Doing To Hadith Of Innovation What Anti-Islam Element Does To Ahadith Of Good Sunnah To Negate Generality Of Principle Mentioned In Ahadith.

[MuhammedAli]

Introduction:

The opponents of Islam argue in Islam there is no room for praiseworthy innovations because every innovation is reprehensible even if it is composed of Islamicly sanctioned acts of worship and charity. Muslims believe innovations/practices (i.e. bidd’at/sunnan) which are composed of Islamicly sanctioned practices are praiseworthy and acting on them will be rewarded by Allah (subhanahu wa ta’ala). To support Islamic position various Ahadith of good Sunnah are quoted but the opponents of Islam argue these Ahadith are for the specific context indicated by Ahadith and the teaching learnt cannot be applied generally. As Muslims we believe in the contextual relevance of the principle but also hold to generality of the principle stated in Hadith. Even the opponents of Islam hold true to this rule but forsake it to protect their sectarian position which is that Islam prohibits every type of innovation. Therefore Ahadith of every innovation is error will be contextualised to negate their generality and if the opponents of Islam negate contextualised meaning of the Ahadith of every innovation then it establishes the double standard employed to protect their heresy. Note, there is already a detailed article penned on this subject which can be read, here. It discusses all aspects ignored in this article and importantly demonstrates how each methodology would impact on position of Muslims and anti-Islam elements – it is essential read for correct and comprehensive understanding on this matter. Following article also deals with the issue of generality and contextualisation of principle and goes into detail, explaining all about the Ahadith of good Sunnah, and how it goes on to establish permissbility of introducing innovated good Sunnahs, here. Note Ahadith of Good Sunnah will be explained at the last section of article.

0.0 - Reasons For Which Ahadith Of Every Innovation Will Be Contextualised:

We Muslims do not believe a principle given in a context is restricted to that context. Rather we believe a principle can be and is always applicable in the context which resulted it but it also serves as a tool to judge other matters which may have not been connected contextually or historically. So we believe in generality as well as specific application. We do not negate these aspects because the nature of speech of Allah (subhanahu wa ta’ala) and of Prophet (sallallahu alayhi wa aalihi was’sallam) is that it is short sentences expressing widest possible meaning. Hence primarily contextualising Ahadith of every innovation will automatically restrict application of these Ahadith on practices which are newly invented. And this will automatically mean these Ahadith are no longer applicable to praiseworthy innovated Sunnahs. Secondly, Khawarij interpret a principle in context if its against them and maintain its generality if it aids their position. And by interpreting the Ahadith of every innovation is an error contextually they would be forced to deny/reject contextual restriction and will resort arguing generality of the principle of every innovation is misguidance/error – this will establish fault in methodology of Khawarij and expose their unscholarly practice - restrict this principle to context [because it refutes my sectarian belief]. This one supports my sectarian belief, generality is fine in this Hadith, but aah this one aids Muslims; well then Iblees my friend you’re on my side and therefore Hadith is to be interpreted in the context. Obvious dramatic exageration needs to be ignored but on serious note such pick n mix strategy is only good for a candy shop.

0.1 - Honest And Consistent Methodology Of Interpreting Principles Found In Ahadith:

Islam is based on principles and these principles have to be consistent all the time, for every time. This article, if Allah (subhanahu wa ta’ala) permits, will go on to establish Khawarij restrict generality of a principle given by Prophet (sallallahu alayhi wa aalihi was’sallam) because it contradicts their teachings. One must adopt a single methodology in interpreting the principles found in Ahadith. Islamic methodology of interpreting a principle is to maintain generality and interpret the principle in context without negating application of principle of none contextual issues – as we Muslims do. Another methodology would be to restrict generality of a principle found in Hadith to the context in which it is found and negates its generality thus negating its application to anything else except what the context allows – as opponents of Islam do on issues which contradict their belief system. Switching between methodologies of interpreting principles mentioned in Ahadith for damage control is at the very least dishonest scholarship. The only damage done by practicing such dubious scholarship is to ones ownself. One blocks the gates of guidance with a defensive wall  preventing any guidances reaching him/her and only catapults arguments attacking his opponents which are breft of sincere, honest, and objective scholarship. Honest scholarship requires consistent methodology which does not change to damage control and remains the same, every time, without exceptions.

