What you should have concentrated on are;

1. Did Allah SWT acknowledge or recognize gathering? YES HE DID!

2. Did Prophet ‫ ﷺ‬allow gathering? YES HE DID, AS FAR AS IT DOESN’T CONTRADICT SCEARD LAW!
3. What are they doing in the gathering? PRISING ALLAH FOR HIS MERCY, SENDING BLESSINGS TO
HIS BELOVED PROPHET AND SHARING FOOD!
4. Does what they do contradict the principles of sheriah? NO, BUT IF YOU FOUND ANY POINT IT
OUT AND IT SHALL BE ADDRESSED!
5. Is there form of new act that is permissible or all newly act are haram? NOT ALL NEWLY ACT ARE
BAD!
6. Is there any new act today that enhances our worship to Allah? YES, THEY ARE MANY.
7. Has anyone ever gathered before during prophet ‫ ?ﷺ‬YES! THERE WAS
8. Has anyone ever composed poetry or beat drums for prophet ‫ ?ﷺ‬YES! THERE WAS
9. Is there good and bad innovation? YES!
10. Can any act that follow the principles of jurisprudence be termed as Haram or bad innovation?
NO, IT HAS TO UNDERGOE FIVE CATEGORIES OF INNOVATION BEFORE JUDGMENT.

I will try to give a comprehensive explanation of some fact!

I will start my talk with the following verse;

ِ‫ّللاه‬
َ ‫ن‬ ِ‫الرحْ َٰم ه‬
َ ‫يم‬ِ‫بسمالرحه ه‬
َ
) َ‫صبُ َج َهنَّ َم أ َ ْنت ُ ْم لَ َها َو ِاردُون‬
َ ‫َّللاِ َح‬ ِ ‫( ِإ َّن ُك ْم َو َما ت َ ْعبُدُونَ مِ ْن د‬
َّ ‫ُون‬
Verily you and what you worship apart from Allah are the fuel of hell
Surat Al-Anbiya' 98
We all know that Christian worship Prophet Isah AS (Jesus) and if the text above were to be
interpreted base on how you people understood text he and those that worship him will dwell
in the hell (Aauzu Billah) and in page 166 volume 2 of Bidaya wanihaya by Ibn Kathir stated that;

“Iblis cried loudly four times, first when Allah declared him as cursed, second when he was thrown
out, Third When Prophet ‫ ﷺ‬was born and fourth when Surah al-Fatiha was revealed.”

Now, for someone not to have Known or did something that others found worthy of doing doesn’t
justify or mean that it was wrong but he might simply not know or aware of it.

