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Definition Of Praiseworthy Innovation: With Principles & Explanation Of Principles.

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Definition Of Praiseworthy Innovation: With Principles & Explanation Of Principles.


Principle Methodology Of Ahle Sunnat:


It is the methodology of Wahhabi's that judge according to labels, in the methodology of Ahle Sunnat we do not judge innovations with labels. We will not judge every innovation to be Haram but we judge a innovation it according to its content. If the innovation has evil in it (i.e. 'Martyrdom' Operation) because it contradicts the foundation of deen then it's deemed evil irrespective of its label. And if the innovation has something praiseworthy (i.e. Sahih Bukhari) about it and it's according to guidance of Qur’an & Sunnah then regardless of its label it will be considered a praiseworthy innovation. Also note that all praiseworthy innovations are substantiated with implicit evidences from Qur’an and Sunnahs of RasoolAllah (sallalahu alayhi was'sallam). Therefore we the Ahle Sunnat do not demand explicit proof for praiseworthy innovations, instead its the methodology of Wahhabi's who in opposition to Ahle Sunnat on selective issues demand explicit evidence from Qur’an & Sunnah.


To illustrate a this point; we the practice performing of salawat before the call to prayer (i.e. Adhan). The Wahhabi's object to it on the ground that its not Sunnah of RasoolAllah (sallalahu alayhi was'sallam) to recite salawat, and on this they demand explicit proof from Hadith or Qur’an to substantiate this practice. Its established that recitation of Salawat before Adhan is not Sunnah of beloved Prophet (sallalahu alayhi was'sallam) nor part of Adhan. To ensure the listener can distinguish between the two, the Muadhin recites Salawat and then there is pause and then Adhan is pronounced. This being said recitation of Salawat before Adhan is not reprehensible innovation and it can be substantiated with implicit evidence because Allah (subhana wa ta'ala) declares: “Allah and His angels send blessings on the Prophet: ...” and then commands the believers to send Salawat on Prophet (sallalahu alayhi was'sallam): ”... O ye that believe! Send ye blessings on him, and salute him with all respect.” [Ref: Surah 33:56] and recitation of Salawat just before the Adhan is obeying Allah (subhana wa ta'ala). Even with such clear evidence the Wahhabi's refuse to believe in what Allah (subhana wa ta'ala) revealed. They consider anyone who recites Salawat before Adhan to be bidd'ati a person destined to hellfire because one can not substantiate this practice from Sunnah.


Practices of Ahle Sunnat which depend on Ijtihadi evidence the Wahhabi's refuse to accept implicit evidence which is used to support these practices. Instead they desire explicit proof and during debates rely rhetorical skill to win admirers, converts. When the Wahhabi's are questioned about Sahih of Imam Bukhari:'Quote one hadith, one ayaat, in which Prophet used Sahih Bukhari, or Allah (subhana wa ta'ala) instructed us to use Sahih Al Bukhari for deen.'Soon as you make this demand they throw back the principle of explicit proof for innovations and quote: “Verily in the Messenger of Allah you have a good example for him who looks unto Allah and the last day and remembers Allah much.” [Ref: Surah 33:2] then they argue Sahih Bukhari contains good examples of Sunnahs therefore its proven. Explicitly this is not proof for legitimacy of Sahih Al Bukhari. Instead quoted verse is a explicit proof for Messenger (sallalahu alayhi was'sallam) having a good example. When the verse is coupled with: “O ye who believe! ... obey the Messenger and those charged with authority among you.” [Ref: Surah 4:59] then the it means that obey the Messenger (sallalahu alayhi was'sallam) in his good example.Sahih Al Bukhari has record of good example of RasoolAllah (sallalahu alayhi was'sallam) therefore in a indirect, implicit way it substantiates the legitimacy of Sahih Al Bukhari.


Wahhabi's judge every innovation to be reprehensible innovation and only on selective cases accept implicit evidence (i.e. Sahih Al Bukhari). Where as Ahle Sunnat do not judge a innovation to be blameworthy unless it contradicts Qur’an, Sunnah and Ahle Sunnat also accept implicit evidence on praiseworthy innovations which have not been dealt within Qur’an and Hadith explicitly. Therefore principle of implicit evidence being valid evidence on issues which have not been explicitly addressed by Allah (subhana wa ta'ala) or by RasoolAllah (sallalahu alayhi was'sallam) is closer to Prophet's (sallalahu alayhi was'sallam) teaching regarding Ijtihad and Wahhabi's stubbornness to accept implicit evidence for praiseworthy innovations is error.