0.2 - The Crooked Path Of Heretics And Their Scholars:

Heretics and their scholars only and truly require all that can delude them and those who follow them. As long as they can muster an argument in response to what damages their sectarian position and it allows them to hold to their heresy, then it is correct methodology. True is with all heretics and disbelievers, end justifies the means. To a Muslim the means and end has to be justified and therefore our methodology of interpreting principles found in Ahadith is consistent and remains the same every time, for every principle mentioned in the Ayat or Hadith.

1.0 - Ahadith Of Every Innovation Is An Error:

It is recorded in Hadith that Prophet (sallallahu alayhi wa aalihi was’sallam) said: “Narrated Abdullah: The best talk (speech) is Allah's Book, and the best way is the way of Muhammad, and the evil matters are the newly invented matters; and whatever you have been promised will surely come to pass, and you cannot escape (it).” [Ref: Bukhari, B92, H382] “… 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 error." 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] The above Hadith has additions: “… then he would say: 'Whomsoever Allah (SWT) guides, none can lead him astray, and whomsoever Allah sends astray, none can guide. The truest of word is the Book of Allah and best of guidance is the guidance of Muhammad. The worst of things are those that are newly invented; every newly-invented thing is an innovation and every innovation is going astray, and every going astray is in the Fire.' Then he said: …. 'Whoever leaves behind wealth, it is for his family, and whoever leaves behind a debt or dependents, then these are my responsibility, and I am the most entitled to take care of the believers.'” [Ref: Nisa’i, B19, H1579] There are two more Ahadith on this subject which will not be contextualised for two reasons; one of the Hadith is extensive and the other is short but leaving it for readers to practice this new art of contextualising. And they can be found in the footnote.[1]

1.1 - Contextualising Hadith Of Bukhari 382 - Promised Will Surely Come To Pass:

Prophet (sallallahu alayhi wa alaihi was’sallam) is reported to have said; all which Allah (subhanahu wa ta’ala) and he foretold will come to pass, and we cannot escape what has been destined by Allah (subhanahu wa ta’ala): “… and whatever you have been promised will surely come to pass, and you cannot escape (it).” [Ref: Bukhari, B92, H382] In this context Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “The best talk (speech) is Allah's Book, and the best way is the way of Muhammad, and the evil matters are the newly invented matters …” [Ref: Bukhari, B92, H382] Implying the foretold events which are yet to take place are best of guidance/way and part of truthful speech of Allah (subhanahu wa ta’ala) and these events will take place as foretold. And anyone who tells you contrary to what Allah (subhanahu wa ta’ala) has informed or what he has informed then such a individual has lied and introduced an evil matter. If someone says, so was prophecised but it will not take place – Ummah will not split into seventy-three sects, or Dajjal will not appear, or sun will not rise from West, or idols (i.e. Dhil Al Khalasa, Al-Lat, Al-Uzza) will not be worshiped, then these teachings would be contrary to Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) and these teaching are the evil matters, because these teaching are new and do not conform to old/original teaching of Prophet (sallallahu alayhi wa aalihi was’sallam).

1.2 - Contextualising Hadith Of Muslim 1885 – Three Key Points Mentioned In Hadith:

