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Refuting Al-Bani’S Criticism Against Islamic Understanding: Whatever The Muslims View As Good/evil, Is Soin The Sight Of Allah.


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#1 MuhammedAli

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Posted 01 October 2016 - 12:12 PM

Introduction:

Shaykh Al-Bani, considered a authority amongst the Khawarij, is said to have commented on the Hadith of; what Muslim deems to be good is also in good in judgment of Allah (subhanahu wa ta’ala) and what Muslim declares to be evil, it is so in judgment of Allah (subhanahu wa ta’ala). Objective would be to adress his points in which he attempted to argue against the Islamic understanding and distinguish the truth above the false-hood of Shaykh Al-Bani. Note an article explaining Islamic position on this Hadith has been written, here, and it is advised that readers familiarise with that material before proceeding any further.

About Material Attributed To Shaykh Al-Bani:

From the text, it seems someone else quoted/edited the material and it entirely is not Shaykh Al-Bani’s work, instead a author is writing, and attributing material to him, and has stated he has sumarised what Shaykh has written. The earliest source for the material of Shaykh Al-Bani I traced to website, SayingsOfTheSalaf, dated January13th 2009 in google search engine, Allah (subhanahu wa ta’ala) knows best. Note this is website is dedicated to preaching the Khariji doctrines of Shaykh Muhammad Ibn Abdul Wahhab of Najd, and those who have followed his teachings, Shaykh Al-Bani being one of them. Thereafter it seems, it was rapidly publicised on sites dedicated to promoting beliefs and understandings of the two Shaykhs. It hasn’t been possible for me to personally verify the material attributed to him by checking refference given by author quoting Shaykh’s material. But considering the objective of content attributed to him, and number of Khariji websites/forums hosting this material, it can be said with pretty certaintity the content has been correctly attributed to him. In any chance of material not being his than please note; at the very least this content does represent the position/understanding of people hosting it. And it challenges Islamic understanding of Hadith hence it needs to be adressed for its worth. Bottom line is, it is irrelevent who the author of material is. What my concern it is; this material is addressed so Islam remains dominant and false-hood is obliterated. Finally, I have omitted material of editor/presenter of Shaykhs writing and made slight improvements, but no alteration wil alter the intended meaning of author, where omission is made, following is inserted, (…), between the connecting parts.

The Hadith In Discussion:

“Abdullah Ibn Mas’ud said, “Verily, Allah looked at the hearts of the servants and He found that the heart of Muhammad, was the best among them, so He choose him for Himself and He sent him with His message. Then He looked at the hearts of His servants after Muhammad, and He found that the hearts of his companions were the best among them. Thus He made them into the ministers of His Prophet, fighting for the sake of His religion. 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. And the Companions unanimously chose to take Abû Bakr – Allâh be pleased with him – as the successor (to lead the Muslims after the Prophet).” [Ref: Musnad Ahmad, Mukthireen, Ibn Mas’ud, H3589]

Material Of Shaykh Al-Bani As Quoted:

Shaykh Al Bani wrote: (A) “This narration emphasizes the significance of the understanding and consensus of the Companions, (Allâh be pleased with them all). It highlights their superiority and authority as the ministers of Allâh’s Messenger, (Allâh’s peace and blessings be upon him). (…) (B) “It is amazing how some people argue for the existence of good innovations in the religion based upon this hadîth, and that the proof that these innovations are good is that the Muslims have taken them as a norm! It has become routine for them to argue on the basis of this hadîth when this issue is brought up. However, they miss the following points …” (…) (C) This narration is mawqûf (a reported statement of a Companion, or someone other than the Prophet). It therefore cannot be used as an argument to contradict unequivocal textual evidence that states, “… every bid’ah is misguidance …”, as is authentically reported from the Prophet (Allâh’s peace and blessings be upon him). (D) Even if it is supposed that this narration qualifies as a proof (on a par with the aforementioned texts), it does not in fact contradict those texts, for a number of reasons: (E) The intended meaning is the consensus and agreement of the Companions over a matter. This is proven by the context, and is supported by Ibn Mas’ûd’s line of reasoning about the Companions’ consensus over selecting Abû Bakr as the Caliph. Therefore, “the Muslims” does not refer to all Muslims in all places and times; but instead to the Muslims of that time. (F) If we suppose that “the Muslims” refers to Muslims in general, it definitely does not refer to every single Muslim – even the ignorant one who understands nothing about knowledge. Therefore, the statement must be interpreted to mean the knowledgeable (scholars) amongst the Muslims.”

A.i - Narration Emphasizes Ijmah Of The Companions And Superiority:

Shaykh Al-Bani correctly writes: “This narration emphasizes the significance of the understanding and consensus of the Companions, (Allâh be pleased with them all). It highlights their superiority and authority as the ministers of Allâh’s Messenger, (Allâh’s peace and blessings be upon him).” This Hadith mentions the merits of companions of Prophet (sallallahu alayhi wa aalihi was’sallam) and merit of Prophet (sallallahu alayhi wa aalihi was’sallam). It states Allah (subhanahu wa ta’ala) chose the best from mankind as a Nabi with the best of hearts from mankind and chose for this Nabi the best of companions with the best of hearts. Companions were made ministers of our Prophet (sallallahu alayhi wa aalihi was’sallam) fighting for the sake of His religion and this was done as fulfillment of the promise made in following verse: “Allah has promosed to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion - the one which He has chosen for them; ...”  [Ref: 24:55] This far the Shaykh and myself would be in agreement but the parting of way is how he intended the following: “This narration emphasizes the significance of the understanding and consensus of the Companions, (Allâh be pleased with them all).” Shaykh believes the following part of Hadith is limited/restricted only for companions: “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] Meaning, Shaykh believes that this part of narration high lights the importance of Ijmah of companions and it is not for Muslim Ummah. And he stated this clearly also: The intended meaning is the consensus and agreement of the Companions over a matter. This is proven by the context, and is supported by Ibn Mas’ûd’s line of reasoning about the Companions’ consensus over selecting Abû Bakr as the Caliph. Therefore, “the Muslims” does not refer to all Muslims in all places and times; but instead to the Muslims of that time. Firstly, this narration is not exclusive for Ijmah but it is quite possible to explain it to mean Ijmah over innovated Sunnahs/Biddahs. As it was demonstrated and corroborated in section, Biv. Secondly, this Hadith compliments Hadith of good/evil Sunnah because it explains how good/evil is to be determined and by whom, as explained in section, Bv. Thirdly, yes it can also refer to Ijmah. But there is problem with Shaykh’s understanding of exclusiveness of Ijmah for companions because it is negated by the wording of Hadith. For continuation of this section reffer to section - E.

