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There are too many narrations to enumerate in reference to Abu Bakr’s virtues and merits. This article is a simple 2-point analysis about the one whom the Prophet صلى الله عليه وسلم is reported to have said:

ما طلعت الشمس ولا غربت على أحد بعد النبيين والمرسلين خير من أبي بكر وعمر

“There is no one better, after the Prophets and Messengers upon whom the sun rises over and sets than Abu Bakr and Umar.”

[Ibn Hanbal, 'Fada'il Sahabah', 110; Ibn Hibban, 'At-Thiqat', 363; Khateeb, 'Jaami al-Akhlaq', 1716; Tareekh Dimishq, 11802 and others]

And about the one whom Umar رضي الله عنه said:

لو وزن إيمان أبي بكر بإيمان هذه الأمة لرجح به

“If the emaan (faith) of Abu Bakr is weighed against the emaan of the ummah, it would outweigh (the latter).” [Tareekh Dimishq, 11606; Tareekh Islam ad-Dhahabi, 2916]

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1. “ALLAH IS WITH US“:

Allaah سبحانه و تعالى Said about Musa and Haroon عليهم السلام, after they were ordered to go to Fir’awn to admonish and guide him:

قَالَ لَا تَخَافَا ۖ إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ

“(Allaah) Said: Fear not, verily I am with you (both), Hearing and Seeing.”  [TaHa, 46]

Allaah سبحانه و تعالى used similar phrases when describing the situation of the Prophet صلى الله عليه وسلم and Abu Bakr رضي الله عنه during their time in the cave on their hijrah to Madinah. Abu Bakr was afraid the pagan Quraish might discover them and feared that some harm might touch the Messenger صلى الله عليه وسلم:

إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ

“If you help him (Muhammad صلى الله عليه وسلم) not (it does not matter), for Allaah did indeed help him when the disbelievers drove him out, the second of the two; when they were in the cave…”

When the Messenger صلى الله عليه وسلم saw his (Abu Bakr’s) grief increasing, he strengthened his heart with the news:

إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا

“…he (Muhammad صلى الله عليه وسلم) said to his companion (Abu Bakr رضي الله عنه): “Grieve not, verily Allaah is with us.” [At-Tawbah, 40]

The Prophet صلى الله عليه وسلم kept reassuring Abu Bakr and strengthening his resolve, saying:

يَا أَبَا بَكْرٍ، مَا ظَنُكَ بِاثْنَينِ اللهُ ثَالِثُهُمَا

“O Abu Bakr! What do you think about two, with Allaah as their third?” [Saheeh Muslim, 2381]

Thus Allaah “being with someone” assures them of His Support, Help, Victory and Protection. This is why Allaah then continued in the same Ayah:

فَأَنزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَوْهَا

“And Allaah sent down His Sakeenah upon him, and strengthened him with forces that you saw not…”

Sakeenah comes from sukoon and denotes (dignified) calmness, quietness (of night), tranquillity, inner-peace etc. It was accorded to the Messenger صلى الله عليه وسلم – but some say it refers to Abu Bakr in order to eradicate his grief and reassure him.

Shaykh Salih Maghamisi demonstrates how the pronoun in the Ayah “Allaah sent down His Sakeenah upon him” is indeed speaking of Abu Bakr.

Thus we summarise: The words used in reference to Musa and Haroon :

تَخَافَا – (fear not)
إِنَّنِي مَعَكُمَا – (I am with you)

Words used in reference to Abu Bakr:

تَحْزَنْ – (grieve not)
إِنَّ اللَّهَ مَعَنَا – (verily Allaah is with us)

Both of these terms have appeared together in various context in seventeen Ayaat of Qur’an, for example:

وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

“…and on them shall be no fear, nor shall they grieve.”

Reflecting the state in the Hereafter of those upon whom Allaah will have His Mercy. Grief is usually a characteristic of fear and the distinct differences between the two terms are inter-related to the mental and/or physical state (of harm) they both induce in a person.

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2. HE IS SIDDEEQ:

Abu Bakr never hesitated in his acceptance of the message of Islam and supported the Deen and the Prophet صلى الله عليه وسلم with his life and wealth. There was nothing that could sway his resolve from the truth; and after the Prophet صلى الله عليه وسلم returned to Makkah from the Isra’ and Mi’raaj, the Quraysh leaders tried to mock him at the impossibility of making such a journey in the span of one night. They went to Abu Bakr, and in an attempt to question his faith and ridicule the Prophet صلى الله عليه وسلم, they said to him: “Do you know what your companion (i.e. the Prophet صلى الله عليه وسلم) is saying? He says he went to Jerusalem and came back in one night.” Abu Bakr immediately replied: “If he said that, then he is truthful (it is the truth).”

And for this reason, the Prophet صلى الله عليه وسلم titled Abu Bakr As-Siddeeq (the [one who is himself] truthful one).  Sidq is a very powerful word in the Arabic language and denotes numerous meanings – these include: Utmost honesty (in speech and action); integrity where others also bear witness to one’s truthfulness; standing firm in the face of falsehood; not exaggerating nor diminishing facts etc.  In Al-Ahzab:8, Allaah Said that He Himself will ask the “truthful about their truth…”, while linking the opposite of truthfulness to “a painful torment”. It is interesting to read how the mufasireen explain this Ayah.

The word صِّدِّيقُ (Siddeeq) itself appears in the Qur’an a number of times, and the significance of this term becomes clear when we understand with whom it has been associated with. It has been used to describe Idrees, Ibraheem, Yusuf, (inc. صِدِّيقَ for Maryam) عليهم السلام – For example:

وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ ۚ إِنَّهُ كَانَ صِدِّيقًا نَّبِيًّا

“And mention in the Book (the Qur’an) Ibraheem. Verily he was siddeeqan (and) a Prophet.” [Maryam, 56]

It is something that reflects the most loftiest of noble attributes, without which even the anbiya’ would not have been selected nor provided with missions, roles and responsibilities to fulfil.

These two specific aspects of Abu Bakr are from some of the reasons why the Ahlus Sunnah hold it integral to their creed that he رضي الله عنهما is the best of mankind after the Prophets and Messengers of Allaah; and indeed the best of all people from the Ummah of Muhammad صلى الله عليه وسلم

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For more on the virtues of Abu Bakr, see section of Ibn Jawzi’s ‘Manaqib as-Sideeq‘

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Gathering together and not indulging in waste

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1. This beautiful hadeeth imparts many points of profound benefit for the Muslim community; as it provides a means to cementing communal unity. It also provides a solution to the problem of food wastage (and the looming global food supply crisis). A crisis that has primarily arisen due to the individualism of society, where every person is indoctrinated to “look after number one” under a consumerist capitalism – resulting in extravagance and wastage.

