کمیونٹی میں تلاش کریں

Introduction: This response is continuation of dialogue with Wahhabi brother Sa’id Imtiaz and this is previous exchange has been responded to, here. His methodology is to attempt to undermine with principles what has been established clear evidence from Quran/Hadith. He does not respond to evidences used to establish arguments against his sectarian belief rather attempts to present his position while ignoring all that is piled against his position. This was the first time he actually replied to my evidence and attempted to justify his position and find fault in Islamic position. It is strongly advised that readers acquaint themselves with earlier exchange and note your own thoughts and then compare the noted thoughts as you progress through each exchange. Key Points Of Email Received From Brother Sa’id Imtiaz: While I was researching on the subject of innovation and how innovations are identified I had sought help of a student which caused the delay in response. The gist of his response is; fixing date or time or day for a particular practice and repeatedly engaging in the practice on the fixed date, time and day, causes the practice to become [reprehensible] innovation. Also if any innovated practice is performed believing that it will earn reward from Allah (subhanahu wa ta’ala) then it is also innovation. Based on these two principles many if not all Barelwi innovated practices/customs become innovations. Coming to the words of Prophet (sallallahu alayhi wa aalihi was’sallam); one who introduces into Islam a good Sunnah for him there is reward and for those who follow it, does not refer to innovations. Sheikh Muhammad Salih Al-Munajjid has alluded to the correct understanding of Hadith on IslamQA website and it was explained emphatically by Sheikh Abu Rumaysah on MuslimConverts website.[1] Their explanation in nutshell is that Prophet (sallallahu alayhi wa aalihi was’sallam)in the context of historical event was informing the companions; the Ansari man initiated [prophetic] Sunnah [of giving charity] and gave charity in the gathering for him and those who contributed following his example will be rewarded equally without their rewards being diminished. So in reality Prophet (sallallahu alayhi wa aalihi was’sallam) did not permit introduction of good innovation in religion of Islam but he merely told of reward for engaging in his Sunnah of giving charity. The Destiny Of Ahle Sunnat Is To Dominate And Conquer: The religion of Islam and the State of Islam are destined to dominate, evidence: “It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion. And sufficient is Allah as Witness.” [Ref: 48:28] Those who establish the superiority of Islam and its state are Ahlus Sunnah Wal Jammah. They will remain the champions of Islam and spread the authority of Islamic state on earth, evidence: “A group of people from my Ummah will continue to fight in defense of truth and remain triumphant until the Day of judgment.” [Ref: Muslim, B20, N4718] In one Hadith it is stated: “The people of the West will continue to triumphantly follow the truth until the Hour is established.” [Ref: Muslim, B20, H4722] “The callousness of heart and sternness is in the East (i.e. Najd) and faith is among the people of the Hijaz (i.e. it is located in West of Najd).” [Ref: Muslim, B1, H95] The Ahle Sunnat adheres to understandings of people of Hijaz and our creed is of people of Hijaz and truth of Islam is evident over falsehood of your sect. Hence even if all of the minions of Iblees of Najd were to conspire against the truth of Islam they cannot produce a worthy substitute to replace guidance of Messenger (sallallahu alayhi wa aalihi was’sallam). Therefore it really does not matter whose help you solicit to respond to what is presented to you and it would be better if you keep your sources private. Just refer to me the relevant information which is connected with the issue and avoid mentioning issues which are unrelated to religion. Also as a matter of principle when you dispute you are instructed to refer to Allah (subhanahu wa ta’ala) and the Messenger (sallallahu alayhi wa aalihi was’sallam), evidence: “O you, who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.” [Ref: 4:59] Yet you referred to a student who presented you with innovated principles. 1.0 - The Issue Of Fixing Time, Day And Date Of For Innovative Practices: You stated, fixing of time, or day, or date, for an innovative practice and then consistently engaging in the innovative practice on the fixed time, or day, or date causes it to be deemed as [reprehensible] innovation. Factually, there is absolutely no basis and no evidence in Quran/Hadith where this has been stated as a criterion of determining a [reprehensible] innovation. Saying it explicitly, neither Allah (subhanahu wa ta’ala) nor the Messenger (sallallahu alayhi wa aalihi was’sallam) has stated; fixing a time, or day, or date to engage in a newly invented practice/custom makes it a reprehensible Biddah/Sunnah. The criterion of determining innovation is not established with evidence from Quran/Hadith therefore it cannot be used as a criterion in regards to determining innovations. 1.1 - In Dispute Refer To Allah And His Messenger: Allah (subhanahu wa ta’ala) has stated in Quran: “O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.” [Ref: 4:59] Therefore it is expected from a proponent of the mentioned criteria to provide evidence to establish legality of this criterion within Islam.[2] A companion is reported to have said: “No people introduce an innovation into their religion, except that its like from the Sunnah is raised from them and it does not return to the people till the judgment day.” [Ref: Darimi, B1, H99, Urdu Version] Judging on this Hadith the criterion of determining [reprehensible] innovation itself is a newly invented reprehensible innovation which has raised a Sunnah criterion of determining [reprehensible] innovation from amongst Wahhabi’s. 1.2 - Prophetic Criterion Of Determining A [Reprehensible] Innovation: It is recorded that Prophet (sallallahu alayhi wa aalihi was’sallam) said: “He who innovates things in our affairs for which there is no valid (reason) and these are to be rejected.” [Ref: Muslim, B18, H4266] Another translation of same Hadith is: "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." [Ref: Bukhari B49, H861] Similar type Hadith records: “He who did any act for which there is no sanction from our behalf that is to be rejected.” [Ref: Muslim, B18, H4267] A Hadith records: "And whoever introduces an 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.”