Praiseworthy Innovation General Guide:


A 'praiseworthy' innovation must not consist of Haram activities. Taking part in praiseworthy innovations has to be for pleasure of Allah (subhana wa ta'ala). It has to be in line with principle of encouraging good of deen, forbidding evil according to deen, and serve as a platform for worship of Allah (subhana wa ta'ala), gaining knowledge of deen. Innovated festivity must have it's root in Qur’an/Sunnah and the activities of worship in the festivity should be sanctioned in Qur’an [or/and] Sunnah explicitly.


Definition Of Praiseworthy Innovation:


- Any innovative Practice/Belief with daleel[1] from the Qur'an/Sunnah then it is Biddah Hasanah (i.e. praiseworthy innovation).


Principle One:


- Innovating a praiseworthy practice by stripping a Sunnah of Prophet (sallalahu alayhi was'sallam) or recommendation of Allah (subhana wa ta'ala) or a verse of Qur’an out of it's original context and placing it in new context[2] or adding[3] something to it.


Principle Two:


- [4]A Innovated festivity[5] from Qur’an/Hadith by combining various Sunnahs/recommendations of Allah (subhana wa ta'ala)[6] is praiseworthy innovation.


Principle Three:


- Innovating a valid[7] belief by interpreting Hadith/Qur’an (subhana wa ta'ala) without contradicting the explicit of Qur’an/Hadith deems such interpretation as praiseworthy innovation.[8]


Principle Four:


- Innovated item[9] which assists with regards to a essential/non-essential aspect of deen is praiseworthy innovation.


Wama Alayna Ilal Balaghul Mubeen.

Muhammed Ali Razavi





- [1] Daleel literally means evidence and there are two types of evidences the explicit, the implicit.


- [2a]Stripping Out Of Context & New Context: A group of companions went to a tribe and asked them to treat them as their guests which they refused. Incidentally the chief of that tribe was bitten by a snake so one of the companions made a deal with them. He recited Surah Al Fatiha and spat on the place where he was bitten the chief recovered:“... and his people presented the sheep to them, but they said, "We will not take it unless we ask the Prophet (whether it is lawful)."The companions asked RasoolAllah (sallalahu alayhi was'sallam) he permitted them to take the sheep: “Take it (flock of sheep) and assign a share for me." but questioned: "How do you know that Surat-al-Fatiha is a ruqya? [Ref: Bukhari, B36, H476] The question makes it clear that they are not suppose to know. This is proof that companions of Prophet (sallalahu alayhi was'sallam) practiced Ijtihad and innovated practices which were not taught by RasoolAllah (sallalahu alayhi was'sallam). [2b] A praiseworthy innovation practiced by Ahle Sunnat of subcontinent is of making of dua for the deceased after funeral prayers have been completed. Even though this practice is not Sunnah of RasoolAllah (sallalahu alayhi was'sallam) neither it was practiced by companions but its legitimacy is validated according to Qur’an. Allah (subhana wa ta'ala) states: “And your Lord says: "Call on Me; I will answer your (Prayer): but those who are too ...” [Ref: Surah 40:60] then Allah (subhana wa ta'ala): “... : I listen to the prayer (ie. dua) of every suppliant (i.e. da'aan) when he calleth on Me: Let them also, with a will,...” [Ref: Surah 2:186] therefore the conclusion is that when ever a believer calls upon Allah (subhana wa ta'ala); Allah (subhana wa ta'ala) answers the to prayers of supplicant. There is no time in a day in which we are prohibited to make dua, rather a supplicant can make a supplication before or after the funeral prayer. Ten minutes after the funeral prayers or ten hours after, in night or during day, dua is worship and its not prohibited to worship Allah (subhana wa ta'ala) before or after the funeral prayers and those who censor the worship of Allah (subhana wa ta'ala) are kaffirs.