‫مح َمدِ بْنِ علهيِ حدَثنا‬، ‫معا هويةِ أبو حدَثنا‬، ‫ن‬ ِْ ‫ن ع ْب هِد ع‬ ِ‫الرحْ م ه‬
َ ‫ْن‬ ِ‫ب ْكرِ أ هبي ب ه‬، ‫ن‬ِ‫ْن ع ه‬ِ‫مليْكةِ أ هبي اب ه‬، ‫ن‬ِْ ‫عائهشةِ ع‬، ِْ‫رسولِ ق هبضِ ل َما قالت‬
‫ّللاه‬ ْ ْ
َِ ‫ارجةِ ابْن هِة ا ْمرأته هِه هعندِ بكرِ وأبو ـ وسلم عليه هللا صلى ـ‬ ْ
‫ت ل ِْم يقولونِ فجعلِوا بهالعوالهي خ ه‬ ِ‫إهنَما ـ وسلم عليه هللا صلى ـ النَبهيِ يم ه‬
ِ‫ى هع ْندِ يأخذهِ كانِ ما ب ْعضِ هو‬ ْ ِ‫ ْالوحْ ه‬. ِ‫ن فكشفِ ب ْكرِ أبو فجاء‬ ِْ ‫ّللاه على أ ْكرمِ أ ْنتِ وقالِ عيْن ْي هِه بيْنِ وقبَلِ وجْ هه هِه ع‬ َِ ‫ن‬ ِْ ‫ن مه‬ ِْ ‫أ‬
ِ‫ْن يمه يتك‬ ِ‫ّللا ق ِْد م َرتي ه‬
ِ‫ّللاه رسولِ ماتِ و َه‬ َِ ‫ ـ وسلم عليه هللا صلى ـ‬. ِ‫ّللا يقولِ المس هْج هِد ناحه ي هِة فهي وعمر‬ ْ ِ‫ّللا رسولِ ماتِ ما و َه‬ ِ‫صلى ـ َه‬
‫ وأ ْرجله ِْم كثهيرِ ْالمنافهقهينِ مه نِ أناسِ أ ْيدهيِ ي ْقطعِ حتَى يموتِ ولِ ـ وسلم عليه هللا‬. ِ‫ن فقالِ ْالمه ْنبرِ فصعهدِ ب ْكرِ أبو فقام‬ ِْ ‫ّللا ي ْعبدِ كانِ م‬
َِ
َِ ‫ّللا فإ ه‬
‫ن‬ َِ ِ‫ن يمتِْ ل ِْم حى‬ ِْ ‫ن مح َمدًا ي ْعبدِ كانِ وم‬ َِ ‫لَ مح َمدِ وما{ ماتِ ق ِْد مح َمدًا فإ ه‬ ِ ‫ن خلتِْ ق ِْد رسولِ إه‬ ِْ ‫ن الرسلِ ق ْب هل هِه مه‬
ِْ ‫قتهلِ أ ِْو ماتِ أفإ ه‬
ْ
‫ن أعْقا هبك ِْم على انقلبْت ِْم‬ ْ ْ
ِ ‫ن عقهب ْي هِه على ينقلهبِْ وم‬ ْ
ِ ‫ّللا يض َِر فل‬ ً
َِ ‫ّللا وسيج هْزي ش ْيئا‬ َِ ِ‫}الشاك ههرين‬. ِ‫لَ أ ْقرأْها ل ِْم فلكأنهي عمرِ قال‬
َ ِ ‫إه‬
ِ‫ ي ْومئهذ‬.

It was narrated that ‘Aishah said: “When the Messenger of Allah (‫ )ﷺ‬passed away, Abu Bakr was
with his wife, the daughter of Kharijah, in villages surrounding Al-Madinah. They started to say:
 ‘The Prophet (‫ )ﷺ‬has not died, rather he has been overcome with what used to overcome him
at the time of Revelation.’ Then Abu Bakr came and uncovered his (the Prophet’s (‫)ﷺ‬face, kissed
him between the eyes and said: ‘You are too noble before Allah for Him to cause you to die
twice. By Allah, the Messenger of Allah (‫ )ﷺ‬has indeed died.’ ‘Umar was in a corner of the
mosque saying: ‘By Allah, the Messenger of Allah (‫ )ﷺ‬has not died and he will never die until the
hands and feet of most of the hypocrites are cut off.’ Then Abu Bakr stood up, ascended the
pulpit and said: ‘Whoever used to worship Allah, Allah is alive and will never die. Whoever used
to worship Muhammad, Muhammad is dead. “Muhammad is no more than a Messenger, and
indeed (many) Messengers have passed away before him. If he dies or is killed, will you then
turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least
harm will he do to Allah; and Allah will give reward to those who are grateful.’” [3:144] ‘Umar
said: ‘It was as if I had never read (that Verse) before that day.’”
Sunan Ibn Majah page273, Hadith 1627, Book of Funerals

All forms of our gathering are derived from the below Hadith

‫ أَنَّهُ قَا َل‬،‫ع ِن األَغ َِر أَبِي ُم ْسلِم‬ َ ‫ِث‬ ُ ‫ يُ َحد‬، َ‫سمِ ْعتُ أَبَا إِ ْس َحاق‬ َ ،ُ‫ش ْعبَة‬ ُ ‫ َح َّدثَنَا‬،‫شار قَالَ َح َّدثَنَا ُم َح َّم ُد ْبنُ َج ْعفَر‬ َّ َ‫ ب‬، ُ‫ َوا ْبن‬،‫َح َّدثَنَا ُم َح َّم ُد ْبنُ ْال ُمثَنَّى‬
َّ‫ع َّز َو َج َّل ِإل‬ َ َّ َ‫علَى النَّ ِبي ِ صلى هللا عليه وسلم أَنَّهُ قَا َل " لَ يَ ْقعُ ُد قَ ْوم يَ ْذ ُك ُرون‬
َ ‫َّللا‬ َ ‫سعِيد ْال ُخد ِْري ِ أَنَّ ُه َما‬
َ ‫ش ِه َدا‬ َ ‫علَى أ َ ِبي ه َُري َْرة َ َوأ َ ِبي‬ َ ‫أ َ ْش َه ُد‬
ْ ْ
ُ‫َّللاُ فِي َمن ِعن َده‬ ُ َ ُ
َّ ‫سكِينَة َوذك ََره ُم‬ َ
َّ ‫عل ْي ِه ُم ال‬ َ ْ‫ت‬ َ ُ
‫الرحْ َمة َونَزَ ل‬ ْ
َّ ‫غ ِشيَت ُه ُم‬ ُ َ َ ْ ْ
َ ‫َحفت ُه ُم ال َمالئِكة َو‬َّ

