EVERY HADITH IS CONFIRMED BY THE QUR'AN
& THOSE WHO INVENT LIES AGAINST ALLAH
Assembled & Reproduced by: Mallam Abba Abana,
gonidamgamiri@yahoo.com & abba.abana@gmail.com
WhatsApp (+2348186961697)
Dated 28th December 2019 CE and 30th Rabiul Akhir 1441 AH
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu.
Praise be to Allaah, we praise Him and seek His help and forgiveness. We seek refuge with Allaah from the evil of our own selves and from our evil deeds. Whomsoever Allaah guides cannot be misled, and whomsoever He leaves astray cannot be guided. I bear witness that there is no god except Allaah alone, with no partner or associate, and I bear witness that Muhammad is His slave and Messenger (Sallalhu Alaihi Wa Salaam).
Preamble
This article is the true path of Ahl Us-Sunnah Wal-Jamaaah (the followers of the Quraan, Sunnah, and our pious predecessors) and centered on; that every hadith is confirmed by the Qur’an, that those who invent lies against Allah and hinder others from his path are the greatest losers, and ruling on one who rejects a Saheeh hadith. We have added another different topic on rejecting the Sunnah and praying behind someone who does in this article.
1.0 EVERY HADITH IS CONFIRMED BY THE QUR'AN
Ayyub As-Sakhtiyani reported from Sa`id bin Jubayr that he said, "I did not hear any Hadith of the Prophet (Sallalahu alaihi wa salaam), substantiated as he stated it, except that I found its confirmation in the Qur'an. (The narrator said, "Or he said, `I found its verification in the Qur'an.''') Thus, it reached me that the Prophet said,
(There is no one of this Ummah, whether he be a Jew or Christian, who hears of me and does not believe in me, except that he will enter the Hellfire.)
Therefore, I said, `Where is its verification in the Book of Allah Most of what I have heard reported from the Messenger of Allah (Sallalahu alaihi wa salaam), I have found its verification in the Qur'an.' Then I found this verse, ‘’(but those of the sects that reject it (the Qur`an), the Fire will be their promised meeting place.) And this means from all religions.'' Then Allah says, ‘’(So be not in doubt about it. Verily, it is the truth from your Lord,) This means that the Qur'an is the truth from Allah and there is no doubt or suspicion concerning it. This is as Allah says,
(Alif Lam Mim. The revelations of the Book in which there is no doubt, is from the Lord of all that exists!)﴿
Holy Quran chapter 32:1-2﴾ Allah, the Exalted, says, (Alif Lam Mim. This is the Book in which there is no doubt.) ﴿
Holy Quran chapter 2:1-2﴾ The Ayah; (but most of mankind believe not.) is similar to Allah's statement, (And most of mankind will not believe even if you desire it eagerly.)﴿
Holy Quran chapter 12:103﴾ Likewise, Allah says, (And if you obey most of those on the earth, they will mislead you far away from Allah's path.)
