₦airaland Forum

True Incident: During a Jumah Khutbah in a small town, an Imam talked about the significance of saying "Insha Allah" (which means if Allah wills) when planning to do something in the future. After a few days, a man who had also attended the Khutbah was going to buy a cow from the market. On the way, he met a friend who asked him where he was going. He told him about buying the cow but did not say Insha Allah in the end. His friend reminded him about the Khutbah and told him to say Insha Allah. However, this individual said that he had the money he needs and the energy to go to the market, thus, there is no point of saying Insha Allah as he will certainly buy the cow. He thought that saying Insha Allah will not make any difference.



When he reached the market, he found a cow that met his expectations. He bargained with the seller and came to a reasonable price. Finally, he decided to pay for the cow but was dumbfounded when he discovered that his money was missing. A thief had stolen the money while he was walking through the busy market. The cow seller asked him whether he was going to buy the cow or not. "Insha Allah, I will buy it next week," he said. When he reached home, his wife inquired about the cow. He told her about how he forgot to say Insha Allah, and also added, "Insha Allah, I wanted to buy the cow. But Insha Allah, my money was stolen. Insha Allah, I will buy it next week." His wife clarified to him that we should say Insha Allah for things that are yet to happen, not for those things that had already happened. He never forgot his "Insha Allah" again.

sallamualaikum,

i think its time we add some flavor to this section by doing some jokes too,


Rules of Joking in Islam

Some people joke too much and it becomes a habit for them. This is the opposite of the serious nature which is the characteristic of the believers. Joking is a break, a rest from ongoing seriousness and striving; it is a little relaxation for the soul. ‘Umar ibn ‘Abd al-‘Azeez (may Allaah have mercy on him) said: “Fear joking, for it is folly and generates grudges.”

Here is the story of an Imam who got up after Friday prayers and announced to the people:"I have good news and bad news. The good news is, we have enough money to pay for our new building program. The bad news is, it's still out there in your pockets."



A man is taking a walk in Central park in New York. Suddenly he sees a little girl being attacked by a pit bull dog . He runs over and starts fighting with the dog. He succeeds in killing the dog and saving the girl's life. A policeman who was watching the scene walks over and says: "You are a hero, tomorrow you can read it in all the newspapers: "Brave New Yorker saves the life of little girl" The man says: - "But I am not a New Yorker!" "Oh ,then it will say in newspapers in the morning: 'Brave American saves life of little girl'" – the policeman answers. "But I am not an American!" – says the man. "Oh, what are you then? " The man says: - "I am a Saudi !" The next day the newspapers says: "Islamic extremist kills innocent American dog.

See how Allah is written in Arabic before seeing the miracle pictures.

Who is the Prophet Muhammad?
Muhammad was born in Makkah in the year 570. Since his father died before his birth and his mother died shortly thereafter, he was raised by his uncle who was from the respected tribe of Quraysh.

Legacy of a Prophet
Fourteen hundred years ago, a humble merchant who could not read or write changed the face of Arabia. Today, his influence has spread to every corner of the world including the United States. This is the story,

Among the Most Influential Persons in History

by Michael H. Hart
My choice of Muhammad to lead the list of the world's most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular levels. Of humble origins, Muhammad founded and promulgated one of the world's great religions, and became

You must Know this Man
You may be an antheist or an agnostic; or you may belong to any of the religious denominations that exist in the world today. You may be a communist or a believer in democracy and freedom. No matter what you are, and no matter what your ideological and political beliefs, personal and social habits happen to be - you must still know this man.

Prophethood in Islam
Prophethood is not unknown to heavenly revealed religions, such as Judaism and Christianity. In Islam, however, it has a special status and significance.

A Guidance to Follow
Muhammad as a man had already died, but as a Prophet he left behind him a legacy in the form of the Qur’an and the Sunnah. He stressed the urgent need to hold firmly to these two sources during his Farewell speech in the valley of Arafat. If people hold fast to them, they will never go astray.

Allah's Messenger to the Whole Mankind
Prophet Muhammad (r) (Salallahu ‘alayhi wa salam, meaning: May the peace and blessings of Allah I be upon him) was Allâh's great Prophet and Messenger like Jesus, the Son of Mary. The Prophet's mission, however, is universal. Allâh (I) (Subhanahu wa ta’ala, meaning: the Exalted, Most Glorious) tells mankind that Prophet Muhammad (r) is no more than a Messenger

The Best of Creation
The life of the Prophet (Peace and Blessings of Allah be upon Him) has been said by his wife, Aisha (May Allah (S) be pleased with her) to be like "a walking Qur`an", embodying the Laws of Almighty Allah (subhaana wa taalah).