2. Allaah سبحانه و تعالى Said:

وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِي

“And waste not by extravagance, verily He likes not the Musrifoon (those who waste by extravagance).” [Al-Anaam, 141]

This Ayah promotes efficiency in being sufficient, just as the du’a of the Prophet صلى الله عليه و سلم highlights:

اللهم اجعل رزق آل محمد قوتا

“O Allaah! Provide for Muhammad’s family what will nourish (i.e. sustain) them.”  [Saheeh Muslim, 1055]

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3. What better solution to the problem of wastage than through the very simple act of sharing? An act that enforces discipline and guides every partaking member to take (only) what is necessary and divert the excess to fulfilling the needs of others – (see also ‘Fath al-Bari’, 5077).

4. Environmentalists have created slogans to “go green” and devised environmentally friendly action plans from pooling resources to leading a greener life in and around the home. What many have overlooked is the simple idea of cutting green-house emissions through sufficing oneself by sharing food collectively – (the food system and its subsequent packaging makes a substantial contribution towards such emissions).

See also “10 Tips to food management from a Muslim perspective“

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5. The hadeeth links barakah to the sharing of food to being part of a community. It shows the means by which bonds of brotherhood can be maintained because eating together and sharing food increases love and imbibes community spirit. Wahshi bin Harb رضي الله عنه narrated that the Companions of the Messenger صلى الله عليه و سلم said:

يا رسول الله إنا نأكل ولا نشبع قال فلعلكم تأكلون متفرقين قالوا نعم قال فاجتمعوا على طعامكم واذكروا اسم الله عليه يبارك لكم فيه

“‘O Messenger of Allaah, verily we eat and are not satisfied’. He صلى الله عليه و سلم said, ‘Perhaps you eat separately?’ They said, ‘Yes’. He صلى الله عليه و سلم said, ‘Gather together (to eat) and remember the name of Allaah and it will have barakah (be blessed for you).’”

[Abi Da'wud, 3764, Musnad Ahmad and others - graded as hasan bu Ibn Hajar in 'Takhreej Mishkat al-Masabih', 4/172 and al-Albani (see 'Saheeh ibn Majah', 2674)]

The Prophet صلى الله عليه و سلم also said:

أحب الطعام إلى الله ما كثرت عليه الأيدي

“The (most) beloved food to Allaah is the one touched by many hands (i.e. shared by many).” [Shu'ab al-Imaan, 7/3154 and others - graded as hasan by al-Araqi, Ibn Hajar and al-Albani (see 'Saheeh at-Targheeb', 2133)]

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May Allaah unite our hearts upon the Sunnah and make us not from the musrifoon.

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In the hadeeth of Jibreel عليه السلام when he came and sat in front of the Messenger صلى الله عليه وسلم and said:

يا محمد أخبرني عن الإسلام

“O Muhammad, inform me about Islam”

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A question arises; why did Jibreel address the Messenger صلى الله عليه وسلم in this manner? Does this not entail disrespect and was it not from the way of the Bedouin to speak like this?

In his valuable شرح حديث جبريل عليه السلام – Shaykh Ibn Uthaymeen رحمه الله تعالى explained that a likely reason for this was to make the Sahabah believe he was indeed a Bedouin (as per the lengthy hadeeth) who had come to “learn” about the Deen. Thus, he did not refer to the Messenger as “Ya Rasoolullaah”, which was the habit and custom of those around the Messenger صلى الله عليه وسلم

Ibn Uthaymeen also derived from this incident, the permissibility of تورية if a situation demands it – (i.e. [equivocal] speech in which a phrase is devised to be understood in either of two ways (i.e. double entendre), to achieve a particular purpose or goal [so long as it was permissible]).

This is exemplified in Ibraheem’s عليه السلام statement to the tyrant king. As the Prophet صلى الله عليه وسلم said:

“…He had come, accompanied by (his wife) Sarah, to a land ruled by a tyrant. She was pleasant (and attractive) from among people, so he said to her: ‘This man is indeed a tyrant. If he comes to know that you are my wife, he will he will take you away from me by force. So, if he asks you, tell him that you are my sister, for indeed you are my sister in Islam, and indeed I know of no other Muslims on Earth except for you and I’.” [Saheeh al-Bukhari, 2217 and Muslim, 2371]

This was not a lie at all, but a mere allusion and ambiguous statement.

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May Allaah grant us wisdom and insight.

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Abu Sa’eed al-Khudri رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

إياكم والجلوس في الطرقات . قالوا : يا رسول الله ! ما لنا بد من مجالسنا . نتحدث فيها . قال رسول الله صلى الله عليه وسلم : فإذا أبيتم إلا المجلس ، فأعطوا الطريق حقه . قالوا : وما حقه ؟ قال : غض البصر ، وكف الأذى ، ورد السلام ، والأمر بالمعروف ، والنهي عن المنكر

“Beware of sitting in the road-paths *. They said: ‘O Messenger of Allaah, we gather and talk (by the roads).’ The Messenger of Allaah صلى الله عليه وسلم said: ‘If you refuse because of your gatherings, then give the road its (due) right.’ They asked: ‘And what is its right?’ He صلى الله عليه وسلم said: ‘”(That you) lower your gaze, and refrain from harming, and return (people’s) salaam, and to promote the ma’roof (virtue and goodness) and prevent the munkar (vice and evil).”

[Saheeh Muslim, 2121 / 2163 - see also al-Bukhari, 6229]

* طرقات  denotes any public access or passage of way, like roads and streets etc.

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Here we have a beautiful hadeeth that guides Muslims to wholesome goodness. It promotes wisdom, justice and social harmony while being outdoors, if only we ponder upon his صلى الله عليه وسلم words…

Imam Nawawi said in his sharh that: “This hadeeth has many benefits, and is from the comprehensive of hadeeth, with rulings that provide purity. It speaks of avoiding (entering and) sitting by the roads, to avoid back-biting and holding bad thoughts (about people), to holding passers-by in contempt; and narrowing the roads (to cause hardship for others) and forbidding (i.e. stopping) passers-by from passing through; or frightening them. Stopping people from their work or business when they have no other route to their destination except through this route.”