Allah also says, (And indeed Iblis did prove true his thought about them: and they followed him, all except a group of true believers.)﴿ Holy Quran chapter 34:20﴾
The Foundations of Proof
1. The Qur'an
2. The Sunnah
3. The Unanimous Agreement of Scholars (Sheikh Al-Fawzan)
2.0 THOSE WHO INVENT LIES AGAINST ALLAH AND HINDER OTHERS FROM HIS PATH ARE THE GREATEST LOSERS
(١٧) وَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ ڪَذِبًاۚ أُوْلَـٰٓٮِٕكَ يُعۡرَضُونَ عَلَىٰ رَبِّهِمۡ وَيَقُولُ ٱلۡأَشۡهَـٰدُ هَـٰٓؤُلَآءِ ٱلَّذِينَ كَذَبُواْ عَلَىٰ رَبِّهِمۡۚ أَلَا لَعۡنَةُ ٱللَّهِ عَلَى ٱلظَّـٰلِمِينَ (١٨) ٱلَّذِينَ يَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبۡغُونَہَا عِوَجً۬ا وَهُم بِٱلۡأَخِرَةِ هُمۡ كَـٰفِرُونَ (١٩) أُوْلَـٰٓٮِٕكَ لَمۡ يَكُونُواْ مُعۡجِزِينَ فِى ٱلۡأَرۡضِ وَمَا كَانَ لَهُم مِّن دُونِ ٱللَّهِ مِنۡ أَوۡلِيَآءَۘ يُضَـٰعَفُ لَهُمُ ٱلۡعَذَابُۚ مَا كَانُواْ يَسۡتَطِيعُونَ ٱلسَّمۡعَ وَمَا ڪَانُواْ يُبۡصِرُونَ (٢٠) أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ خَسِرُوٓاْ أَنفُسَہُمۡ وَضَلَّ عَنۡہُم مَّا ڪَانُواْ يَفۡتَرُونَ (٢١) لَا جَرَمَ أَنَّہُمۡ فِى ٱلۡأَخِرَةِ هُمُ ٱلۡأَخۡسَرُونَ (٢٢)
(Holy Quran chapter 11.18. And who does more wrong than he who invents a lie against Allah. Such will be brought before their Lord, and the witnesses will say,''These are the ones who lied against their Lord!'' No doubt! The curse of Allah is on the wrongdoers.)
(Holy Quran chapter 11.19. Those who hinder (others) from the path of Allah, and seek a crookedness therein, while they are disbelievers in the Hereafter.)
(Holy Quran chapter 11.20. By no means will they escape on earth, nor have they protectors besides Allah! Their torment will be doubled! They could not bear to listen and they used not to see (the truth).) r
(Holy Quran chapter 11.21. They are those who have lost their own selves, and that which they invented eluded them.)
(Holy Quran chapter 11.22. Certainly, they are those who will be the greatest losers in the Hereafter.)
Allah, the Exalted, explains the condition of those who lie against Him and that their scandal in the Hereafter will be presented before the heads of creation (for testimony) from the angels, Messengers, Prophets and the rest of mankind and Jinns. This is just as Imam Ahmad recorded from Safwan bin Muhriz. Safwan said, "I was holding the hand of Ibn `Umar when a man was brought to him. The man said, `How did you hear the Messenger of Allah describe An-Najwa (secret counsel or confidential talk) on the Day of Resurrection' Ibn `Umar said, `I heard him say,
(Verily, Allah, the Mighty and Sublime, will draw near the believer and He will place His shade over him. He will conceal him from the people and make him confess to his sins. He will say to him, "Do you recognize this sin Do you recognize that sin Do you recognize such and such sin'' This will continue until He makes him confess to all of his sins and he (the believer) will think to himself that he is about to be destroyed. Then Allah will say, "Verily, I have concealed these sins for you in the worldly life and I have forgiven you for them today.'' Then he (the believer) will be given his Book of good deeds. As for the disbelievers and the hypocrites, the witnesses will say,)
(These are the ones who lied against their Lord! No doubt! The curse of Allah is on the wrongdoers).'' Both Al-Bukhari and Muslim recorded this narration in the Two Sahihs. Concerning Allah's statement,
(Those who hinder (others) from the path of Allah, and seek a crookedness therein,) This means that they prevent the people from following the truth and traversing upon the path of guidance that leads to Allah, the Mighty and Sublime. In doing so they also keep the people away from Paradise itself. Allah's statement,
(and seek a crookedness therein,) This means that they want their path to be crooked and uneven. Then, Allah's statement,
(while they are disbelievers in the Hereafter.) This means that they deny the Hereafter and they reject the idea that any of its events will occur, or any of it exists at all. Concerning Allah's statement,
(By no means will they escape on earth, nor have they protectors besides Allah!) This means that these disbelievers are under the power of Allah and His force. They are in His grasp and are subject to His authority. He is Most Able to exact vengeance against them in this life before the coming of the Hereafter. This is like Allah's statement,
(but He gives them respite up to a Day when the eyes will stare in horror.)﴿
