بسم الله الرحمن الرحيم
حكم إطالة الشعر للرجال وهل هو من السنة واقتداء بالرسول صلى الله عليه و سلم ؟ الشيخ العثيمين رحمه الله
اضغط على الرابط
أو
http://www.sahab.net/forums/index.php?showtopic=157816&hl=
و هذا سؤال قد وجه لمعالي الشيخ صالح الفوزان فيما يخص حكم إطالة شعر الرأس فكان جوابه -حفظه الله - كالأتي
س3/ فضيلة الشيخ انتشرت في هذه الفترة أ طالة الشعر للشباب بشكل كثير وملفت للنظر ما نصيحتكم لهم وما حكم ذلك؟
ج3- إطالة شعر الرأس على غير الصفة التي وردت بها السنة لا تجوز وأيضاً صارت إطالة الشعر في هذا الزمان صفة للشباب المتشدد فينبغي تركها والعمل بما عليه المسلمون في البلد.
http://www.sahab.net/forums/index.php?showtopic=95704
س3/ فضيلة الشيخ انتشرت في هذه الفترة أ طالة الشعر للشباب بشكل كثير وملفت للنظر ما نصيحتكم لهم وما حكم ذلك؟
ج3- إطالة شعر الرأس على غير الصفة التي وردت بها السنة لا تجوز وأيضاً صارت إطالة الشعر في هذا الزمان صفة للشباب المتشدد فينبغي تركها والعمل بما عليه المسلمون في البلد.
http://www.sahab.net/forums/index.php?showtopic=95704
Summary : ITS NOT FROM THE SUNNAH Rather its from the CUSTOMARY Practice.
Better to be like the (muslim) poeple in your locality & Not contradict them to be seen distinct (as long as they dont contradict the shari'ah).
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As for the saying that growing the hair
on one’s head long is Sunnah, then there is no proof for it by which an
argument can be established. And it is not sufficient in that regard to
say that it is authentically reported on the Prophet (that he had long
hair), for that was from his customs (‘aadaat). And it has also been
authentically reported on him, sallAllaahu ‘alayhi wa sallam, that he
entered Makkah while having four locks (of tied hair), as is mentioned
in my book “Mukhtasar Ash-Shamaa’il Al-Muhammadiyyah” (35/23). And
“locks ” means braids and plaits. But this was just an Arab custom,
which some of them did not do all the time. So can it be said that this
was the Sunnah also? Of course not! So then in customs like this, there
must be a specific proof that asserts that it is a Sunnah of worship.
But how can this be when the Prophet, sallAllaahu ‘alayhi wa sallam, has
placed an equality between the one who shaves his hair and the one who
leaves it to grow as is found in his, sallAllaahu ‘alayhi wa sallam,
saying: “(Either) shave all of it or leave all of it.” Rather, he shaved
those three children’s heads as was mentioned in the fatwaa. And that
is an authentic hadeeth also, which I have verified in my book “Ahkaam
Al-Janaa’iz wa Bid’ihaa” (pg. 166).
So it is not for any of the youth that
are being tested with imitation of the disbelievers or of the sinful
people in their hairstyles, to use the “Sunnah” as a pretext (i.e.
excuse), for it is a Sunnah of custom and not a Sunnah of worship. And
this is especially since many of these youth do not imitate the Prophet,
sallAllaahu ‘alayhi wa sallam, in what is obligatory upon them, such as
trimming the moustache and growing the beard.
“Verily, in that there is a reminder for he who has a heart or lends his ear, while he is heedful.” [Surah Qaaf: 37]
Perfect are You, O Allaah, from all
imperfections, and by Your praise, I bear witness that no deity has the
right to be worshipped except You. I seek forgiveness in You and repent
to You.