[3] [Ref: Tirmadhi, B29, H2677] From these Ahadith we understand that any action not established from Quran/Hadith and not in harmony with spirit of Islam and not sanctioned by Allah (subhanahu wa ta’ala) or Prophet (sallallahu alayhi wa aalihi was’sallam) and which does not please Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam), it is to be rejected/discarded. The reason of rejection is that it will be deemed as a evil/reprehensible innovation and about which Prophet (sallallahu alayhi wa aalihi was’sallam) has said: “Whoever introduces an evil Sunnah that is followed after him, will bear the burden of sin for that and the equivalent of their burden of sin, without that detracting from their burden in the slightest.” [Ref: Ibn Majah, B1, H207] 1.3 - Reprehensible Innovations Are Misguidance: We have established an innovation which does not please Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) and does not agree with spirit of Islam is misguidance. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] In another similar Hadith instruction of avoiding newly invented practices is given along with mention of novelties being [reprehensible] innovations and being misguidance: “Avoid novelties, every novelty is an innovation and every innovation is misguidance." [Ref: Abu Dawood, B40, H4590] A Hadith records: “Abdullaah Ibn 'Umar (radiallah ta'ala anhu) said, "Every innovation is misguidance, even if the people see it as something good." [Ref: Darimi, B1, H96, Urdu Version] Incorporating the understanding from the previous section in here leads to the conclusion; every innovative Sunnah/Biddah which does not please Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) and has not been sanctioned and goes against the spirit of Islam is misguidance. 1.4 - Innovated Principle Of Wahhabis And Correct Judgment Regarding It: Biddahs/Sunnahs which are composed of acts of worship such as; supplication, non-obligatory prayers (i.e. Nawafil), recitation of Quran, and fasting. Or composed of acts of charity or have objective of providing Islamic education are in no way opposed to Islamic teachings nor customs/practices composed of these can be source of gaining displeasure of Allah (subhanahu wa ta’ala) or RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Any act which contradicts the sanctioned teaching of Islam such as engaging in impermissible activities (i.e. Haram) or polytheistic activities (i.e. Shirk) or encouraging evil and forbidding good will gain one wrath of Allah (subhanahu wa ta’ala) and displeasure of Prophet (sallallahu alayhi wa aalihi was’sallam). Recitation of Quran or performing of non-obligatory prayers or engaging in supplication before or after the Adhan/Janazah, or fixing a time, or date, or day, to engage Islamicly sanctioned acts of worship (i.e. Dua, Nawafil, Tilawat) which are not explicitly established for that time, or day, or date, as Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) cannot be termed as [reprehensible] innovations on the basis that a time, a date, a day, was fixed for it to be performed. In Islam reprehensible of actions, or customs, or practices, is judged based on if they contradict the teaching of Islam and not on fixing of time, or date, or day. Yet the Wahhabi principle deems actions performed on a particular time, or date or day continuously deems it to be innovation just on the basis of fixing of time, date, and day even if these customs are Islamicly sanctioned acts of worship. 2.0 - The Hell Earned By Engaging In Islamic Acts Of Worship: Consider this scenario, a believer after performing Fajr prayers waits fifteen minutes and then recites the first chapter of Quran and recites Surah Ikhlas then raises his hands in supplication and just recites the first chapter of Quran and ends it with, Ameen! This believer engages in this practice/custom all his life knowing well that it is not Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but his own practice. Do you think this person has been committing a major sin for which he will be punished and all his good actions be rejected? Or has been engaged in worshiping Allah (subhanahu wa ta’ala) via his supplication and for which he will be rewarded on judgment day? According to Wahhabism, just because he engaged in worshipping Allah (subhanahu wa ta’ala) on a fixed time and performed it regularly this person has committed a crime serious enough to go to hell while having all good actions rejected – all for supplicating to Allah (subhanahu wa ta’ala) on a fix time. 2.1 - Mentioned Scenario According To Prophetic Principles Of Determining Innovation: Prophet (sallallahu alayhi wa aalihi was’sallam) has been reported to have stated; any act for which there is no sanction from Allah (subhanahu wa ta’ala) or Prophet (sallallahu alayhi wa aalihi was’sallam) it is to be rejected. Based on this principle, supplication has been sanctioned and is Allah (subhanahu wa ta’ala) instructed and Prophet’s (sallallahu alayhi wa aalihi was’sallam) taught method of worship. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said; if something innovated is not in harmony with spirit of Islam it is to be rejected. Considering this, engaging in supplication [which essentially is worship of Allah subhanahu wa ta’ala] is perfectly in accordance with spirit of Islam so is recitation of Quran. Another states; anything for which there is not valid reason it is to be rejected. Is worship of Allah (subhanahu wa ta’ala) and gaining His pleasure and wanting to engage in non-obligatory acts of worship not valid reason enough? A literal translation, if anyone innovates into our affairs what is not from it, it is rejected. Is not worship of Allah (subhanahu wa ta’ala) from Islam? Then how can it be deemed as a [reprehensible] innovation? Is not invocation religiously sanctioned form of worship? 