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Do you know what is meant by 'stones' in Surat Al Baqarah if you interested in that so visit this link and you can learn many more things?

Surah Yusuf is the 12th chapter of the Quran and has 111 Ayahs. It is preceded by sūrah Hud and followed by Ar-Ra’d.

Introduction: This article has been written in form of question and answer. These questions are product of my Wahhabi mind. Questions are fairly basic and get complex as the article progresses. After question nine Wahhabi side in me kicked in and asked really tough questions and Sunni side replied with best of my knowledge and ability. Objective was that someone with basic knowledge of subject of innovation can read this and use it as a spring board for further study into subject. Question And Answer Session: Q1: What is innovation? Answer: Linguistically anything newly invented is innovation. Technically anything not explicitly stated by name/label in neither Quran nor it was by taught by Prophet (sallallahu alayhi wa aalihi was’sallam) is innovation. Q2: Is there a Shar’ri definition of innovation as opposed to linguistic definition of innovation? Answer: Yes, there are Shar’ri definitions of innovations but these definitions depend on type of innovation. Q3: How many types of innovations are there? Answer: Islam divides innovations into two major categories; i) praiseworthy ii) and blameworthy. Praiseworthy innovation is permissible and blameworthy is prohibited. Q4: What are the definitions of these two types of innovations? Answer: The definition of praiseworthy innovation is as follows: Any innovated practice/custom which has implicit evidence from Quran/Hadith. Other side of praiseworthy innovation is: Any innovated practice/custom which is composed of acts of worship, charity, preaching, and other Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) is praiseworthy innovation. Definition of blameworthy innovation is as follows: Anything innovated which does not have implicit evidence from Quran/Hadith. Other side of reprehensible innovation is: Any innovated practice/custom which is composed of Shirk, or Kufr, or engaging in Haram, or eating Haram, or any sinful activity is blameworthy innovation. Q5: What is implicit/indirect evidence in context of subject of innovation? Answer: Implicit/Indirect evidence fundamentally is corroborating activities in a custom/practice from Quran and Hadith. A properly corroborated practice/custom will be amalgamation of various Islamicly sanctioned practices. Q6: What type innovation is permissible? Answer: If an innovated practice is composed of, acts of worship, charity and other Islamicly sanctioned activities then it is permissible Q7: What type of innovation is prohibited? Answer: If an innovated practice is composed of acts which lead to Shirk/Kufr, engaging in or eating Haram and other sinful activities then the innovation is reprehensible. Q8: Will there be reward for engaging in praiseworthy innovations and punishment for blameworthy? Answer: Yes, there will be reward from Allah (subhanahu wa ta’ala) for engaging in praiseworthy innovations and punishment for acting upon blameworthy innovations. Q9: If an innovation is composed of islamicly sanctioned activities and Islamicly condemned activities then what would be the judgment regarding the innovation? Answer: The polytheists of Makkah performed Tawaf of Kabah naked and chanted a polytheistic Talbiyah. Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the companions to perform Tawaf with Ihram and corrected the Talbiyah to conform to Tawheed. Hence it would be appropriate to remove the aspects which contradict teaching of Islam and practice it with aspects which conform to teaching of Islam. Q10: Hadith indicates; every innovation is misguidance, [1] therefore Allah (subhanahu wa ta’ala) will not reward innovations/misguidance. Question is how can there be reward for [praiseworthy] innovation? Answer: Hadith of every innovation is misguidance is in context of misguiding innovation.[2] Misguiding innovations are those which contradicts teaching of Islam and every innovation which is composed of polytheistic, sinful, activities is [evil, reprehensible, blameworthy, erroneous, and] misguiding innovation. Reward is not based on the name of innovation but based on what it is composed of. Praiseworthy innovations are composed of Islamicly sanctioned activities such as Dua (i.e. supplication), Nawafil (i.e. optional prayers), Tilawah (i.e. recitation of Quran), Sadqah (i.e. optional charity), Bayanaat (i.e. speeches), and distribution of food to poor, family and friends. These are practices which are Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) hence reward is guaranteed. Engaging in these Sunnahs under a new name (i.e. Urs, Milad, and Khatam) does not make the practice of them a sinful activity. Q11: You have restricted the application of every invention is innovation [and] every innovation is misguidance, in context of blameworthy innovation. Is there any evidence for this interpretation of Hadith? Answer: The evidence for this Takhsees/interpretation is found in another Hadith where Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And whoever introduces a سُنَّةً سَيِّئَةً (i.e. reprehensible practice) that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] In another Hadith the word innovation (i.e. bidda) is used: "And whoever introduces an ضَلاَلَةٍ بِدْعَةَ (i.e. reprehensible innovation) with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] Based on these Ahadith it is clear that Islam recognises blameworthy innovations/practices. Hence in the Hadith of every invention is innovation, every innovation is misguidance, Prophet (sallallahu alayhi wa aalihi was’sallam) was stating about innovations which are Dhalalah/Say’yah. Only reprehensible innovations which are composed of Shirki/Kufri or sinful activities can earn displeasure of Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) and take the practitioner to hellfire. Q12: Is there evidence for the concept of ‘good innovation’ in religion of Islam? Answer: It has been narrated that Prophet (sallallahu alayhi wa aalihi was’sallam) said: "Whoever introduces a good Sunnah (i.e. practice) that is followed, he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest.” [Ref: Ibn Majah, B1, H203/209] In the Hadith recorded in Sahih Muslim Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have explicitly stated that one who introduces good Sunnah into religion of Islam, hadith: “He who introduced some good Sunnah (i.e. practice) in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] Note that in the above two Ahadith word Sunnah has been used but the meaning in context is obvious of innovation. To put it simply the Hadith means; he who introduced some good innovation into religion of Islam then the innovator and the followers would earn equal reward without their rewards being diminished in any way. There is Hadith in which Hazrat Umar (radiallah ta’ala anhu) gathered the companions under leadership of one Qari and remarked this was an excellent innovation: "I went out in the company of 'Umar bin Al-Khattab one night in Ramadan to the mosque and found the people praying in different groups. A man praying individually, or a man (i.e. Imam) praying with a small group behind him. So Umar said, in my opinion I would better collect these [people] under the leadership of one Qari. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked: هَذِهِ الْبِدْعَةُ نِعْمَ عُمَرُ قَالَ (i.e. What an excellent innovation this is) but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. [in those days] people used to pray in the early part of the night." [Ref: Bukhari, B32, H227] This statement of Hazrat Umar (radiallah ta’ala anhu) goes to establish that religion of Islam has place for praiseworthy innovations on basis of which he declared his innovation as excellent. Q13: Hadith records Prophet (sallallahu alayhi wa aalihi was’sallam) stated regarding newly invented innovations: « من أحدث في أمرنا هذا ما ليس منه فهو ردٌّ» Translation: "Whoever innovates something in this matter of ours (i.e. Allah and RasoolAllah) that is not part of it, will have it rejected." [Ref: Muslim, B18, H4266] In another Hadith it is stated: « وَمَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ » Translation: “He who does an act which we (i.e. Allah and RasoolAllah) have not commanded, will have it rejected (by Allah).” [Ref: Muslim, B18, H4267] It is apparent from both these Ahadith that all ‘praiseworthy’ innovated practices will be rejected by Allah (subhanahu wa ta’ala) yet you say they will be rewarded. Could you explain this contradiction? Answer: You have misunderstood the Ahadith of Prophet (sallallahu alayhi wa aalihi was’sallam). Suppose Yoga is made part of Islam as means of worshipping Allah (subhanahu wa ta’ala). Would this be valid form of worship in religion of Islam? Will Yoga be accepted by Allah (subhanahu wa ta’ala) and rewarded? Yoga is not Islamicly accepted mode of worship nor it was sanctioned by Allah (subhanahu wa ta’ala) and whosoever worships Allah (subhanahu wa ta’ala) employing it, will have his worship rejected. Rejected on the basis that Yoga is not from the Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) nor it is from commandments of Allah (subhanahu wa ta’ala). Regarding which is not from commandments of Allah (subhanahu wa ta’ala) nor from not his Sunnahs, Prophet (sallallahu alayhi wa aalihi was’sallam) has said: “He who does an act which we (i.e. Allah and RasoolAllah) have not commanded, will have it rejected (by Allah).” [Ref: Muslim, B18, H4267] "Whoever innovates something in this matter of ours (i.e. Allah and RasoolAllah) that is not part of it, will have it rejected." [Ref: Muslim, B18, H4266] Now coming to the praiseworthy innovated practices, as stated earlier are composed of acts of worship such as performing of optional prayers, recitation of Quran, supplication, and fasting. In addition, they consist of acts of charity, distribution of food, and are educational. All this is established from the Quran and Hadith, and many are Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) hence they will not be rejected and will be rewarded because these are good deeds. Allah (subhanahu wa ta’ala) says: “Indeed, this Qur'an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward.” [Ref: 17:9] “They believe in Allah and the Last Day, and they enjoin what is right and forbid what is wrong and hasten to good deeds. And those are among the righteous.” [Ref: 3:114] The Saliheen (i.e. righteous) are told of good return from Allah (subhanahu wa ta’ala): “Those who have believed and done righteous deeds - a good state is theirs and a good return.” [Ref: 13:29] Allah (subhanahu wa ta’ala) states those who do good Allah (subhanahu wa ta’ala) will not darken their faces nor they will be humiliated and they are people of paradise: “For them who have done good is the best [reward] and extra. No darkness will cover their faces, nor humiliation. Those are companions of paradise; they will abide therein eternally.” [Ref: 10:26] The reward on good deeds is promised by Allah (subhanahu wa ta’ala) and he has promised entry into paradise for those who do good. The innovations which are composed of acts of worship, charity, Islamic education are good deeds and will be rewarded and will be accepted in light of Quranic teaching. Q14: If one abstains from praiseworthy innovated practices is one sinful? Answer: The innovated practices such as celebration of birthday of Prophet (sallallahu alayhi wa aalihi was’sallam), wide range of Esal Al Sawab (i.e. sending of reward) practices, under various names/labels, all are optional. If one does not take part in them there is no blame of sin upon an individual. Q15: If one believes the indicated innovated practices are reprehensible is this sinful? Answer: Islam judges based on content and not on the label. These practices are made up of worship, charity and various other Sunnahs. Therefore to consider these practices sinful/blameworthy is to consider the Islamic acts of worship, charity and Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) as sinful/blameworthy. If one consider these innovated practices reprehensible/sinful due to his ignorance and lack of knowledge, without understanding what the implications of his belief are then one is heretic. If one fully understands the implications of his belief and deems the entire praiseworthy innovation as blameworthy/sinful. Including name and the components which make praiseworthy innovation as whole, such as acts of worship, charity and Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) then the person is guilty of disbelief, which invalidates belief in Islam. Q16: Salafism judges on label and based on the contents of practice. Both the name and components of practice have to be explicitly stated for it to be permissible. Hence if the name of practice is not found in the Quran and Hadith then according to Salafi methodology the practice is [reprehensible] innovation. How do you respond to this line of argument? Answer: Technically permissibility is not judged on explicit mention of name and methodology of an innovated practice. Explicit name and methodology of a practice is requested when one has to establish if a practice is Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) or not. Anyone asking for explicit evidence of name as well as methodology of an innovated practice to establish permissibility is foolish and unqualified to issue a judgment on aspects related to Islam. If permissibility is established based on name and the content then note that name of Sahih of Imam Bukhari (rahimullah alayhi ta’ala) has not been mentioned in Quran or in any Hadith and nor there is any explicit named reference for any other Hadith book. Should we prohibit the reading of Ahadith books because these collections are [reprehensible] innovations and warn people against reading these Ahadith books just on the basis that names of these Ahadith collections have not been stated in Ahadith of Prophet (sallallahu alayhi wa aalihi was’sallam)? [3] The label in Islam is not essential for establishing permissibility but the components which make a practice are essential for permissibility. Moving on, Allah (subhanahu wa ta’ala) states in Quran regarding the Christian monks that they invented monasticism: “Then We sent following their footsteps Our messengers and followed [them] with Jesus, the son of Mary, and gave him the Gospel. And We placed in the hearts of those who followed him compassion and mercy, and monasticism which they innovated We did not prescribe it for them except [that they did so] seeking the approval of Allah. But they did not observe it with due observance. So We gave the ones who believed among them their reward, but many of them are defiantly disobedient.” [Ref: 57:27] Allah (subhanahu wa ta’ala) goes on to state, the monks invented it to please Allah (subhanahu wa ta’ala) but they did not act upon their innovation as they should have. From among those who practiced monasticism and believed in the message of Prophet Isa (alayhis salaam) were rewarded by Allah (subhanahu wa ta’ala). This interpretation is supported by Hadhrat Ibn Abbas (radiallah ta’ala anhu): “(Then We caused Our messengers) one after the other (to follow in their footsteps) to follow Noah and Abraham from their respective offspring; (and We caused Jesus, son of Mary, to follow) these Messengers, (and gave him the Gospel, and placed compassion and mercy) towards each other (in the hearts of those who followed him). (But monasticism they invented) they built monasteries and cloisters to escape the sedition of Paul, the Jew. (We ordained it not for them) We did not enjoin monasticism upon them. (Only seeking Allah's pleasure) they did not invent it except to seek Allah's good pleasure, (and) had We enjoined it upon them (they observed it not with right observance) they would not have given it its right due. (So We give those of them who believe) among the monks (their reward) double for their faith and worship; these are the ones who did not contravene against the religion of Jesus. 24 among these were in the Yemen and when they heard of the Prophet (pbuh) they believed in him and joined his religion, (but many of them) of the monks (are evil-livers) disbelievers, these are the ones who went against the religion of Jesus.” [Ref: Tafsir Ibn Abbas, 57:27] This goes on to establish that the name and the practice of monasticism was innovated by the followers of Prophet Isa (alayhis salaam) but Allah (subhanahu wa ta’ala) still rewarded those who engaged in monasticism and still believed in teaching of Prophet Isa (alayhis salaam). Here we have approval of a practice which was not taught by Prophet Isa (alayhis salaam) with name or by method and yet those who adhered to it were rewarded. So based on this precedent we can judge that teaching of a practice by name is not fundamental to establish legitimacy. The verse establishes that if a practice (i.e. monasticism) is not taught [by name or methodology] neither prohibited [by name or methodology] and it is invented to please Allah (subhanahu wa ta’ala) and observed correctly the reward will be granted by Allah (subhanahu wa ta’ala). Q17: Allah (subhanahu wa ta’ala) has stated the religion of Islam has been completed: “This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion. But whoever is forced by severe hunger with no inclination to sin - then indeed, Allah is Forgiving and Merciful.” [Ref: 5:3] Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: "Whoever innovates something in this matter (i.e. religion) of ours (i.e. Allah and RasoolAllah) that is not part of it, will have it rejected." [Ref: Muslim, B18, H4266] The religion of Islam has been perfected and this means nothing else is required for guidance other than what is revealed by Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) has informed that innovation would be rejected. Considering this evidence, how can it be correct to believe that one can introduce a practice into Islam which would be rewarded? Answer: Messenger (sallallahu alayhi wa aalihi was’sallam) has stated: “He who introduced some good Sunnah (i.e. practice) in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] Therefore one cannot negate the permissibility of reward worthy innovations into Islam and to negate it is heretical and an innovation. Indeed the religion of Islam has been perfected and completed. One must understand that religion of Islam was perfected and completed with the Hadith which states an individual who introduces into Islam a good Sunnah will earn equal reward to those who follow his innovation. The perfection of Islam is not harmed by introduction of good Sunnahs into Islam and if it was affected in any way then the Messenger of Prophet (sallallahu alayhi wa aalihi was’sallam) would not have stated contrary to it. Innovations are recognized as later additions and it known that they were/are not part fundamental Islam which Prophet (sallallahu alayhi wa aalihi was’sallam) taught in his life time. It is also understood that these are not compulsory nor Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam). Q18: Now question is, why are they said to be part of Islam when it is given that they are not part of [fundamental teaching of] Islam which Prophet (sallallahu alayhi wa aalihi was’sallam) taught? Answer: Answer to this question has got to do with [logical] semantics therefore it is important one understands the forthcoming point properly. In Arabic language if something (i.e. y) attaches to a part then y would be referred as the part with which it is attached. As an example, Arabs say, his head turned grey, and by this the implied meaning is, his hair turned grey. Even Prophet (sallallahu alayhi wa aalihi was’sallam) used this method. A sign of judgment day is that thigh/leg would speak to a person. Note: the mobile phone is placed in trouser pockets hence it refers to it. Wahhabi sect’s true followers known as ISIS have called their Khariji state as an Islamic state. Question is why have they named it Islamic state? Did Allah (subhanahu wa ta’ala) label it ISIS in His book? Or did Allah (subhanahu wa ta’ala) permit the bloodshed, rape, pillage and destruction of lands of Muslims in His book? Or did Allah (subhanahu wa ta’ala) appoint Abu Bakr Al Baghdadi as Khalifah in His book? So why is it labelled Islamic State of Iraq and Syria? What is Islamic about it? A supporter of these people would argue it is called Islamic because it is based on precepts of Islam. [4] Demonstration of this principle is also obvious in regards to Qadiyanism also known as Ahmadiyyah. Qadiyaniyyah believe in Mirza Ghulam Ahmad (lanatulillah) as Prophet and therefore are out of fold of Islam. Technically Qadiyanism is an independent religion. Yet they are counted amongst the deviants sects of Islam and example of this is at IslamQA Wahhabi website. From these examples we have a principle, y which is connected to or based on z is considered part of z. Using the principle we come to understanding that, innovations are said to be part of Islam because they are based on teaching of Islam and connected to teaching of Islam due to practices which make up an innovation. Hence it is clear that praiseworthy innovations are not part of fundamental Islam which Prophet (sallallahu alayhi wa aalihi was’sallam) taught but are said to be part of Islam because the foundation of activities is from Islam. Hence these innovated practices do not go against the belief that Islam is perfected and completed. Q19: And what need is there for [praiseworthy] innovations when all that we need to enter paradise is what Prophet (sallallahu alayhi wa aalihi was’sallam) taught? Answer: It must be said that the book of Allah (subhanahu wa ta’ala) and the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) is enough for guidance and success in this earthly life and in hereafter. Q20: So then there is no need for [praiseworthy] innovations, is it? Answer: Note, all praiseworthy innovations are composed of Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam). Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) are an example of good deed which he has set to follow, and evidence of this is: "Indeed, in the Messenger of Allah, a good example [of deeds] has been set for the one who seeks Allah, and the Last Day, and [for one who] thinks constantly about Allah." [Ref: 33:21] Emulating Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) itself is a good deed and Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) are good deeds with which Allah (subhanahu wa ta’ala) is pleased with. Prophet (sallallahu alayhi wa aalihi was’sallam) has stated that Muslims should do good deeds properly, sincerely and moderately, evidence of it is this: “Narrated Aisha: The Prophet said, "Do good deeds properly, sincerely and moderately, and receive good news, because one's good deeds will not make him enter Paradise." [Ref: Bukhari, B76, H474] Also in another Hadith he instructed to do good deeds within ones capacity because Allah (subhanahu wa ta’ala) rewards without tiring, and following Hadith is evidence: “Do [good] deeds within your capacity because Allah never gets tired of giving rewards till you get tired of doing good deeds." [Ref: Bukhari, B21, H251] Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) are part of praiseworthy innovations and his Sunnahs are examples of good deeds, and we are instructed to do good deeds. There is no fundamental need for praiseworthy innovations but these innovations serve an important purpose and that is of accumulating good deeds. Q21: Is there a Shar’ri obligation to act on these [praiseworthy] innovations? Answer: There is absolutely no Shar’ri obligation upon any Muslim to take part in praiseworthy innovations. These praiseworthy innovations are optional practices if practiced then praiseworthy innovations bring reward if avoided bring no blame. Q22: So when there is no need for praiseworthy innovations, nor there is any Shar’ri obligation to act on them, and we can go to paradise without engaging in these [praiseworthy] innovations then why should we create them and why would Prophet (sallallahu alayhi wa aalihi was’sallam) create room for[praiseworthy] innovations? Answer: I will begin by answering your last question first. Allah (subhanahu wa ta’ala) and his beloved Prophet (sallallahu alayhi wa aalihi was’sallam) were aware that no religion remains pure and eventually the teachings of Prophets are distorted as time progresses. As such principles were introduced into Islam and part of these principles is principle of good innovation in Islam being rewarded, and bad innovations being sinful. Based on which his followers can take part in reward worthy practices that emerge after him and discard the sinful innovations. Coming to your first question, even though Muslims do recognize the concept of introducing praiseworthy innovations into Islam yet we do not introduce praiseworthy innovations into Islam at will. If we acted on the principle as given by Prophet (sallallahu alayhi wa aalihi was’sallam) then there would have been countless praiseworthy innovations composed of Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam). So even we the Muslims recognize the need to holding to Islam which Prophet (sallallahu alayhi wa aalihi was’sallam) taught in his life time and understand there is no need for praiseworthy innovations. Incase a praiseworthy innovation is introduced we judge based on the principle which Prophet (sallallahu alayhi wa aalihi was’sallam) taught and as a matter of principle we do not reject praiseworthy innovations because Prophet (sallallahu alayhi wa aalihi was’sallam) has told of reward for engaging in them. In short, we should not introduce praiseworthy innovations and our focus should be the fundamental Islam which Prophet (sallallahu alayhi wa aalihi was’sallam) taught. If a praiseworthy innovations is introduced then as Muslims we should not oppose it because as told by Prophet (sallallahu alayhi wa aalihi was’sallam), it is reward worthy. Q23: Coming to those [praiseworthy] innovations which have been passed on by our ancestors such as celebrating the birthday of Prophet (sallallahu alayhi wa aalihi was’sallam). Why is so much emphasis put on these [praiseworthy] innovations? Answer: The Khawarij oppose the Muslims because they deem the praiseworthy innovations to be reprehensible innovations and tell Muslims that if they engage in the praiseworthy innovations they will burn in hell. Yet Prophet (sallallahu alayhi wa aalihi was’sallam) has told of equal reward for the one who introduces and those who follow his footsteps. Allah (subhanahu wa ta’ala) states: “You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” [Ref: 3:110] One can forbid wrong in three ways, use physical force, speak out against it, or declare it in heart to be wrong. Note, the Khawarij prohibit praiseworthy innovations and declare them as sinful and this is wrong because they oppose what Prophet (sallallahu alayhi wa aalihi was’sallam) taught.