[Al-Asaalah, Issue #12]
Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
السؤال: إطالة شعر الرأس وتوفيره هل هو من السنة أم لا؟
يجيب الشيخ ابن عثيمين رحمه الله :
لا. ليس من السنة؛ لأن النبي صلى الله عليه وسلم اتخذه حيث إن الناس في ذلك الوقت يتخذونه،
ولهذا لما رأى صبياً قد حَلَقَ بعض رأسه قال: (احلقه كله أو اتركه كله) ولو كان الشعر مما ينبغي
اتخاذه لقال: أبقه. وعلى هذا فنقول: اتخاذ الشعر ليس من السنة،
يجيب الشيخ ابن عثيمين رحمه الله :
لا. ليس من السنة؛ لأن النبي صلى الله عليه وسلم اتخذه حيث إن الناس في ذلك الوقت يتخذونه،
ولهذا لما رأى صبياً قد حَلَقَ بعض رأسه قال: (احلقه كله أو اتركه كله) ولو كان الشعر مما ينبغي
اتخاذه لقال: أبقه. وعلى هذا فنقول: اتخاذ الشعر ليس من السنة،
http://www.sahab.net/forums/index.php?showtopic=95704
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
There is nothing wrong with letting the hair grow long. The Prophet (peace and blessings of Allaah be upon him) had hair that sometimes came down almost to his shoulders. Although in principle there is nothing wrong with it, nevertheless it is subject to tradition and custom. If custom dictates that this is not done except by a specific group that is traditionally known to be immoral, then those who are decent and of good character should not let their hair grow long, because it is customarily regarded by the people as something that is only done by those who are of low status and immoral. So the issue of whether men may grow their hair long is something that is permitted, but is subject to the customs and traditions of the people. If custom dictates that all people, noble and lowly alike, grow their hair long, there is nothing wrong with it; if it is done only by the lowest of people, then people of honour and status should not do it. No one should respond by saying that the Prophet (peace and blessings of Allaah be upon him) – who was the noblest of people and the highest in status – used to grow his hair long, because we can see that growing one's hair long is not a Sunnah or an act of worship, rather it is the matter of following customs and traditions.
Fataawa Noor ‘ala Darb
سؤال : بعض الناس يقولون : أنّ النبي صلى الله عليه وسلم كان يطيل الشعر
؛لأنّ ذلك كان يليق بعصره ,والآن فمن العيب وأنّ ذلك من صفات النصارى
,والمتخننثين ,فما رأيكم في هذا القول ؟
الجواب : هذا عادة من العادات ؛كان العرب يرسلون شعورهم ,ومنهم من يستخدم وفرة ,ومنهم من يستخدم جُمّة ,ومنهم من يستخدم لمّةً ,هذا عادة من العادات ,والرسول صلى الله عليه وسلم كان على عادة قومه في اللباس وفي الشعر ,وجاء من سننه : نتف الإبط وقصّ الشارب وتوفير اللحية .
يعني هذه أشياء تدخلت الشريعة فيها وخالفت فيها العادات ؛عادات المشركين ,عادات اليهود وعادات النصارى ,والرسول صلى الله عليه وسلم وصف هذه الأشياء بأنّها من الفطرة .
قد يُماشي صلى الله عليه وسلم قومه في بعض الأشياء ,وأحيانا يُخالفهم مثل هذه التي ذكرناها (خالفوا اليهود فإنهم لا يصلون في نعالهم ولا خفافهم )(1) (جزوا الشوارب وأرخوا اللحى ,خالفوا المجوس )(2) (خالفوا المشركين وفروا اللحى وأحفوا الشوارب )(3). وهكذا عليه الصلاة والسلام ,فهناك بعض الأمور يقصدها عليه الصلاة والسلام ,ويقصد فيها المخالفة بين المسلمين وبين غيرهم ؛حتى قال اليهود : (ما يريد هذا الرجل أن يدع شيئا من أمرنا إلا خالفنا فيه)(4) فيما يتعلق بعشرة النساء ,فيما يتعلق بالمظهر ,فيما يتعلق باللباس عليه الصلاة والسلام .