Firstly, Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: "The Last Hour and I have been sent like these two.” Prophet (sallallahu alayhi wa aalihi was’sallam) joined two fingers togather to indicate nearness of end of time. It also indicated; between him and end of time there is no Prophet. Inclusion of another finger would have indicated there is another Prophet between him and day of judgment. Note, Prophet Isa (alayhis salaam) will be an Ummati (i.e. follower) of Sharia and religion of Islam bought by our beloved Prophet (sallallahu alayhi wa aalihi was’sallam). Then the Hadith continues and narrates the words of Prophet (sallallahu alayhi wa aalihi was’sallam): “…and the best of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error.” This indicates, on issues which Prophet (sallallahu alayhi wa aalihi was’sallam) provided guidance by joining his two fingers - nearness of end of time, no Prophet between him and end of time, is the best of guidance, and anyone who says contrary to this or has introduced an innovation, and most evil affairs are innovations in regards to which Prophet has provided guidance, and any teaching contrary to nearness of end of time and contrary to finality of Prophet (sallallahu alayhi wa aalihi was’sallam) is innovative misguidance/error. Secondly, Allah (subhanahu wa ta’ala) has stated: "Say: 'If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that you have gained; the commerce in which you fear a decline: or the dwellings in which you delight - are dearer to you than Allah, or His Messenger, or the striving in His cause;- then wait until Allah brings about His decision: and Allah guides not the rebellious." [Ref: 9:24] In other, words anyone who says, he loves the mentioned more then Allah (subhanahu wa ta’ala) and His Messenger, and Jihad, then wait for Allah’s judgment, this judgment is that anyone not loving Allah (subhanahu wa ta’ala) and His Messenger more then the mentioned will not be guided by Allah (subhanahu wa ta’ala). Based on this verse Prophet (sallallahu alayhi wa aalihi was’sallam) said: “Narated By Anas : The Prophet said "None of you will have faith till he loves me more than his father, his children and all mankind." [Ref: Bukhari, B2, H14] Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said in the Hadith in discussion, Hadith 1885: “I am more dear to a Momin (i.e. pious Muslim) even than his self …” This indicates, a Momin loves and holds Prophet (sallallahu alayhi wa aalihi was’sallam) more dear, and more worthy then anything else on the earth, and this is sign of firm and correct belief and piety. And in context of ma-qabl (i.e. which is before it) – "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 error." It means teaching of loving Allah and Prophet (sallallahu alayhi wa aalihi was’sallam) more anything on earth/creation is part of speech of Allah, and part of best guidance of Prophet (sallallahu alayhi wa aalihi was’sallam), and one who teaches anything contrary to these teachings has introduced an evil/sinful matter which is evil/sinful innovation if it is followed. Thirdly, Allah (subhanahau wa ta’ala) stated: “The Prophet is closer to the believers than their ownselves, and his wives are their (believer’s) mothers.” [Ref: 33:6] Based on the quoted verse Prophet (sallallahu alayhi wa aalihi was’sallam) stated: “The Prophet said, "I am closer to the believers than their selves in this world and in the Hereafter, and if you like, you can read Allah's Statement: "The Prophet is closer to the believers than their own selves." So, if a true believer (i.e. Momin) dies and leaves behind some property, it will be for his inheritors (from the father's side), and if he leaves behind some debt to be paid or needy offspring, then they should come to me as I am the guardian of the deceased." [Ref: Bukhari, B41, H584] Why he is the guardian of the deceased in the world [and in the hereafter]? This question is answered by the Hadith in disucssion 1885: “… 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." In this context the following principle was narrated: "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 error." Implying, the speech of Allah (subhanahu wa ta’ala) saying, Prophet is closer/beloved to Momineen their ownselves is best of speech, and Prophet (sallallahu wa alayhi wa aalihi was’sallam) being the guardian, and being responsible for supporting offsprings of deceased parents, and paying off the debt of deceased, are best of guidance. And any teaching contradicting these teachings is an evil/sinful affair being introduced and an evil/sinful innovation.

1.3 Contextualising Hadith Of Nisa’i 1579 – Two Points:

Allah (subhanahu wa ta’ala) states: “He whom Allah guides, he is the rightly guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right Path).” [Ref: 18:17] “Allah sends astray whom He wills and He guides on the Straight Path whom He wills.” [Ref: 6:39] Allah (subhanahu wa ta’ala) has also stated: “And whoever Allah guides - for him there is no misleader. Is not Allah Exalted in Might and Owner of Retribution?” [Ref: 39:37] Allah (subhanahu wa ta’ala) is reported to have said: “Do you want to guide him whom Allah has made to go astray? And he whom Allah has made to go astray, you will never find for him any way (of guidance).” [Ref: 4:88] “Is not Allah sufficient for His Servant? And [yet], they threaten you with those [they worship] other than Him. And whoever Allah leaves astray - for him there is no guide.” [Ref: 39:36] “Whomsoever Allah sends astray, none can guide him; and He lets them wander blindly in their transgressions.” [Ref: 7:186] When the underlined part of verses are assembled as a single sentence we get: “And whoever Allah guides – for him there is no misleader.” “Whomsoever Allah sends astray, none can guide him.” And it was based on these two verses of Quran; Prophet (sallallahu alayhi wa aalihi was’sallam) composed following sentence, which is quoted in Hadith 1579: “Whomsoever Allah guides, none can lead him astray, and whomsoever Allah sends astray, none can guide.” This composition is followed by the statement: “The truest of word is the Book of Allah and best of guidance is the guidance of Muhammad. The worst of things are those that are newly invented; every newly-invented thing is an innovation and every innovation is going astray, and every going astray is in the Fire.” Implying that the sentence he employed is from truest book – the speech of Allah (subhanahu wa ta’ala). And best of guidance is that, Prophet (sallallahu alayhi wa aalihi was’sallam) composed two diametric opposites which are related, as day is related to night, guidance to misguidance, Islam to Kufr. In context of statement of innovation, it means the related verses of Quran, and composition of two parts as one are best of guidance of Prophet (sallallahu alayhi wa aalihi was’sallam) and anyone believing contrary has introduced a reprehensible innovation.