Holy Quran chapter 14:42﴾ In the Two Sahihs it is recorded that the Prophet said,
‘’(Verily Allah gives respite to the oppressor until He seizes him, then he will not be able to escape Him.)’’ For this reason Allah says,
(Their torment will be doubled!) This means that the torment will be doubled upon them, because Allah gave them hearing, vision and hearts, but these things did not benefit them. Rather, they were deaf from hearing the truth and blinded away from following it. This is just as Allah has mentioned concerning them when they enter into the Hellfire. Allah says,
(And they will say: "Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!'') Allah also says,
(Those who disbelieved and hinder (men) from the path of Allah, for them We will add torment to the torment.)﴿
Holy Quran Chapter 16:88 ﴾ For this reason they will be punished for every command that they abandoned and every prohibition that they indulged in. Then Allah continues by saying,
(They are those who have lost their own selves, and that which they invented eluded them.) They lost themselves, meaning that they be made to enter a blazing Fire, where they will be punished, and its torment will not be lifted from them for even the blinking of an eye. This is as Allah said,
(Whenever it abates, We shall increase for them the fierceness of the Fire.)﴿
Holy Quran Chapter 17:97﴾ Concerning the statement, (eluded them.) meaning that it has left them. (that which they invented) besides Allah, such as rivals and idols. Yet, these things did not avail them in the slightest. In fact, these things actually caused them great harm. This is as Allah says, (And when mankind are gathered, they will become their enemies and will deny their worshipping.)﴿
Holy Quran chapter 46:6﴾ Allah says,
(When those who were followed disown those who followed (them), and they see the torment, then all their relations will be cut off from them.)﴿
Holy Quran chapter 2:166﴾ Likewise, there are many other verses that prove this loss of theirs and their destruction. For this reason Allah says,
(Certainly, they are those who will be the greatest losers in the Hereafter.) ﴿
Holy Quran chapter 11:22﴾ In this verse Allah informs about the direction of their end. He explains that they are the greatest losers among mankind in their transaction for the abode of the Hereafter. That is because they exchanged the highest levels (of Paradise) for the lowest levels (of Hell) and they substituted the pleasure of Gardens (of Paradise) for the fierce boiling water (of Hell). They exchanged the drink of sealed nectar with the fierce hot wind, boiling water, and a shade of black smoke. They chose food from the filth of dirty wounds instead of wide-eyed lovely maidens. They preferred Hawiyah (a pit in Hell) instead of lofty castles. They chose the anger of Allah and His punishment over nearness to Him and the blessing of gazing at Him. Therefore, it is no injustice that such people should be the greatest losers in the Hereafter.
3.0 RULING ON ONE WHO REJECTS A SAHEEH HADITH
Does the one who rejects a Saheeh hadith become a disbeliever? One of the brothers rejects some of the saheeh hadiths that are narrated in al-Bukhaari, Muslim and elsewhere, on the grounds that they contradict the Quran. What is the ruling on one who rejects a saheeh hadith? Does he become a disbeliever?
Answer
Praise be to Allah
Firstly:
The Prophet’s Sunnah is the second source of Islamic sharee‘ah. The revelation came down to the Prophet (blessings and peace of Allah be upon him) with the Sunnah as it came down to him with the Qur’an. The proof of that is the words of Allah, may He be exalted (interpretation of the meaning):
“Nor does he speak of (his own) desire.
It is but a revelation revealed” [Holy Quran chapter an-Najm 53:3-4].
Allah, may He be exalted, has enjoined upon the believers complete submission to the words of the Prophet (blessings and peace of Allah be upon him) and his hadith and rulings, to the extent that He, may He be glorified, swore by His divine self that whoever hears the words of the Prophet (blessings and peace of Allah be upon him), then rejects them and does not accept them, has nothing to do with faith at all. He, may He be glorified and exalted, said (interpretation of the meaning):
“But no, by your Lord, they can have no Faith, until they make you (O Muhammad (blessings and peace of Allah be upon him)) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission” [Holy Quran chapter an-Nisa’ 4:65].