The Coming of the Most Noble Messenger
With eyes as bright as the shining sun, a reality on the lips more brilliant than the light of the sun, a heart more fresh than the flowers of the gardens of Yathrib and Taif, habits and morals more decent than the moon- lit nights of the Hijaz

The True Religion
The first thing that one should know and clearly understand about Islam is what the word "Islam" itself means. The religion of Islam is not named after a person as in the case of Christianity which was named after Jesus Christ, Buddhism after Gotama Buddha, Confucianism after Confucius, and Marxism after Karl Marx. Nor was it named after a tribe like Judaism

A-Z of Islam
Islam is the complete submission and obedience to Allah (God). The name Allah (God) in Islam never refers to Muhammad (pbuh), as many Christians may think; Allah is the personal name of God.What do Muslims believe about Allah?

There is no God but Allah – A way of Life for Muslims
"La llaha illa Allah, Muhammad Rasul Allah" -"There is no god except Allah" - is the first part of the Islamic declaration of faith, meaning that there is no one to be worshipped except God; "Muhammad Rasul Allah" - "Muhammad is the Messenger of God"- is the second part,

Message of Peace
A major part of the Prophet’s mission was to bring peace to the world. One of the ways in which he strove towards this end was to attempt to convince people that all men and women, albeit inhabiting very different regions of the world, and different from one another in color, culture and language, et cetera, were in fact blood brothers and sisters.

Instilling Brotherhood among Muslims
Sure, Islam isn’t racist; almost any Muslim will tell you that.But Islam’s very strong stance against racism and prejudice wasn’t just demonstrated in words and principles: [O Mankind, We created you from a single (pair) of a male and a female and made you into nations and tribes, that you may know each other.


Honesty in Financial Dealings
Islam has stressed and asserted the importance of honesty in monetary dealings and highlighted its vital role in social stability and peacefulness. The Holy Qur’an and Prophet Mohammad (PBUH) have made it clear to us that the true Muslim is he who is honest and upright in his business and monetary dealing with others, even if they weren’t Muslims.

Moral System of Islam
Islam has laid down universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances. To achieve these rights Islam provides not only legal safeguards but also a very effective moral system. Thus whatever leads to the welfare of the individual or the society

Human Rights through the Lens of Islam
Contrary to popular belief, the struggle for universal human rights is not a modern one. Although some claim that human rights is a Western concept or ideology (1), Islam was among the first institutions to advocate and implement such human rights as universal equality and women's rights.

Sword of islam
The first few who embraced the "new" religion in Makkah in the Arabian Peninsula at the hands of the Prophet were his wife Khadijah, his servant Zaid, and his eleven year old cousin Ali. Among the ones who later joined this faith were the honest merchant, Abu Bakr; the iron man of Arabia, Umar the Great; the shy businessman, Uthman; the Prophet's brave uncle, Hamza: and the slave of a pagan, Bilal. They simply couldn't resist the “MAGIC SWORD” of a humble and lonely Prophet!

What does Islam say about Terrorism?!
Islam, a religion of mercy, does not permit terrorism. In the Koran, God has said:
"God does not forbid you from showing kindness and dealing justly with those who have not fought you about religion and have not driven you out of your homes. God loves just dealers" [Koran 60:8]

even outside d article

Meraj (Night Ascension) and Modern Science:

It has been an on going discussion and debate for hundreds of years concerning the method of travel of Holy Prophet Muhammad, peace and blessing be upon him and his progeny during the Meraj. Many things have been said regarding this journey and its being physical or only spiritual even though from the Glorious Qur'an and the Ahadith there is no doubt that it was a physical ascension.

However, one problem from the point of view of science prevented some people in believing the reality and thus, the Meraj of Holy Prophet Muhammad (saw) was recorded as being simply spiritual. Another group went a step further and believed that this complete event was simply a dream and that Holy Prophet Muhammad (saw) experienced the Meraj during his sleep!

The heavenly journey went against the scientific and natural laws of today such as: the law of gravity of the earth; its speed of travel of 25,000 miles per hour; the weightlessness of an object that is outside of the airspace of earth; the fact that it is not possible to breathe the air that is outside our atmosphere; the various cosmic rays; meteorites and air pressure; and the speed of light that goes at the speed of approximately 300,000 kilometers a second; and other such examples.

Fortunately however, it must be known that through scientific research and investigation, the space scientists of the Soviet Union successfully launched Sputnik I. The world's first artificial satellite was about the size of a basketball, weighed only 183 pounds, and took about 98 minutes to orbit the Earth on its elliptical path, on October 4, 1957. They were able to demonstrate to mankind with ease, that they could overcome such problems as the gravitational pull, cosmic rays, problems with breathing in space, and others, through various technologically designed and built equipment and instruments.

Even today, the space science research is ever increasing and the scientists and researchers are confident that in a matter of time, they will be able to place life on one of the planets in our solar system; just as today, they have opened up the exploration to the moon and the planet Mars.

These scientific progresses and advancements in technology and industry are a clear proof that such a celestial travel (that of Holy Prophet Muhammad, peace and blessing be upon him and his progeny on the night of Meraj) is possible and can not be classified as something that was impossible. Meraj (Night Ascension)

Proof of Isra and Miraj (Shab-e-Meraj, Lailat-ul-Miraj) in the Glorious Qur'an:

The Heavenly Journey of Holy Prophet Muhammad, peace and blessing be upon him and his progeny has been straight forwardly explained in two Surahs of the Glorious Qur'an.