1.4 - Contexualising The Ahadith Of Innovation In Context Of Islam:

In context of entire religion of Islam, the best speech is book of Allah (subhanahu wa ta’ala) – Quran. And the best way to practice religion of Islam is way of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam). And worst matters are the newly invented matters which do not please Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam): "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] And as Hadith indicates matters which do not please Allah (subhanahu wa ta’ala) and His Messenger (sallallahu alayhi wa ala) are misguiding/evil innovations. And misguiding innovations are composed of Haram, or Shirk, or composed of activities which are sinful. And that which is composed of Islamic goodness is praiseworthy/good Sunnah for which there is reward for one who innovates it into Islam and for those who follow it as stated in the following Hadith: :“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]

2.0 - Generality Or Specificness – Muslims Loose Nothing:

Depending on how the opponents of Islam attempt to play the ‘game’ Islamic response should be and is accordingly. Eye for any eye, tooth for tooth, contextual specificness for contextual specificness, and generality of principle for generality of principle. If contextual specificness is methodology employed by opponent of Islam and even if we agree to this methodology we loose nothing as long as contextual specificness maintained by opponent of Islam as a principle. The Ahadith of innovation should be contextualised to what ever the context they are found in to negate their generality. Implications of this is that now the Ahadith of innovation cannot be applied upon praiseworthy Sunnahs/Biddas. This would lead to natural position Quran and Sunnah are silent about matters on which the opponents of Islam contend with us. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “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 excused." [Ref: Tirmadhi, B22, H1726] Excused, in meaning of exampt – Meaning, one is at liberty to engage in what has not be clearly made unlawful. If the generality of principles is maintained by opponent of Islam then we have the above Hadith to blunt his charge against us and in addition to this the Ahadith of good Sunnah – discussion regarding will follow.

2.1 - Placement Of Principle In Various Contexts Indicates Generality Not Contextuality:

Firstly, generality of principles establishes jawami al kalim nature of prophetic words, and contextualisation negates it. Principles mentioned in Bukhari 1885, Muslim 382, and Nisa’i 1579, are being narrated in different contexts. And this itself is proof; these and in general all principles are can be applied to many different matters contextually as well as matters/issues which are not directly connected to context. Hence correct methdology is to maintain generality while interpreting the principle according to context. Without negating the generality and without negating permissibility of applying the principle to issues which maybe not directly connected historically to incident which resulted the principle.

3.0 - Ahadith Of Good Sunnah:

It is recorded: "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] “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] There are numerous similar Ahadith only two are being quoted to keep it brief.

3.1 - Refuting Anti-Islamic Element’s Understanding Of Good Sunnah With Part Of Evil Sunnah:

It is recorded in Hadith: "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 version has the following wording:“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] Based on various Ahadith the opponents of Islam contextualise this Hadith to historical context and based on this context attempt to restrict it in an attempt to negate its generality. Or others attempt to restrict it to the context of Islam. Meaning they argue, this principle refers to Sunnahs of Prophet (sallallahu alayhi wa alaihi was’sallam) which are already part of Islam. Hence it means anyone introduces a Sunnah which was forgotten or introduces a Sunnah into a community which did not know it and they practiced this prophetic Sunnah then they and the one who introduced it into the community will earn equal reward. But the following part belies their interpretation: “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 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] What would be the meaning of this part of Hadith if it is to be understood according to the context? Would it be that anyone who introduces evil prophetic Sunnahs to a people who didn’t know them? Or would it be, anyone who revives an evil prophetic Sunnah for him is the and those who follow it will have equal sin? How can prophetic Sunnahs be evil when Allah (subhanahu wa ta’ala) has stated he is the best example to follow? Allah (subhanahu wa ta’ala) states: "Indeed, in the messenger of Allah a good example has been set for the one who seeks Allah and the Last Day and thinks constantly about Allah." [Ref: 33:21] The later part of Hadith has belied your earlier parts interpretation. The later part has established that here the Sunnah isn’t refering to Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but to Sunnah of  evil Sunnah innovator. And this goes on to establish Sunnah in the earlier part is not Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but Sunnah of good Sunnah innovator.