وبعض الأشياء تبقى على ما عليه الناس ؛أمور مشتركة بين المسلم وبين الكافر .
الكافر إذا لبس ثوبا لا نقول : نترك الثياب! إذا لبس عمّة ؛لا نقول: نترك العمّة ؟ بارك الله فيكم ,أشياء عُهِد عليها رسول الله صلى الله عليه و سلم وصحابته نحافظ عليها ولو شاركنا الناس في ذلك .
لكن لا نطيل الشعر مثل النِّساء ! بعض الخنافس يطيلونه مثل النِّساء ويتشبهون بالنساء! الرسول صلى الله عليه وسلم نهى عن التشبه بالنساء ,والعرب كانوا يفعلون هذا ويفرقون بين شعر المرأة وشعر الرجل في الطول ,فالمرأة تطيل شعرها وهذا من محاسنها ,ومطلوب منها ,والرجل ليس كذلك - بارك الله فيكم - ونحن إذا عندنا سنناً لا نلغيها من أجل أنّ الناس أخذوا بها ! إذا وفرّوا لحاهم مثلا نقول: خلاص نتركها ! - والله قالوها - ؛قالها بعض السفهاء ! قالوا : الآن اليهود يوفرون لحاهم فنحن نحلق لحانا ! انظروا إلى هذا الكذب بارك الله فيكم .
http://rabee.net/sho...twa.aspx?id=147
الجواب : هذا عادة من العادات ؛كان العرب يرسلون شعورهم ,ومنهم من يستخدم وفرة ,ومنهم من يستخدم جُمّة ,ومنهم من يستخدم لمّةً ,هذا عادة من العادات ,والرسول صلى الله عليه وسلم كان على عادة قومه في اللباس وفي الشعر ,وجاء من سننه : نتف الإبط وقصّ الشارب وتوفير اللحية .
يعني هذه أشياء تدخلت الشريعة فيها وخالفت فيها العادات ؛عادات المشركين ,عادات اليهود وعادات النصارى ,والرسول صلى الله عليه وسلم وصف هذه الأشياء بأنّها من الفطرة .
قد يُماشي صلى الله عليه وسلم قومه في بعض الأشياء ,وأحيانا يُخالفهم مثل هذه التي ذكرناها (خالفوا اليهود فإنهم لا يصلون في نعالهم ولا خفافهم )(1) (جزوا الشوارب وأرخوا اللحى ,خالفوا المجوس )(2) (خالفوا المشركين وفروا اللحى وأحفوا الشوارب )(3). وهكذا عليه الصلاة والسلام ,فهناك بعض الأمور يقصدها عليه الصلاة والسلام ,ويقصد فيها المخالفة بين المسلمين وبين غيرهم ؛حتى قال اليهود : (ما يريد هذا الرجل أن يدع شيئا من أمرنا إلا خالفنا فيه)(4) فيما يتعلق بعشرة النساء ,فيما يتعلق بالمظهر ,فيما يتعلق باللباس عليه الصلاة والسلام .
وبعض الأشياء تبقى على ما عليه الناس ؛أمور مشتركة بين المسلم وبين الكافر .
الكافر إذا لبس ثوبا لا نقول : نترك الثياب! إذا لبس عمّة ؛لا نقول: نترك العمّة ؟ بارك الله فيكم ,أشياء عُهِد عليها رسول الله صلى الله عليه و سلم وصحابته نحافظ عليها ولو شاركنا الناس في ذلك .