2.2 - Silence Of Allah And Prophet On Issue Of Fixing Of Time, Day, Date: From all angles the mentioned scenario is a invented Sunnah/Biddah composed of acts of worship therefore it is not [reprehensible] Biddah/Sunnah and it will not be rejected nor be cause of displeasure of Allah (subhanahu wa ta’ala) or Prophet (sallallahu alayhi wa aalihi was’sallam). We have instructions of Prophet (sallallahu alayhi wa aalihi was’sallam) which help us identify [reprehensible] innovations and he has not stipulated fixing of time, day, and date has a principle to determine innovations. Judging according to the prophetic principles of innovation the person who supplicates to Allah (subhanahu wa ta’ala) on fixed time, day and date on regular or irregular basis is not engaging in an innovation which conflicts with prophetic principles hence the innovated practice/custom cannot be [reprehensible] innovation and cannot be rejected. We find that Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) are silent on the fixing of time, date, and day. We find no explicit evidence where Prophet (sallallahu alayhi wa aalihi was’sallam) has permitted fixing of day, or date, or time to engage in a act of worship nor we find any prohibition for such fixing of days, dates, or time but Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) is silent. This silence is very important for establishing permissibility of fixing time, or day, or date. 2.3 - The Verdict On Fixing Of Time, Date, Day Based On Prophetic Teaching: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said, lawful has been declared haram has been declared and on matters which Allah (subhanahu wa ta’ala) is silent it is excused, meaning one will not be questioned regarding it, Hadith: “The lawful is what Allah made lawful in His Book, the unlawful is what Allah made unlawful in his Book, and what He was silent about; then it is among that for which He has pardoned." [Ref: Tirmadhi, B22, H1726] The underlined part is better explained in the following Hadith: “What Allah has made lawful in His Book is halal and what He has forbidden is haram, and that concerning which He is silent is allowed as His favor. So accept from Allah His favor, for Allah is not forgetful of anything. He then recited, "And thy Lord is not forgetful." [Ref: Musnad Al Bazzar] Due to silence of Quran/Hadith on the issue of fixing of time, or day, or date we can confidently say as per the teaching of Prophet (sallallahu alayhi wa aalihi was’sallam); it is permissible to fix days, time, and date to engage in acts of worship. Those who say contrary they must establish the prohibition from Quran/Hadith for fixing of time, date, and day. In contrast to prophetic guidance, we have Wahhabi principle which deems acts of worship performed on fixed time, date, and day as [reprehensible] Sunnah/Biddah. We Muslims are told: “Narrated Tariq: Abdullah said, "The best talk is Allah's Book (Qur'an), and the best guidance is the guidance of Muhammad." [Ref: Bukhari, B73, H120] And we choose and follow the best of guidance and reject the [reprehensible] innovation of heretics. We reject the principle which demonizes a practice/custom as [reprehensible] innovation which prophetic principle determined to be praise worthy Sunnah/Biddah. 3.0 - Reasons For Fixing Of Days And Time And Dates For Innovated Sunnahs/Biddah: Commonly a time, date, and day are fixed for religious conventions. Order is fixed, a will speak after whom b will deliver speech and then c will speak on this topic. All this is done for organizational purposes. It makes it easier for those who wish to participate to gather for the event. If it was un announced or if announced but announced as; hello people, we will randomly choose a day for religious convention and randomly grab someone to deliver a speech on random topic in random order at a randomly selected mosque in a random country and in a random city on a random time, please people ensure you all come. With this type of creating awareness for a religious convention we might avoid Wahhabi [reprehensible] Biddah charge but practically it is the stupidest invitation to join a religious convention. Who would want to come to such stupid and unplanned event and who will be able to make it even if they decide to actually attend it. Hajj is performed on every tenth of month of Hajj or at least that is the idea. What is so special about 10th of Islamic month of Hajj? Does Allah (subhanahu wa ta’ala) get weak on that day and Hajj strengthens Him? Its purpose is to organize to fix so all Muslims from all over the world know that we will perform Hajj as an Ummah. Prayer times are fixed and for organizational purposes all stand in row and face direction of Qibla. Alhasil the fixing of times, or day, and dates for innovated Sunnahs/Biddahs is strictly for purpose of organization. It allows people to know where the event is taking place, what date and day it has been organized and on what time it will begin and end. Knowledge of which will enable people to decide to attend. 3.1 - Performing Good Acts Regular On Fixed Times, Days, And Dates: Hadith records, mother of believers Umm Salamah (radiallah ta’ala anha) said: “And the dearest of the actions to him was the righteous action that the person does regularly, even if it were a little.” [Ref: Ibn Majah, B5, H1225] Same Hadith has been narrated by mother of believers Hadhrat Aysha (radiallah ta’ala anha), she said: “The most beloved action to Allah's Messenger was that whose doer did it continuously and regularly.” [Ref: Bukhari, B76, H469] This establishes that actions done regularly are pleasing to Prophet (sallallahu alayhi wa aalihi was’sallam). Action can be regular in meaning of, daily on fixed time of day, or after a certain act, or fixed month, or fixed date of a month, or fixed day of week, or fixed to perform once in a year. As long as the aspect was fixed and regularly performed on fixed then it would be pleasing to Prophet (sallallahu alayhi wa aalihi was’sallam). 3.2 - Fixing Of All Types Established From Sunnah Of Prophet and Companions: Hadith records that Prophet (sallallahu alayhi wa aalihi was’sallam) travelled on Thursday, Hadith: “Narrated Ka`b bin Malik: The Prophet set out on Thursday for the Ghazwa of Tabuk and he used to prefer to set out on Thursdays.” [Ref: Bukhari, B52, H199] And another Hadith establishes; deviation from the travel norm was a rare event: “Ka`b bin Malik used to say: "Scarcely did Allah's Messenger set out for a journey on a day other than Thursday." [Ref: Bukhari, B52, H198] It would be safe to conclude that Prophet (sallallahu alayhi wa aalihi was’sallam) had fixed Thursday to travel and only on absolutely essential like Hajj or emergency cases would travel on any other day. Prophet (sallallahu alayhi wa aalihi was’sallam) had made routine for visiting Masjid Quba, Hadith: “Narrated Ibn `Umar: The Prophet used to go to the Quba' mosque, sometimes walking, sometimes riding.” [Ref: Bukhari, B92, H427] And the it was established this was every Saturday, Hadith: “Narrated Abdullah bin Dinar: Ibn Umar said, "The Prophet used to go to the Mosque of Quba every Saturday (sometimes) walking and (sometimes) riding." Abdullah (Ibn Umar) used to do the same.”[4] [Ref: Bukhari, B21, H284] Another Hadith records; upon reaching Masjid Quba Prophet (sallallahu alayhi wa aalihi was’sallam) used to perform two Rakat Salat ad-Duha non-obligatory prayer.