Ĥadīth and states: This Ĥadīth is Ĥasan. [haaza Ĥadīthun ĥasan]

at-Tirmizī, al-Jami’, vol. 5, pp. 637, Ĥadīth 3722

at-Tirmizī, al-Jami’, vol. 5, pp. 640, Ĥadīth 3729

Hakim, Mustadrak, vol. 3, pp. 135, Ĥadīth 4630

Maqdisī, al-Aĥadīth al-Mukhtârah, vol. 2, pp. 235, Ĥadīth 614

Nisa’ī, Sunan al-Kubra, vol. 5, pp. 142, Ĥadīth 8504

Sayyidunā Imām Abdur Razzāq rađiyAllāhu ánhu [teacher of Imām Bukhârī] in his Musannaf narrates a Ĥadīth from Sayyidunā Jābir bin Abdullah rađiyAllāhu ánhu in which Sayyidunā Rasūlullah şallAllāhu álayhi wa sallam stated,

[Yā Jābir] O Jābir! Most certainly Allāh Almighty created the nūr [light] of your Nabī before anything else. Then, when He decided to create the world, He divided the nūr of your Nabī into four portions. From the first portion, He created the Qalam of destiny, from the second, the Lawh Mahfūz, from the third, the Divine portions. From the first portion, He created those Angels who are the bearers of the ‘Arsh, from the second, the Divine Chair and from the third, the rest of the Angels.

Narrated by the following Ai’mah and Muhaddithīn in their respective collections,

· Musannaf Abdur Razzāq of Imām Abdur Razzāq
· Fatāwa Ĥadīthiyyah of Imām Ibn Ĥajar al-Ĥaytamī
· Mawāhib Ladunniya of Imām Aĥmad Ibn Ĥajar Qastalānī
· Zurqānī ala al-Mawāhib Ladunniya of Imām Muĥammad Abd al-Bāqī Zurqānī
· Anwār al-Muĥammadiya
· ‘Asidat al-Shah’dah of Imām ‘Allâmah ‘Umar bin Aĥmad Karputī
· al-Milâd al-Nabawī of Imām Abd al-Rahmân ibn Jawzī
· Hujjat Allah ala al-Alimīn of Shah Walī Allah Dehlwī
· Madārij al-Nabuwwah of Imām Shaykh Abd-al Ĥaqq Muĥaddith Dehlwī
· Mataleh al-Musar’rāt of Imām Muĥammad al-Maĥdī al-Fāsī
· Sirāt al-Halabīyyah

—–

Thesis of Imām Aĥmad Rida, vol. 2, pp. 113, Barkaatur-Rida Publications [including footnotes] 

Allamah Imām Nasafī radiyallahu ta'ala anhu writes: Sayyidina Uthman radiyallahu ta'ala anhu came to the Holy Prophet şallAllāhu álayhi wa sallam and said, "Allah did not put your shadow on the Earth in case someone trod upon it". (Tafseer al-Madarik)

From this hadîth it is evident that the Holy Prophet şallAllāhu álayhi wa sallam did not possess a shadow and the `Aqīdah of Sayyidina Uthman radiyallahu ta'ala anhu is vivid. The Glorious Prophet şallAllāhu álayhi wa sallam listened to what Uthman radiyallahu ta'ala anhu had said and did not disagree with him. Also the `Aqīdah of Imām Nasafī radiyallahu ta'ala anhu is seen. 

In his Dibaj `ala Sahih Muslim (3:47) Imam al-Suyuti numbered at seven the works that he wrote defending the parents of the Prophet (upon him and them blessings and peace).

The following are all in print:

[1] al-Duruj al-Munifa fil-Aba’ al-Sharifa (“The Outstanding Entries Regarding the Noble Ancestors [of the Prophet]“);

[2-3] al-Fawa’id al-Kamina fi Iman al-Sayyida Amina wal-Ta`zim wal-Minna fi anna Abaway Rasulillah fil-Janna (“The Treasured Benefits Regarding the Muslim Belief of the Lady Amina [bint Wahb] and the Laudatory Gift That the Prophet’s Parents are in Paradise”);

[4] al-Maqamat al-Sundusiyya fil-Nisbat al-Mustafawiyya (“The Resplendent Stations Concerning the Prophetic Lineage”);

[5] Masalik al-Hunafa fi Waliday al-Mustafa (“Methods of Those With Pure Belief Concerning the Two Parents of the Prophet”) translated in the Encyclopedia of Islamic Doctrine (2:143-159);

[6] Nashr al-`Ilmayn al-Munifayn fi Ihya’ al-Abawayn al-Sharifayn(“The Proclamation of the Two Lofty Knowledges Regarding the Resuscitation of the Prophet’s Two Parents”);

[7] al-Subul al-Jaliyya fil-Aba’ al-`Aliyya (“The Manifest Paths on the Lofty Ancestors [of the Prophet]“), epitomized by Shaykh Yusuf al-Nabhani in Hujjat Allah `alal-`Alamin (pp. 413-421). 

