MuhammedAli

✅ *Aksar log Imaan laane ke baad bhi shirk karte hain* Surah Yousuf 12:106 -------------------- Salam alayqum, Is ayaat ki Tafsir Quran ki roshini mein pesh e khidmat heh:

http://www.alahazrat.net/islam/al-quran-(arabic,urdu,english).php Is mein joh Qari hen un ka naam kia heh?

Salam alayqum, Mein nay note keeya thah ke Ahle Islam ki taraf say Hazir Nazir kay mozu par ihtirazat kay jawabat toh deeya ja rahay hen magar kissi nay is maslay par tafseeli tor par kaam nahin keeya. Jis ki waja say Sunniyoon ko bi confusion hoti heh is ko samajnay mein. Wahhabi aur Deobandiyoon ko toh samjana chaand say tukra lanay kay mutaradif heh. Is leyeh Khadim nay koshish shoroon ki heh kay is maslay par tafseelan aur har pehloo ko achi tara wazia keeya jahay. Aur apna aqeeda e Hadhir Nazir ko pehlay tehreeri tor par biyaan karoon aur phir ihtirazat kay jawabat bi deeya jahen. Is mozoo ko mein nay likhnay mein 3 hissoon mein taqseem keeya heh. i) Introductory Articles x10, ii) Evidence Articles - x8/10, iii) Refutations x?, Abhi sirf introductory kay 4 article complete huway hen 6 rehtay hen. Un kay complete honay kay baad uneh post kar doon ga. Abh mujjay step two/three kay leyeh kutub darkar hen joh nayab hoon is maslay par aur jayyid Ulamah ki likhi hoon joh asaani say millen net par woh samjen meray pass hen. Aur is kay ilawah Deobandiyon aur Wahhabiyoon ki agar kohi kitab is maslay kay radd par ho toh woh private mein zeroor share kar denh. Kohi esa ihtiraz joh in kay kissi maulvi nay keeya ho. Taqay mein English mein is mozoo par tafseelan say likh sakoon. Joh sunni kitabenh hen unneh forum mein paste kar denh kohi harj nahin Deobandiyoon Wahhabiyon ki private mein link ya naam waghera behij denh. Allah ta'ala aap ko jaza e khayr deh.

Salam Alayqum, Jazakallah Khayr, Ji aap nay bayan keeya toh meri tawajoh ... naray kay adid ki taraf gahi, jistera, lakhoon salam, ussee tara 125,000 dafa Ya Ali. Aap ka yeh bayan keeya huwa nuqta sawa lakh kay naray ka sahih mafoom lagta heh aur issee par qavi imkan heh. Allah tala aap ko jaza e khayr deh, ameen.

Moteram harj tab nah ho jab yeh sach ho: 'Sawa lakh nara e haydri: Ya Ali!' Is ka mana yeh ke; 'Sawa laakh [nabiyoon/Ashab - ka] nara e haydri [thah/heh]: Ya Ali!' Agar yeh nara ki nida haqiqat par mabni heh, yehni 124'000 Ashab e RasoolAllah ya Ambiyah nay 'Ya Ali! pukara toh phir toh jaiz heh warna yeh kehna; sawa lakh nara e haydri, ek jhooti baat heh. Aur phir joh is jhoot ki taeed mein, Ya Ali, kehta heh toh kehnay ka matlab yeh huwa kay joh yeh nara laga raha heh aur joh jawab deh rahay hen is jhoot mein barabar kay shareek hen. Ya Ali par toh kohi ihtiraz nahin magar ihtiraz naray ki nida par heh. Nara ki nida yeh mafoom deti heh kay sawa laakh Ashab ya Ambiyah nay Hadrat Ali ko Ya Ali keh kar madad kay leyeh pukara. Nara e Haydri toh ham wesay hi lagatay hen, aur Ya Ali bi kehtay hen, aur jaiz bi heh. Magar sawa laakh wali baat bilqul kizb biyani aur sar'ri jahalat heh, aur esay kizb mein shareek hona aur is ko phelana harj ka ba'is heh. Baqi aap ki niyat wali baat bilqul darust heh.

Mera talluq, Azad Kashmir, Mirpur, Islamgarh, say heh. Hamaray buzurg nara e ... Takbir, Risalat, aur kabi kabaar, Sawa Lakh Nara e Haydri, aur phir Nara e Ghausiyah lagaya kartay thay. Shahid yeh Shi'at ka influence ho. Allah behtr janta heh. Keun kay hamaray ilaqay mein sabi Sunni thay magar buzurgoon nay bataya heh kay Sunni auratenh puranay waqtoon mein (i.e. yehni 50/65 pehlay) Ashura mein Matam karteen theen jissay Hussay peetna (i.e. Hussay pitran) kaha jata. Magar phir ek Mawlana/Hafiz Ishaq Sahib ilaqay ki ek khaas Masjid mein Imam huway aur qareeb hi ek Madrassa banaya toh unoon nay Sunniyun say Shi'at ko nikala. Mein nay bachpan mein kahi dafa suna thah yeh nara magar abh aap nay zikr keeya toh phir yaad aya kay esa kehtay thay. Sawa lakh, ka mana heh, ek lakh pachees hazar, 125'000. Rawayaat mein 124'000 sahabah ka qawl keeya jata heh. Aur 'Ya Ali!' madad ki nida heh. Is leyeh mera andaza heh kay laganay ka maqsad yeh heh kay 124'000 hazar Sahabah nay Hadhrat Ali (radiallah ta'ala anhu) ko madad kay leyeh pukara. Raha yeh kay sawa lakh toh, 125'000 heh, 124'000 nahin. Toh amuman numbers to precise nahin bataya jata balkay general number hota heh woh bataya jata heh. Misal kay tor par, watch par, 3 baj kay 21 mint aur 42 second huway hoon, waqt batanay wala, 3 baj kay 20 mint batahay ga, ya 3 baj kay 22 mint, chota mota hisab agay peechay keya jata heh. Is leyeh andaza heh kay muraad 124'000 hee heh. Abh agar is bunyad par lagaya jata heh toh yeh bay-bunyad heh. Esa kissi daleel say sabat nahin.

Salam alaqyum, Uppar wali quote joh mein nay quote ki thi us ka reference yeh heh - page 107, masla 7 heh. https://sarf4sisters.files.wordpress.com/2011/12/kitaab-at-tawheed-arabic.pdf

Salam alayqum, Bhai pesay kesay behjay ja saktay hen? Private message kay zariyeh details behij denh.