[5] Hadhrat Bilal (radiallah ta’ala anhu) routinely performed Nawafil (i.e. Tahhayyatul Wudhu) each time he performed Wudhu and Prophet (sallallahu alayhi wa aalihi was’sallam) enquired from him, Hadith: “Narrated Abu Hurairah: At the time of the Fajr prayer the Prophet asked Bilal, "Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise." Bilal replied, "I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me." [Ref: Bukhari, B21, H250] Cutting the long Hadith short, quoting: “They said: 'A man from the Ummah of Muhammad. So I said: 'I am Muhammad, whose palace is this?' They said: ''Umar bin Al-Khattab's.' So Bilal said: 'O Allah's Messenger! I have never called the Adhan except that I prayed two Rak'ah, and I never committed Hadath (an act which invalidates ablution i.e. breaking wind) except that I performed Wudu upon that, and I considered that I owed Allah two Rak'ah. So the Messenger of Allah said: 'For those two.'" [Ref: Tirmadhi, B49, H4053] From Hadith of Tirmadhi it becomes apparent that Hadhrat Bilal (radiallah ta’ala anhu) performed two Nawafil each time he had completed Wudhu. A Hadith narrates that women requested Prophet (sallallahu alayhi wa aalihi was’sallam) to devote a day for them where they can come and ask questions about Islam, Hadith: “Narrated Abu Sa`id: The women requested the Prophet: "Please fix a day for us." So the Prophet preached to them and said: "A woman whose three children died would be screened from the Hell Fire by them." Hearing that, a woman asked: "If two died?" The Prophet replied, "Even two (would screen her from the Fire." And Abu Hurairah added: "Those children should be below the age of puberty.” [Ref: Bukhari, B23, H341] This establishes even Prophet (sallallahu alayhi wa aalihi was’sallam) fixed days/time to engage in religious activities. 3.3 – Concluding The Discussion On Fixing Of Days, Time And Dates: It has been established; Prophet (sallallahu alayhi wa aalihi was’sallam) had fixed days and even particular days of week/month to engage in a particular actions. The companions of Prophet (sallallahu alayhi wa aalihi was’sallam) following the footsteps also followed the prophetic examples and in some cases fixed a time and day to engage in acts of worship. Hence fixing of time, day and date or to perform an action, after a certain action, or to engage it on a particular day, on a particular place, at a particular time, of a particular month, in particular order, has got nothing to do with an action/custom or act of worship/charity becoming [reprehensible] innovation. 3.4 – True Criteria Of Determining [Reprehensible] Innovation: As a matter of fact [reprehensible] innovation is created, if one engages in an act which is against the spirit of Islam and against the teaching of worship and charity. Also if it goes against the good of Islam and consists of engaging in activities contrary to Islam [think along the lines of disco nights, plus free mixing and alcoholic drinks] then the creator of reprehensible practice is sinful. If a newly invented practice/custom is followed by others then he has created an innovation into deen of Islam[6] even though it was not intended to be made part of Islam.[7] The good/evil of innovation is determined based on what the innovation is composed of. If it was composed of dancing, consuming alcoholic beverages, free mixing of males/females, music, drugs and other unislamic activities then clubbing is Haram – because it is composed of all Haram. On other hand if the innovation is composed of recitation of Quran and other forms of worship such as Nawafil or any other permissible Islamic teaching then it is permissible. 4.0 - Invented Sunnah/Biddah Performed For Sake Of Reward Is Not [Reprehensible] Innovation: You stated: “Also if any innovated practice is performed believing that it will earn reward from Allah (subhanahu wa ta’ala) then it is also innovation.” It is worth noting; reward for innovated Sunnahs/Biddahs depends on what it is composed of. If the innovated Sunnah/Biddah is composed of acts of worship such a Nawafil, engaging in invocation and composed of charitable gifts and providing education about Islam then the reward gained will be based on these acts. Therefore the principle of: any innovated act performed for reward from Allah (subhanahu wa ta’ala) is [reprehensible] innovation, is not valid. Nor it is correct to employ this principle because it deems a praiseworthy Biddah/Sunnah as a reprehensible Sunnah/Biddah. And the principle and the results this principle produces are contrary to explicit teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) because he 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.” [Ref: Muslim, B34, H6466] If the innovated Sunnah/Biddah is composed of acts which Islam has sanctioned and told of reward then reward for innovated Sunnahs is established from Hadith of Prophet (sallallahu alayhi wa aalihi was’sallam) and believing contrary to this is misguidance which takes to hell-fire. 5.0 – Heretical Position -Introducing Of Sunnah Does Not Mean Innovating Sunnahs/Biddahs: You presented the following defense for your sectarian position: “… Prophet (sallallahu alayhi wa aalihi was’sallam)in the context of historical event was informing the companions; the Ansari man initiated [prophetic] Sunnah [of giving charity] and gave charity in the gathering for him and those who contributed following his example will be rewarded equally without their rewards being diminished. So in reality Prophet (sallallahu alayhi wa aalihi was’sallam) did not permit introduction of good innovation in religion of Islam but he merely told of reward for engaging in his Sunnah of giving charity.” Not surprisingly this is nothing new and it has been comprehensively addressed in my numerous articles on understanding of this genre of Ahadith. The claim that the word Sunnah used in the Hadith does not mean Biddah has been addressed, here. Wahhabi argument that here reward being told is for reviving a forgotten Sunnah and your above position falls into this category and this has been addressed, here. Historical events became reasons on which the injunctions of Quran/Hadith were revealed yet the interpretation of Quran/Hadith is not limited restricted according to the context of the events. It is principle that a Mutliq (i.e. general) statement will remain general even though if it can and is interpreted specifically in light of another piece of evidence. The position of Muslims in regards to this genre of Ahadith is; the words of these Ahadith are Mutliq and any Takhseesi (i.e. specific) interpretation cannot abrogate the generality of these statements. Many Ahadith provide guiding principles which are based in a specific context but the principles are not limited and restricted to a particular context or era but their