A.ii – Ijmah Of Ummat And Not Of Just Ashab Of RasoolAllah:

The Shaykh attempted to discredit the notion of Ijmah of Muslim Ummah but the generality of meaning stated in Hadith of Musnad Imam Ahmad - H3589 – is upheld and further explained by the following Hadith: “I heard the Messenger of Allah (subhanhu wa ta’ala) say: My nation will not unite on misguidance, so if you see them differing, follow the great majority.’” [Ref: Ibn Majah, Vol.1, B36, H3950] In another Hadith from Musnad of Imam Ahmad it is stated: “Abu Dharr (Allah be pleased with him) reported from the Prophet (Peace be upon him) that,"Two are better than one, and three better than two; so stick to the Jama'ah for verily Allah, Most Great and Glorious, will only unite my nation on guidance." [Ref: Musnad Ahmad, Kitab Al-Ansar, Abu Zar Al Ghaffari, Hadith 20776] Prophet (sallallahu alayhi wa aalihi was’sallam) himself has replaced with word with Muslims to mean, my Ummah. The words of Prophet (sallallahu alayhi wa aalihi was’sallam) establish that Allah (subhanahu wa ta’ala) will not allow the Jamah of Muslims to agree on misguidance. In other words, when they the Muslim Ummah collectively agree on goodness of something it is good and when they the Ummah collectively deem something to be evil it is misguidance/evil even in sight of Allah (subhanahu wa ta’ala). This corroborates the following: “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] Alhasil, Shaykh’s argument that this portion of Hadith was exclusive for the companions is refuted and generality inclusive of elite of Muslims, or entire Ummah, is established al hamdu lillah.

B.i – Narration Routinely Used As Evidence For Good Innovation:

Shaykh Al Bani writes: “It is amazing how some people argue for the existence of good innovations in the religion based upon this hadîth, and that the proof that these innovations are good is that the Muslims have taken them as a norm! It has become routine for them to argue on the basis of this hadîth when this issue is brought up.” Shaykh Al Bani finds it strange that Muslims interpret the Hadith in discussion in to establish existance of good innovation. Note Shaykh believes, there is no room for good innovations in Islam and it was for this reason Shaykh wrote the quoted. His belief is based on distortion of true prophetic message and a unjust lie against teaching of Prophet (sallallahu alayhi wa aalihi was’sallam). And the reality of Shaykh and his ilks knowledge regarding this matter is best summed up by what Allah (subhanahu wa ta’ala) said to Yahood and Nasara: “They have no knowledge of it, nor had their fathers. Grave is the word that comes out of their mouths; they speak not except a lie.” [Ref: 18:5]

B.ii – Hearts Of Companions Best Amongst Servants, Accords Quranic Teaching:

Allah (subhanahu wa ta’ala) states regarding tthe companions: “Those who believe, and adopt exile, and fight for the Faith, in the cause of Allah as well as those who give (them) asylum and aid,- these are (all) truthful believers (i.e. mominoon): for them is the forgiveness of sins and a provision most generous. [Ref: 8:74] “These are truthful believers (i.e. mominoon): they have grades of dignity with their Lord, and forgiveness, and generous sustenance.” [Ref: 8:4] Forgiveness of sins, and grades of dignity are for companions according to these verses. To earn these grades they had pure/good hearts. Allah (subhanahu wa ta’ala) states, only person to benefit in hereafter is one who returns to Allah (subhanahu wa ta’ala) with good/pure heart: "The Day when there will not benefit (anyone) wealth or children. Except only one who comes to Allah with a sound heart. And Paradise will be brought near (that Day) to the righteous." [Ref: 26:88/90] It is established the forgiveness and entry to paradise was due to their faith, works, and purity of their heart with which they returned to Allah (subhanahu wa ta’ala). The level of purety and goodness in the hearts of companions of Prophet (sallallahu alayhi wa aalihi was’sallam) can be determined from another verse of Quran. Allah (subhanahu wa ta’ala) states: “You are the best nation produced (as an example) for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.”  [Ref: 3:110] Allah (subhanahu wa ta’ala) would only declare them to be best of mankind if they had not the best/purest of hearts from mankind. This coroborates the following part of Hadith of: “Then He looked at the hearts of His servants after Muhammad, and He found that the hearts of his companions were the best among them.”

B.iii – Companions As Ministers, Accords With Quranic Teaching:

Allah (subhanahu wa ta’ala) states: “Allah has promosed to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion - the one which He has chosen for them; ...”  [Ref: 24:55] Allah (subhanahu wa ta’ala) had promised those who believed (i.e. companions of Prophet sallallahu alayhi wa aalihi was’sallam) that he will make authority over the land and establish religion of Islam on these lands. And similarly in another verse Allah (subhanahu wa ta’ala) stated: “It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religion, although they who associate others with Allah dislike it.” [Ref: 9:33] And to fulfill the promise of Allah (subhanahu wa ta’ala) the ones with purest/best hearts became promoters and defenders of religion of Islam, with action of their limbs, and with their tongues. And the following part of Hadith of Musnad Imam Ahmad – 3589 attests to fulfillment of Allah’s (subhanahu wa ta’ala) promise: “Thus He made them into the ministers of His Prophet, fighting for the sake of His religion.”