[5] We are obliged by the verse of Quran to forbid the Khawarij from declaring something good to be sinful. So we the Muslims speak out against the heretical methodology of Khawarij and their heretical understandings. Sign of best nation from mankind is that they enjoin what is good and we also partake in the right/good innovations because taking part in such innovations also a form of opposition to the Khawarij. Q24: How can the dispute about [praiseworthy] innovations be resolved in your understanding? Answer: Idealistic absolute reconciliation is not possible between the Muslims and Khawarij due to fundamental differences in methodology. If Khawarij accept that the words of Prophet (sallallahu alayhi wa aalihi was’sallam) have jawami al kalim (i.e. short phrase bearing widest meanings) nature and if their understanding of Ahadith on subject of innovation is corrected then the dispute with Khawarij can be resolved in favor of Muslims. Q25: You don’t believe the definitions of innovation have something to do with the differences? Answer: The Muslims divide innovation into two major categories: praiseworthy and blameworthy. Praiseworthy is which is based on teaching of Quran and Sunnah, and blameworthy is which contradicts the teaching of Allah (subhanahu wa ta’ala) and RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Muslim scholars also purposed the definition of innovation which now is bench mark of Khawarij. In this methodology of innovation anything which is not supported from teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) with explicit or implied evidence was an innovation. Note in their terminology when a practice is declared as an innovation, it means reprehensible innovation, and praiseworthy innovations were declared as Sunnahs in this methodology.[6] The Khawarij removed condition of implicit evidence (i.e. Ijthadi evidence) and made explicit evidence as the criteria for judging permissibility especially against Muslims. Therefore with minor adjustments this definition can be reconciled with Islamic methodology but in Khariji belief system there is no room for introducing good Sunnah into Islam hence the definition will not be altered to conform to definition of early Islamic scholarship. The difference in definitions of innovations by itself is really significant. The understanding of Ahadith relating to subject of innovation is cause of these definitions and depending on how Ahadith are understood the definition and principles surrounding are derived. So for correct definition the proper understanding of Ahadith relating to subject of innovation is fundamental requirement. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “Jabir b. Abdullah said: When Allah's Messenger (may peace he upon him) delivered the sermon, his eyes became red, his voice rose, and his anger increased so that he was like one giving a warning against the enemy and saying: "The enemy has made a morning attack on you and in the evening too." He would also say: "The Last Hour and I have been sent like these two." And he would join his forefinger and middle finger; and would further say: "The best of the speech is embodied in the Book of Allah, and the best of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is misguidance." He would further say: I am more dear to a Muslim even than his self; and he who left behind property that is for his family; and he who dies under debt or leaves children (in helplessness), the responsibility (of paying his debt and bringing up his children) lies on me." [Ref: Muslim, B4, H1885] - [2] "And whoever introduces an ضَلاَلَةٍ بِدْعَةَ (i.e. reprehensible innovation) with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] - [3] Please note, permissibility is stated to be only established if name and content both are stated if one of the two is missing then according to Salafi methodology the innovated practice is [reprehensible] innovation. - [4] Note, these people have nothing do with religion of Islam. Wahhabi’s are all upon the methodology of Khawarij and about Khawarij Prophet (sallallahu alayhi wa aalihi was’sallam) said they are people of Kufr. - [5] “That is because they opposed Allah and His Messenger. And whoever opposes Allah - then indeed, Allah is severe in penalty.” [Ref: 59:4] “Do they not know that whoever opposes Allah and His Messenger - that for him is the fire of Hell, wherein he will abide eternally? That is the great disgrace.” [Ref: 9:63] - [6] Not Sunnah in meaning of Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but Sunnah in meaning of good reward worthy Sunnah: “He who introduced some good Sunnah (i.e. practice) in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466]

Introduction: Shaikh Abu Rumaysah wrote an extensive article in which he presented his sects Khariji understanding on subject of innovation. Part of this article is dedicated to refuting arguments which Muslims present to refute his understanding of innovation. At explanation number three he attempts to explain the Hadith from Sahih of Imam Muslim (rahimullah alayhi ta’ala) regarding followers of good Sunnah being rewarded equal to one who introduced it. Briefly, his position on this Hadith is to be understood according to context, and that charity was already part of Islam hence the phrase was uttered for sake of reviving a Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam), and this principle is not for introduction of praiseworthy innovations. His position will be judged from Islamic perspective so the truth of matter is revealed for the Muslims. An Invitation To Access Evidence And Dialogue: In the beginning of the article the writer/compiler Abu Hanna wrote why this article was penned. There is mention of many accusations hurled against them, which is of no interest of servant. The author of first statement continued to write: “We ask the brothers and sisters to look for the 'clear argument', to consider the evidence that is provided herein. Do not let this article be a cause for creating more fitna (trials), but instead an opportunity to see a way forward for some reconciliation.” He continues to write: “If you do disagree with this article, then let this be a chance to start a dialogue between us and you rather than a war of words. You know our evidence, please show us yours and let us approach the issue with the scholastic behavior of our predecessors.” As a Muslim one cannot agree with the content of article because it contradicts words of Prophet (sallallahu alayhi wa aalihi was’sallam), and is based on distortion of clear and emphatic teaching of Prophet (sallallahu alayhi wa aalihi was’sallam). Hence it is in spirit of fair academic sincere dialogue, servant will present the Islamic approach to understanding the set of Ahadith in question. We are commanded to change the evil in following ways: “Whoever among you sees an evil action and can change it with his hand (by taking action), let him change it with his hand. If he cannot do that, then with his tongue (by speaking out); and if he cannot do that, then with his heart (by hating it and feeling that it is wrong), and that is the weakest of faith.” [Ref: Ibn Majah, B36, H4013] And if writing can be considered internet form of speech then the most befitting way to rectify the misguidance is by writing a response pointing to misguidance. The objective is, to guide to path of Islam, neither to humiliate nor to hurt the feelings of those who follow the path contrary to Prophetic teaching. Effort has been made to maintain an academic decorum, but if there is slip, then servant humbly requests; you bare it knowing companions suffered far greater for sake of religion of Islam then a stinging word. Servant ends with: “Remember that at times, due its inherent power the truth can be somewhat painful at first, but acceptance and submission to it is ultimately the objective of every sincere student of knowledge. As Allah the Truth says (what means), "Nay, we fling down the truth against falsehood so it smashes through its mind, and behold, it vanishes." “[Ref: Surah al-Anbiya 21:18] If Allah (subhanahu wa ta'ala) permits the author of this article will be notified and given opportunity to respond. Any beneficial developments will be published on the forum. Articles On This Subject Which Support Islamic Position: Prophet (sallallahu alayhi wa aalihi was’sallam) gave many principles in numerous Ahadith which are in a specific context but those principles are generally applied by Muslims and Khawarij to judge all modern issues. The following article shows Khariji sectarian bias remains in regards to Ahadith of good Sunnah but the generality of Ahadith is maintained in other Ahadith, here. Yet Khawarij only restrict the principles given in the Ahadith of good Sunnah to their context because these Ahadith establish legitimacy of introducing praiseworthy innovations into Islam and tell of reward for emulating these Sunnahs. Next one demonstrates that the words of Prophet (sallallahu alayhi wa aalihi was’sallam) can be taken literally and interpreted, and both methodologies are valid, and presents Islamic position, here. Also by contextualizing Ahadith can negate the generality and this means all principles which Prophet (sallallahu alayhi wa aalihi was’sallam) are according to the context and cannot be used as a guiding principle outside of contextual relevance as demonstrated, here. It is established from Hadith that word Sunnah is being used in meaning of innovation and the benefit of this is that it eliminates the argument; the Ahadith of good Sunnah are about reviving Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam), here. Lastly another article argues words of Prophet (sallallahu alayhi wa aalihi was’sallam) are part of revelation and regarding revelation Prophet (sallallahu alayhi wa aalihi was’sallam) said that it is jawami al kalim in nature (i.e. meaning shortest expression with vast meanings). Therefore the principles which Prophet (sallallahu alayhi wa aalihi was’sallam) gave in Ahadith of good Sunnah and bad Sunnah are short but express vast meanings. For these principles to be in line with jawami al kalim nature they must not be restricted to context but all valid interpretations must be accepted. May they be historical, contextual, and intertextual, here. Full Explanation Of Shaikh Abu Rumaysah: The Hadith: “He who sets a good Sunnah in Islam, there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards; and he who sets in Islam an evil Sunnah, there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.” [Ref: Muslim, B5, H2219] The evidence that they derive from this hadith is that people can invent new practices in Islam which are either good or bad. Of course, if they were to take the hadith in its full context then it is not possible to derive this meaning. The context of the hadith states that a group of poor people came to the Prophet (sallallahu alayhi wa sallam) so he asked those around him to give charity, but no one came forward - so much so that signs of anger could be discerned on the face of RasoolAllah (sallallahu alayhi wa sallam), so one of the companions stepped forward and gave charity, so the Prophet (sallallahu alayhi wa sallam) said the above hadith. Firstly, the word 'Sunnah' which is used in this hadith cannot be understood to mean the Sunnah of RasoolAllah (sallallahu alayhi wa sallam), because that would imply that there is something bad in the Sunnah; rather it is to be understood in its linguistic meaning of 'practice’. Secondly, this action the companion did was not something new in Islam, since giving charity was already legislated from the very first days of Islam; rather he was simply implementing it, so the statement of the Prophet (sallallahu alayhi wa sallam) "a good Sunnah" was said at a time when the people were reluctant to give charity, so one man started to give the charity and others followed him in it. Thus, he revived a Sunnah at a time when the people were reluctant to practice it, and this is the meaning of "a good Sunnah” Hence, in the early works of 'Aqeedah, this hadith was included under the chapter headings, "The reward of the one who renews the Sunnah." [For example Sharh Usool I'tiqaad 1/50] The meaning of "a bad Sunnah" is similar. It is renewing or starting something that the Shari’ah has already declared to be bad, and the Prophet (sallallahu alayhi wa sallam) gave the example of the two sons of Adam (alayhis salaam wa 'alaa nabiyina), one killing the other. So upon the murderer was the sin of the killing and the sin of all those that killed after him, without their sins being reduced. Thirdly, the hadith uses the terms 'good' and 'bad', and the Shari’ah has already defined in its totality all that is good and all that is bad. This is what is pointed to in the statement of Imam ash-Shaafi'ee in his refutation of Istihsaan (declaring something to be good) when he said, "Whoever declares something to be good, he has declared it part of Shari’ah." [Ref: ar-Risala][!] [Ref: MuslimConverts] The Hadith In Discussion: “Jarir bin Abdullah reported that some desert Arabs clad in woolen clothes came to Allah's Messenger. He saw them in sad plight as they had been hard pressed by need. He (the Holy Prophet) exhorted people to give charity, but they showed some reluctance until (signs) of anger could be seen on his face. Then a person from the Ansar came with a purse containing silver. Then came another person and then other persons followed them in succession until signs of happiness could be seen on his (sacred) face. Thereupon Allah's Messenger said: He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their being diminished in any respect.” [Ref: Muslim, B34, H6466] Key Points Of Shaikh Abu Rumaysah’s Explanation: i) Statement of Hadith in discussion is to be understood in the context of historical event. ii) Word Sunnah is not in meaning of Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but in linguistic meaning of practice. iii) The charity was part of Islam even before the event took place. iv) Companion of Prophet (sallallahu alayhi wa aalihi was’sallam) implemented the charity when people were reluctant. v) He revived a Sunnah/the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) by giving charity. Key Points Of Hadith Of Sahih Muslim: i) Poor people came to Masjid Nabvi belonging to tribe of Mudar. ii) Prophet (sallallahu alayhi wa aalihi was’sallam) gave khutbah (i.e. speech) reminding the companions about their bond with one another through Prophet Adam (alayhis salaam)[1] and exhorted them to give charity. iii) Companions were reluctant which angered Prophet (sallallahu alayhi wa aalihi was’sallam) and signs of it showed on his face. iv) A companion came with purse of silver and donated it. This started a chain reaction and all companions contributed according to their capacity. This continued until signs of happiness Prophet (sallallahu alayhi wa aalihi was’sallam) were visible on his face. v) Prophet (sallallahu alayhi wa aalihi was’sallam) told of equal reward for one who sets/introduces a good Sunnah in Islam and those who follow this good Sunnah. Meaning Of Word Sunnah In Hadith Of Good And Bad Sunnah: Both of us agree, word Sunnah in Hadith of bad Sunnah in literally means way and practice. Shaikh Abu Rumaysah has stated: “… the word 'Sunnah' which is used in this hadith cannot be understood to mean the Sunnah of RasoolAllah (sallallahu alayhi wa sallam), because that would imply that there is something bad in the Sunnah; rather it is to be understood in its linguistic meaning of 'practice’.” If the word Sunnah is considered in context of the phrase, he who introduced a bad Sunnah into Islam, then implication of this is; bearing of burden being told is for something which is not already part of Islam. Note innovation is not part of Islam hence the word way/practice is in meaning of innovation. A Hadith from Tirmadhi which has exactly same meaning uses the word Bid’ah (i.e. innovation) instead of Sunnah (i.e. practice), here: “ And if anyone introduces a misguiding innovation with which Allah and His Messenger are not pleased then he gets a sin like the sins of those who observe it and nothing is deducted from the sins of the people.” [Ref: Tirmadhi, B39, H2677] This establishes part of Hadith of Muslim (i.e. bad Sunnah) is about innovation and note both parts of Hadith of Muslim (i.e. good Sunnah and bad Sunnah) are grammatically exactly same apart from words which give each principle a distinctive meaning. Therefore in the Hadith of Muslim the word Sunnah phrase, good Sunnah, is in meaning of innovation. To strengthen the Islamic position note, if the word Sunnah is considered in context of the phrase, he who introduced a good Sunnah into Islam, then implication of this is; reward being told is for something which is not already part of Islam innovation is not part of Islam hence the word way/practice is in meaning of innovation. Good Sunnah Is Reviving Which Is Already Part Of Islam: Considering the following part of quote: “Second, this action the companion did was not something new in Islam, since giving charity was already legislated from the very first days of Islam; rather he was simply implementing it, so the statement of the Prophet (sallallahu alayhi wa sallam) "a good Sunnah" was said at a time when the people were reluctant to give charity, so one man started to give the charity and others followed him in it. Thus, he revived a Sunnah at a time when the people were reluctant to practice it, and this is the meaning of "a good Sunnah.” And considering the following: “The meaning of "a bad Sunnah" is similar [to good Sunnah]. It is renewing or starting something that the Shari’ah has already declared to be bad …” I have come to conclusion that brief position of Shaikh Abu Rumaysah would be two possibilities: i) Meaning of a good Sunnah is renewing or reviving something that the Shari’ah has already declared to be good. ii) Meaning of a good Sunnah is renewing or reviving something that the Shari’ah has already made part of Islam. Question for Shaikh, is reciting Salat (i.e. sallallahu alayhi wa aalihi was’sallam) after mentioning Prophet (sallallahu alayhi wa aalihi was’sallam) a good Sunnah? You will agree it is good Sunnah. Did Allah (subhanahu wa ta’ala) or Prophet (sallallahu alayhi wa aalihi was’sallam) declare this as good Sunnah? Is reciting Salat after mentioning Prophet (sallallahu alayhi wa aalihi was’sallam) part of Islam? No it isn’t! Yet you agreed it is a good Sunnah. The people of knowledge know; reciting Salat after mentioning of Prophet (sallallahu alayhi wa aalihi was’sallam) was started by Imam Ma’lik (rahimullah alayhi ta’ala) and this practiced continued to be enjoined by Muslims ever since. There is reward for Imam Ma’lik (rahimullah alayhi ta’ala) due to starting this good Sunnah and those who follow his example, according to following: “He who introduces a good Sunnah in Islam, there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B34, H6466] Point to note is, your definition of good Sunnah is invalid. Introducing good Sunnah into Islam does not mean reviving a prophetic Sunnah rather it means something which was not part of Islam but is made part of Islam via Ijtihad. Claiming Of Reviving Prophetic Sunnah Of Charity: Ahadith record Prophet (sallallahu alayhi wa aalihi was’sallam) exhorted the companions to give charity, here: “Jarir bin Abdullah reported that some desert Arabs clad in woolen clothes came to Allah's Messenger. He saw them in sad plight as they had been hard pressed by need. He (the Holy Prophet) exhorted people to give charity, but they showed some reluctance until (signs) of anger could be seen on his face. Then a person from the Ansar came with a purse containing silver. Then came another person and …” [Ref: Muslim, B34, H6466] There was no need of reviving of prophetic Sunnah of charity. It was alive amongst them, and Messenger (sallallahu alayhi wa aalihi was’sallam) was alive, encouraging good and forbidding evil. Reviving is of those prophetic Sunnahs which have been erased from the memory of Muslims, and reviving of prophetic Sunnahs is only after death of Prophet (sallallahu alayhi wa aalihi was’sallam), here: "I am ready to know O Messenger of Allah!" He said: "That indeed whoever revives a Sunnah from my Sunnah which has died after me, then for him is a reward similar to whoever acts upon it without diminishing anything from their rewards." [Ref: Tirmadhi, B39, H2677] "I heard the Messenger of Allah say: 'Whoever revives a Sunnah of mine that dies out after I am gone, he will have a reward equivalent to that of those among the people who act upon it, without that detracting from their reward in the slightest." [Ref: Ibn Majah, B1, H210] Shaykh interpreted the reluctance of companions to give charity has death of prophet Sunnah. Reluctance of companions to give charity cannot be interpreted to mean prophetic Sunnah of giving charity was dead amongst them and which needed reviving. Burden of proof is upon Shaykh to establish; prophetic Sunnah of giving charity was forgotten/dead in life time of Prophet (sallallahu alayhi wa aalihi was’sallam) which was being revived by companion. As for the Islamic position, servant has already established it with evidence. Note, there was no need for reviving the prophet Sunnah of giving charity because it was known to companions and by establishing this position the basis of Abu Rumaysah’s argument has been refuted. Hence the literal meaning of prophet words in Hadith of, whoever introduces good Sunnah in Islam, stands: “He who introduces a good Sunnah in Islam, there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B34, H6466] Companion Introduced Nothing New Into Islam: He writes: “…this action the companion did was not something new in Islam, since giving charity was already legislated from the very first days of Islam; rather he was simply implementing it …” Prophet (sallallahu alayhi wa aalihi was’sallam) said: “He who introduces a good Sunnah in Islam, there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B34, H6466] So my question is, the first person who initiated the donation process what was his contribution to Islam? Note, the words of Prophet (sallallahu alayhi wa aalihi was’sallam) are clear that one who introduces a good practice in Islam he will get reward equal to those who follow his Sunnah. By giving charity he merely initiated a process of giving charity and he did not introduce this practice into Islam because charity and giving charity was already part of Islam. Companion Revived A Prophetic Sunnah: He writes further: “… so the statement of the Prophet (sallallahu alayhi wa sallam) "a good Sunnah" was said at a time when the people were reluctant to give charity, so one man started to give the charity and others followed him in it. Thus, he revived a Sunnah at a time when the people were reluctant to practice it …” Abu Rumaysah saying that he revived a Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) by being the first one to donate does not fit the statement of Prophet (sallallahu alayhi wa aalihi was’sallam). If the words of Prophet (sallallahu alayhi wa aalihi was’sallam) were, he who introduces a good Sunnah of Islam, then the context would fit the statement of Prophet (sallallahu alayhi wa aalihi was’sallam) but the words of Prophet (sallallahu alayhi wa aalihi was’sallam) are: he who introduces a good Sunnah in Islam. Note the Hadith states, one who introduces a good Sunnah in Islam and implication of which is; the Sunnah being introduced into Islam is not part of it already. Therefore the arguments that this statement of Prophet (sallallahu alayhi wa aalihi was’sallam) was about reviving the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) is incorrect. The position of Abu Rumaysah; this statement of Prophet (sallallahu alayhi wa aalihi was’sallam) is to be understood in the historical context is proven wrong. It is wrong on the basis that this statement is about which is not part of Islam and the companion only initiated charity which was part of Islam. Hadith Was Part Of Reviving A Sunnah: He wrote: “Thus, he revived a Sunnah at a time when the people were reluctant to practice it, and this is the meaning of "a good Sunnah” Hence, in the early works of 'Aqeedah, this hadith was included under the chapter headings, "The reward of the one who renews the Sunnah." [For example Sharh Usool I'tiqaad 1/50] Answer to this is; there are two components of the following Hadith, one is introducing into Islam [which is not part of it already] and the other is connected with reviving good/bad innovated Sunnah, here: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their being diminished in any respect.” [Ref: Muslim, B34, H6466] The Hadith has an innovating component and reviving component, and it was part of reviving corpus cause of reviving component. It is due to foolishness that one ignores the following part of Hadith: “… He who introduced some good practice in Islam …”, and is only focusing at the following part only: “… which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect, …” Also note, reviving component of the Hadith is connected with innovating component of Hadith hence it means, those who revive the newly introduced