لكن لا نطيل الشعر مثل النِّساء ! بعض الخنافس يطيلونه مثل النِّساء ويتشبهون بالنساء! الرسول صلى الله عليه وسلم نهى عن التشبه بالنساء ,والعرب كانوا يفعلون هذا ويفرقون بين شعر المرأة وشعر الرجل في الطول ,فالمرأة تطيل شعرها وهذا من محاسنها ,ومطلوب منها ,والرجل ليس كذلك - بارك الله فيكم - ونحن إذا عندنا سنناً لا نلغيها من أجل أنّ الناس أخذوا بها ! إذا وفرّوا لحاهم مثلا نقول: خلاص نتركها ! - والله قالوها - ؛قالها بعض السفهاء ! قالوا : الآن اليهود يوفرون لحاهم فنحن نحلق لحانا ! انظروا إلى هذا الكذب بارك الله فيكم .
http://rabee.net/sho...twa.aspx?id=147
Question :
I say,[34] and with Allaah lies the success, this second opinion is what is more established to me due to the authenticity of its reports and their conclusiveness. And Allaah knows best. As for the school's executive board preventing the general mass of students from letting their hair grow, then this regulation is only in the way of "suppressing the means and preventing the evil." And this is because of what the school has noted in that a group of students, not small in number, keep their hair long not for the sake of following the Sunnah. But rather, they only do so for the sake of resembling and imitating the famous amongst the shameless celebrities and sports figures, regardless of whether they are Muslims or not. And this is done by them combing their hair in a manner that resembles the hair of these celebrities, expressing their love for them, their amazement with them and with what they are upon. Also, the harm of these students, who blindly follow, is not just limited to themselves and that's all. Rather, their influence extends to their school colleagues and so they become affected by this false way, which leads to the wearing down of the students to having weak souls amidst their group. This is especially since they are in this age in which they have constantly changing personalities, numerous desires, and are quick to be influenced and quick to make make decisions. So you will find that the student at this age will receive more influence from his colleagues in school than from the incentives of his teachers or even his parents!! This is what I have to say and Allaah knows best.
[34] These are still the questioner's words
Answer:
All praise is for Allaah, and may the peace and blessings be upon Allaah's Messenger, sallAllaahu 'alayhi wa sallam, his family, Companions and those who follow his guidance. To proceed, I strongly support the words that were stated in the last part of the fatwaa for it is traced back to an important legal principle, which is "Preventing the evil (mafsadah) comes before bringing about the good (maslahah)." So how can it be when there is no sort of maslahah (beneficial good), but only imitation of the disbelievers or the sinful people? And the Prophet, sallAllaahu 'alayhi wa sallam, said in the authentic hadeeth: "…And whoever imitates a people is one of them." There are many other ahaadeeth in various subjects of the Religion that bear this same meaning. I have mentioned about forty ahaadeeth from them in my book "Hijaab Al-Ma'at-ul-Muslimah", which I have printed recently under the title "Jilbaab Al-Mar'at-ul-Muslimah."
So due to this, I will always give the ruling that it is not permissible for the male youth and students to let their hair grow long and that they should either shave it off or cut it short, as the general masses of Muslims are doing today, and with Allaah lies the success.
And furthermore, it is not for anyone to say today that it is disliked to shave the head, for there is no proof for that other than that it was a trademark of the Khawaarij. But today, they – and from among them are the Ibaadiyyah – do not adhere to this practice anymore, from what I know. And if they are found in some land to still be abiding by this practice, then the people of that land should contradict them in that due to what has been stated previously. And if this is not the case, then the fundamental principle is the allowance (to cut), as is stated in the hadeeth of Ibn 'Umar which has been authenticated in Al-Muntaqaa. And Muslim has also reported it as I have verified in Al-Ahaadeeth As- Saheehah (no. 1123).
Related :
http://backtosalafiyyah.blogspot.com/2015/06/is-wearing-thoub-sunnah.html
هل يُشرع التشبه بالنبي عليه الصلاة والسلام في أموره العادية (السنّة العادية), وما ضابط ذلك؟
الجواب؛
ضابط ذلك أنّ ما فعله للتشريع، إن كان واجبا فنعتقد وجوبه, وإن كان مستحبا فنعتقد استحبابه, وإن كان جائزا فنعتقد جوازه.
