Adressing Position Of Shaykh Al-Zaman, Mentioned In Commentary Of Muslim On Hadith Of Good/evil Sunnah.

[MuhammedAli]

Introduction:

An opponent of Islam presented to me the writing of two Salafi Shuyukh and some students of knowledge and indicated if proofs and arguments of Shaykh Ayman bin Khaled and evidence of sister Um Abdullah are refuted he will truly/sincerely consider adopting orthodox Islam. And I obliged and responded to the material, here and here. In the hope, Allah (subhanahu wa ta’ala) makes me means of his guidance. Later brother emailed me material of Shaykh Waheed Al Zaman and requested I consider his material for study also and for possible response. The issue of disagreement, Muslims believe Hadith of, whosoever introduces good Sunnah (i.e. precedent) in Islam and if it is followed by others initiator and its actor both will receive equal reward, tells of reward for innovating good Sunnahs into Islam. On contrary the opponents of Islam argue this Hadith is refering to prophetic Sunnahs and the reward being told for is reviving prophetic Sunnahs. This contradiction between two factions if Allah (subhanahu wa ta’ala) permits will be comprehensively resolved in light of Quran and Ahadith.

Ahadith Relating To The Subject Of Discussion:

“Jarir b. Abdullah reported that some desert Arabs clad in woollen clothes came to Allah's Messenger. He saw them in sad plight as they had been hard pressed by need. He (the Prophet sallallahu alayhi wa aalihi was’sallam) 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 Sunnah 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 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's being diminished in any respect.” [Ref: Muslim, B34, H6466] “The Messenger of Allah said: '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. And whoever sets an evil precedent in Islam, he will have a burden of sin for that, and the burden of those who acted in accordance with it, without that detracting from their burden in the slightest."' [Ref: Nisa’i, B23, H2555] “The Messenger of Allah said: He who introduces good precedent in Islam, there is a reward for him for this (act of goodness) and reward of that also who acted according to it subsequently, without any deduction from their rewards; and he who introduces an 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, B5, H2219]

Shaykh Waheed Al-Zaman’s Excerpt On Hadith Of Good Sunnah:

“RasoolAllah (sallallahu alayhi wa alaihi was'sallam) was pleased due to display of compassion of people. And raising poor [children] and spending of people without measure in the way of Allah (subhanahu wa ta'ala), is obedience to RasoolAllah (sallallahu alayhi wa aalihi was'sallam). On such ocasions every Muslim should be glad to see kindness of Muslims on their brothers. And from this Hadith ahlul biddat (i.e. people of innovation), of those whose forte is not Hadith, use this [Hadith] to substantiate their new innovations. And [they] say; "every innovation is misguidance..." is specific. And intended meaning [of every innovation is misguidance] is inventions which are batila (i.e. false, without foundation) and reprehensible innovations. And their objective is to continue those innovations  which are in agreement with their desires and to exclude them from principle ["every innovation is misguidance ..."]. Yet their this evidence is completely false/without-foundation due to many reasons. (1) Firstly in here honourable [Prophet sallallahu alayhi wa aalihi was'sallam] did not mention a new invention [in the Hadith of, "And whosoever introduces a good Sunnah in Islam ..."] due to which this Hadith [cannot] be specifict to new inventions. (2) Secondly companions did not do anything new for which he stated this ["And whosoever introduces a good Sunnah in Islam ..."]. Therefore implying from this, a new matter/action is completely ignoring [the text] before and [the text] which appears after the words [of Prophet sallallahu alayhi wa aalihi was’sallam]. (3) Thirdly سن and سنت means beautiful method (i.e. tareeqah malooka’h, tareeq-ul masluk) in language not newly invented matters. Therefore this Hadith means to reinvigurate same beautiful method and not starting a new matter. (4) Fourthly in hundereds of Ahadith, evils of innovations and new-inventions is mentioned. Than why should RasoolAllah (sallallahu alayhi wa aalihi was’sallam) say in this [Hadith innovations and new-inventions] are good! When this matter is established [that the Hadith of Good Sunnah does not refer to good innovations] than [we] need to understand that [Sunnahs being reffered in this Hadith are] those Sunnahs and [those] rewardworthy [actions], toward which people are no longer being attentive, and have stopped practicing them. One who re-acted these [forgotten and disapeared Sunnahs], that is starting good Sunnah. And in this [similar] manner, one who spreads the [actions which are] disliked and prohibited of Shari’ah – he is in accordance with the second statement [of Hadith:“Whosoever introduced some evil Sunnah in Islam …”]. In this way there is no need to for interpretation (i.e. Taweel) of, every new invention is innovation, nor there is contradiction in the words of law-giver (i.e. Prophet sallallahu alayhi wa aalihi was’sallam). What is left is those matters which originated after the pious predecessors due to need, like [addition of] diacritical marks [in Quran], to label them innovation is disrespectful, but due to Shar’ri need they should be called, mulhiq bil-sunnatah (i.e. in agreement with Sunnah). Similarly those matters [which are found in time of] RasoolAllah (sallallah alayhi wa aalihi was’sallam) and [during the period of] khayrul quroon (i.e. best three generations) they are Sunnat. And [those matters] exact likeness of which [is not found in prophetic Sunnah] they should be said to be in agreement with Sunnah. [This way] there is no contradiction in the words of law-giver nor a principle needs to be re-interpreted nor faults are result [from words of Prophet sallallahu alayhi wa aalihi was’sallam].” [Ref: Sahih Muslim, with Mukhtasar Sharh Nawavi, by Shaykh Waheed Al-Zaman, Vol3, Pages 47/49, Rendered to English by Muhammed Ali Razavi]

A.0 – Shaykh Quotes Hadith Of Every Innovation:

Shaykh states the Muslims (i.e. ahlul biddah) use Hadith of good Sunnah to establish their innovations: “And from this Hadith ahlul biddat (i.e. people of innovation), of those whose forte is not Hadith, use this [Hadith] to substantiate their new innovations.”  He then continues to state that Muslims argue Hadith of every innovation is specific to evil/prohibited innovations: “And [they] say; "every innovation is misguidance..." is specific. And intended meaning [of every innovation is misguidance] is inventions which are batila (i.e. false, without foundation) and reprehensible innovations.” And than Shaykh gives his take and verdict why the Muslims interpret the general words of, every innovation is misguidance, in specific manner: “And their objective is to continue those innovations which are in agreement with their desires and to exclude them from principle ["every innovation is misguidance ..."]. Yet their this evidence is completely false/without-foundation due to many reasons.”