practice into Islam will have equal reward to one who introduced it. Hence it was part of reviving corpus not because of reviving Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but it was in such collections due to reviving newly introduced Sunnah into Islam. Bad Sunnah Is Renewing Which Is Already Declared Bad: He wrote: “The meaning of "a bad Sunnah" is similar. It is renewing or starting something that the Shari’ah has already declared to be bad …” According to Shaikh Abu Rumaysah meaning of bad Sunnah is renewing something which Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) already declared sinful/bad. Question for Shaikh, could you guide me to a verse of Quran or Hadith in which pole dancing almost naked in presence of none family males is declared bad/sinful? No! I didn’t think you could quote me a Hadith or Ayah either but is watching pole dancing bad/sinful or not? Sinful! Has the Shari’ah already declared it bad? An honest answer is, no! Point here is pole dancing is not renewing which Shari’ah has declared bad/sinful but it is still bad and this refutes your position, quoted above. Another question, was oral ###### declared bad by Allah (subhanahu wa ta’ala) or by Messenger (sallallahu alayhi wa aalihi was’sallam)? No! Is oral ###### bad or not? Bad![2] Has the Shari’ah declared oral ######, bad? Another honest and truthful answer is, no! The point is renewing or starting something Shari’ah has already declared to be bad is not the definition of bad Sunnah. Engaging in something which Shari’ah has declared bad, is sinful. Bad Sunnah is, a Sunnah which is introduced into religion of Islam and is composed religious/non-religious activities but component of which is engaging in Haram, or Shirk, or Kufr. To explain this with an example, filthy rich money-Shaikh goes to perform Hajj. He takes with him the finest quality wine bottles, 20k a piece. An imported infidel butler and the money-Shaikh is accompanied by 10 of the sluttiest sluts of Europe in sluttiest clothes possible. Monkey-Shaikh is fit as a fiddle but he is carried by these sluttiest sluts on a throne made out of gold thread embroidery and on his head is diamond crown. His sluts carry him around the Kabah for first Tawaf, and the butler pours the fine wine in glass for him. He sips bit by bit until second Tawaf begins and butler being professional pours the second glass of cold fine wine. The money-Shaikh ends his seventh Tawaf with his seven glass of fine wine. His behavior becomes a yardstick for filthy rich Arabs and all emulate his Sunnah closely as they can. Now question is, is this renewing or starting something which Shari’ah has declared bad, or is it a new bad Sunnah? It is a new bad Sunnah into religion of Islam. Will money-Shaikh earn the equal sin of those who follow his newly invented reprehensible Sunnah? Damn right he will because Prophet (sallallahu alayhi wa aalihi was’sallam) said: “And he who introduced some evil Sunnah in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their being diminished in any respect.” [Ref: Muslim, B34, H6466] Important point here is that principle is not just for historical context but it is to be applied generally to all new reprehensible innovations/practices. The Issue Of Relevance Of Second Sentence Of Statement: Now if the first sentence of good Sunnah in Islam was said in context of historical event then it must be that the second sentence was also in context of historical event. The second sentence of Prophet (sallallahu alayhi wa aalihi was’sallam) statement is: “And he who introduced some evil Sunnah in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their being diminished in any respect.” [Ref: Muslim, B34, H6466] What is the reprehensible Sunnah which the companions introduced which resulted in Prophet (sallallahu alayhi wa aalihi was’sallam) telling them that they will be bearing the burden of introducing evil Sunnah? Shaikh Abu Rumaysah does not answer this question but instead he interprets the Hadith out of the context. An educated estimation would be that his response would be as follows: companions were eliminating the Sunnah of giving charity in the way of Allah (subhanahu wa ta’ala) due to their reluctance and this was evil Sunnah. Does this statement apply to all types of reprehensible Sunnahs or just the one you pointed out? If he says to all types of reprehensible Sunnahs then note he has taken this statement out of historical context. This statement was in context of reluctance to give charity according to his methodology hence it can only be applied to similar event. If he was to interpret it generally he is going against his own position of interpreting the Hadith according to context, and he did go against his own principle. He interpreted the second sentence of the Hadith in light of Hadhrat Adam’s (radiallah ta’ala anhu) son murdering his brother, he wrote: “The meaning of "a bad Sunnah" is similar. It is renewing or starting something that the Shari’ah has already declared to be bad, and the Prophet (sallallahu alayhi wa sallam) gave the example of the two sons of Adam (alayhis salaam wa alaa nabiyina), one killing the other. So upon the murderer was the sin of the killing and the sin of all those that killed after him, without their sins being reduced.” This establishes that Shaikh Abu Rumaysah interpreted the Hadith and went against what he complained about in the beginning of his response (i.e. words of Hadith are interpreted out of context). If the context was so fundamental to understanding the statements of Hadith in discussion why would he leave it and interpret it with Hadith of son of Adam (alayhis salaam)? Point here is; context is important but the principles are not limited restricted to the context only. Interpretation Of Bad Sunnah Critically Analyzed: Prophet (sallallahu alayhi wa aalihi was’sallam) said: "Whenever a person is murdered unjustly, there is a share from the burden of the crime on the first son of Adam for he was the first to start the tradition of murdering." [Ref: Bukhari, B55, H552] It is clear that son of Prophet Adam (alayhis salaam) was the first person to start murder and one who follows his footsteps receives equal sin to him and this agrees with the following principle: “And he who introduced some evil Sunnah in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their being diminished in any respect.” [Ref: Muslim, B34, H6466] Note the word underlined here: “And he who introduced some evil Sunnah in Islam which had been followed subsequently …” This points to reprehensible Sunnah which was not part of Islam before but is being made part of Islam by son of Adam (alayhis salaam). Murder was an evil Sunnah which did not exist prior to incident mentioned in Hadith of Bukhari. In this context the meaning of Hadith of Bukhari compliments the following perfectly: And he who introduced some evil Sunnah in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without their being diminished in any respect.” [Ref: Muslim, B34, H6466] Hence if a bad practice is introduced in Islam then continuously revived by others then all those who renew it are equally sinful for emulating it and son of Prophet Adam (alayhis salaam) did introduce a bad Sunnah of murder which was without a precedent. Therefore this incident of Bukhari is proof of Islamic position not Khariji position because an evil Sunnah is introduced and then followed. And in part of good Sunnah the Shaikh Abu Rumaysah’s position is that nothing new was introduced only an old practice was revived. Note he wrote meaning of bad Sunnah is similar to good Sunnah: The meaning of "a bad Sunnah" is similar. It is renewing or …” If this is indeed the case then companion must have introduced a good Sunnah into Islam which was not part of it prior to the event. The Companion Introduced An Innovation Into Islam: The companion acted on the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) amongst reluctant group of people. It maybe that it was first occasion where the companions were reluctant to give charity to their fellow Muslims. Hence he is the first one to give charity amongst reluctant people, and this can be deemed as a good Sunnah, and in context of reluctance of companions, and in context of being first companion stepping up to give charity, Prophet (sallallahu alayhi wa aalihi was’sallam) said: “He who introduces a good Sunnah in Islam, there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B5, H6466] Implication of which would be that in context of reluctance of all companions Prophet (sallallahu alayhi wa aalihi was’sallam) termed the action of companion as a good Sunnah in Islam. This explanation holds to the literal meaning of statement of Prophet (sallallahu alayhi wa aalihi was’sallam) and keeps in touch with the historical event. Also note, Prophet (sallallahu alayhi wa aalihi was’sallam) introduced the concept of charity in Islam and those who follow his example will have reward. With both interpretations a Sunnah is being introduced into Islam which is followed by others or revived by others. The Issue Of Context And Generality: Sa’d bin Ubada (radiallah ta’ala anhu) is reported to have said: "If I saw a man with my wife, I would strike him (behead him) with the blade of my sword." In context of this Prophet (sallallahu alayhi wa aalihi was’sallam) said: "You people are astonished at Sa`d's Ghira. By Allah, I have more Ghira than he, and Allah has more Ghira than I …” He continued to inform us: “… and because of Allah's Ghira, He has made unlawful shameful deeds and sins done in open and in secret. And there is none who likes that the people should repent to Him and beg His pardon than Allah, and for this reason He sent the warners and the givers of good news.” [Ref: Bukhari, B93, H512] In the context of Sa’d bin Ubada’s statement the following words mean, Allah (subhanahu wa ta’ala) has prohibited adultery [which is a sin] done openly or secretly: “He has made unlawful shameful deeds and sins done in open and in secret.” Yet these words are not restricted to context but apply to all shameful deeds [according to Shari’ah] and sins. Even though the words can be interpreted according to context yet generality of these words remains intact allowing for application of these words to other shameful and sinful actions. Note, the words of Prophet (sallallahu alayhi wa aalihi was’sallam) quoted in Hadith do not entirely fit the context but do have some connection with context. In similar fashion the following words of Prophet (sallallahu alayhi wa aalihi was’sallam) have relevance to context because reviving a practice (i.e. of giving charity) by engaging in it by others is part of Hadith: “He who introduces a good Sunnah in Islam, there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B5, H6466] This statement of Prophet (sallallahu alayhi wa aalihi was’sallam) does not entirely fit into context like statement of shameful deeds but has loose connection with context. And similar to Hadith of shameful deeds the generality of meaning of the statement cannot be negated because the statement begins with, he who introduced a good Sunnah in Islam, which is indication that reward being told further on is for a practice which is not already part of Islam. An Exhortation To One Who Distorts Prophetic Words: It was Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) to give general guidance relating to an event but provide a principle on basis of which the Muslims can judge issues which are were not addressed by Prophet (sallallahu alayhi wa aalihi was’sallam). The principle of good Sunnah and bad Sunnah are part of these principles and to limit and restrict their understanding to an era, or a people, or event, takes away from Muslims a source of guidance. The one who negates the generality of these words, opposes what the Prophet (sallallahu alayhi wa aalihi was’sallam) said about his Prophetic words: "I have been sent with the shortest expressions bearing the widest meanings, and …” [Ref: Bukhari, B52, H220] The principles of good and bad Sunnah carry wide range of meanings which your sectarian entrenched mind cannot comprehend and refrain from what your intellect cannot grasp and fear Allah (subhanahu wa ta’ala) and not oppose His beloved Messenger (sallallahu alayhi wa aalihi was’sallam). Allah (subhanahu wa ta’ala) has stated about such people: “And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination.” [Ref: 4:115] You have no excuse, neither of lack of knowledge, nor of those who are in state of oblivion and as a reminder note the following words of Prophet (sallallahu alayhi wa aalihi was’sallam), here: "The best speech is Allah's Book and the best guidance is the guidance of Muhammad." [Ref: Bukhari, B73, H120] The guidance of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) is in form of principles and his guidance is best guidance. He has told of reward for one who brings into Islam good innovation and for those who follow this innovated Sunnah has declared equal reward. Allah (subhanahu wa ta’ala) has stated: "It is not fitting for the believing man nor for the believing woman, that whenever Allah and His Messenger have decided any matter, that they should have any other opinion." [Ref: 33:36] Believe in Allah (subhanahu wa ta’ala) as he was to believed, and accept the guidance of Prophet (sallallahu alayhi wa aalihi was’sallam) as it was to be accepted, and have no opinion over the verdict of Messenger of Allah (subhanahu wa ta’ala). Conclusion: It is true the statement of Prophet (sallallahu alayhi wa aalihi was’sallam) about good Sunnah into Islam can be loosely interpreted in light of the historical context but the statement itself establishes its generality which allows multiple interpretations, including literal. To force the historical context upon a statement which is general, and to restrict the generality, and to reject the generality based on context is heretical. As matter of principle, a general statement can be interpreted in a context but it cannot be limited by the contextual interpretation, neither the generality can be altered due to contextual interpretation. The generality remains unaffected by contextual interpretations or theological expositions. Footnotes: - [1] Alterations have been made into the text. The first alteration is the text of Hadith in discussion has been inserted instead of paraphrased translation with reference. Salawat have been bracketed and some Arabic words have been capitalized and spelling of the words has been altered also. The last part of the content has been omitted because it was not connected with explanation of Hadith in discussion. There may be other alterations but none effects the original meaning of content. - [2] “Mundhir bin Jarir reported on the authority of his father: While we were in the company of the Messenger of Allah in the early hours of the morning, some people came there (who) were barefooted, naked, wearing striped woolen clothes, or cloaks, with their swords hung (around their necks). Most of them, nay, all of them, belonged to the tribe of Mudar. The color of the face of the Messenger of Allah underwent a change when he saw them in poverty. He then entered (his house) and came out and commanded Bilal (to pronounce Adhan). He pronounced Adhan and Iqima, and he (the Holy Prophet) observed prayer (along with his Companion) and then addressed (them reciting verses of the Holy Qur'an): '" 0 people, fear your Lord, Who created you from a single being" to the end of the verse," Allah is ever a Watcher over you" (iv. 1). (He then recited) a verse of Sura Hashr:" Fear Allah. and let every soul consider that which it sends forth for the morrow and fear Allah" (lix. 18). (Then the audience began to vie with one another in giving charity.) Some donated a dinar, others a dirham, still others clothes, some donated a sa' of wheat, some a sa' of dates; till he (the Holy Prophet) said: (Bring) even if it is half a date. Then a person from among the Ansar came there with a money bag which his hands could scarcely lift; in fact, they could not (lift). Then the people followed continuously, till I saw two heaps of eatables and clothes, and I saw the face of the Messenger glistening, like gold (on account of joy). The Messenger of Allah said: He who sets a good Sunnah in Islam, there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards; and he who sets in Islam an evil Sunnah, there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.” [Ref: Muslim, B5, H2219] - [3] It is bad due to implicit evidence of following Hadith: “… and because of Allah's Ghira, He has made unlawful shameful deeds and sins done in open and in secret.” [Ref: Bukhari, B93, H512]

Introduction: According to Ahadith the collection of Quran into a single book was a praiseworthy innovation. Shaikh Abu Rumaysah of Salafi/Wahhabi sect believes otherwise and has penned/typed a refutation against Muslims. Apart from citing clear evidence which establishes the companions considered the collection of Quran in single book format as a good Sunnah servant will also directly address the key points of Shaikh Abu Rumaysah. This topic has already has been addressed in another article, here. Shaikh Abu Rumaysah’s Written Material: “The collection of the Qur'an into one book after the death of Rasulallah (sallallaahu alayhi wa sallam) and the statement of Abu Bakr, "How can we do that which was not done by the Prophet sallallaahu 'alayhi wa sallam." [Ref: Bukhari] The proof, according to them, being that the companions collected the Qur'an in a book form after the time of the Prophet (sallallahu alayhi wa sallam) without him enjoining it. Hence it being an innovation which the companions agreed upon as being good. Upon closer examination this is actually evidence against these people, not for them. When Umar (radiallah ta’ala anhu) came to Abu Bakr (radiallah ta’ala anhu) and said that the Qur'an had to be collected as a book. He did not argue on the basis of bid'ah hasanah, rather he argued on the basis of necessity because many of the people who had memorized the Qur'an by heart were being martyred. Therefore the Qur'an was in danger of being lost and hence it had to be collected in book form. When Abu Bakr (radiallah ta’ala anhu) replied, he did not say, "Oh yes I agree with you, this is a bid'ah hasanah," Rather he argued that the Prophet (sallallahu alayhi wa sallam) did not do this, so how could they? It was only after the necessity was made clear to him that he agreed. So, in conclusion, the collection of the Qur'an as a book was something the companions agreed upon due to necessity, not considering it to a good bid'ah.” [Ref: MuslimConverts] Hadith On Subject Of Compiling Quran In Book Format: “Narrated Zaid bin Thabit: Abu Bakr sent for me owing to the large number of casualties in the battle of Al-Yamama, while `Umar was sitting with him. Abu Bakr said: `Umar has come to me and said, 'A great number of Qaris of the Holy Qur'an were killed on the day of the battle of Al-Yamama, and I am afraid that the casualties among the Qaris of the Qur'an may increase on other battle-fields whereby a large part of the Qur'an may be lost. Therefore I consider it advisable that you should have the Qur'an collected.' I said, 'How dare I do something which Allah's Messenger did not do?’ Umar said: هُوَ وَاللَّهِ خَيْرٌ (i.e. By Allah, it is good). `Umar kept on pressing me for that till Allah opened my chest for that for which He had opened the chest of `Umar and I had in that matter, the same opinion as `Umar had." Abu Bakr then said to me (Zaid), "You are a wise young man and we do not have any suspicion about you, and you used to write the divine inspiration for Allah's Messenger. So you should search for the fragmentary scripts of the Qur'an and collect it (in one Book)." Zaid further said: By Allah, if Abu Bakr had ordered me to shift a mountain among the mountains from one place to another it would not have been heavier for me than this ordering me to collect the Qur'an. Then I said (to `Umar and Abu Bakr), "How can you do something which Allah's Messenger did not do?" Abu Bakr said, هُوَ وَاللَّهِ خَيْرٌ (i.e. By Allah, it is beneficial.) Zaid added: So he (Abu Bakr) kept on pressing me for that until Allah opened my chest for that for which He had opened the chests of Abu Bakr and `Umar, and I had in that matter, the same opinion as theirs. So I started compiling the Qur'an by collecting it from the leafless stalks of the date-palm tree and from the pieces of leather and hides and from the stones, and from the chests of men (who had memorized the Qur'an). I found the last verses of Sirat-at-Tauba: "Verily there has come unto you an Apostle (Muhammad) from amongst yourselves--' (9.128/129) from Khuza`ima or Abi Khuza`ima and I added to it the rest of the Sura. The manuscripts of the Qur'an remained with Abu Bakr till Allah took him unto Him. Then it remained with `Umar till Allah took him unto Him, and then with Hafsa bint `Umar.” [Ref: Bukhari, B89, H301] Judge By Revelation And What Prophet Taught: Companions of Prophet (sallallahu alayhi wa aalihi was’sallam) judged, and the Muslim scholars continue to judge by what Allah (subhanahu wa ta’ala) has revealed, and what Prophet (sallallahu alayhi wa aalihi was’sallam) explained thereof. Prophet (sallallahu alayhi wa aalihi was’sallam) provided principles which help the scholars of Islam to issue rulings regarding issues which have not been directly addressed by Allah (subhanahu wa ta’ala), or by Prophet (sallallahu alayhi wa aalihi was’sallam). The collection of Quran in book format was one such issue which was not instructed by Allah (subhanahu wa ta’ala) neither by the Prophet (sallallahu alayhi wa aalihi was’sallam). Hence the basis of collecting the Quran had to be established via ijtihadi reasoning which requires in-depth knowledge about the principles which can be employed to aid correct understanding. Something About The Hadith Quoted Above: Readers should be aware that Ahadith do not always provide comprehensive account of the events which they are narrating. Sometime a Hadith is briefed by a narrator, and in another version of Hadith, another narrator may add more detail. Sometimes details are completely eliminated. Hadith of Hadhrat Umar (radiallah ta’ala anhu) suggesting gathering of fragments to compile a book indicates part of material is not narrated and evidence of this is found in the following: “Umar kept on pressing me for that till Allah opened my chest for that for which He had opened the chest of `Umar and I had in that matter, the same opinion as `Umar had." [Ref: Bukhari, B89, H301] As far as my knowledge, there is no detailed account of what Hadhrat Umar (radiallah ta’ala anhu) said to Hadhrat Abu Bakr (radiallah ta’ala anhu) to convince him it is good to compile Quran as a book. Surely, he did not repeat again and again: هُوَ وَاللَّهِ خَيْرٌ“, until he annoyed Hadhrat Abu Bakr (radiallah ta’ala anhu) to submission. He must have argued his case employing prophetic guidance as evidence to strengthen his case. What is sure, whatever his argument was it was based on teaching of Prophet (sallallahu alayhi wa aalihi was’sallam). And Hadhrat Umar’s (radiallah ta’ala anhu) pressing Hadhrat Abu Bakr (radiallah ta’ala anhu) was not in form of violence. The Islamic Position On Gathering Of Quran As A Book: After battle of Al Yamama which was fought against the Musailmah the liar Hadhrat Umar (radiallah ta’ala anhu) approached Hadhrat Abu Bakr (radiallah ta’ala anhu) and suggested that Quran be collected in book format. Hadhrat Abu Bakr replied to him by asking: “How dare I do something which Allah's Messenger did not do?” It is important to point out his reluctance was not due to his disinterest in preserving Quran, or spreading of message of Islam. His not wanting to collect the fragmentary Quran into a single book has to be understood in light of subject of innovation and his reluctance was due to his fear of introducing a reprehensible innovation. In simple language Hadhrat Abu Bakr (radiallah ta’ala anhu) said, how can he dare to innovate something, such as collecting of Quran in a book, which the Messenger (sallallahu alayhi wa aalihi was’sallam) did not do? Hadhrat Umar (radiallah ta’ala anhu) reasons with him by saying: “Umar said: هُوَ وَاللَّهِ خَيْرٌ (i.e. By Allah, it is good/beneficial).” Note, such high caliber companions would judge all instances of their life by what Allah (subhanahu wa ta’ala) revealed, and what Prophet (sallallahu alayhi wa aalihi was’sallam) had taught. Therefore statement of Hadhrat Umar (radiallah ta’ala anhu) has to be understood in light of teaching of Prophet (sallallahu alayhi wa aalihi was’sallam). Islamic position is, that Hadhrat Umar (radiallah ta’ala anhu) was aware of the following statement of Prophet (sallallahu alayhi wa aalihi was’sallam) and on basis of this he argued collection of Quran is [Sunnah] Khayr (i.e. good), here: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect..” [Ref: Muslim, B34, H6466] And his persistence paid and Hadhrat Abu Bakr (radiallah ta’ala anhu) eventually realized the importance of collecting Quran and recognized collecting Quran is good Sunnah, and commissioned it. Shaikh Abu Rumaysah Argument Against Islamic Position: Shaikh presents position of Muslims on subject of gathering of Quran into a book format: “The proof, according to them, being that the companions collected the Qur'an in a book form after the time of the Prophet (sallallahu alayhi wa aalihi was'sallam) without him enjoining it.” Then he goes on to present the position of Muslims in his own words: “Hence it [is] being an innovation which the companions agreed upon as being good.” Responding the position Shaikh continues to writes: “Upon closer examination this is actually evidence against these people, not for them.” Shaikh’s closer inspection yields that Hadhrat Umar (radiallah ta’ala anhu) argued on basis of necessity and not on grounds of Bid’ah/Sunnah Hasanah, here: “When Umar (radiallah ta’ala anhu) came to Abu Bakr (radiallah ta’ala anhu) and said that the Qur'an had to be collected as a book. He did not argue on the basis of bid'ah hasanah, rather he argued on the basis of necessity because many of the people