1. The Messenger of Allaah صلى الله عليه وسلم warned his Companions رضي الله عنهما from sitting by the roads because these are places that contain potential hazards of injury to one’s body and soul – (similar to the marketplaces). The Companions replied that this was something difficult to do (due to their circumstances) as they would usually gather there. From his صلى الله عليه وسلم mercy and foresight, he provided them with a set of clear guidelines that would compensate for such gathering places – advice that would safeguard their emaan as well as both, their bodies and souls…

i. Injury to the body because of close proximity to moving traffic on the roads as well as close encounters with members of the public – both of which are ingredients for accidents and/or violence. The command to refrain from harming is found in a profound hadeeth (known from the jawami’ al-kalim) that establishes a base-rule in fiqh – the the Prophet صلى الله عليه وسلم said:

لا ضرر ولا ضرار

“There is no harm and no reproaching harm.” – In this context, it would include avoiding injury to oneself and others, damaging property, talking too loudly or cursing or annoying others and general trouble-making. It also includes refraining from violent behaviour and preventing violence from others where possible. It also includes removing harm or difficulty from others, if within one’s ability to do so. Thus carelessness or recklessness in any matter goes against the the objective of this great principle and can prove detrimental. The Prophet صلى الله عليه وسلم also said about the importance of protecting the rights and honour of Muslims:

المسلم من سلم المسلمون من لسانه ويده

“The Muslim (is one) from whose tongue and hands, other Muslims are safe.” [Saheeh al-Bukhari, 6484]

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ii. Injury to the soul because these are places of fitnah that involve women and potential lewdness, hence the command to lowering the gaze. This is also from the obligated etiquettes for Muslims. The Prophet صلى الله عليه وسلم said about the ease by which eyes fall into looking at the haram:

كل عين زانية

“All eyes are (susceptible to being) adulterous” [At-Tirmidhi, 2786 who graded it as hasan saheeh]

And he صلى الله عليه وسلم also aid:

فالعينان زناهما النظر

“… the zina of the eye is looking (at the unlawful) …” [Saheeh Muslim, 2657]

It is the double, prolonged (pleasure-seeking) look at a person of the opposite gender that is described as “the zina of the eye”; and it is such looking (at forbidden things) that gives renewed impetus to Shaytan and his handiwork. This is from the reasons why the Prophet صلى الله عليه وسلم told ‘Ali bin Abi Talib رضي الله عنه : “O ‘Ali, do not follow a glance with another, for you will be forgiven for the first, but not for the second.” [At-Tirmidhi, 2701 - graded as saheeh in 'Saheeh al-Jaami', 7953 (see also At-Tirmidhi, 2700 regarding accidental glances) and corresponding commentary works]

Abdullah ibn Mas’ood رضي الله عنه is reported to have narrated that the Messenger of Allaah صلى الله عليه وسلم said:

النظرة سهم مسموم من سهام إبليس

“Gazing (an unlawful) look are poisoned arrows of Shaytan…” [Tabarani and Al-Hakim and others]

Although the sanad for this narration is declared da’eef by the majority of the muhaditheen, the meaning is correct and corroborated from other narrations. Ibn al-Qayyim commented on this narration in his ‘Ad-Da’ wad-Dawa’ and ‘Jawab al-Kaafi’ and said this (gazing) means: “sharing (continuous) moments of looking; and that in lowering the gaze there are many benefits, (among which) he included:

- Showing obedience to the Command of Allaah, who becomes Pleased with His servant in this world and the next.
- Preventing poisonous effect of the arrow that may be detrimental to his heart.
- Strengthening the heart and rejoicing, while gazing weakens the heart and cause grief.
- Blocking Shaytan’s entrance to the heart…
- Having a heart that is stable and provides strength of courage.
- Inheriting a genuine insight that can distinguish between right and wrong…
- It opens the door to knowledge and emaan, intuition and ikhlas.
- Gaining a heart (full) of light, as Allaah Said: “Tell the believing men to lower their gaze” [An-Noor, 30] and then He Said after that (in An-Noor, 35): “Allaah is the Light of the heavens and the earth”

Such light enters the heart of His believing slave, who complies with His Orders and avoids what He has Prohibited. This heart turns to good things from every side, and if the scourge of evil turns into dark clouds from everywhere, they are repelled as it wants nothing from innovations and misguidance. This light is revealed to a heart that implements goodness and does not want to remain blinded and wandering in the darkness (of sin).

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2. In the midst of conversations and the bustle of the streets, it is quite easy to become inattentive, ignore or miss the salams of a fellow-Muslim. It is from the rights of the roads, that salaam is returned to anyone who extend it, whether they are on foot or in vehicle, whether they are known to us or not. A man asked the Prophet صلى الله عليه و سلم: ‘Whose Islam is the best?’ The Prophet صلى الله عليه و سلم replied:

تطعم الطعام ، وتقرأ السلام على من عرفت ومن لم تعرف

“(Those) who feed (people) food, and greet with salaam, those whom they know and those whom they don’t know.” [Saheeh al-Bukhari, 12]

The questioner asked a profound question, and its response touched on characteristics of a Muslim that are from the most praiseworthy. Imam Nawawi mentioned that the greeting of salaam is a sign of ikhlas and a symbol of this ummah; and thus it needs to be maintained to reflect the good nature of Muslims. Ibn Hajar said: “Do not single out anybody out of arrogance or to impress them, but do it to honour the symbols of Islam and to foster Islamic brotherhood.” [Fath al-Baari, 1/56]

Al Sanoosi said: “What is meant by salaam is the greeting between people, which sows seeds of love and friendship in their hearts… There may be some weakness in the heart of one of them, which is dispelled when he is greeted, or there may be some hostility, which is turned to friendship by the greeting.” [Ikmaal al-Mu'allim, 1/244]

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3. Promoting ma’roof and preventing munkar is an all-encompassing command (e.g. see Aal-Imraan, 110 and At-Tawbah, 71). It is a base-principle of the Deen and on a general-level, all Muslims are obliged to adhere to it at all times and places to the best of their ability. This is even more the case within environments that have a greater share of fitnah and munkaraat. It is not that a believer will never commit a mistake or be involved in evil, except that he will never insist on it, justify it or promote it; and he will never be a force opposing ma’roof. It is also intricately linked to the matter of emaan as is mentioned in the famous hadeeth: “Whoever among you sees an evil…” – see here

4. It is from the Wisdom and Justice of Allaah سبحانه و تعالى that He has ordained the rights and limits of His Creation. The Prophet صلى الله عليه وسلم taught us these rights in order to safeguard ourselves as well as our surroundings – to safeguard our emaan and maintain the physical and spiritual peace and harmony within ourselves and the environs around us.

