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Determining What Is Praiseworthy Innovation A Detailed Guide And Explanation Of Principles.


MuhammedAli

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Determining What Is Praiseworthy Innovation A Detailed Guide And Explanation Of Principles.

Introduction:


Based on evidences of Quran/Ahadith it can it is no brainer that Islam has permitted Muslims to introduce praiseworthy innovations. Prophet (peace be upon him) left us guidance and provided us principles through which we can determine which innovation is praiseworthy and reprehensible. In this article attempt will be made to justify teaching of Islam in light of evidences found in Hadith. And provide principle guide on basis of which any Muslim can understand which innovation is praiseworthy and which does not accord the prophetic guidance hence is reprehensible innovation.

1.0 - Usage Of Word Sunnah To Mean Innovations:


Prophet (peace be upon him) said follow my Sunnah and the Sunnahs of rightly guided Caliphs: “Indeed, whoever among you lives, he will see much difference. Beware of the newly invented matters, for indeed they are astray. Whoever among you sees that, then he must stick to my Sunnah and the Sunnah of the rightly guided Khulafa', cling to it with the molars.'" [Ref: Tirmadhi, B39, H2676] Sunnahs of rightly guided Caliphs are what they innovate and they are not Sunnah of Prophet (peace be upon him). Prophet (peace be upon him) said: "And whoever starts an 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 another Hadith which related to it in meaning he said: "Whenever a person is murdered unjustly, there is a share from the burden of the crime on the first son of Adam for he was the first to start the Sunnah (tradition) of murdering." [Ref: Bukhari, B55, H552] This establishes word Sunnah is used to mean an innovation which son of Prophet Adam (alayhis salam) started. And in following Hadith he said one who introduces evil Sunnah in Islam for him and those who follow it will have equal sin: “And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect." [Ref: Muslim, B34, H6466] Words evil Sunnah cannot be referring to prophetic Sunnahs. And an evil Sunnah not part of Islam but which could be made part of Islam can only be evil innovated Sunnah. Which in other words best is summed as a reprehensible innovation? All this establishes word Sunnah is used in meaning of innovation in Ahadith.

1.1 - Praiseworthy Innovation In Light Of Prophetic Sunnah:

Prophet (peace be upon him) foretold of reward to anyone who introduces in Islam a good Sunnah in Islam:
"Thereupon Allah's Messenger (may peace be upon him) said: He who introduced some good Sunnah (i.e. practice, way, tradition) in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect." [Ref: Muslim, B34, H6466] “The Messenger of Allah said: He who sets a good precedent/Sunnah in Islam, there is a reward for him for this (act of goodness) and reward of that also who acted according to it subsequently, without any deduction from their rewards; and he who sets in Islam an evil precedent/Sunnah, 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, B5, H2219] “The Messenger of Allah said: 'Whoever sets a good precedent in Islam, he will have the reward for that, and the reward of those who acted in accordance with it, without that detracting from their reward in the slightest. And whoever sets an evil precedent in Islam, he will have a burden of sin for that, and the burden of those who acted in accordance with it, without that detracting from their burden in the slightest."' [Ref: Nisa’i, B23, H2555] And this good Sunnah in Islam can only be an innovated good Sunnah in Islam because it is not already part of Islam. In terminology of Ahlus Sunnah such innovated good Sunnah in Islam is termed as praiseworthy innovation.

1.2 - Companions Through Ijtihad Deduced Surah Fatihah Is Ruqya:

A group of companions went to a tribe and asked them to treat them as their guests but they refused: “Narrated by Abu Said: Some of the companions of the Prophet went on a journey till they reached some of the 'Arab tribes (at night). They asked the latter to treat them as their guests but they refused.” Incidentally the chief of tribe was bitten by a snake but nothing helped his health so they approached companions in the hope that they may have some medicine: “The chief of that tribe was then bitten by a snake (or stung by a scorpion) and they tried their best to cure him but in vain. Some of them said (to the others), "Nothing has benefited him, will you go to the people who resided here at night, it may be that some of them might possess something (as treatment)." The companions agreed to cure their chief but for a wage: "They went to the group of the companions (of the Prophet) and said, "Our chief has been bitten by a snake (or stung by a scorpion) and we have tried everything but he has not benefitted. Have you got anything (useful)?" One of them replied, "Yes, by Allah! I can recite a Ruqya, but as you have refused to accept us as your guests, I will not recite the Ruqya for you unless you fix for us some wages for it." They agreed and a companion recited Surah Fatihah and blew on the spot and man was cured as if he was never sick: They agree to pay them a flock of sheep. One of them then went and recited (Suratul-Fatiha): 'All the praises are for the Lord of the Worlds' and puffed over the chief who became all right as if he was released from a chain, and got up and started walking, showing no signs of sickness. As agreed the tribe paid the wage with flock of sheep but some companions wished to find out if accepting wage was permitted in such circumstances and Prophet allowed and requested his share and enquired how did the companions knew Surah Fatiha was Ruqya: “Some of them (i.e. the companions) then suggested to divide their earnings among themselves, but the one who performed the recitation said, "Do not divide them till we go to the Prophet and narrate the whole story to him, and wait for his order." So, they went to Allah's Apostle and narrated the story. Allah's Apostle asked, "How did you come to know that Surat-ul-Fatiha was recited as Ruqya?" Then he added, "You have done the right thing. Divide (what you have earned) and assign a share for me as well." [Ref: Bukhari, B36, H476] The question makes it clear that they are not supposed to know Surah al-Fatihah was Ruqya. This is proof that companions of Prophet (sallallahu alayhi was'sallam) practiced Ijtihad and innovated practices which were not taught by Prophet (peace be upon him). There is no doubt the companions were aware Quran is healing because Allah (be he glorified) says: “And We reveal of the Quran that which is a healing and a mercy for believers though it increases the evildoers in naught save ruin.” [Ref: 17:82]

Proof Of Other Praiseworthy Innovations Introduced By Companions:

(i) “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] (ii) “Narrated Az-Zuhri: I heard As-Saib bin Yazid, saying: "In the lifetime of Allah's Messenger, and Abu Bakr and Umar, the Adhan for the Jumua prayer used to be pronounced after the Imam had taken his seat on the pulpit. But when the people increased in number during the caliphate of Uthman, he introduced a third Adhan (on Friday for the Jumua prayer) and it was pronounced at Az-Zaura' and that new state of affairs remained so in the succeeding years.” [Ref: Bukhari, B13, H39] (iii) “… 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] Ibn Ulayyah narrated to us, Jarir narrated, al-Hakim bin A'raj narrated; I asked Muhammad about Salat ad-Duha, while he was sitting near the house of Prophet (sallallahu alayhi wa aalihi was’sallam). He said: It is an innovation and what a fine innovation it is!" [Ref: Musannaf Ibn Abi Shaybah, Kitab Of Prayer – Salat ad-Duha, H3] (iv) "Narrated Hadrami, the freed slave of the family of Al-Jarud: From Nafi: ‘A man sneezed beside Ibn Umar and said: 'al-hamdulillah was-salamu ala rasulillah.’ So Ibn Umar said: I too say: ‘al-hamdulillah was-salamu ala rasulillah.’ But this is not what the Messenger of Allah taught us. He taught us to say: 'Al-hamdulillah ala kulli hal.’" [Ref: Tirmadhi, B41, H2738]

2.0 - Fundamental Definition Of Praiseworthy Innovation:

Praiseworthy Innovation A:  Any innovative belief/practice with Asal from the Qur'an/Sunnah then it is praiseworthy innovation.

Praiseworthy Innovation B:  Any innovated practice/belief composed of practices from Quran/Sunnah is praiseworthy innovation.

2.1 - Praiseworthy Innovation Is From Four Types Of Prophetic Sunnahs:

Prophetic Sunnahs are of four types: Qawli, Fehli, Taqreeri and Wasfi. Qawli is what Prophet (peace be upon him) uttered and instructed. Fehli is actions Prophet (peace be upon him) performed. Taqreeri is what he saw and approved of, or did not censor but remained quiet. Wasfi is a Sunnah which is a characteristic of Prophet (peace be upon him), or certain practices which had no religious significance. First three are backbone of Islamic legalism and last one is for those who love Prophet (peace be upon him). They sit where he sat, and walk on paths where he walked; they eat what he ate etc. Not because it had anything to do with worship, charity, encouraging good, forbidding evil, but simply because they loved him and wished to imitated him in all conduct. Every praiseworthy innovation will be composed of acts from these four Sunnah categories.

3.0 - Explicit Evidence From Sunnah Implicitly Establishes Praiseworthy Innovation:


Principle One A: Any innovative belief/practice with explicit Asal from the Qur'an/Sunnah then it is praiseworthy innovation.