who had memorized the Qur'an by heart were being martyred. Therefore the Qur'an was in danger of being lost and hence it had to be collected in book form.” Shaikh cites death of companions as being possible cause of Quran being lost and states this was the reason on basis of which fragmentary Quran had to be gathered in book format with intention of preserving Quran. Issue Of Danger Of Quran Being Lost Due To Death Qaris: Shaikh argued Hadhrat Umar (radiallah ta’ala anhu) suggested gathering of fragmentary Quranic texts to compile a book because he feared the Quran maybe lost and this is established from the text of Hadith in discussion: “… and I am afraid that the casualties among the Qaris of the Qur'an may increase on other battle-fields whereby a large part of the Qur'an may be lost.” [Ref: Bukhari, B89, H301] Other alternatives to compiling were also available, such as assigning new roles to the Hufadh in battle field rather than combative roles, or encouraging others to memorize to Quran, including the children and women folk. Death of seventy Hufadh was not major loss of lives to threaten disappearance of book of Allah (subhanahu wa ta’ala) because there were thousands who had memorized the Quran in life of Prophet (sallallahu alayhi wa aalihi was’sallam). If there was ever chance of such disappearance, Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) would have provided precise instructions for its compilation into book format. In fact Allah (subhanahu wa ta’ala) took the responsibility of preserving the Quran Himself: “Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian.” [Ref: 15:9] Hadhrat Umar (radiallah ta’ala anhu) thought about disappearance of Quran but maybe not realized the possibility of textual corruption and variant readings. Compiling Quran in book format the Quran was exposed to new dangers. The issue of preservation of Quran was by writing is not definitive because the Jews had Taurah written yet it has been completely distorted and lost. Written or memorization both were risk based and both came with benefits. Memorization, hard copies or combination of both, none of these were sure guarantee for preservation of Quran. Even if the written route was not taken, and Quran only had been committed to memory, deaths of Hufadh, or persecution would cause the Quran to be lost because Allah (subhanahu wa ta’ala) would not allow his promise to be falsified. Hadhrat Umar (radiallah ta’ala anhu) had good intention and Allah (subhanahu wa ta’ala) will reward him according to his intention and the good he achieved will earn him great reward. Yet it must be said, ground of his justification was invalid. Compiling Of Quranic Fragments Into Book Is Part Of Islam: First of all, Shaikh himself quoted a statement of Imam Shafi (rahimullah alayhi ta’ala) which is also being presented, here: "Whoever declares something to be good, he has declared it part of Shari’ah." [Ref: ar-Risaala] Hadhrat Umar (radiallah ta’ala anhu) declared gathering of Quranic fragments into one book as something good and evidence of it is here: “I said to `Umar, "How can you do something which Allah's Apostle did not do?" `Umar said: هَذَا وَاللَّهِ خَيْر. (i.e. By Allah, this is good.) `Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which `Umar had realized." [Ref: Bukhari, B61, H509] In other words, Hadhrat Umar (radiallah ta’ala anhu) declared gathering of Quran into book format as a matter of Shari’ah. Note law of Shari’ah is Islam. Therefore what is part of Shari’ah cannot be judged on basis of necessity alone, and cannot be made part of religion of Islam on basis of necessity. There has to be a mechanism in Islam which allows it to be introduced into religion and if Allah (subhanahu wa ta’ala) permits it will be established. Necessity In Religion Is Not Mother Of Do Thou As You Wilt: Every necessity has to be met with ways which religion of Allah (subhanahu wa ta’ala) has permitted. A man fought extremely well against the polytheists in a war but Prophet (sallallahu alayhi wa aalihi was’sallam) had informed the companions he will be in hell. Eventually he was injured and could not tolerate pain and committed suicide hence earning hell fire for eternity.[1] His requirement was to alleviate the extreme pain he is suffering and this necessitated medicine not suicide. Point here is, that necessity by itself is not valid basis of doing something. Hadhrat Umar (radiallah ta’ala anhu) introduced into Islam, or it should be said, Hadhrat Umar (radiallah ta’ala anhu) made part of Shari’ah something which was not part of it. How could it be accepted by Hadhrat Abu Bakr (radiallah ta’ala anhu) and how could he argue to compile fragments of Quran when there was no basis for making something part of religion in Shari’ah? Both these companions and generally all of the companions all agreed upon it because there was something in prophetic guidance which allowed it to be introduced into Islam. Statement Of Hadhrat Abu Bakr Is Evidence Against Position Of Muslims: Shaikh writes the incident mentioned in the Hadith is evidence against the Muslim position: “Upon closer examination this is actually evidence against these people, not for them.” Servant speculates Shaikh wrote the following underlined which he deemed evidence against us: “When Abu Bakr (radiallah ta’ala anhu) replied, he did not say, "Oh yes I agree with you, this is a bid'ah hasanah," Rather he argued that the Prophet (sallallahu alayhi wa sallam) did not do this, so how could they? It was only after the necessity was made clear to him that he agreed.” Shaikh is referring to the following words of Hadhrat Abu Bakr (radiallah ta’ala anhu) found in above quoted Hadith: "How can you do something which Allah's Messenger did not do?" [Ref: Bukhari, B89, H301] Firstly, question needs to be asked, why are these words against us? If these words are against us because Hadhrat Abu Bakr (radiallah ta’ala anhu) was asking, how he could introduce a Sunnah which Prophet (sallallahu alayhi wa aalihi was’sallam) did not introduce then please inform me how could he agree to innovation being made part of religion on basis of necessity? Did Prophet (sallallahu alayhi wa aalihi was’sallam) say, on basis of necessity one can introduce innovation, and on basis of necessity innovation will be accepted? If necessity legitimizes actions which Prophet (sallallahu alayhi wa aalihi was’sallam) did not do then necessity is mother of all innovations. Coming to necessity argument, doing good deeds is a necessity to gain mercy of Allah (subhanahu wa ta’ala) on day of judgment. Celebrating birth day of Prophet (sallallahu alayhi wa aalihi was’sallam) is amalgamation of Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam). Due to necessity of doing good deeds, celebration of Prophet’s (sallallahu alayhi wa aalihi was’sallam) should be agreed by you, but do you? Secondly, if statement of Hadhrat Abu Bakr (radiallah ta’ala anhu) was not something which you considered against us but considered the argument which you based on it (i.e. argument of necessity) then answer the following question: Do you agree that Hadhrat Abu Bakr (radiallah ta’ala anhu) was asking, how can I introduce an innovation which Prophet (sallallahu alayhi wa aalihi was’sallam) did not introduce as Sunnah. You’re very learned, and hopefully reasonable, and confidence is high enough to say, your learn-ship will agree his reluctance was due fearing that he may be introducing an innovation. In this context, considering your position of necessity forcing Hadhrat Abu Bakr (radiallah ta’ala anhu) to agree with Hadhrat Umar (radiallah ta’ala anhu) means he agreed that necessity is valid ground for introducing an innovation. This was the reason on which servant speculated that meat of matter against the Muslim position was the statement of Hadhrat Abu Bakr (radiallah ta’ala anhu) and it is because of this that the circle starts again with: How could he agree to innovation being made part of religion on basis of necessity? Did Prophet (sallallahu alayhi wa aalihi was’sallam) say, on basis of necessity one can introduce innovation, and on basis of necessity innovation will be accepted? Answering The Questions On Behalf Of Muslims: Necessity of compiling fragmentary Quran into a single book format by itself is fine understanding but the context in which the Shaikh presents lacks the proper foundation from Sunnah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Our Shaikh cannot present the foundation because if he does so the dispute will be no more. There is no Hadith in which Prophet (sallallahu alayhi wa aalihi was’sallam) has explicitly stated one can introduce innovation into to religion on basis of necessity because in religion of Islam necessity is not basis of making something permissible or impermissible. Prophet (sallallahu alayhi wa aalihi was’sallam) did say: “Messenger of Allah said, "Whoever guides someone to virtue will be rewarded equivalent to him who practices that good action." [Ref: Muslim, B1, H173] “Whoever introduces a good practice that is followed, he will receive its reward and a reward equivalent to that of those who follow it, without that detracting from their reward in their slightest.” [Ref: Ibn Majah, B1, H203] If one judges fairly, one can see Hadhrat Umar (radiallah ta’ala anhu) guided Hadhrat Abu Bakr (radiallah ta’ala anhu) to good deed by reasoning with him to compile Quran from fragments and from memory of Hufadh hence he will be rewarded. Both these companions worked together and reasoned with another companion who was then given the task of compile Quran from texts as well as memory of Hufadh. So a good Sunnah was introduced and those who read from this compiled Quran all earn equal reward to the one who compiled, and the one who initiated the idea, and the one who ordered the task to be carried out, and those who helped. Tackling The Key Points Of Shaikh By Horns: Shaikh believes, Hadhrat Umar (radiallah ta’ala anhu) and Hadhrat Abu Bakr (radiallah ta’ala anhu) none of them believed gathering fragmented Quran into a book is a good innovation and this is misguided understanding. The Ahadith record Hadhrat Umar (radiallah ta’ala anhu) said: “I said to `Umar, "How can you do something which Allah's Apostle did not do?" `Umar said: هَذَا وَاللَّهِ خَيْر. (i.e. By Allah, this is good.) `Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which `Umar had realized." [Ref: Bukhari, B61, H509] Another version has the following words: “Then I said (to `Umar and Abu Bakr), "How can you do something which Allah's Messenger did not do?" Abu Bakr said, هُوَ وَاللَّهِ خَيْرٌ (i.e. By Allah, it is beneficial.) Zaid added: So he (Abu Bakr) kept on pressing me for that until Allah opened my chest for that for which He had opened the chests of Abu Bakr and…” [Ref: Bukhari, B89, H301] Note, he declared the compiling the Quran from fragmentary and memory as Khayr. This word is very important because it was used by Prophet (sallallahu alayhi wa aalihi was’sallam) in context of innovating Sunnah Khayr (i.e. good Sunnah) in the following two Ahadith: “Whoever initiates a Sunnah خَيْرًا (i.e. good Sunnah) that is followed, he will receive a perfect reward for that, and a reward equivalent to that of those who follow it, without that detracting from their reward in the slightest. " [Ref: Ibn Majah, B1, H204] “Messenger of Allah said: "Whoever starts a سُنَّةَ خَيْرٍ (i.e. good Sunnah) which is followed, then for him is a reward, and the likes of their rewards of whoever follows him, there being nothing diminished from their rewards." [Ref: Tirmadhi, B39, H2675] This is clear proof that Hadhrat Umar (radiallah ta’ala anhu) was guiding Hadhrat Abu Bakr (radiallah ta’ala anhu) toward these Ahadith. Hadhrat Abu Bakr’s Reluctance And Hadhrat Umar’s Justification: When seventy Hufadh died in battle of Al Yamama then Hadhrat Umar approached and urged Hadhrat Abu Bakr to compile the Quran from various sources to preserve it. Hadhrat Abu Bakr (radiallah ta’ala anhu) replied: “How dare I do something which Allah's Messenger did not do?” [Ref: Bukhari, B89, H301] He said this because he feared introducing a reprehensible innovation into religion of Islam regarding which Prophet (sallallahu alayhi wa aalihi was’sallam) has said: "And whoever introduces an بِدْعَةَ ضَلاَلَةٍ (i.e. reprehensible innovation) with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] Regarding the ones who introduced the reprehensible innovation and those who follow it Prophet (sallallahu alayhi wa aalihi was’sallam) said: “And whoever introduces a سُنَّةً سَيِّئَةً (i.e. reprehensible practice) that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] Hadhrat Umar (radiallah ta’ala anhu) replied by saying that this is a Khayr: “Therefore I consider it advisable that you should have the Qur'an collected.' I said, 'How dare I do something which Allah's Messenger did not do?’ Umar said: هُوَ وَاللَّهِ خَيْرٌ (i.e. By Allah, it is good). `Umar kept on pressing me for that till Allah opened my chest for that for …” [Ref: Bukhari, B89, H301] By he was referring to those Ahadith which state about Sunnah Khayr being good and reward worthy: “Whoever initiates a Sunnah خَيْرًا (i.e. good Sunnah) that is followed, he will receive a perfect reward for that, and a reward equivalent to that of those who follow it, without that detracting from their reward in the slightest. " [Ref: Ibn Majah, B1, H204] “Messenger of Allah said: "Whoever starts a سُنَّةَ خَيْرٍ (i.e. good Sunnah) which is followed, then for him is a reward and the likes of their rewards of whoever follows him, there being nothing diminished from their rewards." [Ref: Tirmadhi, B39, H2675] In other words he told Hadhrat Abu Bakr (radiallah ta’ala anhu) that the task of compiling Quran is a good Sunnah which is reward worthy. One version uses the word Sunnah Salihah to mean good Sunnah: "Jarir b. 'Abdullah reported Allah's Messenger as saying: The servant does not introduce سُنَّةً صَالِحَةً (i.e. good practice) which is followed after him. The rest of the hadith is the same." [Ref: Muslim, B34, H6468] Yet another version has the words Sunnah Hasanah: “He who introduces a فِي الإِسْلاَمِ سُنَّةً حَسَنَةً (i.e. good practice in Islam), there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B34, H6466] Note, the Hadith states, he who introduces into Islam, this is indication that what is being introduced is not already part of Islam, and what is not part of Islam is innovation.[2] It was this proof which convinced Hadhrat Abu Bakr (radiallah ta’ala anhu) that compiling Quran was introducing good Sunnah/Bid’ah into Islam. Conclusion: Hadhrat Umar (radiallah ta’ala anhu) debated with Hadhrat Abu Bakr (radiallah ta’ala anhu) to persuade him to compile Quran from various sources. Hadhrat Abu Bakr (radiallah ta’ala anhu) was reluctant due to fearing innovation but Hadhrat Umar (radiallah ta’ala anhu) managed to persuade him to commission the collection of Quran on grounds of it being a Sunnah Khayr (i.e. good Sunnah). Wama alayna ilal balaghul mubeen Muhammed Ali Razavi Footnotes: - [1] “Narrated Sa`d bin Sahl As-Sa`idi: The Prophet looked at a man fighting against the pagans and he was one of the most competent persons fighting on behalf of the Muslims. The Prophet said, "Let him who wants to look at a man from the dwellers of the (Hell) Fire, look at this (man)." Another man followed him and kept on following him till he (the fighter) was injured and, seeking to die quickly, he placed the blade tip of his sword between his breasts and leaned over it till it passed through his shoulders (i.e., committed suicide)." The Prophet added, "A person may do deeds that seem to the people as the deeds of the people of Paradise while in fact, he is from the dwellers of the (Hell) Fire: and similarly a person may do deeds that seem to the people as the deeds of the people of the (Hell) Fire while in fact, he is from the dwellers of Paradise. Verily, the (results of) deeds done depends upon the last actions." [Ref: Bukhari, B76, H500] - [2] For full detail read the following article which explains in great detail with corroborating evidence to prove Sunnah in this Hadith means innovation, here.

Introduction: Prophet (sallallahu alayhi wa aalihi was’sallam) said, whosoever introduces a good Sunnah into Islam which is followed, the innovator and the follower both will receive equal reward from Allah (subhanahu wa ta’ala). On basis of this Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) created room for introducing innovations into religion of Islam. Anti-Muslim elements argue that in context of Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) was stating one who revives a Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) and those who follow it will receive equal reward. Note Servant has produced numerous refutations against this claim hence it will not be addressed in here. Rather Servant will utilize the linguistic meaning of بدعة to establish Islamic position. Note, this article continues some aspects which were neglected in the following article, here. Linguistic Meaning Of بدعة In Light Of Quran And Ahadith: Linguistically بدعة means innovation, something which does not have precedent. Allah (subhanahu wa ta’ala) instructed Prophet (sallallahu alayhi wa aalihi was’sallam) to say: قُلْ مَا كُنتُ بِدْعًا مِّنْ الرُّسُلِ (i.e. “Say: "I am not a new thing amongst the Messengers.") (Ref: 46:9). Prophet (sallallahu alayhi wa aalihi was’sallam) is told to say to disbelievers; that his Messenger-ship is not unique/innovative but there are precedents (i.e. Prophet Ibrahim alayhis salaam and others). Allah (subhanahu wa ta’ala) states in another verse He is the: بَدِيعُ السَّمَاوَاتِ وَالأَرْضِ (i.e. “The originator of the heavens and the earth") (Ref: 2:117/6:101) Note Allah (subhanahu wa ta’ala) created the universe and earth without relying upon a preceding example. Example of innovation without precedent is incident of a son of Prophet Adam (alayhis salaam) killing his brother: “Narrated Abdullah: The Prophet said, "None is killed unjustly, but the first son of Adam will have a part of its burden." Sufyan said: A part of its blood because he was مَنْ سَنَّ الْقَتْلَ أَوَّلاً (i.e. the first to establish the tradition of murdering)." [Ref: Bukhari, B83, H6] Words of Sufyan (rahimullah alayhi ta’ala) are attested in another Hadith: “It was narrated from Abdullah that: The Prophet said: "No person is killed wrongfully, but a share of responsibility for his blood will be upon the first son of Adam, because he was, أَوَّلُ مَنْ سَنَّ الْقَتْلَ (i.e. the first one to set the precedence of killing).” [Ref: Nisa’i, B37, H3990] Shar’i meaning of بدعة is which does not have a precedent in text of Quran or Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) and it is of two types blameworthy and praiseworthy. Depending upon what the innovation is composed of, it can be good or bad. Murder Of Son Of Adam (alayhis salaam) Is Innovation: Prophet (sallallahu alayhi wa aalihi was’sallam) said: “Narrated Abdullah: The Prophet said, "None is killed unjustly, but the first son of Adam will have a part of its burden." Sufyan said: A part of its blood because he was مَنْ سَنَّ الْقَتْلَ أَوَّلاً (i.e. the first to establish the tradition of murdering)." [Ref: Bukhari, B83, H6] “It was narrated from Abdullah that: The Prophet said: "No person is killed wrongfully, but a share of responsibility for his blood will be upon the first son of Adam, because he was, أَوَّلُ مَنْ سَنَّ الْقَتْلَ (i.e. the first one to set the precedence of killing).” [Ref: Nisa’i, B37, H3990] On the basis of Hadith of son of Adam (alayhis salaam) it can be said that Sunna does not require precedent because Prophet (sallallahu alayhi wa aalihi was’sallam) used the word Sunna for a murder which had no precedent and innovation does not have precedent either in Shari’ah. Hence the word Sunna means innovation and the murderer introduced an innovation. His Sunna should be understood to mean innovation even though Prophet (sallallahu alayhi wa aalihi was’sallam) used Sunna (i.e. practice). Another proof that he introduced innovation is the principle used to judge his action Prophet (sallallahu alayhi wa aalihi was’sallam) stated: “And whoever بِدْعَةً ابْتَدَعَ (i.e. introduces an innovation) that is acted upon, will have a burden of sins equivalent to that of those who act upon it, without that detracting from the burden of those who act upon it in the slightest.'" [Ref: Ibn Majah, B1, H209] So therefore the son of Prophet Adam (alayhis salaam) introduced innovation of murdering. Note, Shaikh used the word bad Sunnah even though it is obvious from the text of Hadith that murderous act was committed which was without precedent, hence appropriate translation should have been innovation. Establishing Basis Of Proof On Ahadith Of Good And Bad Sunnah: Sunnah linguistically means, way, precedent and practice. Prophet (sallallahu alayhi wa aalihi was’sallam) regarding good Sunnah are: “Messenger of Allah said: "Whoever starts a سُنَّةَ خَيْرٍ (i.e. good Sunnah) which is followed, then for him is a reward and the likes of their rewards of whoever follows him, there being nothing diminished from their rewards." [Ref: Tirmadhi, B39, H2675] "Jarir b. 'Abdullah reported Allah's Messenger as saying: The servant does not introduce سُنَّةً صَالِحَةً (i.e. good Sunnah) which is followed after him. The rest of the hadith is the same." [Ref: Muslim, B34, H6468] Another Hadith establishes that good Sunnah for which the reward is being told is being made part of Islam: “He who introduces a فِي الإِسْلاَمِ سُنَّةً حَسَنَةً (i.e. good Sunnah in Islam), there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B34, H6466] Reward being told is of good Sunnah which is not part of Islam but is being made part of Islam. In other words, the Sunnah being introduced into Islam has no precedent in Islam, yet reward for it is guaranteed. Regarding bad Sunnah Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And whoever introduces a سُنَّةً سَيِّئَةً (i.e. reprehensible practice) that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] Once again, the burden of sin being equally shared is for a bad Sunnah which is not part of Islam but being made part of Islam: “And he who introduces an فِي الإِسْلاَمِ سُنَّةً سَيِّئَةً (i.e. evil precedent in Islam), there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.” [Ref: Muslim, B34, H6466] Proof That Ahadith Good And Bad Sunnah Are About Innovations: It is established that word بدعة means something new without a precedent and the word سنة is used for Sunnah of first murder which did not have a precedent. Hence it is linguistically possible to use word سنة to mean بدعة. In context of reprehensible Sunnah, the word بدعة is used: “And whoever introduces a سُنَّةً سَيِّئَةً (i.e. reprehensible practice) that is followed, he will receive its sin and a burden of sin equivalent to that of those who follow it, without that detracting from their burden in the slightest.'" [Ref: Ibn Majah, B1, H203] "And whoever introduces a بِدْعَةَ ضَلاَلَةٍ (i.e. reprehensible innovation) with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] “Whoever بِدْعَةً ابْتَدَعَ (i.e. introduces an innovation) with which Allah and his Messenger are not pleased, he will have a (burden of) sin equivalent to that of those among the people who act upon it, without that detracting from their sins in the slightest.'" [Ref: Ibn Majah, B1, H210] This is proof that both words can be used interchangeably to mean same thing. To further support it, note Prophet (sallallahu alayhi wa aalihi was’sallam) said: “And he who introduces a فِي الإِسْلاَمِ سُنَّةً سَيِّئَةً (i.e. evil precedent in Islam), there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.” [Ref: Muslim, B34, H6466] That which is not part of Islam via precedent is innovation, therefore evil Sunnah in this Hadith is referring to evil innovations. Continuing, Prophet (sallallahu alayhi wa aalihi was’sallam) said: “He who introduces a فِي الإِسْلاَمِ سُنَّةً حَسَنَةً (i.e. good Sunnah in Islam), there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B34, H6466] This means reward is for a Sunnah which is not part of Islam but being made part of Islam. In other words reward is for good Sunnah which does not have precedent in Islam. Considering the meaning of بدعة we have to conclude the reward is for introducing a good innovation and for those who follow it. As proof of Islamic position; innovation can be good, note the words of Hadhrat Umar (radiallah ta’ala anhu) in following Hadith: “… that Abd ar-Rahman ibn Abd al-Qari said, "I went out with Umar ibn al-Khattab in Ramadan to the mosque and the people there were spread out in groups. Some men were praying by themselves, whilst others were praying in small groups. Umar said, 'By Allah! It would be better in my opinion if these people gathered behind one reciter.' So he gathered them behind Ubayy ibn Kab. Then I went out with him another night and the people were praying behind their Qur'an reciter. Umar said, نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. How excellent this innovation is!) But what you miss while you are asleep is better than what you watch in prayer.' He meant the end of the night, and people used to watch the beginning of the night in prayer." [Ref: Muwatta Malik, B6, H3] Hadhrat Umar (radiallah ta’ala anhu) gathered the people to perform Taraweeh prayer under leadership of a single Imam. His innovation was followed by the companions in month of Ramadhan prompting him to say that his innovation was excellent. Ever since Hadhrat Umar gathering the companions under a single Imam it has been practiced during the entire duration of Ramadhan. This amounts to roughly thirty days, yet prophetic Sunnah is of three days only, therefore he is source of an innovation which has no precedent in prophetic Sunnah. Warning About The Distortion Of Texts Of Islam: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said that you will follow the way of Jews and Christians: “Narrated Abu Sa`id: The Prophet said, "You will follow the wrong ways, of your predecessors so completely and literally that if they should go into the hole of a lizard, you too will go there." We said, "O Allah's Messenger! Do you mean the Jews and the Christians?" He replied, "Whom else?" [Ref: Bukhari, B55, H662] Allah (subhanahu wa ta’ala) states regarding the Jews: “And verily, among them is a party who distort the Book with their tongues, so that you may think it is from the Book, but it is not from the Book, and they say: "This is from Allah," but it is not from Allah; and they speak a lie against Allah while they know it.” [Ref: 3:78] Do not follow the footsteps of Yahood and distort the texts of Islam by changing the meaning of words, no good will be result of it. It is better for you to submit to Allah (subhanahu wa ta’ala) and authority given to his Messenger (sallallahu alayhi wa aalihi was’sallam) then to rebel against it. The straight path of Islam has been shown to you, so walk upon it. Aspire to be from amongst the Jammah (i.e. group) of Muslims and do not oppose it. Conclusion: Words سنة and بدعة are used interchangeably to mean innovation in Ahadith of equal reward and sin. بدعة means something without a precedent. In the Ahadith of good and bad سنة the reward is being told for Sunnahs which lack a precedent in Islam hence the usage of سنة is in meaning of innovation. Therefore the reward being told is about good innovations and the blame of sin is for bad innovations. Wama Alayna Ilal Balaghul Mubeen Muhammed Ali Razavi