generality is not challenged nor restricted to context. The evidence for this position of Muslims and double standard employed by the opponents of Islam is established, here. The nature of Prophetic words is shortest expression bearing widest meanings and how this establishes the position of Muslims and refutes Wahhabi understanding is explained, here. The following article completely takes the sting out of Wahhabi position; guiding principle is to be understood according to the context and its generality is specific due to its context, here. And the finale article puts the Hadith of good/bad Sunnah in context of other Ahadith about [reprehensible] innovations. It also establishes how the Ahadith are connected, here. 5.2 – Principle Given In Particular Context Is Not Limited To The Context: The interpretation of event in the light of principle told by Prophet (sallallahu alayhi wa aalihi was’sallam) is valid but the principle cannot be restricted to a context of event. Just as the interpretation of verses of Quran revealed in particular historical context cannot be restricted to that particular context only. If Prophet (sallallahu alayhi wa aalihi was’sallam) was merely informing the companions; “…the Ansari man initiated [prophetic] Sunnah [of giving charity] and gave charity in the gathering for him and those who contributed following his example will be rewarded equally without their rewards being diminished …” then he would have expressed that in similar wording. Prophet (sallallahu alayhi wa aalihi was’sallam) would have been more specific and would not have made general statement which can be given dual interpretation. Note, the statement is general in a specific context, which gives a specific meaning in its context, but the generality of the statement remains. Scenario, ten friends none of them performed prayers, then one starts five prayers, other nine fallow him and begin to perform the five obligatory prayers. Now the question is, Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: “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 based on this statement, the one who started performing the obligatory prayers and those who imitated him and those who imitate them will they gain reward without their reward being diminished? 5.3 – The Islamic Verdict And Verdict Of Heretics: Well according to the Wahhabi position of interpreting the Hadith according to strict historical context the answer is, no and yes. No, due to the fact; context of Hadith is about charity and here the context on which the Hadith is applied is prayers. Yes, due to a Wahhabi generalizing the teaching and judging on this principle: any Prophetic-Sunnah/Islamic-Teaching if followed by one and others follow his example, all will earn equal reward. Truly, the answer depends on which type of Wahhabi you encounter. One high on Biddah, Shirk, Kafir, Mushrik, it is permissible to kill you, will likely say no. One slightly more awake intellectually and scripturally will say yes. The no-type has held to the principle context is not same therefore no reward. The yes-type has left the historical context and has invented a principle based on that context and now judges based on that principle. He is no different from Muslims in adopting a non-contextual position but has invented a principle to maintain the status quo sectarian belief. The Islamic answer is, yes [based on yes-type Wahhabi principle] they all will be rewarded. The Muslims [and the yes-type Wahhabis] have understood from this Hadith; the principle is given in a context but not made specific to the context. 5.4 - Clear Evidence The Prophetic Principle Is Not Limited To The Context: Prophet (sallallahu alayhi wa aalihi was’sallam) said after the companions had collectively gave charitable donations for the poor Muslims: “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] The Muslims believe this is a general principle and it permits creation of praise worthy Sunnahs/Biddahs into Islam. The opponents of Muslims argue: nope, the principle is to be interpreted in its historical context. Ignoring the disputed part of the Hadith it would be better to move on to none disputed part of Hadith: “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] Question for the opponent of Islam is; what connection does this part of the Hadith have with the historical events? The Ansari companion, who initiated giving of charity, and those who followed his example, will they all bear the sin of equally? If not, then this establishes; the first and the last part of Hadith were not restricted to the context but were provided as a general rule. 5.5 – The General Rule And Its Application At Present: There has been plenty of discussion on good Sunnah part of the Hadith and it is important that evil Sunnah part of the Hadith is discussed a little. Scenario, five boys decide to go out every Saturday at night and engage in listening to music, drink all types of alcoholic drinks, dance up close and personnel with girls who are Ghair-Mehram, get all touchy feely with them and bring home one whore each from that club and they call it ‘Boys Saturday Night Out’. What does Islam say about BSNO? Simple answer is nothing, no verse of Quran or Hadith says anything about BSNO. Is it permissible to engage in BSNO? If you looking for explicit evidence then; no! Go on and knock your self out engaging in BSNO Islam didn’t prohibit it. Permissibility/Impermissibility is not established on clear/explicit evidence but the question: is it part of core Islamic teaching this is settled on clear/explicit evidence. The permissibility is settled on: is it composed of Islamicly sanctioned activities. The impermissibility is decided on: does it contradict Islamic teaching in part or whole? BSNO, contradicts numerous teachings of Islam because it is composed of Haram activities. Prophet (sallallahu alayhi wa aalihi was’sallam) stated regarding such innovated evil practices: “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] 5.6 – If Sanctioned Sunnahs Earn Reward Then Sanction Haram Earns Sin: Now if the following part of Hadith was for Islamicly sanctioned Sunnahs[8] and cannot be used to justifying legality of praiseworthy innovations: “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] Then the following part of Hadith was for Islamicly prohibited activities[9] and cannot be used to justifying impermissibility of practices which Islam hasn’t sanctioned as Haram: “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] Therefore any practice which Islam hasn’t explicitly declared Haram cannot be declared Haram. What about watching a stripper dance naked on a pole? What is the verdict on those who follow the example of y and go to watch a stripper dance? Do they engage in Islamicly sanctioned Haram? If yes, then please quote me a verse or Hadith in which it is stated: watching strippers get naked and dance on pole is Haram and those who follow y’s example all will earn equal sin.