Hence there was consensus among the scholars that whoever denies that the Sunnah constitutes shar‘i evidence in general terms, or rejects a hadith of the Prophet (blessings and peace of Allah be upon him – knowing that it is the words of the Prophet (lettings and peace of Allah be upon him) – is a disbeliever, who has not attained even the lowest level of Islam and submission to Allah and His Messenger.
Imam Is-haaq ibn Raahawayh (may Allah have mercy on him) said:
Whoever hears a report from the Messenger of Allah (blessings and peace of Allah be upon him) that he accepts as being sound, then rejects it, not by way of dissimulation (when he has no choice because of a threat), is a disbeliever. End quote
As-Suyooti (may Allah have mercy on him) said:
You should understand, may Allah have mercy on you, that whoever denies that the hadith of the Prophet (blessings and peace of Allah be upon him) constitutes shar‘i evidence – whether he denies a report that speaks of something that the Prophet (blessings and peace of Allah be upon him) said or did, if that hadith fulfils the conditions stipulated in usool al-hadith – has committed an act of disbelief that puts him beyond the bounds of Islam, and he will be gathered (on the Day of Resurrection) with the Jews and Christians, or with whomever Allah wills of the disbelieving groups. End quote.
Miftaah al-Jannah fi’l-Ihtijaaj bi’s-Sunnah (p 14)
Al-‘Allaamah Ibn al-Wazeer (may Allah have mercy on him) said:
Rejecting the hadith of the Messenger of Allah (blessings and peace of Allah be upon him) when one is aware that it is his hadith constitutes blatant disbelief. End quote.
Al-‘Awaasim wa’l-Qawaasim (2/274)
It says in Fataawa al-Lajnah ad-Daa’imah:
The one who denies that we should follow the Sunnah is a disbeliever, because he is expressing disbelief in Allah and His Messenger, and rejecting the consensus of the Muslims. End quote.
Fataawa al-Lajnah ad-Daa’imah (vol. 2, 3/194)
Secondly:
As for the one who rejects a hadith and does not accept it, denying that it is the words of the Prophet (blessings and peace of Allah be upon him), he is not like those who come under the first category. We understand that many followers of the new “enlightenment” trend – who have taken it upon themselves to judge the Prophet’s Sunnah on the basis of their views and affiliation – in fact, have not come up with anything new. Rather they are a continuation of the innovators who came before them, whose specious arguments the scholars quoted and took it upon themselves to refute them.
To these people and others like them we say:
Academic methodology dictates that we should examine several important matters before rejecting a hadith or denying that it is the words of the Prophet (blessings and peace of Allah be upon him). These conditions are as follows:
The first condition:
We should see whether there is a complete contradiction between what is mentioned in the hadith and what is mentioned in a Qur’anic text that is clear and unambiguous in meaning and not abrogated. We should emphasise here the condition of complete contradiction – and not just an apparent contradiction that may come to the mind of one who hastens to jump to conclusions when examining hadith. Perhaps those who are involved in denying the hadiths will agree with us on this condition, because most of the apparent contradictions that occur to many people are not contradictions in reality; rather they are mere speculation in the mind of the objector and it is possible, with deliberation and by examining the shades of meaning of different words, to answer the one who thinks that there is a contradiction, and demonstrate how the hadith is in harmony with the fundamentals and sublime aims of sharee‘ah. Whoever studies the book of al-‘Allaamah Ibn Qutaybah ad-Deenoori entitled Mukhtalif al-Hadith will realise how reckless many of them were in their denial of hadiths on the basis of the claim that they are not in accordance with the Qur’an, or that they contradict sound reasoning, but when Ibn Qutaybah mentions the correct explanation of these hadiths given by the scholars, it becomes clear that there is a sound interpretation for them that is in harmony with Islamic teachings, and that the notion that these hadiths contradict the Quran is based on corrupt understanding.