A.1 – Why Shaykh Waheed Al Zaman Is Making So Much Effort:

Than Shaykh proceeds to argue why the principle of good Sunnah does not refer to good innovated Sunnah. The reason why he needs to refute is because Hadith of good innovated Sunnah is used to contradict literalism of, every innovation is misguidance. And it paves the way for specific interpretation (i.e. takhsees) and exception (i.e. istithnah) of , every innovation is misguidance. Shaykhs objective is to negate its interpretation of, good innovated Sunnahs, from its foundation to protect his sectarian position. If Shaykh fails to substantiate his position than automatically the principle of good Sunnah does refer to innovated good Sunnahs. But suppose Shaykh has successfully established; the principle of good Sunnah does not refer good innovated Sunnahs. Does Shaykh win the argument? Does he get box of celebrations in his grave? Well not as long as there are Muslims on earth and not as long as they have solid grasp of Hadith. Even if the argument of Shaykh is valid he cannot maintain the generality of, every innovation is misguidance, because Prophet (sallallahu alayhi wa aalihi was’sallam) has made it specific to a particular type of innovation.

A.2 – Is Every Innovation A Misguidance:

Shaykh Waheed was refering to the following Hadith and attempting to maintain its generality by making taweel of principle of good Sunnah:“And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] And Hadhrat Umar (radiallah ta’ala anhu) is reported to have said: “On that, 'Umar remarked what an excellent innovation this is (i.e. نِعْمَ الْبِدْعَةُ هَذِهِ) but the prayer which they do not perform, but sleep at its time is better than the one they are offering.” [Ref: Bukhari, B32, H227] If the literalism of Hadith, every innovation is misguidance, is kept and Taweel is not made in the words of Prophet (sallallahu alayhi wa aalihi was’sallam) with his own words than words of Hadhrat Umar (radiallah ta’ala anhu) would contradict prophetic words. Implications of which would be that a Wahhabi knows meaning of prophetic words, every innovation is misguidance, better than a Sahabi. The very statement of Hadhrat Umar (radiallah ta’ala anhu) establishes, the companions did not understand every innovation to be misguidance. And ofcourse Hadhrat Umar (radiallah ta’ala anhu) lived with Prophet (sallallahu alayhi wa aalihi was’sallam) and he knows better in which conext Prophet (sallallahu alayhi wa aalihi was’sallam) stated every innovation is misguidance. And it was after knowing the context of the event which resulted, every innovation is misguidance, and knowing toward which type of innovations Prophet (sallallahu alayhi wa aalihi was’sallam) directed, every innovation is misguidance, that Hadhrat Umar (radiallah ta’ala anhu) said, excellent innovation. Well lets find out what he knew in light of Ahadith.

A.3 – Every Erroneous Innovation Is Misguidance:

Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: "And whoever starts an erroneous Biddah (i.e. ابْتَدَعَ بِدْعَةَ ضَلاَلَةٍ) 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] This Hadith establishes Prophet (sallallahu alayhi wa aalihi was’sallam) had the concept of evil/erroneous innovation and due to it he stated: "And whoever starts an erroneous Biddah with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it… “ And therefore the Prophetic statement to be followed has to be about erroenous innovations which incurs sin and cannot be about every single innovation:“And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] In simple words, the Hadith of Muslim means, and the most evil affairs are the erroneous innovations, and every such innovation is misguidance.

A.4 – Every Innovation Not Composed Of Prophetic Sunnas Is Misguidance:

What is erroneous innovation? How do we recognise an erroneous innovation? And what type of innovation is misguidance? These three questions will be answered in the following discussion.It is narrated that Prophet (sallallahu alayhi wa aalihi was’sallam) said: "One who innovates something in this matter of ours that is not of it will have it rejected.” [Ref: Bukhari, B49, H861] Another Hadith explains what that matter rejected matter is: “He who acted any action not from our affair that is rejected.” [Ref: Muslim, B18, H4267] In other words rejected matter is any action which is not sanctioned by; (i) Prophet (sallallahu alayhi wa aalihi was’sallam) verbally, (ii) demonstrated through action, (iii) or via tacit approval. And a innovation which is composed of; forms of charity, ways worship, good actions, which Prophet (sallallahu alayhi wa aalihi was’sallam) did not demonstrate by his action, tacitly approved, or commanded verbally, or a belief which is not established from Quranic or prophetic teaching is an evil affair and an innovation. And it was regarding such type of innovations Prophet (sallallahu alayhi wa aalihi was’sallam) stated: “And the most evil affairs are the [erroneous] innovations; and every [such] innovation is misguidance." [Ref: Muslim, B4, H1885] Alhasil, Prophet (sallallahu alayhi wa aalihi was’sallam) declared those innovations to be evil matters and misguidance which are composed of innovated ways of worshipping Allah (subhanahu wa ta’ala). And forms of innovated concepts of charity, which Prophet (sallallahu alayhi wa aalihi was’sallam) did not teach. And composed of teachings of belief and practice which contradict prophetic teachings. And it was regarding such innovations Prophet (sallallahu alayhi wa aalihi was’sallam) also said: "And whoever starts an erroneous Biddah 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]

A.5 – Companions Held To Concept Of Good Innovations:

It has become evident that Prophet (sallallahu alayhi wa aalihi was’sallam) had a specific type of innovation in his mind when he stated, every innovation is misguidance. And this naturally eliminates the idea that literally every innovation is misguidance. And we have proof that companions deemed innovations to be good and first one of them is Hadhrat Umar (radiallah ta’ala anhu): “On that, 'Umar remarked 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.” [Ref: Bukhari, B32, H227] And son of Hadhrat Umar (radiallah ta’ala anhu) is reported to have said regarding Salat ad-Duha: "It is an innovation and what a fine innovation it is!" [Ref: Musannaf Ibn Abi Shayba, 2:172] In another narrations his words are narrated as: “At the time Uthman was killed no-one considered it desirable and the people did not innovate anything that is dearer to me than that prayer.” [Ref: Musannaf Abd al-Razzak] This establishes according to companions innovations can be good even if the matter being practiced is not prophetic Sunnah. And if people closer to Prophet (sallallahu alayhi wa aalihi was’sallam) are not saying, absolutely every innovation is misguidance, and only a Wahhabi is saying it. Than decision to choose between Sahabi and Wahhabi is yours.

