In other words, Hadrat Zaid ibn Thaabit رضی اللہ تعالٰی عنہ submitted to Hadrat Abu Bakr Siddique رضی اللہ تعالٰی عنہ "Gathering the Holy Quran is an Innovation (Bidat), why do you introduce this?" He replied, "It is a Bidat but a Bidat-e-Hasana (i.e. a Good Innovation)." This proves that the actions of the Sahaaba are Bidat-e-Hasana.

Answers to the proofs of the opposition follow:

1. The sayings and actions of the Sahaaba have been called Sunnat according to the literal meaning of the word (i.e."O Muslims! Follow my methods and the methods of my Khulafaa." We have already presented the following Hadith in the first chapter.

“من سن فی الاسلام سنۃ حسنۃ فلہ اجرھا، ومن سن فی الاسلام سنۃ سیئۃ”

In this Hadith, Sunnat means manner. The Holy Quran states," سنۃ من قد ار سلنا من رسلنا و لا تجد لسنتنا تحویلا" - Surah !sraa, Verse 77

Allah عزوجل also states, “سنۃ اللہ التی قد خلت" - Surah Fath, Verse 23

Sunnat in these ayats and Ahadith do not refer to the Sumat of Shariah that is in opposition to Innovation. Rather, it refers to method. Hence, 'Sunnatullah' means method of Allah عزوجل, etc.

Discussing 'Fa alaikum bisunnati', Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes under this Hadith, "The Sunnats of the Khulafaa-e-Raashideen are actually prophetic Sunnahs that did not become famous in the time of The Holy Prophet صلی اللہ علیہ وسلم They found widespread usage in the times of the Khulafaa and are thus associated to them." - Ashiatul-Lam 'aat

This proves that the Sunnats of the Khulafaa are truly the Prophet's صلی اللہ علیہ وسلم Sunnats, but they made them popular amongst the people. The Commentators of the Holy Quran and Jurists (Fuqahaa) state that the commands of the Khulafaa are joined to the Sunnat (i.e. they are not Sunnats but have been joined towards them). If their invented works were Sunnat, what need was there for "joining"? Noorul­ Anwaar states, "If the sayings of a Sahaabi are about rational things, they are connected to Deduction (Qiyaas). If they are about incomprehensible things, they are joined to the Sunnat."7.59

If every saying and action of a Sahaabi was Sunnat, what meaning does "adjoined towards the Sunnat or Qiyaas" have? Under this Hadith, Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ also writes, "Every order the Khulafaa issued, even if it was through their own Deduction and Ijtihaad, fits the prophetic Sunnats. The word "Innovation (Bidat)" cannot be applied to it." - Ashiatul-Lam 'aat

These extracts clearly prove that the Sunnat of the four Khalifas means literal Sunnat and is adjoined to the Shariah Sunnat. Out of respect, they are not to be called Bidat, because "Bidat" generally applies to Bad Innovations.

2. The meaning of the Hadith cited in the objection is that goodness and virtue will be more in these three times and wickedness will gain prominence after. It doesn't mean that whatever action or work invented in these three times by anyone becomes a Sunnah. Where does it say this? If that was the case, what about the deviant sects (Jabriya and Qadriya) which were innovated in the time of the Taba'een? It was also during these times that the martyrdom of Imam Husain رضی اللہ تعالٰی عنہ occurred and the infamous oppression of Hajaj Allah عزوجل Forbid! Will such actions also be called Sunnah?!

3. From both cited Ahadith, it is established that being the slaves of the Sahaaba and following them is a means of salvation. Going contrary to or opposing them is a means of deviance. This is absolutely correct and every Muslim has Imaan on it. However, where does this stipulate that their every action is a Sunnah of Shariah? Good Innovations (Bidat-e­-Hasana) are also necessary to be followed. The Holy Prophet صلی اللہ علیہ وسلم has said,

"Follow the major congregation, and whoever separates himself from them has separated himself towards Jahannam." 7.61 - Mishkaat, Baabul ­Itisaam

It has also been said, "Whatever is deemed to be good by Muslims is good in the sight of Allah عزوجل. He who has separated himself a hand's length from the congregation of Muslims has removed the rope of Islam from around his neck." 7.62 _ Hadith Sharif