Khariji Excuse: Ibn Umar (radiallah ta'ala anhu) Contradicts The Messenger (sallallahu alayhi wa aalihi was'sallam), Is Against The Jammah, And Is Not Caliph Therefore We Are Under No Obligation To Follow Him On Good Innovations. Introduction: Muslims believe Islam permits good innovations and has provisions via which a good innovation can be deemed part of Islam. In opposition to Islamic teaching the Khawarij believe based on absolute literalism of Ahadith; Islam completely and absolutely prohibits every type of innovation. Muslims believe the Prophetic words do not mean every innovation in absolute sense but every innovation has been contextualized to every innovation which is not composed of what Prophet (sallallahu alayhi wa aalihi was’sallam) has taught. Prophet (sallallahu alayhi wa aalihi was’sallam) has said; one who invents a matter which is not ours is rejected, and this Hadith is explained by another; one who [invents an] actions which is not ours is rejected. And in Ahadith of Ibn Majah and Tirmadhi such innovations are termed as erroneous innovations. In other words, every erroneous innovation is misguidance and every innovation which is not composed of Prophetic Sunnahs but invented ways of worship, charity, is misguidance. Muslims negate the absolute literalism of Prophetic words by interpreting his words by other Ahadith. Where as the opponents of Islam hold to literalism of some Ahadith while ignoring, or distorting understanding of those words of Prophet (sallallahu alayhi wa aalihi was’sallam) which refute their understanding. 0.0 - Background To Discussion Which Resulted This Article: In an attempt to discredit Islamic teaching a Khariji student of knowledge contacted me and sought evidence which establishes Islamic position. In response I quoted him Hadith of Ibn Umar (radiallah ta’ala anhu) where he is reported to have said; Salat ad-Duha is good/fine innovation with related Ahadith. With it presented following argument which now has been published as an article, here. He attempted to disregard the meaning of statement by arguing; Ibn Umar (radiallah ta’ala anhu) intended good innovation in linguistic sense. Note the material he quoted was written by members AhlalHdeeth forum. His claim was rebutted with sound arguments and the rebuttal lead me to use the material to write following two articles, here and here. Then he invented a novel argument; Ibn Umar (radiallah ta’ala anhu) believed Salat ad-Duha was Prophetic Sunnah hence his statement is to be interpreted linguistic sense. This argument was soundly responded to and later was published as following article, here. Instead of responding to material in these articles he made excuse that content is excessively long and he would prefer something brief. And I am of opinion this was just a ploy because he could not reason against the arguments presented. But anyway to accommodate his request, material reproduced in following section was sent emailed to him. In response to which he presented four arguments. 0.1 - Ibn Umar (radiallah ta’ala anhu) On Salat ad-Duha: Hadith establishes Ibn Umar (radiallah ta’ala anhu) did not perform Salat ad-Duha because he believed Prophet (sallallahu alayhi wa aalihi was’sallam) and first two Caliphs did not perform Salat ad-Duha: “Narrated Muwarriq: I asked Ibn `Umar "Do you offer the Duha prayer?" He replied in the negative. I further asked, "Did `Umar use to pray it?" He (Ibn `Umar) replied in the negative. I again asked, "Did Abu Bakr use to pray it?" He replied in the negative. I again asked, "Did the Prophet use to pray it?" Ibn `Umar replied, "I don't think he did." [Ref: Bukhari, B21, H27] In other words he deemed Salat ad-Duha to be an innovation hence he did not perform it. And this is apparent from following Ahadith: “… and found 'Abdullah b. 'Umar sitting near the apartment of A'ishah and the people were observing the forenoon prayer. We asked him about their prayer, and he said: It is an innovation.” [Ref: Muslim, B7, H2883] “…and some people were offering the Duha prayer. We asked him about their prayer and he replied that it was an innovation." [Ref: Bukhari, B27, H4] He deemed it innovation but the type of innovation is established from following Hadith: “Ibn Ulayyah narrated to us, Jarir narrated, al-Hakim bin A'raj narrated; I asked Muhammad about Salat ad-Duha, while he was sitting near the house of Prophet (sallallahu alayhi wa aalihi was’sallam). He said: It is an innovation and what a fine innovation it is!" [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, H3] In addition he also is reported to have said: "Narrated Muamar, narrated al-Zuhri, narrated [by Ibn Umar’s son] Sa'lim, [that his father] Ibn Umar said: 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 ar-Razzaq, Book Of Salat (No.2), Chapter al-Duha, H4868] This establishes he deemed Salat ad-Duha as a good innovation in Islam. And Ahadith of good innovation also establishes that Ibn Umar (radiallah ta’ala anhu) believed the following words of Prophet (sallallahu alayhi wa aalihi was’sallam) are not to be understood in literal sense: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] In light of his statement of holding an innovation dear and terming it good/fine innovation it would be safe to conclude he believed only some innovations are misguidance, or every innovation composed of specific type of actions is misguidance. 0.2 - Summarized Version Of Four Arguments: i) Abdullah Ibn Umar (radiallah ta’ala anhu) is reported to have said: Every innovation is misguidance even if people deem it to be good. In context of this statement the Hadith, Salat ad-Duha is good/fine innovation, cannot lead to conclusion that he believed Islam allows good innovations. And this leads to natural conclusion that he believed Salat ad-Duha being good/fine innovation in linguistic sense. ii) Ibn Umar (radiallah ta’ala anhu) said Salat ad-Duha is good innovation yet Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said, every innovation is misguidance and every innovation takes to fire. And where a companion contradicts to words of Prophet (sallallahu alayhi wa aalihi was’sallam) he is not to be obeyed. iii) Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to follow the Jammah. Ibn Umar’s (radiallah ta’ala anhu) had a opinion which did not agree with the Jammah of companions and therefore he is not to be followed in his understanding. iv) Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to follow his Sunnah and Sunnah of rightly guided Caliphs. Ibn Umar (radiallah ta’ala anhu) was not a rightly guided Khalifah of Prophet (sallallahu alayhi wa aalihi was’sallam) hence we have no obligation to follow him.[1] 0.3 - Some Information Regarding Islamic Response To Khariji: Third argument is connected about what the Jammah of Sahabah believed about innovation and fourth is connected with rightly guided Caliphs. To properly respond to third argument evidence has to be quoted and most of it is connected with fourth argument. Hence third will be addressed first then fourth. Argument two is based on Prophetic words and meaning of these words needs to be explained. This explanation would help better understand, every innovation is misguidance even if people deem them to be good, and this explanation will further be employed to respond first argument. The response could also have been structured, second followed by first argument, and third followed by fourth argument. But it was felt better structuring would be to end with explanation of Ibn Umar’s (radiallah ta’ala anhu) statement so it freshest in memory of readers. There is no ulterior motive nor this structuring was adopted to serve any nefarious objective. 1.0 - Third Argument: Ibn Umar Is Against The Jammah: Third argument is as follows: ‘Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to follow the Jammah. Ibn Umar’s (radiallah ta’ala anhu) had a opinion which did not agree with the Jammah of companions and therefore he is not to be followed in his understanding.’ For the benefit of the uninitiated the key part of third argument needs to be explained. Please rectify me if I have made mistake in presenting your position and if you do not I will continue as I understood your content.[2] By saying Ibn Umar (radiallah ta’ala anhu) had opinion which did not agree with the Jammah of companions. You meant Ibn Umar (radiallah ta’ala anhu) believed and held to opinion; innovations in Islam are good. And according to you Ibn Umar’s this belief/opinion did not agree with the Jammah of companions. And teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) is to follow the Jammah therefore Ibn Umar (radiallah ta’ala anhu) is not to be followed. 1.1 - Prophet Of Allah Said Follow Majority Of The Jammah: Firstly, Indeed Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to follow the Jammah. It is reported that Prophet (sallallahu alayhi wa aalihi was’sallam) has said: “Abu Dhār (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 Ummah on guidance." [Ref: M.I.Ahmad, Al-Ansar, Abu Zar Al Ghaffari, H20776] Hadith denotes that Jammah is of majority and this meaning is established from the following Hadith: “Anas bin Malik said: “I heard the Messenger of Allah say: ‘My Ummah will not unite on misguidance, so if you see them differing, follow the great majority.’” [Ref: Ibn Majah, B36, H3950] So following the majority (i.e. the Jammah) on matters which the Muslims have differed is teaching of Prophet (sallallahu alayhi wa aalihi was’sallam). 1.2 - The Burden Of Evidence Is Upon The Claimant: You stated Ibn Umar (radiallah ta’ala anhu) went against the understanding of the Jammah for believing in good/fine innovation concept. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “’On the authority of Ibn Abbas; the Messenger of Allah said: Were people to be given everything that they claimed, men would (unjustly) claim the wealth and lives of (other) people. But the onus of proof is upon the claimant and the taking of an oath is upon him who denies. A Hassan hadith narrated by al-Baihaqee and others in this form, and part of it is in the two Sahih.” [Ref: Forty Ahadith – Nawavi, Hadith 33] According to all rational beings and words of Prophet (sallallahu alayhi wa aalihi was’sallam) you’re under the burden to substantiate your claim. And to do this you must provide evidence which establishes the position of majority of companions and then explain how Ibn Umar’s (radiallah ta’ala anhu) belief contradicts the belief and teaching of majority of companions. 1.3 - Priority Of Prophetic Sunnah And Understanding Of Jammah: It is beyond capacity of my research to compile account of what the Jammah of companions believed regarding innovation and it may not even be possible to manage such a feet due to lack of recorded evidence. There is little evidence to establish that the companions believed in Islamic understanding of innovation and not of Khawarij but this evidence is connected with your fourth argument and its response hence it will be properly discussed there, see sections 2.1 to 2.3. It should be clear; Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to follow his Sunnah and Sunnah of rightly guided Caliphs and evidence of it as follows: “After I am gone, you will see great conflict. I urge you to adhere to my Sunnah and the path of the Rightly-Guided Caliphs, and cling stubbornly to it.” [Ref: Ibn Majah, B1, H44] “Whoever among you lives will see great conflict. I urge you to adhere to what you know of my Sunnah and the path of the Rightly-Guided Caliphs, and cling stubbornly to it.” [Ref: Ibn Majah, B1, H43] This establishes adhering to his Sunnah is priority and then Sunnahs of rightly guided Caliphs and similarly Prophetic teachings supersede. And if there was absence of Prophetic teaching on subject of innovation then we are obliged to look into what Sahabah, Tabi’een, … taught and this is not the case. Also note Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Sahabah/Muslims to adhere to Jammah and the majority of Jammah. Prophet (sallallahu alayhi wa aalihi was’sallam) did not instruct; the later generations are to adhere to majority teaching of companions. Nor we were instructed to find out what the majority of Sahabah taught. The majority referred in the Ahadith is of era in which Muslim finds himself. In other words in time of Sahabah if a Muslims disputed they were to find majority opinion of Sahabah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). During the time of Tabi’een the majority was of Tabi’een. In other words if a dispute originated the Tabi’een were instructed to adhere to majority understanding of Tabi’een. In each era the majority of scholarship is to be followed hence there is no obligation upon me to find the verdict of majority of companions. And we both know the what the majority of Islamic scholarship believed in past about the subject of innovation and continues to believe. The area where Khawarij compose majority is of Najd. Apart from Najd in all Arabia especially Hijaz the Khawarij of Shaykh Muhammad Bin Abdul Wahhab are a minority. And this context even to contemplate a majority outside Arabia would be insult to an intelligent mans intellect. The Muslims were instructed to adhere to majority by Prophet (sallallahu alayhi wa aalihi was’sallam) because majority would be upon Minhaj of the Prophet (sallallahu alayhi wa aalihi was’sallam). The majority Minhaj of Sahabah by Allah has been transmitted to Muslims and majority is upon their Minhaj. And the Minhaj of majority of Sahabah was and is established upon earth because their religion was to succeed. The burden of proof is upon me. Allah (subhanahu wa ta’ala) promised the companions succession: “Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them …” Then Allah (subhanahu wa ta’ala) states, the religion of Islam in which they have believed will be established on earth as part of succession of their Islam: ”… and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security …” [Ref: 24:55] And surely Allah (subhanahu wa ta’ala) established their religion and their beliefs upon earth just as he promised them but you choose to disbelieve. 1.4 - Ibn Umar’s Words Are Founded On Prophetic Teaching: Ibn Umar’s (radiallah ta’ala anhu) words have backing of Prophetic teaching. Prophet (sallallahu alayhi wa aalihi was’sallam) has stated, whosoever introduces good Sunnah in and those who adhere to his good/righteous Sunnah will be equally rewarded: “Messenger of Allah said: "Whoever starts a سُنَّةَ خَيْرٍ (i.e. good Sunnah) which is followed, then for him is a reward, and the likes of their rewards of whoever follows him, there being nothing diminished from their rewards." [Ref: Tirmadhi, B39, H2675] "Jarir b. 'Abdullah reported Allah's Messenger as saying: The servant does not introduce سُنَّةً صَالِحَةً (i.e. righteous Sunnah) which is followed after him. The rest of the hadith is the same." [Ref: Muslim, B34, H6468] In Sahih of Imam Muslim it is explicitly that introducing good Sunnahs in Islam will be rewarded: “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] Something which is already part of Islam cannot be re-introduced into Islam by an Ummati of Prophet (sallallahu alayhi wa aalihi was’sallam). In Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) tells of reward for introducing a good Sunnah into Islam. Indicating the reward is for a Sunnah which is not already part of Islam. Innovation is something which not part of Islam but is made part of Islam and that is precisely the established meaning of Ahadith of good/righteous Sunnah. Due to this we Muslims believe Hadith establishes permissibility and reward for introducing innovated good Sunnahs into Islam. And once again I quote his statement: “… while he was sitting near the house of Prophet (sallallahu alayhi wa aalihi was’sallam). He said: It is an innovation and what a fine innovation it is!" [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, H3] This establishes Ibn Umar (radiallah ta’ala anhu) believed Islam allows good innovations to be made part of it. Ibn Umar’s (radiallah ta’ala anhu) understanding that Salat ad-Duha is good/fine innovation is obviously incorrect but on basis of which he judged it to be an good/fine innovation is correct and it is corroborated by words of Prophet (sallallahu alayhi wa aalihi was’sallam). 1.5 - Establishing The Evidence And Delivering The Warning: My brother you could not respond to the potent arguments establishing Islamic understanding therefore you schemed you will absolve your self from responsibility of answering to evidence by claiming my articles are excessive in length. Remember you will be answerable to my Lord and your Lord if message has been understood by you and you disbelieved in it. Allah (subhanahu wa ta’ala) states: “Indeed, those who disbelieved and averted [people] from the path of Allah and opposed the Messenger after guidance had become clear to them - never will they harm Allah at all, and He will render worthless their deeds.” [Ref: 47:32] Now when it has become evident to you that Prophet (sallallahu alayhi wa aalihi was’sallam) has taught there is reward for innovated good Sunnahs for the one who inovates it and those who engage in the practice. Then one who claims to be a Muslim should also take note of what Allah (subhanahu wa ta’ala) has stated in following verse: “O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger ...” [Ref: 4:59] In another verse Allah (subhanahu wa ta’ala) states: “And whatever the Messenger has given you - take; and what he has forbidden you - refrain from. And fear Allah; indeed, Allah is severe in penalty." [Ref: 59:7] And here invite you to refer to the Messenger (sallallahu alayhi wa aalihi was’sallam) who gave us following teaching: “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] It is evident good innovated Sunnahs by a Muslim will bring reward to him and those who follow his example. Allah (subhanahu wa ta’ala) has stated: “But no, by your Lord, they will not [truly] believe until they make you [O Muhammad] judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and completely submit [to your decision].” [Ref: 4:65] And if you truly believed in the Messenger of Allah (subhanahu wa ta’ala), and obey him as he is to be obeyed, and not prefer over him the friends of Shaytan you will come to believe like Muslims believe. And know those who obey Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam) truly they are successful in here and hereafter and among the companions of Paradise: “And whoever obeys Allah and the Messenger - those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions.” [Ref: 4:69] Regarding the Munafiqeen Allah (subhanahu wa ta’ala) has stated: “And when it is said to them, "Come to what Allah has revealed and to the Messenger," you see the hypocrites turning away from you in aversion.” [Ref: 4:61] Do not turn away from guidance of Prophet (sallallahu alayhi wa aalihi was’sallam). If you claim to be a Muslim then make no excuses but believe Prophet (sallallahu alayhi wa aalihi was’sallam). And believe he made provision in Islam for innovated good Sunnahs to be made part of Islam. Otherwise take note of what Allah (subhanahu wa ta’ala) has stated regarding those who oppose Allah’s Messenger (sallallahu alayhi wa aalihi was’sallam): “And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination.“ [Ref: 4:115] 2.0 - Fourth Argument: Ibn Umar Is Not Rightly Guided Caliph: “Prophet (sallallahu alayhi wa aalihi was’sallam) instructed the Muslims to follow his Sunnah and Sunnah of rightly guided Caliphs. Ibn Umar was not a rightly guided Khalifah of Prophet (sallallahu alayhi wa aalihi was’sallam) hence we have no obligation to follow him.” 2.1 - Prophetic Command To Adhere To Rightly Guided Caliphs: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “After I am gone, you will see great conflict. I urge you to adhere to my Sunnah and the Sunnah of the Rightly-Guided Caliphs, and cling stubbornly to it. And beware of newly-invented matters, for every innovation is a going astray.'" [Ref: Ibn Majah, B1, H42] “I enjoin you to fear Allah, and to hear and obey even if it be an Abyssinian slave, for those of you who live after me will see great disagreement. You must then follow my Sunnah and Sunnah of the rightly-guided caliphs.” [Ref: Abu Dawud, B41, H4590] Hadith states a Muslim is to follow Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) and the Sunnah of rightly guided caliphs. This indicates there are two sources of Sunnah according to this Hadith - Prophet (sallallahu alayhi wa aalihi was’sallam) and the rightly guided Caliphs. Some argue Prophet (sallallahu alayhi wa aalihi was’sallam) intended to say; follow my Sunnahs and my Sunnahs which my Caliphs follow. We Muslims say, if Prophet (sallallahu alayhi wa aalihi was’sallam) intended this he would have expressed it clearly. The words clearly indicate what he intended. First Sunnah is Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) and the Sunnah of rightly guided Caliphs is innovated good Sunnah evidence of which is in the following Ahadith: “He who sets a good Sunnah in Islam, there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards ...” [Ref: Muslim, B5, H2219] “The Messenger of Allah said: 'Whoever sets a سُنَّةً حَسَنَةً (i.e. good precedent) in Islam, he will have the reward for that, and the reward of those who acted in accordance with it, without that detracting from their reward in the slightest.” [Ref: Nisa’i, B23, H2555] Establishing that Prophet (sallallahu alayhi wa aalihi was’sallam) sanctioned the Muslims to follow good Sunnahs which the rightly guided Caliphs would innovate after him. 2.2 - Umar, Abu Bakr, And Zaid On Sunnah Khayr: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: "Jarir b. 