Introduction: Muslims believe companions of Prophet (sallallahu alayhi wa aalihi was’sallam) introduced praiseworthy innovations/practices into religion of Islam. One such innovation was introduced by Hadhrat Umar (radiallah ta’ala anhu) in form Taraweeh prayer during the month of Ramadhan. Our opponents believe there is no such a thing as praiseworthy innovation in Islam. Hence they argue Hadhrat Umar (radiallah ta’ala anhu) only revived/reinstated a Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). Therefore the objective of this article would be to present the Islamic position in light of Islamic sources and critically examine evidence of anti-Islamic elements to demonstrate their misguided belief. Ahadith At The Centre Of Dispute: “Malik related to me from Ibn Shihab from Urwa ibn az-Zubayr that Abd ar-Rahman ibn Abd al-Qari said, "I went out with Umar ibn alKhattab in Ramadhan to the mosque and the people there were spread out in groups. Some men were praying by themselves, whilst others were praying in small groups. Umar said, 'By Allah! It would be better in my opinion if these people gathered behind one reciter.' So he gathered them behind Ubayy ibn Kab. Then I went out with him another night and the people were praying behind their Qur'an reciter. Umar said, نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. How excellent this innovation is!) But what you miss while you are asleep is better than what you watch in prayer.' He meant the end of the night, and people used to watch the beginning of the night in prayer." [Ref: Muwatta Malik, B6, H3] “Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab one night in Ramadhan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter)’. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. what an excellent innovation this is) but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." [Ref: Bukhari, B32, H227] Shaikh Abu Rumaysah’s Position On The Issue: “When Umar (raddi Allaahu anhu) was the Khalifah, he collected the Muslims to pray in congregation for Tarawih prayers, and said, "What a good bid'ah this is." [bukhari] From this, they derive their belief of a good innovation. Firstly, it becomes necessary to explain the context of what happened. When the Prophet (sallallaahu alayhi wa sallam) first emigrated to Madeenah, the Muslims prayed tarawih individually, and then for three nights they prayed in congregation behind the Prophet (sallallaahu alayhi wa sallam). After this, he stopped them doing so saying, "I feared that it would become obligatory upon you." So after this the Muslims would pray individually or in small congregations throughout the rule of Abu Bakr, and the beginning of Umar's (raddi Allaahu anhu) rule. Then Umar (raddi Allaahu anhu) came to the masjid and saw the Muslims praying in small groups behind different Imams, so he collected them together in one congregation behind one Imam and made the aforementioned statement [Ref: Bukhari, B32, H227]. So how can this action of 'Umar (raddi Allaahu anhu) be understood to be a new act of worship when the Prophet (sallallaahu alayhi wa sallam) did it during his lifetime? Secondly, the Prophet (sallallaahu alayhi wa sallam) gave the reason why he stopped the congregational prayer, because revelation was still descending, and he feared that praying in congregation might become obligatory upon his nation and hence make the religion hard upon them. After the death of Rasulallaah (sallallaahu alayhi wa sallam) revelation ceased so this concern was no longer necessary. Hence Umar (raddi Allaahu anhu) reinstated the Tarawih prayer in congregation during his rule because he knew that his action could not be made obligatory upon the Ummah. Thirdly, all the companions agreed upon this action of ‘Umar (raddi Allaahu anhu), thus there was a consensus (ijma) on it. And the scholars of Usool (fundamental principles) have stated that ijma cannot occur except when there is a clear text for it in the Sharee'ah. So what is the correct understanding of 'Umar's (raddi Allaahu anhu) words, "a good bid’ah”? The word bid'ah here is to be understood in its linguistic sense, "something new," because Tarawih in one congregation was not present during the rule of Abu Bakr (raddi Allaahu anhu) and the beginning of 'Umar's (raddi Allaahu anhu) rule, hence in that sense it was something new. The Sharee'ah sense (defined earlier) cannot be understood here because it does not fulfil the conditions of being a new act of worship. Abu Yusuf said, "I asked Abu Hanifah about the tarawih and what 'Umar did and he said, 'The tarawih is a stressed Sunnah, and 'Umar did not do that from his own opinion, nor was there in his action any innovation, and he did not enjoin it except that there was a foundation for it with him and authorization from the Prophet sallallaahu 'alayhi wa sallam.'" (Sharh Mukhtaar as quoted from him in al- Ibdaa of Shaikh Ali Mahfooz P80) [Ref: MuslimConverts] Common Ground Between Position Of Muslims And Anti-Islam Element: It is true that Prophet (sallallahu alayhi wa aalihi was’sallam) had performed Taraweeh for three days consecutively and on the fourth night did not attend the Masjid, and next day he informed the companions that he did not lead them in prayers because he felt it will be made compulsory. Following Hadith is evidence of this: "Allah's Messenger went out in the middle of the night and prayed in the mosque and some men prayed behind him. In the morning, the people spoke about it and then a large number of them gathered and prayed behind him (on the second night). In the next morning the people again talked about it and on the third night the mosque was full with a large number of people. Allah's Messenger came out and the people prayed behind him. On the fourth night the Mosque was overwhelmed with people and could not accommodate them, but the Prophet came out (only) for the morning-prayer. When the morning-prayer was finished he recited Tashah-hud and said, "Amma ba'du, your presence was not hidden from me but I was afraid lest the night prayer should be enjoined on you and you might not be able to carry it on." So, Allah's Apostle died and the situation remained like that." [Ref: Bukhari, B32, H229] The last part of Hadith high-lighted indicates that Prophet (sallallahu alayhi wa aalihi was’sallam) did not lead the companions for Taraweeh prayers after first three days. This establishes Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) to perform Taraweeh in congregation, under leadership of a Qari is for three days. Taraweeh Is Not A New Act Of Worship: Our Shaikh writes: “Then Umar (raddi Allaahu anhu) came to the masjid and saw the Muslims praying in small groups behind different Imams, so he collected them together in one congregation behind one Imam and made the aforementioned statement [Ref: Bukhari, B32, H227]. So how can this action of Umar (raddi Allaahu anhu) be understood to be a new act of worship when the Prophet (sallallaahu alayhi wa sallam) did it during his lifetime?” Did we claim that Taraweeh was new act of worship? Your question is based on your faulty understanding that we believe Hadhrat Umar (radiallah ta’ala anhu) introduced an innovation. Saying it emphatically, we Muslims do not believe Taraweeh is new act of worship. We believe that Hadhrat Umar (radiallah ta’ala anhu) took a Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) and issued it for entire month. This brought about recitation of entire Quran and Taraweeh under leadership of an Imam for entire month. This action of Hadhrat Umar (radiallah ta’ala anhu) was without precedent of prophetic Sunnah hence it is نِعْمَتِ الْبِدْعَةُ (i.e. excellent innovation) سُنَّةَ خَيْرٍ (i.e. good precedent), سُنَّةً حَسَنَةً (i.e. good practice), سُنَّةً صَالِحَةً (i.e. righteous practice) and there is reward for one who issued it for entire month and for those who follow it.[1] Hadhrat Umar’s Reinstating Taraweeh: Our Shaikh writes: “Secondly, the Prophet (sallallaahu alayhi wa sallam) gave the reason why he stopped the congregational prayer, because revelation was still descending, and he feared that praying in congregation might become obligatory upon his nation and hence make the religion hard upon them. After the death of Rasulallaah (sallallaahu alayhi wa sallam) revelation ceased so this concern was no longer necessary. Hence Umar (raddi Allaahu anhu) reinstated the Tarawih prayer in congregation during his rule because he knew that his action could not be made obligatory upon the Ummah.” Firstly, it is agreed by both parties that Prophet (sallallahu alayhi wa aalihi was’sallam) did not wish to make religion hard for his followers therefore he abstained from Taraweeh after the initial three days. Secondly, Shaikh claims Hadhrat Umar (radiallah ta’ala anhu) reinstated a Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). Reinstate, means to restore something to former position or state. He would be reinstating prophetic Sunnah of Taraweeh if the amount was three days lead by an Imam. Or if Prophet (sallallahu alayhi wa aalihi was’sallam) had left instructions saying, after my departure from this world reintroduce the Qiyam/Taraweeh for entire month of Ramadhan. He took a prophetic Sunnah and increased number of days for which it is performed – entire month of Ramadhan, with an Imam leading, reciting entire Quran and declaring that he ‘reinstated’ the Taraweeh prayer in congregation is deception. Thirdly, our Shaikh should be presenting evidence to justify why Taraweeh prayer is not innovation in religion of Islam, or why Taraweeh is not innovation in terms of Shari’ah. The reason given, why Hadhrat Umar (radiallah ta’ala anhu) reintroduced Taraweeh – ceasing of revelation is relative between Hadhrat Abu Bakr (radiallah ta’ala anhu) and Hadhrat Umar (radiallah ta’ala anhu).[2] Does this reason justify the Salafi/Wahhabi belief; Taraweeh is not an innovation in terms of Shari’ah? This point is hardly an argument in defense Salafi/Wahhabi position. Shaikh attributed to Imam Ash-Shafi (rahimullah alayhi ta’ala) the following statement: "Whoever declares something to be good he has declared it part of Shari’ah." [Ref: ar-Risala] Hence it would be appropriate to respond to him with something from him. Judging on this statement one is forced to admit Hadhrat Umar (radiallah ta’ala anhu) introduced an excellent innovation into Shari’ah. Imam Shafi (rahimullah alayhi ta’ala) had following position regarding the Taraweeh prayers being initiated for entire month: “It was narrated to us by Muhammad ibn Musa ibn al-Fadl who had it narrated to him from Abul-Abbas Al-Asam who said Rabi ibn Sulayman narrated to us from Imam ash-Shafi’s that he said, “Innovated matters in religion are of two kinds: 1) Whatever is innovated and is contradicts the Book, or the Sunnah, or a narration, or Ijma – then this is an innovation of misguidance. 2) Whatever is innovated of good and that does not contradict any of these – then this is a novelty which is not blameworthy. And Umar (radiya Allahu ‘anhu) said concerning the night-prayer in the month of Ramadhan: نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. what a good innovation this is!) meaning something new not previously present, and if done does not rebut anything which existed before.” [Ref: Reported by al-Bayhaqi in Manaqib ash-Shafi'I, 1/469][3] This establishes Imam Shafi (rahimullah alayhi ta’ala) believed Hadhrat Umar (radiallah ta’ala anhu) had introduced an innovation but it did not contradict teaching of Islam and such innovations are considered praiseworthy innovations. Companions Agreed Upon Action Of Hadhrat Umar (radiallah ta’al anhu): Our Shaikh wrote: “Thirdly, all the companions agreed upon this action of Umar (raddi Allaahu anhu), thus there was a consensus (ijma) on it. And the scholars of Usool (fundamental principles) have stated that ijma cannot occur except when there is a clear text for it in the Sharee'ah.” There are two points that need to be addressed here. Firstly, Ijma does not require clear text from Quran or Sunnah. Rather Ijma on something which the Muslim scholars come to agree on even if the evidence of it is implicit would be valid based on the Hadith of Prophet (sallallahu alayhi wa aalihi was’sallam) which states: “Anas bin Malik said: “I heard the Messenger of Allah say: ‘My nation will not unite on misguidance, so if you see them differing, follow the great majority.’” [Ref: Ibn Majah, B36, H3950] Ijma can only be beneficial if it is based on issues which are lacking strong evidence and scholars come to reconcile them via indirect evidences. There is no need for Ijma on issues which are stated in clear emphatic texts. Coming to issue of Taraweeh, it is clearly established that the Sunnah Prophet (sallallahu alayhi wa aalihi was’sallam) was to lead Taraweeh for three days as an Imam, and then Taraweeh was abandoned in single Jammat form. Hadhrat Umar (radiallah ta’ala anhu) issued it for entire month under leadership of an Imam. Considering these facts it is obvious our Shaikh is fabricating Ijma to support his position. Where is the clear text on which companions agreed upon full Ramadhan month Taraweeh deeming it to be prophetic Sunnah? Bring forward your proof if you are truthful. Absence of proof for your claim can be used to argue; Ijma of companions over full month Taraweeh was based on the fact that it is a praiseworthy innovation/practice, evidence of which has been quoted in footnote one. Word Innovation Is Used In Linguistic Sense: Shaikh has conceded that Prophet (sallallahu alayhi wa aalihi was’sallam) only performed it for three days, here: “When the Prophet (sallallaahu alayhi wa sallam) first emigrated to Madeenah, the Muslims prayed tarawih individually, and then for three nights they prayed in congregation behind the Prophet (sallallaahu alayhi wa sallam). After this, he stopped them doing so saying …” Shaikh also writes that Taraweeh under single Imam was absent during time of Hadhrat Abu Bakr’s (radiallah ta’ala anhu) Khilafat: “… because Tarawih in one congregation was not present during the rule of Abu Bakr (raddi Allaahu anhu) and the beginning of Umar's (raddi Allaahu anhu) rule, hence in that sense it was something new.” In other words Shaikh agrees that, prophetic Sunnah of Taraweeh was three days because Prophet (sallallahu alayhi wa aalihi was’sallam) led the prayers as Imam for only three days and then it was abandoned. After which it was not performed under leadership an Imam during the Khilafat of Hadhrat Abu Bakr (radiallah ta’ala anhu) neither in the beginning period of Hadhrat Umar’s (radiallah ta’ala anhu) Khilafat. Considering meaning of innovation in linguistic sense (i.e. something new, something new which does not have a precedent), and in Shar’i sense of something new which does not have precedent from Quran or Sunnah, one is forced to conclude that Taraweeh as performed, is a praiseworthy innovation for following reasons. It is performed for entire month of Ramadhan, under leadership of an Imam/Qari, and recitation of entire Quran takes place. Therefore Shaikh’s saying that usage of نِعْمَتِ الْبِدْعَةُ هَذِهِ by Hadhrat Umar was in linguistic sense is grand lie: “The word bid'ah here is to be understood in its linguistic sense, "something new," because Tarawih in one …” Imam Abu Hanifah (rahimullah alayhi ta’ala) Said Its Not Innovation: Shaikh wrote: “The Sharee'ah sense (defined earlier) cannot be understood here because it does not fulfil the conditions of being a new act of worship. Abu Yusuf said, "I asked Abu Hanifah about the tarawih and what 'Umar did and he said, 'The tarawih is a stressed Sunnah, and 'Umar did not do that from his own opinion, nor was there in his action any innovation, and he did not enjoin it except that there was a foundation for it with him and authorization from the Prophet sallallaahu 'alayhi wa sallam.'" [Sharh Mukhtaar as quoted from him in al- Ibdaa of Shaikh Ali Mahfooz p80] It is hard for to accept what is being attributed to Imam Abu Hanifah (rahimullah alayhi ta’ala) because Salafi’s are known for altering texts of classical books so the point of view expressed conforms to their sectarian understanding. Note my explanation is not authentication of the statement attributed to Imam Abu Hanifah (rahimullah alayhi ta’ala). My comments are valid if the statement is verified and genuinely attributed to Imam Abu Hanifah (rahimullah alayhi ta’ala). There are number of things which need to be pointed out. Firstly, Imam Abu Hanifah (rahimullah alayhi ta’ala) used a definition of innovation according to which anything which is established from indirect/implicit evidence is not innovation even if part of it is established. His definition of innovation was: Any action/belief which can be established from Quran/Sunnah via implicit or via generality is not an innovation. And the opposite was: Any action/belief of which there is no Asal (i.e. foundation - explicit or implicit evidence) such is innovation. There is clear evidence of Qiyam/Taraweeh being performed under leadership of an Imam. Imam being Prophet (sallallahu alayhi wa aalihi was’sallam) hence it was prophetic Sunnah for three days. According to Imam Abu Hanifah’s (rahimullah alayhi ta’ala) definition of innovation Taraweeh would not be innovation even if it was performed for entire month of Ramadhan or just three days because the foundation of it exits. Following article sheds some light onto the methodology employed by Imam Abu Hanifah (rahimullah alayhi ta’ala) and explains why he did not deem it as innovation, here. Secondly, the statement of Imam Abu Hanifah (rahimullah alayhi ta’ala) is to be understood in following meaning: “Abu Yusuf said, "I asked Abu Hanifah about the Tarawih [being Sunnah of Prophet sallallahu alayhi wa aalihi was’sallam] and what Umar did [in form of gathering people under one Qari] and he [Abu Hanifa] said, 'The Tarawih is a stressed Sunnah, and 'Umar did not do that from his own opinion, nor was there in his action any innovation [because Prophet sallallahu alayhi wa aalihi was’sallam lead Taraweeh as an Imam for three days and companions followed him], and he did not enjoin it [for entire month of Ramadhan] except that there was a [Ijtihadi] foundation for it with him and authorization from the Prophet sallallaahu 'alayhi wa sallam [in form of follow my Sunnah and the Sunnah of rightly guided Khulafah].” There is reason for this, Imam Abu Hanifah (rahimullah alayhi ta’ala) only commented on the concept of Taraweeh being Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). He did not state Taraweeh for entire month of Ramadhan had foundation in Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). Rather his statement is to be understood in light of fact that there is no evidence that Prophet (sallallahu alayhi wa aalihi was’sallam) ever performed Taraweeh for entire month. Hence the foundation being stated is of Ijtihad, and Hadhrat Umar’s (radiallah ta’ala anhu) Ijtihad to issue Taraweeh under leadership of an Imam for entire month of Ramadhan is praiseworthy innovation because prophetic Sunnah is of three days. Thirdly, did Prophet (sallallahu alayhi wa aalihi was’sallam) perform Taraweeh for entire Ramadhan? Even our Shaikh Abu Rumaysah agrees that Prophet (sallallahu alayhi wa aalihi was’sallam) performed it for three days. Shar’i meaning of innovation are, something which is new and without precedent in book of Allah (subhanahu wa ta’ala) and Sunnah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Entire month Ramadhan Taraweeh under leadership of a Qari is without precedent hence an innovation, and in words of Hadhrat Umar (radiallah ta’ala anhu) excellent innovation. Fourthly, note the strategy used by Shaikh to strengthen his position. When it suited his interest he quoted Imam Shafi (rahimullah alayhi ta’ala) or at the least he thought so and ignored Imam Shafi (rahimullah alayhi ta’ala). He was aware that Imam Shafi (rahimullah alayhi ta’ala) used a definition of innovation according to which Hadhrat Umar (radiallah ta’ala anhu) introduced a praiseworthy innovation. Please take note of it for the second time: “It was narrated to us by Muhammad ibn Musa ibn al-Fadl who had it narrated to him from Abul-Abbas Al-Asam who said Rabi ibn Sulayman narrated to us from Imam ash-Shafi’s that he said, “Innovated matters in religion are of two kinds: 1) Whatever is innovated and is contradicts the Book, or the Sunnah, or a narration, or Ijma – then this is an innovation of misguidance. 2) Whatever is innovated of good and that does not contradict any of these – then this is a novelty which is not blameworthy. And Umar (radiya Allahu ‘anhu) said concerning the night-prayer in the month of Ramadhan: نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. what a good innovation this is!) meaning something new not previously present, and if done does not rebut anything which existed before.” [Ref: Reported by al-Bayhaqi in Manaqib ash-Shafi'I, 1/469] Fifthly, after Hadhrat Umar (radiallah ta’ala anhu) had introduced Taraweeh for entire month, and people had followed it hence he declared it as an excellent innovation because he knew the saying of Prophet (sallallahu alayhi wa aalihi was’sallam) regarding introducing good innovations/practices: “He who introduces a فِي الإِسْلاَمِ سُنَّةً حَسَنَةً (i.e. good Sunnah in Islam), there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B34, H6466] And he was aware what Prophet (sallallahu alayhi wa aalihi was’sallam) had stated regarding introducing evil innovations: “And whoever ابْتَدَعَ بِدْعَةً(i.e. introduces an innovation) that is acted upon, will have a burden of sins equivalent to that of those who act upon it, without that detracting from the burden of those who act upon it in the slightest.'" [Ref: Ibn Majah, B1, H209] “And he who introduces a فِي الإِسْلاَمِ سُنَّةً سَيِّئَةً (i.e. evil precedent in Islam), there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.” [Ref: Muslim, B34, H6466] So he wanted it to be known his innovation was praiseworthy and not blameworthy. Islamic Understanding Of The Matter: Hadith records Hadhrat Umar (radiallah ta’ala anhu) attended Masjid in month of Ramadhan and decided to gather the companions under Hadhrat Ubayy ibn Kab (radiallah ta’ala anhu). When he attended the Masjid again he saw the practice had taken its root amongst the companions hence he remarked it was excellent innovation. It is established Prophet (sallallahu alayhi wa aalihi was’sallam) performed Taraweeh as an Imam for three days. Yet Hadhrat Umar (radiallah ta’ala anhu) instructed Taraweeh under leadership of an Imam for entire month and this was excellent innovation of Hadhrat Umar (radiallah ta’ala anhu). Note, there are two excellent innovations, i) Taraweeh being performed for extra 26/27 days, ii) 26/27 days of Taraweeh with an Imam. Also note Prophet (sallallahu alayhi wa aalihi was’sallam) must have recited number of chapters of Quran. In 26/27 extra days of Taraweeh prayers from first Surah to last is recited, and this certainly is another excellent innovation. Hence Hadhrat Umar (radiallah ta’ala anhu) can be accredited with three excellent innovations. The Shar’ri meaning of innovation is that which does not have precedent in Quran or Sunnah. Considering the meaning of innovation and following details of Taraweeh prayers it is evident, performing Taraweeh for entire month, under leadership of a Qari, reciting entire Quran [and more], is without prophetic precedent hence it is an innovation in terms of Shari’ah. This realization leads Hadhrat Umar (radiallah ta’ala anhu) to exclaim, what an excellent innovation Taraweeh prayers is. Conclusion: Servant has established Taraweeh for entire month of Ramadhan, and under leadership of a Qari, and recitation of Quran from the beginning till the end, is an excellent innovation because there was no prophetic precedent in form of Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). Statement of Imam Shafi (rahimullah alayhi ta’ala) supports the position of Muslims; Hadhrat Umar (radiallah ta’ala anhu) introduced an excellent innovation. Also according to criteria of Imam Shafi (rahimullah alayhi ta’ala) to declare something good is to make it part of Shari’ah hence Hadhrat Umar (radiallah ta’ala anhu) made Taraweeh via Ijtihad a part of religion of Islam.[4] Statement of Imam Abu Hanifah (rahimullah alayhi ta’ala) has been reconciled via point of Ijtihad to Islamic position because basis of Ijtihad in this context is innovation hence outcome of Ijtihad of Hadhrat Umar (radiallah ta’ala anhu) was praiseworthy innovation. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. what an excellent innovation this is) but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." [Ref: Bukhari, B32, H227] “Messenger of Allah said: "Whoever starts a سُنَّةَ خَيْرٍ (i.e. good Sunnah) which is followed, then for him is a reward and the likes of their rewards of whoever follows him, there being nothing diminished from their rewards." [Ref: Tirmadhi, B39, H2675] "Jarir b. 'Abdullah reported Allah's Messenger as saying: The servant does not introduce سُنَّةً صَالِحَةً (i.e. good Sunnah) which is followed after him. The rest of the hadith is the same." [Ref: Muslim, B34, H6468] Another Hadith establishes that good Sunnah for which the reward is being told is being made part of Islam: “He who introduces a فِي الإِسْلاَمِ سُنَّةً حَسَنَةً (i.e. good Sunnah in Islam), there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B34, H6466] "Jarir b. 'Abdullah reported Allah's Messenger as saying: The servant does not introduce سُنَّةً صَالِحَةً (i.e. good Sunnah) which is followed after him. The rest of the hadith is the same." [Ref: Muslim, B34, H6468] - [2] Didn’t the revelation cease during the time of Hadhrat Abu Bakr (radiallah ta’ala anhu)? Did he not know that Prophet (sallallahu alayhi wa aalihi was’sallam) is the last/final Prophet and Messenger, and there is no Messenger or Prophet after him? And did he not know nothing can become compulsory for the Ummah without a Prophet or Messenger? So why did he not reintroduce Prophetic Sunnah of performing Taraweeh for three days behind a Qari or introduce it for entire month? Hadhrat Abu Bakr (radiallah ta’ala anhu) knew there is no Prophet or Messenger after the last and the final Prophet and the Messenger Muhammad (sallallahu alayhi wa aalihi was’sallam), and he knew nothing can be made part of religion as obligation after him. Despite knowing this he did not reintroduce Taraweeh, not three day Taraweeh under leadership of an Imam, and not of entire month. The mind set of Hadhrat Abu Bakr (radiallah ta’ala anhu) was demonstrated on issue of compiling Quran. When it was suggested to him by Hadhrat Umar (radiallah ta’ala anhu) to compile Quran from all fragments Hadhrat Abu Bakr (radiallah ta’ala anhu) remarked: “How dare I do something which Allah's Messenger did not do?” [Ref: Bukhari, B89, H301] If it occurred to him to introduce Taraweeh then he abstained from it because he did not wish to do anything which Messenger (sallallahu alayhi wa aalihi was’sallam) did not do. Hence it can be said that he feared it would be an innovation. - [3] Opponents of Islam have argued, Muhammad ibn Musa ibn al-Fadl is unknown hence the narration is weak and cannot be evidence of Imam Shafi’s (rahimullah alayhi ta’ala) position. Unknown to them, Muhammad ibn Musa ibn Al-Fadl as-Sayrafi (rahimullah alayhi ta’ala) has been mentioned by Imam Dhahabi (rahimullah alayhi ta’ala) in his, Siyar Al A’laam An-Nubala, as trustworthy and reliable narrator. Shaikh Salahud-Din as-Safadi (rahimullah alayhi ta’ala) in his, Kitab Al-Wafi bil-Wafiyat, stated about him; he is well known and trustworthy scholar. If Allah (subhanahu wa ta’ala) permits a separate article will be written to prove the reliability of these narrators. - [4] Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said regarding introducing a good Sunnah into religion of Islam: “He who introduces a فِي الإِسْلاَمِ سُنَّةً حَسَنَةً (i.e. good practice in Islam), there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B34, H6466] Knowing this Hadhrat Umar (radiallah ta’ala anhu) declared gathering Quran in a book format is good, and evidence is here: “I said to `Umar, "How can you do something which Allah's Apostle did not do?" `Umar said: هَذَا وَاللَّهِ خَيْر. (i.e. By Allah, this is good.) `Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which `Umar had realized." [Ref: Bukhari, B61, H509] This was the basis on which Imam Shafi (rahimullah alayhi ta’ala) based his principle: "Whoever declares something to be good he has declared it part of Sharee'ah." [Ref: ar-Risaala]