A.6 – Ramblings Of A Self-Centred Salafi:

Obviously todays, internet Muhaqiq, and Mutahid mutliq, and Mujadid, backed by Shaykh Google (hafidhahullah) will choose Wahhabi. And will not be satisfied with what the statements of companions have established. What did these two companions know about religion of Islam? They didn’t even have Sahih al-Bukhari. Did they have, www.sunnah.com, to search the Hadith instantly? How would they know proper meaning of prophetic statements when they didn’t have a source which they could reffer to to study meaning of prophetic? I hear your irrefutably self delusional argument. The legal existance of good innovations will be established for type of insane individual who believes companions had no basis for their statements in teaching of Prophet (sallallahu alayhi wa aalihi was’sallam), and they made these statements in linguistic sense. Note declaring something to be an, excellent/fine innovation, indicates the one who makes the statement has acknowledged that it is an innovation. In other words he/she acknowledges it did not have precedent prior to it. Also when we make judgment about something it has to be based on our world view. For companions of Prophet (sallallahu alayhi wa aalihi was’sallam) it is religion of Islam. And their declaring an innovation to be excellent/fine means they have judged it to be in light of prophetic teachings. Therefore they have made a legal judgment and the judgement given in light of prophetic teachings on a matter makes the subject matter of judgment as shar’ri/legal. And in the context of companions of Prophet (sallallahu alayhi wa aalihi was’sallam) they have declared two practices to be excellent/fine innovations. Which reveals these companions distinguished between praiseworthy innovations and blameworthy innovations.

A.7 Good Sunnah Points To Good Innovated Sunnah:

Innovation is something which already did not exist and in Islam innovation is which did not exist as teaching of Allah (subhanahu wa ta’ala) in Quran or as Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). The words of Prophet (sallallahu alayhi wa aalihi was’sallam) are: “He who introduces good Sunnah in Islam, there is a reward for him in this, and reward of that, also for who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B34, H6466] To introduce x into Islam, it should not be already part of Islam. And if it is already part of Islam, than nothing is being introduced into Islam. And the reward being told is for a Sunnah which is not already part of Islam. And like it was stated innovation is which is not already part of Islam. Hence the reward being told is for a good Sunnah introduced/innovated into Islam. And this could be the basis on which the companions of Prophet (sallallahu alayhi wa aalihi was’sallam) introduced into Islam innovations which were not done by prophet (sallallahu alayhi wa aalihi was’sallam).

0.0 - Prophet Introduced Good Sunnah Of Sadaqah Into Islam:

Shaykh wrote: “Firstly in here honourable [Prophet sallallahu alayhi wa aalihi was'sallam] did not mention a new invention [in the Hadith of, "And whosoever introduces a good Sunnah in Islam ..."] due to which this Hadith [cannot] be specifict to new inventions.” Prophet (sallallahu alayhi wa aalihi was’sallam) introduced into Islam the concept of giving Sadaqah to poor. Hence the following words of Prophet (sallallahu alayhi wa aalihi was’sallam) are primarily about his own self: “He who introduced some good Sunnah 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] Implying that the good Sunnah of giving Sadaqah to poor, which he introduced into Islam, will earn same amount of reward for those who follow his prophetic Sunnah. If Prophet (sallallahu alayhi wa aalihi was’sallam) introduced into Islam the good Sunnah of giving Sadaqah (i.e. optional charity) than reward being told for introducing good Sunnah is for introducing good innovation. And secondarily these words of Prophet (sallallahu alayhi wa aalihi was’sallam) refer to anyone who introduces into Islam any good Sunnah which did not already exist in Islam as a prophetic Sunnah.

0.1 - Son Of Prophet Adam Introduced Evil Sunnah Of Murder In Islam:

Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: “And he who introduced some evil Sunnah in Islam which had been followed subsequently, he would be required to bear the burden like that of one who followed this without their's being diminished in any respect.” [Ref: Muslim, B34, H6466] The position of Ahle Sunnat is that evil Sunnah refers to evil innovation. And position is substantiated with the following 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 Sunnah (i.e.tradition) of murdering." [Ref: Bukhari, B55, H552] Son of Prophet Adam (alayhis salaam) introduced the precedent of murder and before him there was none who murdered anyone. Than it has to be said that he introduced an innovation because innovation is which does not have precedent prior to its origination. In light of this, the statement of Prophet (sallallahu alayhi wa aalihi was’sallam) about evil Sunnah was primarily directed toward son of Prophet Adam (alayhis salaam) and secondarily to anyone who introduces an evil Sunnah/Biddah.

1.0 – Taking Meaning Of Innovation Is Ignoring Context:

I will deal with all of it in piecemeal but first in its entirity. Shaykh wrote “Secondly companions did not do anything new for which he stated this ["And whosoever introduces a good Sunnah in Islam ..."]. Therefore implying from this, a new matter/action is completely ignoring [the text] before and [the text] which appears after the words [of Prophet sallallahu alayhi wa aalihi was’sallam].” Shaykh if you restrict the words of principle to the context and interpret it in the light of context than you are negating what Prophet (sallallahu alayhi wa aalihi was’sallam) stated in the principles. Clearly Prophet (sallallahu alayhi wa aalihi was’sallam) is actually implying those Sunnahs which are not already part of Islam, if they are good, and made part of Islam, there is reward for the initiator and its actor. This establishes he told there is reward for innovating good Sunnah into Islam. Your Taweel of these words to mean prophetic Sunnahs and is result of completely ignoring what the principle literally says: “He who introduced some good Sunnah 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] Your Taweel is more accurately Tehreef (i.e. distortion). Did the Messenger of Allah (sallallahu alayhi wa aalihi was’sallam) not comprehend the words he was uttering? He was given the ability to express in few words or sentences vast meanings  (i.e.jawami al kalim) and he knew very well what he stated. Only acceptable Taweel would be which incorporates the context and the clear/emphatic implications of principle. To negate one for sake of other is foolishness. The context and the principles both should fit each other smoothly without negating any aspect of the other.