'Abdullah reported Allah's Messenger as saying: 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] Another version of same hadith has words: “The Messenger of Allah said: 'Whoever sets a سُنَّةً حَسَنَةً (i.e. good precedent) in Islam, he will have the reward for that, and the reward of those who acted in accordance with it, without that detracting from their reward in the slightest.” [Ref: Nisa’i, B23, H2555] Yet another version of same Hadith words Sunnah Khayr are used: “Messenger of Allah said: "Whoever starts a سُنَّةَ خَيْرٍ (i.e. good Sunnah) which is followed, then for him is a reward, and the likes of their rewards of whoever follows him, there being nothing diminished from their rewards." [Ref: Tirmadhi, B39, H2675] Same word was used by Umar (radiallah ta’ala anhu) when he attempted to convince the first Caliph Abu Bakr (radiallah ta’ala anhu) to compile the Quran in book format: “I said to `Umar, "How can you do something which Allah's Apostle did not do?" `Umar said: هُوَ وَاللَّهِ خَيْرٌ. (i.e. By Allah, this is good.) Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which `Umar had realized." And Abu Bakr called Zaid to ask him to compile Quran and he like Abu Bakr (radiallah ta’ala anhu) refused but it was said to him: “Zaid further said: By Allah, if Abu Bakr had ordered me to shift a mountain among the mountains from one place to another it would not have been heavier for me than this ordering me to collect the Qur'an. Then I said (to `Umar and Abu Bakr), "How can you do something which Allah's Messenger did not do?" Abu Bakr said, هُوَ وَاللَّهِ خَيْرٌ (i.e. By Allah, it is beneficial.)”[3] [Ref: Bukhari, B61, H509] Note they said, by Allah it is beneficial/good [Sunnah]. They did not explicitly use the word Sunnah because when something is already known to a person then it is common to hint toward it to direct attention what is known to person.[4] This leads to conclusion at the very minimum two Caliphs and companion believed there is reward for innovated good (i.e. Khayr) Sunnahs. And on basis of following Hadith and its explanation in section 4.1 Abdullah Ibn Mas’ud also can be included into list of companions who believed good innovated Sunnahs have room in Islam: “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 – Allah be pleased with him – as the successor (to lead the Muslims after the Prophet).”[5] [Ref: Musnad Ahmad, Mukthireen, Ibn Mas’ud, H3589] 2.3 - Abdullah The Son Of Umar Bin al-Khattab, The Rightly Guided Caliph: You stated you’re under no obligation to follow the Ibn Umar (radiallah ta’ala anhu) because he is not from rightly guided Caliphs. Please note, Abdullah the son of Umar (radiallah ta’ala anhu) is actually upon the Minhaj of his father, who happens to be the second rightly guided Caliph. Umar (radiallah ta’ala anhu) is reported to have said regarding performing of Salat at-Taraweeh: “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] And if same understanding is applied on statement of Umar (radiallah ta’ala anhu) which was applied upon the statement of Ibn Umar (radiallah ta’ala anhu) it would be equally valid. And importantly from following statement we can deduce Ibn Umar (radiallah ta’ala anhu) based his belief about good Biddahs/Sunnahs based on understanding of his father: “… while he was sitting near the house of Prophet (sallallahu alayhi wa aalihi was’sallam). He said: فقال بدعة ونعمت البدعة (i.e. It is an innovation and what a fine innovation it is!)" [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, H3] Therefore you’re under the strict command of Prophet (sallallahu alayhi wa aalihi was’sallam) to follow the teaching of Umar (radiallah ta’ala anhu) and of Ibn Umar (radiallah ta’ala anhu) because he merely is reflecting understanding of his father with regards to Islam recognising good innovations. In addition, the companions mentioned in previous section and Ibn Umar (radiallah ta’ala anhu) are upon teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) because he established permissibility and reward for those one who innovates good Sunnahs: “The Messenger of Allah said: 'Whoever sets a سُنَّةً حَسَنَةً (i.e. good precedent) in Islam, he will have the reward for that, and the reward of those who acted in accordance with it, without that detracting from their reward in the slightest.” [Ref: Nisa’i, B23, H2555] To believe Islam permits innovating good Sunnahs and there is reward for them is the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam), and at minimum Sunnah of two rightly guided Caliphs and two prominent companions. And if you reject this you have rejected guidance for deviation of the disbelievers of East. 3.0 - Second Argument: Ibn Umar Against Prophetic Teaching, Not To Be Obeyed: “Ibn Umar (radiallah ta’ala anhu) said Salat ad-Duha is good innovation yet Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said, every innovation is misguidance and every innovation takes to fire. And where a companion contradicts to words of Prophet (sallallahu alayhi wa aalihi was’sallam) he is not to be obeyed.” 3.1 - Contradicting The Absolute Literalism Of Said Hadith: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] Absolute literalism of Hadith is contradicted by Ibn Umar (radiallah ta’ala anhu) in following Hadith: “… while he was sitting near the house of Prophet (sallallahu alayhi wa aalihi was’sallam). He said: فقال بدعة ونعمت البدعة (i.e. It is an innovation and what a fine innovation it is!)" [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, H3] Do note Ibn Umar (radiallah ta’ala anhu) is merely repeating teaching of his father. And Umar (radiallah ta’ala anhu) is rightly guided Caliph whose Sunnah is to be followed as per instruction of Prophet (sallallahu alayhi wa aalihi was’sallam). Prophet (sallallahu alayhi wa aalihi was’sallam) would only give instruction to adhere to Sunnah of rightly guided Caliphs when he was confident that they not deviate or believe contrary to his teachings. In this context we have clear statement of rightly guided Caliph which indicates he believed innovations can be good: “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] This indicates Umar (radiallah ta’ala anhu) and his son did not believe word every/qullu used in Hadith is encompassing absolutely every type of innovation. They both believed every/qullu is inclusive of some types and exclusive of other innovations. 3.2 - Every Erroneous Innovation Is Misguidance: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And whoever sets an evil Sunnah 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] Meaning of introducing evil Sunnah in Islam is best understood from Hadith of son of Adam (alayhis salam). Son of Prophet Adam (alayhis salam) was first person to start the innovated evil Sunnah of 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] Innovation is something which is without precedent. Son of Prophet Adam (alayhis salam) was the first person to start evil Sunnah of murder and this indicates he innovated an evil Sunnah. Note meaning of Hadith of evil Sunnah is in agreement with the following Hadith: “Whoever starts an innovation with which Allah and his Messenger are not pleased, he will have a (burden of) sin equivalent to that of …” [Ref: Ibn Majah, B1, H210] And this establishes meaning of Hadith 2555 and Hadith 210 is same. And evil Sunnah is in meaning of evil innovation/precedent and this meaning is also in agreement with following Hadith: "And whoever introduces a بِدْعَةَ ضَلاَلَةٍ (i.e. erroneous innovation) with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] Alhasil Prophet (sallallahu alayhi wa aalihi was’sallam) regarding evil/misguiding innovated Sunnahs, or in other words evil/misguiding innovations said: “Avoid novelties, every novelty is an innovation, and every innovation is misguidance." [Ref: Abu Dawood, B40, H4590] 3.3 - Content Of Which Evil Innovation Is Composed Of: It has been determined that absolutely every innovation is not intended meaning of Prophet (sallallahu alayhi wa aalihi was’sallam) but every innovation which is erroneous/misguiding innovation is to be avoided. This evil innovation is composed of actions which are not in accordance with Prophetic Sunnah: “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] In other words, evil innovation is; an innovation which is not composed of Prophetic Sunnahs but it is composed of those acts of worship and charity etc … which Prophet (sallallahu alayhi wa aalihi was’sallam) has not taught nor they are in agreement with spirit of Islam. Alhasil evil/misguiding innovation is; an innovation which is composed of such rejected actions. 3.4 - Umar and Ibn Umar To Be Obeyed Or Disobeyed: Umar (radiallah ta’ala anhu) and his son Abdullah Ibn Umar (radiallah ta’ala anhu) have made their statements on basis that they believed Islam allows introduction of good innovation/precedents to be made part of it. And evidence establishes that Prophet (sallallahu alayhi wa aalihi was’sallam) indeed told of reward for introducing good innovations/precedents into Islam. And his telling of reward is proof for permissibility of introducing innovated good Sunnahs in Islam. Hence both these companions are to be obeyed because they reflect in their own words Prophetic teachings. And there remains no objection to obeying them because it has become evident every/qullu innovation is not encompassing absolutely every innovation but erroneous/misguiding innovation. And qullu/every is inclusive of that which is composed of innovated forms of worships, charity etc … and not of those forms of worship, charity etc which are established from Prophetic Sunnah. And after this any who holds grudge against them or deems them upon misguidance is surely enemy of best of Ummah raised from mankind. 4.0 - First Argument: All Innovation Misguidance, Fine Innovation, Was In Linguistic Sense: “Abdullah Ibn Umar (radiallah ta’ala anhu) is reported to have said: Every innovation is misguidance even if people deem it to be good. In context of this statement the Hadith, Salat ad-Duha is good/fine innovation, cannot lead to conclusion that he believed Islam allows good innovations. And this leads to natural conclusion that he believed Salat ad-Duha being good/fine innovation in linguistic sense.” 4.1 - Ibn Umar Commenting On Ibn Mas’ud’s Statement: Abdullah Ibn Mas’ud is reported to have said: “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] Ibn Mas’ud (radiallah ta’ala anhu) was in no position to have this information without Prophet (sallallahu alayhi wa aalihi was’sallam) informing the companions. So it must be that he heard this from Prophet (sallallahu alayhi wa aalihi was’sallam), or at the very least derived from Prophetic teachings. Note in Prophet Muhammad’s (sallallahu alayhi wa aalihi was’sallam) the good and bad have been defined and no Muslim has right to say that Prophetic Sunnah is good/bad. Abdullah Ibn Mas’ud’s (radiallah ta’ala anhu) statement is referring to innovated matters/practices which are innovated and require a judgment of Muslim [scholars qualified to judge and give verdict of good/bad]. And Ibn Umar’s (radiallah ta’ala anhu) considered Abdullah Ibn Mas’ud’s statement and said: “Abdullah Ibn 'Umar (radiallah ta'ala anhu) said, "Every innovation is misguidance, even if the people see it as something good." [Ref: Darimi, B1, H96, Urdu Version] And Ibn Umar’s (radiallah ta’ala anhu) objective was to educate if rejected/erroneous innovations – as explained in section 3.1, 3.2, 3.3 and 3.4 - are deemed good they cannot be deemed good from perspective of Shari’ah. 4.2 - Ibn Umar’s Statement In Perspective Of Facts: Ibn Umar (radiallah ta’ala anhu) is reported to have said: Salat ad-Duha is fine innovation. The basis of this statement is on two facts and these are, i) he believed Salat ad-Duha was an innovation, ii) he believed Islam allows creation and introduction of good innovations into itself. 4.3 - Ibn Umar’s Statement Is Corroborated: His belief i) is established from the following Ahadith: “… and found 'Abdullah b. 'Umar sitting near the apartment of A'ishah and the people were observing the forenoon prayer. We asked him about their prayer, and he said: It is an innovation.” [Ref: Muslim, B7, H2883] “Ibn Ulayyah narrated to us, Jarir narrated, al-Hakim bin A'raj narrated; I asked Muhammad about Salat ad-Duha, while he was sitting near the house of Prophet (sallallahu alayhi wa aalihi was’sallam). He said: It is an innovation and what a fine innovation it is!" [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, H3] Statement; what a fine innovation it is, its basis was explained and established in section 1.4, please also refer to it, or at the very least refer to it before reading section 4.6. We also know his belief stated indicated in ii) is corroborated by the words of Prophet (sallallahu alayhi wa aalihi was’sallam). He did indeed believe good innovated Sunnahs can be made part of Islam as following Hadith establishes: “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] Due to this there is no reason to declare his statement to be linguistic innovation. Instead his both statements; what a fine innovation it is, and statement; every innovation is misguidance, should be interpreted in light of Prophetic teaching. Note following sections will explain the meaning of both statements. 4.4 - The Foundation Of Ibn Umar’s Statement And Its Implication: Ibn Umar (radiallah ta’ala anhu) is reported to have said: “Abdullah Ibn 'Umar (radiallah ta'ala anhu) said, "Every innovation is misguidance, even if the people see it as something good." [Ref: Darimi, B1, H96, Urdu Version] This statement is based on following Prophetic statements: “Avoid novelties, every novelty is an innovation, and every innovation is misguidance." [Ref: Abu Dawood, B40, H4590] “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] Ibn Umar’s (radiallah ta’ala anhu) employed Prophetic words in same meanings in which Prophet (sallallahu alayhi wa aalihi was’sallam) used them. Therefore Ibn Umar’s (radiallah ta’ala anhu) statement, every innovation is misguidance, is to be interpreted in light of Prophet’s (sallallahu alayhi wa aalihi was’sallam) teaching. 4.5 - Explanation Of Ibn Umar’s Statement In Light Of Prophetic Teaching: Ahadith of Bukhari establish an innovated matter/action if it is not from or conform to Prophetic teaching then it is to be rejected as established from following Ahadith: “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] And such rejected innovated action/matter according to Hadith of Tirmadhi is erroneous innovation and Prophet (sallallahu alayhi wa aalihi was’sallam) told of sin for the one who introduces erroneous innovation and for its actor: "And whoever introduces erroneous innovation (i.e. بِدْعَةَ) with which Allah is not pleased nor His Messenger then he shall receive sins similar to whoever acts upon it without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] In the context of rejected type of innovated action/matter and sinful erroneous innovation Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] In other words the statement, every innovation is misguidance, is regarding those innovations which are composed of non-Prophetic Sunnahs/actions. Therefore Ibn Umar (radiallah ta’ala anhu) intended every innovation composed of actions/matters which are not sanctioned by Prophet (sallallahu alayhi wa aalihi was’sallam) is misguidance even if common people see them to be good: “Abdullah Ibn 'Umar (radiallah ta'ala anhu) said, "Every innovation is misguidance, even if the people see it as something good." [Ref: Darimi, B1, H96, Urdu Version] 4.6 – Linguistic Innovation Or Shar’ri Innovation: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “He who introduces a فِي الإِسْلاَمِ سُنَّةً حَسَنَةً (i.e. good Sunnah in Islam), there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B34, H6466] And to introduces a good Sunnah into Islam is to introduce into Shari’ah which is not already part of it. Therefore good innovated Sunnah would be Shar’ri innovation because it is an innovation but is made part of Islam. When it is clearly established Prophet (sallallahu alayhi wa aalihi was’sallam) legalised initiation of good innovated Sunnahs into Islam then we know following statement of Ibn Umar (radiallah ta’ala anhu) was not made in linguistic sense: “… while he was sitting near the house of Prophet (sallallahu alayhi wa aalihi was’sallam). He said: It is an innovation and what a fine innovation it is!" [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, H3] But he judged Salat ad-Duha as fine/good innovation in Islamic/Shar’ri sense with belief it is good innovated Sunnah introduced into Islam in light of Shari’ah. Hence he believed Salat ad-Duha to be Shar’ri innovation, but a good Shar’ri innovated Sunnah. Conclusion: Ibn Umar’s (radiallah ta’ala anhu) statement; every innovation is misguidance even if people deem it to be good, is to be understood in light of Prophetic statement; every novelty is innovation every innovation is misguidance. And meaning of Prophetic statement in light of Ahadith is; every innovation not composed of sanctioned Prophetic actions/matters is evil/rejected innovation. Meaning of Ibn Umar’s (radiallah ta’ala anhu) statement; it is an innovation and what a fine innovation it is, is also to be understood in context of Prophetic statement; anyone who initiates a good Sunnah in Islam and one who acts upon it both will be equally rewarded. Implication of which is Ibn Umar (radiallah ta’ala anhu) based his statement on Prophetic teachings and judged Salad ad-Duha to be a innovated good Sunnah in light of Shari’ah. And therefore Salat ad-Duha is good Shar’ri innovation/Sunnah in his belief. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] The first argument was separate, three remaining were connected. He said, Muslims are instructed to obey Allah (subhanahu wa ta’ala), the Messenger (sallallahu alayhi wa aalihi was’sallam), the rightly guided Caliphs, and the Jammah. Ibn Umar (radiallah ta’ala anhu) is neither of these. Then he expanded this basis into last three arguments and I have presented summarized account of each. - [2] He did not object to how I understood his statement indicating that I have conveyed the intended meaning of his statement. - [3] “Narrated Zaid bin Thabit: Abu Bakr sent for me owing to the large number of casualties in the battle of Al-Yamama, while `Umar was sitting with him. Abu Bakr said: `Umar has come to me and said, 'A great number of Qaris of the Holy Qur'an were killed on the day of the battle of Al-Yamama, and I am afraid that the casualties among the Qaris of the Qur'an may increase on other battle-fields whereby a large part of the Qur'an may be lost. Therefore I consider it advisable that you should have the Qur'an collected.' I said, 'How dare I do something which Allah's Messenger did not do?’ Umar said: هُوَ وَاللَّهِ خَيْرٌ (i.e. By Allah, it is good). `Umar kept on pressing me for that till Allah opened my chest for that for which He had opened the chest of `Umar and I had in that matter, the same opinion as `Umar had." Abu Bakr then said to me (Zaid), "You are a wise young man and we do not have any suspicion about you, and you used to write the divine inspiration for Allah's Messenger. So you should search for the fragmentary scripts of the Qur'an and collect it (in one Book)." Zaid further said: By Allah, if Abu Bakr had ordered me to shift a mountain among the mountains from one place to another it would not have been heavier for me than this ordering me to collect the Qur'an. Then I said (to `Umar and Abu Bakr), "How can you do something which Allah's Messenger did not do?" Abu Bakr said, هُوَ وَاللَّهِ خَيْرٌ (i.e. By Allah, it is beneficial.) Zaid added: So he (Abu Bakr) kept on pressing me for that until Allah opened my chest for that for which He had opened the chests of Abu Bakr and `Umar, and I had in that matter, the same opinion as theirs. So I started compiling the Qur'an by collecting it from the leafless stalks of the date-palm tree and from the pieces of leather and hides and from the stones, and from the chests of men (who had memorized the Qur'an). I found the last verses of Sirat-at-Tauba: "Verily there has come unto you an Apostle (Muhammad) from amongst yourselves--' (9.128/129) from Khuza`ima or Abi Khuza`ima and I added to it the rest of the Surah. The manuscripts of the Qur'an remained with Abu Bakr till Allah took him unto Him. Then it remained with `Umar till Allah took him unto Him, and then with Hafsa bint `Umar.” [Ref: Bukhari, B89, H301] - [4] “So We said, "Strike the slain man with part of it." Thus does Allah bring the dead to life, and He shows you His signs that you might reason. “ [Ref: 2:73] Take note of We, He, His, these words are referring to Allah (subhanahu wa ta’ala). In this verse plural of majesty (i.e. We) and personal pronouns (i.e. He, His) they return to a being mentioned in the verse (i.e. Allah), or refer to being to be introduced to reader. Another example would be mentioning of Jibra’eel (alayhis salam) as Ruh ul Quds (i.e. pure spirit) in following verse: “(Recall call the day) when Allah will say, "O Jesus, Son of Mary, remember My favour upon you and upon your mother when I supported you with the Pure spirit and you spoke to the people in the cradle and in maturity; and [remember] when I taught you writing and wisdom and the Torah and the Gospel; and when …” [Ref: 5:110] But in the following verse Jibra’eel (alayhis salam) is intended but is only mentioned as Ruh (i.e. spirit): “You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and his Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those - He has decreed within their hearts faith and supported them with spirit from Him. And We will admit them to gardens beneath which rivers flow, wherein they abide eternally. Allah is pleased with them, and they are pleased with Him - those are the party of Allah. Unquestionably, the party of Allah - they are the successful.” [Ref: 58:22] One who is familiar with Quran will realise the spirit from Him is the pure spirit mentioned in another verse. Not everything is explicitly stated some times hints/pointers are used in sentences to identify the person or topic without explicitly saying it. - [5] “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]

Completed and posted below ...

Salam alayqum, Meri bi yahi guzarish heh forum kay admin hazraat say kay active members ko moderators banahen. Aur forum ko simple karen bot complex heh. Moderators uneeh ko banaya jahay joh puranay aur active members hoon. Taqay kohi ghayr Sunniat ka makr kar kay moderator nah banay aur forum ko nuqsan nah punchahay ...

Salam alayqum, Shaykh Ibn Rajab al-Hanbali, Shaykh Ibn Qayyim kay student thah joh Shaykh Ibn Taymiyyah ka shagird thah. Shaykh Ibn Taymiyyah kay baray mein toh mujjay ilm heh kay yeh Allah-ka-but'h parast thah. Shaykh ibn Rajab Hanbali kay baray mein ek Sunni Hanbali nay kaha thah kay Shaykh Ibn Rajab sahih ul aqeedah thay. Maulana Khalil Rana Sahib, Shaykh Ibn Qayyim aur Shaykh Ibn Rajab al-Hanbali kay baray mein Ahle Sunnat ka kia mowaqif heh.

Salam alayqum, Mauala Khalil Rana Sahib, Hazrat aap nay post 3 mein achay tareekay say masla imqan kizb ki rudad bayan ki aur parh kar dil mein aya kay aap ki is tehreer ko English mein tarjumah karoon aur is mozoo kay wastay bator introduction pesh kee jahay. Aur agar aap ijazat denh toh mein is ka tarjuma agli fursat mein shoroon kar doon ga.

Introduction: There is evidence to suggest Abdullah Ibn Umar (radiallah ta’ala anhu) did not deem Salat ad-Duha as a Prophetic Sunnah. Instead Ahadith record he believed it was a innovation and a practice which did not exist during the life time of Prophet (sallallahu alayhi wa aalihi was’sallam) nor in the life of first two rightly guided successors of Prophet (sallallahu alayhi wa aalihi was’sallam). He is reported to have said Salat ad-Duha is a fine innovation. Ibn Umar’s (radiallah ta’ala anhu) this statement allows Muslims to deduce that Islam has room for good/fine innovations which the opponents of Muslims reject and choose to disbelieve. Please do note; we Muslims believe Salat ad-Duha is a Prophetic Sunnah and Ibn Umar (radiallah ta’ala anhu) was not witness to Prophet (sallallahu alayhi wa aalihi was’sallam) performing Salat ad-Duha. Salat ad-Duha Prophetic Sunnah: In a Hadith it is stated Prophet (sallallahu alayhi wa aalihi was’sallam) so dutifully performed Salat ad-Duha which lead the companions to believe he would not leave it. And then left it for long periods of times leading them to think he will not perform it again: “Abu Sa'eed Al-Khudri narrated: "The Prophet would pray Ad-Duha until we would say: 'He will not leave it.' And he would leave it until we would say: 'He will not pray it.'" [Ref: Tirmadhi, B3, H477] In another Hadith Abu Huraira (radiallah ta’ala anhu) narrated Prophet (sallallahu alayhi wa aalihi was’sallam) instructed him engage in three actions – one of which was two Rak’at of Salat ad-Duha: “Narrated Abu Huraira: My friend/Khalil (i.e. Prophet sallallahu alayhi wa aalihi was’sallam) advised me to observe three things: (1) to fast three days a month; (2) to pray two rak`at of Duha prayer; and (3) to pray Witr before sleeping.” [Ref: Bukhari, B31, H202] Following Ahadith record the number of Rak’at performed and how many he would perform at a time: “It was narrated from Umm Hani’ bint Abu Talib that on the day of the Conquest (of Makkah) the Messenger of Allah prayed voluntary Duha with eight Rak’ah, saying the Salam after each two Rak’ah.” [Ref: Ibn Majah, B5, H1323] “Mua'ada Adawiyya reported Aisha as saying: The Messenger of Allah used to observe four Rak’ah in the Salat ad-Duha prayer and he sometimes observed more as Allah pleased.” [Ref: Muslim, B4, H1551] Ahadith also narrate benefits of performing Salat ad-Duha but these Ahadith are of questionable grading. And Muhaditheen employ principle; weak Ahadith are strengthened if there are multiple chains for it, which is true for these Ahadith. And Ulamah also employ principle, weak Ahadith which mention merits of an action are usable. In this context regular practice of Salat ad-Duha will amount to forgiveness of innumerable sins, and according to another Hadith, in Paradise Allah (subhanahu wa ta’ala) will build palace of gold for practioner of Salat ad-Duha. Salat ad-Duha An Innovation According To Aysha: In a Hadith Aysha (radiallah ta’ala anha) is reported to have said; Prophet (sallallahu alayhi wa aalihi was’sallam) performed Salat ad-Duha after returning from a journey: “Abdullah b. Shaqiq reported: I asked 'A'isha whether the Messenger of Allah used to observe the forenoon prayer. She said: No! But when he came back from the journey.” [Ref: Muslim, B4, H1546, H1547] Note she stated, Prophet (sallallahu alayhi wa aalihi was’sallam) did not perform Salat ad-Duha and then affirmed it for him saying he performed it after he returned from a journey. This indicates questioner inquired if Prophet (sallallahu alayhi wa aalihi was’sallam) performed Salat ad-Duha regularly and she negated this. And then felt the need to specify when Prophet (sallallahu alayhi wa aalihi was’sallam) perform it. She is also reported to have said: “Narrated Aisha: I never saw the Prophet offering the Duha prayer but I always offer it.” [Ref: Bukhari, B21, H273] “Narrated `Aisha: Allah's Messenger used to give up a good deed, although he loved to do it, for fear that people might act on it and it might be made compulsory for them. The Prophet never prayed the Duha prayer, but I offer it.” [Ref: Bukhari, B21, H228] Again her negation is in context of Prophet (sallallahu alayhi wa aalihi was’sallam) performing Salat ad-Duha regularly and her saying she performs Salat ad-Duha is in context of regularly performing Salat ad-Duha.[1] From this it becomes apparent she deemed regular practice of Salat ad-Duha as something which Prophet (sallallahu alayhi wa aalihi was’sallam) has not done. Ibn Umar Believed Salat ad-Duha To Be An Innovation: Ahadith record Abdullah Ibn Umar (radiallah ta’ala anhu) was asked if he himself, and Prophet (sallallahu alayhi wa aalihi was’sallam), Abu Bakr (radiallah ta’ala anhu) and Umar (radiallah ta’ala anhu) performed Salat ad-Duha, and he replied in negative: “Narrated Muwarriq: I asked Ibn `Umar "Do you offer the Duha prayer?" He replied in the negative. I further asked, "Did `Umar use to pray it?" He (Ibn `Umar) replied in the negative. I again asked, "Did Abu Bakr use to pray it?" He replied in the negative. I again asked, "Did the Prophet use to pray it?" Ibn `Umar replied, "I don't think he did." [Ref: Bukhari, B21, H27] Ibn Umar’s (radiallah ta’ala anhu) answer naturally implies Salat ad-Duha is an innovation. Sahih Bukhari and Muslim each record Hadith in which he is explicitly as been reported to have said, Salat ad-Duha is an innovation: “Mujahid reported: I and 'Urwah b. Zubair entered the mosque and found 'Abdullah b. 'Umar sitting near the apartment of A'ishah and the people were observing the forenoon prayer. We asked him about their prayer, and he said: It is an innovation.” [Ref: Muslim, B7, H2883] “…and some people were offering the Duha prayer. We asked him about their prayer and he replied that it was an innovation." [Ref: Bukhari, B27, H4] Following Hadith establishes Ibn Umar (radiallah ta’ala anhu) deemed it to be a good innovation: “Ibn Ulayyah narrated to us, Jarir narrated, al-Hakim bin A'raj narrated; I asked Muhammad[2] about Salat ad-Duha, while he was sitting near the house of Prophet (sallallahu alayhi wa aalihi was’sallam). He said: It is an innovation and what a fine innovation it is!"[3] [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, H3] Yet in another Hadith it is stated; Ibn Umar (radiallah ta’ala anhu) deemed Salat ad-Duha to be an innovation and it was very dear/loved by him: "Narrated Muamar, narrated al-Zuhri, narrated [by Ibn Umar’s son] Sa'lim, [that his father] Ibn Umar said: 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 ar-Razzaq, Book Of Salat (No.2 ), Chapter al-Duha, H4868] Note this Hadith indicates Ibn Umar (radiallah ta’ala anhu) might have started to practice Salat ad-Duha. And after realising its goodness it became dear/beloved to him. Words Of Prophet Regarding Good Innovative Sunnahs: Statements of Ibn Umar (radiallah ta’ala anhu) establishes that he believed in evil innovations and good innovations. And he deemed Salat ad-Duha to be good innovation which was dear to him. This also establishes that companions did not believe absolutely every innovation is misguidance but believed innovations which conformed to Prophetic teaching can be good. Ibn Umar (radiallah ta’ala anhu) was aware performing Salat ad-Duha conformed to Prophetic teaching according to which Nawafil can be performed in all times except the prohibited times of sunrise/sunset and this is evident from his words: "I do only what my companions used to do and I don't forbid anybody to pray at any time during the day or night except that one should not intend to pray at sunrise or sunset." [Ref: Bukhari, B21, H283] Regarding good innovations Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “He who introduces a good Sunnah in Islam, there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B34, H6466] Note in the Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) did not say, he who introduces my good Sunnah of Islam. This would have indicated; reward is for a Sunnah which is already part of Islam as Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). Prophet (sallallahu alayhi wa aalihi was’sallam) has stated: “He who introduces …” implication of which is; Prophet (sallallahu alayhi wa aalihi was’sallam) is referring to every Muslim who introduces his own Sunnah. And then says: “… introduces a good Sunnah in Islam …” Meaning introduces a Sunnah in Islam which is not already part of Islam. Alhasil, Hadith indicates Sunnah for which Prophet (sallallahu alayhi wa aalihi was’sallam) told of reward is not already part of Islam and is not Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) but Sunnah of Muslim who issues it. And this is precisely the meaning of word innovation and following Hadith also corroborates that the reward is for innovated good Sunnah: “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.” [Ref: Nisa’i, B23, H2555] And Ibn Umar (radiallah ta’ala anhu) judged the issue of Salat ad-Duha being good innovation on basis of these Ahadith. Conclusion: Aysha (radiallah ta’ala anha) has narrated Ahadith according to which Prophet (sallallahu alayhi wa aalihi was’sallam) did and did not perform Salat ad-Duha. Principle of Muhaditheen is that which attests takes precedence over that which negates. And therefore those Ahadith which establish Salat ad-Duha being Prophetic Sunnah are to be preferred over those Ahadith of her which negate it. In addition contradicting Ahadith can be reconciled; ones which negate are negating regular practice and those Ahadith which attest to Salat ad-Duha being Prophetic Sunnah are regarding Prophet (sallallahu alayhi wa aalihi was’sallam) performing Salat ad-Duha after returning from journey or reaching a destination. This leads to conclusion in context of her that she practiced Salat ad-Duha regularly which she believed Prophet (sallallahu alayhi wa aalihi was’sallam) did not do. Ibn Umar (radiallah ta’ala anhu) believed Salat ad-Duha was not performed by Prophet (sallallahu alayhi wa aalihi was’sallam) nor by the first two Khulafah and therefore he did not perform it. And based on this he deemed Salat ad-Duha to be an innovation and a good innovation which was dear to him. He was unaware of Prophet (sallallahu alayhi wa aalihi was’sallam) performing Salat ad-Duha and this led him to deem it innovation. His statements cannot be valid evidence to negate the established status of Salat ad-Duha but his statements do establish he believed in Islam there is room for and there is permission to introduce good innovations. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] Some say, she was asked if Prophet (sallallahu alayhi wa aalihi was’sallam) performing Salat ad-Duha as part of congregation in Masjid on regular basis. And in response to this she said, she never saw Prophet (sallallahu alayhi wa aalihi was’sallam) performing Salat ad-Duha. This is incorrect because, she has brought into the answer, her seeing (i.e. رَأَيْتُ). If she was asked about Masjid she would be negating it via knowledge; ‘I don’t know.’ because she did not attend Masjid. Her negation via personal vision is indicative that she is negating Prophet (sallallahu alayhi wa aalihi was’sallam) performing Salat ad-Duha where she could have seen him (i.e. at home) but hasn’t seen him engaging it it which she should have if he had performed it reglar basis at home. Alhasil her negation is connected with regular practice of Salat ad-Duha. - [2] It was not Muhammad who was asked, Ahadith refferenced in footnote 3 and quoted in the article establish Ibn Umar (radiallah ta’ala anhu) was asked. So it seems one of the narrators confused the name of Ibn Umar (radiallah ta’ala anhu) with Muhammad. - [3] Please note my Arabic is very limited and I am in no way qualified to translate from Arabic to English. Unique element of the Hadith have been kept while ensuring it resembles in meaning or coroborates other Ahadith. Such as, Hadith of Bukhari, No. 27, and Muslim, Hadith, No. 2883, quoted above, state he was sitting close to house of Ayshra (radiallah ta’ala anha). If there is any fault in translation please do inform me.

Introduction: Ibn Umar (radiallah ta’ala anhu) believed Salat ad-Duha to be an innovation because he was unaware that it was Prophetic Sunnah. He deemed it to be an excellent innovation. On basis of such statements of companions of Prophet (sallallahu alayhi wa aalihi was’sallam) Muslims have come to believe; companions did not believe in absolute literalism of Hadith, every invention is innovation and every innovation is misguidance, but they made Takhsees of ‘every’ to a specific type of innovation. On basis of his statements Muslims have argued; companions in general, and Ibn Umar (radiallah ta’ala anhu) in specific, believed in concept of good innovations, and permissibility of introducing good innovations in Islam. Khawarij on other hand, in an attempt to discredit the Islamic teaching argue, his statements were made linguistically and not in Shar’ri sense. Therefore he did not believe in permissibility of introducing good innovations into Islam nor did he believe good/evil innovation category. And recently two articles, here, here, were produced regarding Ibn Umar’s (radiallah ta’ala anhu) statements made about Salat ad-Duha. And these two articles have created a tiny stir amongst the Khawarij. One supporter of innovation and distortion sent a message in which he argued; Ibn Umar (radiallah ta’ala anhu) believed Salat ad-Duha is Prophetic Sunnah and believed it was a good/fine innovation in linguistic sense and not Shar’ri innovation. And to support his position he quoted Hadith from Sahih of Imam Al Bukhari (rahimullah alayhi ta’ala). This is an out of box, a novel argument, and deserves a proper response. The Hadith Quoted Evidence: “Narrated Nafi: Ibn `Umar never offered the Duha prayer except on two occasions: (1) whenever he reached Mecca; and he always used to reach Mecca in the forenoon (i.e. al-Duha). He would perform Tawaf round the Ka`ba and then offer two rak`at at the rear of Maqam Ibrahim. (2) Whenever he visited Quba, for he used to visit it every Saturday. When he entered the Mosque, he disliked to leave it without offering a prayer.“ [Ref: Bukhari, B21, H283] What Did Ibn Umar (radiallah ta’ala anhu) Say About Salat ad-Duha: It is recorded in a Hadith of Bukhari that Ibn Umar (radiallah ta’ala anhu) he deemed Salat ad-Duha as innovation: “… and I entered the Mosque (of the Prophet) and saw Abdullah bin Umar sitting near the dwelling place of Aisha and some people were offering the Duha prayer. We asked him about their prayer and he replied that it was an innovation.” [Ref: Bukhari, B27, H4] Following Hadith explains why he believed Prophet (sallallahu alayhi wa aalihi was’sallam) and first two Khulafah did not perform Salat ad-Duha, and this is reason why he didn’t perform Salat ad-Duha, and deemed it innovation: “Narrated Muwarriq: I asked Ibn `Umar "Do you offer the Duha prayer?" He replied in the negative. I further asked, "Did `Umar use to pray it?" He (Ibn `Umar) replied in the negative. I again asked, "Did Abu Bakr use to pray it?" He replied in the negative. [Ref: Bukhari, B21, H271] Not only did he deem it as an innovation but he deemed it to be good/fine innovation: "It is an innovation and what a fine innovation it is!" [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, 3] And following Hadith establishes Ibn Umar (radiallah ta’ala anhu) believed Salat ad-Duha was innovated in the Khilafat of Uthman (radiallah ta’ala anhu): "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 Razzaq, Vol3, Pages 78/79] Note the underlined words, Ibn Umar (radiallah ta’ala anhu) is saying the people of have innovated Salat ad-Duha. Alhasil, he believed Prophet (sallallahu alayhi wa aalihi was’sallam) did not perform Salat ad-Duha and it was people innovated Salat ad-Duha then how can he believe it was Prophetic Sunnah and how can he practice it as a Prophetic Sunnah? The answer to this question will, if Allah (subhanahu wa ta’ala) wills, will follow. Ibn Umar (radiallah ta’ala anhu) Or The Narrator Of Hadith: In contradiction to Ibn Umar (radiallah ta’ala anhu) the narrator of Hadith 283 states Ibn Umar (radiallah ta’ala anhu) performed Salat ad-Duha. Does the narrator, who claims Ibn Umar (radiallah ta’ala anhu) performed Salat ad-Duha on two occasions, knows if Ibn Umar (radiallah ta’ala anhu) performs Salat ad-Duha, or does Ibn Umar (radiallah ta’ala anhu) know if he performed Salat ad-Duha? Narrator of Hadith - 283 - cannot know better about Ibn Umar (radiallah ta’ala anhu) then Ibn Umar (radiallah ta’ala anhu) himself. Negation by Ibn Umar (radiallah ta’ala anhu) is proof of belief and action of Ibn Umar (radiallah ta’ala anhu) not what someone else as attributed to him. Performing Two Rak’at Nawafil In Masjid At al-Duha Time: Evidence of following Hadith establishes Prophet (sallallahu alayhi wa aalihi was’sallam) performed two Rak’at Nawafil when he returned from a journey: “Narrated Ka`b: Whenever the Prophet returned from a journey in the forenoon, he would enter the Mosque and offer two rak`at before sitting.” [Ref: Bukhari, B52, H321] This Hadith is the basis on which Ibn Umar (radiallah ta’ala anhu) based his action of performing 2 Rak’at Nawafil at the time of al-Duha after under taking a journey. Ibn Umar (radiallah ta’ala anhu) Performed Nawafil At Time Of al-Duha: Following Hadith establishes Ibn Umar (radiallah ta’ala anhu), used to undertake journey from Madinah, and reach Makkah at the time of al-Duha (i.e. forenoon), and he performed two Rak’at Nawafil in Masjid Haram: “Narrated Nafi: Ibn `Umar never offered the Duha prayer except on two occasions: Whenever he reached Mecca; and he always used to reach Mecca in the forenoon (i.e. al-Duha). He would perform Tawaf round the Ka`ba and then offer two rak`at at the rear of Maqam Ibrahim.” [Ref: Bukhari, B21, H283] And the reason why he performed two Rak’at in Masjid Haram at Maqam of Prophet Ibrahim (alayhis salam) is because Prophet (sallallahu alayhi wa aalihi was’sallam) performed it there: “Ibn Umar said, "I went in front of the Ka`ba and found that Allah's Messenger had come out of the Ka`ba and I saw Bilal standing by the side of the gate of the Ka`ba. I said, 'O Bilal! Has Allah's Apostle prayed inside the Ka`ba?' Bilal replied in the affirmative. I said, 'Where?' He replied, 'Between these two pillars and then he came out and offered a two rak`at prayer in front of the Ka`ba.' "Abu `Abdullah said: Abu Huraira said, "The Prophet advised me to offer two rak`at of Duha prayer.” Itban (bin Malik) said, "Allah's Messenger and Abu Bakr, came to me after sunrise and we aligned behind the Prophet and offered two rak`at." [Ref: Bukhari, B21, H268] Note even though the Hadith does not explicitly indicate Prophet (sallallahu alayhi wa aalihi was’sallam) performed 2 Rak’at Nawafil after the journey this is to be implied because Prophet (sallallahu alayhi wa aalihi was’sallam) was resident of Madinah and he must under take a journey to reach Makkah – Masjid Haram. Therefore the Hadith is proof for Ibn Umar (radiallah ta’ala anhu) performing two Rak’at Nawafil at the time of ad-Duha. In simple words, Ibn Umar (radiallah ta’ala anhu) performed two Rak’at Nawafil in Masjid Al Haram, at the time of al-Duha after taking a journey because he knew it was Prophetic Sunnah. And He Performed Nawafil At Time Of al-Duha In Masjid Quba: The Hadith in discussion indicates Masjid Quba as second place where Ibn Umar (radiallah ta’ala anhu) performed Salat ad-Duha: “Whenever he visited Quba, for he used to visit it every Saturday. When he entered the Mosque, he disliked to leave it without offering a prayer.“ [Ref: Bukhari, B21, H283] The fact is that Prophet (sallallahu alayhi wa aalihi was’sallam) used to visit Masjid Quba on Saturday, and in there he performed two Rak’at Nawafil as evidenced by following Ahadith: “Narrated Abdullah bin Dinar: Ibn Umar said, "The Prophet used to go to the Mosque of Quba every Saturday walking and riding." Abdullah (Ibn `Umar) used to do the same.” [Ref: Bukhari, B21, H284] “Narrated Ibn Umar: The Prophet used to go to the Mosque of Quba walking and sometimes riding. Added Nafi (in another narration), "He then would offer two rak`at." [Ref: Bukhari, B21, H285] Ibn Umar (radiallah ta’ala anhu) merely imitated Prophet (sallallahu alayhi wa aalihi was’sallam) performing two Rak’at Nawafil in Masjid Quba. And he seems to have combined Rak’at Nawafil Sunnah with following Hadith: “Narrated Ka`b: Whenever the Prophet returned from a journey in the forenoon, he would enter the Mosque and offer two rak`at before sitting.” [Ref: Bukhari, B52, H321] Ibn Umar’s Position And Confusion Caused By Narrator: Ibn Umar (radiallah ta’ala anhu) deemed Salat ad-Duha to be an innovation which he believed neither Prophet (sallallahu alayhi wa aalihi was’sallam) nor the first two Khulafah had performed, and therefore he did not intend to perform Salat ad-Duha [even when he performed Nawafil at the time of al-Duha]. And this is established from following part of Hadith: “I asked Ibn `Umar "Do you offer the Duha prayer?" He replied in the negative. I further asked, "Did `Umar use to pray it?" He (Ibn `Umar) replied in the negative. I again asked, "Did Abu Bakr use to pray it?" He replied in the negative. [Ref: Bukhari, B21, H271] And Ibn Umar performed two Rak’at Nawafil at the time of al-Duha (i.e. forenoon) in Masjid based on the following Hadith: “Narrated Ka`b: Whenever the Prophet returned from a journey in the time of al-Duha, he would enter the Mosque and offer two rak`at before sitting.” [Ref: Bukhari, B52, H321] But these two Nawafil were not performed with intention of performing Salat ad-Duha. If these two Nawafil performed at time of al-Duha were termed Nawafil of Salat ad-Duha then this would contradict, what Ibn Umar (radiallah ta’ala anhu) himself negated. Therefore only acceptable and non-contradictory understanding possible is that he performed them at the time of al-Duha without intending to perform Salat ad-Duha. And following statement of Ibn Umar (radiallah ta’ala anhu) establishes that Ibn Umar (radiallah ta’ala anhu) only intended to perform what his companions did (i.e. performing 2 Rak’at Nawafil at the time of al-Duha in Masjid after journey) and he did not forbid Nawafil being performed at any times - including Salat ad-Duha – except on the forbidden times, which the following portion of Hadith establishes: "I do only what my companions used to do and I don't forbid anybody to pray at any time during the day or night except that one should not intend to pray at sunrise or sunset." [Ref: Bukhari, B21, H283] Hence it is safe to conclude that the narrator of Hadith - 283 - erroneously assumed on part of Ibn Umar (radiallah ta’ala anhu) that he performs Salat ad-Duha on two occasions. Where as the fact is Ibn Umar (radiallah ta’ala anhu) was enacting on other Sunnahs of Prophet (sallallahu alayhi wa aalihi was’sallam) but due to routinely of reaching destination of Masjid Al Haram and Masjid Quba at the al-Duha time gave impression he performs Salat ad-Duha. Salat ad-Duha Said To Be Linguistic Innovation Or Shar’ri Innovation: When it is evident that Ibn Umar (radiallah ta’ala anhu) did not perform Salat ad-Duha, and deemed it as fine innovation, which was beloved to him. Then the argument that Ibn Umar (radiallah ta’ala anhu) performed it believing as a Prophetic Sunnah fails to achieve its objective. In other words, it does not support the argument; Ibn Umar (radiallah ta’ala anhu) made following statements in linguistic usage: "It is an innovation and what a fine innovation it is!" [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, 3] "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 Razzaq, Vol3, Pages 78/79] And therefore established proof of Islam stands that Ibn Umar (radiallah ta’ala anhu) believed in introducing good innovations into Islam and held to definition of innovation which is of majority of Islamic scholarship. Meaning he believed in good/evil innovation classification and not what Shaykh Ibn Rajab al-Hanbali (rahimullah alayhi ta’ala) had taught. And this in turn establishes Ibn Umar (radiallah ta’ala anhu) did not believe in absolute literalism of following Hadith: “Avoid novelties, for every novelty is an innovation, and every innovation is an error." [Ref: Abu Dawood, B40, H4590] “And the most evil affairs are the innovations; and every innovation is error." [Ref: Muslim, B4, H1885] But rather he understood the innovation in question in according to Hadith of – erroneous innovation (i.e. بِدْعَةَ ضَلاَلَةٍ): “And whoever introduces an erroneous innovation, which Allah is not pleased with nor His Messenger, then he shall receive sins similar to whomever acts upon it, without that diminishing anything from the sins of the people.” [Ref: Tirmadhi, B29, H2677] And concept of evil innovative Sunnah is also supported by following Hadith: “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] Alhasil – he believed; ‘every erroneous innovation is misguidance’ and not ‘every innovation is misguidance’ in literal sense. And he believed good innovative Sunnahs can be made part of Islam/Shari’ah which is evident from his statements about Salat ad-Duha. And these statements are in accordance with following Hadith: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.”[Ref: Muslim, B34, H6466] Innovation is not part of Islam and reward being told is for a Sunnah which is introduced into Islam. Therefore the reward being told is about good innovative Sunnah and not for which is already part of Islam. Alhasil – Ibn Umar (radiallah ta’ala anhu) made the statement about Salat ad-Duha in light of Ahadith like this. This Hadith establishes category of good innovative Sunnah [in other words good innovation] in Shari’ah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) therefore his statements about Salat ad-Duha were made in context of Shari’ah. Conclusion: The Hadith in which it is stated Ibn Umar (radiallah ta’ala anhu) performed Salat ad-Duha on two occasions is misunderstanding of one who narrated it. The fact is that Ibn Umar (radiallah ta’ala anhu) was acting on Prophetic Sunnah by performing two Rak’at Nawafil in Masjid after undertaking a journey but the timing he reached his destination was always at the time of al-Duha. This gave impression to onlookers that Ibn Umar (radiallah ta’ala anhu) is performing Salat ad-Duha but he merely performed two Rak’at Nawafil after under taking journey at the Masajid mentioned in the Hadith. Where as his actual position on Salat ad-Duha is narrated in Ahadith; Ibn Umar (radiallah ta’ala anhu) believed Salat ad-Duha was a fine innovation which originated at the time of Khariji revolt against the Uthman (radiallah ta’ala anhu). And he believed Prophet (sallallahu alayhi wa aalihi was’sallam) and two of his Khulafah did not perform Salat ad-Duha and in imitation to their way he did not perform it either. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi.

Introduction: Majority of Islamic scholarship holds to definition of innovation which recognises, good [Shar’ri] innovations and evil [Shar’ri] innovations. A minority holds to a definition which is simplistic. According to which everything termed as Shar’ri innovation is evil/sinful and misguiding. And all evidence in Ahadith which refutes this simple definition of innovation is glossed with Taweel: This statement was made in linguistic sense. Praise be to Allah (subhanahu wa ta’ala), already an article was written refuting this poorly thought-out excuse, here. And it is a decisive argument against Khawarij. This article will address the linguistic innovation claim from different perspective. And also go on to establish the definition of innovation which Abdullah Ibn Umar (radiallah ta’ala anhu) held to. Simplistic, which is now championed by Khawarij of Najd, or comprehensive which is held by majority of Islamic scholarship. The Understanding Of Innovation By Majority Of Islamic Scholarship: Majority of Islamic scholarship believes in comprehensive definition of innovation according to which, any non-prophetic practice with Asal from Quran and Sunnah it is good innovation in sense of Shari’ah. And any non-prophetic practice which is without Asal from Quran and Sunnah is an evil innovation in sense of Shari’ah. And according to this majority an innovated practice with explicit or implicit Shar’ri evidence can be termed non-prophetic good Shar’ri Sunnah, or alternatively good Shar’ri innovation. And any innovated practice without explicit or implicit evidence from Quran and Sunnah, and composed of sinful activities can be termed non-prophetic evil Shar’ri Sunnah, or alternatively evil Shar’ri innovation. Note the words Shar’ri are dropped from usage when writing about Shar’ri innovations. Instead of good Shar’ri innovation words good innovation, or good Sunnah are used and same applies to evil Shar’ri innovation and evil Shar’ri Sunnah. Innovation According To Shaykh Ibn Rajab al-Hanbali (rahimullah alayhi ta’ala): Shaykh Ibn Rajab al-Hanbali (rahimullah) holds to simple definition of innovation. According to Shaykh Ibn Rajab (rahimullah alayhi ta’ala) innovation is; any practice, or activity, or custom, which without Asal (i.e. Foundation) of Shari’ah. In other words; any practice which is without Asal of Quran and Sunnah is [Shar’ri] innovation. In Shaykh Ibn Rajab al-Hanbali’s definition of innovation, anything which is termed/judged as ‘innovation’ or ‘Shar’ri innovation’ is unIslamic and sinful action or practice. And a ‘reprehensible innovation’ in definition of majority of Islamic scholarship. Also according to Shaykh Rajab’s definition any practice which is not Prophetic Sunnah but for it there is Asal (i.e. Foundation) in Shari’ah then it is not innovation but a Sunnah. Ibn Umar (radiallah ta’ala anhu) On Salat ad-Duha: In the following Hadith it is established; Ibn Umar (radiallah ta’ala anhu) was asked if Prophet (sallallahu alayhi wa aalihi was'sallam), Abu Bakr (radiallah ta’ala anhu), Umar (radiallah ta’ala anhu) performed Salat ad-Duha and he responded in negative: “I further asked, "Did `Umar use to pray it?" He (Ibn `Umar) replied in the negative. I again asked, "Did Abu Bakr use to pray it?" He replied in the negative. I again asked, "Did the Prophet use to pray it?" Ibn `Umar replied, "I don't think he did." In the same Hadith Ibn Umar (radiallah ta’ala anhu) was asked if he performs Salat ad-Duha and he responded in negative: “Narrated Muwarriq: I asked Ibn `Umar "Do you offer the Duha prayer?" He replied in the negative.” [Ref: Bukhari, B21, H27] And this was because he deemed it innovation on the account, that he believed neither Prophet (sallallahu alayhi wa aalihi was’sallam), nor his first to Caliphs performed Salat ad-Duha. Of course this is implied from the Hadith but it is also established from clear text of following Hadith: “… and I entered the Mosque (of the Prophet) and saw Abdullah bin Umar sitting near the dwelling place of Aisha and some people were offering the Duha prayer. We asked him about their prayer and he replied that it was an innovation.” [Ref: Bukhari, B27, H4] About Salat ad-Duha he also said: "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 Razzaq, Vol3, Pages 78/79] This establishes Ibn Umar (radiallah ta’ala anhu) considered Salat ad-Duha to be an innovation and a good innovation at that. And in following Hadith he deemed Salat ad-Duha to be a good innovation: "It is an innovation and what a fine innovation it is!" [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, 3] This establishes the Islamic belief that companions accepted good innovations into Islam a belief which is challenged by proponents new brand of Kharijis. And they have attempted to protect their misguidance with innovative arguments and an example of which will follow. Shaykh Aymen And Salat ad-Duha Being Linguistic Innovation: Shaykh Aymen adheres to, and esteems Shaykh Ibn Rajab al-Hanbali’s (rahimullah alayhi ta’ala) definition of innovation, and judges the following statement of Abdullah Ibn Umar (radiallah ta’ala anhu) regarding Salat ad-Duha in its context: "It is an innovation and what a fine innovation it is!" Shaykh Aymen interpreted the statement of Ibn Umar (radiallah ta’ala anhu) and explained it as: “He did not know that the Prophet prayed it before. He approved it because it is a Nafliah like any other Nafila that is allowed to be prayed at anytime. He said it is Bida'a in its linguistisc meaning. Wallahu A'lam” [Ref: AhlalHdeeth, by Ayman Bin Khaled, post 5] Shaykh Aymen said, statement of Ibn Umar (radiallah ta’ala anhu) was made in linguistic usage of word innovation based on Ibn Rajab’s definition of innovation. Ibn Umar (radiallah ta’ala anhu) did not actually hold to Shaykh Ibn Rajab’ (rahimullah alayhi ta’ala) definition of innovation. If Ibn Umar (radiallah ta’ala anhu) had made the statement with the thought that Salat ad-Duha is from Nafliah worship he would not have declared it to be an innovation. Instead he would have said, it is a Prophetic Sunnah, and this verdict would have been in accordance with Shaykh Ibn Rajab’s definition of innovation. But the clear evidence establishes Ibn Umar (radiallah ta’ala anhu) believed Salat ad-Duha was an innovation because he had stated Prophet (sallallahu alayhi wa aalihi was’sallam), Abu Bakr (radiallah ta’ala anhu) and his father Umar (radiallah ta’ala anhu), and he himself does not perform Salat ad-Duha. It is evident from Ahadith that Ibn Umar (radiallah ta’ala anhu) deemed Salat ad-Duha to be fine/good innovation. And if he had held to Shaykh Ibn Rajab’s (rahimullah) definitions of innovation he would have believed all innovations are evil as Shaykh Ibn Rajab’s (rahimullah) definition establishes. And therefore would not have remarked that Salat ad-Duha is fine innovation. Refuting Shaykh Aymen’s Claim Of Linguistic Innovation: To defend Shaykh Ibn Rajab’s (rahimullah alayhi ta’ala) definition of innovation Khawarij can argue that he intended the usage of word innovation in linguistic sense and not in Shar’ri sense therefore he could have used Shaykh Ibn Rajab al-Hanbali’s understanding of innovation. In other words they could argue; Ibn Umar (radiallah ta’ala anhu) deemed Salat ad-Duha to be a form of Nafliah worship for which permissibility is generally granted except the forbidden times – sunrise and sunset -: "I do only what my companions used to do and I don't forbid anybody to pray at any time during the day or night except that one should not intend to pray at sunrise or sunset." [Ref: Bukhari, B21, H283] Alhasil, Ibn Umar (radiallah ta’ala anhu) judged it to be linguistic innovation, while believing that Prophet (sallallahu alayhi wa aalihi was’sallam) did not perform it, but he deemed it permissible based on general permissibility for Nawafil. We the Muslims say, if Ibn Umar (radiallah ta’ala anhu) judged permissibility of Salat ad-Duha based on general permissibility of Nawafil then he made a Shar’ri judgment to deem it permissible -: Nawafil are permissible at all times except sun rising and sun setting times and Salat ad-Duha is performed during time of Duha (i.e. forenoon) therefore it is permissible. From this it is evident Ibn Umar (radiallah ta’ala anhu) did not judge Salat ad-Duha to be fine innovation in linguistic sense but good/fine innovation in Shar’ri sense because judgment he made is based on general permissibility of Nawafil. And Shar’ri judgement of permissibility about an innovative practice can only be made by him if believes there exits a provision within Islam permitting innovations. If it is proven there is Shar’ri acceptance of good innovations in Islam then it will establish; Ibn Umar (radiallah ta’ala anhu) did not hold to Shaykh Ibn Rajab’s definition of innovation but to definition of majority of Islamic scholarship. Also this would prove that Shaykh Aymen Bin Khaled would be incorrect in his saying that Ibn Umar (radiallah ta’ala anhu) made the following statement in linguistic sense: "It is an innovation and what a fine innovation it is!" Following section will establish that Islam recognises and permits good innovations and considers them reward worthy. And deems evil innovations to be sinful and hence prohibits them by default. Shari’ah The Islamic Law Derived From Islam: Innovation in linguistic sense is something new, something which already did not exist. And in Shar’ri sense it means something which already did not exist in Islam. In the following Ahadith Prophet (sallallahu alayhi wa aalihi was’sallam) tells the Muslim about reward for introducing/innovating goods Sunnahs in Islam which were not already part of Islam: “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]“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.” [Ref: Nisa’i, B23, H2555] Note Prophet (sallallahu alayhi wa aalihi was’sallam) has told; the one who introduces/sets a good Sunnah in Islam for him and those who emulate his innovated good Sunnah there is reward. If a good Sunnah is already is part of Islam and person acts on it then nothing is introduced into Islam. And the quoted Ahadith tell of reward for introducing good Sunnahs into Islam. In the following portion of Ahadith Prophet (sallallahu alayhi wa aalihi was’sallam) informs the Muslim who introduces/innovates an evil Sunnah in Islam about the burden of sin and those who follow him: “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 theirs being diminished in any respect.” [Ref: Muslim, B34, H6466] “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] And meaning of this Hadith is same as the following: "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] Alhasil meaning of introducing good Sunnah in Islam and evil Sunnah in Islam is good/evil innovations in Islam. And this establishes that Islam/Shari’ah recognises concept of good/evil innovation and tells of reward and sin for introducing each. Conclusion: Ibn Umar (radiallah ta’ala anhu) did not believe in Shaykh Ibn Rajab’s (rahimullah) definition of innovation. Had he believed in this definition of innovation or one remotely resembling it in detail then he would not have stated Salat ad-Duha is fine innovation. But in fact his statement reveals that it was based on the understanding of Hadith; one who introduces good Sunnah in Islam for him and the one who adheres to the Sunnah will equally be rewarded without reward being reduced. Ibn Umar (radiallah ta’ala anhu) believed Islam grants permission to Muslims to invent and incorporate good Sunnahs in Islam. Hence he could not have made the statement in linguistic sense but rather he judged it to be good/fine innovation in sense of Islamic canonical law (i.e. Shari’ah) whose source is Quran and teaching of Prophet (sallallahu alayhi wa aalihi was’sallam). Thus the Islamic definition of innovation – good/evil innovated Sunnahs - stands established and excuse if linguistic innovation refuted. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Introduction: Salat ad-Duha is a prophetic Sunnah performed after sunrise. But there seems to be some companions who were not aware that Prophet (sallallahu alayhi wa aalihi was’sallam) has performed Salat ad-Duha and at least one Sahabi is known for considering it a good innovation. For the record, we the Muslims believe Salat ad-Duha is a Prophetic Sunnah and it is not a good innovation introduced into Islam by a companion. The matter of fact is companion was not aware that it is prophetic Sunnah and due to it he considered it good innovation. Muslims employ the statement of companion to argue that companion termed Salat ad-Duha as good innovation because he was aware that Islam permits good innovations into Islam. The Khawarij teach; there is no such thing as good innovation, nor there is permission to introduce good innovations into Islam. And based on this teaching the Khawarij attempt to distort the natural meaning of statement of companion in an attempt to refute Islamic argument. In sha Allah, this article will address one such argument of opponents of Islam. Shar’ri Innovation – Difference In Termonology: According to majority of Islamic scholarship, all innovations, including good and bad, are ‘Shar’ri innovation’. Therefore every good innovation is good innovation if it is composed according to judgment of Shar’riah and every evil innovation is evil innovation according to judgment of Shar’riah. A minority holds to understanding of definition of innovation according to which everything termed ‘Shar’ri innovation’ would be evil innovation according to termonology of majority of Islamic schoalrship. And I will not use the words ‘Shar’ri innovation’ in accordance with understanding of minority. And words ‘Shar’ri innovation’ have been used in meaning of innovative practice/act which is not Prophetic Sunnah but whose status – as good or evil - is undefined. The Back Ground Of Discussion Of Salat ad-Duha: Brother al-Habeshi on AhlalHdeeth forum started, Ibn 'Umar Regarding Bid'ah, thread and presented the following problem: “Bismillahir Rahmaanir Raheem, As-Salaamu 'Alaykum Wa Rahmatullah. I was wondering, I heard in a talk today that with regards to salah ad duha, some people started praying it in congregation and there was a report from Ibn Umar which said that he said it was bida'h, but aparently, Ibn Hajr showed other reports from ibn Umar which said that he actually said Bidah Hasanah? Can someone shed more light on what this is all about, i.e. the narrations, authentic or not, etc.” [Ref: AhlalHdeeth, by brother Al-Habeshi, post 1] A brother responded to him but the answer was unrelated to the type of help sought and Shaykh Ayman responds with following: “ […] The narrations of Ibn Umar are only stating that the Duha prayer itself is a good innovation, albiet this is conformed to be Sunnah but he was one of those who did not know that the Prophet prayed it. However, he was asked about praying it in the Masjid thereafter he said it is an innovation as documented in Sahih Bukhari. That said, you know that Ibn Umar did not approave or liked praying it in public. So, what about praying it in congeration in public! Anyhow, praying nawafil in congeration is fine as long as it is not shown in public or performed in the Masjid as that will make it an innovation and disliked. Wallahu A'lam.” [Ref: AhlalHdeeth, by Ayman Bin Khaled, post 3]And brother Al-Habeshi after reading the answer replied to Shaykh Ayman saying: “This has confused me Ustadh, are you saying that Ibn Umar did not know about the Salah yet he said it is a good innovation? Would this mean that he approved good Bid'ah?” [Ref: AhlalHdeeth, by brother Al-Habeshi, post 4] In an attempt to clarify the confusion Shaykh Ayman wrote a simplified version stating some basic facts: “He did not know that the Prophet prayed it before. He approved it because it is a Nafliah like any other Nafila that is allowed to be prayed at anytime. He said it is Bida'a in its linguistisc meaning. Wallahu A'lam” [Ref: AhlalHdeeth, by Ayman Bin Khaled, post 5] Statement of Shaykh Ayman is partly correct and partly incorrect. It is correct that companion did not know if Prophet (sallallahu alayhi wa aalihi was’sallam) had performed Salat ad-Duha. And it is incorrect to say companion said Salat at-Duha is a linguistic innovation. The following sections establishes the logic/rationale and implications of saying, y is an excellent/fine innogation, while believing y was not Prophetic Sunnah, and while believing y is prophetic Sunnah. Scenario For Determining Linguistic Innovation: i) A Sufi Shaykh teaches day and night that beard is Prophetic Sunnah. In other words he knows very well beard is Prophetic Sunnah. Yet once or twice has made the following statement: Beard is an amazing innovation, a brilliant and good innovation. Would he term in innovation in Shar’ri sense when he does knows it is Prophetic Sunnah? Has he called beard fine, excellent, and good innovation in Shar’ri sense or in linguistic sense? ii) A certain Shaykh knows performing Tawaf around the Kabah is prophetic Sunnah and despite this says; it’s a fine and an excellent innovation. Shaykh Muwahid is his opponent and he is aware that Sufi Shaykh knows Tawaf around the Kabah is Prophetic Sunnah, but despite this he has called it excellent/fine innovation. Shaykh Muwahid deduces he called it fine/excellent innovation in linguistic sense because Sufi Shaykh knows it is a Prophetic Sunnah. The rationale behind this is; no one knowingly call a Prophetic Sunnah as a Shar’ri innovation because by nature Shar’ri innovation is not Prophetic Sunnah. And Sufi Shaykh knew Tawaf is Prophetic Sunnah and Shaykh Muwahid was aware of this fact and therefore natural and logical conclusion was Sufi Shaykh meant it in linguistic sense. Scenario For Determining Shar’ri Innovation: iii) A Jahil Muslim believes Islam allows good/excellent Shar’ri innovaions. And this Jahil Muslim doesn’t know Surah of Tawheed/Ikhlas is part of Quran. He in his ignorance says; what a fine/exellent innovation is Surah of Tawheed is. Question begs to be asked [even though due to his lack of knowledge, he didn’t know it was part of Quran] does he believe Surah of Tawheed is Lughvi innovation [therefore part of Quran]? Or does he believe it to be excellent Shar’ri innovation [therefore doesn’t believe it’s part of Quran]? To answer this question you must factor in his lack of knowledge about actual reality of Surah of Tawheed and factor that none would deliberately term a Prophetic Sunnah as Shar’ri innovation because Shar’ri innovation screams, it is not Prophetic Sunnah. iv) A true-Salafi, some how he doesn’t know Sawm (i.e. fasting) is Fardh upon every Muslim, from sunrise till sunset. And due to his Ijtihadi mistake says, Sawm is an innovation introduced into Islam. Against this true-Salafi brother, there is hate filled Shaykh who slanders him for saying; Sawm is an innovation introduced into Islam. This Shaykh knows true-Salafi brother doesn’t know Sawm is Fardh and has come to conclusion that true-Salafi brother has termed Sawm as a Shar’ri innovation. Is the Shaykh juftified in his understanding that true-Salafi brother has considered Sawm as a Shar’ri innovation? He is justified in his judgment that true-Salafi brother has deemed Sawm as an Shar’ri innovation because true-Salafi didn’t know Sawm is Quranic/Prophetic teaching. And he could have only meant Sawm is Lughvi innovation if he had known about it being Fardh and part of Quran/Prophetic teachings. The Rules Of Linguistic And Shar’ri Innovation Game: For the scenarios i and ii, the rule is based on the fact of: Knowing y is Quranic/Prophetic teaching but despite this saying y is excellent/fine innovation. In this context, the y practice which is being called innovation is in Lughvi (i.e. linguistic) sense. The reason for this is simple, no one in their sane mind, after fully knowing y is Quranic/Prophetic teaching will term it Shar’ri innovation. For scenarios iii and iv, the rule is based on the fact of: Not knowing y is Quranic/Prophetic teaching and then saying y is excellent/fine innovation. In this context terming it fine/excellent innovation is in Shar’ri sense because a judgment has been pronounced upon y in light of principles taught in Quran and in Prophetic Sunnah. And the reason for this is that no Muslim in his/her sane mind would say y is Quranic/Prophetic teaching – as Fardh and Sunnah – when it is obviously clear to him/her, that y is neither of the Fard, nor Prophetic Sunnah but a [good] innovation.[1] Shaykh Ayman Bin Khaled Distorting The Reality: Shaykh Aymen stated Abdullah Ibn Umar (radiallah ta’ala anhu) was asked about performing Salat ad-Duha in Masjid and in response to which Abdullah Ibn Umar (radiallah ta’ala anhu) said it is innovation. And Shaykh Aymen refferenced this lie to Sahih Bukhari: “However, he was asked about praying it in the Masjid thereafter he said it is an innovation as documented in Sahih Bukhari. That said, you know that Ibn Umar did not approave or liked praying it in public. So, what about praying it in congeration in public!” In reality Hadith being refferenced does not in anyway hint or indicate Ibn Umar (radiallah ta’ala anhu) was asked about performing Salat ad-Duha in Masjid: “Narrated Mujahid: Urwa bin Az-Zubair and I entered the Mosque (of the Prophet) and saw Abdullah bin Umar sitting near the dwelling place of Aisha and some people were offering the Duha prayer. We asked him about their prayer and he replied that it was an innovation. He then asked him how many times the Prophet had performed Umra. He replied, 'Four times; one of them was in the month of Rajab." We disliked to contradict him. Then we heard Aisha, the Mother of faithful believers cleaning her teeth with Siwak in the dwelling place. 'Urwa said: "O Mother! O Mother of the believers! Don't you hear what Abu Abdur Rahman is saying?" She said: "What …” [Ref: Bukhari, B27, H4] He was sitting in Masjid of Prophet (sallallahu alayhi wa aalihi was’sallam) and some companions were performing Salat ad-Duha and he was asked about Salat at-Duha and he said it is innovation. He did not say their performing it in the Masjid is innovation. Did Hadhrat Ibn Umar Knew Salat ad-Duha Is Prophetic Sunnah: Successful refutation of Shaykh Aymen’s point (i.e. Ibn Umar said good innovation in linguistic sense.) hinges on Hadhrat Ibn Umar (radiallah ta’ala anhu) not knowing Salat ad-Duha being Prophetic Sunnah. Shaykh Aymen himself stated Hadhrat Ibn Umar (radiallah ta’ala anhu) was not aware of Salat ad-Duha being Prophetic Sunnah: “ … but he was one of those who did not know that the Prophet prayed it.“, and he also wrote: “He did not know that the Prophet prayed it before.” And Hadith establishes Hadhrat Ibn Umar (radiallah ta’ala anhu) did not have knowledge that Salat ad-Duha is Prophetic Sunnah: “Narrated Muwarriq: I asked Ibn `Umar "Do you offer the Duha prayer?" He replied in the negative. I further asked, "Did `Umar use to pray it?" He (Ibn `Umar) replied in the negative. I again asked, "Did Abu Bakr use to pray it?" He replied in the negative. I again asked, "Did the Prophet use to pray it?" Ibn `Umar replied, "I don't think he did." [Ref: Bukhari, B21, H27] Note he was asked if he himself performs Salat ad-Duha and he negated it. And stated neither Abu Bakr (radiallah ta’ala anhu), nor Umar (radiallah ta’ala anhu) performed Salat ad-Duha. Also went on the negate it for Prophet (sallallahu alayhi wa aalihi was’sallam). Leading to conclusion that he was unaware of Prophet (sallallahu alayhi wa aalihi was’sallam) performing Salat ad-Duha in his life time. In fact in another Hadith he termed it innovation: “Narrated Mujahid: Urwa bin Az-Zubair and I entered the Mosque (of the Prophet) and saw Abdullah bin Umar sitting near the dwelling place of Aisha and some people were offering the Duha prayer. We asked him about their prayer and he replied that it was an innovation.” [Ref: Bukhari, B27, H4] Similar Hadith is also found in Sahih Muslim with another Sanad. In conclusion he would not have stated what he did if he believed Salat ad-Duha was Prophetic Sunnah. Refuting Shaykh Aymen Bin Khaled’s Distortion: The rule is: ‘Not knowing y is Quranic/Prophetic teaching and then saying y is excellent/fine innovation. In this context terming it fine/excellent innovation is in Shar’ri sense because a judgment has been pronounced upon y in light of principles taught in Quran and in Prophetic Sunnah.’ And another way of putting the same would be: ‘Believing y is not Prophetic Sunnah and then termining it a good innovation is legal ruling [or in other words, Shar’ri judgment] about an innovation.’ And both these are dependent upon the fact that person who made the statement/judgment believes in Islam there is room for good innovations. And Islam allows incorporation of good innovations into it. Please bare the mentioned principle in your mind and continue to read. Abdullah Ibn Umar (radiallah ta’ala anhu) said regarding Salat ad-Duha: "It is an innovation and what a fine innovation it is!" Shaykh Aymen said Ibn Umar (radiallah ta’ala anhu) meant Salat ad-Duha is linguistically good innovation: “He said it is Bida'a in its linguistisc meaning.” In other words like a Muslim would say, Hajj is an excellent innovation, or concept of Zakat is an excellent innovation, without beleiving Zakat and Hajj are innovations in jargon of Shar’iah. But it is established Ibn Umar (radiallah ta’ala anhu) did not know/believe Salat ad-Duha is Prophetic Sunnah nor he believed/knew it was so. And the established principle is believing/knowing Salat ad-Duha is not Prophetic Sunnah and then saying Salat ad-Duha is; fine innovation, is terming it fine innovation in Shar’ri sense. And this indicates that he believed in permissibility of introducing good/fine innovations in Islam and believed Salat ad-Duha is a innovation introduced into Islam. And Ibn Umar (radiallah ta’ala anhu) belief that Islam permits good innovations is supported by following Hadith: “He who introduces a good Sunnah in Islam, there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B34, H6466] If he believed or had known Salat ad-Duha is a prophetic Sunnah then his statement could have been interpreted to mean linguistic innovation because knowingly he would not term it Shar’ri innovation. In light of this logic it is clear Shaykh Aymen has incorrectly stated statement of Abdullah Ibn Umar (radiallah ta’ala anhu) is in meaning of linguistical innovation. Conclusion: Even though Salat ad-Duha is known Prophetic Sunnah Abdullah Ibn Umar (radiallah ta’ala anhu) was not aware of it being performed by Prophet (sallallahu alayhi wa aalihi was’sallam). He deemed it an innovation but a fine/good innovation. Principle is that absence of knowledge or belief means his following statement is to be interpreted as a Shar’ri judgment: "It is an innovation and what a fine innovation it is!" And no companion will issue a Shar’ri judgment if he/she is not aware of a provision which permits good innovations into Islam. Indicating that Abdullah Ibn Umar (radiallah ta’ala anhu) was aware of provisions/Ahadith which permit introduction of good Sunnahs/Biddahs into Islam. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnote: - [1] Please note the justifications are based on good opinion of Muslims that a Muslim regardless of how far he has deviated he/she will still uphold a certain standard of striving to follow correct teaching of Islam. In other words a sincere [guided/misguided] Muslim will not term mobile phone usage as a Prophetic Sunnah even when he/she knows it is not Prophetic Sunnah. And will not refuse to believe something is part of Islam as Fard/Sunnah when it becomes clear to him/her when it is established to him/her it is Quranic/Prophetic teaching.