5. From a similar context, ‘Ali bin Abd Al-Azeez ar-Rajhi حفظه الله تعالى enumerated the following points of benefit from the hadeeth, which has been abridged below:

i. Islam aims to advance the Muslim community to higher standards of ethics and morals. And to distance them from bad or shameful acts within a loving and intimate society, linking elements of brotherhood and affection… Rectifying social phenomenon that is upsetting communities…

ii. (This hadeeth shows an integration) of the Deen in its legislation, ethics and etiquette, and the care of the rights of others. When it comes to all affairs of life, there is little or no legislation in any religion or creed that provides the kind of comprehensive solutions brought by Islam.

iii. The original (ruling) about roads and courtyards is that they are not places to sit because of the resulting harm that can occur, including:

- Seeing the (special) condition of people (i.e. in which they would not want to be seen).
- Loss of time and gaining little benefit from sitting in such places.

iv. The Prophet صلى الله عليه وسلم provided some of the rights on the road; among (their implication) is:

- Lowering the gaze when women pass by; and turning away from all muharamaat must be adhered to in all situations and circumstances.

- Refraining from harming pedestrians from all kinds of harm, such as using insulting words and abusing and gossiping, ridiculing and derision, as well as showing aggression in front of homes of others… all of which is a source of harm for the family.

- Scholars are unanimously agreed that it is a duty to respond to salaam, as Allaah Said: “Whosoever intercedes for a good cause will have the reward thereof, and whosoever intercedes for an evil cause will have a share in its burden” [An-Nisa', 85] – and it is known that the salaam is a prayer for safety and mercy and blessings and the initiator of salaam gets more reward.

- The promotion of virtue and prevention of vice is the fourth right mentioned in the hadeeth and it is especially noteworthy because of the high risk of existence of evil in the streets. The combined texts of the Qur’an and Sunnah point to this great principle, as Allaah Said: “Let there arise out of you a group of people inviting to all that is good, enjoining Al-Ma’ruf and forbidding Al-Munkar…” [Aal-Imran, 104]

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Guidance and strength is from Allaah alone.

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‘Ubayd bin Khaalid رضي الله narrated:

كنت أمشي وعليَّ برد أجره، فقال لي رجل ارفع ثوبك فإنه أنقى وأبقى

“I was walking dragging my Burd (a black outer garment), A man said to me: “Raise your garment, for it (will be) cleaner and last longer.”

فنظرت فإذا هو النبي صلّى الله عليه وسلّم، فقلت: إنما هي بردة ملحاء – أي فيها خطوط سود وبيض – فقال أما لك في أسوة ؟ قال: فنظرت فإذا إزاره إلى أنصاف ساقيه

“So I looked (to see who was talking to me) and he was the Prophet صلى الله عليه وسلم. I said: “It is only black and white treads (of the outer garment).” So he صلى الله عليه وسلم said: “Don’t you have an example in me?” He (‘Ubayd) said: “I looked (at him) and his ‘Izaar was (extending) to the middle of his shins.”

[Imam Tirmidhi, 'Ash-Shamaa'il al-Muhammadiyyah', 121 - graded as jayyid by al-Safarini in 'Sharh Thulathiyat al-Musnad', 1/85 and saheeh by al-Albani in 'Mukhtasar al-Shamaa'il', 97]

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1. Kharshah bin al-Hurr رحمه الله narrated that ‘Umar bin al-Khattaab رضي الله عنه saw a man with his ‘Izaar dragging below his ankles, so he said:

أحائض أنت، فقال يأمير المؤمنين وهل يحيض الرجل؟ قال: ” نعم لما أسبلت إزار لك – لأن إسبال الإزار لا يكون إلا للنساء

“Are you having menses?” The man replied: “O Ameerul-Mu’mineen, does a man have menses?” He said, “Yes, if you hang your ‘Izaar down – because ‘Isbaal (wearing garments below the ankles) is only for the women.” Kharshah (the narrator) then said:

فأتى عمر بمشبط مقص وقص ما ذاد عن الكعبين “. قال خرشه بن الحر: فكأنى أنظر إلى خيوط الإزار على عقبيه

“So ‘Umar came with blade or scissors and cut what trailed from the ankles.” Kharshah then said: “It is as if I’m seeing the threads of the ‘Izaar hanging from his ankles (right now).” [Musannaf Ibn Abi Shaybah, 8/393]

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2. There are numerous ahadeeth and athar that forbid Isbal and command the raising of men’s garments above their ankles. For example – Al-Bukhari, 5787 and Muslim, 106 – These are just two of the hadeeth  whose meanings are general and apply to those who drag their garment out of arrogance as well as those who do it without arrogance. This is because the Prophet صلى الله عليه وسلم stated them in a general manner without qualification. When the Isbal is done with arrogance then it results in a sin greater and a threat more severe (see al-Bukhari, 5784 and Muslim, 2085)

See also Ruling on Isbal without conceit

3. The context of these narrations and the subsequent practises of the Sahabah and all who followed them – reflect the importance of the matter of isbal and the sin associated with it – it is not to be taken lightly as many have decided to do.

4. For those who pay mere lip service to loving the Sunnah of the Prophet صلى الله عليه وسلم, while holding onto the justifications and concessions made by the fiqh of men who came centuries after the best of generations – They need to reassess their loyalties and jolt their conscience into sincerity to Allaah and His Messenger صلى الله عليه وسلم.

And Guidance is from Allaah alone.

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Abu Hurayrah رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم was asked:

يا رسول الله أي الناس خير قال أنا ومن معي قال فقيل له ثم من يا رسول الله قال الذي على الأثر قيل له ثم من يا رسول الله قال فرفضهم

“‘O Messenger of Allaah, who are the best of people?’ He صلى الله عليه وسلم said: ‘I and those who are with me’. He was asked: ‘And then who O Messenger of Allaah?’ He صلى الله عليه وسلم said: ‘Those who are upon the athar (i.e. upon his hadeeth and narrations)’. He was asked: ‘And then who O Messenger of Allaah?’ He صلى الله عليه وسلم said: ‘(Then there is) rejection (i.e. there is no other good).’”

[Musnad Ahmad, 15/106 (#7759 [see also 8279]) and others – graded as saheeh by Ahmad Shakir in his Takhreej]

In another version, it has the following addition:

أنا والذين معي ثم الذين على الأثر ثم الذين على الأثر

“…I and those who are with me, then those who are upon the athar, then those who are upon the athar… (and then he refused them the forth time).”