1.1 - Companions Did Not Introduce Anything New:

Shaykh stated: “Secondly companions did not do anything new for which he stated this ["And whosoever introduces a good Sunnah in Islam ..."].” We can agree that companions of Prophet (sallallahu alayhi wa aalihi was’sallam) did not introduce anything at this incident. And why should it be that only companions have to introduce something for it to reffer to good innovation? Is it not true that Prophet (sallallahu alayhi wa aalihi was’sallam) introduced into Islam the concept and the practice of giving Sadaqah? Yes, indeed! Than his saying, “He who introduced some good Sunnah 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 about his own self. In other words he stated there is reward for him who engages in Prophet’s (sallallahu alayhi wa aalihi was’sallam) innovated Sunnah into Islam and for those who follow it. On secondary level, its general permission for his followers to introduce good Sunnahs into Islam which already were not part of it. And he told about the reward for those who introduce such good Sunnahs and those who follow them.

1.2 – Companions Introduced Into Islam Innovated Good Sunnahs:

Companions may not have introduced anything new at the events connected with Hadith of good Sunnah but there is proof that they did introduce good Sunnahs into Islam which are followed after them. Firstly Prophet (sallallahu alayhi wa aalihi was’sallam) performed Taraweeh for three days in congregation. And thereafter he did not perform Taraweeh in congregation until his death. During the Khilafat of Hadhrat Umar (radiallaht a’ala anhu) he collected the companions under leadership of a single Qari and stated this was an excellent innovation: “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] He revived a prophetic Sunnah which Prophet (sallallahu alayhi wa aalihi was’sallam) had abandoned. He instituted Taraweeh to be performed for entire month of Ramadhan yet Sunnah was only three days. And entire Quran or more is recited yet Prophet (sallallahu alayhi wa aalihi was’sallam) never recited entire Quran as part of Taraweeh. He termed Taraweeh of entire month, under leadership of a Qari, recitation of entire or more Quran, as an excellent innovation. Secondly, during the apostasy wars many Qaris of Quran were matyred, than Hadhrat Umar (radiallah ta’ala anhu) suggested to first Khalifah Hadhrat Abu Bakr (radiallah ta’ala anhu) to compile Quran in book format and he replied to him: “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?’” [Ref: Bukhari, B89, H301] Hadhrat Umar (radiallah ta’ala anhu) stated: “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." [Ref: Bukhari, B89, H301] The reason why Hadhrat Umar (radiallah ta’ala anhu) it is good (i.e. khayr) because Prophet (sallallahu alayhi wa aalihi was’sallam) has reported to have 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] So Hadhrat Umar (radiallah ta’ala anhu) attempted to direct his attention toward it being khayr (i.e. good) because  Prophet (sallallahu alayhi wa aalihi was’sallam) has told reward for introducing khayr (i.e. good). Point to note, compiling the Quran in entirity was something which Prophet (sallallahu alayhi wa aalihi was’sallam) did not do and words of Hadhrat Abu Bakr (radiallah ta’ala anhu) itself are proof of this: “I said, 'How dare I do something which Allah's Messenger did not do?’” [Ref: Bukhari, B89, H301] And innovation is something which does not have precedence hence Hadhrat Umar (radiallah ta’ala anhu) suggested innovated good Sunnah (i.e. سُنَّةَ خَيْرٍ). And meaning of Tirmadhi – H2675 - is same as the following Ahadith: “The servant does not introduce سُنَّةً صَالِحَةً (i.e. righteous Sunnah) which is followed after him. The rest of the hadith is the same." [Ref: Muslim, B34, H6468] "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] Thirdly, Khubaib (radiallah ta’ala anhu), the honourable matyr in the way of Allah (subhanahu wa ta’ala) started the tradition of performing two raka’at Nawafil before execution and invoking Allah (subhanahu wa ta’ala) for punishing his murderers. Hadith records: “When they took him to Al-Hil out of Mecca sanctuary to martyr him, Khubaib requested them. "Allow me to offer a two-rak`at prayer." They allowed him and he prayed two rak`at and then said, "By Allah! Had I not been afraid that you would think I was worried, I would have prayed more." Then he (invoked evil upon them) saying, "O Allah! Count them and kill them one by one, and do not leave anyone of them"' Then he recited: "As I am martyred as a Muslim, I do not care in what way I receive my death for Allah's Sake, for this is for the Cause of Allah. If He wishes, He will bless the cut limbs of my body." Then Abu Sarva, 'Ubqa bin Al-Harith went up to him and killed him. It was Khubaib who set the tradition of praying for any Muslim to be martyred in captivity (before he is executed).” [Ref: Bukhari, B59, H325] Once again innovation is something which does not have precedent before it originated and therefore he introduced and set an example to be followed. And in this sense he innovated a good Sunnah 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 …” [Ref: Muslim, B34, H6466] Hence companions did innovate Sunnahs which were not already part of Islam but because they were based on prophetic teaching and served good purpose they were good innovated Sunnahs.

1.3 – You’re Ignoring The Context Of Prophetic Statement:

Shaykh stated: “Therefore implying from this, a new matter/action is completely ignoring [the text] before and [the text] which appears after the words [of Prophet sallallahu alayhi wa aalihi was’sallam].” If Firstly, if contextual relevance of before and after the prophetic statement is so dear to Shaykh than would our Shaykh educate the Muslims what evil Sunnah did the companions acted on for which warranted the following from Prophet (sallallahu alayhi wa aalihi was’sallam): “And he who introduced some evil Sunnah in Islam which had been followed subsequently, he would be required to bear the burden like that of one who followed this without their's being diminished in any respect.” [Ref: Muslim, B34, H6466] And if he cannot establish an evil Sunnah practiced by a single companion or by entire group than he should give up contextual agreement theory.