Principle One B: Any innovative belief/practice with implicit Asal from the Qur'an/Sunnah then it is praiseworthy innovation.

3.1 - Explanation Of Explicit And Implicit Evidence:

Asal is of two types direct/explicit, or indirect/implicit. For praiseworthy innovations to be permissible we require explicit/direct evidence of a practice from Quran and Sunnah. Hence the evidence required for a praiseworthy innovation in one sense has to be direct/explicit and yet in context of praiseworthy innovation it is indirect/implicit because it justifies legitimacy of praiseworthy innovation on basis of it being Sunnah.

4.0 – Three Principles Of Praiseworthy Innovation Related To Prophetic Sunnah:

Principle Two A: Stripping a Prophetic Sunnah out of its original context and placing it in a new context results in a praiseworthy innovation.

Principle Two B: Stripping a prophetic Sunnah from its original context and replacing it with another prophetic Sunnah results in a praiseworthy innovation.

Principle Two 😄 Taking a prophetic Sunnah and then via Ijtihad engaging more than prescribed amount results in a praiseworthy innovation.

4.1 – Praiseworthy Innovation By Placing A Prophetic Sunnah In New Context:

A praiseworthy innovation must be composed of practices taught in Quran and Sunnah otherwise it is rejected: “
Narrated Aisha: Allah's Messenger said: "Whoever introduces into our matter that which is not a part of it, will have it rejected.[Ref: Bukhari, B49, H861] “… he (Qasim bin Muhammad) said: All of them could be combined in one house; and then said: 'A'isha informed me that Allah's Messenger said: He who does an action which is not from us that is to be rejected.” [Ref: Muslim, B18, H4267] Innovation composed of practices which have no direct evidence from Quran/Sunnah and it does not invite to good/Khayr, i.e. worship, charity, and general goodness then such an innovation is reprehensible. A praiseworthy innovation will be composed of acts of worship, charity, general acts of goodness, censoring sinful acts. Prophet (peace be upon him) told us sign of saved sect is that they are upon his path and of his companions: “Indeed the children of Isra'il split into seventy-two sects, and my Ummah will split into seventy-three sects. All of them are in the Fire Except one sect." He said: "And which is it O Messenger of Allah?" He said: "What I am upon and my Companions." [Ref: Tirmadhi, B38, H2641] This statement means saved sect is upon prophetic Sunnah and methodology as well as of his companions. Methodology of companions was to take Sunnahs of Prophet (peace be upon him) and perform them in new contexts. Thus acting on Sunnah and introducing a new praiseworthy innovated Sunnah. One such example is of Khubaib (Allah be pleased with him😞 “The daughter of Al-Harith used to say, "It was a boon Allah bestowed upon Khubaib." When they took him out of the Sanctuary (of Mecca) to kill him outside its boundaries, Khubaib requested them to let him offer two rak`at (prayer). They allowed him and he offered Two rak`at and then said, "Hadn't I been afraid that you would think that I was afraid (of being killed), I would have prolonged the prayer. O Allah, kill them all with no exception." (He then recited the poetic verse):-- "I being martyred as a Muslim, Do not mind how I am killed in Allah's cause. For my killing is for Allah's Sake, and if Allah wishes, He will bless the amputated parts of a torn body" Then the son of Al Harith killed him. So, it was Khubaib who set the Sunnah/tradition for any Muslim sentenced to death in captivity, to offer a two-rak`at prayer (before being killed).” [Ref: Bukhari, B52, H281] This establishes a companion started an innovated good Sunnah for others to follow but the act which it was composed was from prophetic Sunnah and worship.

4.2 - Introducing Praiseworthy Innovation By Adding To Prophetic Sunnah:

(i) While coming out of Ruku the Imam says, sami-Allahu liman hamida, the Muqtadi is to say, rabbana walak al-hamd. In one instance Muqtadi made addition to Tasbih taught by Prophet (peace be upon him). He lengthened it by adding hamdan kathiran tayyiban mubarakan fihi, as demonstrated by following Hadith:
“One day we were praying behind the Prophet. When he raised his head from bowing, he said, "Sami'a-l-lahu Liman hamida." A man behind him said, "Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi" (O our Lord! All the praises are for You, many pure and blessed praises). When the Prophet completed the prayer he asked: "Who has said these words?" The man replied, "I." The Prophet said, "I saw over thirty angels competing to write it first." Prophet rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position.” [Ref: Bukhari, B12, H764] And response of Prophet (sallallahu alayhi wa aalihi was’sallam) proves this was not part of Salah. Angels striving to write the deed indicates they were pleased with praiseworthy innovation introduced by companion via Ijtihad. (ii) Prophetic Talbiyah recited during Tawaf around Kabah is as follows: “... by it and he said: Here I am at Thy service, O Lord; here I am at Thy service: here I am at Thy service. There is no associate with Thee. Here I am at Thy service. All praise and grace is due to Thee and the sovereignty (too). There is no associate with Thee.”They (the people) said that Abdullah bin Umar said that that was the Talbiya of the Messenger of Allah (may peace be upon him).” [Ref: Muslim, B7, H2668] Abdullah Ibn Umar (Allah be pleased with him) formed his own: “'Abdullah bin Umar (Allah be pleased with them) reported that the Talbiya of the Messenger of Allah (may peace be upon him) was this: ... He (the narrator) further said that 'Abdullah bin Umar (Allah be pleased with them) made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee, and good is in Thy Hand; here 1 am at Thy service; unto Thee is the petition, and deed (is also for Thee).” [Ref: Muslim, B7, H2667] This is evidence that Abdullah Ibn Umar (Allah be pleased with him) was aware of prophetic Sunnah but despite it he introduced a praiseworthy innovation through Ijtihad. (iii) We do these innovations of companions support modern praiseworthy innovative practices such as Khatams? Companions took a Sunnah and added to it. Sunnah is to recite Bismillah before eating. We add recitation of Surah Fatihah, Ikhlas, Kauthar and others. We then raise our hands praise and supplicate Allah (be He glorified), asking Him to accept our deeds, and we offer reward of our Ibadah as gift for Prophets, companions, Saliheen, Shuhadah. Intention behind Khatam is same as: “Narrated Aishah: The Prophet ordered a horned ram with black legs, black belly and black round the eyes, and it was brought from him to sacrifice. He said: Aishah, get the knife then he said: Sharpen it with a stone. So I did. He took it, then take the ram he placed it on the ground and slaughtered it. He then said: In the name of Allah. O Allah, accept it for Muhammad, Muhammad's family and Muhammad's people. Then he sacrificed it.” [Ref: Abu Dawud, B15, H2786] And objective of this is no different from Prophet’s (peace be upon him) objective when he sacrificed a ram from him, his family, and his Ummah except of expression. That is to say he wanted himself, his family, and his Ummah to benefit from the reward of sacrifice he offered. This is what every Khatam is composed of and what the intention for it is.

4.3 - Introducing Praiseworthy Innovation By Doing More Then Prescribed:

Prophet (peace be upon him) enquired of Bilal (Allah be pleased with him😞 "Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise." He replied: "I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me." [Ref: Bukhari, B21, H250] His words, whenever I performed ablution during the day or night, indicates that he performed more then two Nawafil prayer whenever he performed Wudhu. Bilal (Allah be pleased with him) came to conclusion regarding permissibility of performing more then two Nawafil after Wudhu through Ijtihad. Sunnah was/is to perform two Nawafil after Wudhu:Whoever performs ablution like my present ablution and then offers two rakat in which he does not think of worldly things, all his previous sins will be forgiven." [Ref: Bukhari, B31, H155, Muslim, B2, H436] The excess Nawafil were not Sunnah of RasoolAllah (peace be upon him) rather a praiseworthy innovation. The words, I prayed after that ablution as much as was written for me, indicate that there was no fixed amount he performed, maybe sometimes two, at others fours, or maybe he performed Nawafil as long as he could keep his mind free from wordily thoughts. What’s certain is if it was just two Nawafil he would have specified the number two. Assumption based on Hadith436 is that he performed two Nawafil after Wudhu when he was attending Masjid for compulsory prayers with other Sunnahs and out of Masjid he would have performed more. And if he was performing more than two Nawafil in Masjid it would prevent him from joining Fard prayers plus it would be known to members of community that he performs more then two Nawafil of Tahiyat ul-Wudhu. In addition to this practice of Taraweeh was only performed for three days in Ramadhan but Umar (Allah be pleased with him) extended it for entire month as following Hadith proves: “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]

5.0 - Principles On Which Modern Praiseworthy Innovations Are To Be Judged:

Principle Three: An innovated custom/practice composed of various practices instructed in Qur’an/Sunnah, thus substantiated through implicit evidence, is a praiseworthy innovation.