- [3a] Stripping Out Of Context & Adding To It: Prophet (sallalahu alayhi was'sallam) inquired of Bilal (radiallah ta'ala anh): "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, Muslim, B31, H6015,] His statement: “... whenever I performed ablution during the day or night, ...” indicates that he performed more then two nawafil whenever he performed wudu where as the Sunnah was to perform two nawafil after wudu:“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] His excess of nawafil was not Sunnah of RasoolAllah (sallalahu alayhi was'sallam) rather through Ijtihad Bilal (radiallah ta'ala anh) came to conclusion on permissibility of performing more then two nawafil after wudu. 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. Whats certain is if it was two nawafil he would have specified the number two. Educated assumption is that he performed two nawafil after wudu when he was attending Masjid for compulsory prayers with other Sunnahs and out of Masjid he would have performed more. Also note that Bilal (radiallah ta'ala anh) emphasis the time: “...whenever I performed ablution during the day or night, ...” this indicates that according to Bilal (radiallah ta'ala anh) nawafil can be performed any time of the day or night.


- [3b] The Wahhabi's argue that Sunnahs (i.e. innovations) of Sahabah were approved therefore they are now part of Sunnah of RasoolAllah (sallalahu alayhi was'sallam) hence they are not praiseworthy innovations. In response to this reasoning please note that Prophet (sallalahu alayhi was'sallam) heard the footsteps of Bilal (radiallah ta'ala anh) in paradise and then asked him about what action he does. This establishes that without even the approval of Prophet (sallalahu alayhi was'sallam) the actions of Bilal (radiallah ta'ala anh) had earned him paradise because Allah (subhana wa ta'ala) had deemed them to be praiseworthy innovations.


- [4] This principle in essences is 'principle one' except that it focuses on practices which were not practiced by Sahabah, Tabiyoon, or Tabi-tabiyoon.


- [5] Festivities such as Milad Un Nabi (sallalahu alayhi was'sallam) Urs (i.e. commemorating death of a saint, scholar on yearly basis), Geeyarween (gathering for Isaal as'Sawab for Seikh Abdul Qadir Jilani rahimullah alayhi ta'ala on every 11th of Islamic month).


- [6] Collecting various; Sunnahs of worship (i.e. performing of nawafil), acts of charity, recitation of Qur’an, recitation of poetry in praise/defense of Prophet Muahmmed (sallalahu alayhi was'sallam), etc.


- [7] The nature of Qur’an is jawami al kalim (i.e. shortest of expressions widest in meaning) therefore many interpretations are possible. Any new interpretation should not oppose the Ijmah, should not oppose ahadith. Oppose in meaning of stating the opposite of what is established from Qur’an or Hadith. For example; Jesus is Lord of Alameen, mankind evolved from apes, etc.


- [8a] Allah (subhana wa ta'ala) states: “Allah is He Who created seven samawat (i.e. skies) and of the lands (i.e. ardeen) alike. Through the midst of them (all) descends His Command: that ye may know ...” [Ref: Surah 65:12] One interpretation of is that there are skies and seven ear planets. About the seven heavens Allah (subhana wa ta'ala) states: “See you not how Allah has created the seven heavens one above another.” [Ref: Surah 71:15] Note that seven heavens are described as one above another, and Allah (subhana wa ta'ala) stated: “Allah is He Who created seven samawat (i.e. skies) and of the lands alike (i.e. Mislahunna).” Therefore another likeness of seven heavens to seven lands is that earth has layers one above another like the heavens and this is the interpretation of Imam Fakhr ud Din ar'Razi (rahimullah alayhi ta'ala). 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 earths on the Day of Resurrection." [Ref: Bukhari, B43, H634]


- [8b] The modern interpretation of this verse is that the seven heavens refers to seven layers (i.e. Thermosphere, Mesopause, Mesosphere, Stratopause, Stratosphere, Trapopause, Traposphere) of atmosphere which serve as protective barrier high above earth from radiation, etc. And seven lands (i.e. ardeen) refers to seven layers (i.e. Crust, Upper mantle, Transition region, Lower mantle, D-layer, Outer core, Inner core) of earth.


- [9] This can be books of ahadith (i.e. Sahih Bukhari, Sahih Muslim, etc.) books of Tafsir (i.e. Tafsir Ibn Abbas, Tafsir Al Jalalayn, Tafsir Rooh ul Biyan, etc.), Qibla compass, Musalla (i.e. prayer mat), Tasbeeh (i.e. prayer beads), loud speaker for deeni purposes, etc.

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