In the Surah al-Isra (Surah 17 - also known as Bani Isra'il), it is mentioned: Glory be to Him Who made His servant (Prophet Muhammad) to go on a night from the Sacred Mosque (Masjid al-Haram) to the Farthest Mosque (Masjid al-Aqsa) of which We have blessed the precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing. (Glorious Qur'an, 17:1)

From this verse, we come to the conclusion that Holy Prophet Muhammad, peace and blessing be upon him and his progeny traveled with his physical body (servant) through the worlds of Ascension. Further, by the greatness of the Hidden Power, Holy Prophet Muhammad (saw) was able to complete this journey in a very short span of time.

Allah (swt) starts His speech with the phrase (Subhan) which denotes the fact that Allah (swt) is free from all deficiencies - but He does not stop here. Rather, He makes the ascension the reason for His greatness by saying 'made to travel' (Isra) so that others do not imagine that the means of this journey was through causes of the natural world and with normal, ordinary means of transportation. This would have made his journey something that could have been denied. Rather, this journey was accomplished by relying upon the power of Allah (swt) and His specific and special blessings.

Although this verse states that the start of the journey was from Masjid al-Haram and ended at Masjid al-Aqsa, this does not contradict the fact that Holy Prophet Muhammad, peace and blessing be upon him and his progeny in addition to this trip, also had other trips towards the higher world, since another part of the journey of Ascension of Holy Prophet Muhammad (saw) is explained in verses of Surah an-Najm.

From the time Holy Prophet Muhammad, peace and blessing be upon him and his progeny told the Quraysh, 'I saw the angel of revelation (when he received the first revelation) in his original and pure state,' all the Quraysh raised up to mock him. Glorious Qur'an, in response to the thoughts of the ignorant people replies: "Will you then argue with him about what he saw? He certainly saw him (Jibreel) during his other ascent to the Lote-tree (in the seven heavens) near which is Paradise. When the tree was covered with a covering, (Muhammad's) eyes did not deceive him, nor did they lead him to falsehood. He certainly saw the greatest (signs) of the existence of his Lord." (Glorious Qur'an, 53:12-18)

The object of this grand journey was to make known to Holy Prophet Muhammad, peace and blessing be upon him and his progeny the various aspects of the existence of the great universe.

A person asked our 4th Imam, Imam Ali bin Hussain (as): "Is there a particular place for Allah (swt)?"

Imam Ali bin Hussain (as) replied: "no."

The man said: "Then why did He make his Holy Prophet Muhammad, peace and blessing be upon him and his progeny, journey through the skies?"

Imam Ali bin Hussain (as), replied: "He made him ascend so that he might become aware of the expanse of the universe and see and hear wonderful things, the like of which had not been seen and heard by the eyes and ears before."

The darkness of the night had spread across the horizon and silence reigned over the face of nature. The time had arrived when the living creatures take rest and sleep so that they might recuperate from their activities of the previous day. Holy Prophet Muhammad (saw), was also not an exception to this law of nature and he wished to take rest after offering his prayers (Salat) in the house of "Umm-e-Hani", the daughter of his uncle and sister of Amir al-Mominin Ali (pbuh) in the blessed city of Makkah. However, suddenly he heard a voice; it was the voice of the Archangel Jibreel (pbuh) who said to him:

"This night you have to perform a very unique journey and I have been ordered to remain with you. You will have to traverse different parts of the world mounted on an animal named al-Buraq."

Holy Prophet Muhammad, peace and blessing be upon him and his progeny began his historical night journey, along with the trusted protector of the revelation, the Angel Jibreel (pbuh) from the house of "Umm-e-Hani", with the aide of his steed al-Buraq.

"After some time, Angel Jibreel (pbuh) stopped Holy Prophet Muhammad (saw) and said to perform the Salat. Holy Prophet Muhammad (saw) dismounted from al-Buraq and performed Salat. Jibreel (pbuh) said, 'Do you know where you just prayed?' Holy Prophet Muhammad (saw) replied to him in negative. Jibreel (pbuh) said, 'In Taibah (Madinah), that place where your travelers will go.' After this, Holy Prophet Muhammad (saw) got back onto al-Buraq and continued the journey."

Once again, Angel Jibreel (pbuh) stopped Holy Prophet Muhammad (saw) and said, 'Perform the Salat.' Holy Prophet Muhammad, peace and blessing be upon him and his progeny once again dismounted al-Buraq, and performed Salat there. Jibreel (pbuh) asked Holy Prophet Muhammad (saw), 'Do you know where you just prayed?' It is the Mountain of Sinai - the place where Prophet Musa / Moses (pbuh) spoke to Allah (swt)."

