“Not following the lifestyle of companions and the Successors (Taabi’een)” can be considered as innovation?

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Some of people of Vahaaby (Salafi) consider some matters as innovation, just for it had not been in the time of companions and the Successors (Taabi’een). For example, Ibne Teymyyeh believes, celebrating the birthday of messenger of God (S.A), is innovation. Based on his opinion, the antecedents have not done it before, and if it was an appropriate act, the antecedents would have more competencies in celebrating; for they liked and respected messenger of God (S.A) more than us and had more desire in doing good act. (1) Ibne Teymyyeh also has said about kissing Quran and rising for it, out of respect: "I have not heard anything in this regard from antecedents!" (2) It should be said that “Thaqaleyn” is a criterion for recognizing innovation from tradition (Sunna), it does not make difference whether you comment Thaqaleyn as Quran and relatives of messenger of God ('Etrat) -most of people agrees with this comment- or as Quran and tradition (Sunna) -by the narration of Imam Malek in Movatta’ with the proof which is incompletely transmitted-. (3) So if there is indicated in Quran and tradition (Sunna) that something is a part of religion, it will not be innovation. It will be innovation, when it is not part of religion and unlike that is publicized among people. It was obligation that the antecedents as the others follow Thaqaleyn (Quran and the relatives of messenger of God ('Etrat), or Quran and tradition (Sunna)). So we cannot consider their agreement or disagreement as a criterion for truth and falsity, and consequently it will not be a correct result if we say all of antecedents have been righteous people. There have been corrupted, righteous, equitable and oppressor persons among them. There are good and evil men among people during all of eras. (4) As a result, it reveals that celebrating the birthday of messenger of God (S.A), kissing Quran and rising for it, out of respect -by having the intention they are parts of religion- cannot be regarded as innovation. Because although these kinds of respects for messenger of God (S.A) or Quran have not been mentioned in divine law of Islam, these are derived from main principles of glorification and reverence. Quran says: “those who believe in him (Muhammad) and honor him, those who aid him and follow the light sent forth with him, shall surely prosper”. (5) In the above-mentioned verse, the almighty God describes believers by three attributes: the people who believe in messenger of God, respect and glorify him, and help him. God has said to His messenger: “have we not raised your remembrance?” (6). It is obvious that celebrating for messenger of God is equal to raising his remembrance, and God had been already informed about it. Quran and tradition (Sunna) invite people to be friend and kind with messenger of God and his household. And we celebrate his birthday to show our affection and kindness. Kissing Quran and rising for it, out of respect are examples of this affection. There is a comment from Quran; [the revealed Books are] upon highly honored pages, exalted, purified, by the hands of scribes noble and pious (7). Respecting Quran is similar to respecting prophets, angels and commands of God In jurisprudential books, there are peculiar rules about Quran; Muslims have been called to preservation of Quran and not disgracing it. (8)


1. 'Eqtezaa Al-seraat Al-mostaqim: p. 276 2. Al-fataavi Al-kobraa: volume 1, p. 176 3. Movatta' Maalek: p. 648, number 1619 4. Al-salafyyah, Mohammad Sa'iid Booti: p. 13-14 5. The Al-araf (Elevated Places) Sura: 157 6. The Al-inshiran (Solace) Sura: 4 7. The Abasa (He Frowned) Sura: 13-16 8. The aspects of shi'ite's creed, p. 273 ------------------------------ Ref:

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