وبعض الناس يتعلقون بشيء من العادات! نعم لو فعلها هكذا ولم يَدْع إليها, ولم يقل إنّها سنّة, ولم يجعلها شعاراً, فلا بأس, فإنّ بعض الناس يتعلقون ببعض الأمور الجائزة والعادات التي كان يفعلها رسول الله على طريقة قومه عليه الصلاة والسلام، فيجعلونها من السنن ومن الشعائر ومن المزايا, ويذهبون يتعالون على الناس, ويطعنون فيهم لأنّهم تركوا السنّة وأماتوها, فهذا من التنطع في الدين ومرفوض في الإسلام.
نعم, الرسول صلى الله عليه وسلم كان يحبّ الدّباء, فعن أنس بن مالك رضي الله عنه: "أن خياطا دعا النبي صلى الله عليه وسلم لطعام صنعه فذهبت مع النبي صلى الله عليه وسلم, فقرب خبز شعير ومرقا فيه دباء وقديد, فرأيت النبي صلى الله عليه وسلم يتتبع الدباء من حوالي القصعة, فلم أزل أحب الدباء بعد يومئذ"، فلا بأس أن تحب الدباء, لكن تقول: هو سنة! وتدعوا إليه!, وتتميز به على الناس فهذا غلط.
كذلك رأى بعض الصحابة الرسول صلى الله عليه وسلم وصدره مفتوح فجعلوها سنّة وشعاراً يتميزون به على الناس! وأبو بكر وعمر لم يثبت عنهما هذا! الصحابة الكبار لم يثبت عنهم هذا! لو كان سنّة لسبقونا إليها.
يمكن الرسول صلى الله عليه وسلم فتح صدره بمناسبة حرّ أو نسي أو شيئا ما...أو...أو...، فلا نقول: إن هذا سنّة ثم نوالي ونعادي عليه ونجعله شعارا؛ هذا غلط
[فتاوى فقهية متنوعة (الحلقة الأولى)]
الجواب؛
ضابط ذلك أنّ ما فعله للتشريع، إن كان واجبا فنعتقد وجوبه, وإن كان مستحبا فنعتقد استحبابه, وإن كان جائزا فنعتقد جوازه.
وبعض الناس يتعلقون بشيء من العادات! نعم لو فعلها هكذا ولم يَدْع إليها, ولم يقل إنّها سنّة, ولم يجعلها شعاراً, فلا بأس, فإنّ بعض الناس يتعلقون ببعض الأمور الجائزة والعادات التي كان يفعلها رسول الله على طريقة قومه عليه الصلاة والسلام، فيجعلونها من السنن ومن الشعائر ومن المزايا, ويذهبون يتعالون على الناس, ويطعنون فيهم لأنّهم تركوا السنّة وأماتوها, فهذا من التنطع في الدين ومرفوض في الإسلام.
نعم, الرسول صلى الله عليه وسلم كان يحبّ الدّباء, فعن أنس بن مالك رضي الله عنه: "أن خياطا دعا النبي صلى الله عليه وسلم لطعام صنعه فذهبت مع النبي صلى الله عليه وسلم, فقرب خبز شعير ومرقا فيه دباء وقديد, فرأيت النبي صلى الله عليه وسلم يتتبع الدباء من حوالي القصعة, فلم أزل أحب الدباء بعد يومئذ"، فلا بأس أن تحب الدباء, لكن تقول: هو سنة! وتدعوا إليه!, وتتميز به على الناس فهذا غلط.
كذلك رأى بعض الصحابة الرسول صلى الله عليه وسلم وصدره مفتوح فجعلوها سنّة وشعاراً يتميزون به على الناس! وأبو بكر وعمر لم يثبت عنهما هذا! الصحابة الكبار لم يثبت عنهم هذا! لو كان سنّة لسبقونا إليها.