B.iv – Good/Evil In Sight Of Muslim, Accords With Prophet Teaching:

In order for a intelligent Muslim to realise that the truth of Islam dominates the falsehood presented by Shaykh Al Bani it is important to understand the following Hadith correctly: “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] This narration states what a Muslim deems good is good in sight of Allah (subhanahu wa ta’ala) and what a Muslim deems bad is bad in judgment of Allah (subhanahu wa ta’ala). Yet we the Muslims know good is what Allah (subhanahu wa ta’ala) commanded, and bad is what Allah (subhanahu wa ta’ala) prohibited. We have no right to determine which aspect of Shari’ah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) is good, or bad. Both, the good, and the bad, has been defined by Prophet (sallallahu alayhi wa aalihi was’sallam) just like all the Prophets did prior to him, and we have no say, nor we can deem anything contrary to how he, and what he defined as good/bad because Allah (subhanahu wa ta’ala) states: “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should (thereafter) have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.” [Ref: 33:36] And Prophet (sallallahu alayhi wa aalihi was’sallam) said: “… when an announcer of the Messenger of Allah announced that the people should gather together for prayer, so we gathered around the Messenger of Allah. He said: It was the duty of every Prophet that has gone before me to guide his followers to what he knew was good for them and warn them against what he knew was bad for them; but this Umma of yours has its days of peace and (security) in the beginning of its career, …” [Ref: Muslim, B20, H4546] Implication of which is that he is no different from the earlier Prophets – he has the same responsibility to tell his Ummah of good and bad. Note he then proceeded to tell the good and bad that was to take place. When this is obvious that, prophetic teaching have already have classed what is good good and bad and we have no right to reinterpret them into good/bad than question begs to be asked: What are matters on which the goodness/badness of matters depends upon collective judgment of Muslims? Answer to this question is; these matters are innovated as Sunnahs of rightly guided Khulafah and Muslims, and to put it plainly, innovations. In plain language the Hadith states, an innovation if people deem it to be good/evil than it is good/evil in sight of Allah (subhanahu wa ta’ala). At fundamental level it means; any innovated matter which the elite of Muslims judge to be good/evil are as Muslims judge them to be. Existance of good and bad innovations is also substantiated with the following Hadith: “He who introduced some good precedent (i.e. 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 introduces a evil precedent (i.e. Sunnah) 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] Therefore  Hadith does indeed refer to good and bad Biddahs/Sunnahs. Only those who lack proper understanding of prophetic Sunnah will argue contrary against Islamic understanding of Hadith. Allah (subhanahu wa ta’ala) states: “In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they (habitually) used to lie.” [Ref: 2:10] “But as for those in whose hearts is disease, it has (only) increased them in evil (in addition) to their evil. And they will have died while they are disbelievers.” [Ref: 9:125]

B.v - Whatever Muslims View As Good/Evil Is So With Allah:

The Islamic understanding is further supported by Ahadith of innovated Sunnahs in which Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “He who introduced some good precedent (i.e. 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] Prophet (sallallahu alayhi wa aalihi was’sallam) continued and stated: “And he who introduces a evil precedent (i.e. Sunnah) 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] And the Hadith in discussion itself is proof of existance of good/evil Sunnah in Islam but it also gives us principle how to judge the goodnesss and evilness of a practice which has no explicit basis in prohetic Sunnah, and the Hadith: “Thus He made them into the ministers of His Prophet, fighting for the sake of His religion. 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] Alhasil, the innovated Sunnahs of people after the death of Prophet (sallallahu alayhi wa aalihi was’sallam) if they are deemed good then they are good in judgment of Allah (subhanahu wa ta’ala). And if collective judgment of Muslims is against the goodeness then it is evil in sight of Allah (subhanahu wa ta’ala). Shaykh Al-Bani unfortunately disregarded the contextual relevance of the Hadith in discussion with Hadith of Sahih Muslim – 6466 and refused to believe in the prophetic teaching, and lead others astray. Allah (subhanahu wa ta’ala) states: “Rather they have denied that which they encompass not in knowledge and whose interpretation has not yet come to them. Thus did those before them deny. Then observe how was the end of the wrongdoers.” [Ref: 10:39]

B.vi – The Matter Of Judgment And Prefference:

It was stated earlier in section Ci, stronger Hadith is to be preffered over a weaker Hadith and it was conditioned if harmonisation is not possible. We will suppose harmonisation between Ahadith is not possible. In light of this principle, following Hadith is to be preffered over Hadith of Musnad Imam Ahmad – H3589 – because it is graded as Sahih where as Hadith refferenced is graded Hassan: “And the most evil affairs are the [erroneous] innovations; and every [erroneous] innovation is misguidance." [Ref: Muslim, B4, H1885] It is also matter of principle amongst Muhaditheen that affirmation takes precedence over negation. In light of following Hadith it is established that Islam allows good innovations: “He who introduced some good precedent (i.e. 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] Prophet (sallallahu alayhi wa aalihi was’sallam) continued to say following: “And he who introduces a evil precedent (i.e. Sunnah) 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] Hence this Hadith – Muslim, H6466 - would be preffered over Hadith of Sahih Muslim - H1885 – if harmonisation was not possible. And due to the implications of - Muslim, H6466 – and considering natural meaning of Hadith – Musnad Ahmad, H3589 –  as  explained in – see Biv – it is clear both Ahadith establish legality of innovations and explain each other perfectly. Hence the Matan (i.e. text)  of Hadith of Musnad Imam Ahmad is Sahih and in accordance with Sanad and Matan of Sahih Ahadith. Therefore it is evidence on matters of Shariah. Note perfect harmonisation of Ahadith of innovation such as Muslim - H1885 – is possible and it has already been demonstrated in sections; Civ, Cv and Cvi. And therefore there is no need to preffer Ahadith of good/evil Sunnah over Ahadith of every innovation is misgudance.