We ask these people and their ilk, who have the audacity to reject the Sunnah and cast aspersions on the hadiths of the Prophet (blessings and peace of Allah be upon him) without any academic methodology or acceptable critical guidelines, and without properly understanding the fundamentals of hadith science that they are talking about, the following:
Do you think that it is possible for a hadith to completely contradict the Holy Qur’an to the extent that the examiner may think that this hadith is not the words of the Prophet (blessings and peace of Allah be upon him), at the time when we see all the scholars of Islam, from the time of the Companions of the Messenger of Allah (blessings and peace of Allah be upon him) up until the present day, in agreement on accepting this hadith and commenting on it, interpreting it, quoting it as evidence and acting upon it?
Doesn’t rational thinking – on which they claim to base their argument – dictate that they should respect the consensus of specialists on the matter that is at the heart of their specialty?
Can anyone have the audacity to say that physicists, chemists, mathematicians, educationalists or economists, for example, have made a mistake if they agree on a matter – especially when the one who is objecting to them is not one of the specialists in that field; rather all that can be said is that he has read some articles about it or a few books along the lines of Science For Dummies or The Complete Idiot’s Guide to Science [i.e., books that offer a basic introduction to a field]?
The second condition:
There should be a weakness in one of the links of the isnaad that could have led to the mistake mentioned in the text.
Similarly, we think that this condition is in harmony with sound methodology and is a valid condition. No one should disagree on this point who understands anything about the principles of academic criticism. Denying that a text is the words of the Prophet (blessings and peace of Allah be upon him) should mean that there is a weak link in the chain of narration that led us to mistakenly believe that this hadith is the words of the Prophet (blessings and peace of Allah be upon him), when in fact it is not.
Imam ash-Shaafa‘i (may Allah have mercy on him) – who is prominent in terms of knowledge and faith, and was the first one to write on the topic of Usool Al-Fiqh – said:
If a hadith is narrated by trustworthy narrators from the Messenger of Allah (blessings and peace of Allah be upon him), then that is sufficient to regard it as a sound hadith.
Ikhtilaaf al-Hadith, in al-Umm (10/107).
And he said:
There is no other way to determine whether a hadith is sound or otherwise except by knowing how honest and trustworthy the narrators are, with the exception of very few hadiths.
Ar-Risaalah (para. 1099)
And he also said:
Muslims of good character are those who are good and sound in and of themselves… As for what they say and do, it is to be regarded as sound and acceptable, unless we find something in their actions that indicate otherwise. So we should be cautious with them in cases where their actions differ from what is expected of them.
Ar-Risaalah (para. 1029-1030); see also al-Umm (8/518-51 9)
After narrating some of the academic principles concerning this matter, which is something that he discussed a great deal in his various books, Imam ash-Shaafa‘i (may Allah have mercy on him) says that what he stated – some of which we have quoted here – is not the view of only a few scholars, or his own personal view; rather these are the principles on which there was consensus among the scholars who came before him. He says:
At the beginning of this book of mine, I quoted, in support of what I discuss of principles and guidelines, from a number of earlier scholars who had knowledge of the Qur’an and Sunnah, different scholarly opinions, analogy and rational thinking, and none of them differed with another. They said: This is the view of the scholars among the Companions of the Messenger of Allah, the Taabi‘een, and the generation who followed them, and it is our view. Whoever diverges from this path is, in our view, diverging from the path of the Companions of the Messenger of Allah (blessings and peace of Allah be upon him) and the path of the scholars who came after them, until the present day, and he is one of the people of ignorance. And all of them said: we cannot see anything but the consensus of the scholars in all regions, unanimously agreeing to regard as ignorant the one who departs from this path. And they – or most of them – went even further and expressed more stringent views with regard to the one who departs from this path, but there is no need to quote them here.
Ikhtilaaf al-Hadith, al-Umm (10/21). See also: ar-Risaalah (para. 1236-1249).
The first thing that the one who rejected a hadith that is attributed to the Prophet (blessings and peace of Allah be upon him) must do is research and find out the identity of the narrator who was mistaken in his transmission of this hadith. If the one who denies the hadith cannot find an acceptable reason in the isnaad for rejecting the hadith, then this indicates that he is mistaken in his methodology. It also indicates that it is essential to have another look and try to understand the hadith and the Qur’an and the aims and goals of sharee‘ah.