يمكن الرسول صلى الله عليه وسلم فتح صدره بمناسبة حرّ أو نسي أو شيئا ما...أو...أو...، فلا نقول: إن هذا سنّة ثم نوالي ونعادي عليه ونجعله شعارا؛ هذا غلط
[فتاوى فقهية متنوعة (الحلقة الأولى)]
Opposite
to this is a Sunnah that has been establish for the Prophet prayer and
peace are upon him, and it is that he used to have long hair. Sometimes
his hair would reach his earlobes and if it was longer then it would
reach the top of his shoulders. Rather, it has been confirmed that when
the Prophet, prayer and peace are upon him, entered Mecca he has his
hair in four braids. Therefore is growing the hair long firstly, and
then putting it into braids secondly, a Sunnah of worship or a Sunnah of
custom? The answer as I see it, there is nothing here that calls to or
justifies or can be construed to cause any wavering concerning this
Sunnah of custom.
Why?
Firstly, because the Prophet, prayer and peace are upon him, was not
the one who started this Sunnah. Rather this was present before the
Messenger was born, not to mention before he became a Prophet, prayer
and peace are upon him!!!
This
was the custom of the Arabs; they used to grow their hair long. And
some of the youth to this day, some of the youth in the deserts of Syria
that we have witnessed, some of them bunch their hair and put it into
braids. So this is a custom that was not started by the Prophet, peace
and blessings are upon him, rather he just continued upon the customs of
the Arabs, and he let his hair grow and when he entered Mecca he put it
into four braids. There is nothing here that would hurt us if we
considered this Sunnah a Sunnah of custom, as opposed to a Sunnah of
worship.
http://www.salafiri.com/sunnah-and-arab-culture/
So
you find some of the youth intending to grow their hair long believing
that this is the Sunnah of the Prophet peace and blessings are upon him.
Yes I say this is from the actions of the Prophet peace and blessings
are upon him, but there is no proof that this is better. Rather the
Prophet peace and blessings are upon him, announced as is found in Sahih
Muslim, ‘Shave it all or leave it all’.
Therefore
if the hair is grown long then it is not a Sunnah of worship rather it
is only a Sunnah of custom. So if a person continues to shave his head
his entire life it can not be said that he is opposing the Sunnah of the
Prophet because the Prophet grew his hair his entire life; with the
exception being during the Hajj and Umra because he (peace and blessings
of Allah be upon him) used to shave his head during this time.
And
you know the hadith that appears in Sahih Bukari and Muslim where the
Prophet (peace and blessings of Allah be upon him) said, ‘Oh Allah
forgive those who shave their heads, oh Allah forgive those who shave
their heads, oh Allah forgive those who shave their heads, they said and
those who cut their hair short oh Messenger of Allah, and he said ‘and
those who cut their hair short. But those who only cut their hair short
receive a lesser reward, and to shave the head in more virtuous.
Therefore
if the person grows their hair long out of habit or because this is
just his natural disposition then there is nothing preventing this, but
as for the one who intends by this to get closer to Allah because the
Prophet, peace and blessings are upon him, grew his hair long then we
say verily this is in opposition to the Sunnah of the Prophet peace and
blessings are upon him. And there is a detail that attention has to be
given to, by the one who grows his hair long because the Prophet peace
be upon him grew his hair long, so he believes that he is following the
Prophet peace be upon him by growing his hair long. But I say with all
frankness that he is opposing the Prophet. But his opposition is not
apparent rather it is hidden on the inside. So from what is apparent it
seems that he is following the Prophet by growing his hair long, so what
is the opposition?
The
opposition: It is obligatory upon us to pay attention to the statement
of our Prophet peace and blessing be upon him, ‘Verily Actions are
(judged) by intentions, so each man will have what he intended. Thus, he
whose migration was to Allah and His Messenger, his migration is to
Allah and His Messenger; but he whose migration was for some worldly
thing he might gain, or for a wife he might marry, his migration is to
that for which he migrated.’