"Once again, Holy Prophet Muhammad, peace and blessing be upon him and his progeny ascended al-Buraq and continued. Shortly afterwards, Angel Jibreel (pbuh) said, 'Get down and perform the Salat.' Then again Jibreel (pbuh) questioned, 'Do you know where you just prayed?' Holy Prophet Muhammad (saw) replied in negative, to which he answered, In Bait al-Laham (Bethlehem) - the place which is near to Baitul Maqdis and this is the place where Prophet Isa al-Masih (pbuh) was born."

Then they reached Baitul Maqdis, which is located in today's Zionist occupied Jerusalem and is also known as Masjid al-Aqsa (the Furthest Mosque) and Holy Prophet Muhammad (saw), proceeded to tie the reins of al-Buraq to the same ring that the great Prophets (before him) used to tie their animal to. After this Holy Prophet Muhammad, peace and blessing be upon him and his progeny entered the Masjid and it was here that he met Ibrahim, Musa, Isa and the rest of the Prophets (pbut). They all gathered around him and they all proceeded to get ready for Salat. Holy Prophet Muhammad, peace and blessing be upon him and his progeny had no doubt that the Salat would be lead by Angel Jibreel (pbuh), however when the lines for the Salat were being formed, Angel Jibreel (pbuh) placed his hand on the shoulder of Holy Prophet Muhammad (saw) and pushed forward. Angel Jibreel (pbuh) also took part in the Salat behind him along with the various Prophets (pbut).

On the second part of his journey, he proceeded from this spot to the skies (heavens). Holy Prophet Muhammad (saw), then observed the stars and the systems of the world and conversed with the souls of the previous prophets, and also with the angels of the heavens, peace and blessing be upon them all. Holy Prophet Muhammad (saw) saw the centre of the tortures and the blessings (hell and heaven) and became fully aware of the secrets of creation, the extent of the universe and the signs of the Omnipotent Allah (swt).

Then Holy Prophet Muhammad, peace and blessing be upon him and his progeny, continued his journey and reached Sidrat ul Muntaha (Beyond this point nobody has access including Angel Jibreel (pbuh)). There he found it fully covered with splendor, magnificence and grandeur, and then he returned back by the way he had traveled. Holy Prophet Muhammad (saw), first came to Baitul Maqdis and then to Makkah. It was daybreak when he dismounted at the house of Umm-e-Hani from al-Buraq which had taken him into space. Holy Prophet Muhammad, peace and blessing be upon him and his progeny related this matter to Umm-e-Hani and the following night, he made it known to the assemblies of Quraysh as well. The word of his travels spread from mouth to mouth amongst all the groups, and now more than ever, the Quraysh were upset (with him).

According to an old tradition, the Quraysh asked the account of its structure, and Holy Prophet Muhammad, peace and blessing be upon him and his progeny, not only described the physical particularities of Baitul Maqdis, rather, he even informed them of the event that took place between Baitul Maqdis and Makkah. Holy Prophet Muhammad (saw) said to them that he met the caravan of such and such tribe who lost their camel and he asked them to give him water and Holy Prophet Muhammad (saw) drank water from their container. So they asked about the Quraysh caravan and he replied to them that he saw them at Taim. So Quraysh became very excited and it was not long after that the travelers (of that caravan) reported the exact events (as had occurred).

plz kindly state any irregularity and it will be explained

(6) Ahmad and Ibn Hibban relates from Abdullah ibn Burayda that his father said, I entered the mosque with the Prophet (Allah bless him and give him peace), where a man was at prayer, supplicating: "O Allah, I ask You by the fact that I testify You are Allah, there is no god but You, the One, the Ultimate, who did not beget and was not begotten, and to whom none is equal", and the Prophet (Allah bless him and give him peace) said, "By Him in whose hand is my soul, he has asked Allah by His greatest name, which if He is asked by it He gives, and if supplicated He answers". It is plain that this supplication came spontaneously from the Companion, and since it conformed to what the Sacred Law calls for, the Prophet (Allah bless him and give him peace) confirmed it with the highest degree of approbation and acceptance, while it is not known that the Prophet (Allah bless him and give him peace) had ever taught it to him (Adilla Ahl al-Sunna wa'al-Jamaa, 119-33).

We are now able to return to the hadith with which I began my talk tonight, in which the Prophet (Allah bless him and give him peace) said, ". . . Beware of matters newly begun, for every innovation is misguidance". And understand it as expounded by a classic scholar of Islam, Sheikh Muhammad Jurdani, who said:

"Beware of matters newly begun", distance yourselves and be wary of matters newly innovated that did not previously exist", i.e. things invented in Islam that contravene the Sacred Law, "for every innovation is misguidance" meaning that every innovation is the opposite of the truth, i.e. falsehood, a hadith that has been related elsewhere as: "for every newly begun matter is innovation, every innovation is misguidance, and every misguidance is in hell" meaning that everyone who is misguided, whether through himself or by following another, is in hell, the hadith referring to matters that are not good innovations with a basis in Sacred Law. It has been stated (by Izz ibn Abd al-Salam) that innovations (bida) fall under the five headings of the Sacred Law (n: i.e. the obligatory, unlawful, recommended, offensive, and permissible):

(1) The first category comprises innovations that are obligatory , such as recording the Qur'an and the laws of Islam in writing when it was feared that something might be lost from them; the study of the disciplines of Arabic that are necessary to understand the Qur'an and sunna such as grammar, word declension, and lexicography; hadith classification to distinguish between genuine and spurious prophetic traditions; and the philosophical refutations of arguments advanced by the Mu'tazilites and the like.

(2) The second category is that of unlawful innovations such as non- Islamic taxes and levies, giving positions of authority in Sacred Law to those unfit for them, and devoting ones time to learning the beliefs of heretical sects that contravene the tenets of faith of Ahl al-Sunna.

(3) The third category consists of recommended innovations such as building hostels and schools of Sacred Law, recording the research of Islamic schools of legal thought, writing books on beneficial subjects, extensive research into fundamentals and particular applications of Sacred Law, in-depth studies of Arabic linguistics, the reciting of wirds (def: Reliance of the Traveller w20) by those with a Sufi path, and commemorating the birth (mawlid), of the Prophet Muhammad (Allah bless him and give him peace) and wearing ones best and rejoicing at it.

(4) The fourth category includes innovations that are offensive, such as embellishing mosques, decorating the Qur'an and having a backup man (muballigh) loudly repeat the spoken Allahu Akbar of the imam when the latter's voice is already clearly audible to those who are praying behind him.

(5) the fifth category is that of innovations that are permissible, such as sifting flour, using spoons and having more enjoyable food, drink and housing. (al Jawahir al-luluiyya fi sharh al-Arbain al-nawawiyya, 220-21).

I will conclude my remarks tonight with a translation of Sheikh Abdullah al-Ghimari, who said: In his al-Qawaid al-kubra, "Izz ibn Abd al-Salam classifies innovations (bida), according to their benefit, harm, or indifference, into the five categories of rulings: the obligatory, recommended, unlawful, offensive, and permissible; giving examples of each and mentioning the principles of Sacred Law that verify his classification. His words on the subject display his keen insight and comprehensive knowledge of both the principles of jurisprudence and the human advantages and disadvantages in view of which the Lawgiver has established the rulings of Sacred Law.

Because his classification of innovation (bida) was established on a firm basis in Islamic jurisprudence and legal principles, it was confirmed by Imam Nawawi, Ibn Hajar Asqalani, and the vast majority of Islamic scholars, who received his words with acceptance and viewed it obligatory to apply them to the new events and contingencies that occur with the changing times and the peoples who live in them. One may not support the denial of his classification by clinging to the hadith "Every innovation is misguidance", because the only form of innovation that is without exception misguidance is that concerning tenets of faith, like the innovations of the Mutazilites, Qadarites, Murjiites, and so on, that contradicted the beliefs of the early Muslims. This is the innovation of misguidance because it is harmful and devoid of benefit. As for innovation in works, meaning the occurrence of an act connected with worship or something else that did not exist in the first century of Islam, it must necessarily be judged according to the five categories mentioned by Izz ibn Abd al-Salam. To claim that such innovation is misguidance without further qualification is simply not applicable to it, for new things are among the exigencies brought into being by the passage of time and generations, and nothing that is new lacks a ruling of Allah Most High that is applicable to it, whether explicitly mentioned in primary texts, or inferable from them in some way. The only reason that Islamic law can be valid for every time and place and be the consummate and most perfect of all divine laws is because it comprises general methodological principles and universal criteria, together with the ability its scholars have been endowed with to understand its primary texts, the knowledge of types of analogy and parallelism, and the other excellences that characterize it. Were we to rule that every new act that has come into being after the first century of Islam is an innovation of misguidance without considering whether it entails benefit or harm, it would invalidate a large share of the fundamental bases of Sacred Law as well as those rulings established by analogical reasoning, and would narrow and limit the Sacred Laws vast and comprehensive scope.

Now, there are a great number of hadiths, most of them in the rigorously authenticated (sahih) collections, showing that many of the prophetic Companions initiated new acts, forms of invocation (dhikr), supplications (dua), and so on, that the Prophet (Allah bless him and give him peace) had never previously done or ordered to be done. Rather, the Companions did them because of their inference and conviction that such acts were of the good that Islam and the Prophet of Islam came with and in general terms urged the like of to be done, in accordance with the word of Allah Most High in Surat al-Hajj,

"And do the good, that haply you may succeed" (Qur'an 22:77),

and the hadith of the Prophet (Allah bless him and give him peace),

"He who inaugurates a good sunna in Islam earns the reward of it and all who perform it after him without diminishing their own rewards in the slightest."

Though the original context of the hadith was giving charity, the interpretative principle established by the scholarly consensus (def: Reliance of the Traveller b7) of specialists in fundamentals of Sacred Law is that the point of primary texts lies in the generality of their lexical significance, not the specificity of their historical context, without this implying that just anyone may make provisions in the Sacred Law, for Islam is defined by principles and criteria, such that whatever one initiates as a sunna must be subject to its rules, strictures, and primary textual evidence.

From this investigative point of departure, one may observe that many of the prophetic Companions performed various acts through their own personal reasoning, (ijtihad), and that the sunna and way of the Prophet (Allah bless him and give him peace) was both to accept those that were acts of worship and good deeds conformable with what the Sacred Law had established and not in conflict with it; and to reject those which were otherwise. This was his sunna and way, upon which his caliphal successors and Companions proceeded, and from which Islamic scholars (Allah be well pleased with them) have established the rule that any new matter must be judged according to the principles and primary texts of Sacred Law: whatever is attested to by the law as being good is acknowledged as good, and whatever is attested to by the law as being a contravention and bad is rejected as a blameworthy innovation (bida). They sometimes term the former a good innovation (bida hasana) in view of it lexically being termed an innovation , but legally speaking it is not really an innovation but rather an inferable sunna as long as the primary texts of the Sacred Law attest to its being acceptable.

We now turn to the primary textual evidence previously alluded to concerning the acts of the Companions and how the Prophet, (Allah bless him and give him peace) responded to them:

(1) Bukhari and Muslim relate from Abu Hurayra (Allah be well pleased with him) that at the dawn prayer the Prophet (Allah bless him and give him peace) said to Bilal, "Bilal, tell me which of your acts in Islam you are most hopeful about, for I have heard the footfall of your sandals in paradise", and he replied, "I have done nothing I am more hopeful about than the fact that I do not perform ablution at any time of the night or day without praying with that ablution whatever has been destined for me to pray."

Ibn Hajar Asqalani says in Fath al-Bari that the hadith shows it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal reached the conclusions he mentioned by his own inference, and the Prophet (Allah bless him and give him peace) confirmed him therein.

Similar to this is the hadith in Bukhari about Khubayb (who asked to pray two rakas before being executed by idolaters in Mecca) who was the first to establish the sunna of two rak'as for those who are steadfast in going to their death. These hadiths are explicit evidence that Bilal and Khubayb used their own personal reasoning (ijtihad) in choosing the times of acts of worship, without any previous command or precedent from the Prophet (Allah bless him and give him peace) other than the general demand to perform the prayer.

(2) Bukhari and Muslim relate that Rifa'a ibn Rafi said, "When we were praying behind the Prophet (Allah bless him and give him peace) and he raised his head from bowing and said , "Allah hears whoever praises Him", a man behind him said, "Our Lord, Yours is the praise, abundantly, wholesomely, and blessedly therein." When he rose to leave, the Prophet (Allah bless him and give him peace) asked "who said it", and when the man replied that it was he, the Prophet (Allah bless him and give him peace) said, "I saw thirty-odd angels each striving to be the one to write it." Ibn Hajar says in Fath al-Bari that the hadith indicates the permissibility of initiating new expressions of dhikr in the prayer other than the ones related through hadith texts, as long as they do not contradict those conveyed by the hadith [since the above words were a mere enhancement and addendum to the known, sunna dhikr].

(3) Bukhari relates from Aisha (Allah be well pleased with her) that the Prophet (Allah bless him and give him peace) dispatched a man at the head of a military expedition who recited the Qur'an for his companions at prayer, finishing each recital with al-Ikhlas (Qur'an 112). When they returned, they mentioned this to the Prophet (Allah bless him and give him peace), who told them, "Ask him why he does this", and when they asked him, the man replied, "because it describes the All-merciful, and I love to recite it." The Prophet (Allah bless him and give him peace) said to them, "Tell him Allah loves him." In spite of this, we do not know of any scholar who holds that doing the above is recommended, for the acts the Prophet (Allah bless him and give him peace) used to do regularly are superior, though his confirming the like of this illustrates his sunna regarding his acceptance of various forms of obedience and acts of worship, and shows he did not consider the like of this to be a reprehensible innovation (bida), as do the bigots who vie with each other to be the first to brand acts as innovation and misguidance. Further, it will be noticed that all the preceding hadiths are about the prayer, which is the most important of bodily acts of worship, and of which the Prophet (Allah bless him and give him peace) said, "Pray as you have seen me pray", despite which he accepted the above examples of personal reasoning because they did not depart from the form defined by the Lawgiver, for every limit must be observed, while there is latitude in everything besides, as long as it is within the general category of being called for by Sacred Law. This is the sunna of the Prophet and his way (Allah bless him and give him peace) and is as clear as can be. Islamic scholars infer from it that every act for which there is evidence in Sacred Law that it is called for and which does not oppose an unequivocal primary text or entail harmful consequences is not included in the category of reprehensible innovation (bida), but rather is of the sunna, even if there should exist something whose performance is superior to it.

(4) Bukhari relates from Abu Said al-Khudri that a band of the Companions of the Prophet (Allah bless him and give him peace) departed on one of their journeys, alighting at the encampment of some desert Arabs whom they asked to be their hosts, but who refused to have them as guests. The leader of the encampment was stung by a scorpion, and his followers tried everything to cure him, and when all had failed, one said, "If you would approach the group camped near you, one of them might have something". So they came to them and said, "O band of men, our leader has been stung and weve tried everything. Do any of you have something for it?" and one of them replied, "Yes, by Allah, I recite healing words [ruqya, def: Reliance of the Traveller w17] over people, but by Allah, we asked you to be our hosts and you refused, so I will not recite anything unless you give us a fee". They then agreed upon a herd of sheep, so the man went and began spitting and reciting the Fatiha over the victim until he got up and walked as if he were a camel released from its hobble, nothing the matter with him. They paid the agreed upon fee, which some of the Companions wanted to divide up, but the man who had done the reciting told them, "Do not do so until we reach the Prophet (Allah bless him and give him peace) and tell him what has happened, to see what he may order us to do". They came to the Prophet (Allah bless him and give him peace) and told him what had occurred, and he said, "How did you know it was of the words which heal? You were right. Divide up the herd and give me a share."

The hadith is explicit that the Companion had no previous knowledge that reciting the Fatiha to heal (ruqya) was countenanced by Sacred Law, but rather did so because of his own personal reasoning (ijtihad), and since it did not contravene anything that had been legislated, the Prophet (Allah bless him and give him peace) confirmed him therein because it was of his sunna and way to accept and confirm what contained good and did not entail harm, even if it did not proceed from the acts of the Prophet himself (Allah bless him and give him peace) as a definitive precedent.

(5) Bukhari relates from Abu Said al-Khudri that one man heard another reciting al-Ikhlas (Qur'an 112) over and over again, so when morning came he went to the Prophet (Allah bless him and give him peace) and sarcastically mentioned it to him. The Prophet (Allah bless him and give him peace) said, "By Him in whose hand is my soul, it equals one-third of the Qur'an." Daraqutni recorded another version of this hadith in which the man said, "I have a neighbor who prays at night and does not recite anything but al-Ikhlas." The hadith shows that the Prophet (Allah bless him and give him peace) confirmed the persons restricting himself to this sura while praying at night, despite its not being what the Prophet himself did (Allah bless him and give him peace), for though the Prophets practice of reciting from the whole Qur'an was superior, the mans act was within the general parameters of the sunna and there was nothing blameworthy about it in any case.

The following is the text of a talk given by Shaikh Nuh Ha Mim Keller at Nottingham and Trent University on Wednesday 25th January 1995.

In the name of Allah, Most Merciful and Compassionate

There are few topics that generate as much controversy today in Islam as what is sunna and what is bida or reprehensible innovation, perhaps because of the times Muslims live in today and the challenges they face. Without a doubt, one of the greatest events in impact upon Muslims in the last thousand years is the end of the Islamic caliphate at the first of this century, an event that marked not only the passing of temporal, political authority, but in many respects the passing of the consensus of orthodox Sunni Islam as well. No one familiar with the classical literature in any of the Islamic legal sciences, whether Qur'anic exegesis (tafsir), hadith, or jurisprudence (fiqh), can fail to be struck by the fact that questions are asked today about basic fundamentals of Islamic Sacred Law (Sharia) and its ancillary disciplines that would not have been asked in the Islamic period not because Islamic scholars were not brilliant enough to produce the questions, but because they already knew the answers.

My talk tonight will aim to clarify some possible misunderstandings of the concept of innovation (bida) in Islam, in light of the prophetic hadith,

"Beware of matters newly begun, for every matter newly begun is innovation, every innovation is misguidance, and every misguidance is in hell."

The sources I use are traditional Islamic sources, and my discussion will centre on three points:

The first point is that scholars say that the above hadith does not refer to all new things without restriction, but only to those which nothing in Sacred Law attests to the validity of. The use of the word "every" in the hadith does not indicate an absolute generalization, for there are many examples of similar generalizations in the Qur'an and sunna that are not applicable without restriction, but rather are qualified by restrictions found in other primary textual evidence.

The second point is that the sunna and way of the Prophet (Allah bless him and give him peace) was to accept new acts initiated in Islam that were of the good and did not conflict with established principles of Sacred Law, and to reject things that were otherwise.

And our third and last point is that new matters in Islam may not be rejected merely because they did not exist in the first century, but must be evaluated and judged according to the comprehensive methodology of Sacred Law, by virtue of which it is and remains the final and universal moral code for all peoples until the end of time.

Our first point, that the hadith does not refer to all new things without restriction, but only to those which nothing in Sacred Law attests to the validity of, may at first seem strange, in view of the wording of the hadith, which says, "every matter newly begun is innovation, every innovation is misguidance, and every misguidance is in hell." Now the word "bida" or "innovation" linguistically means anything new, So our first question must be about the generalizability of the word every in the hadith: does it literally mean that everything new in the world is haram or unlawful? The answer is no. Why?

In answer to this question, we may note that there are many similar generalities in the Qur'an and sunna, all of them admitting of some qualification, such as the word of Allah Most High in Surat al-Najm,

". . . A man can have nothing, except what he strives for" (Qur'an 53:39),

despite there being an overwhelming amount of evidence that a Muslim benefits from the spiritual works of others, for example, from his fellow Muslims, the prayers of angels for him, the funeral prayer over him, charity given by others in his name, and the supplications of believers for him;

Or consider the words of Allah to unbelievers in Surat al-Anbiya,

"Verily you and what you worship apart from Allah are the fuel of hell" (Qur'an 21:98),

"what you worship" being a general expression, while there is no doubt that Jesus, his mother, and the angels were all worshipped apart from Allah, but are not "the fuel of hell", so are not what is meant by the verse; Or the word of Allah Most High in Surat al-Anam about past nations who paid no heed to the warners who were sent to them,

"But when they forgot what they had been reminded of, We opened unto them the doors of everything" (Qur'an 6:44),

though the doors of mercy were not opened unto them; And the hadith related by Muslim that the Prophet (Allah bless him and give him peace) said,

"No one who prays before sunrise and before sunset will enter hell",

which is a generalised expression that definitely does not mean what its outward generality implies, for someone who prays the dawn and midafternoon prayers and neglects all other prayers and obligatory works is certainly not meant. It is rather a generalization whose intended referent is particular, or a generalization that is qualified by other texts, for when there are fully authenticated hadiths, it is obligatory to reach an accord between them, because they are in reality as a single hadith, the statements that appear without further qualification being qualified by those that furnish the qualification, that the combined implications of all of them may be utilized.

Let us look for a moment at bida or innovation in the light of the sunna of the Prophet (Allah bless him and give him peace) concerning new matters. Sunna and innovation (bida) are two opposed terms in the language of the Lawgiver (Allah bless him and give him peace), such that neither can be defined without reference to the other, meaning that they are opposites, and things are made clear by their opposites. Many writers have sought to define innovation (bida) without defining the sunna, while it is primary, and have thus fallen into inextricable difficulties and conflicts with the primary textual evidence that contradicts their definition of innovation, whereas if they had first defined the sunna, they would have produced a criterion free of shortcomings.

Sunna, in both the language of the Arabs and the Sacred Law, means way, as is illustrated by the words of the Prophet (Allah bless him and give him peace),

"He who inaugurates a good sunna in Islam [dis: Reliance of the Traveller p58.1(2)] , And he who introduces a bad sunna in Islam, ", sunna meaning way or custom. The way of the Prophet (Allah bless him and give him peace) in giving guidance, accepting, and rejecting: this is the sunna. For "good sunna" and "bad sunna" mean a "good way" or "bad way", and cannot possibly mean anything else. Thus, the meaning of "sunna" is not what most students, let alone ordinary people, understand; namely, that it is the prophetic hadith (as when sunna is contrasted with "Kitab", i.e. Qur'an, in distinguishing textual sources), or the opposite of the obligatory (as when sunna, i.e. recommended, is contrasted with obligatory in legal contexts), since the former is a technical usage coined by hadith scholars, while the latter is a technical usage coined by legal scholars and specialists in fundamentals of jurisprudence. Both of these are usages of later origin that are not what is meant by sunna here. Rather, the sunna of the Prophet (Allah bless him and give him peace) is his way of acting, ordering, accepting, and rejecting, and the way of his Rightly Guided Caliphs who followed his way acting, ordering, accepting, and rejecting. So practices that are newly begun must be examined in light of the sunna of the Prophet (Allah bless him and give him peace) and his way and path in acceptance or rejection.

is not dead,

u just go check what was on

Nigerian indeginous artirts can win this award i tell.

the likes of saheed osupa (Saridon P),Pasuma wonder, K1 and co,

lol



i will only give u an advice,

seek for forgiveness from your lORD.

because d prophet ( peace be Upon him) said most people wouldn't have entered hell if not for there mouth,

what u wrote here is what u will say if asked,

seek for forgiveness and may God forgive u

Ameen

Luddar B is queitly working is way up, promoting is album all around,

u can listen to some of his promo tracks on naijamusic.net,


just watch him grow

Kgdavid:
did mohammed marry his daughter inlaw or not? yes or no? yes
can any of you do so? no insults to you my brothers. just two questions

u ask a question and u answered it ur self,

what a creature,

nice one, everyone need to read this

this is a very reasonable post, but its too long. if u can compress it a bit,

u guys need to read

lol

u reasoned well my brother

its not about driving hem out of the town.

its about the youth standing up and the parents waking up from there sleep,

kwara state is very backward i must tell u. almost 95% of the people beleive in saraki despite all we have seen.

those that do not beleive in him just sit back and watch without taking any action.

the problem of kwara is about changing d mindset of the people.

there is this quote that i develop about Nigeria which sayss,


The Today of Nigeria is Worse and if it will get any better, that will be from worst to bad.

d earlier we know that, d better for us to start thinking abt d future.

talking abt d fiuture.

D future of a state can not be determined by the development of today,but by d mindset of d people.

Why should Nigeria remain part of common wealth?

No benefit for Nigeria.

lol

i doubt it.

are u saying because they are from different mothers is point to turn against his sister?

its all a set up i tell u,

they are only using that to create confusion, and so that people can believe them