[10] 5.7 – The Islamic Position On Innovations Composed Of Islamic/Unislamic Activities: Islamic position is; any practice composed of Islamicly sanctioned Haram even if the practice has not been mentioned by name in Quran/Hadith is Haram and anyone who follows this evil Sunnah will all earn equal sin and punishment. Similarly any practice composed of Islam sanctioned acts even if the practice is not mentioned by name in Quran/Hadith it is good Sunnah and will earn reward from Allah (subhanahu wa ta’ala). This establishes the Islamic position which is contested by Wahhabis and that Islamic position is; the good Sunnah [and the evil Sunnah] of Hadith are general principle[s] and not specific to an era and time or to a context. 6.0 – A Muslim Innovates A Practice - All Earn Reward By Following Him: Scenario, a Muslim daily recites Surah YaSin after completing Isha prayers and then performs four Nawafil prayers and ends with invocation. According to following Hadith of Prophet (sallallahu alayhi wa aalihi was’sallam) his act is most pleasing to Prophet (sallallahu alayhi wa aalihi was’sallam) because it is being performed regularly and continuously: “The most beloved action to Allah's Messenger was that whose doer did it continuously and regularly.” [Ref: Bukhari, B76, H469] Another Muslim joins this Muslim and like the first one completes Isha prayers and recites Surah YaSin and performs four Nawafil prayers and ends with the invocation. This becomes a daily routine of all the members of family and they give this practice a name ‘daily & continuously’ and gradually the practice of ‘daily & continuously’ spreads in the community. 6.1 – The Practice Of Daily & Continuously Islamic And Wahhabi Verdicts: Note in the previous scenario it was unlikely any sane heretic would say; those who performed the five prayers imitating another person’s example will not earn reward. In this scenario from the Wahhabi side there is only one verdict; the person engages in [reprehensible] innovation and he along those who follow his practice are sinful. Even though this position goes completely against following Wahhabi principle: any Prophetic-Sunnah/Islamic-Teaching if followed by one and others follow his example, all will earn equal reward. Here it is likely that a heretic may argue; Salah is established from Islamic teaching. It is commanded by Allah (subhanahu wa ta’ala) and instructed by Prophet (sallallahu alayhi wa aalihi was’sallam) but the practice of ‘daily & continuously’ was neither commanded nor instructed to Muslims.[11] Due to this reason it is a [reprehensible] innovation which is sin and takes to hell-fire. According to Muslims engaging in ‘daily & continuously’ is reward worthy because the practice of ‘daily & continuously’ is composed of prophetic Sunnahs and Islamic teachings and it is composed of acts of worship. Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: “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.” Nothing can be better then worship of Allah (subhanahu wa ta’ala) hence the reward for those who engage in this practice are established. 6.2 – The Lesson Derived From This Discussion: The following derived principle: any Prophetic-Sunnah/Islamic-Teaching if followed by one and others follow his example, all will earn equal reward, is correct but the heretic’s selectively would employ it to judge issues which their hearts agree with and withdraw it from which their hearts are blackened. Even more importantly it establishes that the following words of Hadith: “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.” are not restricted to the historical events in which it was given. It is to be applied generally and evidence of this application is forming of general underlined principle to judge if one will earn reward if others follow one performing explicitly sanctioned acts of Islam. 7.0– Explaining The Islamic Principle With Examples From Ahadith: In the following parts of article the Wahhabi principle of; interpret guiding principles in light of the context, will be criticized and its error established. Also the Islamic principle; a general statement in a specific context remains general and does not become specific due to the context, will be explained with same Ahadith, so the truth of Islam remains dominant over the falsehood of heretics. 7.1 – Stopping Wrong With Hand, Speaking Against it And Hating It In Heart: Hadith from Sahih Muslim records that: “He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.” [Ref: Muslim, B1, H79] All factions, the Muslims, Wahhabi’s, Deobandi’s, and to some degree even the Shia believe; if someone is engaged in ANY unislamic activity the best course is to physically stop it, speak out against it, or at the very least affirm its being wrong in the heart. Now chucking spanner into works come's Wahhabi methodology – interpret the Hadith in the context and limit its understanding according to it. The context is as it follows: “It is narrated on the authority of Tariq bin Shihab: It was Marwan who initiated (the practice) of delivering Khutbah before the prayer on the Eid day. A man stood up and said: Prayer should precede khutbah. He (Marwan) remarked, This (practice) has been done away with. Upon this Abu Sa'id remarked: This man has performed (his duty) laid on him.”[12] Abu Sa’id (radiallah ta’ala anhu) continued: “I heard the Messenger of Allah as saying: He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.” [Ref: Muslim, B1, H79] According to the context in which the companion quoted the last part of Hadith, the Wahhabi methodology leads one to conclude that anyone giving Khutbah before the Eid prayer is the abominable act against which one should physically prevent, speak out against or detest it in heart and nothing else. Anyone insane enough to actually believe; the instruction given by Prophet (sallallahu alayhi wa aalihi was’sallam) is only specific to the context in which the companion narrated it and does not refer to other wrongs? The Islamic understanding is that the context is specific but the teaching last part of Hadith applies to all unislamic activities. In other words, Islamicly we are instructed to physically stop all unislamic wrong, or to speak out against it, or detest it in our hearts. 