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      IslamiMehfil Rules (Please Must Read, Before You Post Anything)   04/09/2017

        فورم کےعمومی قوانین آخری ترمیم: ۱۰ اپریل ۲۰۱۷ ۔۔۔عمومی فورم رول نمبر ۱۵ ایڈ کیا گیا ،جو نیچے آخر میںبولڈ فونٹ میں موجود ہے۔ فورم کی انتظامیہ کی طرف سے تمام ارکان کو خوش آمدید! پوسٹ ارسال کرنے سے پہلے تمام اراکین کو تاکید کی جاتی ہے کہ وہ مندرجہ ذیل قواعد و ضوابط کا مطالعہ کر لیں تا کہ مستقبل میں کسی قسم کا کوئی ابہام پیدا نہ ہو۔ اگر کوئی پوسٹ یا ٹاپکس فورم رولز کے خلاف نظر آئے تو تمام ممبرز سے گزارش ہے کہ رپورٹ کا بٹن استعمال کرکے انتظامیہ کی مدد کریں۔ ۱- اسلامی محفل ایک مکمل اسلامی سنی حنفی بریلوی مسلک سے منسلک فارم ہے جس میں کسی قسم کی غیر اسلامی و غیر اخلاقی پوسٹ کرنے کی اجازت نہیں ہے۔
      کسی قسم کی غلط پوسٹ کسی ممبر کو فارم پر نظر آئے تو رپورٹ بٹن کو استعمال کر کے انتظامیہ کو اطلاع کریں۔ اپنی طرف سے کسی ممبر پر نقطہ چینی کرنے کی اجازت نہیں۔

      ۲- اس فورم یا منتظمین کے متعلق کوئی شکوہ یا شکایت یا اعتراض واضح طور پر کسی بھی سیکشن میں بیان نہیں کرسکتے۔ اور شکوہ شکایت وغیرہ کرنے کیلئے ایڈمن سے براہ راست رابطہ کریں

      ۳- فورم میں دستخط استعمال کرنے کیلئے صرف ایک تصویر اور اس کی ازحد چوڑائی550پکسلز اور اونچائی145پکسلزسے زیادہ نہ ہو۔اور ساتھ میں کچھ لنکس کی اجازت ہے۔ سیگنیچر امیج میں یا لنکس میں کسی بد مذہب سائٹ کا لنک یا قابل اعتراض مواد پوسٹ کرنے کی اجازت نہیں۔

      ۴- کسی جاری گفتگو کے دوران ایسے روابط ارسال کرنے سے پرہیز کریں جن کا گفتگو سے تعلق نہ ہو۔

      ۵- بحث برائے بحث سے بچنے کی حتی الامکان کوشش کریں

      ۶۔ فورمز کی انتظامیہ آپ کو ہدایت کرتی ہے کہ براہ کرم کسی قسم کی ذاتی معلومات جیسے کہ اپنا پتا یا فون نمبر ارسال مت کریں جس سے تمام لوگوں کی اس تک رسائی ممکن ہو سکے۔ان معلومات کا غلط استعمال کیا جا سکتا ہے۔ اس لیے ہر ممکن طور پر ، اگر آپ اپنی معلومات کا تبادلہ کسی دوسرے رکن کے ساتھ کرنا چاہتے ہیں تو ذاتی پیغامات کا استعمال کریں۔ ۷۔ ٹاپک کے لئے مناسب ،موضوع سے متعلق ٹائٹل استعمال کریں۔  need answer,  jawab dejiye, please read it, must reply وغیرہ جیسے غیر موضوع ٹائٹل استعمال نہ کریں. ٹائٹل کی ایک بہتر مثال یہ ہے۔
      "A good example: "Help: I need "This" Book Scan
      "A bad example: "PLZZ HEEEEELP ۸۔ سرکار مدینہ صلی اللہ علیہ وسلم کا مبارک نام جہاں بھی استعمال کریں۔ درود شریف ضرور لکھیں۔ درود شریف والا ایموٹیکن بھی استعمال کرسکتے ہیں۔ (s.a.w) یا (pbuh) وغیرہ لکھنے کی اجازت نہیں۔ ۹۔ سنیوں کے آپسی اختلافات میں فورم کا *رجحان جمہور اور جید علماء کی طرف ہوگا۔ اس لئے ان موضوعات پر طویل بحث ممنوع ہے۔
      مثلاً...پیر کرم شاہ صاحب والا موضوع۔۔۔ اس جیسے موضوعات پر فورم کا رخ جید علماء اور جمہور علماء کی طرف ہوگا۔ دوسرا یعنی ویڈیو کا مسئلہ یا اسپیکر پر نمازوغیرہ کا مسئلہ(فروعی مسائل) ۔
      اس جیسے مسائل کو بنیاد کو بنا کر علماء کو برا بھلا کہنا ہرگز ممنوع ہےاور بلا وجہ بحث بھی ممنوع ہے۔ فروعی مسائل میں فورم کا رجحان بعض اوقات کسی عالم کی طرف یا بعض اوقات غیر جانبدار بھی ہوسکتا ہے۔