3.2 - Explaning The Hadith Permitting Innovated Sunnahs With Ahadith:

Hadith of Ibn Majah states: “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 Hadith from Muslim indicates the ’sunnah sayyah’ is introduced in 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] Similar meaning is conveyed in another Hadith, recorded in Tirmadhi, where the wording differs, instead of ‘sunnah sayyah’ the words are ‘biddah dhalalah’ -: "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] Ibn Majah has the same text in his Sunan:“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] The Ahadith of ‘biddah dhalalah’ explain Ahadith of sunnah sayyah and establish; the difference is of words but the basic meaning conveyed in Ahadith of ‘sunnah sayyah’ comes into category of innovation. 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] That which is not already part of Islam and is being made part of Islam is innovation and in the context of quoted Hadith, innovated evil/sinful Sunnah. Now the basic meaning has been established and we have definitive proof that Hadith means; whosoever introduces a reprehensible innovation/practice (i.e. biddah/sunnah) into Islam for him is the blame and those who will follow it without blame reducing. The wording of Ahadith of good Sunnah is similar hence the meaning would be automatically similar. It is recorded in Hadith that: “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] Another Hadith gives the same meaning but employs word Sunnah Saliha: "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] Imam Muslim recorded another version with addition of ‘in Islam’ (i.e. fil Islam) – implying the Sunnah being introduced into Islam will earn the introducer with rewarded like those who follow it:“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 establishes that good innovation/practices (i.e. bidda/sunnah) can be introduced into Islam and will be rewarded by Allah (subhanahu wa ta’ala). Innovation is not part of Islam and when a Sunnah is being made part of Islam then Sunnah being made part of Islam, gives meaning of inovated Sunnah and in the context of Hadith good innovated Sunnah.

Conclusion:

According to autheticated Ahadith expression of Prophet (sallallahu alayhi wa aalihi was’sallam) is short but contains comprehensive meaning and for this generality of a principle is essential. Portion of Hadith about innovation being narrated in different contexts is proof itself that the principle itself and all principles in general have contexual relevance and generality is maintained. Negating generality and contexualising a principle found in Hadith is not detrimental to theology of Ahlus Sunnah because it also restricts application of Ahadith of innovation to issues mentioned in the context. It is established that opponents of Islam also maintain generality of a principle mentioned in Ahadith until it hurts their sectarian understanding and demonstration of this selectivism is on Ahadith of good Sunnah. From Ahadith it is established that these Ahadith point to innovated Sunnahs (i.e. practices) which are introduced in Islam as good or sinful, and depending of the type of Sunnah being introduced reward/punishmed is earned by the one who has introduced it into Islam and those who follow it.

Wama alayna ilal balalghul mubeen.
Muhammed Ali Razavi

Footnotes:

- [1] The following Hadith has four major points: “… the Messenger of Allah said: "Verily there are two things - words and guidance. The best words are the words of Allah, and the best guidance in the guidance of Muhammad. Beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going-stray. Do not let the desire for a long life causes your hearts to grow hard. That which is bound to happen is close to you, and the only thing that is far away is that which is not going to happen. (1) The one who is doomed to Hell is doomed from his mother's womb, and the one who is destined for Paradise is the one who learns from the lessons of others. (2) Killing a believer constitutes Kufr and verbally abusing him is immorality (i.e. Fusuq). (3) It is not permissible for a Muslim to forsake his brother for more than three days. (4) Beware of lying, for lying is never good, whether it is done seriously or in jest. A man should not make a promise to a child that he will not keep. Lying leads to immorality and immorality leads to Hell. Truthfulness leads to righteousness and righteousness leads to Paradise. It will be said of the truthful person: 'He spoke the truth and was righteous', and it will be said of the liar, 'He told lies and was immoral.' "For a person continues to tell lies until he is recorded with Allah as a liar." [Ref: Ibn Majah, B1, H46] In the following Hadith there are three major points "One day after the morning Salat, the Messenger of Allah exhorted us to the extent that the eyes wept and the hearts shuddered with fear. A man said: 'Indeed this is a farewell exhortation. [so what] do you order us O Messenger of Allah?' He said: (1) 'I order you to have Taqwa of Allah,(2) and to listen and obey, even in the case of an Ethiopian slave.(3) Indeed, whomever among you lives, he will see much difference. Beware of the newly invented matters, for indeed they are astray. Whoever among you sees that, then he must stick to my Sunnah and the Sunnah of the rightly guided Khulafa', cling to it with the molars.'" [Ref: Tirmadhi, B39, H2676] All these require contexual explanation and their relationship to innovation elaborated.

[MuhammedAli]

Bump.