C.i - Shaykh Al-Bani’s Authentication And Classification:

Shaykh Al-Bani authenticated the Hadith, and his comments were: “Reported by [Musnad Imam] Ahmad, [Musnad Abu Dawud] Al-Tayalisi and others, excluding the last sentence. Shaykh Al-Albani graded its chain of transmission Hasan (i.e. good). The narration is reported with the last sentence by Al-Hakim, who said its chain of transmission is, Sahîh (i.e. authentic). Al-Dhahabi agrees, while Al-Hafidh Al-Sakhawi said: “It is Mawqûf, Hasan.” See Al-Albani, Al-Da’îfah Vol. 2 pp17-19.” This authentication of Shaykh will add strength to Islamic understanding when it is presented and it will leave no room for the people of fire to argue against Muslims. Nor they could discredit the authenticity of the Hadith without undermining scholarly credentials of their ‘Muhaddith’. Nothing more needs to be added to what Shaykh has produced except, alhamdu lillah wa lillahil hamd.

C.ii – Mawquf Narration Is Not Proof Against Definitive Text:

As a matter of principle it should be noted, a weaker Hadith cannot be used to override a stronger Hadith in usual circumstances. In case opposing views have been expressed in Ahadith than the view expressed in stronger Hadith is to be preffered if harmonisation between them is not possible. Where the Ahadith are of equal grading than it is also principle that affirmation (i.e. Ithbat) takes precedence over negation (i.e. nafi). That is to say, if a Hadith negates a practice, and a Hadith attests to it (i.e. Salat Ad-Duha), than prefferance will be given to one which attests to the practice. It is also true as the Shaykh Al-Bani said that a Mawquf narration cannot be used to contradict/negate the emphatic words of Prophet (sallallahu alayhi wa aalihi was’sallam), established from a authentic narration. He based this on the grounds that generally Mawquf Hadith is classed as Daif and is not proof in Shari’ah. We find Shaykh Al Bani himself authenticating the Hadith by presenting the view of Imam Al-Hakim (rahimullah) and Imam Dhahabi (rahimullah), both said it is, Sahih. And quoted Imam Sakhawi (rahimullah), who acknowledge it is Mawquf but graded it as Hassan. These scholars grading this Mawquf Hadith as Hassan and Sahih itself is proof that it has been elevated due to conformity with Quranic and prophetic teachings (i.e. elevated to grade of marfu hukman). The unfortunate Shaykh did not inform the readers due to his sectarian zealotry; this Hadith has reached level of Marfu Hukman. Such Ahadith can be used, and always have been used as evidence on matters of Shari’ah. This Hadith accords/agrees with the Quranic teaching and with Ahadith of introduction of good/evil Sunnahs earning equal reward/blame. How it accords and conforms to prophetic teaching will be addressed in –Bii, Biii, Biv, and Bv. Hence it is valid proof in matters of Shari’ah.

C.iii – Misguiding Muslims With Erroneous Implications:

Shaykh quoted the Hadith, every innovation is misguidance, and he stated: It therefore cannot be used as an argument to contradict unequivocal textual evidence that states, “… every bid’ah is misguidance …”, as is authentically reported from the Prophet (Allâh’s peace and blessings be upon him).” Shaykh is doing a great disservice by implying; Muslims scholars present Hadith in discussion to contradict unequivocal textual evidence. He should know Muslim scholars do not use Ahadith to contradict another Hadith. This would be akin to establishing fault in teaching of Prophet (sallallahu alayhi wa aalihi was’sallam), or establishing contradiction in words of Prophet (sallallahu alayhi wa aalihi was’sallam). Rather Ahadith of opposing view are quoted to negate the definitive interpretation of a set of Ahadith (and in this case the understanding that there can be no good innovation into Islam after completion of Islam) in order to force opposing point of view to re-evaluate understanding in light of presented evidence. Or do so to re-evaluate and present a comprehensive understanding on a subject, using all available evidence. To say Muslims attempt to negate/contradict the words of Prophet (sallallahu alayhi wa aalihi was’sallam) is unbefitting a claimant of knowledge. And as a Muslim I say this, Muslims contradict/negate the bogus interpretation given to the words of Prophet (sallallahu alayhi wa aalihi was’sallam) by the Juhala and we do not negate/contradict words of Prophet (sallallahu alayhi wa aalihi was’sallam).

C.iv – Prophetic Words Opposing Unequivocal Textual Evidence Of Shaykh:

Shaykh wrote: “It therefore cannot be used as an argument to contradict unequivocal textual evidence that states, “… every bid’ah is misguidance …”, as is authentically reported from the Prophet (Allâh’s peace and blessings be upon him).” The Hadith Shaykh refferenced is from Sahih Muslim: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] The Khawarij and their Shuyukh only employ one set of Ahadith on subject of innovation and censor every innovation. They disregard the teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) where he is reported to have said: “He who introduced some good precedent (i.e. 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] And he also said: “And he who introduces a evil precedent (i.e. Sunnah) in Islam there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.” [Ref: Muslim, B34, H6466] So numerously are these Ahadith reported in many collections that its content might have reached level of Mutawatir (i.e. continous), and at minimum it status as Sahih cannot be negated. When there are clearly two equally authentic opposing sets of Ahadith than agreement between these Ahadith needs to be established.

C.v – Unequivocal Text - Every Innovation Is Misguidance:

Firstly, every/qullu in Arabic is never used in its haqiqi (i.e. literal/true) meaning except when it is used for Allah (subhanahu wa ta’ala). In other words, qullu/every is never used in meaning of absolutely everything, which excludes nothing. Every is always restricted due to context whenever it is used for creation of Allah (subhanahu wa ta’ala). If the words of Hadith: “… every innovation is misguidance …”, are used unrestrictedly and in haqiqi meaning. Then everything that emerged after completion of religion of Islam is misguidance, be it Tafsir Ibn Kathir, Sahih Muslim, Sahih of Imam Bukhari (rahimullah), including the marble floors and excessive gold thread writtings on Kabah. Once one attempts to exclude these from qullu/every, you have just validated; every in Arabic is never used in its haqiqi and you have validated the position that every/qullu in is restricted to a particular type of innovation and not literally every. Following Ahadith explain which type of innovation it is: “Narrated Aisha: “Allah's Messenger said: "One who innovates something in this matter of ours that is not of it will have it rejected.” [Ref: Bukhari, B49, H861] “All of them could be combined in one house; and then said: 'A'isha informed me that Allah's Messenger said: He who acted any action not from our affair that is rejected.” [Ref: Muslim, B18, H4267] Finally both these are narrated togather in another Hadith: “Aisha reported the Messenger of Allah as saying: If any one introduces into this affair of ours anything which does not belong to it, it is rejected. Ibn `Isa said: The Prophet said: If anyone practices any action in a way other than our practice, it is rejected.” [Ref: Abu Dawood, B41, H4589] Alhasil, every innovation which is, not from, or, not based on, matters legislated by Allah (subhanahu wa ta’ala) and by his Messenger (sallallahu alayhi wa aalihi was’sallam) is misguidance and such innovation is to be rejected. But the innovations which are based on and are from Shari’ah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) they can be practiced. One such innovation is Taraweeh. Prophetic Sunnah was for three days in Masjid under leadership of an Imam but Hadhrat Umar (radiallah ta’ala anhu) issued it for entire month of Ramadhan. And in which entire Quran, or more, and yet he termed it excellent Biddah: “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]