Introduction: Prophet (sallallahu alayhi wa aalihi was’sallam) has been quoted as saying in Ahadith, every innovation is misguidance. Muslims believe literally every innovation is not misguidance. Only every reprehensible innovation is misguidance and every reprehensible innovation is composed of components which are violating the prophetic teaching and contradict spirit of Islam. Contrary to Islamic belief, the anti-Islamic elements believe every innovation in literal sense is innovation even if it is composed of Islamicly sanctioned acts of worship, charity, etc. This is due to their literal interpretation of Hadith and their emphasis on qullu (i.e. every). Hence it is important to establish use of ‘every’ is not in respect of every innovation but ‘every’ has been limited and restricted to reprehensible type of innovations. Also the Ibn Fawzaan quoted renowned scholar to aid his position. He stated collection of Quran into a book and writing and collecting Ahadith into books is not a praiseworthy innovation. Part two can be read, here. Saalih Al Fawzaan And Issue Of Translation: Ibn Fawzaan is a prominent scholar in Saudi Khariji State and member of Board Of Senior Scholars And Member Of Permanent Committee For Fatwah And Research. His works carry weight amongst the Khawarij hence it is crucial his writing is addressed from Islamic perspective and lays bare heretical understandings which he has purposed. Secondly, the translation of Ibn Fawzaan’s work by Maaz Qureshi at times was incoherent and bereft of contextual relevance. The points were poorly conveyed and lacked clarity hence original[1] was altered for sake of clarity by adding words and rephrasing sentences. Also discussion regarding Taraweeh prayer was separated into parts. Between which the subject of compilation of Quran was discussed. So material was connected with the relevant discussion and material regarding compilation of Quran was added after Taraweeh prayer discussion. Note, textual criticism skills were employed to reconstruct the message being conveyed in original Arabic and alterations were not result of reading Arabic text of original essay. Hence there is possibility errors might have been made in re-constructing of his point of view. I seek refuge in Allah (subhanahu wa ta’ala) from misguidance of Satan the cursed. In case of errors in representing his view, please do notify me and mistakes will be rectified. Part One: Saalih Al Fawzaan’s Short Essay: “Whoever divides innovation in the religion into good innovation (i.e. bid'ah hasanah), and sinful innovation (i.e. bid'ah Say’yah), then he has committed wrong, and has opposed Prophet’s (sallaahu 'alayhi wa sallam) statement, "Every innovation is a misguidance", because the Messenger (sallaahu 'alayhi wa sallam) ruled that innovation - all of it - is misguidance, and this says that not all innovation is misguidance, rather there is good innovation. Al-Haafidh Ibn Rajab said in his commentary in al Arba'een: 'So his (sallaahu 'alayhi wa sallam) statement, “The best discourse is the Book of Allah, and the best guidance is the guidance of Muhammad, and the worst of affairs are those which are newly introduced, for every innovation is an error” is a comprehensive statement, nothing is excluded from it. And this is the greatest principle from the principles of the Religion and it is connected with his (sallaahu 'alayhi wa sallam) following statement, "Whoever invents in this affair of ours, what is not from it, then it is rejected" So whoever invents things and attributes them to the religion, and it does not have an origin in the religion to return to then it is misguidance, and the Religion is free from those things. And equal to that are matters of beliefs, or actions, or statements whether hidden, or manifest.’ [Ref: Jaami'ul 'Uloom Wal Hikam, p. 233] And there is not a proof for them that there is good innovation, except for the statement of Umar (radiallaahu 'anhu) regarding the Taraweeh prayer, "What a good innovation this is!" (i.e. ni'imatul bida'atu hadhihi).”[2] Ibn Rajab’s Definition Of Innovation: Prior to Ibn Fawzaan’s quoted material Ibn Rajab stated: “Regarding the Holy Prophet’s saying: “Beware of newly introduced matters, for every innovation is a straying.” It is a warning to the community against following innovated new matters. He emphasized that with his words, “every innovation is a straying.” [Such type of] innovations are those things which are newly introduced, having no source in the Shari’ah to prove them.” Ibn Rajab believes any practice/belief which is termed as innovation is by default a Shar’ri innovation, and such innovation has no evidence from Quran or Hadith. Yet from his statement one can glimpse that according to Ibn Rajab, an innovation without evidence of Shari’ah is straying innovation, because he connected Hadith of; every innovation is misguidance, to his following statement: “[Such type of] innovations are those things which are newly introduced, having no source in the Shari’ah to prove them.” Of course this is not his actual position rather an in-depth observation. He also stated; an innovated practice/belief with evidence of Shari’ah is not an innovation from Shar’ri perspective, here: “As for whatever has a source in the Shari’ah, thereby establishing it, then it is not an innovation in the [sense of] Shari’ah, even though it might linguistically be an innovation.” And same was repeated bit later: “As for those things in the sayings of the right-acting first generations where they regard some innovations as good, that is only with respect to what are innovations in the linguistic sense, but not in the Shari’ah.” Here Ibn Rajab is gravely mistaken because the scholars of Islam have always considered good innovations to be from perspective of Shari’ah. Shari’ah defines the goodness and evilness of innovations hence what it judges to be good and bad is part of Shari’ah. Before continuing to next point it is important to state that linguistic meaning of innovation is; which is without precedent. Shar’ri meaning of innovation is; which is without precedent in Islam. The important point in is that those scholars who have divided innovation to be good have done so on basis of following Hadith: “Whoever sets a good precedent in Islam, he will have the reward for that, and the reward of those who acted in accordance with it, without that detracting from their reward in the slightest.” [Ref: Nisa’i, B23, H2555] When something is not part of Islam but it is being part of Islam than innovation is being made part of Islam. This is assertion is supported by linguistic and Shar’ri meaning of innovation. Considering this, meaning of the Hadith is when a good innovation which is not part of Islam is made part of Islam then the one who sets a good innovation in Islam [for others to follow] will receive reward and those who follow his good innovated precedent. Four Important Points Made By Saalih Al Fawzaan: There are four main points in the short essay produced by chief of Khawarij and they are as follow: i) One who divides innovation into categories of praiseworthy and blameworthy innovations has wronged teaching of Islam and opposed the statement of Prophet (sallallahu alayhi wa aalihi was’sallam). ii) Prophet (sallallahu alayhi wa aalihi was’sallam) said: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] Use of وَكُلُّ (i.e. and every) in the relevant Hadith is to include everything and nothing is excluded from it hence all innovations are misguidance. iii) There is no proof for good innovation except the statement of Hadhrat Umar (radiallah ta’ala anhu) regarding Taraweeh prayer. iv) Quote from Jami Ul Uloom Wal Hakim of Ibn Rajab Al Hanbali as quoted by Saalih Ibn Fawzaan. Scholars Always Divided Innovation In Two Main Branches: Early Muslim scholars have always and scholars continue to divide innovation to two main categories. Type one, which is composed of Islamicly sanctioned practices/beliefs. Type two, which is composed of Islamicly prohibited practices/beliefs. Type one, has been termed as, praiseworthy, permissible, righteous, guidance, and even termed it linguistic innovation.[3] Type two, has been stated to be, prohibited, evil, misguiding, sinful, and legal innovation.[4] Then these categories are subdivided into many categories.[5] The chief of Khawarij stated one who divides innovation into good and bad has wronged and opposed the Messenger (sallallahu alayhi wa aalihi was’sallam) because he believes every newly invented matter, from perspective of Sharia if it is declared as an innovation than it is misguidance. Therefore it is important to point out who according to Ibn Fawzaan’s statement has wronged the religion of Islam and who in Ummah is guilty of opposing the teaching of Messenger (sallallahu alayhi wa aalihi was’sallam). The Eminent Scholars Who Wronged And Opposed: Imam Shafi (rahimullah) stated innovations are of two types. The type which contradicts the teaching of Quran, the Sunnah, Hadith and Ijma, such one he classed as misguiding innovation. Concerning the type which does not contradict the teaching of Quran, Sunnah, Ahadith, and Ijma, he classed good and quoted Hadith where Hadhrat Umar (radiallah) had said Taraweeh is good innovation. Following is evidence of Imam Shafi (rahimullah) understanding on subject of innovation: “It was narrated to us by Muhammad ibn Musa ibn al-Fadl who had it narrated to him from Abul-Abbas Al-Asam who said Rabi ibn Sulayman narrated to us from Imam ash-Shafi’s that he said, “Innovated matters in religion are of two kinds: 1) Whatever is innovated and is contradicts the Book, or the Sunnah, or a narration, or Ijma – then this is an innovation of misguidance. 2) Whatever is innovated of good and that does not contradict any of these – then this is a novelty which is not blameworthy. And Umar (radiya Allahu ‘anhu) said concerning the night-prayer in the month of Ramadhan: نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. what a good innovation this is!) meaning something new not previously present, and if done does not rebut anything which existed before.” [Ref: Reported by al-Bayhaqi in Manaqib ash-Shafi'i, 1/469] Imam Al-Ghazali (rahimullah), Imam Ibn Hajar Al-Asqalani (rahimullah), Imam Nawavi (rahimullah), Imam Qurtubi (rahimullah), Muhammad al-Shawkani (Khariji), Imam Suyuti (rahimullah), and countless others defined innovation into praiseworthy and blameworthy. Even Ismail Dehalvi (the apostate) divided innovation into good and bad in his Tazkira Al Ikhwan.[6] Position Of Muslims About Prominent Scholars: In light of Ibn Fawzaan’s statement it can be concluded that he believes the mentioned scholars and all those who divided innovation into good and bad categories are the ones who have wronged and opposed prophetic teaching. Considering this insolence of Ibn Fawzaan, effort is being made to defend the honor of prominent scholars of Islam from the indirect attack by supporting the definition of Muslims. As Muslims we believe, Imam Shafi (rahimullah), Imam Al Ghazali (rahimullah), Imam Ibn Hajar (rahimullah), and Imam Nawavi (rahimullah) scholars are not the ones who have wronged and opposed the teaching of Prophet (sallallahu alayhi wa aalihi was’sallam). It is Ibn Fawzaan who is opposing the prophetic Sunnah and if Allah (subhanahu wa ta’ala) wills the charge will be established. Valid Difference Of Opinion Over The Definition: It would be too much to say he was unaware of evidence which establishes the understanding of these scholarly giants but it is just and befitting his caliber to say; he is ignorant of their interpretations. Ibn Fawzaan failed to understand; the difference on definition of innovation is a valid difference of opinion and none from these two definitions is blameworthy because the evidence exists for both versions. As Muslims we believe those scholars whose understanding of innovation agrees with Ijtihad of these luminaries, they are upon the truth, like those who pioneered this understanding of innovation. Those who have pioneered the simple definition of innovation and those who employ it they are closer to the truth but missed the mark of perfection. The pioneers of this definition have erred in their Ijtihad and there is no blame upon them for this but only reward from Allah (subhanahu wa ta’ala) because mistakes of Mujtahid are rewarded. Hadith Of Every Innovation Is Misguidance: Ibn Fawzaan quoted the following Hadith: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] And argued the words وَكُلُّ (i.e. and every) are used in the Hadith therefore nothing is excluded from this statement. There will be five approaches to answer this point: i) logical criticism to solve problem, ii) on usage of وَكُلُّ (i.e. and every), iii) concluding remarks regarding usage of ‘every’, iv) explaining the Hadith of Prophet (sallallahu alayhi wa aalihi was’sallam) with Ahadith which support the positions argued for first and second approach, v) and establishing category of good innovation. Note, out of the four important points of Ibn Fawzaan pointed in the beginning or article, three will be addressed in forth coming material and the last one will be addressed as a separate part. First Approach – The Counter Attack: If Prophet (sallallahu alayhi wa aalihi was’sallam) had stated; all of innovations are misguidance literally, without restricting/limiting the meaning of ‘every’ to a specific genre of innovations then questions is: Are books of Ahadith (i.e. Bukhari, Muslim, Tirmadhi etc.) included in this ‘every’ or excluded from ‘every’? If you say they are excluded therefore not innovations, then you have eliminated the foundation of your argument because your argument was ‘every’ used in this Hadith is without Takhsees (i.e. specifics) yet you have made Takhsees in ‘every’ to accommodate the books of Ahadith. We Muslims affirm that ‘every’ is connected with a specific type of innovation and it is not to be understood on its generality. The point is; ‘every innovation’ is not in meaning of ‘absolutely every innovation’ but ‘every innovation’ is used to mean ‘every innovation in a specific context’. What that specific context is, if Allah (subhanahu wa ta’ala) permits will be explained in third approach. Second Approach – The Usage Of Every: Allah (subhanahu wa ta’ala) states: "As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, وَرَاءَهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا (i.e. for there was after them a certain king who seized on every boat by force).” [Ref: 18:79] It is stated in the verse that a king has ordered every boat is to be ceased but order was to cease all usable boats. Hence Khidar (alayhis salaam) damaged the boat to prevent the livelihood of boat owner being ceased by inflicting damage which can be repaired with little effort. Allah (subhanahu wa ta’ala) states: “And [recall] when Moses prayed for water for his people, so We said, "Strike with your staff the stone." And there gushed forth from it twelve springs, قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ (i.e. and every people knew its watering place). "Eat and drink from the provision of Allah, and do not commit abuse on the earth, spreading corruption." [Ref: 2:60] The verse states every people knew where to drink water from when Prophet Musa (alayhis salaam) struck the rock with his staff. Yet it was not every people in literal sense of the word but every tribe from the twelve tribes of tribe of Israeel. Allah (subhanahu wa ta’ala) states: “They said, Postpone [the matter of] him and his brother and send among the cities gatherers. Who will bring you every learned magician? يَأْتُوكَ بِكُلِّ سَاحِرٍ عَلِيمٍ (i.e. And the magicians came to Pharaoh). They said, Indeed for us is a reward if we are the dominant." [Ref: 7:111/113] Logistics of undertaking such task at that time would make it impossible to reach every city of earth. Yet the verse says they were sent to every city which is too farfetched. The polytheists in time of Prophet Musa (alayhis salaam) sent for emissaries to every major city or to every city of Egypt to gather the best magicians to compete with Prophet Musa (alayhis salaam). Therefore literal reading of every city is not intended. Please bear with an example which would resonate with readers. Ali is carrying valet full of money, credit card, a brand new mobile phone, wearing on his 50 carat gold ring. Thief strikes and says: Hand over everything you have or you going to die. Does the thief want Ali to hand over all that he doesn’t carry with him as well or just what he is carrying with him? All that Ali is carrying at that moment. Third Approach – Summing Up The Findings: The word ‘every’ even though by itself is not limited/restricted and is inclusive of all but when it is used in a restrictive/limiting context then it is no longer on its natural meaning. Rather it is limited and restricted according to the context. Note the word ‘every’ was used but it was limited restricted by circumstances. Similarly in the verses ‘every’ was limited and restricted according to contextual relevance.[7] Hence it could be said, use of word ‘every’ in the following Hadith is not ‘absolutely every’ but in meaning of ‘every in specific context’, here: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] Just as the context of verses limit and restrict the meaning of ‘every’ to ‘every in specific context’ the words ‘every innovation’ are limited and restricted by other Ahadith of Prophet (sallallahu alayhi wa aalihi was’sallam). Fourth Approach – Explaining Hadith With Ahadith: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And he who introduces a فِي الإِسْلاَمِ سُنَّةً سَيِّئَةً (i.e. evil precedent in Islam), there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.” [Ref: Muslim, B34, H6466] Linguistically innovation is what does not have precedent in Quran of Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). What is not part of Islam and is made part of Islam is innovation hence the mentioned Hadith is talking about one who introduces into Islam evil innovation. And tells for him who introduces evil innovation and those who follow his evil innovation will receive equal burden of sin. This understanding of above Hadith is supported by another Hadith found in Tirmadhi, here: "And whoever introduces a بِدْعَةَ ضَلاَلَةٍ (i.e. erroneous innovation) with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] In light of this, the following statement of Prophet (sallallahu alayhi wa aalihi was’sallam) is not literal: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] Rather it should be understood in context of Hadith of ‘evil precedent in Islam’ and ‘erroneous innovation’. Therefore the interpretation of Hadith is as follows: the most evil affairs are the evil precedents and erroneous innovations introduced into Islam and every evil/erroneous innovation is misguidance. Hence the word ‘every’ is restricted and limited in the phrase, “… every innovation is misguidance …” in specific context of evil and erroneous innovations. Now question must arise, how are evil innovations judged to be evil? Prophet (sallallahu alayhi wa aalihi was’sallam) answered this question by saying: “Aishah reported the Messenger of Allah as saying: if any one introduces into this affair of ours anything which does not belong to it, it is rejected. Ibn Isa said: the prophet said: if anyone practices any action in a way other than our practice, it is rejected.” [Ref: Dawood, B41, H4589] And in another Hadith it is stated: “He who enacted any act for which there is no sanction from our behalf that is to be rejected.” [Ref: Muslim, B18, H4267] In other words if an innovation is composed of anything which is not from prophetic Sunnah it is evil innovation and it is to be rejected. Fifth Approach – Establishing The Good Innovation: It was previously said, innovation is which does not have precedent in Quran and Sunnah, and following words of Prophet (sallallahu alayhi wa aalihi was’sallam) point to permissibility of, and reward for, introducing good innovation into Islam: “He who introduces a فِي الإِسْلاَمِ سُنَّةً حَسَنَةً (i.e. good Sunnah in Islam), there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …”[8] [Ref: Muslim, B34, H6466] Note, the Hadith states one who introduces into Islam a good Sunnah, if a good Sunnah is being introduced into Islam then it means it is not part of Islam. What is not part of Islam and it is being made part of Islam is, innovation. Hence Prophet (sallallahu alayhi wa aalihi was’sallam) told of reward for introducing good innovation into Islam. It was based upon understanding of the Hadith of good Sunnah in Islam that Hadhrat Umar (radiallah ta’ala anhu) declared his gathering of worshipers under leadership of an Imam as an excellent innovation, here: “Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. what an excellent innovation this is) but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." [Ref: Bukhari, B32, H227] These Ahadith establish the position of Muslims that to introduce praiseworthy innovations into Islam is permissible and reward worthy. Conclusion: We have established the prominent scholars of past have divided the innovation into two categories. It has been established those who have divided innovation into good and bad have not erred nor opposed the teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) but rather have employed all evidence available on the topic of innovation to perfect their understanding. And it was minion of Iblis incarnate who actually opposed the teaching of Prophet (sallallahu alayhi wa aalihi was’sallam). The usage of ‘every’ has been explained in detail. The usage of ‘every’ is affected by context, which limits its absolute meaning and restricts it to a specific. The foolish assumption that Muslims do not have any evidence but the evidence related to Taraweeh was shattered with proper explanation of Hadith of introducing good Sunnah into Islam. As for the quote taken from Ibn Rajab it has been explained by the content of first, second and third approach. Ibn Fawzaan position is based on Ibn Rajab's quote and due to which no direct response is required. Instead, Ibn Rajab's understanding of innovation was explored and his error was pointed out in light of evidence of Hadith. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] To find out where the alterations have been made please use MSWord to compare original and revised versions. To see the original quote click, here. - [2] Clarification Of Doubts Concerning Innovation. Originally taken from; Kitab at-Tawheed, author; Saalih al Fawzaan, page 106/110 Translation; Maaz Qureshi, Amendments; Muhammed Ali Razavi. - [3] Those scholars who have labelled type one innovations as linguistic innovation they follow a different definition of innovation. Their definition accords the following principles: Any action/belief of which there is no Asal (i.e. foundation - explicit or implicit evidence) such is innovation. And the opposite was: Any action/belief which can be established from Quran/Sunnah from implicit or from generality of words is not an innovation. They maintain innovation is of two types, linguistic and legal. According to this classification when an innovation is classed as an innovation from legal perspective than it is in meaning of ‘type two’ innovation (i.e. reprehensible - which composed of that which contradicts teaching of Islam). So according to their understanding compiling Quran into a book after death of Prophet (sallallahu alayhi wa aalihi was’sallam) and Hadhrat Umar’s (radiallah ta’ala anhu) gathering the people of Masjid to perform Taraweeh under one Qari for entire Ramadhan are not innovations [in legal sense]. And this is because Prophet (sallallahu alayhi wa aalihi was’sallam) in his life time over saw the writing of revelation (i.e. Quran). Also there is precedent of performing Taraweeh under leadership of Imam because Prophet (sallallahu alayhi wa aalihi was’sallam) in person led Taraweeh for three days. These scholars agree that these are innovations in linguistic sense. The vast majority of scholars have classified these two practices to be good innovations because of their division of innovation being divided as good and bad. Words of Hadhrat Umar (radiallah ta’ala anhu) are evidence of Taraweeh being innovation and being good innovation according to this definition: قَالَ عُمَرُ نِعْمَ الْبِدْعَةُ هَذِه.ِ [Ref: Bukhari, B32, H227] Therefore the real difference between the two parties is due to label and not of result. One group labels it linguistic innovation and other considers as good innovation. - [4] From Islamic perspective anti-Muslim element’s legal/Shar’ri innovation’s equivalent is reprehensible innovation. In Islamic terminology, all innovations are legal/Shar’ri innovations, be it praiseworthy or reprehensible. - [5] The details of sub-divisions and explanation of them can be found in the following book, What Is Innovation In Islam, by Mufti Ahmad Yar Khan Naeemi (rahimullah alayhi ta’ala). - [6] If Allah (subhanahu wa ta’ala) permits an article will be written on subject of innovation containing writings of these scholars. - [7] The word ‘every’ in its natural meaning cannot be used for creation without warranting major Shirk. The natural meaning of ‘every’ which is unlimited, unrestricted can only truly be used for Allah (subhanahu wa ta’ala). When the word ‘every’ is used for creation of Allah (subhanahu wa ta’ala) it is always used with certain constraints implied from context or implied from inability of creation for whom it was used for. - [8] “Narrated Ibn Jarir bin 'Abdullah: from his father that the Messenger of Allah said: "Whoever starts a good tradition which is followed, then for him is a reward, and the likes of their rewards of whoever follows him, there being nothing diminished from their rewards." [Ref: Tirmadhi, B39, H2675] “It was narrated that Abu Juhaifah said: "The Messenger of Allah said: 'Whoever introduces a good practice that is followed after him, will have a reward for that and the equivalent of their reward, without that detracting from their reward in the slightest.” [Ref: Ibn Majah, B1, H207]