[Hilyat al-Awliya', 1603 - graded as jayyid by Shu'ayb Arna'oot - see also 'Silsilat as-Saheehah', 4/455 (#1839)]

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1. Imam Sufyan Ath-Thawri رحمه الله تعالى said:

إذا استطعت، ألَّا تحكَّ رأسَك إلَّا بأَثرٍ فافعل

“If you are able that you should not even scratch your head except according to an Athar (i.e. Prophetic narration), then do so.”

This is not from an exaggerated speech, rather it is from the affairs of seekers of knowledge and the condition of the Ahlus-Sunnah in that they are distinguished in their general affairs – and stand out from the ways of the common people – by the fact that they apply the narrations of the Messenger of Allaah صلى الله عليه وسلم as far as they are able; and implementing the matters of Sunan upon themselves because Allaah سبحانه و تعالى Said:

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا

“Indeed in Allaah’s Messenger you have an excellent and fine example to follow for the one who hopes in (meeting with) Allaah and the Last Day and remembers Allaah much.”

2. The comprehensive quality that guarantees the goodness of this world and Hereafter is the love of Allaah, the Most High and the love of His Messenger صلى الله عليه وسلم and realising them through a deliberate and genuine following – and pursuing the path taken by the righteous predecessors and those who follow them on the same methodology and principled approach.

3. Allaah revealed to his Messenger صلى الله عليه وسلم to say:

إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ

“If you truly love Allaah then follow me, Allaah will love you and forgive you of your sins and Allaah is Oft-Forgiving, Most Merciful.”

It is thus only through the guidance of the Prophet صلى الله عليه وسلم that Allaah’s Pleasure can be achieved. And how true are the words of the poet who said:

ومن لا يُرَبيه الرسولُ ويَسْقِه *** لباناً له قد درَّ من ثدي قُدْسِه
فذاك لقيطٌ ماله نسبه الولا *** ولا يتعدى طورَ أَبناء جِنْسِه

“Whoever is not trained and watered by the Messenger and given fine milk to drink by him, then he is a lost child deprived of his lineage and he will not get beyond the behaviour of his own people.”

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4. Imam Bukhari recorded in his saheeh under the chapter “Emulating the Actions of the Prophet صلّى الله عليه وسلّم upon the authority of Ibn Umar رضي الله عنه who said:

اتخذ النبي صلّى الله عليه وسلّم، خاتماً من ذهب، فاتخذ الناس خواتيم من ذهب , فقال النبي: إني اتخذت خاتماً من ذهب , فنبذه وقال: ” إني لن ألبسه أبداً “. فنبذ الناس خواتيمهم

“The Prophet (صلّى الله عليه وسلّم) wore a gold ring and then the people followed him (in this act) and wore gold rings too; (upon seeing this), the Prophet said: ‘I had this golden ring made for myself’. He then threw it away and said: ‘I shall never put it on (again).’ Thereupon the people also threw their rings away.”

5. The early Muslims were very eager and diligent upon implementing the ahadeeth that reached them from Messenger صلى الله عليه وسلم, even if there did not appear any directive towards worship in them. This was only done because of their sheer love and their attempt to follow al-Mustafaaصلى الله عليه وسلم as Allaah سبحانه و تعالى has commanded in His Book.

6. ‘Abd Al-Rahman bin Mahdi reported that he heard Sufyan say:

ما بلغني عن رسول الله صلى الله عليه وسلم حديث قط إلا عملت به ولو مرة

“There was no hadeeth from the Messenger of Allaah صلى الله عليه وسلم ever conveyed to me except that I acted upon it, even if it was just once.”

Imam Ahmad ibn Hanbal رحمه الله تعالى said:

ما كتبت حديثاً إلا وقد عملت به، حتى مرّ بي أن النبي صلّى الله عليه وسلّم احتجم وأعطى أبا طيبة ديناراً فأعطيت الحجام ديناراً حين احتجمت

“I never wrote down a hadeeth except that I acted upon it; such that when it reached me that the Prophet صلى الله عليه وسلم was cupped and gave Abu Tayyibah a dinar. So I gave the cupper a dinar when he cupped me.”

Imam Ahmad’s strict observance even of the finer details of the life of the Prophet صلى الله عليه وسلم was profound. Despite the fact he was qualified to teach and issue fatwas at an early age, he would refuse any official position in respect to teaching until he reached the age of forty. When it was enquired why he waited this long, Imam Ahmad replied it was due to the Prophet صلى الله عليه وسلم receiving Prophethood at the age of forty, so how could he teach before this age!

Adapted from

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May Allaah make us from the people of hadeeth, the defenders and reviver’s of Prophet’s صلى الله عليه وسلم Sunnah. Those who thread upon the methodology of the Companions and reject all other paths of deviation and misguided principles.. May He make us from the serious seekers of knowledge and true followers of our Prophet صلى الله عليه وسلم in words and deeds.

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Protected Yunus عليه السلام and Loved by the Prophet صلى الله عليه وسلم

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يَقۡطِينٍ۬ (yaqteen) is a pumpkin gourd; and in Arabic it implies a ‘tree-like’ growth that does not have stem, similar to watermelon and cucumber plants. Its significance becomes clear when Allaah سبحانه و تعالى Said in the Qur’an about Yunus عليه السلام (after he was cast out of the belly of the whale and onto the shore):

وَأَنۢبَتۡنَا عَلَيۡهِ شَجَرَةً۬ مِّن يَقۡطِينٍ۬

“And We caused a plant of yaqteen to grow over him.” [As-Saafaat, 146]

There is agreement among the muffasiroon that ‘yaqteen’ mentioned in the Qur’an is pumpkin, which is also called ‘dubba’ in the language of the Arabs. They also provide a number of reasons as to why the pumpkin plant in particular was mentioned in the Qur’an. Imam Baghawi brings a statement of Muqatil bin Hayyan in his Tafseer, where he said:

فكان يونس يستظل بالشجرة ، وكانت وعلة تختلف إليه فيشرب من لبنها بكرة وعشية حتى اشتد لحمه ونبت شعره وقوي ، فنام نومة فاستيقظ

“Yunus was protected by the shade (growth) of the plant and was given its milk to drink in the morning and evening, in order to heal his flesh and grow and strengthen his hair. He slept and awoke (under its shade)…”

Ibn Katheer said that: “Some describe the benefits of the pumpkin, such as: it grows quickly, it provides shade, it has large, smooth leaves, it keeps flies away and its fruit provides good nourishment: it can be eaten raw or cooked, and its skin may be eaten too.” Therefore from the purpose of this plant (in relation to Yunus) was to:

1) Provide cover and warmth.
2) Drink from its milk to quench thirst.
3) Eat from its flesh to stem hunger.
4) Nourish his overall physical well-being.
5) It was from the Graces of his Rabb that reached him (see Surat al-Qalam, 49)

There are other medical benefits of pumpkin that have come to light, including in helping to reduce swellings, cooling down fever, helping with digestion, eliminating bile etc. Its seeds also contain essential fatty acids that help maintain healthy blood vessels, nerves and tissue. It also include anti-diabetic, antioxidant, anti-carcinogenic and anti-inflammatory properties.