1.4 - Contextual Relevance Theory Put Into Perspective:

Note, I am only dealing with contextual agreement theory of Shaykh and I am using his own interpretations. Whatever interpretation he gives good Sunnah I will contextually apply to evil Sunnah part of Hadith and same other way round. (1) Shaykh has stated good Sunnah portion of Hadith is refering to prophetic Sunnahs and is regarding reinvigurating neglected and forgotten prophetic Sunnahs. Than contextually evil Sunnah portion of Hadith has to refer to evil prophetic Sunnahs and should be regarding reinvigurating neglected/forgotten evil prophetic Sunnahs. (2) If those who are ‘dead in their graves’ scream and protest. I ask on basis of what has Shaykh excluded evil Sunnah portion of Hadith refering to prophetic Sunnahs when Prophet (sallallahu alayhi wa aalihi was’sallam) has not explicitly/implicitly stated to whom good Sunnah portion and evil Sunnah portion of Hadith refers to? Than to divorce evil Sunnah from context of good Sunnah and direct it toward non-prophetic evil Sunnahs (i.e. actions) of general public is unscholarly. (3) If the evil Sunnah portion of Hadith can be directed toward evil sunnahs (i.e. as in evil actions) of people than why should the good Sunnah portion of Hadith be restricted to prophetic Sunnahs? In light of Shaykh’s refering evil Sunnah to sinful actions of people which are not prophetic Sunnahs. Than using his interpretation and contextual agreement theory good Sunnahs can be interpreted to mean righteous actions of people which are not prophetic Sunnahs and following them is rewardworthy. This would attest to good Sunnah being good innovation. (4) And if in light of following Hadith evil Sunnah means evil innovated Sunnah because precedent for murdering another human did not exist prior to this murder: “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 Sunnah (i.e.tradition) of murdering." [Ref: Bukhari, B55, H552] Than why should portion of good Sunnah not mean good innovated Sunnah? What I  mean is contextually, if evil Sunnah portion of Hadith does imply innovation than by logic and contextual relevance same would be true for the good Sunnah portion of Hadith.

1.5 – The Good And Evil Sunnah Is Not Prophetic Sunnah:

Allah (subhanahu wa ta’ala) states in Prophet (sallallahu alayhi wa aalihi was’sallam) is best of example: “Indeed in the Messenger of Allah you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much.” [Ref: 33:21] And there is no doubt every Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) is good by default. And for the record, if the good Sunnah part of Hadith was solely refering to prophetic Sunnahs. Than there was no need to emphasise goodness of Sunnah as stated: “…he who introduced some good Sunnah in Islam …” because by default his all Sunnahs are good: “Indeed in the Messenger of Allah you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much.” [Ref: 33:21] Hence he needed not to make a distinction between good/evil Sunnahs. There are many instances where Prophet (sallallahu alayhi wa aalihi was’sallam) has referred to his own Sunnahs and has not emphasised goodness of them. And if it was solely regarding for those Sunnahs which are already part of Islam than Prophet (sallallahu alayhi wa aalihi was’sallam) would not have emphasised entering Sunnahs into Islam as he stated: “…he who introduced some good Sunnah in Islam …” On back of these two points Prophet (sallallahu alayhi wa aalihi was’sallam) would have stated: “And he who introduced my Sunnah to a people …” or would have stated: “And he who revived my Sunnah which has been neglected/forgotten …” If he was refering to actions/beliefs which Islam has already declared evil than at the very least, would not have stated informed for entering them into Islam is equally blameworthy for initiator and actor: “And he who introduced some evil Sunnah in Islam …” He would have stated something like: “And he who introduces an evil Sunnah to a people not already known to them …” Or would have stated similar to: “And he who revives forgotten sinful action …” His emphasis on goodness/evilness of Sunnah and entering of Sunnahs in Islam, is itself serves as proof that Prophet (sallallahu alayhi wa aalihi was’sallam) did not solely refer to his own Sunnahs.

1.6 – Contextual Relevance Of Principle And Matter Of Interpretation:

If contextual relevance between the historical events and the principles given by Prophet (sallallahu alayhi wa aalihi was’sallam) is fundamental and the statement should only be interpreted in the context than should the following Hadith be restricted to its context and interpreted only in light of matter combining three houses as one house: “Sa'd b. Ibrahim reported: I asked Qasim b. Muhammad about a person who had three dwelling houses and he willed away the third part of every one of these houses; he  said: All of them could be combined in one house; and then said: 'A'isha informed me that Allah's Messenger said: He who did any act for which there is no sanction from our behalf, that is to be rejected.” [Ref: Muslim, B18, H4267] If a Salafi believes and holds to consistant methodology of interpreting Hadith in context and not allowing any deviating from context than arguments against introducing innovations would automatically will be negated due to the Ahadith being unable to contexually support the innovated matter. Point is contextual interpretation is not fundamental for interpreting a principle but it is one way of interpreting Hadith. Principles can be isolated from their contexts and understood individually and applied to matters which were not contedually relevent. Also note many verses of Quran revealed in context of an event had some relevance to context but were not entirely connected with context. Take for example the following verse: “Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things." [Ref: 33:40] Historical context of its revelation is Prophet (sallallahu alayhi wa aalihi was’sallam) marrying divorced wife of his adopted son. This caused a stir in the community and resulted polytheists saying Prophet (sallallahu alayhi wa alaihi was’sallam) married wife of his son. But Allah (subhanahu wa ta’ala) negated Zayd (radiallah ta’ala anhu) being his biological son. Hence removing the objection for his marriage to Zayd’s ex-wife. Yet also declared that Prophet (sallallahu alayhi wa aalihi was’sallam) is end of Prophets, seal of Prophets. Alhasil an Ayaat/Hadith should be interpreted in the context of event but historical event is no way limiting/restricting factor for understanding of Quranic verses or prophetic principles.

2.0 – Distinguishing Between Linguistic And Legal Meaning Of Sunnah:

Shaykh stated: “Thirdly سن and سنت means beautiful method (i.e. tareeqah malooka’h) in language not newly invented matters.” Shaykh is mistaken and his mistake is elementary level and inexcusable. Sunnah does not linguistically mean tareeqah maluqa’h (in Arabic, tareeq-qul masluk). It means, way, practice, precedent, and an example. When it used for Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) than its usage is shar’ri. And in shar’ri usage, in context of Prophet (sallallahu alayhi wa aalihi was’sallam), Sunnah means beautiful; conduct, precedent, example, and tradition because Allah (subhanahu wa ta’ala) has stated: “Indeed in the Messenger of Allah you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much.” [Ref: 33:21] Hence when it is used for Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) his Sunnah will automatically be implied to be beautiful conduct.