C.vi – Rejected Affairs Are Evil/Erroneous And Misguiding Innovations:

Now the words of Prophet (sallallahu alayhi wa aalihi was’sallam) which the Shaykh quoted:“And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] To understand what the actual meaning of the Hadith is first we have to understand which type of innovation Prophet (sallallahu alayhi wa aalihi was’sallam) has told us about. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: "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] These rejected affairs are ones for which the innovators and those who follow their Sunnahs/Biddahs are to be held responsible for without any blame being reduced. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And he who introduces a evil precedent (i.e. Sunnah) 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] Another version of Hadith has word Sunnah replaced with word Biddah: "And whoever introduces 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] Considering these two Ahadith it is apparent; baring the burden of introducing evil Sunnah into Islam, or erroneous Biddah [into Islam], is for those Sunnahs/Biddahs which a Muslim should have rejected. When it has become apparent that Prophet (sallallahu alayhi wa aalihi was’sallam) taught about evil Sunnah/Biddah we have to conclude the following Hadith was about evil Sunnah/Biddah – implications inserted: “And the most evil affairs are the [erroneous] innovations; and every [erroneous] innovation is misguidance." [Ref: Muslim, B4, H1885] The word [erroneous] was inserted into text of Hadith because, it was established every is always restricted to a particular context/type. Also Ahadith explain that burden of sin is to be equally shared between one who introduces an evil Sunnah/Biddah. This establishes prophetic recognition of evil Sunnah/Biddah. Which leads to conclusion that Prophet (sallallahu alayhi wa aalihi was’sallam) did not mean, literally every innovation is misguidance. But rather every evil innovation/precdent for which there is blame upon initiator and actor, is evil affair and misguiding/erroneous innovation.

D - Suppose If The Narration Does Or Doesn’t Qualifies As Proof:

Shaykh writes: “Even if it is supposed that this narration qualifies as a proof (on a par with the aforementioned texts), it does not in fact contradict those texts, for a number of reasons: …” Firstly, suppose even corner stone of this discussion did not qualify as valid Shar’ri evidence. Even than the Muslims have not lost any ground against the Shaykh of Khawarij because there are numerous Ahadith which support the Islamic position – 6466 being one of them. As already explained this Hadith when a Mawquf Hadith is corroborated by Quranic evidences and words of Prophet (sallallahu alayhi wa aalihi was’sallam) directly, or indirectly, it reaches to level of Marfu Hukman, which by agreement of all scholars is valid proof in Shar’ri affairs. Secondly, earlier Shaykh wrote that Muslims use the Hadith to contradict unequivocal text when they quote this Hadith as proof of their position: “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] Shaykh here has acknolwedge that the Hadith does not contradict: “… it does not in fact contradict those texts, for a number of reasons …” He knew too well that the words of Hadith, quoted previously do not contradict the set of Ahadith, which Shaykh employing to argue his understanding. Shaykh rightly attempted to reconcile Ahadith of innovation with the Hadith – 3589. He has given reasons due to which he thinks they do not contradict each other. And even if both these reasons were batil blant lies this Hadith would not contradict the Ahadith of: “… every innovation is misguidance …”, and why there is no contradiction, has already been explained previously.  Also if both reasons of Shaykh were absolutely valid even than the Islamic position would not be weaken. Infact a Muslim can be happy for the Shaykh to have his cake and eat it. In other words Shaykhs following interpretation can be tolerated: ”The intended meaning is the consensus and agreement of the Companions over a matter.” But his insistance upon exclusive correctness of his interpretation while negating other possibilities is heretical and was demonstrated to be incorrect.

E.i – Does It Refer To Companions Or Muslim Elite In General:

Shaykh Al-Bani wrote: “The intended meaning is the consensus and agreement of the Companions over a matter. This is proven by the context, and is supported by Ibn Mas’ûd’s line of reasoning about the Companions’ consensus over selecting Abû Bakr as the Caliph. Therefore, “the Muslims” does not refer to all Muslims in all places and times; but instead to the Muslims of that time.” To properly understand Hadith it is best to state some facts. The Hadith of Abdullah Ibn Mas’ud (radiallah ta’ala anhu) used the word, Ashab (i.e. companions), and that is specific for the group of Muslims, who accepted Islam and followed Prophet (sallallahu alayhi wa aalihi was’sallam) in his life time, see: “…and found the hearts of his Companions to be the best hearts; so He made them the …” But when giving the following principle he changed from specific (i.e. Ashab) to general (i.e. Muslims): “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 then reverted back to usage of Ashab (i.e. companions): “And the Companions unanimously chose to take Abû Bakr – Allâh be pleased with him – as the successor (to lead the Muslims after the Prophet).” What this means is a Mutliq (i.e. general) statement was being employed in a specific context, to provide a specific interpretation. And therefor general statement is not specific to context. It is similar to, every innovation is misguidance, it is a general statement, but this general statement is employed in specific context of Mawlid, to provide specific verdict that Mawlid is an innovation and misguidance. But the context in which it is employed does not restrict and limit the application to context in which it was employed (i.e. Mawlid). The Sahabi employed the word of Prophet (sallallahu alayhi wa aalihi was’sallam) and used it in context of Khilafat of Hadhrat Abu Bakr as-Sideeq. One cannot restrict the generality of a statement due to the context in which it is exmployed or is found in. The nature of prophetic words is jawami al kalim, short sentences expressing widest meaning possible. Hence prophetic words cannot be restricted to an era, or to group of people. And this Hadith establishes Ijmah of Ummah [over innovated Sunnahs] and to reject it, is to negate jawami al kalim nature of prophetic words.