So
the one who goes out with the Prophet peace and blessings are upon him,
as a mujahid then the apparent is what? The apparent is that he is a
mujahid in the path of Allah; but in reality he went out for some
worldly gain or to marry a woman therefore he opposed the Prophet peace
and blessings be upon him, in his intention.
So
will he be rewarded as a mujahid, when he opposed the best of the
mujahids; opposed him in what, in his intention, the answer is no. Now
the one who grows the hair on his head long, emulating his Prophet, his
example is like the example of the mujahid that went out with the
Prophet as a mujahid, but his intention was opposed to the intention of
the Prophet peace and blessings are upon him. (So the question may be)
how is this related to the one who grows his hair long?
We
say to him: Do you know that when the Prophet peace and blessings are
upon him, grew the hair on his head long that his intention with this
was to get closer to his Lord? If you believe that then your action is a
blessing and if you don’t believe this then you opposed the Messenger
in his intention. He did not seek to get closer to Allah by loving
honey, and he did not seek to get closer to Allah by hating lizard meat,
and also he did not seek to get closer to Allah the Mighty and Majestic
by growing his hair long!! So you seek to get closer to Allah (by
growing your hair long)? Then you have opposed the Prophet peace and
blessings are upon him, in the strongest condition from the conditions
of worship.
The
first condition: The intention must be sincerely for the face of Allah
the Blessed and Exalted. The second condition: It must be in accordance
with the action of the Prophet.
You
are in accordance with him in his action, but you opposed him in his
intention. As relates to the Fajr prayer, both the Sunnah for Fajr and
the Fajr prayer itself both are two rakats. So if a man prayed the two
Sunnah rakat for Fajr with the intention that they were obligatory, was
he in accordance with the Sunnah?
The answer is no.
And
from the misguidance of the Qadianis is that they believe the two
Sunnah rakats for Fajr are obligatory. So when they pray these two
rakats the appearance is as though they are in accordance with the
Messenger peace and blessings are upon him. But their heart and their
intention opposed the Messenger peace and blessings are upon him. So the
one who prays the two Sunnah rakats of Fajr with the intention that
they are obligatory, this one is like the one who opposed the Messenger
in his intention but agreed with him in the appearance. And the
appearance doesn’t have any value because the deeds are by the
intentions. And the meaning of the hadith is the righteous deeds are
only by righteous intentions.
Therefore
if we don’t know that the Prophet peace and blessings are upon him,
sought to get closer to Allah by growing his hair long then it’s not
permissible for the Muslim to seek to get closer to Allah by something
that the Prophet peace and blessings are upon him did not seek to get
closer to Allah with; this is innovation in the religion.
As
you all know the hadiths that warn with a severe warning against
innovation in the religion. Whoever invents something into this affair
of ours that is not from it then it is rejected. Therefore this is a
newly invented matter because the person seeks to get closer to Allah by
something that the Prophet did not seek to get closer to Allah with,
peace and blessings are upon him. And this is the nature of the
innovator, because they bring actions that the Prophet peace be upon
him, did not seek to get closer to his Lord with.
And
like that, we distinguish between the Sunnah of worship that which we
emulate the Messenger in and between the Sunnah of custom, that which we
have a choice to do it or to leave because it is only a Sunnah of
habit. Sheikh Albani continues may Allah have mercy upon him.
This
point, it is incumbent that we separate between this and that; meaning
our following the Messenger peace be upon him, is in the affairs of the
religion not in the affair of the worldly life.
And
in this there are mistakes, severe mistakes from some of the ignorant
people, those who do not separate between the Sunnah of habit and the
Sunnah of worship.
The
Sunnah of worship does not accept anything extra and for this reason
the Messenger peace be upon him said, ‘every innovation is misguidance
and every misguidance is in the fire’.
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