It is understood from the books of tafseer that when Yunus عليه السلام was cast onto the naked shore, he was in a very desperate and distressful condition, which arose from the physical injuries he suffered in the acidic belly of the whale, including loss of hair, peeled skin and bleached hands and face etc. Yet the only plant that Allaah provided for his recovery was pumpkin. The Divine Wisdom behind this can never be fully comprehended. Far Above is He سبحانه و تعالى from what they associate with Him!

Pumpkin was also from the favourite foods of the Prophet صلى الله عليه وسلم and there are numerous ahadeeth showing his fondness for them. There is well-known narration of Anas bin Malik رضي الله عنه that:

إن خياطا دعا رسول الله صلى الله عليه وسلم لطعام صنعه ، قال أنس : فذهبت مع رسول الله صلى الله عليه وسلم إلى ذلك الطعام ، فقرب إلى رسول الله صلى الله عليه وسلم خبزا من شعير ، ومرقا فيه دباء وقديد ، قال أنس : فرأيت رسول الله صلى الله عليه وسلم يتتبع الدباء من حول الصحفة ، فلم أزل أحب الدباء من يومئذ . وقال ثمامة ، عن أنس : فجعلت أجمع الدباء بين يديه

“A tailor once invited the Messenger of Allaah صلى الله عليه وسلم to eat from some food that he prepared. I (Anas) accompanied him صلى الله عليه وسلم to dine. The tailor brought forth some bread made from barely and some soup that had pumpkin, and dried meat. I saw the Messenger of  Allaah صلى الله عليه وسلم follow the traces of pumpkin around the edge of the pot, which made me love pumpkin ever since that day.” [Saheeh al-Bukhari, 5439; Saheeh Muslim, 5068 - see also Ibn Muflih, 'Adaab al-Shar'iyah' 3/39]

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Abu Talut رضي الله عنه also narrated:

دخلت على أنس بن مالك وهو يأكل القرع وهو يقول يا لك شجرة ما أحبك إلي لحب رسول الله صلى الله عليه وسلم إياك

“I entered upon Anas bin Malik رضي الله عنه  while he was eating pumpkin, he said (referring to the yaqteen) ‘you are a plant that I love because the Messenger of Allaah صلى الله عليه وسلم used to like eating you.’” [Tirmidhi, 1849]

Once the Messenger of Allaah صلى الله عليه وسلم entered his house and asked A’ishah رضّى الله عنها if they had any pumpkin, and he said about it:

هذا القرع هو الدباء نكثر به طعامنا

“This dubba’ increases our food.” * [Ibn Majah, 2689; Al-Busayri in his 'Ithaaf', 4/310, who graded it as saheeh - see also Siyar al-Alaam an-Nabula', 8/211 (al-Albani graded as saheeh in 'Silsilat as-Saheehah', 2400]

* Either something we put in our food in order to increase its amount, or to enhance its taste.

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Imam Ibn Qayyim wrote extensively on the benefits of pumpkin, which can be found in his ‘Tibb an-Nabawi’ here:

Arabic

English

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And Allaah alone is the source of all goodness.

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Amr bin Mas’ood رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

الصَّوْمُ في الشِّتَاء الغَنِيْمَةُ البَارِدَةُ

“Fasting in the winter (days) is a cold booty (i.e. easily gained reward).”

[Al-Bayhaqi, 4/297; at-Tirmidhi', 797; Musnad Ahmad, 4/335 and others - classed as mursal by Bukhari, Tirmidhi and Bayhaqi;  graded as saheeh by Ibn Hajar in 'Al-Isaabah', 2/260 and al-Albani in 'Saheeh at-Tirmidhi', 797 and hasan by Suyooti in 'Jaami as-Sagheer', 5167 (see also 'Saheeh al-Jaami', 3868' and 'Silsilat as-Saheehah', 4/554]

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1.  The merits and virtues for fasting during hot Summer days are known, and our righteous predecessors used to take every opportunity to partake in their immense rewards [see Ibn Rajab's 'Lata’if al-Ma’arif', pg. 272-273] – Yet for many Muslims, fasting during hot Summer days is not an option due to their geographical location, where Summer may not occur and where they do not experience hot, long days. Yet even for those living in such climates, Allaah سبحانه و تعالى has provided practical opportunities to gain rewards from fasting, easier than those living in hotter climates.

2. The Arabs used to refer to matters which were relatively easy to gain as being “cold”. In the above hadeeth, the relative ease of fasting in Winter and its consequent reward is likened to acquiring war booty without experiencing the heat of violence. Unlike the Summer period, Winter period provides ease due to its cold weather and shorter days that don’t make it arduous and tiring upon the fasting person, nor does thirst make it difficult. It is for this reason that fasting in such a climate is described as “cold booty”.