Agharr Abi Muslim reported: I bear witness to the fact that both Abu Huraira and Abu Sa'id Khudri were
present when Allah's Messenger may peace be upon him) said: The people do not sit but they are
surrounded by angels and covered by Mercy, and there descends upon them tranquillity as they
remember Allah, and Allah makes a mention of them to those who are near Him. Sahih Muslim Page
986, hadith 6700, Book 48.

‫شيْبةِ أبهي بْنِ ب ْك هِر أبو حدَثنا‬، ‫يز ع ْب هِد بْنِ م ْرحومِ حدَثنا‬ ْ ‫ن‬
ِ‫الع هز ه‬، ِْ ‫هي ه نعامةِ أبهي ع‬ ِ ‫س ْعد‬
َ ‫ال‬، ‫ن‬ ِْ ‫عثْمانِ أبهي ع‬، ‫ن‬ ِْ ‫ي ه سعهيدِ أبهي ع‬ ِ ‫الخد هْر‬، ْ ِ‫خرجِ قال‬
ْ ْ
ِ‫ّللا نذكرِ جلسْنا قالوا أجْ لسك ِْم ما فقالِ المس هْج هِد فهي حلقةِ على معا هوية‬ ْ َِ . ِ‫آّلل قال‬ ِ‫ل أجْ لسك ِْم ما َه‬ َ ِ‫ل أجْ لسنا ما و َه‬
ِ ‫ّللا قالوا ذاكِ إه‬ َ ِ ‫ ذاكِ إه‬. ِ‫أما قال‬
‫ن هبم ْن هزلتهي أحدِ كانِ وما لك ِْم ت ْهم ِةً أسْتحْ هل ْفك ِْم ل ِْم هإنهي‬ ِْ ‫ل مه‬ ِ‫ل وسلم عليه هللا صلى َه‬
ِ‫ّللا رسو ه‬ َِ ‫ن مه نهي حدهيثًا ع ْنهِ أق‬ َِ ‫ّللا رسولِ و هإ‬ ِ‫عليه هللا صلى َه‬
‫ن ح ْلقةِ على خرجِ وسلم‬ ِْ ‫صحابه هِه مه‬ ْ ‫ أجْ لسك ِْم ما " فقالِ أ‬. " ‫ّللا ن ِْذكرِ جلسْنا قالوا‬ َِ ِ‫إلسْال هِم هدانا ما على ونحْ مده‬ َِ ‫ عليْنا به هِه وم‬. ِ‫آّلل " قال‬
‫ن هل ه‬ ِ‫َه‬
‫لَ أجْ لسك ِْم ما‬ ِ ‫ ذاكِ هإ‬. " ‫ّللا قالوا‬ ِ ‫ ذاكِ هإ‬. ِ‫ن فأ ْخبرنهي هجب هْريلِ أتانهي ول هكنَهِ لك ِْم ت ْهم ِةً أسْتحْ هل ْفك ِْم ل ِْم هإنهي أما " قال‬
ِ‫لَ أجْ لسنا ما و َه‬ َِ ‫ع َِز‬
َِ ‫ّللا أ‬
َِ ‫ ْالمالئهكةِ بهكمِ يباههي وج‬. "
‫ل‬

Abu Sa'id Khudri reported that Mu'awiya went to a circle in the mosque and said:

What makes you sit here? They said: We are sitting here in order to remember Allah. He said: I adjure
you by Allah (to tell me whether you are sitting here for this very purpose)? They said: By Allah, we are
sitting here for this very purpose. Thereupon, he said: I have not demanded you to take an oath,
because of any allegation against you and none of my rank in the eye of Allah's Messenger (‫ )ﷺ‬is the
narrator of so few ahadith as I am. The fact is that Allah's Messenger (‫ )ﷺ‬went out to the circle of his
Companions and said: What makes you sit? They said: We are sitting here in order to remember Allah
and to praise Him for He guided us to the path of Islam and He conferred favours upon us. Thereupon
he adjured by Allah and asked if that only was the purpose of their sitting there. They said: By Allah, we
are not sitting here but for this very purpose, whereupon he (the Messenger) said: I am not asking you
to take an oath because of any allegation against you but for the fact that Gabriel came to me and he
informed me that Allah, the Exalted and Glorious, was talking to the angels about your magnificence.
Sahih Muslim Page 986, Hadith 6701 Book 48.
The text bolded in yellow color above could be understood by the following verse:

ِ‫ن َه‬
ِ‫ّللا بهس هْم‬ ِ‫الرحْ َٰم ه‬
َ ‫يم‬ِ‫الرحه ه‬
َ
َِ ‫ول فهي هه ِْم بعثِ هإ ِْذ ْالمؤْ مه نهينِ على‬
َِ ‫ّللا م‬
ِ‫ن لق ْد‬ ًِ ‫ن رس‬
ِْ ‫أ ْنف هس هه ِْم مه‬
Allah did confer a great favour on the believers when He sent among them a messenger from among
themselves. Surat Aal-E-Imran 164

Our poetry goes well with the below hadith

‫ان أبو حدَثنا‬ ِ‫اليم ه‬، ْ ‫شعيْبِ أ ْخبرنا‬، ‫ن‬ ِ ‫الز ْه هر‬، ِ‫ن ع ْب هِد بْنِ ب ْك هِر أبو أ ْخبرنهي قال‬
ِ‫ي ه ع ه‬ ِ‫الرحْ م ه‬،
َ ‫ن‬ َِ ‫الحك هِم بْنِ م ْروانِ أ‬، ْ ِ‫ن أ ْخبره‬
َِ ‫ن عبْدِ أ‬
ِ‫الرحْ م ه‬
َ ِ‫بْن‬
ِ‫ن أ ْخبرهِ يغوثِ ع ْب هِد ب ه‬
‫ْن األسْو هِد‬ َِ ‫ن أ ْخبرهِ ك ْعبِ بْنِ أب‬
َِ ‫ى أ‬ َِ ‫ّللاه رسولِ أ‬
َِ ‫ن " قالِ وسلم عليه هللا صلى‬ َِ ‫الش ْع هِر مه نِ إه‬ ً ْ
‫" حه كم ِة ه‬
Narrated Ubai bin Ka`b:

Allah's Messenger (‫ )ﷺ‬said, "Some poetry contains wisdom."

Sahih Bukhari page 1242, hadith 6145 -6149

ِ‫س ْفيانِ حدَثنا َه‬، ‫الز ْه هريِ حدَثنا‬، ‫ن‬

‫ّللا ع ْب هِد بْنِ علهيِ حدَثنا‬، ِْ ‫ْن سعهي هِد ع‬ ِ‫ ْالمسيَِ ه‬، ِ‫ي ْنشهدِ وحسَانِ ْالمس هْج هِد فهي عمرِ م َِر قال‬، ِ‫فهي هِه أ ْنشهدِ ك ْنتِ فقال‬،
ِ‫ب ب ه‬
‫ن وفهي هِه‬ ْ ْ ْ
ِْ ‫مه نكِ خيْرِ هوِ م‬، ‫هريْرةِ أبهي إهلى التفتِ ث َِم‬، ِ‫اّلل أنشدكِ فقال‬ ِ‫به َه‬، ِ‫ّللا رسولِ أسمه ْعت‬ ِ‫عنهي أ هجبِْ " يقولِ وسلم عليه هللا صلى َه‬، ‫أيهدْهِ اللَه َِم‬
ِ‫س هبر ه‬
‫وح‬ ِ ‫" ْالقد ه‬