2.1 – Sunnah Means Good Method Therefore Good Sunnah Refers To Prophetic Sunnah:

In the following portion I have corrected elementary mistake of Shaykh and inserted a meaning which would allow correct understanding of his point: “Thirdly [in shari’ri usage] سن and سنت means beautiful method (i.e. tareeqah malooka’h) in language not newly invented matters. Therefore this Hadith means to reinvigurate same beautiful method and not starting a new matter.” Ignoring the minor slip, I am forced to acknowledge this is indeed a very good point, and well thought of point, and deserving of his calibre scholarship, providing someone has capacity to understand it. What he is saying is, in Shar’ri usage, prophetic Sunnah means beautiful/good Sunnah therefore in the Hadith the words good Sunnah refer to prophetic Sunnahs which is a brilliant point. Before the Wahhabis/Salafis take box of Celebrations and start sharing it please read on till end of the section. If the words refer to prophetic Sunnah than it is no Celebrations for you because it implies Prophet (sallallahu alayhi wa aalihi was’sallam) introduced in Islam a beautiful conduct (i.e. Sadaqah) and those who act on it will receive reward. In other words Prophet (sallallahu alayhi wa aalihi was’sallam) intrdouced into Islam a practice which did not exist before it, and this gives meaning of innovated good Sunnah: “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] Primarily it would be refering to his ownself because he introduced into Islam a good Sunnah of giving Sadaqah [which did not exist before he introduced it into Islam] but secondarily it reffers to all Muslims because he has not restricted its application to his ownself. In other words he would be permitting Muslims to introduce good Sunnahs into Islam which have already have no precedent in Islam.

2.2 – Adressing Claim Good Sunnah Refers To Prophetic Sunnahs:

Firstly, if Prophet (sallallahu alayhi wa aalihi was’sallam) intended to imply prophetic Sunnah by using good Sunnah than Prophet (sallallahu alayhi wa aalihi was’sallam) would have said something like: “And whoever follows my good Sunnah which I have set in Islam …” There is not a single example in which Prophet (sallallahu alayhi wa aalihi was’sallam) stated anything similar. When ever Prophet (sallallahu alayhi wa aalihi was’sallam) meant his own Sunnah he was clear about it. He did not cryptively refer to his own Sunnah in any Hadith.

2.3 – Prophet Directing Toward His Sunnah With My Sunnah:

And readers should note, when ever Prophet (sallallahu alayhi wa aalihi was’sallam) talks about his own Sunnah he uses words which direct the refference of Sunnah to him. Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: “Whoever revives my Sunnah then he has loved me. And whoever loved me, he shall be with me in Paradise.'" [Ref: Tirmadhi, B39, H2678] In another he is reported to have said: "It was narrated from Aishah that: the Messenger of Allah said: “Marriage is part of my sunnah, and whoever does not follow my sunnah has nothing to do with me." [Ref: Ibn Majah, B9, H1919] In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) stated obey my Sunnah and Sunnah of rightly guided Khulafah: “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]  In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) has stated one who has abandoned prophetic Sunnah he is cursed: "Six are cursed, being cursed by Allah and by every Prophet that came: …and the one who legalizes what Allah forbade, and the one from my family who legalizes what Allah forbade, and the abandoner of my Sunnah." [Ref: Tirmadhi, B32, H2307]

2.4 – Prophet Was An Arab, Was Able To Speak Arab, And Was Sent To Arabs:

If Prophet (sallallahu alayhi wa aalihi was’sallam) solely intended the principles, of good Sunnah, to be reference to his own Sunnahs he would have expressed it. He did not suffer from language problem which non-Arabic speakers have to suffer. He was an Arab, sent to Arabs, spoke Arabic and recieved revelation in Arabic. He had no difficulty comprehending the meaning of his statement and did nor Allah (subhanahu wa ta’ala). And if Allah (subhanahu wa ta’ala) had deemed it problematic He would have rectified it via revelation. Principles of good/evil Sunnah are in perfect agreement with Prophet (sallallahu alayhi wa aalihi was’sallam) having ability to express vast meanings in short sentences (i.e. jawami al kalim) and the principle in discussion is proof of this: “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]

3.0 – Hundreds Of Ahadith State Innovations Are Evil:

Shaykh appeals to existance of many narrations pointing negatively toward innovations to argue innovations are evil and cannot be good: “Fourthly in hundereds of Ahadith, evils of innovations and new-inventions is mentioned. Than why should RasoolAllah (sallallahu alayhi wa aalihi was’sallam) say in this [Hadith innovations and new-inventions] are good!” Shaykh is exagerating about existance of hundereds of narrations pointing negatively toward innovations. Yes there are Ahadith which indicate innovations are misguidance. Yet the type of innovation which is stated to be misguidance has been restricted to a specific type of innovation and this subject has been addressed suffiently in earlier dicussion.

3.1 - Responding To Rhetorical Tone Of Shaykh’s Statement:

Dead Shaykh point is pretty straight forward. In the teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) and of companions not all innovations are evil/misguiding. And this has been established by demonstrating that Hadith of, every innovation is misguidance, is limited to erroneous innovation. And by statements of companions of Prophet (sallallahu alayhi wa aalihi was’sallam) stating innovations are excellent/fine. Companions introduced into Islam Sunnahs which did not have prophetic precedent and are flat-out innovated Sunnahs. Lastly but not leastly, the Ahadith of, good Sunnah in Islam, establish the reward being told is for Sunnahs which are not already part of Islam but are innovated good Sunnahs.

4.0 – Reviving Forgotten & Neglected Sunnah:

Shaykh has argued the Hadith of, introducing good Sunnah in Islam, is regarding reviving forgotten and neglected prophetic Sunnahs: “When this matter is established [that the Hadith of Good Sunnah does not refer to good innovations] than [we] need to understand that [Sunnahs being reffered in this Hadith are] those Sunnahs and [those] rewardworthy [actions], toward which people are no longer being attentive, and have stopped practicing them. One who re-acted these [forgotten and disapeared Sunnahs], that is starting good Sunnah.” Firstly, the interpretation of Shaykh would be valid if [introducing good Sunnah in Islam,was absent from Hadith of, whosoever introduces good Sunnah, and] companions of Prophet (sallallahu alayhi wa aalihi was’sallam) had forgotten/neglected prophetic Sunnah. And if the companions had introduced into Islam which was not already part of it. Yet we find Sadaqah was part of Islam and Prophet (sallallahu alayhi wa aalihi was’sallam) had initiated it. Therefore it cannot be refering to companions starting a good Sunnah. Secondly there is no proof; companions were guilty of lack altafaat (i.e. focus) toward Sadaqah because Prophet (sallallahu alayhi wa aalihi was’sallam) had exhorted them to give Sadaqah minutes before. The were reluctant to practice it for unknown reason on this occasion.