From al-Malfūdh Sharif, pg 86:

The first and foremost factor of Imān is respect for the Rasūl şallAllāhu álayhi wa sallam. Salāh or any form of ‘ibādah is useless without reverence for the Beloved Rasūl şallAllāhu álayhi wa sallam. There are many ‘Abd-Allah’s [servants of Allah Almighty] in this world, but the true and sincere ‘Abd-Allah is he, who is ‘Abde-Mustafa [servant of the Beloved Prophet şallAllāhu álayhi wa sallam]. If it is not so, then he is surely an ‘Abde-Shaytan [servant of the cursed devil]. May the Merciful Allah Almighty save us all from this curse! [Ameen!] 

In accordance with the Qur’an and the sunnah, it is also obligatory to invoke blessings on the Prophet şallAllāhu álayhi wa sallam to elevate his status and pay glorious tribute to the greatest benefactor of humanity. Whenever the Prophet’s şallAllāhu álayhi wa sallam name is pronounced, it is compulsory to invoke blessings on him, because this is the sunnah of Almighty Allah, Prophet Adam alaihis salam, His angels and the commandment of His beloved Prophet şallAllāhu álayhi wa sallam. The Prophet şallAllāhu álayhi wa sallam himself condemned those who do not invoke blessings upon him. The reason is that Allah has raised the remembrance of his beloved Prophet şallAllāhu álayhi wa sallam and none has the authority to lessen it:

The miserly is he, before whom I am mentioned and he does not invoke blessings on me.^[1]
Verily the most miserly amongst people is he, before whom I am mentioned and he does not invoke blessings on me.^[2]
Let his nose be smeared with dust, in whose presence I am mentioned, and he does not invoke blessings upon me.^[3]

The Prophet şallAllāhu álayhi wa sallam called him astray who does not invoke blessings upon him. It is stated as follows:
He who forgets (abandons) to invoke blessings on me, misses the road (leading) to Paradise.^[4]

Abu Hurayrah rađiyAllāhu ánhu also reported that the Prophet şallAllāhu álayhi wa sallam said:If people sit in an assembly in which they do not remember Allah nor invoke a blessing on their Prophet şallAllāhu álayhi wa sallam, it will be a cause of grief for them (on the Day of Judgment).[5]

References:
1. Tirmidhi, al-Jami‘-us-saheeh, b. of da‘wat (supplications) ch.101, (5: 551 # 3546).
2. ‘Ala’-ud-Din ‘Ali, Kanz-ul-‘ummal, (1: 489 # 2146).
3. Tirmidhi, al-Jami‘-us-saheh, b. of da‘wat (supplications) ch.101, (5: 550 # 3545).
4. Ibn Majah, Sunan, b. of iqamat-us-salat was-sunnah fiha (establishing prayer and its sunnahs) ch. 25 (1: 294 # 908); Ahmad bin Husayn Bayhaqi, Sunan-ul-kubra, 9:286.
5. Narrated by Tirmidhi in his al-Jami‘-us-saheeh, b. of dua (supplication) ch.8 (5: 461 # 3380). 

A man asked the Prophet şallAllāhu álayhi wa sallam about the Hour (i.e. Day of Judgment) saying, "When will the Hour be?" The Prophet şallAllāhu álayhi wa sallam said, "What have you prepared for it?" The man said, "Nothing, except that I love Allah and His Apostle şallAllāhu álayhi wa sallam." The Prophet şallAllāhu álayhi wa sallam said, "You will be with those whom you love." We had never been so glad as we were on hearing that saying of the Prophet şallAllāhu álayhi wa sallam (i.e., "You will be with those whom you love.") "Therefore, I love the Prophet şallAllāhu álayhi wa sallam, Abu Bakr rađiyAllāhu ánhu and 'Umar rađiyAllāhu ánhu, and I hope that I will be with them because of my love for them though my deeds are not similar to theirs." Anas rađiyAllāhu ánhu narrated it. 