E.ii – Generality Contextualised Without Restricting Generality:

Hadhrat Umar (radiallah ta’ala anhu) narrates: “I heard Allah's Messenger saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.” This is a general principle, and it has been contexted to two examples: “ So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." [Ref: Bukhari, B1, H1] Does the Shaykh and his spawns from Najd restrict the principle to the context in which it is found in? Yet Shaykh has audacity to limit/restrict the following rule to the context in which it is found: “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] Many other examples can be given in which a principle is found but it is not limited and restricted to the context but they are generally applied. It is dishonest scholarship to limit/restrict principles given in Ahadith to the context in which they are found in to prevent harm invented methodologies and beliefs. And the one engaged in such dubious scholarship does nothing but closes the gate of guidance upon himself. Allah (subhanahu wa ta’ala) states: “So follow not the lusts (of your hearts), lest you avoid justice; and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do.” [Ref: 4:135]

E.iii – The Harm Of Restricting At Will And As Desired:

Allah (subhanahu wa ta’ala) stated: “You are the best nation produced (as an example) for mankind. You enjoin what is right and forbid what is wrong and believe in Allah." [Ref: 3:110] The Ummah being reffered is the group of companions. They are the best from mankind and the verse describes their collective qualities. Can you deny it was revealed regarding the Group of companions? Is this verse inclusive of two generations that followed them, and the righteous (i.e. Saliheen) and the friends of Allah (i.e. Awliyah-Allah) who became part of Ummah uptil present? What is the criteria which you have invented to judge this case? And what is your proof substantiating it? In another verse, Allah (subhanahu wa ta’ala) has stated: “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should (thereafter) have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.” [Ref: 33:36] Is this verse solely regarding those whom the verse was revealed? Or are you and me and the Muslims in general are also being told, that we do not have any choice on a matter which has been decided by Allah (subhanahu wa ta’ala) and RasoolAllah (sallallahu alayhi wa aalihi was’sallam)? Khariji, why whould you not restrict this verse to those companions only? Is it because it does not effect your belief? And is it not true that you would restrict any verse to context of its revelation if it opposed what you believe? It is true even if you deny it, and you’re nothing except a liar. A man with no principle, no moral, no guidance and your actions speak for themselves. And I cannot make the dead hear, nor guide those who are in hell-fire.

E.iv - Statement Is About Concensus Of Companions On Khilafat:

To begin with, contextually and historically the following statement of Hadith does refer to companions of Prophet (sallallahu alayhi wa aalihi was’sallam): “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] Yet this does not mean the general statement is limited to them.To restrict something to a group of people, or a time, evidence is required which proves it was for this person, people, time - only. Or atleast the ayat/hadith has to indicate definitive meaning which restrcits it to a time, group of people, and person. No teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) can be restricted to an era without proof of Wahi or prophetic guidance in form of Hadith. If such self deluding indulgance was permitted/practiced than anyone can argue as Shaykh argued; the entire Quran is restricted historical context of 6th century AD and it is specific to companions of Prophet (sallallahu alayhi wa aalihi was’sallam), Jews, Christians, Polytheists, and people of that time. And its injunctions of prayer, charity, encouraging good, forbidding evil are all restricted to them and none of them apply to us. What would your response be to such argument if a modernist/secularist ‘Muslim’ employed it to discredit the practicing of Quranic injunctions and adherance of laws of Islam – like Majid Nawaz the enemy of Allah (subhanahu wa ta’ala)? Would you believe in him and abandon prophetic teachings and turn your back to Islam and become one of the disbelievers? In principle, you have no legitimate ground to refute such fools except the pathetic and childish display of, what I said is correct and you’re wrong. There is no difference between Shaykh’s action of restricting teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) to a people and restricting of prophetic teaching by a modernist/secularist to by-gone era, and thus claiming prophetic teaching a incompatible with modern society. The only difference that would exist is; each will follow their desires and restrict those practices to period of time, or group of people, person which you desire and which opposes your world view, or belief system. Anyone who does so appoints himself to status of god: "Have you seen he who has taken as his god his desire, and Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah? Then will you not be reminded?" [Ref: 45:23] And one guilty of this crime his end will be in hell-fire.

F.i – It Refers To Scholars Not All Muslims:

Shaykh Al-Bani states: “If we suppose that “the Muslims” refers to Muslims in general, it definitely does not refer to every single Muslim – even the ignorant one who understands nothing about knowledge.” Note Shaykh has conditioned the statement with ‘if’. Apart from the conditional clause what Shaykh Al-Bani has stated is correct. In fact it is as the Shaykh as stated in the following: “Therefore, the statement must be interpreted to mean the knowledgeable (scholars) amongst the Muslims. That being the case, who are these scholars?” In other words the Hadith means: “And whatever the [scholars of] 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] The words ‘the Muslims’ do not refer to every single Muslim but elite from Muslims (i.e. scholars). In a attempt to pin point who these scholars are, Shaykh sets to discredit the scholarship of Muslims. He attacks the scholars who conform to a Madhab.[1] In brief, saying they refuse to go against the established teaching of their Madhab but to support innovation they become Mujtahideen to justify the innovations. Readers should note, this Khariji Shaykh was known for his rabid anti-Taqleed rehtoric. The idiotic logic of Shaykh is; Muslim scholars are not scholars about whom the Hadith states their judgment and agreement about an issue is judgment and agreement of Allah (subhanahu wa ta’ala) because of their blind-Taqleed and switching to Ijtihad. First of all, Shaykh is distorting the matter, Taqleed is adhering to prophetic Sunnah as indicated by an expert scholar of religion and following his Ijtihad on matters for which there is no clear/explicit teaching from Quran and Sunnah. Neither Taqleed is blameworthy nor is excercisng the right of Ijtihad. Shaykh is just barking mad and has hatred for Muslims who follow the Madhab of four Imams.