4.1 – Position Of Shaykh  In Light Of Ahadith Of Reviving A Prophetic Sunnah:

Shaykh is basing his understanding of, reviving/starting a prophetic Sunnah, on following Hadith and not on Hadith of Muslim: “Whoever revives a Sunnah of mine, which people then act upon, will have a reward equivalent to that of those who act upon it, without that detracting from their reward in the slightest.” [Ref: Ibn Majah, B1, H209] News for the dead Shaykh is, the Ahadith of reviving Sunnah are about after departure/death of Prophet (sallallahu alayhi wa aalihi was’sallam): "I heard the Messenger of Allah say: 'Whoever revives a Sunnah of mine that dies out, after I have departed, 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] "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] At a time when Prophet (sallallahu alayhi wa aalihi was’sallam) was alive, and companions had not forgotten the Sunnah of Sadaqah to impose Sunnah revival understanding of these Ahadith upon Ahadith of, introducing good Sunnah in Islam, is against the prophetic teaching.

5.0 - The Meaning Of Second Statement Is Disliked And Prohibited:

Please note, just before this quoted portion Shaykh has stated good Sunnahs are those which are prophetic Sunnahs and rewardworthy actions evidenced from Quran and Ahadith. And generally his position is that good Sunnahs are prophetic Sunnahs and not innovated practices. In this context read the following words of Shaykh Waheed Al Zaman: “And in this [similar] manner, one who spreads the [actions which are] disliked and prohibited in Shari’ah – he is in accordance with the second statement [of Hadith, whosoever introduced some evil Sunnah in Islam].” There were many things which are prohibited in Shari’ah and disliked by Prophet (sallallahu alayhi wa aalihi was’sallam), and numerous Ahadith are evidence of this. And Shaykh has connected his statement with earlier portion of writing. So according to Shaykh those actions which Prophet (sallallahu alayhi wa aalihi was’sallam) has disliked or declared to be Makhrooh (i.e. disliked), or deemed Haram (i.e. prohibited) are included in evil Sunnah.

5.1 – Cigarettes And Cigars And Tabacco Products:

What about cigarettes and cigars? You say Haram or Makrooh? But did the Shari’ah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) declare them to be either of the two explicitly? No explicit teaching regarding use of these has been left by Prophet (sallallahu alayhi wa aalihi was’sallam). Here! Yet you have deemed them to be unlawful/disliked and you have no right to consider them either of the two in light of your principle, dead Shaykh. Nor you can judge them to be evil Sunnahs without contradicting your written words – Makroohaat & Muharamaat – because you have stated the second portion of Hadith refers to those Muharamaat & Makroohat which are already deemed as such in Shari’ah by Prophet (sallallahu alayhi wa aalihi was’sallam). And you will not find any direct/explicit refference stating its either of two. Your judgment regarding them is inferred from ambigous texts (i.e. Dalail Dhanni) and if Prophet (sallallahu alayhi wa aalihi was’sallam) had deemed them to be Makrooh or Haram judgment would be found in the prophetic Sunnah. So in your methodology, dead Shaykh, you cannot deem them any of the two and you cannot legitimately and principally deem them to be any. Yet you will acknowledge they’re evil Sunnahs and who ever promotes their usage, promotes something which is disliked/unlawful sinful in Shari’ah.

5.2 – Evil Sunnah Hadith Portion Is Inclusive Of Implied Disliked And Unlawfull:

The above establishes; even though cigarettes/cigars explicitly, with mention of their names, have not been declared unlawful/disliked by Prophet (sallallahu alayhi wa aalihi was’sallam) but the judgment has been implied due to paralells of cigarettes/cigars with onions/garlic. And due to cigarettes/cigars being harmful to health and are means of wasting wealth they are evil innovated Sunnahs but their evil is not to degree where they become unlawful but their sinfulness is evident from ambigous texts. Alhasil cigarettes are evil Sunnahs (i.e. Makrooh Tahrimi) and they were not explicitly/directly deemed as such by Allah (subhanahu wa ta’ala) nor by RasoolAllah (sallallahu alayhi wa aalihi was’sallam). And they did not exist in the life time of Prophet (sallallahu alayhi wa aalihi was’sallam) nor the three  generations that followed him and they are innovation. Shaykh stated the evil Sunnah portion of Hadith [only] refers to those activities which Prophet (sallallahu alayhi wa aalihi was’sallam) deemed Haram or Makrooh. And it has been established against this claim of Shaykh. Revealing the portion of Hadith can and does refer to evil innovated Sunnahs. And explicit evidence in regards to this was given from Hadith, son of Prophet Adam (alayhis salaam) murdering his brother, and started and innovated the tradition of murdering.

6.0 – We Already Taweel, Every Innovation Is Misguidance:

Shaykh writes if everything he stated is believed than there would be no need for Taweel for Hadith of, every innovation is misguidance, nor there would be contradiction in the words of Prophet (sallallahu alayhi wa aalihi was’sallam): “In this way there is no need to for interpretation (i.e. Taweel) of, every new invention is innovation, nor there is contradiction in the words of law-giver (i.e. Prophet sallallahu alayhi wa aalihi was’sallam).“ Shaykh I am sure you are familiar; you and the Muslims do not take Hadith of, every innovation is misguidance, absolutely literally. We have already excluded certain innovations from it even though they originated two hundred fifty years after, namely Bukhari, Muslim. What ever your justification, you have already made the following  statement specific to a particular type of innovation, every innovation is misguidance, and excluded some innovations.

6.1 - There Is Need For Taweel In Light Of Prophetic Teaching:

Every/Qullu is never used in its Haqiqi (i.e. true, real) meaning except when it is used for Allah (subhanahu wa ta’ala). It is always restricted due to context when it is used for creation and in regards to activities of creation. In light of this fact, following Hadith is in context of evil/erroneous innovations: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] And erroneous innovations are which displease Allah (subhanahu wa ta’ala) and RasoolAllah (sallallahu alayhi wa aalihi was’sallam) because they contradict with their teachings: "And whoever starts an erroneous Biddah 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 every erroneous innovation, which does not please Allah (subhanahu wa ta’ala) and RasoolAllah (sallallahu alayhi wa aalihi was’sallam) is misguidance, and composed of matters which are not from prophetic Sunnah hence such erroneous misgudiding innovation is to be rejected: "One who innovates something in this matter of ours that is not of it will have it rejected.” [Ref: Bukhari, B49, H861] “He who acted any action not from our affair that is rejected.” [Ref: Muslim, B18, H4267] And in fashion we make Taweel/Tafsir of prophetic statement in light of prophetic teachings.

