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Found 6 results

  1. Introduction: Two principles were derived in an attempt to explain what would be linguistic and what would be legal innovation in an article responding to argument; Ibn Umars (radiallah ta’ala anhu) made statements, Salat ad-Duha is excellent/fine innovation, in linguistic sense, here. And it was argued that Ibn Umar (radiallah ta’ala anhu) did not believe Salat ad-Duha was Prophetic Sunnah hence he made the statements in legal (i.e. Shar’ri sense). Later after careful consideration it was realised these statement, Salat ad-Duha is fine/excellent innovation, was made in context of Salat ad-Du
  2. 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 liter
  3. 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
  4. Introduction: Shaikh Abu Rumaysah wrote an extensive article in which he presented his sects Khariji understanding on subject of innovation. Part of this article is dedicated to refuting arguments which Muslims present to refute his understanding of innovation. At explanation number three he attempts to explain the Hadith from Sahih of Imam Muslim (rahimullah alayhi ta’ala) regarding followers of good Sunnah being rewarded equal to one who introduced it. Briefly, his position on this Hadith is to be understood according to context, and that charity was already part of Islam hence the phrase
  5. Introduction: In exchanges with brother Sa’id Imtiaz it was argued; Islam permits good Biddahs/Sunnahs into Islam and there is reward one who innovates a good Sunnah and those who follow them, a understanding based on the following: “He who introduced some good practice in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect.” [Ref: Muslim, B34, H6466] In response to my line of argument, Wahhabi brother quoted two Wahhabi scholars and one from these two was Muhammad Salih Al-Munajjid, he i
  6. Introduction: After reading latest article a heretic supporter of Ibn Uthaymeen (lanatu lillah) wrote a response to 5.0 defend the Wahhabi Sheikh. The supporter of heresy attempted to argue; Ibn Uthaymeen’s methodology does not demonize those who use modern weapons in battle field. Rather his position his being misrepresented to erect a boogie man for purpose of refuting Salafi/Wahhabi Minhaj. Despite his claim Salih Ibn Uthaymeen position is being used unjustly to victimize Salafi Minhaj he presented no proof how my presentation of Salih Ibn Uthaymeen’s position does not truly represent his
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