The Holy Quran states, "And a path separate from the path of the Muslims was treaded upon. We shall leave him in his condition and put him into Hell." 7,63_ Surah Nisaa, Verse 115

This verse and Ahadith confirm that it is necessary on every person to remain with the congregation of Muslims in Beliefs (aqaaid) and Practices (a'maal). Opposition to them is the path of Jahannam. However, this doesn't mean that innovations of the Muslims are not counted as Innovations and are all taken to be Sunnah. They are Innovations but good ones (Bidat-e-Hasana), just as how the inventions of the Pious Predecessors are called Sunnat-e-Salaf Here, the word Sunnat refers to its literal meaning (i.e. an approved and liked religious practice).

Concerning those individuals who deem every Bidat (i.e. every new thing) to be Haraam, what do they assert to the following general rule, "The nature of all things is permissibility?" 7.64 In other words, everything is permissible and allowed. Yes, if the Shariah prohibits a certain thing, only then is it Haraam and impermissible.

Impermissibility is proven from prohibition on part of the Shariah, not by something merely being new. This rule is deduced from the Quran, Ahadith and rulings of the Fuqahaa. Almost every person who calls himself a Muqallid (Hanafi, Shafi, etc.) cannot reject it. The Holy Quran states, "O Mu'mins! Do not ask about things which, if opened, will be disliked by you. If they are asked about at the time of the Quean being revealed, they will be disclosed.' Allah عزوجل has already forgiven them:,7.6 - Surah Maida, Verse 101

This proves that whatever has not been explained to be either Halaal or Haraam falls under the category of forgiven things. That's why, after mentioning the women with whom Nikah is prohibited, the Ho?; Quran states, "All other women besides them are Halaal for you (to marry)," .66 and "Those things which are Haraam upon you have been elucidated clearly." 7.67 In other words, there is no need to explain Halaal things as all things are permissible. Yes, there are some things which are impermissible and have been explained to be so. The rest are Halaal. Rasoolullah صلی اللہ علیہ وسلم states, "Halaa! is that which Allah عزوجل has made permissible in His Book, and Haraam is that which Allah عزوجل has made impermissible in His Book. Whatever He remained silent on is forgiven." 7.68 _ Mishkaat, Kitaabul-Atimaa, Baabu Adaabit-Ta 'aam, Section 2

It is known from this Hadith that there are three categories of things,

I. Things which are explicitly mentioned in the Holy Quran as Halaal.

2. Things which are explicitly mentioned in the Holy Quran as Haraam.

3. Things which the Holy Quran has remained silent about. These are forgiven.

Discussing the definition of Sunnat, the book Shaami states, "According to the majority of the Hanafi and Shafee scholars, the rule is that permissibility is the nature of things." 7.69 - Vol.1, Kitaabut-Tahaarat

In the commentary of the above ayat, Tafseer Khaazin, Tafseer Roohul-Bayaan, Tafseer Khazaainul-Irfaan, etc. all clarify that the nature of every thing is permissibility. Impermissibility will be proven by prohibition. So, questioning the Ahle-Sunnah in the following manner, "Where is it written that hosting Meelad Sharif is permissible?" or, "When did The Holy Prophet صلی اللہ علیہ وسلم , Sahaaba, Taba'een or Taba-Taba'een every commemorate such things?" is only deceit. Rather, we should in turn ask such people, "Where is it written that to commemorate Meelad Sharif is Haraam? When Allah عزوجل and His Rasool صلی اللہ علیہ وسلم do not prohibit it and its impermissibility is not proven from any proof, which proof do you use to justify it so? Not having proof against Meelad Sharif is, in fact, a sign that it is permissible."

Allah عزوجل states, “قل لا اجد فیھا او حی الی محرما علی طاعم یطعمہ الا ان یکون میتۃ ” 7.70 and“قل من حرم زینۃ اللہ التی اخرج لعبادہ و الطیبت من الرزق الآیۃ ” 7.71 These ayats confirm that the lack of any proof of prohibition is a proof itself that it is Halaa1. Unfortunately, dissenters declare prohibition for all of these things. Tell us, where is it written that Madrassahs should be established or that the Sahaaba or Taba'een built such places?" Just as how these things are allowed, so too is Meelad, etc. allowed.