7.2 – Death Of Two/Three Children Will Save Mother From Fire: It is recorded in the Hadith that Prophet (sallallahu alayhi wa aalihi was’sallam) stated: "A woman whose three children died would be screened from the Hell Fire by them." Hearing that, a woman asked: "If two died?" The Prophet replied, "Even two (would screen her from the Fire)!" Should we interpret this Hadith according to Wahhabi methodology of, interpreting in the context of the women gathered on that day or should we understand; this Hadith is not specific to a group of women, in a particular era, in a gathering, in a city, in a country, but it applies to all Muslim women in all eras? Before one decides to answer this question please read the context: “Narrated Abu Sa`id: The women requested the Prophet: "Please fix a day for us." So the Prophet preached to them and said: "A woman whose three children died would be screened from the Hell Fire by them." Hearing that, a woman asked: "If two died?" The Prophet replied, "Even two (would screen her from the Fire)!" And Abu Hurairah added: "Those children should be below the age of puberty.” [Ref: Bukhari, B23, H341] According to the methodology employed by Wahhabi Sheikh’s – interpret in the context, only the women gathered and the one who asked about the death of two children will be screen from the fire everyone else, gets no exemption. We Muslims know that Prophet (sallallahu alayhi wa aalihi was’sallam) is Prophet sent to mankind hence his teachings are not limited and restricted to a nation, era, or group of women. Hence this teaching even though has a relevance to the women gathered and era of Prophet (sallallahu alayhi wa aalihi was’sallam) its implications and exemption isn’t just for them. What has been established here is that a teaching in particular context applies to all Ummah and its implications/meanings are not restricted to a context. 7.3– Refuting The Heretics And Summing Up Of Discussion On This Matter: The valid methodology is of Muslims – interpreting Hadith in a particular context and holding to its literal reading. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said; he has been given [ability] short expression with vast meanings and his statements are in keeping with short expression but vast meanings and the Hadith in discussion – introduction of praiseworthy Sunnahs and reward of it, contains vast meanings. Nor it could not be expected from Prophet (sallallahu alayhi wa aalihi was’sallam) that he did not know the implications of his statements. As a Muslim one is to believe that Prophet (sallallahu alayhi wa aalihi was’sallam) provided the best of guidance. Part of his guidance is the following statement: “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.” Is the generality of statement part of best of guidance and according to jawami al kalim nature of his speech or those born fourteen centuries after know better then Prophet (sallallahu alayhi wa aalihi was’sallam)? If the intended meaning was only what you referred to[ then would it be hard for Prophet (sallallahu alayhi wa aalihi was’sallam) to express this in emphatic words? If one consistently adheres to principle of interpreting the general of statements according to their historical context then all guiding principles given become irrelevant to other contexts and this has been demonstrated in 7.1 and 7.2. Therefore the generality of a prophetic statement cannot become specific but only specific interpretation can be derived from it using a specific piece of evidence. One cannot legitimately abrogate the generality of statement by giving it a specific interpretation. Specific interpretations based on valid evidence are acceptable and the interpretation of Muslims is based on the words of Prophet (sallallahu alayhi wa aalihi was’sallam) and no contradiction between it and Quran/Hadith has been established by the opponents of Muslims. Conclusion: The following principle of: The gist of his response is; fixing date or time or day for a particular practice and repeatedly engaging in the practice on the fixed date, time and day, causes the practice to become [reprehensible] innovation.”, presented by you is baseless for two reasons, it does not have valid Shar’ri evidence and it deems something reprehensible something which prophetic principles of judge to be innocent. In light of other teachings of Prophet (sallallahu alayhi wa aalihi was’sallam) innovations in discussion are praiseworthy the principle presented by you deems these praiseworthy acts to be reprehensible, hence it cannot be valid. Engaging in innovated acts for sake of rewards is established from explicit evidence of Hadith and this is sufficient refutation of your belief. The meaning of Hadith has been established and the generality of words of Prophet (sallallahu alayhi wa aalihi was’sallam) cannot be abrogated with a contextual interpretation. Words of Prophet (sallallahu alayhi wa aalihi was’sallam) are shortest expression with widest meanings and the interpretation given by Muslims to refute Wahhabi heresy is valid and according to his speech containing widest of meanings. And I end with the words of Messenger (sallallahu alayhi wa aalihi was’sallam) whose teaching is the best of guidance: “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.” Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “The context of the hadith states that a group of poor people came to the Prophet (sallallahu alayhi wa aalihi was’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 aalihi was’sallam) so one of the companions stepped forward and gave charity, so the Prophet (sallallahu alayhi wa aalihi was’sallam) said the above Hadith. [...] Secondly, this action the companion did was not something new in Islaam, since giving charity was already legislated from the very first days of Islaam; rather he was simply implementing it, so the statement of the Prophet sallallaahu 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> [Ref: MuslimConverts, Argument Of Innovators, Point 3] - [2] As a former Wahhabi and a peddler of this criterion, and now better educated and more in tune with book of Allah (subhanahu wa ta’ala) and Sunnah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) would like to say; there is no such evidence if there was then there would have not been change of side on my part. It would be my pleasure and fortunes to be proven wrong in this regard. - [3] “Kathir bin Abdullah narrated from his father, that his grandfather said: "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. Whoever 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] - [4] Abdullah Ibn Umar (radiallah ta’ala anhu) also visited Masjid Quba on every Saturday by walking/riding and performed Nawafil in the Masjid. - [5] “Narrated Nafi: Ibn Umar never offered the Duha prayer