So how about if the hadith was narrated with the soundest isnaads on the face of the earth? How about if the hadith was narrated via many chains of transmission – as is the case with most of the hadiths that are rejected by the proponents of “enlightenment” – and from a number of the Sahaabah (may Allah be pleased with them)?
The third condition:
One should express his reservations about a hadith as a personal view based on his own reasoning, which may be right or wrong, and he should avoid stating his view as certainty, as if it is the correct view. He should also avoid making accusations against others who differ with him or casting aspersions on the intelligence of Muslim scholars. This applies in cases where there is a valid reason to hold such a view, and provided that one is qualified to speak about such matters and is proficient in the skills needed to understand and research them. A hadith may appear to be da‘eef (weak) to one scholar for a particular reason, but he should not speak in accusatory tones of those who accepted the hadith.
Whoever does not comply with these three conditions and persists in denying and rejecting the hadiths is exposing himself to grave danger, because it is not permissible for a Muslim to reach a conclusion that is not based on proper methodology and without following any guidelines, and criticise other scholars (who disagree with him), otherwise he may fall into sin and error.
Imam Ahmad (may Allah have mercy on him) said: Whoever rejects the hadith of the Messenger of Allah (blessings and peace of Allah be upon him) is on the brink of doom. End quote.
Al-Hasan ibn ‘Ali al-Barbahaari said:
If you hear a man casting aspersions upon a hadith or denying a hadith, or giving precedence to something else over a hadith, then suspect his commitment to Islam, for he is undoubtedly following whims and desires and innovation.
If you hear a man, when you quote a hadith, showing no interest in it on the basis that he only wants to hear quotations from the Qur’an, you should not doubt that he is a man who is following the path of the heretics, so get up and leave him, and bid him farewell. End quote.
Sharh as-Sunnah (113-119)
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Whatever the Messenger (blessings and peace of Allah be upon him) narrates from his Lord, it is obligatory to believe in it, whether we understand its meaning or not, because he is the most truthful one [namely the Prophet (blessings and peace of Allah be upon him)]. Whatever it says in the Qur’an and Sunnah, every believer must believe in it, even if he does not understand its meaning. End quote.
Majmoo‘ al-Fataawa (3/41)
And Allah knows best.
Source: Islam Q&A
4.0 REJECTING THE SUNNAH AND PRAYING BEHIND SOMEONE WHO DOES
Assalamalaykum wa rahmatulla wa barakatuh,
Question
My family is not very religious but I try to be, but am constantly mocked and ridiculed for trying to follow the sunnah of Prophet Muhammad and enjoining the right and forbidding the wrong. My family think I am extreme in my views because I hold hadith in high regard, whereas my father does not. He believes that a hadith explaining the commandments in the Qur'an, for example praying, should be followed, but those concerning matters outside of the Quern, for example prohibition of touching a female who is not your mehram, should not be followed. He has many other beliefs, but my question is this:
Is it permissible for me to pray behind him with him as the Imam? If not, is it permissible for me to pretend that I am praying so that he does not feel offended that I do not want to pray behind him? Because I have read in Quern that children should not hurt their parents, and one of the biggest sins in Islam is a child making his parents cry, and I feel that in telling him that I am not able to pray behind him, I would infact hurt him.
I eagerly await your response. Jazzakallahkhairum for your help.
Wa alaykum-as-salam wa rahmatulla wa barakatuh.
Answer
Al-hamdu lillaah.