3. Commenting on the above hadeeth, Al-Manawi said in his valuable ‘Fayd al-Qadeer’ that this means getting the booty (i.e. rewards) without hardship. He further continued:

والعرب تستعمل البارد في شيء ذي راحة والبرد ضد الحرارة لأن الحرارة غالبة في بلادهم فإذا وجدوا برداً عدوه راحة وقيل الباردة الثابتة من برد لي على فلان كذا أي ثبت أو الطيبة من برد الهواء إذا طاب والأصل في وقوع البرد عبارة عن الطيب وأيضاً إن الهواء والماء لما كان طيبهما ببردهما سيما من بلاد تهامة والحجاز قيل هواء بارد وماء بارد على سبيل الاستطابة ثم كثر حتى قيل عيش بارد

4. At-Teebi said:

والتركيب من قلب التشبيه لأن الأصل الصوم في الشتاء كالغنيمة الباردة وفيه من المبالغة أن الأصل في التشبيه أن يلحق الناقص كالكامل كما يقال زيد كالأسد فإذا عكس وقيل الأسد يجعل الأصل كالفرع والفرع كالأصل يبلغ التشبيه إلى الدرجة القصوى في المبالغة ومعناه الصائم في الشتاء يحوز الأجر من غير أن تمسه مشقة الجوع

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5. There are other advantages to fasting in Winter fasting as is reported from ‘Ubayd bin ‘Umayr, who used to say when Winter came:

يا أهل القرآن طال الليل لصلاتكم وقصر النهار لصيامكم فاغتنموا

“O people of the Qur’an, the night has become long so you can pray (more) and the day has become short for you to fast.” [Musannaf Ibn Abi Shaybah, 1108]

6. It is for this reason that ‘Umar bin al-Khattab said: الشتاء غنيمة (“Winter is booty…”) [Ibid] – This is because it is an opportunity to take advantage of the season to perform ibadaat that would otherwise be far more difficult to practise in the hotter months.

7. Sh. Sa’d as-Shithri has a nice khutbah on the rewards of fasting in Winter and can be seen here

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All Praise is for Allaah who continuously provides opportunities for His servants to increase their hasanat and wipe away their sayyi’at.

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Ash-Shaykh al-’Allaamah Muhammad ibn Salih al-Uthaymeen رحمه الله تعالى beautifully broke-down and explained how an innovation (bid’ah) can be quantified in Deen. He رحمه الله تعالى stated that for any act of worship to be accepted, it must fulfil the following six conditions:

1. The worship must be in accordance with Shari’ah in its reasons. Any person who worships Allâh by doing an act of worship that is not done for a reason proven in Shari’ah – is doing an act of worship that will be rejected and is not enjoined by Allâh and His Messenger صلى الله عليه وسلم.

2. The act of worship should be in accordance with Shari’ah in its type or nature. For example, if a person were to sacrifice a horse, that would be contrary to the Shari’ah in the nature of the action. Because a sacrifice can only involve an animal of the an’aam class (cattle type) like a cow, sheep or camel etc.

3. The act of worship must be in accordance with Shari’ah in its amount. If someone were to say that he was going to pray Dhuhr salah as six rak’ah, would this act of worship be in accordance with Shari’ah? Not at all, because it is not in accordance with it in terms of the amount or number.

4. The act of worship must be in accordance with Shari’ah in how it is done. If a person does an act of worship that is acceptable in its type, amount and reason, but he goes against Shari’ah in the manner in which he does it, then it is not valid. For example, a man breaks wind etc. and does wudoo’, but he washes his feet and then wipes his head, then washes his hands, then washes his face – is his wudoo’ valid? Not at all, because he has gone against Shari’ah in the way in which he did it.

5. The act of worship must be in accordance with Shari’ah with regard to its timing. For example, if a person fasts Ramadan in Sha’ban or in Shawwaal; or he prays Dhuhr before the sun has passed its zenith, or after the shadow of an object becomes equal in length to it – because if he prays before the sun has passed its zenith he is praying before the time has come; so if he prays after the shadow of an object becomes equal in length to it he is praying after the time has gone –his prayer is not valid.

6. The act of worship must be in accordance with Shari’ah with regard to the place where it is done. If a person stands in Muzdalifah on the day of ‘Arafah, this standing is not valid, because the act of worship is not in accordance with Shari’ah with regard to the place where it is done. Similarly, for example, if a person were to do i’tikaaf in his own house, that would not be valid, because the place of i’tikaaf is the masjid.

[See also 'Fataawa Islamiyyah', 4/178]

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So with regard to these six factors, an act of worship is not regarded as being in conformity with Shari’ah unless it combines all six: Reason, Type, Amount, Manner, Time and Place. With these factors, it will inevitably become clearer for Muslims to identify bid’ah whenever or wherever it is introduced or performed.

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For a more detailed discussion on bid’ah, feel free to visit:
An in-depth Analysis of Bid’ah

Further reading:

- A Clarification of Doubts Regarding Innovation
- Is there a Bid’ah Husna?
- Q&A on Bid’ah
- Further Explanation

See also ‘Sunnah-Bid’ah Diagram‘

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May Allaah Safeguard us from the evils of innovation in the Deen of al-Islam and from those who allow their desires to cloud their judgement and religious obligations.

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Abdullah bin Mughfal رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

الله الله في أصحابي ، لا تتخذوهم غرضا بعدي ، فمن أحبهم فبحبي أحبهم ، ومن أبغضهم فبغضي أبغضهم ، ومن آذاهم فقد آذاني ، ومن آذاني فقد آذى الله ، ومن آذى الله يوشك أن يأخذه

“Allaah, Allaah* My Companions! Do not make them targets (of slander etc.) after me! Whoever loves them, loves them by loving me. Whoever hates them, hates them by hating me. And whoever does (something to) hurt them, hurts me. And whoever does (something to) hurt me, (tries to) hurt Allaah. And whoever does (try to) hurt Allaah, (he) will be seized (by Allaah).”

[Sunan Tirmidhi, 3862, Musnad Ahmad 4/87 (with slight variation) - graded as hasan ghareeb by Tirmidhi and hasan by Ibn Hibban and Suyooti]

* A double invocation of Allaah’s Name signifies the seriousness of the matter

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1. Al-Manawi said in his explanation, said that:

الحث على تعظيم الصحابة وتقديرهم وإجلالهم واحترامهم، ومعرفة منزلتهم وسابقتهم وفضلهم، وإنزالهم منازلهم التي أنزلهم الله إياها، بالعدل والإنصاف، لا بالهوى والتعصب، والترضي عنهم، والحذر من عيبهم وتنقصهم

Thus the Prophet صلى الله عليه وسلم warned us with regards to his As-haab, to know their virtues and merits and true status. That they preceded everyone to Islam and their sacrifices and jihad with the Prophet صلى الله عليه وسلم and their preserving of the Deen and relaying it completely and in its pristine form to those who would follow them until the Last Day.

Allaah chose only the best of people to be his Companions and they will remain unparalleled in the history of the Ummah. Anyone wilfully making them a target of malice or blaspheming against them or reviling them or holding any amount of enmity or grudge against them, should understand this is major kufr, followed by a very real danger of falling outside the fold of Islam if they knowingly persist in such a behaviour.