except on two occasions: Whenever he reached Mecca; and he always used to reach Mecca in the forenoon. He would perform Tawaf round the Ka`ba and then offer two Rak`at at the rear of Maqam Ibrahim. Whenever he visited Quba, for he used to visit it every Saturday. When he entered the Mosque, he disliked to leave it without offering a prayer. Ibn `Umar narrated that Allah's Messenger used to visit the Mosque of Quba (sometime) walking and (sometime) riding. And he used to say, "I do only what my companions used to do and I don't forbid anybody to pray at any time during the day or night except that one should not intend to pray at sunrise or sunset." [Ref: Bukhari, B21, H283] - [6] For which he will be blamed and punished as well as those who emulated his [reprehensible] Sunnah without the punishment and the sin being reduced in anyway. - [7] Good/Bad actions and any custom/festivity compromised of these actions are by default part of Islam. The following Ahadith reveals this principle, sinful acts become reprehensible innovations into Islam: “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] “Whoever introduces an evil Sunnah that is followed after him, will bear the burden of sin for that and the equivalent of their burden of sin, without that detracting from their burden in the slightest.” [Ref: Ibn Majah, B1, H207] Now try to understand why Hadhrat Adam’s (alayhis salaam) son will be responsible for every murder, Hadith "Narrated Abdullah: Allah's Messenger 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] No evidence to establish he intended his action to be part of Islam. This points to the default rule; every action is part of Islam may it be good/bad. Judging on this rule establishes how Prophet Adam’s (alayhis salaam) son’s action was judged to be part of Islam. - [8] As an example, one who feeds a poor person and those who follow his example and also feed a poor person then he and all those who followed him earn equal reward. One who fasts in the month of Ramdhan and those who follow him will all earn equal reward. Putting it simply anyone being the cause of reviving a neglected Sunnah and others following him after he establishes it with his action then they all will earn equal reward. - [9] The Shaykh of heretics Abu Rumaysah agrees with us Muslims that the second part of ‘evil Sunnah’ refers is about Islam sanctioned Haram activities and I quote: “The meaning of "a bad sunnah" is similar. It is renewing or starting something that the [Islamic] Shari’ah has already declared to be bad and the Prophet (sallallahu alayhi wa aalihi was’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.” - [10] Part One: The heretic Shaykh Abu Ruymaysah and his co-religionists are likely to argue using option1, BSNO is composed of all activities which are against the clear teaching of Islam hence it is Haram. Or they are likely to argue with option2; we do not accept the existence of BSNO as a practice but we judge each individual act and based on all these individual acts we say these boys are engaging in sinful activities and if they are followed by others will earn them equal sin and punishment. Part Two: It doesn’t really matter what their line of argument is because the outcome is predetermined. If option1 is employed then note the principle employed by heretic is: practices which are composed of Haram activities are Haram. The opposite of this principle is: practices which are composed of Halal activities are Halal. Therefore the counter response in context of good Sunnah would be: ‘daily & continuously’ and other innovated practices are composed of acts of worship hence they are permissible. If option2 is employed then the heretic has employed: a practice not established in from Quran/Hadith is not recognized by me. This is attitude is foolishness because Islam does recognize the existence of [reprehensible] innovations but does not legitimize these innovations. Where as Mr. Idiot has climbed the high horse of: ‘I am so conscious of purity of Islam that I refuse to even entertain Islam recognizing conceptual existence of [reprehensible] innovations.’ Frankly such an individual is waste of precious minerals and chemicals with which he is made. As a intelligent man/woman one cannot acknowledge the existence of such people, therefore you must close your eyes/ears and say: Mr. Idiot doesn’t really exist, even though you should know Mr. Idiot exists. Mr. Idiot should be reminded, you don’t acknowledge existence of innovations and you judge each individual action in those ‘innovations’ individually. Now we would like you to judge each action individually in ‘daily & continuously’ and tell us your verdict and also the verdict on those who follow it. If he is bit of lesser Mr. Idiot he will be consistent with his methodology and spill the beans: we do not accept the existence of ‘daily & continuously’ as a practice but we judge each individual act and based on all these individual acts we say these people are engaging in good activities and if they are followed by others will earn them equal reward. - [11] In a nutshell, such Wahhabi is saying, Salah is explicitly established as part of [core teaching] Islam and the practice of ‘daily & continuously’ is not therefore it is innovation. To refute such foolishness you enquire from him; are the following activities explicitly established from Islam: Nawafil, recitation of Quran and invocation? Now ask him did not the Prophet (sallallahu alayhi wa aalihi was’sallam) state; a practice engaged continuously and routinely is most pleasing to him. Then how can something which pleases Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam) be sinful and be punishable by Allah (subhanahu wa ta’ala)? Only activities which displease Allah (subhanahu wa ta’ala) and His Messenger (sallallahu alayhi wa aalihi was’sallam) are sinful and punishable, evidence: "And whoever introduces an 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] The people engage in daily & continuously following the good example of another Muslim and they like the originator of this practice perform it daily and continuously hence they all please Messenger of Allah (subhanahu wa ta’ala). Anyone from them with insight and wisdom will accept the Islamic verdict and only the foolish will continue to argue against Islamic position. - [12] He could be saying, Marwan done the duty entrusted upon him by removing the practice of Khutbah before Eid prayers. Or he could be saying the man has fulfilled the duty to speak out against an activity which is not established from Prophetic Sunnah. As the information stands, Marwan and the man both performed according to the Prophetic standard.