Abu Hurayrah rađiyAllāhu ánhu narrates that the Master of Both Worlds śallAllāhu álayhi wa sallam said,

Allah said, ‘If My servant loves to meet me, I love to meet him; and if he dislikes to meet Me, I abhor to meet him.” [Narrated by al-Bukhârī]

Ubayda bin Samit rađiyAllāhu ánhu reported that the beloved Messenger of Allah śallAllāhu álayhi wa sallam said,

He who loves to meet Allah, Allah also loves to meet him, and he who dislikes to meet Allah, Allah also abhors to meet him.

Ummul Mu’minīn Sayyidāh Ayesha rađiyAllāhu ánha reported that the Mercy for Mankind śallAllāhu álayhi wa sallam said,

He who loves to meet Allah, Allah also loves to meet him, and who dislikes to meet Allah, Allah abhors to meet him. There is death before (one is able to) meet Allah.

Abū Mūsā rađiyAllāhu ánhu reported Allah’s that the Master of Both Worlds śallAllāhu álayhi wa sallam said,

He who loves to meet Allah, Allah too loves to meet him, and he who dislikes meeting Allah, Allah abhors meeting him. 

وما ارسلنك الا رحمة للعلمین

There are four things that are necessary in order to perform mercy upon something:

1. Firstly, the one being merciful must be alive and not dead because a dead person cannot be merciful, rather, he himself is in need of mercy. Hence, Allah forbid, if RasulAllah sallAllahu ‘alaihi wasallam is not alive, then he cannot be a mercy for the worlds. When the verse proves that he is a mercy for the worlds, then it is also proven that he is alive.

2. Secondly, one cannot be a mercy for someone just by being alive. He must also have knowledge of the one he is merciful upon. This is because one who is unaware cannot have mercy on someone. This can be understood using an example:

Zayd is oppressed and wishes that someone has mercy on him and saves him from his oppressor. He has this wish in his heart and goes to Amr and asks him for mercy. Amr hears his request but knows nothing of his state. He does not know the difficulty that Zayd is in and what type of mercy he needs. Hence, he asks Zayd what the difficulty is and what type of mercy he needs. If Zayd does not tell Amr and continues to say, ‘Do not ask my state, just have mercy on me’; then can Amr have mercy on him? No, not at all. Until Zayd tells him the state he is in and Amr knows the full details of this, he certainly cannot have mercy upon him.

The verse says that RasulAllah sallAllahu ‘alaihi wasallam is a mercy for the worlds. So, until RasulAllah sallAllahu ‘alaihi wasallam does not know the state of all things in this universe and the whole creation and everything apart from Allah ta’ala; he cannot be a mercy for the worlds. Until RasulAllah sallAllahu ‘alaihi wasallam is proven to be a mercy for the worlds, it is also proven that he has knowledge of the states of everything in the worlds.

3. Thirdly, it is not enough for one to only have knowledge to have mercy upon someone until one also possesses the power and authority to exercise this mercy and blessing. For example, a person is staying with you and day and night, he performs the worship of Allah ta’ala. He is always busy in obeying Allah ta’ala and due to this, he has become so weak that even getting about and walking has become difficult for him. If such a person is accused of robbery and murder and is placed under a guillotine and at that time he makes a plea of mercy from you and says, ‘You know that I am innocent so why do you not have mercy upon me?’ We can only give the reply that indeed we are well aware of your innocence but what use is knowledge alone? We do not have the power and authority to save you from the guillotine. Until we have the power and authority to convey our mercy to you, we can do nothing. This shows that power and authority are also necessary for one to have mercy. When RasulAllah sallAllahu ‘alaihi wasallam is an unconditional mercy for the entire creation and the whole universe, then he possesses the power and authority to communicate his mercy to every particle of the universe.

4. Fourthly, it is not sufficient to only possess power and authority. To have mercy upon someone, one must also be close to the person upon whom mercy is being bestowed. This can be understood through an example:

You are stood three furlongs away and a bloodthirsty enemy has attacked your friend and he shouts for your mercy. You run to his aid with utmost sincerity so that you may show him mercy but by the time you reach him, the enemy has killed him.

Let us examine this. You are alive, you can see your friend and also have knowledge of his state and also possess the power and authority to have mercy. You can bestow mercy using this authority but simply because you are far from your friend and he is far from you; despite being alive and having the power and authority, you cannot have mercy on him. We learn that for one to have mercy on someone, he must also be close to him.

When RasulAllah sallAllahu ‘alaihi wasallam is proven to be a mercy for the universe and the entire creation, then it is also proven that RasulAllah sallAllahu ‘alaihi wasallam is close to everything in the universe and to the whole of creation through his nuraniya [light] and ruhaniya [spirituality].