The situation in which you are, dear brother, is certainly a difficult one. It is not easy to live with a father that has aberrations and perversities stemming from being misguided from the true path of ahl us-sunnah wal-jamaaah (the followers of the Quraan, Sunnah, and our pious predecessors). However, a Muslim is to anticipate and seek reward from Allaah for: being patient with and persevering in dealing with your father; and, being polite when counseling and showing him the truth of guidance, using appropriate and agreeable methods that do not give your father the impression that you are trying to show superiority or arrogance, or that you are belittling him. Instead, your father should feel that the advice is from a son that acknowledges and respects his position as his father, and that your concern is out of care and veneration., as the case was with Prophet Ibrahim (peace be upon him) when calling his father to the path of truth. Allaah the Most Glorious said in the Quraan (interpretation of the meaning):
When he (Ibrahim) said to his father: "O my father! Why do you worship that which hears not, sees not and cannot avail you in anything? O my father! Verily, there has come to me of knowledge that which has not come to you. So follow me; I will guide you to a straight path. O my father! Worship not Satan. Verily, Satan has been a rebel against the Most Beneficent (Allah). O my father! Verily, I fear lest a torment from the Most Beneficent (Allaah) overtake you, so that you become a companion of Satan ( in Hell-Fire)." He (the father) said: " Do you reject my gods, O Ibrahim? If you do not stop (this), I will indeed stone you. So get away from me safely before I punish you." Ibrahim said :" Peace be upon you. I will ask forgiveness of my Lord for you. Verily, He is unto me, ever most gracious. (Holy Quran chapter surat Maryam, 19:41-47)
Note that Prophet Ibrahim (peace be upon him) addressed his father in the most subordinate and most refined, courteous, and polite expression (abati in Arabic). Prophet Ibrahim (peace be upon him) did not say to him, "I am a scholar and you are ignorant"; instead, he said "There has come to me of knowledge (as a Prophet) that which has not come unto you." Ibrahim (peace be upon him) showed his concern and compassion towards his fathers well-being when he said, "O my father! Verily, I fear lest a torment from the Most Beneficent (Allaah) overtake you." When his father rejected the truth and threatened to stone him, Ibrahim (peace be upon him) replied in utmost politeness, "Peace be upon you," and promised him that he will pray to his Lord on his behalf for forgiveness. This is how a righteous son should advise his misguided father.
You also should know that rejecting or denying the Sunnah of our Prophet (peace be upon him) is an extremely grave matter; hopefully this subject will be covered in detail as a separate issue. In brief, if your father’s bidaah (innovation in religion) takes him out of the fold of Islam, then your prayers behind him is not valid since he would be a kafir (infidel, unbeliever). Such would be the case if, for example, he insists and persists in completely rejecting the sunnah in its entirety, even after the proof and evidence demonstrating and substantiating the truth and validity of the matter is presented to him. On the other hand, if your father’s bidaah does not take him out of the fold of Islam, such as the case of refusing to perform certain acts mentioned in the Quraan and Sunnah, then it is permissible to pray behind him and your prayers are sound, and Allaah knows best.
Addendum: Sheikh Muhammad ibn Salih ibn Uthaimeen has replied the following with regards to this question:
Denying (the
Sunnah) could be of two types: a denial with regards to interpretation or a
denial of rejection. If it is a denial of rejection, in the sense that one
might say, "Yes, I realize that the Prophet (peace be upon him) said this,
but I reject it and dont accept it," then the person is a kaafir
(unbeliever) and has committed apostasy. Thus, it would be impermissible to
pray behind him. If, on the other hand, it is a denial of interpretation, then
he is granted a respite, if the interpretation is possible and warranted by the
language, and he knows the sources of Islamic law and its resources. In this
case, it is not an act of kufr, but rather under the category of those who innovate
incorrect practices in the religion (if his interpretation is such). It would
be permissible to pray behind such a person, unless there is a beneficial
objective behind not doing so, such as deterring him from such opinions, so
that he may reconsider his mistaken interpretations. In this latter case, then
it would be preferable not to pray behind him (if such a beneficial effect
would be realized). Source: Sheikh Muhammed Salih Al-Munajjid
References
https://islamqa.info/en/answers/115125/ruling-on-one-who-rejects-a-saheeh-hadith
https://islamqa.info/en/answers/9067
https://islamqa.info/en/answers/20153
https://islamqa.info/en/answers/604,
https://islamqa.info/en/answers/13206
https://islamqa.info/en/answers/77243
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