F.ii – Types Of Scholars To Whom The Hadith Does Not Refer:

Returning to the question, who are these scholars to whom Hadith applies. Are they the ones who have declared the vast majority of Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam), scholars and laymen alike, as polytheists/disblievers? And believe none knew meaning of, none is worthy of worship except Allah, until Shaykh Muhammad Ibn Abdul Wahhab the Najdi once again revived Tawheed by re-introducing meaning of; ‘la ilaha il allah’ in Arabian Peninsula? Or the ones who had issued edicts permitting killing of Muslims who believes, there is no Deity worthy of worship except Allah? Or declared that Muslims are polytheists for committing major sins (i.e. prostration to ghayrullah with intention of respect)? Or does the Hadith refer to those scholars who have declared the vast majority of Muslims out of fold of Islam for their sinful actions? Or does the Hadith refer to Khawarij who follow the methodology of Kharijism and adhere to teaching of Shaykh Muhammad Ibn Abdul Wahhab? Or does it refer to you and those who follow your teaching, O Shaykh?

F.iii – Shaykh Of Khawarij In Perspective Of Kharijism:

Prophet (sallallahu alayhi wa aalihi was’sallam) said, Satan has lost hope of worshipers ever worshipping him Arabian Peninsula, and in language of Quran it is to say, Satan has lost hope worshipers ever worshiping idols in Arabian Peninsula, here, and here. Note the words of Prophet (sallallahu alayhi wa aalihi was’sallam) discredit the notion; Muslims worshiping idols. And it does not discount disbelievers worshiping idols in Arabian Peninsula and disbelieving Arabs reverting religion of polytheistic fore-fathers (i.e. worship of idols; Al-Lat, Uzza, Dhil Al Khalasa) will take place after all the Muslims die after blowing of cool musky fragrant wind. Yet the reviver of Kharijism, Shaykh of Najd, taught the entirity of Muslims of Arabian Peninsula had fallen into major Shirk by worshiping idols, graves, … and none knew meaning of ‘la ilaha il allah’. O Shaykh this Hadith is not for you because you’re believer of Kharijism and you believed in Shaykh of Najd and disbelieved in Prophet (sallallahu alayhi wa aalihi was’sallam). Prophet (sallallahu alayhi wa aalihi was’sallam) had prohibited killing of anyone who professed; la ilaha il allah. He also prohibited nullifying a Muslim’s Islam for a action and for [major/minor] sins. Following Hadith is proof of it: “Anas bin Malik narrates from the Prophet  who said: Three things are the roots of faith: (i) To refrain from (killing) a person who says “there is no Deity worthy of worship except Allah” (ii) Not to declare him unbeliever whatever sin he commits (iii) and also not to declare him out of Islam due to any of his deed. Jihad continues from the day I was sent as Prophet to ...” [Ref: Abu Dawud, B14, H2170] Shaykh Muhammad Ibn Abdul Wahhab nullified Islam of those who said, la ilaha il allah, due to their sins and their actions. And permitted/encouraged the killing of all Muslims who had not accepted teaching of your Shaykh even when they professed, la ilaha il allah. How can the Shaykh of Najd, and you O Shaykh, be upon the guidance when he left Prophet (sallallahu alayhi wa aalihi was’sallam) and you blindly followed his path instead of straight prophetic path? When this much is true, O Shaykh, than how can this Hadith be regarding evil doers who followed chief scholar of group of Iblees (i.e. qarn ash-shaytaan) aka Wahhabism/Salafism?

G.i – The Ever Existing Jammah Of Muslims:

Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: "I only fear for my Ummah from the misguiding Aimmah." He said that the Messenger of Allah said: "There will never cease to be a group from my Ummah manifest upon the truth, they will not be harmed by those who forsake them until Allah's Decree comes. [Ref: Tirmadhi, B7, H2229] This group upon manfiest/clear truth is the main body of Muslims and this is why Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said regarding one who deviates from them: “One who found in his Amir something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a handspan and then he died would die the death of one belonging to the days of Jahiliyya.” [Ref: Muslim, B20, H4559] The main body of Muslim was and is composed of majority. And we find Prophet (sallallahu alayhi wa aalihi was’sallam) indicating this in the following Hadith: “Abu Dharr (Allah be pleased with him) reported from the Prophet (Peace be upon him) that,"Two are better than one, and three better than two; so stick to the Jama'ah for verily Allah, Most Great and Glorious, will only unite my nation on guidance." [Ref: Musnad Ahmad, Kitab Al-Ansar, Abu Zar Al Ghaffari, Hadith 20776] Out of three, two is majority, and one is minority, and Prophet (sallallahu alayhi wa aalihi was’sallam) said majority is better. From five, two is minority and three is majority, and Prophet (sallallahu alayhi wa aalihi was’sallam) said majority is better than two. He than said, so hold on to the Jammah, and Prophet (sallallahu alayhi wa aalihi was’sallam) would only recommend what is better. Therefore natural conclusion is that Prophet (sallallahu alayhi wa aalihi was’sallam) commanded the Muslims to hold to majority, the main body of Muslims. And this understanding is further verified by another Hadith of Prophet (sallallahu alayhi wa aalihi was’sallam) in which he explicitly stated, follow the great majority: “Anas bin Malik said: “I heard the Messenger of Allah say: ‘My nation will not unite on misguidance, so if you see them differing,  follow the great majority.’” [Ref: Ibn Majah, B36, H3950] Alhasil, the Jammah upon manifest truth, which never will cease to exist is the main body of Muslims, and it is composed of majority, and they will not agree upon misguidance, and therefore we should follow the great majority as we are instructed by Prophet (sallallahu alayhi wa aalihi was’sallam).