5.1 - Explaining Principle Of Innovative Practices Composed Of Various Sunnahs:

Commemorating, celebrating Milad/birth of Prophet (peace be upon him), practices such as Geeyarweenh, Urs, and various Khatams which are essentially practices of remembrance of life and of Isaal al-Sawab (practices of sending reward of charity/worship). All are composed of various Sunnahs of Prophet (peace be upon him) such as various forms of charity, worship, encouraging good, forbidding evil, Quran recitation. And an aspect of these innovative practices is supplicating Allah (be He glorified😞 Praising Him, asking Him to accept the good, give reward of Ibadaat to … And on behalf of Ummah seeking forgiveness, guidance, protection from illnesses, natural disasters and afflictions heaped by disbelievers. Hence all praiseworthy innovations are composed of what is taught in Quran and Sunnah.

6.0 - Innovative Understanding Not Against Texts Is Praiseworthy Innovation:

Principle Four: An innovative understanding/Tafsir derived from Quran/Hadith without contradicting/rejecting any explicit text and without breaking rules of Tafsir is a praiseworthy innovation.

6.1 - Quran Is Jawami al-Kalim In Nature And Its Implications:

Prophet (peace be upon him) said:
“Abu Huraira said that Allah's Messenger said: "I have been sent with 'Jawami-al-Kalim' and have been made victorious with awe (cast in my enemy's hearts), and while I was sleeping, I saw that the keys of the treasures of the world were placed in my hand." [Ref: Bukhari, B92, H378] Meaning of Jawami al-Kalim is explained in another Hadith: “I heard Allah's Messenger saying: "I have been sent with Jawami al-Kalim … Muhammad said Jawami al-Kalim means that Allah expresses in one or two statements or thereabouts the numerous matters that used to be written in the books revealed before (the coming of) the Prophet.” [Ref: Bukhari, B87, H141, here.] This is the nature of Quran and speech of Prophet (peace be upon him). And it is not impossible for a new interpretation to be derived from Quran/Hadith which was not known before. This is especially true when it comes to verses which are related to science.

6.2 – Scientificly Understanding Seven Skies And Lands One Above Another:


(i) Allah (be He glorified) says: “See you not how Allah has created the seven skies one above another.” [Ref: Surah 71:15] “Allah is He who created seven samawat (skies) and of the lands alike. Through the midst of them (all) descends His Command: that ye may know ...” [Ref: Surah 65:12] In the first verse Allah (be He glorified) stated he created seven skies one above another. And in the second He says creation of seven skies of lands is alike each other. This gives meaning that there are seven lands are created one above another just like skies. And this also establishes that there are seven layers out of which earth is made-up of. The verse employs words mithla-hunna (alike) to denote likeness of seven skies to land. This is the interpretation of Imam Fakhr ud Din ar'Razi (Allah have mercy on him). This interpretation also has its basis in authentically reported Hadith: "Whoever takes a piece of the land of others unjustly, he will sink down the seven lands on the day of resurrection." [Ref: Bukhari, B43, H634] For one to sink to seventh lands the seven lands has to be on top of one and another. In the light of modern scientific data the seven skies one above another are seven layers of atmosphere: Thermosphere, Mesopause, Mesosphere, Stratopause, Stratosphere, Trapopause and Traposphere. And seven layers of which earth is made from are called: Crust, Upper mantle, Transition region, Lower mantle, D-layer, Outer core, Inner core. (ii) Quran and Sunnah provided us with basic structure based on which we were able to relate the facts stated in them to a modern scientific research. Hence in one sense it is an innovative understanding of verses.

7.0 – Innovated Practice/Item With Origin From Quran/Sunnah And Assists:

Principle Five: Any innovated item and practice with Asal in Quran/Sunnah and it assists in teaching, and learning of Islam, is praiseworthy innovation. 