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جانور ذبح کرتے ہوئے تکبیر کے بعد کلام کیا اور پھر تکبیر نہ پڑھی ، تو کیا حکم ہے ؟

What is Surah Fatiha? 1-Makki 2- Madani

جانور‎وں کو آپس میں لڑوانا کیسا ؟

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Introduction: Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness on the day of judgment regarding actions of earlier and his own Ummah. This belief is based on established teaching of Quran; Prophet (sallallahu alayhi wa aalihi was’sallam) has witnessed the all the events regarding which he will bear witness and has been sent as a Shahid (i.e. witness). And this understanding is based on principle; a true witness is one who has witnessed with eyes/ears regarding the event/incident regarding which he/she is called to bear witness. In contrast to Islamic teaching Khawarij believe indeed Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid but he will bear witness after being informed by others what had/has transpired before/after him. In other words they believe he is Shahid without being first hand witness, or without actually witnessing anything. Failed Attempt To Seduce Prophet Yusuf (alayhis salam): Allah (subhanahu wa ta’ala) states; Prophet Yusuf (alayhis salam) was lured to home by a woman who wished to engage with him in illicit sexual activity: “And the woman in whose house he was, allured him not to restrain himself and she closed all the doors - and said, "Come! It is you I address!"; he said, "(I seek) The refuge of Allah - indeed the governor is my master - he treats me well; undoubtedly the unjust never prosper." [Ref: 12:23] Realising the intent of her Prophet Yusuf (alayhis salam) hurriedly made his way to exist the room and she chased after him in an attempt to prevent him from leaving: “And they both raced towards the door, and the woman tore his shirt from behind, and they both found her husband at the door; she said, "What is the punishment of the one who sought evil with your wife, other than prison or a painful torture?" [Ref: 12:25] Wife of the man claimed Prophet Yusuf had attempted to seduce her but Prophet Yusuf (alayhis salam) stated it was the woman who made attempt on him: “Said Yusuf, "It was she who lured me, that I may not guard myself" - and a witness from her own household testified; "If his shirt is torn from the front, then the woman is truthful and he has spoken incorrectly. And if his shirt is torn from behind, then the woman is a liar and he is truthful.” [Ref:Kunz Ul Iman, 12:26/27, by Imam Ahmad Raza rahimullah, link] There was a witness observing the events unfold. Some commentators based on Athar (i.e. statements of companions) said the witness was a child in cradle. And another group based on Athar also stated there was a righteous adult with beard who witnessed the events. And due to exceptional wisdom suggested the Kamees (i.e. shirt) is checked as mentioned in the verse. And if it was a child in the cradle then it suggests Allah (subhanahu wa ta’ala) defended His Nabi by giving a child ability to speak, wisely.[1] Note this established the innocense of Prophet Yusuf (alayhis salam): “So when the governor saw his shirt torn from behind, he said, "Indeed this is a deception of women; undoubtedly the deception of women is very great." [Ref: 12:27] And later she admitted her guilt and established Prophet Yusuf’s (alayhis salam) innocense: “The king said: "O women! What was your role when you tried to entice Yusuf?" They answered: "Purity is to Allah! We did not find any immorality in him." [And] Said the wife of the governor: "Now the truth is out; it was I who tried to entice him, and indeed he is truthful." [Ref: 12:51] Alhasil a child/adult bore witness in defence of Prophet Yusuf (alayhis salam) but there was no other witness, and therefore he suggested the investigation method. This incident establishes a true witness, a witness who had seen the events unfold, bore witness in defence of Prophet Yusuf (alayhis salam), and suggested how the innocence of Prophet Yusuf (alayhis salam) can be established. Establishing Islamic belief; a true witness is one who has witnessed the event regarding which he/she bears witness about. Prophet Yusuf Allegedly Devoured By Wolf: Step brothers of Prophet Yusuf (alayhis salam) were jealous; their father loved Prophet Yusuf (alayhis salam) and his younger brother more then them so they schemed to do away with Prophet Yusuf (alayhis salam). And to carry out their plan they came to their father and requested Prophet Yusuf (alayhis salam) is sent with them. Prophet Yaqoob (alayhis salam) anticipated their plan and foretold them the excuse they would employ. But reluctantly sent his beloved son Prophet Yusuf (alayhis salam) with brothers. And they decided to lower him in a water well instead of killing him. And a caravan traveling for Egypt came and found Prophet Yusuf (alayhis salam) in the well and pulled him out of well and sold him in Egypt as slave. After lowering him in the well they returned to their father weeping claiming a wolf devoured Prophet Yusuf (alayhis salam). Years later Prophet Yusuf had been appointed care taker of resources in Egypt to manage famine and his brothers came to Egypt to buy supplies. He recognised them and told his brothers to bring his blood brother (i.e. Yameen, Binyamen Jewish texts) if they want any supplies. They returned to their father and told him; the supplies were denied to us. When they returned with Yameen Prophet Yusuf (alayhis salam) instructed a measuring-cup is concealed Yameen’s supplies. Command was given to search all present and measuring-cup was found in Yameen’s belongings. And the step-brothers witnessed; measuring-cup was discovered from belongings of Yameen. He was detained and his brothers were told Yameen is theif and he will become a slave. Their eldest brother refuse to leave Egypt instructed them to tell their father what they witnessed: "Return to your father and then say, ‘O our father! Indeed your son has stolen; we were witness only to what we know and we were not guardians of the unseen.’” [Ref: 12:81] And to convince their father they said to Prophet Yaqub (alayhis salam): “And ask the township in which we were, and the caravan in which we came; and indeed we are truthful." [Ref: 12:82] Alhasil underlined verse establishes the principle; a true witness is one who has gained knowledge with his/her own eyes/ears. In other words, a true witness is one who has seen/heard the events regarding which he/she gives testimony. Coming back to the story when the step-brithers of Prophet Yusuf (alayhis salam) returned to their native lands Prophet Yaqoob (alayhis salam) did not believe them. He instructed them to return and search for Prophet Yusuf (alayhis salam) his brother Yameen, and the eldest brother who remained in Egypt due to fear of disappointing his father. The step-brothers returned to Egypt for supplies and Prophet Yusuf (alayhis salam) introduced himself to them and told them to take his shirt and to place it on face of their father, and bring his family with them to Egypt. They did as they were instructed, and Prophet Yaqoob (alayhis salam) met with Prophet Yusuf (alayhis salam), and thanked Allah (subhanahu wa ta’ala). Prophet Isa (alayhis salam) Witness Over His Ummah: At present Catholics, Protestant, with exception of Jehovah’s Witnesses, all churches believe Prophet Isa (alayhis salam) is god incarnate. But in Arabian Peninsula existed a sect of Christianity which had taken Prophet Isa (alayhis salam) and his mother as gods. This sect is called Collyrdianism. Historian Edward Gibbons has mentioned them in his history, The History Of The Decline And Fall Of … stated Collyrdians had given goddess status to Marry. Epiphanious the Bishop of Salamis in his Panarion written around period of 375 AD mentions a sect in Arabian held belief; Mary is goddess. With regards to belief of these people, on the judgment day, Allah (subhanahu wa ta’ala) will enquire from Prophet Isa (alayhis salam): “And when Allah will say: “O Esa, the son of Maryam! Did you say to the people, ‘Appoint me and my mother as two Gods, besides Allah?” And he will respond to Allah (subhanahu wa ta’ala) in state of humility and submission: “He will say: “Purity is to You! It is not proper for me to say something for which I do not have right. If I have said it then surely You know it; You know what lies in my heart, and I do not know what is in Your knowledge; indeed You only know all the hidden.” [Ref: 5:116] Prophe Isa (alayhis salam) further added:“I said not to them except what You commanded me; to worship Allah, my Lord and your Lord. And I was a Shahid over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things Shahid.” [Ref: 5:117] By saying; I was Shahid upon my followers when I was present (i.e. Hadhir) amongst them, he is implying; when I was not present amongst them I was not Shahid over them, and due to my absence and not being Shahid over them I have no knowledge of events that transpired after me. Alhasil this verse indicates; to be a Shahid (i.e. witness) one must be Hadhir (i.e. present) amongst people regarding whom one has to bear witness. And if one is not Hadhir he cannot bear witness [nor he should be held responsible]. And fundamental requirement for a present and true Shahid is first hand witnessing, with eyes and ears. This verse establishes Islamic teaching belief; a true Shahid is one who is Hadhir and has seen/heard the events regarding which he is to bear witness with his own eyes and ears. Conclusion: In the teaching of Quran, one who is Hadhir, and one who has seen the events unfold, with his own eyes, and heard the sounds relating to events, with his own ears, is a a true Shahid. And from this it is clear those who say Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness regarding the events mentioned in Quran and Ahadith after being informed by others are accusing the Prophet (sallallahu alayhi wa aalihi was’sallam) of lieing and giving testimony even though he does not fullfil the criteria of true Shahid. This Quranic evidence belies their misguided belief; Prophet (sallallahu alayhi wa aalihi was’sallam) will be presented on judgment day as a witness who has not seen/heard anything regarding which he will bear witness. How do they believe he was sent as a Shahid when they believe for him no quality of Shahid? An equivlent example would be Qadiyani’s believing in Quranic word Khatm [Un Nabiyeen] without believing it means last/final. By ascribing to it another meaning and negating its known/established meaning one is guilty of not believing in word Khatm [Un Nabiyeen] even though the person may claim to believe. And one who believes as such is not from Muslims. Alhasil in light of difference between understanding of Muslims and Khawarij it is required to establish; a true witness bearing witness about an event must be an actual hearing/seeing type of witness. And an individual who bears witness to events not witnessed by him/her as a first hand witness is not a true witness but a liar. And neither does Allah (subhanahu wa ta’ala) accept false testimoney nor will His Messenger (sallallahu alayhi wa aalihi was’sallam) will bear false witness. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “And a witness of her household bore witness (saying): "If it be that his shirt is torn from the front...'' not from the back, ”… then her tale is true …“, that he tried to commit an illegal sexual act with her. Had he called her to have with him and she refused, she would have pushed him away from her and tore his shirt from the front, “But if it be that his shirt is torn from the back, then she has told a lie and he is speaking the truth!” Had Yusuf run away from her, and this is what truly happened, and she set in his pursuit, she would have held to his shirt from the back to bring him back to her, thus tearing his shirt from the back. There is a difference of opinion over the age and gender of the witness mentioned here. ‘Abdur-Razzaq recorded that Ibn `Abbas said that, “… and a witness of her household bore witness …”, "was a bearded man,'' meaning an adult male. Ath-Thawri reported that Jabir said that Ibn Abi Mulaykah said that Ibn Abbas said, "He was from the king's entourage.'' Mujahid, Ikrimah, Al-Hasan, Qatadah, As-Suddi, Muhammad bin Ishaq and others also said that the witness was an adult male. Al-Awfi reported that Ibn Abbas said about Allah's statement, “… and a witness of her household bore witness …”, "He was a babe in the cradle. '' Similar was reported from Abu Hurayrah, Hilal bin Yasaf, Al-Hasan, Sa`id bin Jubayr and Ad-Dahhak bin Muzahim, that the witness was a young boy who lived in the Aziz's house. Ibn Jarir At-Tabari preferred this view.” [Ref: Tafsir Ibn Kathir, 12:26, link]

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Introduction: Recently [on 09 Nov 2014 - 5:55 PM] a heretic with the name of Zia Bashir created a thread on IslamiMehfil forum titled; 'Honorable Prophet Muhammad’s Invitation To Tawheed And Shirk Of Arabs.', which you can read, here. Brother Zia Bashir basically presented the following principles to indicate how a Ilah is made – which will be presented in my own words: ‘To believe any being has control over benefit and harm, or can alleviate every type of hardship/upsetting [matter] or has the power in the kingdom of Allah (subhanahu wa ta’ala) to utilize the means in the skies and earth (i.e. such as sends rain from clouds and grows crops from earth), is elevating the being to status of God. Or to believe a being grants sustenance, or is in charge of distributing sustenance and grants to which the being wills, or believing a being grants son/daughter, or a being is part of Allah (subhanahu wa ta’ala) as son/daughter, is elevating the being to status of God. Worshiping the being in any way (i.e. invoking a being for help) or believing the being is acting attorney/disposer of all [affairs of creation] is elevating the being to status of God. To give life to the dead, to [breath] life into a clay figurine is in power of Allah (subhanahu wa ta’ala), life and death’s owner is only Allah (subhanahu wa ta’ala) and to believe this power for anyone other then Allah (subhanahu wa ta’ala) is elevating the being to status of god, it is polytheism.’ In response myself and other Muslims responded to him pointing out faults and incompatibility of his principles with teaching of Quran/Hadith. It became apparent to Muslims engaged in discussion with him that he does not understand the concepts of Islam which explain Tawheed/Shirk. Hence it was realized there is need for Islamic principles which should indicate how a creation is elevated to status of an Ilah. This effort is to fill the void felt during the discussion. Continuing, just when the tide turned against him and faults of his principles became apparent to him and strength of Islamic arguments forced him to retreat toward the principles of Muslims, he quit. 1.0 - Linguistic Meaning Of The Word Ilah And Its Usage In Quran: Word Ilah commonly is translated to mean God but the actual meaning derived considering its root is; one deserving of worship (i.e. Mabud). Its equivalent singular ‘Ilahan’ and plural ‘Aalihatun’ have been used as synonyms for idols/idol. The evidence of this is when nation of Prophet Musa (alayhis salaam) reached a certain group of people who worshipped idols, they demanded Prophet Musa (alayhis salaam) create for them an Ilah (i.e. an idol to) which they can devout their acts of worship.[1] Also the word Ilah is synonym for Rabb (i.e. Sustainer) and Khaliq (i.e. Creator).[2] 1.1 - Reasons Why Polytheists Took Idols As Ilah: The polytheists believed their idols have the power to benefit/harm and that they have the power to intercede and will intercede for them to Allah (subhanahu wa ta’ala) on the day of judgment.[3] On basis of this belief they believed their idol can be taken as an Ilah in meaning of; deserving worship. This establishes polytheists had certain belief on basis of which they believed their idols are worthy of worship.[4] In the belief of polytheists Ilah is encompassed by certain attributes and as a result they took the idols as objects of worship. Hence Ilah is not just one that is worshipped but one that possesses certain traits due to which it is worshipped. 1.2 - Understanding Why The Muslims Take Allah (subhanahu wa ta’ala) as Ilah: According to some scholars the name ‘Allah’ is derivative of Al-Ilah (i.e. the God) and Allah (subhanahu wa ta’ala) is possessor of [ninety-nine] beautiful names and attributes. [5] Hence comprehensively Al-Ilah is inclusive of all ninety-nine names and attributes of Allah (subhanahu wa ta’ala) not just, Rabb and Khaliq. If the name ‘Allah’ is not derived from the word Al-Ilah as some scholars have stated even then the true Ilah must be associated with ninety-nine names and attributes. As Muslims we believe Allah (subhanahu wa ta’ala) is the Creator (i.e. Al Khaliq), the Evolver (i.e. Al Bari), and the Provider (i.e. Ar-Razzaq), and the Life-Giver (i.e. Al Mu’hayi), and the One (i.e. Al Ahad) … all the ninety-nine attributes. Belief in names and attributes of Allah (subhanahu wa ta’ala) is essentially connected with believing in Him as an Ilah. We believe Allah (subhanahu wa ta’ala) to be our Ilah and we ascribe all beautiful names/attributes to Him. Therefore true Ilah is not just Mabud (i.e. one deserving of worship) but possessor of all attributes/names established for Allah (subhanahu wa ta’ala). Due to Allah (subhanahu wa ta’ala) having mentioned attributes/names we have accepted Allah (subhanahu wa ta’ala) is deserving of worship and believe it is proper to direct acts of worship to Allah (subhanahu wa ta’ala). Hence the linguistic meaning of Ilah is to be applied in the strict sense. But considering the fact; belief [n possesses x attributes is able to harm/benefit …] must exist before appointing of an Ilah therefore [such] beliefs are fundamental part of appointing an Ilah.[6] Would anyone take a potato to be their Ilah? Or take their fridge as their Ilah? Certainly not because a person understands they do not possess godly qualities and cannot benefit or harm. Alhasil, Ilah is taken when it is believed the one taken as Ilah has ability to hear/see, is able to harm/benefit and an intelligent being will not take a creation to be Ilah if one does not expect any harm/benefit. Hence naturally if one is worshipped then belief of Ilah must pre-exist in the heart of worshipper.[7] 1.3 - Comprehensive Meaning Of Word Ilah: It is important to note; the word Ilah is encompassed by the attributes/actions and it on basis of these attributes/actions an Ilah is taken. Hence linguistic meaning is applicable on every usage but attributes/actions which force a believer to choose Allah (subhanahu wa ta’ala) as his Ilah are inclusive in the meaning of Ilah.[8] Therefore in Islam the Ilah cannot be separated from His attributes/actions. Allah (subhanahu wa ta’ala) is Ilah with all of His attributes and actions. Also the Ilah of polytheists are Ilah with the attributes and actions which polytheists attributed to them. 2.0 – Thirteen Concepts Which Explain Attributes And Actions Of Allah (subhanahu wa ta’ala): Allah (subhanahu wa ta’ala) is Wajib Ul Wujud and the being of Allah (subhanahu wa ta’ala) and all attributes, actions of Allah (subhanahu wa ta’ala) are to be understood in meaning of zaati (i.e. personal), qulli (i.e. total), azli/abdi (i.e. eternal), haqiqi (i.e. real), bi-ghayr izni (i.e. without permission), ghayr muntahai (i.e. unlimited), ghayr makhlooq (i.e. uncreated), muhaal al fana (i.e. impossible to annihilate), bi-ghayr misl (i.e. without comparison), and khaliqi (i.e. creator’s), akmal (i.e. perfect), mustaqil (i.e. independent). If any attribute or action of any creation is understood according to these then the creation is elevated to status of god and has been made partner with Allah (subhanahu wa ta’ala) as a god. 2.1 – Explaining Some Concepts From Thirteen To Facilitate Better Understanding: When the Qull (i.e. total) is applied to Allah’s (subhanahu wa ta’ala) owner-ship then Allah (subhanahu wa ta’ala) is Malik (i.e. Owner) of all creation, in other words His Malikiyyah (i.e. owner-ship) of all creation. When it is applied to His hearing it means Allah (subhanahu wa ta’ala) hears everything and when it is applied to His Seeing it means He See’s everything. When it is connected with His Rubbubiyyah (i.e. Sustainer-ship, Provider-Ship) it means He is sustainer and provider of all creation. When Zaati (i.e. personal) is applied to Allah’s (subhanahu wa ta’ala) ownership then Allah (subhanahu wa ta’ala) is believed to be Malik by His own-self.[9] When Zaati is applied to His Hearing it means ability of Allah (subhanahu wa ta’ala) hearing is His own and non-other has given Him the power to hear. When it is applied to His seeing it means He See’s by His own self and none has given Him the ability to see. When it applied to His Lordship/Sustainer-Ship then it means Allah (subhanahu wa ta’ala) is Rabb by His self and His act of sustaining is His own. When Azli is applied to ownership of Allah (subhanahu wa ta’ala) it means He was/is Malik from eternity. When it applies to His Hearing it means Allah (subhanahu wa ta’ala) was Hearing from eternity and when it is applied to His Seeing then it means Allah (subhanahu wa ta’ala) seeing from eternity. When it is applied to Rubbubiyyah of Allah (subhanahu wa ta’ala) it means He had the ability to provide/sustain from eternity. 3.0 - Fundamental Way A Creation Is Taken As An Ilah: (i) To believe a creation is an Ilah-partner with Allah (subhanahu wa ta’ala) or the Ilah then the creation has been elevated to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ii) To believe a creation has the right to be worshipped is to elevate the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (iii) To worship a creation, with intention of worship, without believing one being worshipped is an Ilah, is taking the being to be an Ilah-partner with Allah (subhanahu wa ta’ala). 