6.2 – Shaykhs Artistry In Perspective Of His Argument:

Shaykhs fundamental argument was, if the literalism of following two Ahadith is maintained than there would be contradiction between words of Prophet (sallallahu alayhi wa aalihi was’sallam): “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] “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 he thought by interpreting the Hadith of, good Sunnah in Islam, and restricting it to prophetic Sunnahs it would remove the contradiction, and there would be no need for Taweel of, every innovation is misguidance. Unknown to him, he was on position of Taweel even for Hadith of, every innovation is misguidance. He knowingly/unknowingly rejected its absolute literalism. I merely pointed out; Shaykh is trying to pull the wool over the eyes of readers with his artistry. The reality is neither he nor do the Muslims actually take the Hadith in absolute literal meaning. Also there is no contradiction in the words of Prophet (sallallahu alayhi wa aalihi was’sallam) even if his understanding of matter is rejected because Hadith of, every innovation is misguidance, is refering to innovations which are composed of non-prophetic Sunnahs, and Hadith of, good Sunnah in Islam, is refering to those good innovated Sunnahs which are composed of various prophetic Sunnahs.

7.0 - Definitive Judgment Regarding Labelling Diacritical Marking As Innovation:

Even though there is evidential permissibility Shaykh has pronounced definitive judgment; using the word for innovation for diacritical markings is disrespectful: “What is left is those matters which originated after the pious predecessors due to need, like [addition of] diacritical marks [in Quran], to label them innovation is disrespectful, but due to Shar’ri need they should be called, mulhiq bil-sunnatah (i.e. in agreement with Sunnah).” And I disagree with his pronouncement because if usage of word innovation was most definitively and in every case with negative canotations then Hadhrat Umar (radiallah ta’ala anhu) was guilty of disrespecting Sunnah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) by labelling Taraweeh, a three day prophetic Sunnah under leadership of single Qari, as innovation and proof is as follows: “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." [Ref: Bukhari, B32, H227] I purpose that usage of innovation without prefix; good, excellent, praiseworthy, great, rewardworthy, may be with disrespectful canotations. But with prefixes mentioned alters its negative/disrespectful canotations. And Shaykh knows we the Muslims do not use the word innovation on its own but couple it with a prefix. Or else Shaykh must come to conclusion, he and understand Arabic better then companions of Prophet (sallallahu alayhi wa aalihi was’sallam) and better then Al-Mubdi (i.e. the Originator).

7.1 - Refering To Innovations As Innovations Is Disrespectful Or Acceptable:

Without the definitive pronouncement what Shaykh Waheed al-Zaman stated would respectable. Shaykh Ahmad Yar Khan Naeemi (rahimullah) in his book, Ja al-Haq Wazahaqal Batil, has stated something similar. If I recall correctly, he wrote fundamentally the word innovation in Arabic is used in negative conotations and therefore innovations of companions are reffered as Sunnahs. And he hinted toward Prophet (sallallahu alayhi wa aalihi was’sallam) using the word Sunnah to refer to innovations of his righteous Caliphs in Hadith of, sunnati khulafa ar-rashideen, which is what Shaykh Waheed Al Zaman is stating here: “Similarly those matters [which are found in time of] RasoolAllah (sallallah alayhi wa aalihi was’sallam) and [during the period of] khayrul quroon (i.e. best three generations) they are Sunnat. And [those matters] exact likeness of which [is not found in prophetic Sunnah] they should be said to be in agreement with Sunnah. “[This way] there is no contradiction in the words of law-giver nor a principle needs to be re-interpreted nor faults are result [from words of Prophet sallallahu alayhi wa aalihi was’sallam].” Also Shaykh Hamza Yusuf (may Allah reward him for the good) stated something which confirmed what Shaykh Ahmad Yar Khan Naeemi (rahimullah alayhi ta’ala) wrote with regards to natural meaning of innovation. With regards to this issue, of diacritical markings, and innovations of companions, I cannot decide. It is entirely up to the individual to call them Sunnahs, or innovated Sunnahs, or innovations and I have to confess, I have no prefference, nor recommendation in this regard. The issue is regards of good Adab (i.e. manners) and one should do as one feels because I see permissbility for all.

7.2 - Innovated Sunnahs In Accordance With Islamic Teachings:

Please note, Shaykh does acknowledge diacritical markings are innovations in the sense that they originated after three pious generations but he is against the use of word innovation. Ofcourse these diacritical markings in no way harm, or go against the teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) therefore they are good, and their addition is praiseworthy. Now even though diacritical marks are not a Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but they are good because they agree with the stated principle: “And whatever the Muslims view as good is good in the sight of Allah, and whatever they view as evil is evil in the sight of Allah.” [Ref: Musnad Ahmad, Mukthireen, Ibn Mas’ud, H3589] And the Muslims have deemed their addition as good and beneficial and this is the judgment of Allah (subhanahu wa ta’ala) also. But their status as good innovations into Islam cannot be negated even though they can be reconciled as being good via prophetic teaching. And labelling them mulhiq bil sunnatah will not change the innovative reality of diacritical marks.

Conclusion:

Phrase of, every innovation is misguidance, is restricted in context of erroneous innovations which do not please Allah (subhanahau wa ta’ala) and RasoolAllah (sallallahu alayhi wa aalihi was’sallam), and are composed of those acts/beleifs which Allah (subhanahu wa ta’ala) and RasoolAllah (sallallahu alayhi wa aalihi was’sallam) did not teach, and such innovations are to be rejected. The following principle taught by Prophet (sallallahu alayhi wa aalihi was’sallam) primarily refers to his ownself and secondarily to a Muslim who introduces into Islam a good innovated Sunnah; whosoever introduces good Sunnah in Islam there is reward for him and those who follow the introduced Sunnah. And this statement is good news of reward for one who introduces into Islam a innovated Sunnah which is good in light of Shari’ah. Innovation means something which doesn;t already have a precedent in Shari’ah. And the Hadith in discussion states, one who introduces in Islam a Sunnah, and this indicates the reward being told is for a Sunnah which is not already part of Islam. Hence the natural meaning and implications are of innovated Sunnah which did not have a precedent in Islam.

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi.