کمیونٹی میں تلاش کریں

Surat Yusuf, also known as the Chapter of Joseph, is the twelfth chapter (surah) of the Quran, the central religious text of Islam. It is named after the Prophet Joseph (Yusuf), who is prominently featured in the surah. The surah consists of 111 verses and is categorized as a Meccan surah, meaning it was revealed during the early period of Prophet Muhammad's mission in the city of Mecca. The story of Prophet Joseph is one of the longest and most detailed narratives found in the Quran. It recounts the life of Joseph from his childhood to his rise as a minister in Egypt. The surah highlights several themes, including jealousy, family dynamics, resilience, faith, and divine providence. It offers valuable moral and ethical lessons and serves as a source of inspiration and guidance for Muslims. Some key events and lessons from Surat Yusuf include: Joseph's dream: The surah begins with Joseph narrating a dream to his father, Jacob (Ya'qub). His dream indicates that Joseph will become a prophet and that his brothers will bow down to him. This incident demonstrates the importance of dreams in Islamic teachings and introduces the theme of jealousy. Joseph's brothers' jealousy: Joseph's brothers, out of jealousy, plot to get rid of him by throwing him into a well. They deceive their father into believing that Joseph was attacked by a wolf. This event highlights the destructive nature of jealousy and the importance of maintaining family harmony. Joseph's resilience: Despite being sold into slavery and facing numerous challenges, Joseph remains steadfast in his faith and remains righteous throughout his trials. This emphasizes the virtue of patience and trust in God during difficult times. Temptation and righteousness: Joseph's encounter with the wife of the Egyptian minister showcases his steadfastness in the face of temptation. He refuses her advances, demonstrating the importance of maintaining moral integrity and resisting temptation. Joseph's rise to power: Through a series of events, including interpreting dreams for fellow prisoners, Joseph gains recognition for his wisdom and is eventually appointed as the minister of finance in Egypt. This demonstrates the eventual reward for patience, righteousness, and trust in God. Reconciliation with Joseph's brothers: The surah concludes with Joseph revealing his true identity to his brothers when they come to Egypt seeking food during a famine. He forgives them for their past actions and highlights the importance of forgiveness and mercy. Surat Yusuf holds significant spiritual and moral lessons for Muslims, emphasizing the importance of trust in God, maintaining family ties, resisting temptation, and practicing forgiveness. It serves as a source of inspiration and guidance for believers seeking to navigate the challenges of life with faith and righteousness.

Surah Al Araaf is the 7th chapter of the Qur'an, with 206 verses. Regarding the timing and contextual background of the revelation, it is a "Meccan surah", which means it is believed to have been revealed in Mecca. This chapter takes its name from verses 46–47, in which the word A'araf appears.

Surah Yusuf is the 12th chapter of the Quran and has 111 Ayahs. It is preceded by sūrah Hud and followed by Ar-Ra’d.

جانور ذبح کرتے ہوئے تکبیر کے بعد کلام کیا اور پھر تکبیر نہ پڑھی ، تو کیا حکم ہے ؟

Quran explains a human that how to lead a successful life within the boundaries prescribed by Sharia and that’s why we should all take guidance from the Holy Quran Pak in every matter. Holy Quran not only guide us in religious matters but also in domestic, social, economical, and political matters as well.

Aoa, Mujhe mere khwab ki tabeer puchni hai, mene dekha ek kamra hai wahan meri Mami hain bethi hui (baal khulla, lambay, kaalay) aur me khud hu, Mami haamila hain aur mujhe kehti hain k me bhi haamila hojaugi, kamray mein shelf pe 3 quran parray hotay hain rehel samait (rehel lakri ki hai aur size mein barri hai aur Quran bhi size mein Barra hai) , mujhe kehti Hain Mami k me quran ko rehel pe khol kr rakhu aur uspe kharri hojau, me 3 quran ko khol kr uspe kharri hojati apna ek baazu upar krke nangay paaon bilkul seedhi.

کیا امام کا اقامت کے وقت مصلے پر موجود ہونا ضروری ہے؟

Do you know When was Surah Fatiha sent? if you interested in that so visit this link and you can learn many more things?

What is Surah Fatiha? 1-Makki 2- Madani

Do you know how many ayat in Surah Baqarah if you interested in that so visit this link and you can learn many more things?

Do you know how many ayat in surah Fatiha and How many Names of surah Fatihah and what are the names of Surah Fatihah if you interested in that so visit this link and you can learn many more things?

Do you know what is meant by 'stones' in Surat Al Baqarah if you interested in that so visit this link and you can learn many more things?

دفاع اسلام و مسلک حق اہل سنت،اور مختلف موضوعات پر تبلیغ و اشاعت دین کے لئے بنائی گئی ویب سائٹ۔ابھی وزٹ کریں۔ www.islamic-media.com is website www.islamic-media.com ke mutaliq ap apni tjavizat de skte ham .hmari team (madaris ke dora hadis ke talib ilm) is k zrye apni site ko zaroor bhtr bnaen ge.

السلام علیکم مستند تفاسیر کی فہرست درکار ہے کوئی بھائی مدد کرے۔ جزاک اللہ خیرا

السلام علیکم کے بعد عرض ہے دوستو کے یہاں حاضر ہونے کا سب سے اول مقصد تو مستند طریقے سے اسلامی معلومات کو سیکھنا ہے اور دوسرا اپنی ایک چھوٹی سی کاوش کو سب کے سامنے رکھنا ہے۔ میں ایک آئی ٹی سپیشلسٹ ہوں اور میں نے گھر بیٹھ کر یہ ایک قرآن ایپلیکیشن بنائی ہے جو کہ نہ صرف قرآن پاک کا مکمل اردو ترجمہ پڑھنے میں مدد دیتی ہے بلکہ اس میں آپ آواز کے ساتھ اردو ترجمہ اور قرآن پاک کی مکمل اردو تفسیر بھی سن سکتے ہیں۔ ایسی اور بھی ایپس ہیں لیکن میری اس ایپ میں اردو میں آواز کے ساتھ مکمل تلاوت اور تفسیر ہے جو کہ کسی اور میں نہیں پائی جاتی۔ آپ بھی انسٹال کریں اور قرآن پاک کی یہ ایپ آگے لوگوں سے بھی شئیر کریں۔ لنک نیچے دیا گیا ہے ۔ Quran with Urdu Translation and MP3 Urdu Tafseer

Introduction: Muslims believe Allah (subhanahu wa ta’ala) sent Prophet (sallallahu alayhi wa aalihi was’sallam) to Jinn and mankind as a hearing/seeing type of Witness. The opponents who disbelieve use various indirect evidences of Quran/Hadith and present a reasoned argument in attempt to discredit this Islamic teaching. They reason on account of verses of Quran, or this Hadith; if he was Hadhir Nazir then x, y and z took place and Prophet (sallallahu alayhi wa aalihi was’sallam) did nothing to reveal he knows what will happen or prevent it from happening. Therefore he was not Hadhir Nazir, or in other words, he was not sent to Jinn/mankind as a hearing/seeing type of witness. A Demonstration Of One Such Argument: The heretic element states, Hafsa (radiallah ta’ala anha) and Aysha (radiallah ta’ala anha) schemed to prevent Prophet (sallallahu alayhi wa aalihi was’sallam) spending more time with his wife Zaynab (radiallah ta’ala anha) by saying the can smell strong odour of Honey/Mimosa from him. If Prophet (sallallahu alayhi wa aalihi was’sallam) was Hadhir Nazir then he would have witnessed that his wives had made this plan. There are many such arguments invented to refute witnessing of Prophet (sallallahu alayhi wa aalihi was’sallam). Potential Arguments Against Hadhir Nazir Number In Thousands: There are potentially thousands of such arguments which can be generated against Islamic creed of Prophet (sallallahu alayhi wa aalihi was’sallam) being sent to Jinn and mankind as a hearing/seeing type of witness. A Muslim can devote life time arguing and counter-arguing on this point alone if correct methodology isn’t taught. And none should be involved so deeply into the topic where every objection, every argument, every point has to be refuted of opponents of Islam, so they may believe. Instead correct Islamic teaching should be taught followed by principle to follow in the next section. Building Case For Principle -: Plurals, We, Us, Our: We Muslims believe in Tawheed of Allah (subhanahu wa ta’ala), here, and believe He is Wahid (i.e. the One) as indicated by the following verse: “Say: He is Allah, the One.” [Ref: 112:1] Despite this there are many verses of Quran where plurals, We, Our, and Us are used by Allah (subhanahu wa ta’ala) for Himself: “Who believe in the unseen, establish prayer, and spend out of what We have provided for them.” [Ref: 2:3] “And if you are in doubt about what We have sent down upon Our Servant then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful. “ [Ref: 2:23] “And they wronged Us not - but they were wronging themselves.” [Ref: 2:57] On basis of these evidences someone argues: If Allah (subhanahu wa ta’ala) was the Only One God then plurals would not have been used. Instead Allah (subhanahu wa ta’ala) is One supreme God and all other gods indicated by We, Our, Us are His subordinates. Is this valid argument against monotheism of Islam? And will you reject the established teaching of Islam and believe his distortion? No! Building Case For Principle -: Knower Of Unseen And Apparent: We Muslims believe Allah (subhanahu wa ta’ala) is knower of Ghayb and Shahadah and this is established by many verses. Here just one is being quoted: “Say, "O Allah, Creator of the heavens and the earth, knower of the unseen and the witnessed, You will judge between your servants concerning that over which they used to differ." [Ref: 32:6] A ‘true Muwahid’ of Salafism argues, Allah (subhanahu wa ta’ala) is not aware of Ghayb (i.e. hidden/unseen) and Shahadah (i.e. apparent/witnessed). He basis his logic on the following verse:“’And what is that in your right hand, O Moses?’ He said, ‘It is my staff; I lean upon it, and I bring down leaves for my sheep and I have therein other uses.’" [Ref: 20:17/18] And reasons He enquired what was in hand of Musa (alayhis salam). And Prophet Musa (alayhis salam) too believed Allah (subhanahu wa ta’ala) didn’t know what was in his hand and what function it played in his life so he educated Allah (subhanahu wa ta’ala). If Allah (subhanahu wa ta’ala) had known He would not have enquired. And if Prophet Musa (alayhis salam) believed Allah (subhanahu wa ta’ala) knew he would not have informed Allah (subhanahu wa ta’ala) and educated Him about its functions. And then he goes on to reinterpret the verse, knower of unseen and the apparent, in context of revelation and in context of historical event which resulted in revleation of verse, and says this verse does not mean that Allah (subhanahu wa ta’ala) is knows all past present future. Will your belief based on the literal, apparent, clear emphatic meaning of verse be refuted: “Say, "O Allah, Creator of the heavens and the earth, knower of the unseen and the witnessed, You will judge between your servants concerning that over which they used to differ." And will you believe in his Taweel? No! Because the explicit cannot be negated by reasoned argument derived from implicit evidence. Building Case For Principle -: Angel Informs About Stages Of Embrio: Muslim believe Allah (subhanahu wa ta’ala) is fully aware of all that is happenings which is established from following evidence. Allah (subhanahu wa ta’ala) states: “And with Him are the keys of the Ghayb (i.e. hidden, unseen); none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And ...” [Ref: 6:59] They keys of Ghayb are five mentioned in the following verse and one is knowledge of what is in the womb: “Indeed, (i) Allah has knowledge of the Hour (ii) and sends down the rain (iii) and knows what is in the wombs. (iv) And no soul perceives what it will earn tomorrow, (v) and no soul perceives in what land it will die. Indeed, Allah is Knowing and Acquainted.” [Ref: 31:34] All that in the whomb is Ghayb therefore according to following verse Allah (subhanahu wa ta’ala) knows Ghayb of womb: “Say, "O Allah, Creator of the heavens and the earth, knower of the unseen and the witnessed, You will judge between your servants concerning that over which they used to differ." [Ref: 32:6] A person believes Allah (subhanahu wa ta’ala) knows what is in the womb because the angel appointed by Him on it informs Him. He quotes the following Hadith as proof of his belief: “Narrated Anas bin Malik: The Prophet said, "At every womb Allah appoints an angel who says, 'O Lord! A drop of semen, O Lord! A clot, O Lord! A little lump of flesh.’ Then if Allah wishes (to complete) its creation, the angel asks, (O Lord!) Will it be a male or female, a wretched or a blessed, and how much will his provision be? And what will his age be?' So all that is written while the child is still in the mother's womb." [Ref: Bukhari, B6, H315] And then he reasons, if Allah (subhanahu wa ta’ala) was able to hear/see what is in the womb the angel would not inform Him of each stage. Therefore Allah (subhanahu wa ta’ala) only knows what is in the womb because the apointed angel informs of it. Based on his belief, Hadith, and the reasoning question needs to be asked: Is his belief authentically supported by evidence of Quran and Hadith? And will you believe in his Taweel? No! Building Case For Principle -: Witnessing Of Deeds By Allah: Suppose true Salafi Muwahid believes, Allah (subhanahu wa ta’ala) only knows Ghayb when he is informed by events of Ghayb by angels. He quotes the following Ahadith: “… Why do you fast on Monday and Thursday, while you are an old man? He said: The Prophet of Allah used to fast on Monday and Thursday. When he was asked about it, he said: The works of the servants (of Allah) are presented (to Allah) on Monday and Thursday.” [Ref: Abu Dawood, B13, H2430] “Those are two days in which deeds are shown to the Lord of the worlds, and I like my deeds to be shown (to Him) when I am fasting." [Ref: Nisa’i, B22, H2360] He interprets all verses of Allah (subhanahu wa ta’ala) knowing Ghayb and being Alim Ul Ghayb (i.e. Knower of Ghayb) in light of Allah (subhanahu wa ta’ala) being informed by angels. He argues if Allah (subhanahu wa ta’ala) knows Ghayb by Himself then why would the angels present to Him the record of deeds! Only reasonable and justified understanding is that Allah (subhanahu wa ta’ala) Himself and directly does not know what Jinn and mankind are engaged in therefore angels present to Him the record of deeds. And will you believe in his Taweel when it is evident from following verse Allah (subhanahu wa ta’ala) sees our actions: “Say, "Make no excuse - never will we believe you. Allah has already informed us of your news. And Allah will observe your deeds and His Messenger; then you will be taken back to the Knower of the unseen and the witnessed, and He will inform you of what you used to do." [Ref: 9:94] One word answer: No! Principle Cause Of Rejection Of Reasoned Arguments: Amongst the Islamic Scholars universally accepted principle is: Any belief or practice emphatically indicated by Quran or Hadith cannot be invalidated/refuted by a reasoned argument derived from indirect evidence. Always the clear text of Quran or Hadith will supercede any belief/practice supported by implied argument. Prophet Of Allah Sent As A Shahid/Shaeed: Allah (subhanahu wa ta’ala) states: "We have truly sent thee as a witness, as a bringer of glad tidings, and as warner." [Ref: 48:8] "O Prophet! Truly We have sent thee as a witness, a bearer of glad tidings, and as a warner." [Ref: 33:45] In another verse Allah (subhanahu wa ta’ala) states Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent as a hearing/seeing type of witness – like of which was sent to Pharaoh: “We have sent to you an apostle to be a witness concerning you even as We sent an apostle to Pharaoh." [Ref: 73:15] And Prophet (sallallahu alayhi wa aalihi was’sallam) is sent to mankind: “… concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): spoils have been made lawful to me: the earth has been made for me clean and a place of worship; I have been sent to all mankind and the line of prophets is closed with me.” [Ref: Muslim B4, H1062] Therefore he was sent as a witness upon mankind – of his time and to come. In another verse Prophet (sallallahu alayhi wa aalihi was’sallam) will be brought as a witness against nations that preceded him: “How then (will the sinners fare on judgment day) when We shall bring forward witnesses from within every community, and bring thee as witness (i.e. Shaheed) against them?” [Ref: 4:41] Indicating he was witnessed the deeds of nations before him. Based On Indirect Evidence Presenting Reasoned Arguments: Unfortunately the anti-Islam element employs reasoned arguments to challenge and refute the Islamic belief of; Prophet (sallallahu alayhi wa aalihi was’sallam) being sent to mankind as a hearing/seeing type of Shahid (i.e. Hadhir Nazir). It should be impressed upon them: Explicitly stated belief/practice cannot be invalidated/refuted by reasoned argument based on implicit evidence. Only way the explicitly stated belief/practice can be invalidated/refuted is if same belief/practice is abrogated with verse of Quran or a Hadith. And if you claim belief; Prophet (sallallahua layhi wa aalihi was’sallam) being sent to Jinn/mankind as a hearing/seeing type of Shahid was abrogated then burden of proof is upon the claimant to establish his claim with backing of Quran/Hadith and scholarly evidences. Conclusion: Reasoned arguments can be presented to undermine the very foundation of Islamic belief. Such arguments should not be utilised and cannot be taken seriously when they contradict explicitly stated teachings of Islam. At times a convincing explanation can be given to refute the implied argument but when such explanation cannot be forwarded due to lack of textual evidences even then there are no proper grounds to reject a Islamic belief established from explicit text of Quran/Hadith. Some arguments presented against witnessing of Prophet (sallallahu alayhi wa aalihi was’sallam) may fall into this category but belief of Hadhir Nazir should be held with confidence because a reasoned argument derived from implicit evidence cannot refute emphatic text of Quran/Hadith. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Introduction: Just a week ago an article was published responding to one of the best and well thought counter arguments in defense of Shaykh of Najd, here. And a member of the IslamiMehfil forum sent me a private message and requested connection between Dhil Khuwaisirah’s group of Satan and Khawarij should be established and link should be explained to prove they are one and the same. This was something really important because indeed group of Satan being sect of Khawarij has been taken for granted. Also there is indeed mutual agreement between all factions; Khawarij and group of Satan are one and the same sect. And this alone should be suffient because Prophet (sallallahu alayhi wa aalihi was’sallam) instructed to adhere to majority and on this issue there is agreement between entirity of Ummah. So natural the mutual agreement cannot be upon misguidance but as it has been pointed out in the message mutual agreements can be dissmissed has it has happened countless times. Hence it is imperative to establish connection between, what Prophet (sallallahu alayhi wa aalihi was’sallam) labelled as ‘group of Satan’, and what we later came to know as Khawarij. It is recommended that readers also familiarise with the content of following article as it will be accessory to better understanding this article, here. A Private Message Requesting Explanation: “Salam, brother Muhammed Ali, I am Sunni and Razvi. Just letting you know this in advance so you don’t take what I have to say the wrong way. I have just finished reading your lattest article, here. It was a brilliant response to Salafi’s accusation but there are certain aspects I wish you clarify them. You said Dhul Khuwaisirah at-Tamimi with the group of Satan which you convincingly proved with evidence. From there you stated Dhul Khuwaisirah was from Khawarij. Further on you went to link Wahhabi movement with Dhul Khuwaisirah - in progeny and geneology - part of response. In a bid to prove that Wahhabi movement is also part of Khariji sect. It seems understanding that group of Satan were Khawarij is being taken for granted. So far the Wahhabis nor any other group has denied group of Satan being the sect of Khawarij - maybe due to mutual agreement - but sooner or later someone will question this unestablished connection. And I would like that someone. Could you please provide evidence which establishes group of Satan are Khawarij. Note I am not saying there isn’t connection but I don’t want to take it for granted because mutual agreement would/could be challenged and a position supported by concrete evidence even if challenged can be held with confidence.” [Note: Edited by, MuhammedAli] 0.0 - Dhul Khuwaisirah at-Tamimi From The Region Of Najd: Dhul Khuwaisirah also known as Abdullah and Hurqus Ibn Zuhayr thought Prophet (sallallahu alayhi wa aalihi was’sallam) was unjust in his distribution. Hadith records: “While we were with Allah's Messenger who was distributing there came Dhul Khuwaisira. A man from the tribe of Bani Tamim and said: "O Allah's Messenger! Do Justice." [Ref: Bukhari, B56, H807] Note Hadith records Dhul Khuwaisirah belonged to the tribe of Bani Tamim and Hadith indicates Bani Tamim was located on other side of desert of ad-Dahna. Implying between Hijaz and Banu Tamim is desert of ad-Dahna: “Apostle of Allah, he did not ask you for a true border when he asked you. This land of Dahna is a place where the camels have their home, and it is a pasture for the sheep. The women of Banu Tamim and their children are beyond it.” [Ref: Abu Dawood, B19, H3064] Please visit following link to see the location of ad-Dahna is in Najd of Arabian Peninsula, here. And then note the location of Banu Tamim in the following map, here. This establishes Dhil Khuwaisirah at-Tamimi lived in the region of Najd. 0.1 - Dhil Khuwaisirah at-Tamim And His Companions: Hadith records: “While we were with Allah's Messenger who was distributing there came Dhul Khuwaisira. A man from the tribe of Bani Tamim and said: "O Allah's Messenger! Do Justice." The Prophet said, "Woe to you! Who could do justice if I did not? I would be a desperate loser if I did not do justice." After Dhil Khuwaisirah at-Tamim accused of Prophet (sallallahu alayhi wa aalihi was’sallam) of injustice Umar (radiallah ta’ala anhu) sought permission to kill him. Prophet (sallallahu alayhi wa aalihi was’sallam) refused and informed the audience: “Umar said, "O Allah's Messenger! Allow me to chop his head off." The Prophet said, "Leave him, for he has companions who pray and fast in such a way that you will consider your fasting negligible in comparison to theirs. They recite Qur'an but it does not go beyond their throats and they will desert Islam as an arrow goes through a victim's body.” In other words Prophet (sallallahu alayhi wa aalihi was’sallam) informed his companions that Dhil Khuwaisirah at-Tamimi has companions who are outwardly very pious. He described how they will be identified: “The sign by which they will be recognized is that among them there will be a black man, one of whose arms will resemble a woman's breast or a lump of meat moving loosely. Those people will appear when there will be differences amongst the people." [Ref: Bukhari, B56, H807] 0.3 - Group Of Satan In Direction Of East In Region Of Najd: Prophet (sallallahu alayhi wa aalihi was’sallam) was invoking Allah (subhanahu wa ta’ala) on behalf of Sham (i.e. greater Syria), Yemen and a man from Najd persistently requested Prophet (sallallahu alayhi wa aalihi was’sallam) to invoke blessings for Najd and Prophet (sallallahu alayhi wa aalihi was’sallam) responded by saying: "They said again, "Our Najd as well." On that the Prophet said, "There will appear earthquakes and afflictions, and from there will come out the side of the group of Satan." [Ref: Bukhari, B17, H147] In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) stated the same but while facing/pointing toward direction of East: “The Prophet stood up beside the pulpit and said, "Afflictions are there! Afflictions are there, from the side where ‘group of Satan will come out’, or said, ‘the side of the sun’." [Ref: Bukhari, B88, H212] “Narrated Ibn 'Umar: I heard Allah's Apostle while he was facing the East, saying, "Verily! Afflictions are there, from the side where group of Satan will come out." [Ref: Bukhari, B88, H213] Note region of Najd is due/precisely in direction of East from Madinah. Regarding this group of Satan to emerge from direction of East and from region of Najd Prophet (sallallahu alayhi wa aalihi was’sallam) said: “The Prophet said, "There will emerge from the East some people who will recite the Qur'an but it will not exceed their throats and who will go out of (renounce) the religion as an arrow passes through the game, and they will never come back to it unless the arrow, comes back to the middle of the bow (by itself). The people asked, "What will their signs be?" He said, "Their sign will be the habit of shaving.” [Ref: Bukhari, B93, H651] 0.4 - Dhil Khuwaisirah, His Companions, In East And Najd, Are Group Of Satan: Dhil Khuwaisirah at-Tamimi and his companions were situated in East of Madinah, and were residents of Najd, and Prophet (sallallahu alayhi wa aalihi was’sallam) described Dhil Khuwaisirah at-Tamim as well as his companions as group of Satan. This group of Satan will recite Quran but what they read will not reach their heart and they will be recognised by presence of a man with fleshy-hand resembling breast of female and the group as whole will trade mark shaving of their heads. 1.0 - Khawarij And Group Of Satan - Would Recite Quran: Hadith states regarding the group of Satan in direction of East and in region of Najd: The Prophet said, "There will emerge from the East some people who will recite the Qur'an but it will not exceed their throats and who will go out of (renounce) the religion as an arrow passes through the game, and they will never come back to it unless the arrow …” [Ref: Bukhari, B93, H651] “Umar said, "O Allah's Messenger! Allow me to chop his head off." The Prophet said, "Leave him (i.e. Dhil Khuwaisirah)! For he has companions (whom Prophet sallallahu alayhi wa aalihi was’sallam described as group of Satan) who pray and fast in such a way that you will consider your fasting negligible in comparison to theirs. They recite Qur'an but it does not go beyond their throats and they will desert Islam as an arrow goes through a victim's body.” [Ref: Bukhari, B56, H807] And regarding Khawarij a companion was asked and he answered: “Did you hear the Messenger of Allah making a mention of the Khawarij? He said: I heard him say; there would be a people who would recite the Qur'an with their tongues and it would not go beyond their collar bones. They would pass clean through their religion just as the arrow passes through the prey.” [Ref: Muslim, B5, H2336] Similar Hadith narrates the: “Zaid bin Wahb Juhani reported and he was among the squadron which was under the command of Ali and which set out (to curb the activities) of the Khawarij. Ali said: O people, I heard the Messenger of Allah say: There would arise from my Ummah a people who would recite the Qur'an, and your recital would seem insignificant as compared with their recital, your prayer as compared with their prayer, and your fast, as compared with their fast. They would recite the Qur'an thinking that it supports them, whereas it is an evidence against them. Their prayer does not get beyond their collar bone; they would swerve through Islam just as the arrow passes through the prey.” [Ref: Muslim, B5, H2333] 1.1 - Khawarij And Group Of Satan – Apparently Righteous: In another Hadith description of group of Satan is given as: “Umar said, "O Allah's Messenger! Allow me to chop his head off." The Prophet said, "Leave him (i.e. Dhil Khuwaisirah)! For he has companions (whom Prophet sallallahu alayhi wa aalihi was’sallam described as group of Satan) who pray and fast in such a way that you will consider your fasting negligible in comparison to theirs.” [Ref: Bukhari, B56, H807] A companion enquired from Abu Sa’eed al-Khudri (radiallah ta’ala anhu); if Prophet (sallallahu alayhi wa aalihi was’sallam) foretold something about Haruriyyah (i.e.Khawarij): "Did you hear the Messenger of Allah mention anything about the Haruriyyah?” In response Abu Sa’id al-Khudri (radiallah ta’ala anhu) said: “He said: 'I heard him mention a people who would appear to be devoted worshippers: "Such that anyone of you would regard his own prayer and fasting as insignificant when compared to theirs.” [Ref: Ibn Majah, B1, H169] 1.2 - Khawarij And Group Of Satan – They Will Become Kafirs: Dhil Khuwaisirah’s group of Satan is described as group of Kufr who will cleanly leave religion of Islam in the following Hadith: “Umar said, "O Allah's Messenger! Allow me to chop his head off." The Prophet said, "Leave him (i.e. Dhil Khuwaisirah)! For he has companions (whom Prophet sallallahu alayhi wa aalihi was’sallam described as group of Satan) who pray and fast in such a way that you will consider your fasting negligible in comparison to theirs. (…) and they will desert Islam as an arrow goes through a victim's. So that the hunter, on looking at the arrow's blade, would see nothing on it; he would look at its Risaf and see nothing: he would look at its Na,di and see nothing, and he would look at its Qudhadh and see nothing (neither meat nor blood), for the arrow has been too fast even for the blood and excretions to smear.” [Ref: Bukhari, B56, H807] Abu Sa’id al-Khudri (radiallah ta’ala anhu) ascribes the same quality to the Khawarij in the following Hadith: “It was narrated that Abu Salamah said: "I said to Abu Sa'eed Khudri: 'Did you hear the Messenger of Allah mention anything about the Haruriyyah (i.e. a sect of Khawarij)?' He said: ... But they will pass through Islam like an arrow passing through its target, then he (the archer) picks up his arrow and looks at its iron head but does not see anything, then he looks at the shaft and does not see anything, then he looks at the band: that which is wrapped around the iron head where it is connected to the shaft, then he looks at the feather and is not sure whether he sees anything or not." [Ref: Ibn Majah, B1, H169] 1.3 – Companions Applied Characteristics of Satan’s Group Upon Khawarij: Companions of Prophet (sallallahu alayhi wa aalihi was’sallam) applied the Ahadith regarding the group of Satan upon Khawarij. They applied the Ahadith descrbing characteristics of group of Satan such as recitation of Quran without going below collar bones, outward extreme piety that even the companions of Prophet (sallallahu alayhi wa aalihi was’sallam) would feel embrassed, and going completely out of Islam upon Khawarij. This establishes that companions of Prophet (sallallahu alayhi wa aalihi was’sallam) understood group of Satan to be sect of Khawarij and they were witnessing the Khawarij and their understanding and application of these descriptions upon Khawarij cannot be wrong. 2.0 - Rightly Guided Caliph Ali Wages War Against Khawarij: Ali (radiallah ta’ala anhu) reasoned with his followers/army: “You would be marching towards Muawiya and the people of Syria and you would leave them behind among your children and your property (to do harm). By Allah! I believe that these are the people (against whom you have been commanded to fight and get reward) for they have shed forbidden blood, and raided the animals of the people. So go forth in the name of Allah (to fight against them).” [Ref: Muslim, B5, H2333] Ali (radiallah ta’ala anhu) described sign of Khawarij said among the Khawarij will be man with defective hand: “Ubaidah narrated from Ali bin Abu Talib: That he mentioned the Khawarij, and said: "Among them there will be a man with a defective hand, or a short hand, or small hand. If you were to exercise restraint I would tell you of what Allah has promised upon the lips of Muhammed for those who kill them." I said: "Did you hear that from Muhammed?" He said: "Yes, by the Lord of the Ka'bah!' - three times." [Ref: Ibn Majah, B1, H167] The Khawarij fought army of Ali (radiallah ta’ala anhu) at Naharwan. Their leader Abdullah bin Wahb al-Rasibi instructed them to use swords in the battle and all of them were killed with two casualities on Ali (radiallah ta’ala anhu) side: “Salama bin Kuhail mentioned that Zaid bin Wahb made me alight at every stage, till we crossed a bridge. Abdullah bin Wahb al-Rasibi was at the head of the Khawarij when we encountered them. He (Abdullah) said to his army: Throw the spears and draw out your swords from their sheaths, for I fear that they would attack you as they attacked you on the day of Harura. They went back and threw their spears and drew out their swords, and people fought against them with spears and they were killed one after another. Only two persons were killed among the people (among the army led by 'Ali) on that day.” [Ref: Muslim, B5, H2333] The battle resulted in utter anahilation of Khariji army under the command of Abdullah bin Wahb al-Rasibi and afterwards Ali (radiallah ta’ala anhu) instructed soilders to search for the man with short defective hand – whose hand resembelled female breast and he was a dark-skinned/black skinned man: “'Ubaidullah b. Abu Rafi', the freed slave of the Messenger of Allah said:When Haruria (i.e. the Khawarij) set out and as he was with Ali bin Abu Talib … The most hateful among the creation of Allah is one black man among them. One of his hand is like the teat of a goat or the nipple of the breast. When 'Ali b. Abu Talib killed them, he said: Search (for his dead body). They searched for him, but they did not find it (his dead body). Upon this he said: Go (and search for him). By Allah, neither I have spoken a lie nor has the lie been spoken to me. Ali said this twice and thrice. They then found him (the dead body) in a ditch. They brought body till they placed it infront of him. Ubaidullah said: And, I was present at (that place) when this happened and when Ali said about them. A person narrated to me from Ibn Hanain that he said: I saw that black man.” [Ref: Muslim, B5, H2334] Following verse was revealed regarding the man with breast like hand: “And among them are men who accuse you in the matter of (the distribution of) the alms.” [Ref: 9:58] And this is evident from the following Hadith: “The sign by which these people will be recognized will be a man whose one hand will be like the breast of a woman. These people will appear when there will be differences among the people.” Abu Sa'id added: I testify that I heard this from the Prophet and also testify that Ali killed those people while I was with him. The man with the description given by the Prophet was brought to Ali. The following Verses were revealed in connection with that very person: 'And among them are men who accuse you in the matter of (the distribution of) the alms.'” [Ref: Bukhari, B84, H67] 2.1 - Identifying The Man Regarding Whom Verse 9:58 Was Revealed: It is recorded in Hadith that: “The man with the description given by the Prophet was brought to Ali. The following Verses were revealed in connection with that very person: 'And among them are men who accuse you in the matter of (the distribution of) the alms.'” [Ref: Bukhari, B84, H67] And this man regarding whom the verse was revealed was none other than Dhil Khuwaisirah at-Tamimi because he accused Prophet (sallallahu alayhi wa aalihi was’sallam) being unjust in distribution of gold alloy sent by Ali (radiallah ta’ala anhu) from Yemen: “Narrated Abu Sa'id:While the Prophet was distributing (something) Abdullah bin Dhil Khawaisira At-Tamimi came and said, "Be just, O Allah's Apostle!" The Prophet said,… The sign by which these people will be recognized will be a man whose one hand (or breast) will be like the breast of a woman. These people will appear when there will be differences among the people." Abu Sa'id added: I testify that I heard this from the Prophet and also testify that 'Ali killed those people while I was with him. The man with the description given by the Prophet was brought to 'Ali. The following Verses were revealed in connection with that very person: 'And among them are men who accuse you in the matter of (the distribution of) the alms.’” [Ref: Bukhari, B84, H67] Alhasil the man whom the verse was revealed was Dhil Khuwaisirat at-Tamimi and the description given of a man with breast like hand was of Dhil Khuwaisirah at-Tamimi’s and he was one of the Khawarij. 2.2 - Dhil Khuwaisirah at-Tamimi Connected With The Khawarij: It is recorded in Hadith: “Narrated Abu Sa`id Al-Khudri: While we were with Allah's Messenger who was distributing (something), there came Dhu-l- Khuwaisira, a man from the tribe of Bani Tamim and said, "O Allah's Messenger! Do Justice." The Prophet said, "Woe to you! Who could do justice if I did not? I would be a desperate loser if I did not do justice." `Umar said, "O Allah's Messenger! Allow me to chop his head off." The Prophet said, "Leave him, for he has companions who pray and fast in such a way that you will consider your fasting negligible in comparison to theirs. They recite Qur'an but it does not go beyond their throats (i.e. they do not act on it) and they will desert Islam as an arrow goes through a victim's body, so that the hunter, on looking at the arrow's blade, would see nothing on it; he would look at its Risaf and see nothing: he would look at its Na,di and see nothing, and he would look at its Qudhadh ( 1 ) and see nothing (neither meat nor blood), for the arrow has been too fast even for the blood and excretions to smear. The sign by which they will be recognized is that among them there will be a black man, one of whose arms will resemble a woman's breast or a lump of meat moving loosely. Those people will appear when there will be differences amongst the people." I testify that I heard this narration from Allah's Messenger and I testify that `Ali bin Abi Talib fought with such people, and I was in his company. He ordered that the man should be looked for. The man was brought and I looked at him and noticed that he looked exactly as the Prophet had described him.” [Ref: Bukhari, B56, H807] When Abu Barzah (radiallah ta’ala anhu) was asked about Khawarij in order to pin point the identity of Khawarij he narrated the event of Dhil Khuwaisirah at-Tamimi in which he accused Prophet (sallallahu alayhi wa aalihi was’sallam) of being unjust in distributing gold alloy: “It was narrated that Sharik bin Shihab said: "I used to wish that I could meet a man among the Companions of the Prophet and ask him about the Khawarij. Then I met Abu Barzah on the day of 'Id, with a number of his companions. I said to him: 'Did you hear the Messenger of Allah mention the Khawarij?' He said: 'Yes. I heard the Messenger of Allah with my own ears, and saw him with my own eyes. Some wealth was brought to the Messenger of Allah and he distributed it to those on his right and on his left, but he did not give anything to those who were behind him. Then a man stood behind him and said: "O Muhammad! You have not been just in your division!" He was a man with black patchy (shaved) hair, wearing two white garments. So Allah's Messenger became very angry and said: "By Allah! You will not find a man after me who is more just than me." Then he said: "A people will come at the end of time; as if he is one of them, reciting the Qur'an without it passing beyond their throats. They will go through Islam just as the arrow goes through the target. Their distinction will be shaving. They will not cease to appear until the last of them comes with Al-Masih Ad-Dajjal. So when you meet them, then kill them, they are the worst of created beings." [Ref: Nisai, B37, H4108] This indicates the Dhil Khuwaisirah at-Tamimi was a Khariji and his companions were in fact the group of Khawarij. 2.3 – Putting The Evidence Into Perspective: It was established that Wahb al-Rasibi was the leader of Khawarij who fought Ali (radiallah ta’ala anhu) at Nahrawan. After the Khawarij were completely anahilated Ali (radiallah ta’ala anhu) instructed the body of man with hand like a female breast be searched for. He was found amongst the dead of the Khawarij and verse, they accuse you with regards to charity, was revealed concerning this man. Ahadith establish the man accused Prophet (sallallahu alayhi wa aalihi was’sallam) of injustice with regards to distribution of charity was Dhil Khuwaisirah at-Tamimi. Establishing Dhil Khuwaisirah was the man whom Prophet (sallallahu alayhi wa aalihi was’sallam) described as dark skinned man, shaven head, female breast like hand. Conclusion: Dhil Khuwaisirat at-Tamimi accused Prophet (sallallahu alayhi wa aalihi was’sallam) being unjust in his distribution of gold alloy. This angered Prophet (sallallahu alayhi wa aalihi was’sallam) and he informed the companions that there are others like Dhil Khuwaisirah at-Tamimi. Dhil Khuwaisirah belonged to tribe of Banu Tamim and it was situated in East of Madinah and in region of Najd. Prophet (sallallahu alayhi wa aalihi was’sallam) went on to inform his companions that from the direction of East, in region of Najd, group of Satan would emerge. Evidence establishes this group of Satan was none other then Dhil Khuwaisirah at-Tamimi. Hadith establishes that Dhil Khuwaisirah was amongst those Khawarij who fought against Ali (radiallah ta’ala anhu) and also points out verse of charity was revealed with regards to him. After the battle Ali (radiallah ta’ala anhu) instructed his companions to search the dead of Khawarij and body of Dhil Khuwaisirah was found at the bottom of a ditch. In addition to this the companions of Prophet (sallallahu alayhi wa aalihi was’sallam) applied the Ahadith of group of Satan upon Khawarij indicating they believed group of Satan to emerge from Najd was sect of Khawarij. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Introduction: Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness on the day of judgment regarding actions of earlier and his own Ummah. This belief is based on established teaching of Quran; Prophet (sallallahu alayhi wa aalihi was’sallam) has witnessed the all the events regarding which he will bear witness and has been sent as a Shahid (i.e. witness). And this understanding is based on principle; a true witness is one who has witnessed with eyes/ears regarding the event/incident regarding which he/she is called to bear witness. In contrast to Islamic teaching Khawarij believe indeed Prophet (sallallahu alayhi wa aalihi was’sallam) is Shahid but he will bear witness after being informed by others what had/has transpired before/after him. In other words they believe he is Shahid without being first hand witness, or without actually witnessing anything. Failed Attempt To Seduce Prophet Yusuf (alayhis salam): Allah (subhanahu wa ta’ala) states; Prophet Yusuf (alayhis salam) was lured to home by a woman who wished to engage with him in illicit sexual activity: “And the woman in whose house he was, allured him not to restrain himself and she closed all the doors - and said, "Come! It is you I address!"; he said, "(I seek) The refuge of Allah - indeed the governor is my master - he treats me well; undoubtedly the unjust never prosper." [Ref: 12:23] Realising the intent of her Prophet Yusuf (alayhis salam) hurriedly made his way to exist the room and she chased after him in an attempt to prevent him from leaving: “And they both raced towards the door, and the woman tore his shirt from behind, and they both found her husband at the door; she said, "What is the punishment of the one who sought evil with your wife, other than prison or a painful torture?" [Ref: 12:25] Wife of the man claimed Prophet Yusuf had attempted to seduce her but Prophet Yusuf (alayhis salam) stated it was the woman who made attempt on him: “Said Yusuf, "It was she who lured me, that I may not guard myself" - and a witness from her own household testified; "If his shirt is torn from the front, then the woman is truthful and he has spoken incorrectly. And if his shirt is torn from behind, then the woman is a liar and he is truthful.” [Ref:Kunz Ul Iman, 12:26/27, by Imam Ahmad Raza rahimullah, link] There was a witness observing the events unfold. Some commentators based on Athar (i.e. statements of companions) said the witness was a child in cradle. And another group based on Athar also stated there was a righteous adult with beard who witnessed the events. And due to exceptional wisdom suggested the Kamees (i.e. shirt) is checked as mentioned in the verse. And if it was a child in the cradle then it suggests Allah (subhanahu wa ta’ala) defended His Nabi by giving a child ability to speak, wisely.[1] Note this established the innocense of Prophet Yusuf (alayhis salam): “So when the governor saw his shirt torn from behind, he said, "Indeed this is a deception of women; undoubtedly the deception of women is very great." [Ref: 12:27] And later she admitted her guilt and established Prophet Yusuf’s (alayhis salam) innocense: “The king said: "O women! What was your role when you tried to entice Yusuf?" They answered: "Purity is to Allah! We did not find any immorality in him." [And] Said the wife of the governor: "Now the truth is out; it was I who tried to entice him, and indeed he is truthful." [Ref: 12:51] Alhasil a child/adult bore witness in defence of Prophet Yusuf (alayhis salam) but there was no other witness, and therefore he suggested the investigation method. This incident establishes a true witness, a witness who had seen the events unfold, bore witness in defence of Prophet Yusuf (alayhis salam), and suggested how the innocence of Prophet Yusuf (alayhis salam) can be established. Establishing Islamic belief; a true witness is one who has witnessed the event regarding which he/she bears witness about. Prophet Yusuf Allegedly Devoured By Wolf: Step brothers of Prophet Yusuf (alayhis salam) were jealous; their father loved Prophet Yusuf (alayhis salam) and his younger brother more then them so they schemed to do away with Prophet Yusuf (alayhis salam). And to carry out their plan they came to their father and requested Prophet Yusuf (alayhis salam) is sent with them. Prophet Yaqoob (alayhis salam) anticipated their plan and foretold them the excuse they would employ. But reluctantly sent his beloved son Prophet Yusuf (alayhis salam) with brothers. And they decided to lower him in a water well instead of killing him. And a caravan traveling for Egypt came and found Prophet Yusuf (alayhis salam) in the well and pulled him out of well and sold him in Egypt as slave. After lowering him in the well they returned to their father weeping claiming a wolf devoured Prophet Yusuf (alayhis salam). Years later Prophet Yusuf had been appointed care taker of resources in Egypt to manage famine and his brothers came to Egypt to buy supplies. He recognised them and told his brothers to bring his blood brother (i.e. Yameen, Binyamen Jewish texts) if they want any supplies. They returned to their father and told him; the supplies were denied to us. When they returned with Yameen Prophet Yusuf (alayhis salam) instructed a measuring-cup is concealed Yameen’s supplies. Command was given to search all present and measuring-cup was found in Yameen’s belongings. And the step-brothers witnessed; measuring-cup was discovered from belongings of Yameen. He was detained and his brothers were told Yameen is theif and he will become a slave. Their eldest brother refuse to leave Egypt instructed them to tell their father what they witnessed: "Return to your father and then say, ‘O our father! Indeed your son has stolen; we were witness only to what we know and we were not guardians of the unseen.’” [Ref: 12:81] And to convince their father they said to Prophet Yaqub (alayhis salam): “And ask the township in which we were, and the caravan in which we came; and indeed we are truthful." [Ref: 12:82] Alhasil underlined verse establishes the principle; a true witness is one who has gained knowledge with his/her own eyes/ears. In other words, a true witness is one who has seen/heard the events regarding which he/she gives testimony. Coming back to the story when the step-brithers of Prophet Yusuf (alayhis salam) returned to their native lands Prophet Yaqoob (alayhis salam) did not believe them. He instructed them to return and search for Prophet Yusuf (alayhis salam) his brother Yameen, and the eldest brother who remained in Egypt due to fear of disappointing his father. The step-brothers returned to Egypt for supplies and Prophet Yusuf (alayhis salam) introduced himself to them and told them to take his shirt and to place it on face of their father, and bring his family with them to Egypt. They did as they were instructed, and Prophet Yaqoob (alayhis salam) met with Prophet Yusuf (alayhis salam), and thanked Allah (subhanahu wa ta’ala). Prophet Isa (alayhis salam) Witness Over His Ummah: At present Catholics, Protestant, with exception of Jehovah’s Witnesses, all churches believe Prophet Isa (alayhis salam) is god incarnate. But in Arabian Peninsula existed a sect of Christianity which had taken Prophet Isa (alayhis salam) and his mother as gods. This sect is called Collyrdianism. Historian Edward Gibbons has mentioned them in his history, The History Of The Decline And Fall Of … stated Collyrdians had given goddess status to Marry. Epiphanious the Bishop of Salamis in his Panarion written around period of 375 AD mentions a sect in Arabian held belief; Mary is goddess. With regards to belief of these people, on the judgment day, Allah (subhanahu wa ta’ala) will enquire from Prophet Isa (alayhis salam): “And when Allah will say: “O Esa, the son of Maryam! Did you say to the people, ‘Appoint me and my mother as two Gods, besides Allah?” And he will respond to Allah (subhanahu wa ta’ala) in state of humility and submission: “He will say: “Purity is to You! It is not proper for me to say something for which I do not have right. If I have said it then surely You know it; You know what lies in my heart, and I do not know what is in Your knowledge; indeed You only know all the hidden.” [Ref: 5:116] Prophe Isa (alayhis salam) further added:“I said not to them except what You commanded me; to worship Allah, my Lord and your Lord. And I was a Shahid over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things Shahid.” [Ref: 5:117] By saying; I was Shahid upon my followers when I was present (i.e. Hadhir) amongst them, he is implying; when I was not present amongst them I was not Shahid over them, and due to my absence and not being Shahid over them I have no knowledge of events that transpired after me. Alhasil this verse indicates; to be a Shahid (i.e. witness) one must be Hadhir (i.e. present) amongst people regarding whom one has to bear witness. And if one is not Hadhir he cannot bear witness [nor he should be held responsible]. And fundamental requirement for a present and true Shahid is first hand witnessing, with eyes and ears. This verse establishes Islamic teaching belief; a true Shahid is one who is Hadhir and has seen/heard the events regarding which he is to bear witness with his own eyes and ears. Conclusion: In the teaching of Quran, one who is Hadhir, and one who has seen the events unfold, with his own eyes, and heard the sounds relating to events, with his own ears, is a a true Shahid. And from this it is clear those who say Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness regarding the events mentioned in Quran and Ahadith after being informed by others are accusing the Prophet (sallallahu alayhi wa aalihi was’sallam) of lieing and giving testimony even though he does not fullfil the criteria of true Shahid. This Quranic evidence belies their misguided belief; Prophet (sallallahu alayhi wa aalihi was’sallam) will be presented on judgment day as a witness who has not seen/heard anything regarding which he will bear witness. How do they believe he was sent as a Shahid when they believe for him no quality of Shahid? An equivlent example would be Qadiyani’s believing in Quranic word Khatm [Un Nabiyeen] without believing it means last/final. By ascribing to it another meaning and negating its known/established meaning one is guilty of not believing in word Khatm [Un Nabiyeen] even though the person may claim to believe. And one who believes as such is not from Muslims. Alhasil in light of difference between understanding of Muslims and Khawarij it is required to establish; a true witness bearing witness about an event must be an actual hearing/seeing type of witness. And an individual who bears witness to events not witnessed by him/her as a first hand witness is not a true witness but a liar. And neither does Allah (subhanahu wa ta’ala) accept false testimoney nor will His Messenger (sallallahu alayhi wa aalihi was’sallam) will bear false witness. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “And a witness of her household bore witness (saying): "If it be that his shirt is torn from the front...'' not from the back, ”… then her tale is true …“, that he tried to commit an illegal sexual act with her. Had he called her to have with him and she refused, she would have pushed him away from her and tore his shirt from the front, “But if it be that his shirt is torn from the back, then she has told a lie and he is speaking the truth!” Had Yusuf run away from her, and this is what truly happened, and she set in his pursuit, she would have held to his shirt from the back to bring him back to her, thus tearing his shirt from the back. There is a difference of opinion over the age and gender of the witness mentioned here. ‘Abdur-Razzaq recorded that Ibn `Abbas said that, “… and a witness of her household bore witness …”, "was a bearded man,'' meaning an adult male. Ath-Thawri reported that Jabir said that Ibn Abi Mulaykah said that Ibn Abbas said, "He was from the king's entourage.'' Mujahid, Ikrimah, Al-Hasan, Qatadah, As-Suddi, Muhammad bin Ishaq and others also said that the witness was an adult male. Al-Awfi reported that Ibn Abbas said about Allah's statement, “… and a witness of her household bore witness …”, "He was a babe in the cradle. '' Similar was reported from Abu Hurayrah, Hilal bin Yasaf, Al-Hasan, Sa`id bin Jubayr and Ad-Dahhak bin Muzahim, that the witness was a young boy who lived in the Aziz's house. Ibn Jarir At-Tabari preferred this view.” [Ref: Tafsir Ibn Kathir, 12:26, link]

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Asslam o Allaikum ! Ramadan 2016 is coming and it is the month of Quran in which the Holy Book was revealed on Prophet S.A.W. Therefore, I request you all to please recite, read, and listen Quran in this Ramadan as much as you can. It is a blessing as well if you read with Translation. I have a suggestion, you just install this android application in your phone and simply start reading Quran on your Android Phone. Jaza k Allah Install Quran with Urdu Translation App

Assalam u Alikum all muslim brothers. Tafseer e Naeemi Volume 6 Page number 110 may yay ibarat moujood h.Ismay Allama Naeem nay Durood e Ibrahimi ko namaz k ilawa Na Jaiz or gunah kaha h.Iss ka jawab dain or wazahat karain.

Salah is the obligatory ritual, which is compulsory to establish hence has declared one of the significant pillar to strengthen faith and devotion with the Mighty Lord. Apart from the obligatory prayers there are some voluntary prayers entailing double virtues and are source of redemption for the Muslims. In Hadith, it is stated that Allah will ask from His angels, on Judgment day that: “Look at My slave’s prayer, is it complete or lacking?’ If it is complete, it will be recorded as complete, but if it is lacking, He will say, ‘Look and see whether My slave did any voluntary (Nawafil) prayers.’ If he had done voluntary prayers, He will say, ‘Complete the obligatory prayers of My slave from his voluntary prayers.” [sunan Abu Dawud] Aforementioned Hadith is the best proof towards establishment of voluntary prayers out of which Tahajud is considered the most virtuous and divine in sight of Allah. Tahajud Prayers in Islam: Tahajud prayers are offered in the last thirst part of the night once get up after taking some sleep as the mandatory condition for the establishment of this Salah is to sleep and then wake up. It is the time when Allah descends down from heaven on earth and asks His followers to invoke Him for He is much near than a jugular vein. Hadith narrates: “Our Lord descends to the lowest heaven during the last third of the night, inquiring: 'Who will call on Me so that I may respond to him? Who is asking something of Me so I may give it to him? Who is asking for My forgiveness so I may forgive him?” [sahih Bukhari] How to Offer Tahajud Prayers: This voluntary prayer may be performed from 2 Raka’ah to 12 depending on one’s will power. It was Allah’s Apostles Sunnah to offer eleven Raka’ah during Tahajud prayers with long extended prostration in it where one can easily perform fifty Quranic verses in it. Whilst sleeping in one cozy bed it is difficult to wake up and offer Salah for the sole pleasure of Allah. Those are indeed the people near and dear to Allah and they are awarded with their true deeds and great status. Quran states: “And those who spend [part of] the night to their Lord prostrating and standing (in prayer).” [Quran, 25: 64] Desirable form of Worship: Night prayers and worship is otherwise a desirable form of worship in sight of Allah. The third form of night is the time when Allah is all near to His servant and hears to what he wishes. During the day when one is absorbed in all daily activities, one is distracted by surroundings and cannot concentrate on supplication. In night when everything is serene enough then a worshipper can perform obligation in full devotion. As Hadith narrates: “Be vigilant in standing up [in prayer] at night, for it was the practice of the pious before you. It is a means of gaining proximity to Allah, expiation for transgressions and a barrier from sins.” [Tirmidhi] Source of Expiation from sins: Tahajud Salah has regarded as a source of expiation from sins and warding off satanic influence. Satan is the worst enemy to distract a Muslim from worship and from glorification of lord. While sticking to the ritual of worshipping Satan stays away from those who hold onto Allah and the book of guidance for solace in order to keep one away from worldly pungencies and inner daemons. “ When one wakes up and remembers Allah, one knot is undone; and when one performs ablution, the second knot is undone, and when one prays the third knot is undone and one gets up energetic with a good heart in the morning; otherwise one gets up lazy and with a mischievous heart.” [sahih Bukhari]

Introduction: Prophet (sallallahu alayhi wa aalihi was’sallam) has been quoted as saying in Ahadith, every innovation is misguidance. Muslims believe literally every innovation is not misguidance. Only every reprehensible innovation is misguidance and every reprehensible innovation is composed of components which are violating the prophetic teaching and contradict spirit of Islam. Contrary to Islamic belief, the anti-Islamic elements believe every innovation in literal sense is innovation even if it is composed of Islamicly sanctioned acts of worship, charity, etc. This is due to their literal interpretation of Hadith and their emphasis on qullu (i.e. every). Hence it is important to establish use of ‘every’ is not in respect of every innovation but ‘every’ has been limited and restricted to reprehensible type of innovations. Also the Ibn Fawzaan quoted renowned scholar to aid his position. He stated collection of Quran into a book and writing and collecting Ahadith into books is not a praiseworthy innovation. Part two can be read, here. Saalih Al Fawzaan And Issue Of Translation: Ibn Fawzaan is a prominent scholar in Saudi Khariji State and member of Board Of Senior Scholars And Member Of Permanent Committee For Fatwah And Research. His works carry weight amongst the Khawarij hence it is crucial his writing is addressed from Islamic perspective and lays bare heretical understandings which he has purposed. Secondly, the translation of Ibn Fawzaan’s work by Maaz Qureshi at times was incoherent and bereft of contextual relevance. The points were poorly conveyed and lacked clarity hence original[1] was altered for sake of clarity by adding words and rephrasing sentences. Also discussion regarding Taraweeh prayer was separated into parts. Between which the subject of compilation of Quran was discussed. So material was connected with the relevant discussion and material regarding compilation of Quran was added after Taraweeh prayer discussion. Note, textual criticism skills were employed to reconstruct the message being conveyed in original Arabic and alterations were not result of reading Arabic text of original essay. Hence there is possibility errors might have been made in re-constructing of his point of view. I seek refuge in Allah (subhanahu wa ta’ala) from misguidance of Satan the cursed. In case of errors in representing his view, please do notify me and mistakes will be rectified. Part One: Saalih Al Fawzaan’s Short Essay: “Whoever divides innovation in the religion into good innovation (i.e. bid'ah hasanah), and sinful innovation (i.e. bid'ah Say’yah), then he has committed wrong, and has opposed Prophet’s (sallaahu 'alayhi wa sallam) statement, "Every innovation is a misguidance", because the Messenger (sallaahu 'alayhi wa sallam) ruled that innovation - all of it - is misguidance, and this says that not all innovation is misguidance, rather there is good innovation. Al-Haafidh Ibn Rajab said in his commentary in al Arba'een: 'So his (sallaahu 'alayhi wa sallam) statement, “The best discourse is the Book of Allah, and the best guidance is the guidance of Muhammad, and the worst of affairs are those which are newly introduced, for every innovation is an error” is a comprehensive statement, nothing is excluded from it. And this is the greatest principle from the principles of the Religion and it is connected with his (sallaahu 'alayhi wa sallam) following statement, "Whoever invents in this affair of ours, what is not from it, then it is rejected" So whoever invents things and attributes them to the religion, and it does not have an origin in the religion to return to then it is misguidance, and the Religion is free from those things. And equal to that are matters of beliefs, or actions, or statements whether hidden, or manifest.’ [Ref: Jaami'ul 'Uloom Wal Hikam, p. 233] And there is not a proof for them that there is good innovation, except for the statement of Umar (radiallaahu 'anhu) regarding the Taraweeh prayer, "What a good innovation this is!" (i.e. ni'imatul bida'atu hadhihi).”[2] Ibn Rajab’s Definition Of Innovation: Prior to Ibn Fawzaan’s quoted material Ibn Rajab stated: “Regarding the Holy Prophet’s saying: “Beware of newly introduced matters, for every innovation is a straying.” It is a warning to the community against following innovated new matters. He emphasized that with his words, “every innovation is a straying.” [Such type of] innovations are those things which are newly introduced, having no source in the Shari’ah to prove them.” Ibn Rajab believes any practice/belief which is termed as innovation is by default a Shar’ri innovation, and such innovation has no evidence from Quran or Hadith. Yet from his statement one can glimpse that according to Ibn Rajab, an innovation without evidence of Shari’ah is straying innovation, because he connected Hadith of; every innovation is misguidance, to his following statement: “[Such type of] innovations are those things which are newly introduced, having no source in the Shari’ah to prove them.” Of course this is not his actual position rather an in-depth observation. He also stated; an innovated practice/belief with evidence of Shari’ah is not an innovation from Shar’ri perspective, here: “As for whatever has a source in the Shari’ah, thereby establishing it, then it is not an innovation in the [sense of] Shari’ah, even though it might linguistically be an innovation.” And same was repeated bit later: “As for those things in the sayings of the right-acting first generations where they regard some innovations as good, that is only with respect to what are innovations in the linguistic sense, but not in the Shari’ah.” Here Ibn Rajab is gravely mistaken because the scholars of Islam have always considered good innovations to be from perspective of Shari’ah. Shari’ah defines the goodness and evilness of innovations hence what it judges to be good and bad is part of Shari’ah. Before continuing to next point it is important to state that linguistic meaning of innovation is; which is without precedent. Shar’ri meaning of innovation is; which is without precedent in Islam. The important point in is that those scholars who have divided innovation to be good have done so on basis of following Hadith: “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] When something is not part of Islam but it is being part of Islam than innovation is being made part of Islam. This is assertion is supported by linguistic and Shar’ri meaning of innovation. Considering this, meaning of the Hadith is when a good innovation which is not part of Islam is made part of Islam then the one who sets a good innovation in Islam [for others to follow] will receive reward and those who follow his good innovated precedent. Four Important Points Made By Saalih Al Fawzaan: There are four main points in the short essay produced by chief of Khawarij and they are as follow: i) One who divides innovation into categories of praiseworthy and blameworthy innovations has wronged teaching of Islam and opposed the statement of Prophet (sallallahu alayhi wa aalihi was’sallam). ii) Prophet (sallallahu alayhi wa aalihi was’sallam) said: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] Use of وَكُلُّ (i.e. and every) in the relevant Hadith is to include everything and nothing is excluded from it hence all innovations are misguidance. iii) There is no proof for good innovation except the statement of Hadhrat Umar (radiallah ta’ala anhu) regarding Taraweeh prayer. iv) Quote from Jami Ul Uloom Wal Hakim of Ibn Rajab Al Hanbali as quoted by Saalih Ibn Fawzaan. Scholars Always Divided Innovation In Two Main Branches: Early Muslim scholars have always and scholars continue to divide innovation to two main categories. Type one, which is composed of Islamicly sanctioned practices/beliefs. Type two, which is composed of Islamicly prohibited practices/beliefs. Type one, has been termed as, praiseworthy, permissible, righteous, guidance, and even termed it linguistic innovation.[3] Type two, has been stated to be, prohibited, evil, misguiding, sinful, and legal innovation.[4] Then these categories are subdivided into many categories.[5] The chief of Khawarij stated one who divides innovation into good and bad has wronged and opposed the Messenger (sallallahu alayhi wa aalihi was’sallam) because he believes every newly invented matter, from perspective of Sharia if it is declared as an innovation than it is misguidance. Therefore it is important to point out who according to Ibn Fawzaan’s statement has wronged the religion of Islam and who in Ummah is guilty of opposing the teaching of Messenger (sallallahu alayhi wa aalihi was’sallam). The Eminent Scholars Who Wronged And Opposed: Imam Shafi (rahimullah) stated innovations are of two types. The type which contradicts the teaching of Quran, the Sunnah, Hadith and Ijma, such one he classed as misguiding innovation. Concerning the type which does not contradict the teaching of Quran, Sunnah, Ahadith, and Ijma, he classed good and quoted Hadith where Hadhrat Umar (radiallah) had said Taraweeh is good innovation. Following is evidence of Imam Shafi (rahimullah) understanding on subject of innovation: “It was narrated to us by Muhammad ibn Musa ibn al-Fadl who had it narrated to him from Abul-Abbas Al-Asam who said Rabi ibn Sulayman narrated to us from Imam ash-Shafi’s that he said, “Innovated matters in religion are of two kinds: 1) Whatever is innovated and is contradicts the Book, or the Sunnah, or a narration, or Ijma – then this is an innovation of misguidance. 2) Whatever is innovated of good and that does not contradict any of these – then this is a novelty which is not blameworthy. And Umar (radiya Allahu ‘anhu) said concerning the night-prayer in the month of Ramadhan: نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. what a good innovation this is!) meaning something new not previously present, and if done does not rebut anything which existed before.” [Ref: Reported by al-Bayhaqi in Manaqib ash-Shafi'i, 1/469] Imam Al-Ghazali (rahimullah), Imam Ibn Hajar Al-Asqalani (rahimullah), Imam Nawavi (rahimullah), Imam Qurtubi (rahimullah), Muhammad al-Shawkani (Khariji), Imam Suyuti (rahimullah), and countless others defined innovation into praiseworthy and blameworthy. Even Ismail Dehalvi (the apostate) divided innovation into good and bad in his Tazkira Al Ikhwan.[6] Position Of Muslims About Prominent Scholars: In light of Ibn Fawzaan’s statement it can be concluded that he believes the mentioned scholars and all those who divided innovation into good and bad categories are the ones who have wronged and opposed prophetic teaching. Considering this insolence of Ibn Fawzaan, effort is being made to defend the honor of prominent scholars of Islam from the indirect attack by supporting the definition of Muslims. As Muslims we believe, Imam Shafi (rahimullah), Imam Al Ghazali (rahimullah), Imam Ibn Hajar (rahimullah), and Imam Nawavi (rahimullah) scholars are not the ones who have wronged and opposed the teaching of Prophet (sallallahu alayhi wa aalihi was’sallam). It is Ibn Fawzaan who is opposing the prophetic Sunnah and if Allah (subhanahu wa ta’ala) wills the charge will be established. Valid Difference Of Opinion Over The Definition: It would be too much to say he was unaware of evidence which establishes the understanding of these scholarly giants but it is just and befitting his caliber to say; he is ignorant of their interpretations. Ibn Fawzaan failed to understand; the difference on definition of innovation is a valid difference of opinion and none from these two definitions is blameworthy because the evidence exists for both versions. As Muslims we believe those scholars whose understanding of innovation agrees with Ijtihad of these luminaries, they are upon the truth, like those who pioneered this understanding of innovation. Those who have pioneered the simple definition of innovation and those who employ it they are closer to the truth but missed the mark of perfection. The pioneers of this definition have erred in their Ijtihad and there is no blame upon them for this but only reward from Allah (subhanahu wa ta’ala) because mistakes of Mujtahid are rewarded. Hadith Of Every Innovation Is Misguidance: Ibn Fawzaan quoted the following Hadith: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] And argued the words وَكُلُّ (i.e. and every) are used in the Hadith therefore nothing is excluded from this statement. There will be five approaches to answer this point: i) logical criticism to solve problem, ii) on usage of وَكُلُّ (i.e. and every), iii) concluding remarks regarding usage of ‘every’, iv) explaining the Hadith of Prophet (sallallahu alayhi wa aalihi was’sallam) with Ahadith which support the positions argued for first and second approach, v) and establishing category of good innovation. Note, out of the four important points of Ibn Fawzaan pointed in the beginning or article, three will be addressed in forth coming material and the last one will be addressed as a separate part. First Approach – The Counter Attack: If Prophet (sallallahu alayhi wa aalihi was’sallam) had stated; all of innovations are misguidance literally, without restricting/limiting the meaning of ‘every’ to a specific genre of innovations then questions is: Are books of Ahadith (i.e. Bukhari, Muslim, Tirmadhi etc.) included in this ‘every’ or excluded from ‘every’? If you say they are excluded therefore not innovations, then you have eliminated the foundation of your argument because your argument was ‘every’ used in this Hadith is without Takhsees (i.e. specifics) yet you have made Takhsees in ‘every’ to accommodate the books of Ahadith. We Muslims affirm that ‘every’ is connected with a specific type of innovation and it is not to be understood on its generality. The point is; ‘every innovation’ is not in meaning of ‘absolutely every innovation’ but ‘every innovation’ is used to mean ‘every innovation in a specific context’. What that specific context is, if Allah (subhanahu wa ta’ala) permits will be explained in third approach. Second Approach – The Usage Of Every: Allah (subhanahu wa ta’ala) states: "As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, وَرَاءَهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا (i.e. for there was after them a certain king who seized on every boat by force).” [Ref: 18:79] It is stated in the verse that a king has ordered every boat is to be ceased but order was to cease all usable boats. Hence Khidar (alayhis salaam) damaged the boat to prevent the livelihood of boat owner being ceased by inflicting damage which can be repaired with little effort. Allah (subhanahu wa ta’ala) states: “And [recall] when Moses prayed for water for his people, so We said, "Strike with your staff the stone." And there gushed forth from it twelve springs, قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ (i.e. and every people knew its watering place). "Eat and drink from the provision of Allah, and do not commit abuse on the earth, spreading corruption." [Ref: 2:60] The verse states every people knew where to drink water from when Prophet Musa (alayhis salaam) struck the rock with his staff. Yet it was not every people in literal sense of the word but every tribe from the twelve tribes of tribe of Israeel. Allah (subhanahu wa ta’ala) states: “They said, Postpone [the matter of] him and his brother and send among the cities gatherers. Who will bring you every learned magician? يَأْتُوكَ بِكُلِّ سَاحِرٍ عَلِيمٍ (i.e. And the magicians came to Pharaoh). They said, Indeed for us is a reward if we are the dominant." [Ref: 7:111/113] Logistics of undertaking such task at that time would make it impossible to reach every city of earth. Yet the verse says they were sent to every city which is too farfetched. The polytheists in time of Prophet Musa (alayhis salaam) sent for emissaries to every major city or to every city of Egypt to gather the best magicians to compete with Prophet Musa (alayhis salaam). Therefore literal reading of every city is not intended. Please bear with an example which would resonate with readers. Ali is carrying valet full of money, credit card, a brand new mobile phone, wearing on his 50 carat gold ring. Thief strikes and says: Hand over everything you have or you going to die. Does the thief want Ali to hand over all that he doesn’t carry with him as well or just what he is carrying with him? All that Ali is carrying at that moment. Third Approach – Summing Up The Findings: The word ‘every’ even though by itself is not limited/restricted and is inclusive of all but when it is used in a restrictive/limiting context then it is no longer on its natural meaning. Rather it is limited and restricted according to the context. Note the word ‘every’ was used but it was limited restricted by circumstances. Similarly in the verses ‘every’ was limited and restricted according to contextual relevance.[7] Hence it could be said, use of word ‘every’ in the following Hadith is not ‘absolutely every’ but in meaning of ‘every in specific context’, here: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] Just as the context of verses limit and restrict the meaning of ‘every’ to ‘every in specific context’ the words ‘every innovation’ are limited and restricted by other Ahadith of Prophet (sallallahu alayhi wa aalihi was’sallam). Fourth Approach – Explaining Hadith With Ahadith: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “And he who introduces a فِي الإِسْلاَمِ سُنَّةً سَيِّئَةً (i.e. evil precedent in Islam), there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.” [Ref: Muslim, B34, H6466] Linguistically innovation is what does not have precedent in Quran of Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). What is not part of Islam and is made part of Islam is innovation hence the mentioned Hadith is talking about one who introduces into Islam evil innovation. And tells for him who introduces evil innovation and those who follow his evil innovation will receive equal burden of sin. This understanding of above Hadith is supported by another Hadith found in Tirmadhi, here: "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] In light of this, the following statement of Prophet (sallallahu alayhi wa aalihi was’sallam) is not literal: “And the most evil affairs are the innovations; and every innovation is misguidance." [Ref: Muslim, B4, H1885] Rather it should be understood in context of Hadith of ‘evil precedent in Islam’ and ‘erroneous innovation’. Therefore the interpretation of Hadith is as follows: the most evil affairs are the evil precedents and erroneous innovations introduced into Islam and every evil/erroneous innovation is misguidance. Hence the word ‘every’ is restricted and limited in the phrase, “… every innovation is misguidance …” in specific context of evil and erroneous innovations. Now question must arise, how are evil innovations judged to be evil? Prophet (sallallahu alayhi wa aalihi was’sallam) answered this question by saying: “Aishah reported the Messenger of Allah as saying: if any one introduces into this affair of ours anything which does not belong to it, it is rejected. Ibn Isa said: the prophet said: if anyone practices any action in a way other than our practice, it is rejected.” [Ref: Dawood, B41, H4589] And in another Hadith it is stated: “He who enacted any act for which there is no sanction from our behalf that is to be rejected.” [Ref: Muslim, B18, H4267] In other words if an innovation is composed of anything which is not from prophetic Sunnah it is evil innovation and it is to be rejected. Fifth Approach – Establishing The Good Innovation: It was previously said, innovation is which does not have precedent in Quran and Sunnah, and following words of Prophet (sallallahu alayhi wa aalihi was’sallam) point to permissibility of, and reward for, introducing good innovation into Islam: “He who introduces a فِي الإِسْلاَمِ سُنَّةً حَسَنَةً (i.e. good Sunnah in Islam), there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …”[8] [Ref: Muslim, B34, H6466] Note, the Hadith states one who introduces into Islam a good Sunnah, if a good Sunnah is being introduced into Islam then it means it is not part of Islam. What is not part of Islam and it is being made part of Islam is, innovation. Hence Prophet (sallallahu alayhi wa aalihi was’sallam) told of reward for introducing good innovation into Islam. It was based upon understanding of the Hadith of good Sunnah in Islam that Hadhrat Umar (radiallah ta’ala anhu) declared his gathering of worshipers under leadership of an Imam as an excellent innovation, here: “Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. what an excellent innovation this is) but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." [Ref: Bukhari, B32, H227] These Ahadith establish the position of Muslims that to introduce praiseworthy innovations into Islam is permissible and reward worthy. Conclusion: We have established the prominent scholars of past have divided the innovation into two categories. It has been established those who have divided innovation into good and bad have not erred nor opposed the teaching of Prophet (sallallahu alayhi wa aalihi was’sallam) but rather have employed all evidence available on the topic of innovation to perfect their understanding. And it was minion of Iblis incarnate who actually opposed the teaching of Prophet (sallallahu alayhi wa aalihi was’sallam). The usage of ‘every’ has been explained in detail. The usage of ‘every’ is affected by context, which limits its absolute meaning and restricts it to a specific. The foolish assumption that Muslims do not have any evidence but the evidence related to Taraweeh was shattered with proper explanation of Hadith of introducing good Sunnah into Islam. As for the quote taken from Ibn Rajab it has been explained by the content of first, second and third approach. Ibn Fawzaan position is based on Ibn Rajab's quote and due to which no direct response is required. Instead, Ibn Rajab's understanding of innovation was explored and his error was pointed out in light of evidence of Hadith. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] To find out where the alterations have been made please use MSWord to compare original and revised versions. To see the original quote click, here. - [2] Clarification Of Doubts Concerning Innovation. Originally taken from; Kitab at-Tawheed, author; Saalih al Fawzaan, page 106/110 Translation; Maaz Qureshi, Amendments; Muhammed Ali Razavi. - [3] Those scholars who have labelled type one innovations as linguistic innovation they follow a different definition of innovation. Their definition accords the following principles: Any action/belief of which there is no Asal (i.e. foundation - explicit or implicit evidence) such is innovation. And the opposite was: Any action/belief which can be established from Quran/Sunnah from implicit or from generality of words is not an innovation. They maintain innovation is of two types, linguistic and legal. According to this classification when an innovation is classed as an innovation from legal perspective than it is in meaning of ‘type two’ innovation (i.e. reprehensible - which composed of that which contradicts teaching of Islam). So according to their understanding compiling Quran into a book after death of Prophet (sallallahu alayhi wa aalihi was’sallam) and Hadhrat Umar’s (radiallah ta’ala anhu) gathering the people of Masjid to perform Taraweeh under one Qari for entire Ramadhan are not innovations [in legal sense]. And this is because Prophet (sallallahu alayhi wa aalihi was’sallam) in his life time over saw the writing of revelation (i.e. Quran). Also there is precedent of performing Taraweeh under leadership of Imam because Prophet (sallallahu alayhi wa aalihi was’sallam) in person led Taraweeh for three days. These scholars agree that these are innovations in linguistic sense. The vast majority of scholars have classified these two practices to be good innovations because of their division of innovation being divided as good and bad. Words of Hadhrat Umar (radiallah ta’ala anhu) are evidence of Taraweeh being innovation and being good innovation according to this definition: قَالَ عُمَرُ نِعْمَ الْبِدْعَةُ هَذِه.ِ [Ref: Bukhari, B32, H227] Therefore the real difference between the two parties is due to label and not of result. One group labels it linguistic innovation and other considers as good innovation. - [4] From Islamic perspective anti-Muslim element’s legal/Shar’ri innovation’s equivalent is reprehensible innovation. In Islamic terminology, all innovations are legal/Shar’ri innovations, be it praiseworthy or reprehensible. - [5] The details of sub-divisions and explanation of them can be found in the following book, What Is Innovation In Islam, by Mufti Ahmad Yar Khan Naeemi (rahimullah alayhi ta’ala). - [6] If Allah (subhanahu wa ta’ala) permits an article will be written on subject of innovation containing writings of these scholars. - [7] The word ‘every’ in its natural meaning cannot be used for creation without warranting major Shirk. The natural meaning of ‘every’ which is unlimited, unrestricted can only truly be used for Allah (subhanahu wa ta’ala). When the word ‘every’ is used for creation of Allah (subhanahu wa ta’ala) it is always used with certain constraints implied from context or implied from inability of creation for whom it was used for. - [8] “Narrated Ibn Jarir bin 'Abdullah: from his father that the Messenger of Allah said: "Whoever starts a good tradition 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] “It was narrated that Abu Juhaifah said: "The Messenger of Allah said: 'Whoever introduces a good practice that is followed after him, will have a reward for that and the equivalent of their reward, without that detracting from their reward in the slightest.” [Ref: Ibn Majah, B1, H207]

Introduction: Muslims believe companions of Prophet (sallallahu alayhi wa aalihi was’sallam) introduced praiseworthy innovations/practices into religion of Islam. One such innovation was introduced by Hadhrat Umar (radiallah ta’ala anhu) in form Taraweeh prayer during the month of Ramadhan. Our opponents believe there is no such a thing as praiseworthy innovation in Islam. Hence they argue Hadhrat Umar (radiallah ta’ala anhu) only revived/reinstated a Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). Therefore the objective of this article would be to present the Islamic position in light of Islamic sources and critically examine evidence of anti-Islamic elements to demonstrate their misguided belief. Ahadith At The Centre Of Dispute: “Malik related to me from Ibn Shihab from Urwa ibn az-Zubayr that Abd ar-Rahman ibn Abd al-Qari said, "I went out with Umar ibn alKhattab in Ramadhan to the mosque and the people there were spread out in groups. Some men were praying by themselves, whilst others were praying in small groups. Umar said, 'By Allah! It would be better in my opinion if these people gathered behind one reciter.' So he gathered them behind Ubayy ibn Kab. Then I went out with him another night and the people were praying behind their Qur'an reciter. Umar said, نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. How excellent this innovation is!) But what you miss while you are asleep is better than what you watch in prayer.' He meant the end of the night, and people used to watch the beginning of the night in prayer." [Ref: Muwatta Malik, B6, H3] “Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab one night in Ramadhan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter)’. So, he made up his mind to congregate them behind Ubai bin Ka'b. Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. what an excellent innovation this is) but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." [Ref: Bukhari, B32, H227] Shaikh Abu Rumaysah’s Position On The Issue: “When Umar (raddi Allaahu anhu) was the Khalifah, he collected the Muslims to pray in congregation for Tarawih prayers, and said, "What a good bid'ah this is." [bukhari] From this, they derive their belief of a good innovation. Firstly, it becomes necessary to explain the context of what happened. When the Prophet (sallallaahu alayhi wa sallam) first emigrated to Madeenah, the Muslims prayed tarawih individually, and then for three nights they prayed in congregation behind the Prophet (sallallaahu alayhi wa sallam). After this, he stopped them doing so saying, "I feared that it would become obligatory upon you." So after this the Muslims would pray individually or in small congregations throughout the rule of Abu Bakr, and the beginning of Umar's (raddi Allaahu anhu) rule. Then Umar (raddi Allaahu anhu) came to the masjid and saw the Muslims praying in small groups behind different Imams, so he collected them together in one congregation behind one Imam and made the aforementioned statement [Ref: Bukhari, B32, H227]. So how can this action of 'Umar (raddi Allaahu anhu) be understood to be a new act of worship when the Prophet (sallallaahu alayhi wa sallam) did it during his lifetime? Secondly, the Prophet (sallallaahu alayhi wa sallam) gave the reason why he stopped the congregational prayer, because revelation was still descending, and he feared that praying in congregation might become obligatory upon his nation and hence make the religion hard upon them. After the death of Rasulallaah (sallallaahu alayhi wa sallam) revelation ceased so this concern was no longer necessary. Hence Umar (raddi Allaahu anhu) reinstated the Tarawih prayer in congregation during his rule because he knew that his action could not be made obligatory upon the Ummah. Thirdly, all the companions agreed upon this action of ‘Umar (raddi Allaahu anhu), thus there was a consensus (ijma) on it. And the scholars of Usool (fundamental principles) have stated that ijma cannot occur except when there is a clear text for it in the Sharee'ah. So what is the correct understanding of 'Umar's (raddi Allaahu anhu) words, "a good bid’ah”? The word bid'ah here is to be understood in its linguistic sense, "something new," because Tarawih in one congregation was not present during the rule of Abu Bakr (raddi Allaahu anhu) and the beginning of 'Umar's (raddi Allaahu anhu) rule, hence in that sense it was something new. The Sharee'ah sense (defined earlier) cannot be understood here because it does not fulfil the conditions of being a new act of worship. Abu Yusuf said, "I asked Abu Hanifah about the tarawih and what 'Umar did and he said, 'The tarawih is a stressed Sunnah, and 'Umar did not do that from his own opinion, nor was there in his action any innovation, and he did not enjoin it except that there was a foundation for it with him and authorization from the Prophet sallallaahu 'alayhi wa sallam.'" (Sharh Mukhtaar as quoted from him in al- Ibdaa of Shaikh Ali Mahfooz P80) [Ref: MuslimConverts] Common Ground Between Position Of Muslims And Anti-Islam Element: It is true that Prophet (sallallahu alayhi wa aalihi was’sallam) had performed Taraweeh for three days consecutively and on the fourth night did not attend the Masjid, and next day he informed the companions that he did not lead them in prayers because he felt it will be made compulsory. Following Hadith is evidence of this: "Allah's Messenger went out in the middle of the night and prayed in the mosque and some men prayed behind him. In the morning, the people spoke about it and then a large number of them gathered and prayed behind him (on the second night). In the next morning the people again talked about it and on the third night the mosque was full with a large number of people. Allah's Messenger came out and the people prayed behind him. On the fourth night the Mosque was overwhelmed with people and could not accommodate them, but the Prophet came out (only) for the morning-prayer. When the morning-prayer was finished he recited Tashah-hud and said, "Amma ba'du, your presence was not hidden from me but I was afraid lest the night prayer should be enjoined on you and you might not be able to carry it on." So, Allah's Apostle died and the situation remained like that." [Ref: Bukhari, B32, H229] The last part of Hadith high-lighted indicates that Prophet (sallallahu alayhi wa aalihi was’sallam) did not lead the companions for Taraweeh prayers after first three days. This establishes Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) to perform Taraweeh in congregation, under leadership of a Qari is for three days. Taraweeh Is Not A New Act Of Worship: Our Shaikh writes: “Then Umar (raddi Allaahu anhu) came to the masjid and saw the Muslims praying in small groups behind different Imams, so he collected them together in one congregation behind one Imam and made the aforementioned statement [Ref: Bukhari, B32, H227]. So how can this action of Umar (raddi Allaahu anhu) be understood to be a new act of worship when the Prophet (sallallaahu alayhi wa sallam) did it during his lifetime?” Did we claim that Taraweeh was new act of worship? Your question is based on your faulty understanding that we believe Hadhrat Umar (radiallah ta’ala anhu) introduced an innovation. Saying it emphatically, we Muslims do not believe Taraweeh is new act of worship. We believe that Hadhrat Umar (radiallah ta’ala anhu) took a Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam) and issued it for entire month. This brought about recitation of entire Quran and Taraweeh under leadership of an Imam for entire month. This action of Hadhrat Umar (radiallah ta’ala anhu) was without precedent of prophetic Sunnah hence it is نِعْمَتِ الْبِدْعَةُ (i.e. excellent innovation) سُنَّةَ خَيْرٍ (i.e. good precedent), سُنَّةً حَسَنَةً (i.e. good practice), سُنَّةً صَالِحَةً (i.e. righteous practice) and there is reward for one who issued it for entire month and for those who follow it.[1] Hadhrat Umar’s Reinstating Taraweeh: Our Shaikh writes: “Secondly, the Prophet (sallallaahu alayhi wa sallam) gave the reason why he stopped the congregational prayer, because revelation was still descending, and he feared that praying in congregation might become obligatory upon his nation and hence make the religion hard upon them. After the death of Rasulallaah (sallallaahu alayhi wa sallam) revelation ceased so this concern was no longer necessary. Hence Umar (raddi Allaahu anhu) reinstated the Tarawih prayer in congregation during his rule because he knew that his action could not be made obligatory upon the Ummah.” Firstly, it is agreed by both parties that Prophet (sallallahu alayhi wa aalihi was’sallam) did not wish to make religion hard for his followers therefore he abstained from Taraweeh after the initial three days. Secondly, Shaikh claims Hadhrat Umar (radiallah ta’ala anhu) reinstated a Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). Reinstate, means to restore something to former position or state. He would be reinstating prophetic Sunnah of Taraweeh if the amount was three days lead by an Imam. Or if Prophet (sallallahu alayhi wa aalihi was’sallam) had left instructions saying, after my departure from this world reintroduce the Qiyam/Taraweeh for entire month of Ramadhan. He took a prophetic Sunnah and increased number of days for which it is performed – entire month of Ramadhan, with an Imam leading, reciting entire Quran and declaring that he ‘reinstated’ the Taraweeh prayer in congregation is deception. Thirdly, our Shaikh should be presenting evidence to justify why Taraweeh prayer is not innovation in religion of Islam, or why Taraweeh is not innovation in terms of Shari’ah. The reason given, why Hadhrat Umar (radiallah ta’ala anhu) reintroduced Taraweeh – ceasing of revelation is relative between Hadhrat Abu Bakr (radiallah ta’ala anhu) and Hadhrat Umar (radiallah ta’ala anhu).[2] Does this reason justify the Salafi/Wahhabi belief; Taraweeh is not an innovation in terms of Shari’ah? This point is hardly an argument in defense Salafi/Wahhabi position. Shaikh attributed to Imam Ash-Shafi (rahimullah alayhi ta’ala) the following statement: "Whoever declares something to be good he has declared it part of Shari’ah." [Ref: ar-Risala] Hence it would be appropriate to respond to him with something from him. Judging on this statement one is forced to admit Hadhrat Umar (radiallah ta’ala anhu) introduced an excellent innovation into Shari’ah. Imam Shafi (rahimullah alayhi ta’ala) had following position regarding the Taraweeh prayers being initiated for entire month: “It was narrated to us by Muhammad ibn Musa ibn al-Fadl who had it narrated to him from Abul-Abbas Al-Asam who said Rabi ibn Sulayman narrated to us from Imam ash-Shafi’s that he said, “Innovated matters in religion are of two kinds: 1) Whatever is innovated and is contradicts the Book, or the Sunnah, or a narration, or Ijma – then this is an innovation of misguidance. 2) Whatever is innovated of good and that does not contradict any of these – then this is a novelty which is not blameworthy. And Umar (radiya Allahu ‘anhu) said concerning the night-prayer in the month of Ramadhan: نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. what a good innovation this is!) meaning something new not previously present, and if done does not rebut anything which existed before.” [Ref: Reported by al-Bayhaqi in Manaqib ash-Shafi'I, 1/469][3] This establishes Imam Shafi (rahimullah alayhi ta’ala) believed Hadhrat Umar (radiallah ta’ala anhu) had introduced an innovation but it did not contradict teaching of Islam and such innovations are considered praiseworthy innovations. Companions Agreed Upon Action Of Hadhrat Umar (radiallah ta’al anhu): Our Shaikh wrote: “Thirdly, all the companions agreed upon this action of Umar (raddi Allaahu anhu), thus there was a consensus (ijma) on it. And the scholars of Usool (fundamental principles) have stated that ijma cannot occur except when there is a clear text for it in the Sharee'ah.” There are two points that need to be addressed here. Firstly, Ijma does not require clear text from Quran or Sunnah. Rather Ijma on something which the Muslim scholars come to agree on even if the evidence of it is implicit would be valid based on the Hadith of Prophet (sallallahu alayhi wa aalihi was’sallam) which states: “Anas bin Malik said: “I heard the Messenger of Allah say: ‘My nation will not unite on misguidance, so if you see them differing, follow the great majority.’” [Ref: Ibn Majah, B36, H3950] Ijma can only be beneficial if it is based on issues which are lacking strong evidence and scholars come to reconcile them via indirect evidences. There is no need for Ijma on issues which are stated in clear emphatic texts. Coming to issue of Taraweeh, it is clearly established that the Sunnah Prophet (sallallahu alayhi wa aalihi was’sallam) was to lead Taraweeh for three days as an Imam, and then Taraweeh was abandoned in single Jammat form. Hadhrat Umar (radiallah ta’ala anhu) issued it for entire month under leadership of an Imam. Considering these facts it is obvious our Shaikh is fabricating Ijma to support his position. Where is the clear text on which companions agreed upon full Ramadhan month Taraweeh deeming it to be prophetic Sunnah? Bring forward your proof if you are truthful. Absence of proof for your claim can be used to argue; Ijma of companions over full month Taraweeh was based on the fact that it is a praiseworthy innovation/practice, evidence of which has been quoted in footnote one. Word Innovation Is Used In Linguistic Sense: Shaikh has conceded that Prophet (sallallahu alayhi wa aalihi was’sallam) only performed it for three days, here: “When the Prophet (sallallaahu alayhi wa sallam) first emigrated to Madeenah, the Muslims prayed tarawih individually, and then for three nights they prayed in congregation behind the Prophet (sallallaahu alayhi wa sallam). After this, he stopped them doing so saying …” Shaikh also writes that Taraweeh under single Imam was absent during time of Hadhrat Abu Bakr’s (radiallah ta’ala anhu) Khilafat: “… because Tarawih in one congregation was not present during the rule of Abu Bakr (raddi Allaahu anhu) and the beginning of Umar's (raddi Allaahu anhu) rule, hence in that sense it was something new.” In other words Shaikh agrees that, prophetic Sunnah of Taraweeh was three days because Prophet (sallallahu alayhi wa aalihi was’sallam) led the prayers as Imam for only three days and then it was abandoned. After which it was not performed under leadership an Imam during the Khilafat of Hadhrat Abu Bakr (radiallah ta’ala anhu) neither in the beginning period of Hadhrat Umar’s (radiallah ta’ala anhu) Khilafat. Considering meaning of innovation in linguistic sense (i.e. something new, something new which does not have a precedent), and in Shar’i sense of something new which does not have precedent from Quran or Sunnah, one is forced to conclude that Taraweeh as performed, is a praiseworthy innovation for following reasons. It is performed for entire month of Ramadhan, under leadership of an Imam/Qari, and recitation of entire Quran takes place. Therefore Shaikh’s saying that usage of نِعْمَتِ الْبِدْعَةُ هَذِهِ by Hadhrat Umar was in linguistic sense is grand lie: “The word bid'ah here is to be understood in its linguistic sense, "something new," because Tarawih in one …” Imam Abu Hanifah (rahimullah alayhi ta’ala) Said Its Not Innovation: Shaikh wrote: “The Sharee'ah sense (defined earlier) cannot be understood here because it does not fulfil the conditions of being a new act of worship. Abu Yusuf said, "I asked Abu Hanifah about the tarawih and what 'Umar did and he said, 'The tarawih is a stressed Sunnah, and 'Umar did not do that from his own opinion, nor was there in his action any innovation, and he did not enjoin it except that there was a foundation for it with him and authorization from the Prophet sallallaahu 'alayhi wa sallam.'" [Sharh Mukhtaar as quoted from him in al- Ibdaa of Shaikh Ali Mahfooz p80] It is hard for to accept what is being attributed to Imam Abu Hanifah (rahimullah alayhi ta’ala) because Salafi’s are known for altering texts of classical books so the point of view expressed conforms to their sectarian understanding. Note my explanation is not authentication of the statement attributed to Imam Abu Hanifah (rahimullah alayhi ta’ala). My comments are valid if the statement is verified and genuinely attributed to Imam Abu Hanifah (rahimullah alayhi ta’ala). There are number of things which need to be pointed out. Firstly, Imam Abu Hanifah (rahimullah alayhi ta’ala) used a definition of innovation according to which anything which is established from indirect/implicit evidence is not innovation even if part of it is established. His definition of innovation was: Any action/belief which can be established from Quran/Sunnah via implicit or via generality is not an innovation. And the opposite was: Any action/belief of which there is no Asal (i.e. foundation - explicit or implicit evidence) such is innovation. There is clear evidence of Qiyam/Taraweeh being performed under leadership of an Imam. Imam being Prophet (sallallahu alayhi wa aalihi was’sallam) hence it was prophetic Sunnah for three days. According to Imam Abu Hanifah’s (rahimullah alayhi ta’ala) definition of innovation Taraweeh would not be innovation even if it was performed for entire month of Ramadhan or just three days because the foundation of it exits. Following article sheds some light onto the methodology employed by Imam Abu Hanifah (rahimullah alayhi ta’ala) and explains why he did not deem it as innovation, here. Secondly, the statement of Imam Abu Hanifah (rahimullah alayhi ta’ala) is to be understood in following meaning: “Abu Yusuf said, "I asked Abu Hanifah about the Tarawih [being Sunnah of Prophet sallallahu alayhi wa aalihi was’sallam] and what Umar did [in form of gathering people under one Qari] and he [Abu Hanifa] said, 'The Tarawih is a stressed Sunnah, and 'Umar did not do that from his own opinion, nor was there in his action any innovation [because Prophet sallallahu alayhi wa aalihi was’sallam lead Taraweeh as an Imam for three days and companions followed him], and he did not enjoin it [for entire month of Ramadhan] except that there was a [Ijtihadi] foundation for it with him and authorization from the Prophet sallallaahu 'alayhi wa sallam [in form of follow my Sunnah and the Sunnah of rightly guided Khulafah].” There is reason for this, Imam Abu Hanifah (rahimullah alayhi ta’ala) only commented on the concept of Taraweeh being Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). He did not state Taraweeh for entire month of Ramadhan had foundation in Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). Rather his statement is to be understood in light of fact that there is no evidence that Prophet (sallallahu alayhi wa aalihi was’sallam) ever performed Taraweeh for entire month. Hence the foundation being stated is of Ijtihad, and Hadhrat Umar’s (radiallah ta’ala anhu) Ijtihad to issue Taraweeh under leadership of an Imam for entire month of Ramadhan is praiseworthy innovation because prophetic Sunnah is of three days. Thirdly, did Prophet (sallallahu alayhi wa aalihi was’sallam) perform Taraweeh for entire Ramadhan? Even our Shaikh Abu Rumaysah agrees that Prophet (sallallahu alayhi wa aalihi was’sallam) performed it for three days. Shar’i meaning of innovation are, something which is new and without precedent in book of Allah (subhanahu wa ta’ala) and Sunnah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam). Entire month Ramadhan Taraweeh under leadership of a Qari is without precedent hence an innovation, and in words of Hadhrat Umar (radiallah ta’ala anhu) excellent innovation. Fourthly, note the strategy used by Shaikh to strengthen his position. When it suited his interest he quoted Imam Shafi (rahimullah alayhi ta’ala) or at the least he thought so and ignored Imam Shafi (rahimullah alayhi ta’ala). He was aware that Imam Shafi (rahimullah alayhi ta’ala) used a definition of innovation according to which Hadhrat Umar (radiallah ta’ala anhu) introduced a praiseworthy innovation. Please take note of it for the second time: “It was narrated to us by Muhammad ibn Musa ibn al-Fadl who had it narrated to him from Abul-Abbas Al-Asam who said Rabi ibn Sulayman narrated to us from Imam ash-Shafi’s that he said, “Innovated matters in religion are of two kinds: 1) Whatever is innovated and is contradicts the Book, or the Sunnah, or a narration, or Ijma – then this is an innovation of misguidance. 2) Whatever is innovated of good and that does not contradict any of these – then this is a novelty which is not blameworthy. And Umar (radiya Allahu ‘anhu) said concerning the night-prayer in the month of Ramadhan: نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. what a good innovation this is!) meaning something new not previously present, and if done does not rebut anything which existed before.” [Ref: Reported by al-Bayhaqi in Manaqib ash-Shafi'I, 1/469] Fifthly, after Hadhrat Umar (radiallah ta’ala anhu) had introduced Taraweeh for entire month, and people had followed it hence he declared it as an excellent innovation because he knew the saying of Prophet (sallallahu alayhi wa aalihi was’sallam) regarding introducing good innovations/practices: “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 he was aware what Prophet (sallallahu alayhi wa aalihi was’sallam) had stated regarding introducing evil innovations: “And whoever ابْتَدَعَ بِدْعَةً(i.e. introduces an innovation) that is acted upon, will have a burden of sins equivalent to that of those who act upon it, without that detracting from the burden of those who act upon it in the slightest.'" [Ref: Ibn Majah, B1, H209] “And he who introduces a فِي الإِسْلاَمِ سُنَّةً سَيِّئَةً (i.e. evil precedent in Islam), there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.” [Ref: Muslim, B34, H6466] So he wanted it to be known his innovation was praiseworthy and not blameworthy. Islamic Understanding Of The Matter: Hadith records Hadhrat Umar (radiallah ta’ala anhu) attended Masjid in month of Ramadhan and decided to gather the companions under Hadhrat Ubayy ibn Kab (radiallah ta’ala anhu). When he attended the Masjid again he saw the practice had taken its root amongst the companions hence he remarked it was excellent innovation. It is established Prophet (sallallahu alayhi wa aalihi was’sallam) performed Taraweeh as an Imam for three days. Yet Hadhrat Umar (radiallah ta’ala anhu) instructed Taraweeh under leadership of an Imam for entire month and this was excellent innovation of Hadhrat Umar (radiallah ta’ala anhu). Note, there are two excellent innovations, i) Taraweeh being performed for extra 26/27 days, ii) 26/27 days of Taraweeh with an Imam. Also note Prophet (sallallahu alayhi wa aalihi was’sallam) must have recited number of chapters of Quran. In 26/27 extra days of Taraweeh prayers from first Surah to last is recited, and this certainly is another excellent innovation. Hence Hadhrat Umar (radiallah ta’ala anhu) can be accredited with three excellent innovations. The Shar’ri meaning of innovation is that which does not have precedent in Quran or Sunnah. Considering the meaning of innovation and following details of Taraweeh prayers it is evident, performing Taraweeh for entire month, under leadership of a Qari, reciting entire Quran [and more], is without prophetic precedent hence it is an innovation in terms of Shari’ah. This realization leads Hadhrat Umar (radiallah ta’ala anhu) to exclaim, what an excellent innovation Taraweeh prayers is. Conclusion: Servant has established Taraweeh for entire month of Ramadhan, and under leadership of a Qari, and recitation of Quran from the beginning till the end, is an excellent innovation because there was no prophetic precedent in form of Sunnah of Prophet (sallallahu alayhi wa aalihi was’sallam). Statement of Imam Shafi (rahimullah alayhi ta’ala) supports the position of Muslims; Hadhrat Umar (radiallah ta’ala anhu) introduced an excellent innovation. Also according to criteria of Imam Shafi (rahimullah alayhi ta’ala) to declare something good is to make it part of Shari’ah hence Hadhrat Umar (radiallah ta’ala anhu) made Taraweeh via Ijtihad a part of religion of Islam.[4] Statement of Imam Abu Hanifah (rahimullah alayhi ta’ala) has been reconciled via point of Ijtihad to Islamic position because basis of Ijtihad in this context is innovation hence outcome of Ijtihad of Hadhrat Umar (radiallah ta’ala anhu) was praiseworthy innovation. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnotes: - [1] “Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar remarked نِعْمَتِ الْبِدْعَةُ هَذِهِ (i.e. what an excellent innovation this is) but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night." [Ref: Bukhari, B32, H227] “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. good Sunnah) which is followed after him. The rest of the hadith is the same." [Ref: Muslim, B34, H6468] Another Hadith establishes that good Sunnah for which the reward is being told is being made part of Islam: “He who introduces a فِي الإِسْلاَمِ سُنَّةً حَسَنَةً (i.e. good Sunnah in Islam), there is a reward for him for this and reward of that also who acted according to it subsequently, without any deduction from their rewards …” [Ref: Muslim, B34, H6466] "Jarir b. 'Abdullah reported Allah's Messenger as saying: The servant does not introduce سُنَّةً صَالِحَةً (i.e. good Sunnah) which is followed after him. The rest of the hadith is the same." [Ref: Muslim, B34, H6468] - [2] Didn’t the revelation cease during the time of Hadhrat Abu Bakr (radiallah ta’ala anhu)? Did he not know that Prophet (sallallahu alayhi wa aalihi was’sallam) is the last/final Prophet and Messenger, and there is no Messenger or Prophet after him? And did he not know nothing can become compulsory for the Ummah without a Prophet or Messenger? So why did he not reintroduce Prophetic Sunnah of performing Taraweeh for three days behind a Qari or introduce it for entire month? Hadhrat Abu Bakr (radiallah ta’ala anhu) knew there is no Prophet or Messenger after the last and the final Prophet and the Messenger Muhammad (sallallahu alayhi wa aalihi was’sallam), and he knew nothing can be made part of religion as obligation after him. Despite knowing this he did not reintroduce Taraweeh, not three day Taraweeh under leadership of an Imam, and not of entire month. The mind set of Hadhrat Abu Bakr (radiallah ta’ala anhu) was demonstrated on issue of compiling Quran. When it was suggested to him by Hadhrat Umar (radiallah ta’ala anhu) to compile Quran from all fragments Hadhrat Abu Bakr (radiallah ta’ala anhu) remarked: “How dare I do something which Allah's Messenger did not do?” [Ref: Bukhari, B89, H301] If it occurred to him to introduce Taraweeh then he abstained from it because he did not wish to do anything which Messenger (sallallahu alayhi wa aalihi was’sallam) did not do. Hence it can be said that he feared it would be an innovation. - [3] Opponents of Islam have argued, Muhammad ibn Musa ibn al-Fadl is unknown hence the narration is weak and cannot be evidence of Imam Shafi’s (rahimullah alayhi ta’ala) position. Unknown to them, Muhammad ibn Musa ibn Al-Fadl as-Sayrafi (rahimullah alayhi ta’ala) has been mentioned by Imam Dhahabi (rahimullah alayhi ta’ala) in his, Siyar Al A’laam An-Nubala, as trustworthy and reliable narrator. Shaikh Salahud-Din as-Safadi (rahimullah alayhi ta’ala) in his, Kitab Al-Wafi bil-Wafiyat, stated about him; he is well known and trustworthy scholar. If Allah (subhanahu wa ta’ala) permits a separate article will be written to prove the reliability of these narrators. - [4] Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said regarding introducing a good Sunnah into religion of Islam: “He who introduces a فِي الإِسْلاَمِ سُنَّةً حَسَنَةً (i.e. good practice 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] Knowing this Hadhrat Umar (radiallah ta’ala anhu) declared gathering Quran in a book format is good, and evidence is here: “I said to `Umar, "How can you do something which Allah's Apostle did not do?" `Umar said: هَذَا وَاللَّهِ خَيْر. (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." [Ref: Bukhari, B61, H509] This was the basis on which Imam Shafi (rahimullah alayhi ta’ala) based his principle: "Whoever declares something to be good he has declared it part of Sharee'ah." [Ref: ar-Risaala]