7.1 - Explanation Of Practices/Items With Origin And Assists Teaching, And Learning:

Book of Allah (Allah be He glorified) was memorized and written on various materials but none had a complete copy. It was compiled in a book format on order of Abu Bakr (Allah be pleased with him) even though Prophet (peace be upon him) himself did not do so nor instructed so. In this sense compilation of Quran as a single book was a praiseworthy innovation because it aids in learning Islam. Books of Ahadith which we have come to read and study has their origin in much older written works and traditions memorized and passed down by scholars. These two are praiseworthy innovations which have originated due to Ijtihad of great scholars. And these too aid in learning and practicing Islam. Arabic diacritical markings, Harakat and Ijam, helped the non-Arabs and non-Arabic speaking Muslims to learn Quran recitation without having to master the Arabic language. And in this sense these diacritical markings are also a praiseworthy innovation. A modern praiseworthy innovation would be Qibla compass – it assists the believer to face the right direction during Salah. Note internet even though it is used for preaching of Islam it was not invented solely for it so even though propagating Islam over the internet is a praiseworthy innovation but the equipment which enables it is not a praiseworthy innovation. Anything which is solely innovated to assist something of Islam it is praiseworthy innovation, i.e. Qibla compass. Also numbering of Surahs of Quran and numbering of verses of Quran is an innovation just like diacritical markings. The numbering makes it quick and easy to find any verse of particular Surah.

7.2 – Quran Compiled As A Single Book Format Is A Innovated Good Sunnah:

Abu Bakr (Allah be pleased with him) during his Caliphate on advice of Umar (Allah be pleased with him) instructed Zaid (Allah be pleased with him) to compile the Quran as a single book. Initially Abu Bakr and Zaid (Allah be pleased with them) objected to this task on account that it is innovation because it is something which Allah’s Messenger (peace be upon him) did not himself enact or instruct. Umar adopted following line of reasoning:
“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] And to convince Zaid (Allah be pleased with him) Abu Bakr and Umar (Allah be pleased with them) took same line of reasoning that it is good/Khayr therefore it must be carried out: Then I said (to `Umar and Abu Bakr), "How can you do something which Allah's Messenger did not do?" Abu Bakr said, هُوَ وَاللَّهِ خَيْرٌ (i.e. By Allah, it is beneficial.) Zaid added: So he (Abu Bakr) kept on pressing me for that until Allah opened my chest for that for which He had opened the chests of Abu Bakr and…” [Ref: Bukhari, B89, H301] Umar (Allah be pleased with him) argued compiling Quran in a book format is Khayr/good because Prophet (peace be upon him) is reported to have said:  “Whoever initiates a Sunnah خَيْرًا (i.e. good Sunnah) that is followed, he will receive a perfect reward for that, and a reward equivalent to that of those who follow it, without that detracting from their reward in the slightest. " [Ref: Ibn Majah, B1, H204] “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] In other words he was reasoning with him, Prophet (peace be upon him) did not do it but it is still Khayr/good for which Prophet (peace be upon him) told there is reward. And this incidentally is no different from what Prophet (peace be upon him) said in following Hadith of Sahih Muslim: "Thereupon Allah's Messenger (may peace be upon him) said: He who introduced some good Sunnah (i.e. practice, way, tradition) in Islam which was followed after him (by people) he would be assured of reward like one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently (by others), he would be required to bear the burden like that of one who followed this (evil practice) without theirs being diminished in any respect." [Ref: Muslim, B34, H6466] And this is proof Islam rewards good innovations.

Conclusion:

Prophet (peace be upon him) said any who introduces in Islam a good Sunnah and which is followed after him there will be equal reward for one who innovated and those who followed it. And he also said one who adds to Islam which is not from Islam that would be rejected and he further explained it by saying one who acts on something which is not from Islam will be rejected. This gives us understanding innovated good Sunnahs must originate/germinate from Quran/Sunnah for them to be accepted and reward-worthy/praiseworthy. As such according to these Ahadith fundamental definition of praiseworthy innovation is: (
i) Any innovative belief/practice with Asal from the Qur'an/Sunnah then it is praiseworthy innovation. And this principle is further explained by another variation of first principle: (ii) Any innovated practice/belief composed of practices from Quran/Sunnah is praiseworthy innovation. These definitions should be understood in light of principles stated and explanations. Any who memorizes these principles, understands them, and learns how to determine reprehensible innovation,
here, then no doubt will be able to judge legality of all matters not mentioned in Quran/Hadith.

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi.

Edited by MuhammedAli
Contents updated.
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  • MuhammedAli changed the title to Determining What Is Praiseworthy Innovation A Detailed Guide And Explanation Of Principles.

بحث میں حصہ لیں

آپ ابھی پوسٹ کرکے بعد میں رجسٹر ہوسکتے ہیں۔ اگر آپ پہلے سے رجسٹرڈ ہیں تو سائن اِن کریں اور اپنے اکاؤنٹ سے پوسٹ کریں۔
نوٹ: آپ کی پوسٹ ناظم کی اجازت کے بعد نظر آئے گی۔

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