—

Translated by Sidi Muhammad Aqdas

All praise is to Allah, the Lord Of The Creation. The Most Gracious, the Most Merciful. Owner of the Day of Recompense. Who blessed us being the Ummah of His Beloved Rasool Sallallaho Alaihi wa Sallam. Who sanctified our hearts with the Love and Affection towards His Beloved Rasool Sallallaho Alaihi wa Sallam. Who blessed us the with the most precious treasure of Iman (Faith)... Countless Salutations, Peace and Blessings be upon the Cream of the Creation... Mercy for all Worlds... Seal of the Prophets Sayyiduna wa Maulana MuHammadur RasoolALLAH Sallallaho Alaihi wa Sallam, His Blessed Parents, His entire Family, His Progeny, His Companions and all those who Follow Him!!

Iman is to accept every word of Sayyiduna RasoolAllah SallAllahu Alaihi wa Sallam as absolute and nothing else but truth and to testify whole-heartedly the reality and truth of Sayyiduna Rasoolullah SallAllahu Alaihi wa Sallam.

One who observes the above would be called a Muslim, that is, if any of his words, actions or conditions does not reject, insult or falsify Almighty Allah and His Rasool SallAllahu Alaihi wa Sallam. His relationship with Almighty Allah and His Rasool SallAllahu Alaihi wa Sallam must be above all other relationships. He must love and respect all those who are the beloved of Almighty Allah and His Rasool SallAllahu Alaihi wa Sallam even though that person may be his enemy. He must disrespect and hate all those who disrespect and hate Almighty Allah and His Rasool SallAllahu Alaihi wa Sallam even if that person may be his beloved son. Whatever he gives should be for Almighty Allah and whatever he abstains from must be for Almighty Allah. Such a persons Iman is known as "Kaamil" or "Complete".

Sayyiduna RasoolAllah SallAllahu Alaihi wa Sallam states:

من أحب لله وأبغض لله وأعطى لله ومنع لله فقد استكمل الإيمان

"One who loves for Allah, hates anyone because of Allah, spends for Allah and holds back for Allah, then, indeed, he has completed his Iman." [Sunan Abi Dawood, Vol 2, Page 632, Hadith 4681]

Penalty for Insulting the Beloved Prophet SallAllaho Alaihi wa Sallam

This is an enormous subject, but we shall concentrate in what constitutes an insult then the impending penalty.

1. The verdict of infidelity for insulting the Holy Prophet SallAllahu Alaihi wa Sallam will depend upon the apparent words and no consideration will be given to the intention and the purpose of the person committing the insult and the circumstances of the time. [Imām Shahāb ud-Dīn Khafājī Hanafī, Nasīm ar-Riyadh, Vol. 4, Page 426]

2. When a person (a Muslim) speaks ill of the Holy Prophet SallAllahu Alaihi wa Sallam is any connection, he becomes an infidel. According to some ‘Ulamā, if a man uses an insulting word even for the sacred hair of the Holy Prophet Muhammad SallAllahu Alaihi wa Sallam he will become an infidel. [Fatāwah Qadī Khan, Vol. 4, Page 882]

3. If a Muslims abuses the Holy Prophet Muhammad SallAllahu Alaihi wa Sallam or lies about him or picks out faults in him, or robs him of his dignity, he commits the act of infidelity against Allāh Almighty. [Imām Abū Yūsuf, Kitāb al-Khiraj, Page 182]

4. Truly whoever abused the Holy Prophet SallAllahu Alaihi wa Sallam or ascribed any fault to him or attributed any defect to his family, religion or his habit, or reproached him, or compared the Holy Prophet Muhammad SallAllahu Alaihi wa Sallam with any defective thing with the objective of degrading his personality and prestige, he is truly an abusive person and deserves to be executed. We make absolutely no exception to this verdict, whether the insult has been committed intentionally or unintentionally. This has been the verdict of all the ‘Ulamā of the Ummah from the time of the Companions to the present day. [Qadī Iyadh, Ash-Shifa, Vol. 2, Page 214]

5. It is narrated by Imām Abū Hafs al-Kabīr Radi Allahu Ta'ala Anhu that if anybody ascribes a defect even to the sacred hair of the Holy Prophet Muhammad SallAllahu Alaihi wa Sallam he will become an infidel. Imām Muhammad Radi Allahu Ta'ala Anhu mentioned in his ‘Mabsūt’ that it is an act of infidelity to abuse the Holy Prophet SallAllahu Alaihi wa Sallam.