3.1 – Deriving Ilah-Determining Principles From Thirteen Concepts: (i) To believe one is wajib ul wujood (i.e. existence is essential), or the being possesses certain actions/attributes or all attributes/actions according to understanding of zaati (i.e. personal), qulli (i.e. total), azli/abdi (i.e. eternal), haqiqi (i.e. real), bi-ghayr izni (i.e. without permission), ghayr muntahai (i.e. unlimited), ghayr makhlooq (i.e. uncreated), muhaal al fana (i.e. impossible to annihilate), bi-ghayr misl (i.e. without comparison), and khaliqi (i.e. creator’s), akmal (i.e. perfect), mustaqil (i.e. independent), is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ii) To believe a creation can benefit/harm, or remove hardship, or has power to utilize means in creation, or grants and distributes sustenance, or grants male/female children, or manages affairs of creation, or gives life to the dead, or sends rain from clouds, or has power over ma teht al asbab[10] (i.e. according to natural means) / ma fawq al asbab (i.e. according to supernatural means) as an Ilah-partner with Allah (subhanahu wa ta’ala) is taking the being to be an Ilah-partner with Allah (subhanahu wa ta’ala). (iii) To believe a creation possessing atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison) and makhlooqi (i.e. creations) attributes/actions no longer requires permission from Allah (subhanahu wa ta’ala) to utilize his attributes/actions, or to make use of what is provided in creation, and engages in ma teht al asbab and ma fawq al asbab without requiring permission from Allah (subhanahu wa ta’ala) is elevating the creation to status of being an Ilah besides Allah (subhanahu wa ta’ala). (iv) To believe a creation possessed all attributes/actions in according to understanding of; atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison) and makhlooqi (i.e. creations), but now has become equal to Allah (subhanahu wa ta’ala) in his one or more or all attributes/actions, or has been elevated to status of an Ilah by Allah (subhanahu wa ta’ala) is elevating the creation to status of Ilah-partner of Allah (subhanahu wa ta’ala). (v) To believe a creation possessing atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison), and makhlooqi (i.e. creations) attributes/actions can provide ma teht al asbab and ma fawq al asbab type of harm/benefit without permission and granting of Allah (subhanahu wa ta’ala) is elevating the creation to status of being god partner to Allah (subhanahu wa ta’ala). (vi) To believe a creation possessing atahi (i.e. bestowed), baaz (i.e. partial), waqti (i.e. transient), majazi (i.e. linguistical), bi izni (i.e. with permission), muntahai (i.e. limited), makhlooq (i.e. created), mumkin al fana (i.e. possible to annihilate), bi misli (i.e. with comparison), and makhlooqi (i.e. creations) qualities can provide ma fawq al asbab (i.e. according to supernatural means) type of harm/benefit without permission and granting of Allah (subhanahu wa ta’ala) is elevating the creation to status of being god partner to Allah (subhanahu wa ta’ala). 4.0 – Guide To Interpreting The Six Principles: The following principle should be used to understand and expand six principles stated in 3.1. Thumb rule is, if one, or more, or all concepts, from the thirteen mentioned, are attributed to a creation’s Zaat (i.e. being), or Sift (i.e. attribute) or some/all Sifaat (i.e. attributes), or Fehl (i.e. action) or some/all Afaal (i.e. actions), then creation is made Ilah-partner of Allah (subhanahu wa ta’ala). 4.1 – Explaining The Thumb Rule: Najd says: Zahid can hear by his own self (i.e. Zaati) and Allah (subhanahu wa ta’ala) did not give him the ability to hear. Najd has attributed Zaati hearing to Zahid, therefore Najd has affirmed one concept from thirteen, for one attribute, and hence he elevated the Zahid to status of Ilah. Najd says: Zahid can hear by his own self (i.e. Zaati) and Allah (subhanahu wa ta’ala) did not give him the ability to hear and Zahid can hear absolutely everything (i.e. Qulli). This time Najd has affirmed Zaati and Qulli concepts for one attribute (i.e. hearing) of Zahid hence he has elevated Zahid to status of Ilah. Thumb rule is; if one or more concepts are attached to a attribute/action, or one concept but one or more attributes/actions are connected then creation is elevated to status of Ilah. 4.2 – An Important Note For The Students Of Knowledge: Please note, mentioned six principles in 3.1 are just a guide to understanding the principles of Islam regarding Shirk. These principles do not cover every aspect of major Shirk therefore Muslims dedicated to learning should explore the thirteen concepts in light of section 4.0 and 4.1 in order to unlock more principles. In section 3.1 Zaat (i.e. being) aspect of Tawheed/Shirk is not brought into the principles.[11] If I had done so the principles would have become excessively complex and difficult for the readers to understand. Hence readers can expand on the Tawheed/Shirk of Zaat using section 4.0. 5.0 - Interpreting 1st Ilah-Determining Principle To Demonstrate Methodology Of Interpretation: (i) To believe Zahid is Wajib Ul Wujud is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ii) To believe Zahid possesses Zaati attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (iii) To believe Zahid possesses Qulli attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (iv) To believe Zahid possesses Azli attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (v) To believe Zahid possesses Haqiqi attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (vi) To believe Zahid possesses bi-Ghayr Izni attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (vii) To believe Zahid possesses Ghayr Muntahai attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (viii) To believe Zahid possesses Ghayr Makhlooq attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (ix) To believe Zahid possesses Muhaal Al fana attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (x) To believe Zahid possesses bi-Ghayr Misl attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (xi) To believe Zahid possesses Khaliqi attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (xii) To believe Zahid possesses Akmal attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). (xiii) To believe Zahid possesses Mustaqil attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). 5.1 – Explaining Various Interpretations Of 1st Ilah-Determining Principle: Here some difficult to grasp aspects will be explained to clarify them and in order to demonstrate how they are to be understood. The first interpretation of first Ilah-Determining principle is: To believe Zahid is Wajib Ul Wujud is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). It is interpreted as: Zahid’s Zaat (i.e. being), Sifaat (i.e. attributes), Afaal (i.e. actions) are absolutely/fundamentally necessary, non-existence is impossible and to believe this is to elevate Zahid to status of Ilah because Allah (subhanahu wa ta’ala) is alone Wajib Ul Wujud and apart from his existence everything and their attributes and their action can/cannot exist. The ninth interpretation of first Ilah-Determining principle is: To believe Zahid possesses Muhaal Al Fana attributes/actions is elevating the creation to status of an Ilah-partner with Allah (subhanahu wa ta’ala). Firstly, one whose attributes/actions are Muhaal Al Fana then automatically his Zaat is also Muhaal Al Fana because the attributes/actions cannot exist without the Zaat. If Zaat can be annihilated/destroyed then attributes/actions will also be destroyed/annihilated hence Zaat of one possessing Muhaal Al Fana attributes/actions must be Muhaal Al Fana. Secondly, To believe Zahid’s abilities of hearing/seeing and his action of walking/talking cannot be annihilated/destroyed [to put is simply – to eliminate their existence from creation] is elevating Zahid to status of Ilah because only attributes/actions of Allah (subhanahu wa ta’ala) are impossible to annihilate/destroy along His Zaat everything else beside Him can be removed from state of existence into state of non-existence. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi. Footnote: - [1] “We took the Children of Israel (with safety) across the sea. They came upon a people devoted entirely to some idols they had. They said: "O Moses, design for us like unto the gods they have." He said: "Surely you’re a people without knowledge.” [Ref: 7:138] - [2] In the following verse words Ilah and Rabb have been used interchangeably: “Say, "I am only a man like you, to whom has been revealed that your Ilah is One Ilah. So whoever would hope for the meeting with his Rabb - let him do righteous work and not associate in the worship of his Rabb anyone.” [Ref: 18:110] Following verse uses the word Ilah in context of creating and harm/benefit: “Yet they have taken besides Him other gods (i.e. alihah) who created nothing but are themselves created, and possess neither harm nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” [Ref: 25:3] - [3] “Is not Allah enough for his Servant? But they try to frighten thee with other (gods) besides Him! for such as Allah leaves to stray, there can be no guide.” [Ref: 39:36] "We say nothing but that (perhaps) some of our gods may have seized thee with imbecility. “He said: "I call Allah to witness, and do ye bear witness, that I am free from the sin of ascribing, to Him." [Ref: 11:54] “And they have taken gods besides Allah that they might give them honor, power and glory.” [Ref: 19:81] "We only worship them so that they may bring us closer to Allah." [Ref: 39: 3] - [4] Alhasil, belief precedes the act of appointing Deity and engaging in worship. - [5] “And (all) the Most beautiful names belong to Allah , so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His names. They will be requited for what they used to do.“ [Ref: 7:180] - [6] n possesses x, y, z attributes as well as ability to harm/benefit … hence Zahid decides n deserves worship therefore Zahid takes n as a Deity/Ilah in other words Mabud. - [7] Fiqhi verdict is stated in 3.0, principle 3, on the basis of Hadith; actions are determined according to intentions incase the belief of Ilah does not exist for what ever freak of nature reason but y has the intention of worshiping a creation. - [8] Quran is testimony to how Arabic words have evolved due to revelation of Quranic verses. Countless words in Arabic have evolved to mean something specific. In Arabic the word ‘Qibla’ means ‘direction’. The word ‘Qibla’ is used in context of facing Masjid Al Haram in prayer and as a result Muslims associate the word Qibla with direction which indicates Kabah. The word ‘Salah’ is used in meaning of ‘Dua’ (i.e. supplication) but now it has is associated with five daily prayers. Alhasil, linguistic meaning remain part of the Shar’ri meaning but depending on for whom the word is used and what context the word is used the meaning evolves. The implication here is; word Ilah linguistically means Mabud but its usage for Allah (subhanahu wa ta’ala) adds to its linguistic meaning. Therefore the names and attributes of Allah (subhanahu wa ta’ala) become part of Shar’ri meaning of Ilah. - [9] Creation of Allah (subhanahu wa ta’ala) is made Malik (i.e. owner) of various objects by Allah (subhanahu wa ta’ala) via means He has created. Allah (subhanahu wa ta’ala) is the Malik (i.e. Owner) by His own-self meaning none has made Him Malik over creation. He was the Creator and is the Owner of what He created. - [10] Ma teht al asbab are – cure through use of medicine, strength through eating food, quenching of thirst with water, burning with fire, cutting with sharp instrument, light with bulb, walking with legs, lifting wit hands … in all these the; cure, strength, satisfying thirst, burning, cutting, light, walking, lifting is done with means available and not supernatural means. Ma fawq al asbab are actions - such as raising the dead, bringing rain from clouds, breathing life into clay bird figures, healing the blind instantly, splitting the moon, turning the staff into snake, bringing water out of fingers, growing trees from ash of seeds, rising the sun from the place of it’s setting. - [11] In section 5.1 Zaat aspect of Muhaal Al Fana has been discussed as a separate point even though it was not part of the first Ilah-Determining principle nor part of ninth interpretation. So you can certainly expand on this aspect to further your understanding of Tawheed with your private study.

کیا فرماتے ہیں علمائے دین ومفتیان شرع متین اس بارے میں کہ بعض لوگ اپنے بازو پر یا ہاتھ کی پشت پر اپنا نام یا کوئی ڈیزائن وغیرہ بنواتے ہیں جس کا طریقہ یہ ہوتا ہے کہ بازو یا ہاتھ پر مشین یا سوئی کے ذریعے نام لکھ کر اس میں مخصوص رنگ بھرتے ہیں جس کی وجہ سے کچھ دن بازو یا ہاتھ پر زخم سا بن جاتا ہے، جب وہ زخم ٹھیک ہوتا ہے تو وہ نام یا ڈیزائن واضح ہوجاتا ہے آپ وضاحت کردیں کہ بازو پرمشین یا سوئی کے ذریعے نام کھدوانا یا ہاتھ کی پشت پرزینت کے لیے ڈیزائن وغیرہ بنوانا شرعاً کیسا ہے؟اور اگر کسی نے ایسا کر لیا ہو تو اب اس کے لیے کیاحکم ہے؟ بسم اللہ الرحمن الرحیم الجواب بعون الوھاب اللھم ھدایة الحق والصواب بازو پر نام کھدوانایا ہاتھ کی پشت پرکوئی ڈیزائن بنوانا شرعاً ناجائزوممنوع ہے کہ یہ اللہ کی بنائی ہوئی چیز میں تبدیلی کرنا ہے اور اللہ کی تخلیق میں تبدیلی ناجائز وحرام اور شیطانی کام ہے نیز یہ نام اور ڈیزائن عموماً مشین یا سوئی کے ذریعے کھدوایا جاتا ہے( جیسا کے سوال سے ظاہر ہے )جس سے کافی تکلیف ہوتی ہے اور اپنے آپ کو بلا وجہ شرعی تکلیف پہنچانا بھی جائز نہیں۔ اگر کسی شخص نے اپنے بازو پر اس طرح نام لکھوایا ہے تو اس پر توبہ لازم ہے اور اگردوبارہ بغیر تغییر کے اس نام کو ختم کرنا ممکن ہو تو اس کو ختم کردے اوراگر بغیر تغییر کے ختم کروانا ممکن نہ ہوبلکہ ختم کروانے کے لیے دوبارہ اسی طرح کا عمل کرنا پڑے جیسا نام لکھواتے وقت کیا تھا تو اس کو اسی حال میں رہنے دے اور توبہ و استغفار کرتا رہے۔ اس طرح بازو پر نام لکھوانے یا ہاتھ کی پشت پر ڈیزائن بنوانا اللہ کی تخلیق میں تبدیلی کرناہے جو کہ ناجائز اور شیطانی کام ہے چنانچہ ارشاد باری تعالیٰ ہے ﴾ولاٰمرنھم فلیغیرن خلق اللہ﴿ترجمہشیطان بولا)میں ضرور انہیں کہوں گا کہ اللہ کی پیدا کی ہوئی چیزیں بدل دیں گے۔ (سورة النساء، آیت 119) اس آیت کے تحت تفسیر خزائن العرفان میں ہے:”جسم کو گود کر سرمہ یا سیندور وغیرہ جلد میں پیوست کرکے نقش و نگار بنانا،بالوں میں بال جوڑ کر بڑی بڑی جٹیں بنانا بھی اس میں داخل ہے۔“ (تفسیر خزائن العرفان،ص175،مطبوعہ ضیاءالقرآن) نبی پاک صلی اللہ علیہ وسلم نے بھی ایسا کرنے سے منع فرمایا ہے چنانچہ حدیث پاک میں ہے ۔”لعن اللہ الواشمات والمستوشمات ۔۔۔۔المغیرات خلق اللہ “ ترجمہ: اللہ لعنت کرے گودنے والیوں اور گودوانے والیوں ۔۔۔۔۔اللہ کی تخلیق میں تبدیلی کرنے والیوں پر۔ (صحیح مسلم، جلد 2،ص205،مطبوعہ قدیمی کتب خانہ ) اس حدیث میں لفظ واشمات آیا ہے اس کی شرح بیان کرتے ہوئے مفتی احمد یار خان نعیمی رحمہ اللہ فرماتے ہیں:”واشمہ وہ عورت جو سوئی وغیرہ کے ذریعہ اپنے اعضاءمیں سرمہ یا نیل گودوالے جیسا کہ ہندو عورتیں اور بعض ہندو مرد کرتے ہیں۔“ (مرآةالمناجیح،جلد6،ص153،مطبوعہ نعیمی کتب خانہ) اس طرح بازووغیرہ پرنام لکھوانا اپنے آپ کو تکلیف پہنچانا ہے اوربلا وجہ شرعی اپنے آپ کو تکلیف پہنچانا گناہ ہے چنانچہ ارشاد الساری میں ہے”أن جناية الإنسان على نفسه كجنايته على غيره في الإثم، لأن نفسه ليست ملكًا له مطلقًا، بل هي لله، فلا ينصرف فيها إلا بما أذن له فيه“ترجمہ:بے شک انسان کی اپنے نفس پر زیادتی گناہ ہے جیسا کہ دوسرے پر زیادتی گناہ ہے کیونکہ انسان اپنے نفس کا مطلقاً مالک نہیں ہے بلکہ یہ اللہ تعالیٰ کی ملکیت ہے پس اس میں وہی تصرف جائز ہے جس کی اجازت دی گئی ہے۔ (ارشاد الساری لشرح صحیح البخاری،جلد14،ص72،مطبوعہ دار الفکر بیروت ) اگر کسی شخص نے اپنے بازو پر اس طرح نام لکھوایا ہے تو اس پر توبہ لازم ہے اور اگر بغیرتغییر کے اس نام کو ختم کرنا ممکن ہو تو اس کو ختم کردے اوراگر بغیر تغییر کے ختم کروانا ممکن نہ ہو تو اس کو اسی حال میں رہنے دے اور توبہ و استغفار کرتارہے چنانچہ امام اہل سنت امام احمد رضا خان علیہ رحمة الرحمن اس طرح کے سوال کے جواب میں فرماتے ہیں:”یہ غالباً خون نکال کر اسے روک کر کیا جاتا ہے جیسے نیل گدوانا ۔اگر یہی صورت ہو تو اس کے ناجائز ہونے میں کلام نہیں اورجبکہ اس کا ازالہ نا ممکن ہے تو سوا توبہ و استغفار کے کیا علاج ہے، مولیٰ تعالیٰ عزوجل توبہ قبول فرماتا ہے ۔ “ (فتاوٰی رضویہ ،جلد 23،ص387،مطبوعہ رضا فاٶنڈیشن )

Introduction: Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid (i.e. Hadhir Nazir). The opponents of Islam argue against this belief on the basis of their Satanic logic. Anti Hadhir Nazir arguments are composed of, or based on, half-baked truths. Following is one such argument which was presented during a discussion on this subject. Argument Against Hadhir And Nazir: Hadith records Prophet (sallallahu alayhi wa aalihi was’sallam) said: "You will be gathered, bare-footed, naked and not circumcised." He then recited: “As We began the first creation, We, shall repeat it: A Promise We have undertaken: Truly we shall do it.” (21:104) He added, "The first to be dressed on the day of resurrection will be Abraham, and some of my companions will be taken towards the left side and I will say: My companions! My companions! It will be said: 'They renegade from Islam after you left them.' Then I will say as the pious slave of Allah said. 'And I was a Shaheed over them while I dwelt amongst them. When you took me up you were the Raqeeb over them, and you are a Shaheed to all things. If you punish them they are your slaves. And if you forgive them, Verily you, only you are the all-Mighty, the all-Wise." (5:117/118) [Ref: Bukhari, B55, H568] This establishes Prophet (sallallahu alayhi wa aalihi was’sallam) is not Shahid/Shaheed (i.e. Hadhir Nazir). If he was he would know that these people abandoned Islam after his death and were no longer his companions but they are apostates. Methodology Of Refutation: In order to refute the allegation we will have to establish that Prophet (sallallahu alayhi wa aalihi was’sallam) knew during his life time and will know on the judgment day that they are not companions but apostates. The other part connected to this is; why would Prophet (sallallahu alayhi wa aalihi was’sallam) say these people are my companions when it is obvious they were not his companions. Answering this question would further clarify the confusion and if Allah (subhanahu wa ta’ala) permits a separate article will be written to give number of reasons. Prophet Knew They Are Not Companions: Following Hadith establishes that the apostates were amongst the companions: “Narrated Abdullah: The Prophet said, "I am your predecessor at the Lake-Fount and some men amongst you will be brought to me, and when I will try to hand them some water, they will be pulled away from me by force. Whereupon I will say: 'O Lord, my companions!' Then the Almighty will say, 'You do not know what they did after you left, they introduced new things into the religion after you.'" [Ref: Bukhari, B88, H173] Following Ahadith explains that the ‘you’ is directed toward companions: “Narrated Ibn Al-Musaiyab: The companions of the Prophet said, "Some men from my companions will come to my Lake-Fount and they will be driven away from it, and I will say, 'O Lord, my companions!' It will be said, 'You have no knowledge of what they innovated after you left: they turned apostate as renegades (reverted from Islam).” [Ref: Bukhari, B76, H586] “Some men from my companions will be brought and taken towards the left side, whereupon I will say, 'O Lord, (these are) my companions!' It will be said, 'You do not know what new things they introduced (into the religion) after you.' I will then say as the righteous pious slave …." [Ref: Bukhari, B65, H4740] We have established Prophet (sallallahu alayhi wa aalihi was’sallam) has made distinction between his companions and apostates by saying, some men from my companions will be taken toward the left side. This indicates Prophet (sallallahu alayhi wa aalihi was’sallam) in the world knew they would be apostates and not companions. Also the Hadith itself is proof that Prophet (sallallahu alayhi wa aalihi was’sallam) knew they would be apostates because he has informed us of an event taking place in distant future. Once he refers to them as his companions Allah (subhanahu wa ta’ala) will pose a rhetorical question as to remind him about the identity of the men: “... Allah's Messenger said: I would be on the Cistern so that I would be seeing those who would be coming to me from you, but some people would be detained (before reaching me). I would say: My Lord, they are my followers and belong to my Ummah, and it would be said to me:فَيُقَالُ أَمَا شَعَرْتَ مَا عَمِلُوا بَعْدَكَ وَاللَّهِ مَا بَرِحُوا بَعْدَكَ يَرْجِعُونَ عَلَى أَعْقَابِهِمْ (i.e. Don’t you know what they did after you?) By Allah, they did not do good after you, and they turned back upon their heels. He …” [Ref: Muslim, B30, H5684] Then Prophet (sallallahu alayhi wa aalihi was’sallam) will remember the Kufri innovations of the men and the identities. Prophet Will Recognize Apostates And They Will Recognize Him: Hadith states Prophet (sallallahu alayhi wa aalihi was’sallam) would recognize the apostates and they would recognize him on day of judgment: " The Prophet said, "I am your predecessor (forerunner) at the Lake-Fount, and whoever will pass by there, he will drink from it and whoever will drink from it, he will never be thirsty. There will come to me some people, whom I will recognize, and they will recognize me, but a barrier will be placed between me and them.” [Ref: Bukhari, B76, H585] Hadith records Prophet (sallallahu alayhi wa aalihi was’sallam) said: "While I was sleeping, a group (of my followers were brought close to me), and when I recognized them, a man (an angel) came out from amongst (us) me and them … Then behold! (Another) group (of my followers) were brought close to me, and when I recognized them, a man (an angel) came out from (me and them) he said (to them); Come along.' I asked: "Where?' He said, 'To the Fire, by Allah.' I asked, What is wrong with them?' He said …” [Ref: Bukhari, B76, H587] Further confirmation of Prophet (sallallahu alayhi wa aalihi was’sallam) recognizing the apostates and proof of apostates recognizing Prophet (sallallahu alayhi wa aalihi was’sallam) is in the following Hadith: "One will say: O Muhammad! I am so son of so. Another will say: O Muhammad! I am so son of so. I will say; without doubt I recognize your ancestry but you innovated after me and you became apostates by turning on your heels."[1] [Ref: Msnd Ahmad, Baqi Msnd Al Muksireen, Sa’id Khudri, Hadith 11284]They will address Prophet (sallallahu alayhi wa aalihi was’sallam) by his name indicating they have recognized him and he will recognize them and will know about their ancestry and will be aware of their apostasy. The Apostates Are The Leaders/Creators Of Kufri Innovations: The Ahadith reveal those who were being turned away from the Hawd Al Kauthar were originators of innovations [in other words leaders of heretical sects] and this is evident from the rhetorical tone of question being asked: “Then some men from among my Ummah will be brought and will be taken toward the left. I will say: 'O Lord, my companions.' It will be said: 'Do you not know what they innovated after you were gone?’ And I shall say what the righteous slave said: 'And I was witness over … If You punish them, they are Your slaves, and if You forgive them, verily, You, only You, are the All-Mighty, the All-Wise.' And it will be said: 'These people kept turning away since you left them.'" [Ref: Bukhari, B21, H2089] Question itself implies that Prophet (sallallahu alayhi wa aalihi was’sallam) knew they created innovations which resulted in their apostasy. Similar meaning can also be taken from the following Hadith: "... Allah's Messenger (may peace be upon him) said: I shall be your harbinger on the Reservoir {Al Kauthar}; therefore, be cautious lest one of you should come (to me) and may be driven away like a stray camel. I would ask the reasons, and it would be said to me: You don't know what innovations they made after you? And I would then also say: Be away.” [Ref: Muslim, B30, H5686] It is recorded in Hadith of Hudhayfah Ibn Al-Yaman (radiallah ta’ala anhu) that Prophet (sallallahu alayhi wa aalihi was’sallam) will knows names of innovators, tribe they will belong to, and names of their: “I swear by Allah, I do not know whether my companions have forgotten or have been made to forget. I swear by Allah that the Apostle of Allah (sallalahu alayhi was'salam) did not omit in his mention leader of any fitnah to appear up till the end of the world – each would have followers the number of three hundred and upwards, and he mentioned to us his name, his father's name and the name of his tribe.” [Ref: Abu Dawood, B35, H4231] And it is based on this earthly knowledge Prophet (sallallahu alayhi wa aalihi was’sallam) will know the names of innovators, tribes, and names of their fathers when these innovators approach him on the Hawd. And proof of this is in the following Hadith: "One will say: O Muhammad! I am so son of so. Another will say: O Muhammad! I am so son of so. I will say; without doubt I recognize your ancestry but you innovated after me and you became apostates by turning on your heels." [Ref: Msnd Ahmad, Baqi Msnd Al Muksireen, Sa’id Khudri, Hadith 11284] Conclusion: It is obvious that Prophet (sallallahu alayhi wa aalihi was’sallam) knew in his earthly life that those being turned away from Hawd Al Kawthar are not his companions but apostates who introduced Kufri innovations. Also on judgment day Prophet (sallallahu alayhi wa aalihi was’sallam) will know the people being prevented from reaching him are apostates. He will also know the names of these innovators, the tribes they belonged to, and will know the names of their fathers on judgment day. It is also evident that Prophet (sallallahu alayhi wa aalihi was’sallam) will recognize them and they will recognize him on the day of judgment. Hence there is no chance of Prophet (sallallahu alayhi wa aalihi was’sallam) not being truly aware of the reality of these people. At the very minimum it has been soundly established that Prophet (sallallahu alayhi wa aalihi was’sallam) did not address them as companions due to lack of knowledge about their innovations and apostasy. It is yet to be established, the reasons due to which he referred to apostates as his companions and that if Allah (subhanahu wa ta’ala) permits will be explained in another article, here. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1]"You think my nearness to my tribe will not benefit them? By Allah, nearness to me [via blood relation] will be rewarded on earth and in hereafter. On judgment day a tribe will be raised who will be ordered to go toward the left. One will say: O Muhammad! I am so son of so. Another will say: O Muhammad! I am so son of so. I will say; without doubt I recognize your ancestry but you innovated after me and you became apostates by turning on your heels." [Ref: Msnd Ahmad, Baqi Msnd Al Muksireen, Sa’id Khudri, Hadith 11284]