G.ii – Shaykh, Al-Bani, Of Najd And Their Followers According To Ahadith:

This main body of Muslims, the Jammah, the Sawad Al Azam (i.e. the greath majority) is of elite of Muslims – scholars. The laymen are not included in these Ahadith. And we are commanded by Prophet (sallallahu alayhi wa aalihi was’sallam) to follow the great majority, the main body of Islamic scholars. Al-hamdu lillah, this great majority is of Ahlus Sunnah Wal Jammah. This great majority existed upon manifest truth when Shaykh of Najd nor his band of Khariji rabble was no where to be seen on face of earth. And Najdi Shaykh departed from the main body of Muslims and accused all of the Muslims and the over whelming majority of scholars [except those who followed his Kufr] of being guilty of idol-worship. Yet the reality is he departed from the main body of Muslims, and he departed to death of pre-Islamic era of Kufr and Shirk. Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to hold to what was better (i.e. the Jammah composed of majority) but he abandoned the prophetic guidance for what he invented. And when the Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) was united; Muslims are upon Tawheed and Islam is firmly established as Allah (subhanahu wa ta’ala) promised.  Than Shaykh of Najd raised his voice of misguidance and declared; none before him knew the meaning of; la ilaha il allah, and Muslims worship idols, and instructed his band of foolish dessert beduins to murder the followers of great majority.

G.iii - The Scholars Are Deserving Of These Ahadith:

The scholars for whom the word Ahadith of section, Gi, apply they existed prior and during emergance of Wahhabism, and its many ugly manifestations. These scholars are the Jammah, the main body, the great majority. Fundamental teachings regarding Tawheed, Shirk, Nabuwah, … of these scholars are found in scholars who preceded them and their teachings are further connected with generation before them. This way establishing a chain going back to righteous scholars of Ummah.[2] These scholars compose the main body of Muslims, the great majority. And those scholars who succeded the great majority of scholars of Arabian Peninsula and world are today known as Ahlus Sunnah Wal Jammah – Sunni. And the guiding star of the Ahlus Sunnah Wal Jammah is Sayyidi Ala Hadhrat, the Imam, the Mujtahid, the Mujadid, Ahmad Raza Khan, the Barelwi. He is the criterion on which you can judge a Sunni and a heretic. Those who revile him are heretics and disbelievers and those who love him are from Ahlus Sunnah. And regarding this Jammah of scholars Prophet (sallallahu alayhhi wa aalihi was’sallam) stated: “And whatever the [scholars of] 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] They are the criterion of what is acceptable and what is repugnant and what they deem to be good is good in sight of Allah (subhanahu wa ta’ala) and what they deem to be evil is evil in sight of Allah (subhanahu wa ta’ala).

Conclusion:

The Hadith in discussion has reached level of Marfu Hukman and according to agreement of scholars of Islam such Ahadith are valid Shar’ri evidence. It is coroborated by Sahih Ahadith. Muslims do not have right to re-assign a practice to be evil/good which Prophet (sallallahu alayhi wa aalihi was’sallam) directly/indirectly stated is good/evil. Therefore meaning of Hadith in discussion is, any innovated practice[3] which the Muslim scholarship collectively judges to be good/evil is also good/evil in sight of Allah (subhanahu wa ta’ala). In light of Ahadith of, whosoever introduces a good/evil Sunnah in Islam for him there is reward/blame; the following Hadith of – Musnad Ahmad, H3589 – is principle on which one can judge, what are good/evil Sunnahs introduced into Islam. In light of Ahadith of: Muslim H4559, Musnad Ahmad H20776, and  Ibn Majah H3950. The meaning of Hadith of Musnad Ahmad H3589 is; whatever the majority of scholars of Ummah judge to be good/evil is also good/evil, in judgment of Allah (subhanahu wa ta’ala). The Hadith of, every innovation is misguidance, is limited/restricted to a particular type of innovation. An innovation which does not conform to prophetic teachings. And such are evil innovations for which Prophet (sallallahu alayhi wa aalihi was’sallam) told of equal blame/sin for one who innitiates the innovation and for those who follow it.

Wama alayna ilal balaghul mubeen.
Muhammad Ali Razavi

Footnote:

- [1] “That being the case, who are these scholars? Are the blind-followers (al-muqallidûn) who have closed on themselves the door to understanding the religion from Allâh and His Messenger included amongst them? Are they those who claim the door to ijtihâd has been locked? For sure they are not included, and here is why: Al-Hâfidh Ibn ‘Abd Al-Barr states in Jâmi’ Bayân Al-‘Ilm Vol. 2 p36, 37, “The definition of knowledge according to the scholars is whatever a person is clear and sure about. Anyone who is certain and clear about something knows it. Therefore, whoever is not certain about something but says it blindly following someone else, does not know it. Blind following is – according to the scholars – different from following (al-ittibâ’). Because following is to follow a person based on what has become clear to you of the correctness of his position, whereas blind-following is to say what he says while not understanding it or its reasoning. So when it comes to following the Sunnah, many of these blind-followers claim they are not qualified to go against the opinions in their schools of thought because – by their own admission – they are muqallidah, but when it comes to arguing for and supporting innovations in religion, they become mujtahidûn, interpreting and misinterpreting to justify the bid’ah that many laypeople practice!”

- [2] Shaykh of Najd and his blind follower Shaykh Al-Bani cannot establish the chain for their beliefs. How many before Shaykh of Najd believed the entire/majority-of Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) didn’t know meaning of, la ilaha il allah? This is a tactical Takfir of entirity of Muslims living in Arabian Peninsula. In reality vast majority of Muslims of earth because the majority of Muslims of earth professed the same beliefs as their Arab brothers/sisters. And Takfir of, one group, in reality is Takfir of all those who share the belief. The Khawarij consistently charged the Muslims of committing major Shirk throughout the centuries. Hadhrat Ali (radiallah ta’ala anhu) being the first victim of Khariji edict of Shirk/Takfir and later an attempt on his life was made, consequently resulted in his matyrdom. The only historical connection Shaykh of Najd and Shaykh Al-Bani have is with the Khawarij and anthropomorphists.

- [3] Innovated practice which is not already part of Islam and therefore not already defined as good/evil.


Note to readers: if you have any question, or would like me to address an argument presented by Khawarij, please contact me on, [email protected].






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