. ِ‫ قال‬.‫نع ِْم‬

Narrated Sa`id bin Al-Musaiyab:

Umar came to the Mosque while Hassan was reciting a poem. (Umar disapproved of that). On that
Hassan said, "I used to recite poetry in this very Mosque in the presence of one (i.e. the Prophet (‫) )ﷺ‬
who was better than you." Then he turned towards Abu Huraira and said (to him), "I ask you by Allah,
did you hear Allah's Messenger (‫ )ﷺ‬saying (to me), "Retort on my behalf. O Allah! Support him (i.e.
Hassan) with the Holy Spirit?" Abu Huraira said, "Yes." Sahih al-Bukhari page 656, hadith 3212, book 59.

‫شيْبةِ أ هبي بْنِ ب ْك هِر أبو حدَثنا‬، ‫يونسِ بْنِ عهيسى حدَثنا‬، ‫ن‬ ِْ ‫ّللا ع ْب هِد ع‬
ِ‫ْن َه‬
ِ‫ن ع ْب هِد ب ه‬
ِ‫الرحْ م ه‬
َ ‫ْن‬ِ‫ي ْعلى ب ه‬، ‫ن‬ ِْ ‫ْن ع ْم هرو ع‬ِ‫ش هري هِد ب ه‬ ِْ ‫أ هبي هِه ع‬، ِ‫أ ْنشدْتِ قال‬
َ ‫ال‬، ‫ن‬
ِ‫ن قافهيةِ مه ائةِ ـ وسلم عليه هللا صلى ـ َه‬
ِ‫ّللا رسول‬ ِْ ‫ْن أميَةِ هش ْع هِر مه‬ ِ‫ت أبهي ب ه‬ ْ
ِ‫صل ه‬ َ ‫ل بيْنِ يقولِ ال‬ ِ‫ ههي هِه " قافهيةِ ك ه‬. " ِ‫ن كادِ " وقال‬ ِْ ‫ ي ْسلهمِ أ‬. "

It was narrated from Amr bin Sharid that his father said: "I recited one hundered verses of the poetry of
Umayyah bin Abu Salt to the Messenger of Allah(‫)ﷺ‬, and after every line he said, "More". And he said:
"He nearly accepted Islam." Sunan Ibn Majah page 636, hadiths 3758, Book 33.

Redirecting your understanding of the Judith which is your reference.

Beware of matters newly begun

meaning, "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.

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 (bid`a) fall under the five headings of the Sacred Law (i.e. the
obligatory, unlawful, recommended, offensive, and permissible)
('Abdullah Muhammad Ghimari:) In his al-Qawa'id al-kubra, 'Izz ibn'Abd al-Salam classifies innovations
(bid'a), 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 (bid'a) 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.

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 following
five categories

(1) The first category comprises innovations that are obligatory, such as recording the Koran and 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 quran 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.

(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 one's time to learning the
beliefs of heretical sects that contravene the tents of faith.

(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 by those with a Sufi path (or circles of dhikr), and
commemorating the birth (mawlid) of the prophet Muhammad and wearing one's best and rejoicing at
it.

(4) The fourth category includes innovations that are offensive, such as embellishing mosques,
decorating the Koran, and having a backup man loudly repeat the spoken Allahu Akbar of the imam
when the latter's voice is already clearly audible to those 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-lu'lu'iyya fi sharh al-Arba'in al-Nawawiyya, 220-21)

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 Law's vast and comprehensive scope.

I will leave you with this one question.

1. Refer to underline bold red color text above, how can you justify Thauheed is in three forms?
Which of hadith or Quran that categorically divided it as such?
 It is not whether or not did the Prophet participated, but is what was said in the
gathering go against the principles of jurisprudence, if not going by your definition one
would have rightly said that categorizing Thauheed into robubuya, ulahiya and asmau
wasifa falls into trinity as proclaimed by Christians, why because Allah Himself, Prophet
Muhammad (‫ )ﷺ‬and Ashabas has never mentioned anything like that. But we Suffis
affirm it because we understand its derivation by Uthayymeen.
 I hope I have done justice and those that can really make use of their digression can at
least guarantee me of going back and research and ponder.

MAY ALLAH FORGIVE US OUR SHORTCOMINGS AND MAKE US A DWELLER OF PARADIS.