      ۱۰۔ غیر اخلاقی پوسٹ کرنے پر وارننگ یا بین کیا جا سکتا ہے۔

      ۱۱۔ کسی بھی عالم چاہے بد مذہبوں کا ہو ان کی بگاڑ کر تصویر شئیر کرنا منع ہے۔

      ۱۲۔ انگلش سیکشن کے علاوہ کسی بھی سیکشن میں انگلش پوسٹ کرنا منع ہے۔

      ۱۳۔ پوسٹ کو متعلقہ سیکشن میں کریں غیر متعلقہ سکیشن میں پوسٹ کرنے پر آپ کی پوسٹ کو موو (move) کر دیا جائے گا۔ ۱۴۔ عورتوں کی تصاویر ویڈیوز وغیرہ شئیر کرنا منع ہے۔ ۱۵۔ یہ فورم آپ کی سائیٹس کی تشہیر، بیک لنکنگ یا گوگل رینکنگ بڑھانے کے لئے نہیں ہے۔ جو بھی اسلامی مواد پوسٹ کریں اللہ اور اس کے حبیب صلی اللہ علیہ وسلم کی رضا کیلئے پوسٹ کریں۔ غیر متعلقہ لنکس ٹاپکس سے حذف کر دیے جائیں گے۔اگر کسی اسلامی سنی ویب سائیٹ کا لنک آپ پوسٹ کرنا چاہتے ہیں تاکہ دیگر ممبرز مستفید ہوں، تو سنی سائیٹس کے متعلقہ سیکشن میں نیا ٹاپک ویب سائیٹ ٹائٹل ہیڈنگ کے ساتھ  پوسٹ کریں۔

        مناظرہ سیکشن کے قوانین

      ۱۔ تمام ممبرز (خصوصاً سُنی ممبرز) مناظرہ سیکشن میں غلط زُبان کا استعمال نہ کریں اور اَدب کے دائرے میں رہ کر اعتراض کریں یا جواب دیں۔ غلط زبان استعمال کرنے پر آپکی پوسٹ میں ترمیم یا پوسٹ کو ڈیلیٹ کیا جاسکتا ہے۔ اور بار بار کرنے پر وارن یا بین بھی کیا جا سکتا ہے۔

      ۲۔ اگر کسی ممبر کے ایک موضوع پر دو مختلف ٹاپکس نظر آئے تو ایک ٹاپک بغیر اطلاع کے لاک یا ڈیلیٹ کیا جا سکتا ہے۔

      ۳۔ جن موضوعات سے متعلق پہلے سے ٹاپکس موجود ہیں، اپنا سوال،اعتراض یا جواب اُسی ٹاپک میں پوسٹ کریں۔ اگر الگ سے ٹاپک بنا کر پوسٹ کیا تو آپکے ٹاپک کو بند، ضائع یا دوسرے ٹاپک کے ساتھ یکجا کیا جاسکتا ہے۔

      ۴۔ مناظرہ سیکشن بحث برائے بحث کیلئے نہیں ہے۔ اگر کوئی پوسٹ بحث برائے بحث یا موضوع سے ہٹ کر محسوس ہوئی تو بغیر اطلاع کئے ڈیلیٹ کر دی جائے گی۔ بار بار ایسا کرنے پر وارن کیا جا سکتا ہے۔اور بین بھی کیا جاسکتا ہے۔

      ۵۔ ایسی سائٹ جن کا تعلق بد مذہبوں سے ہو یا ان سائٹ پر بد مذہبوں کا کوئی مواد موجود ہو ان کی کسی بھی قسم کی تشہیر کسی پوسٹ میں ان کا لنک وغیرہ شئیر کرنا پوسٹ کرنا سخت منع ہے ۔خلاف ورزی پر پوسٹ ڈیلیٹ یا ایڈیٹ کی جاسکتی ہے۔

      ۶۔ بدمذہبوں کی ویڈیوز شئیر کرنا منع ہے اگر کسی اعتراض کا جواب درکار ہو تو اس ویڈیو کا سکرین شاٹ لے کر بد مذہبوں کی سائٹ کا لنک ریمو کر کے امیج کی صورت میں پوسٹ کریں۔

      کسی سنی عالم کی تضحیک سخت منع ہے۔

      ۷۔ اگر کو ئی اعترض بھی ہو جس میں سنی عالم کے خلاف غلط زبان استعمال کی گئی ہو تو اس میں سے غلط زبان کو ریمو کر کے اعتراض پوسٹ کیا جائے۔

      ۸۔ صرف وہی سائٹ شئیر کی جائیں جو سنیوں کی ہوں صلح کلی مکتب فکر کی سائٹ بھی شئیر کرنا منع ہے۔

      ۹۔ اسلامی محفل کے کسی بھی ٹیم ممبر یا سینئر ممبر سے بدتمیزی ناقابل برداشت ہوگی اور بین بھی کیا جاسکتا ہے۔ ٹیم ممبرز بھی حدود کے دائرے میں رہ کر جواب دینے کے مجاز ہیں۔

      ۱۰۔ انتظامیہ کا فیصلہ حتمی ہے۔ اگر آپ کو کسی نقطے پر اعتراض ہے تو مناظرہ سیکشن میں پوسٹنگ کرکے اپنا اور ہمارا وقت ضائع نہ کریں۔ کسی بھی ممبر کو رولز کے خلاف کوئی پوسٹ نظر آئے تو فوراً رپورٹ کے بٹن سے ہمیں آگاہ کریں۔
         

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