Ihtiraz ka jawab yeh heh kay, Salam e Ala Hazrat haqiqatan dua heh, yeh dua Allah (subhanahu wa ta'ala) say, kay Allah un par lakhoon salam behjay. Ham ek baar dua mangen kay Allah lakhoon Salam behij toh Allah abdan, lakhoon, karooroon, behij sakta heh.

Mustafa jaan e rehmat pay lakhoon salam, ka mafoom yeh heh: Muftafa [yehni Hadhrat Muhammad sallallahu alayhi wa aalihi was'sallam joh] rehmat ki jaan hen un pay lakhoon salam. Shama e bazm e hidayat pay lakhoon salam, ka mafoom yeh heh: Hidayat ki mehfil ki shama par lakhoon salam, jis ka maani yeh heh: [Nabi e kareem sallallahu alayhi wa aalihi was'sallam] joh Mehfil e Hidayat ki shama hen un par lakhoon salam, abh mehfil e hidayat Ambiyah ki heh, ya Sahabah ki ya donoon girohoon ki, yeh aap par chorta hon. Hasil yeh huwa kay Nabi e kareem sallallahu alayhi wa aalihi was'sallam mash'al e hidayat hen Ambiyah o Sahabah kay wastay un par lakhoon salam.

Wahhabi ghayr muqallideen yehni Ahle Hadith kay mutabiq esa nikkah karna jaiz heh. Baqi Ahle Sunnat mein qattan haram heh aur joh issay jaiz janay [khata mujtahid kay ilawah baqi sab par] kufr ka murtaqib aur toba beghayr maray toh Kafir heh.

Salam alayqum, Allah ta'ala aap ko jaza e khayr deh. Aap nay bot umda point bayan keeya.

Salam alayqum, Scans kay page 28, ki right hand side, akhri chand lines mein Allama Ismail Shafi Malyabari ka zikr heh, yeh kon hazrat hen, aur in ki Kitab Aqeedat As-Sunnah, online par available heh ya nahin. Muhammad Bin Abdul Wahhab kay nasb par likhna thah kay woh Dhil Khuwaisirah say milta heh ya nahin ... Page par likha heh kay us'see say milta heh. Aur Tehqeeq kay saath sabat heh.

Introduction: Khawarij believe prostration to any creation out of reverance/respect is worship even if no belief of Ilahiyyah is affirmed for that creation, even if intention of worshiping that creation is absent. And Khawarij charge a Muslim of committing major Shirk and declare the Muslim to be a Mushrik. Muslims on other hand believe such prostration is major sin but does not consitute a act of worship, nor major Shirk. Islamic teaching with regards to acts of worship is that any act sanctioned in Islam as part of Salah (i.e. prayer), or any form of worship which Islam does not recognise, if it is performed with belief of Ilahiyyah and with intention of worshiping a creation, then worship has taken place. And one who is guilty of worshiping a creation is a Mushrik (i.e. polytheist). A Khariji attempted to convince me; Prophet (sallallahu alayhi wa aalihi was’sallam) prohibited prostration of reverance/respect for creation because in Islam every prostration is of worship and he referenced Khariji Shaykh, Ibn Baaz. Instead of directly responding to Shaykh of Khawarij, and to avoid a debate like scenario, I sent him link of following article, here. In response to which he presented the argument – Khariji Argument Prostration Is Major Shirk – and what follows was the response given to him. Khariji Argument Prostration Is Major Shirk: It is recorded in a Sahih Hadith: “Narrated 'Abdullah bin 'Amr: That the Prophet said: "The major sins are associating others with Allah, disobeying the parents" or he said, "the false oath". Shu'bah (a narrator in the chain) was in doubt.” [Ref: Tirmadhi, B44, H3021] You stated prostration to other then Allah (subhanahu wa ta’ala) is a major sin. According to words of Prophet (sallallahu alayhi wa aalihi was’sallam) major Shirk is from major sins. And according to your understanding prostration is major sin but not major Shirk. It would stand to reason that prostration to anyone other then Allah (subhanahu wa ta’ala) can be major sin and major Shirk. And if it can be major Shirk than you have not conclusively established prostration of reverance is not of worship and not Shirk. Therefore the possibility remains. Major Shirk Is From Major Sins: First of all, indeed Prophet (sallallahu alayhi wa aalihi was’sallam) has counted major Shirk from amongst major sins and the Hadith you quoted and many more like it are proof of it. You’ve reasoned, in Islam every prostration is of worship [even if the intention and belief which make it worship are absent] based on logic that major Shirk is from major sins. And in all that is rational and logical your deduction is flawed simply because possbility is not proof. Just as possibility of life on Mars is not proof there is life on Mars. Nor possibility of you dieing upon Kufr is proof that you have/will die upon Kufr. Major Shirk being from major sins is not proof that prostration to anyone other then Allah (subhanahu wa ta’ala) is major Shirk. It is only proof that major Shirk is major sin. Major sins are; adultery, major Shirk, rape, disobeying parents, taking false oaths, homosexuality, theft, murder, prostrating to other than Allah (subhanahu wa ta’ala), intoxicating drinks, gambling, and eating pig etc. Just because major Shirk is mentined in the list of major sins does not automaticaly imply that in Islam prostration is of only worship, or prostration of reverance is of worship, and major Shirk therefore. Just as rape and murder are Haram and major sins but not major Shirk so can prostration of reverance be Haram and major sin without being major Shirk. What is required from you, is to quote a single Hadith in which prostration of respect in Islam has been said to be worship even if the belief and intention which make it worship are absent. Prophet (sallallahu alayhi wa aalihi was’sallam) has placed the burden of evidence upon claimant and not upon defendant: “’On the authority of Ibn Abbas; the Messenger of Allah said: Were people to be given everything that they claimed, men would (unjustly) claim the wealth and lives of (other) people. But, the onus of proof is upon the claimant, and the taking of an oath is upon him who denies.’A hasan hadeeth narrated by al-Baihaqee and others in this form, and part of it is in the two Saheehs.” [Ref: Forty Ahadith – Nawavi, Hadith 33] And in this case my Salafi brother you’re claimant and burden of evidence is upon you. If with some twisted logic you reason, you [as in Razavi] are claimant and burden of proof was/is upon you [as in Razavi] then do note I will furnish evidence in support of my position, In sha Allah. The Reason For Excluding Prostration Of Reverance From Major Shirk: Exclusion of prostration of reverance, performed for anyone other than Allah (subhanahu wa ta’ala), from major Shirk is not on grounds that it is Haram. But its exclusion from major Shirk is based on the evidence of Quran. Allah (subhanahu wa ta’ala) instructed the angels to prostrate to Prophet Adam (alayhis salam) as gesture of reverance/respect in the following verse: “And when We said to the angels, "Prostrate to Adam," and they prostrated, except for Iblees. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange.” [Ref: 18:50] Islam recognises prostration of worship and prostration of reverance. The angels when they prostrated to Prophet Adam (alayhis salam) they performed prostration of reverance because prostration of worship to creation was forbidden even at that juncture of time and it remained prohibited in every Shari’ah of every Prophet. And we find evidence in another verse of Quran that Prophet Yaqoob (alayhis salam) prostrated to his son Prophet Yusuf (alayhis salam) as mark of respect: “And he raised his parents high on the throne and they fell down in prostration, (all) before him. He said: "O my father! this is the fulfilment of my vision of old! Allah hath made it come true! He was indeed good to me when He took me out of prison and brought you (all here) ...” [Ref: 12:100] Prostration of reverance performed for creation became prohibited in Shari’ah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Note prostration of worship performed for creation was prohibited in every Shari’ah of every Prophet. And prostration of worship to a creation was prohibited when Prophet (sallallahu alayhi wa aalihi was’sallam) received the very first Wahi. This leads to natural conclusion the only form of prostration which wasn’t already forbidden in Shariah of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) was of reverance/respect. Prophet (sallallahu alayhi wa aalihi was’sallam) prohibited prostration of reverance and not prostration of worship because prostration of worship for creation was always forbidden hence there was no need to prohibit it. Absence Of Evidence Proves Prostration Is Haram: We find clear evidence in many Ahadith prostration to creation for any purpose is prohibited by Prophet (sallallahu alayhi wa aalihi was’sallam), here. In the following Ahadith prohibition of prostration to creation is indicated: “It was narrated from Aishah; the messenger of Allah of said: “If I were to command anyone to prostrate to anyone else, I would have commanded women to prostrate to their husbands. If a man were to command his wife to move (something) from a red mountain to a black mountain, and from a black mountain to a red mountain, her duty is to obey to him.” [Ref: Ibn Majah, B9, H1925] “The messenger of Allah said: 'Do not do that. If I were to command anyone to prostrate to anyone other than Allah, I would have commanded women to prostrate to their husbands. By the one in who hand is the soul of Muhammad! No woman can fulfill her duty towards Allah until she fulfills her duty towards her husband. If he asks her (for intimacy) even if she is on her camel saddle, she should not refuse.' “ [Ref: Ibn Majah, B9, H1926] “Abu Hurairah narrated that The Prophet said: “If I were to order anyone to prostrate to anyone, then I would order the wife to prostrate to her husband.” [Ref: Tirmadhi, B7, H1159] All Ahadith are unanimous on prohibition of prostation. And there is not a single Hadith, not even a Daif Hadith, in which Prophet (sallallahu alayhi wa aalihi was’sallam) stated prostration to a creation out of reverance is Shirk [because it is worship]. Therefore it reasons in Islam there is no reason to believe prostration performed to respect another being is of worship [therefore Shirk]. And if prostration of reverance was of worship and Shirk, according to Quranic teaching, then Prophet (sallallahu alayhi wa aalihi was’sallam) would have taught this as part of Tafsir of Quran because he was sent with the book of Allah (subhanahu wa ta’ala) and with responsibility to explain it: “We did not send (any apostles) before you except as men to whom We revealed, ask the People of the Reminder if you do not know. (And sent them) with manifest proofs and scriptures. We have sent down the reminder to you so that you may clarify for the people that which has been sent down to them, so that they may reflect.” [Ref: 16:43/44] And absence of evidence which indicates either; every prostration in my Shari’ah/Deen is of worship, or prostration peformed for reverance of a creation is worship, itself is evidence that it is not Shirk. Prostration Of Reverance And Prostration Of Worship: Islam distinguishes between prostration of reverance and prostration of worship with two clear ways; i) the creed, ii) and the intention. For whom the prostration is performed if creed is; x is worthy of worship, or deserving of worship [because x is Ilah/Rabb], then prostration is of worship. If intention is; I intend to worship x [because x is Ilah/Rabb] then prostration is of worship. Also if belief of Ilahiyyah is absent then action of prostration of reverance is not of worship. And if intention of worship is absent from prostrations but belief of Ilahiyyah/Rububiyyah is present [as it would be in the case of Muslims] even then no worship has taken place. Islamic Understanding Regarding Prostration Of Reverance: Islamicly for major Shirk to be warranted belief of Ilahiyyah/Rububiyyah has to be affirmed for a creation. Or intention to worship a creation [with belief that this creation is worthy of worship] has to be made and then action of prostration has to be carried out for worship of creation and major sin of Shirk to be warranted. If belief of Ilahiyyah is not affirmed and intention of worship is not made no worship takes place even if the action of prostration is performed. Suppose certain Wahhabi, believes in Allah (subhanahu wa ta’ala) with belief of Ilahiyyah and Rububiyyah, but without intending to worship Allah (subhanahu wa ta’ala), prostrates to Allah (subhanahu wa ta’ala) as mark of respect/reverance. Has this Wahhabi worshipped Allah (subhanahu wa ta’ala)? If you’re from Muslims you will know no worship has taken place even though the action of prostration has taken place. What this establishes is prostration even when performed for Allah (subhanahu wa ta’ala) the intention of worship has to be made. Absence of intention of worship resulted in prostration being of nothingness a waste of effort. From this it becomes clear that prostration of respect to a creation cannot be of worship because there is no belief of Ilahiyyah/Rububiyyah nor intention of worship. In both verses, quoted above, neither the belief of Ilahiyyah/Rububiyyah was affirmed nor intention to worship the creation was made hence on both these ocasions the prostration of respect did not become worship. Conclusion: It is unanimously agreed by all Muslims that prostration of reverance performed for creation of Allah (subhanahu wa ta’ala) is prohibited in Islam. And there is no proof in Quran in the Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) which establishes prostration to any creation out of respect is worship, or Shirk. Muslims as whole have maintained prostration of reverance is Haram and major sin and not Shirk. Only some elements of Khawarij held to this view. In understanding of Islamic scholarship prostration of respect to creation is major sin and if done with intention of worship then it is major Shirk because it will result in worship of creation and because it automatically establishes belief of Ilahiyyah. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Salam alayqum, Meray bhai, in bandoon ko apna qaan nah denh. Mein in ki Masjidoon mein Namaz nahin parta keun kay imeray dil mein yeh baat bethi heh kay is mein in ki izzat heh. In ko sun kar in ki izzat afzahi nah keren. Mein taqriban 12 saal huway hen Sunni huwa hoon, aur al hamdu lillah kafi parta likhta rehta hoon, magar jab bi in khabeesoon kay bayanat sunoon toh kuch nah kuch waswasa dil mein aa jata heh. Allah kay karam say rafa ho jata heh magr ana hee buri cheez heh. Aap kay dil damagh mein bi koi na koi fitna peda hota hoga. In ko qaan dena shaytaan ko gumrahi ka license dena heh, kay tooh mujjay gumra kar leh. Yeh dawr shaytan ka heh, qarn ash-shaytan, shaytan kay giro ka, shaytan kay zamanay ka. Apnay aap ko bachahen. Mein nay Christain ko tableegh issee leyeh chori thee kay un ko towheen o gustakhiyan sun sun kar Nabi e kareem ki muhabat jaati rahi. In Wahhabi bey-asaloon ka bi yahi tareeka heh, towheen e RasoolAllah toh in kay leyeh sirf ek aam baat heh, in ko nah suneh aur apnay dil ko decensitise honay say bachahen.

Salam alayqum, Pehli baat issay suntay keun hen? Ahle Sunnat kay Ulamah dunya say khatam ho chukay hen ya aap nay ahle sunnat kay aqahid ko seekh leeya heh aur kuch peechay raha nahin? Apna waqt bey-fizool kharch nah karen. Ji