6. It is beyond doubt that the whole of the Ummah is unanimous that the one who slanders the Holy Prophet Muhammad SallAllahu Alaihi wa Sallam or any of the other Prophets, is an infidel, whether he committed this act while considering it legitimate or illegitimate. He is an infidel in the opinion of the Ulema, and whoever doubts his infidelity is also an infidel. [Dhakhairat al-Uqba, Page 240]

7. It is stated in Fatawa Alamgir (also known as Fatawa al-Hindiya) that No ta’wīl will be heard for manifest, unambiguous words. Fatāwah Khulasa, Fusul ‘Imadiya, Jami’ al-Fusulin and Fatāwah Hindiya and others state: If someone calls himself RasûlAllâh or refers to himself as Paighambar in Persian and then says that he meant that he is an ambassador who delivers someone’s message; then he will become a Kâfir. [Fatāwah Hindiya, Vol. 2, Page 263]

8. Imām Qadī ‘Iyadh writes that Imām Ahmad bin Abī Sulaiman, student of Imām Sahnun rahimahumAllah, was asked about a man to whom it was said that “In the name of RasûlAllâh”, he said “May Allah do so-and so with RasûlAllâh” and uttered insolent words. It was said to him, “Oh enemy of God! What do you utter about the Messenger?” He replied using even harsher words and then said, “By saying RasûlAllâh, I meant a scorpion”. Imām Ahmad bin Abī Sulaiman advised the questioner thus, “Bear witness against him so that he may get the punishment of death and that you get the reward. I am with you on this” [meaning, give evidence against him to the Muslim judge and I will also try that we get the judge to issue a verdict of capital punishment and gain the reward of this]. Imām Habīb bin Rabī’ says that this is because no ta’wīl is heard for explicit words.[al-Shifa’ fī Ta’rif Huqūq al-Mustafa, Vol. 2, Page 209]

9. Mawlana ‘Alī Qarī writes that is, when that man said that he was referring to a scorpion – he claimed the literal meaning of the word Risalah in that even the scorpion is sent by Allāh to the people – this ta’wīl is rejected according the rules of the Sharī’ā. [Sharh Shifa’ Mullah ‘Alī Qarī ma’a Nasīm al-Riyadh, Vol. 4, Page 343]

10. ‘Allamah Shihāb Khafājī writes that Indeed the literal meaning of the word that he referred to is true and denying this is stubbornness. However, his claim that he had intended these meanings will not be accepted because this ta’wīl is extremely farfetched. To twist the meaning of word from its apparent meaning will not be heard just as when a man says to his wife that you are taaliq and then gives the explanation that what I meant was that she is open, not tied up [literally, taaliq means extended]. Such a ta’wīl will not be accepted and he will be thought to be delirious. [Nasīm al-Riyadh Sharh Shifa’, Vol. 4, Page 343]

We can go on quoting the righteous Ulama on this topic and the verdict is the same, a single bad word towards the Holy Prophet SallAllahu Alaihi wa Sallam under any circumstance, intentional or not, leads to Kufr! Furthermore, any Muslim doubting the Kufr of an abuser of the Holy Prophet SallAllahu Alaihi wa Sallam will himself become a Kafir!!

Dear Muslims!! Is it possible that the heart that contains the love and honour of the master of the universe, Sayyiduna Muhammad SallAllahu Alaihi wa Sallam, could ever tolerate insults to him, though it may be his Ustadh, Murshid, leader or even father? Would the heart that extremely loves the Holy Prophet SallAllahu Alaihi wa Sallam above all creation, ever respect or love one who belittles the unique and faultless Prophet of Allah SallAllahu Alaihi wa Sallam, even though it may be his own child or intimate friend?

All good is from Allah Ta’ala whereas mistakes are from this humble speck. May Allah Ta’ala bring us closer to Him and His Rasool SallAllahu Alaihi wa Sallam. May He accept our humble efforts and grant us the capacity to be good and do good. May we live in this World with extreme protection of Iman and leave this world having our Iman safe and sound!!

Courtesy:

Faysal Noori - UK 

Opposing Rasulullah şallAllāhu álayhi wa sallam command and changing şallAllāhu álayhi wa sallam sunna is misguidance and innovation. It is threatened by Allah with utter privation and punishment. Allah says:

Whoever splits from the Messenger şallAllāhu álayhi wa sallam after the guidance is clear to him and follows other than the path of the believers, We shall entrust him to what he has turned to and expose him unto Hell - an evil retreat! 

[Surah an-Nisa, Verse 115]

The Prophet şallAllāhu álayhi wa sallam said: 

Anyone who dislikes my Sunnah is not of me.

Narrated by Bukhari and Muslim.