Our love for them is due to our love for the Prophet صلى الله عليه وسلم and the Prophet’s love for them. Whoever slights them has slighted the Prophet صلى الله عليه وسلم and whoever slights the Prophet صلى الله عليه وسلم has slighted Allaah, Who will avenge the wrongdoers on behalf of the Prophet صلى الله عليه وسلم  and his Sahabah.

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Ibn ‘Abbaas and Anas bin Malik رضي الله عنهما reported that the Messenger of Allaah صلى الله عليه وسلم said:

من سب أصحابي فعليه لعنة الله والملائكة والناس أجمعين

“Whoever abuses my Companions, upon them is the curse of Allaah, the Angels and the whole of mankind.”

[Mash'hoor narration (with slight variations), found in At-Tabarani, 3/174 and 'Ad-Du'aa', 1993; Ahmad ibn Hanbal, 'Fada'il as-Sahabah', 6; Al-Khalal, 'As-Sunnah', 830 and others - graded as hasan by Suyooti, Shawkani, Muhammad Jarullah and Al-Albani (see 'Silsilat as-Saheehah', 5/446, #2340)]

* The word سب have have more than one meaning in Arabic and can also mean to swear, abuse, blaspheme etc.

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This hadeeth is a warning that insulting or cursing the Companions of the Prophet صلى الله عليه وسلم is from the major sins. The word لعن (la’n) is usually translated as cursing but it has a far more profound meaning that this. It denotes departing or being expelled from all that is good; and it was said that this departing and expulsion was from Allaah Himself, thus depriving the one who is cursed of any hope. To further understand the significance of the word, please refer to ‘Lisan al-Arab’.

In ‘Muqa’ees al-Lugha’, there is an interesting note on this word that states:

اللام والعين والنون أصلٌ صحيحٌ يدلُّ على إبعادٍ وإطرادٍ ولَعَنَ اللهُ الشيطانَ: أبعدَه عن الخير والجَنّة

 ”The Laam and the Ayn and the Noon (in La’na) show the proper root indicating universal prevention/exclusion, and the cursing of Shaytan by Allaah (who was) prevented from (all) the goodness and the Jannah.”

This word also appears over fifty times in the Qur’an and is associated with a number of category of people. Yet the combined curses of Allaah and the Angels and mankind is only mentioned twice in the whole Book. In Ayah 87 of Surat Aal-Imran, Allaah Said about the Dhalimoon and those “who disbelieved after their belief”: أُولَـٰئِكَ جَزَاؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِي (“They are those whose recompense is that on them (is) the Curse of Allah, of the Angels and of all mankind.”) – This is the only Ayah after 2:161 (“those who disbelieve, and die while they are disbelievers”) that mentions the collective curses of all three – signifying the severity of this type of combined curse which the Prophet صلى الله عليه وسلم also used in the above hadeeth.

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The Salaf understood this matter well.  Ayoob Al-Sakhtiyani رحمه الله تعالى (d.130 AH) said:

من أحب أبا بكر فقد أقام الدين ومن أحب عمر فقد أوضح السبيل ، ومن أحب عثمان استنار بنور الله عز وجل ، ومن أحب عليا فقد أخذ بالعروة الوثقى ، ومن أحسن الثناء على أصحاب رسول الله صلى الله عليه وسلم فقد برئ من النفاق ومن [ ينتقص ] أحدا منهم أو بغضه لشيء كان منه فهو مبتدع مخالف للسنة و [ السلف ] الصالح ، والخوف عليه أن لا يرفع له عمل إلى السماء حتى يحبهم جميعا ويكون قلبه لهم سليما

“Whoever loves Abu Bakr has upheld the Deen, whoever loves ‘Umar has made the way clear, whoever loves ‘Uthman is enlightened by the light of Allaah and whoever loved ‘Ali has taken the firmest handhold. Whoever speaks well of the Companions of the Allaah’s Messenger صلى الله عليه وسلم is clear of hypocrisy. But whoever belittles any of them (or dislikes any one of them) for something they did, then he is a mubtadi’ (an innovating heretic), an opponent of the Sunnah and the Righteous (Predecessors), and it is feared that none of his deeds will be raised to the Heavens until he loves all of them and his heart is clear (of malice) towards them.” [Ibn Abi Zamaneen, 'Usool as-Sunnah', article 189]
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Anas ibn Malik رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said:

إن الله حجب التوبة عن كل صاحب بدعة حتى يدع بدعته

“Allaah will block (veil) the repentance of the companion of bid’ah (i.e. an innovator) until he leaves the innovation.”

[Tabarani, Mua'jam al-Kabeer; see also Ibn Majah in his Muqadimah, 50; Al-Bayhaqi in Shu'ab al-Iman, 8837 and others - Al-Haythami said: "Men (in the sanad) are saheeh..." Majma' az-Zawa'id, 10/192; Al-Safirini graded the isnad as hasan in 'Anwar as-Sunnah', 1/203 (see also 'Saheeh at-Targheeb wat-Tahreeb', 1/54)]

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Yahya bin al-Mukhtar said I heard Bishr bin al-Harith say:

“I heard Fudayl ibn ‘Iyyad say: ‘It has reached me that Allaah, The Blessed and Most High, has barred repentance from the companion of bid’ah, and from (the worst of) the evil of the people of bid’ah are those who hate the Companions of Allaah’s Messenger صلى الله عليه وسلم.’ He then turned to me and said: ‘Make the firmest of your deeds with Allaah your love for the Companions of His Prophet صلى الله عليه وسلم; for (if you were then) to come to the standing of Judgement (on Yawmul Qiyamah) with sins like (the size of) the Earth, you would find Allaah’s Forgiveness for you; and if you come (on that Day) with (even) the smallest amount of hatred (or slander) towards them, no (amount of good) deed will benefit you.”

[Abu Bakr Al-Daynuri, 'Al-Mujalasah wa-Jawahir al-'Ilm', 5/412, #2288]

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Imam at-Tahawi wrote in his ‘Aqeedah’:

أن نحب اصحاب الرسول صلي الله عليه وسلم ولا نفرق بين احد منهم ولا نتبرأمن احد منهم ونبغض من يبغضهم وبغير الخير يذكرهم ولا نذكرهم الا بخير وحبهم دين وايمان وبغضهم كفر ونفاق وطغيان

Refer also to:

- Ash-Shifa’ by Qadi ‘Iyad, chapter two on the ‘Necessity of Loving the Prophet‘
- Shama’il Tirmidhi’ and ‘Dala’il an-Nabbuwah’ of Bayhaqi.

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And Allaah Guides whom He Wills to the Straight Path.