jazakallah kair

3 points which i would like to mention.

Firstly, Taraweegh in jamaah was not a “bidah” in the religious innovation sense but was re-introduced as the Prophet (saw) did practice it in jamaah but later stopped due to fear of it becoming fard. Hazrat Umar’s (RA) statement of it being a “Bidah” should be looked at in the light of the incident itself .

2ndly, there is no narration in the famous ‘Six Books’ of ḥadīth that specifies when the Prophet salla Allahu alayhi wa sallam was born. Rather, the only narration that exists specifies the day he was born, and not the date. Abū Qatāda narrates that a Bedouin came to the Prophet and asked him about fasting on Monday, to which the Prophet salla Allahu alayhi wa sallam replied, “That is the day I was born on, and the day that the revelation began” [Narrated by Muslim]. Therefore, the Prophet salla Allahu alayhi wa sallam was born on Monday. But Monday of which month, and which year? For that, we need to turn to other sources.

Again, no standard source book of ḥadīth mentions any precise date. However, there is a tradition of disputed authenticity, in the Sunan of al-Bayhaqī [vol. 1, p. 79] states that Suwayd b. Ghafla narrated, “The Prophet salla Allahu alayhi wa sallam and I were born in the same year, the ‘Year of the Elephant.’” Certain other evidences also indicate that he was born this year. Hence, from the extended books of ḥadīth, two pieces of information can be gleaned: that he was born on a Monday (and this is confirmed), and that he was born in the ‘Year of the Elephant’ (and this is most likely correct).

When we turn to books of history, a number of dates regarding the birth of the Prophet salla Allahu alayhi wa sallam are found. Ibn Isḥāq (d. 150 AH), the earliest and most authoritative biographer of the Prophet salla Allahu alayhi wa sallam, states, without any isnād or other reference, that the Prophet salla Allahu alayhi wa sallam was born on Monday, the 12th of Rabīʿ al-Awwal, in the ‘Year of the Elephant’.1 Between Ibn Isḥāq and the birth of the Prophet salla Allahu alayhi wa sallam lies almost two centuries, so some more proof is needed before this date is settled on.

Another extremely important early source, Ibn Saʿd (d. 230 AH) in his Ṭabaqāt, 2 mentions the opinion of a few early authorities regarding the date of his birth. In order, they are:

1) Monday, 10th of Rabīʿ al-Awwal, the ‘Year of the Elephant’.
2) Monday, 2nd of Rabīʿ al-Awwal.
3) Monday, no precise date.
4) The ‘Year of the Elephant’, no precise date.

It is interesting to note that Ibn Saʿd, one of the most respected historians of early Islam, does not even list the date of the 12th of Rabīʿ al-Awwal as a possible candidate. Of course the last two opinions are correct and do not clash with any specific date, but by quoting earlier authorities who only gave this information, it can be noted that the precise birth date of the Prophet salla Allahu alayhi wa sallam was not known to them, hence they only gave the information they knew.

Ibn Kathīr (d. 774), the famous medieval historian, also lists many opinions in his monumental al-Bidāya wa-l-nihāyah regarding the birth-date of the Prophet salla Allahu alayhi wa sallam. 3 He states that the majority of scholars believed that the Prophet salla Allahu alayhi wa sallam was born in the month of Rabīʿ al-Awwal, but differed regarding the precise day of the month. Some of these opinions are:

1. 2nd Rabīʿ al-Awwal. This was the preferred opinion of Abū Maʿshar al-Sindī (d. 171 AH), one of the earliest scholars of sīra, and of the famous Māliki jurist and scholar, Ibn ʿAbd al-Barr (d. 463). It was also listed by al-Wāqidī (d. 207 AH) as a possible opinion. [Al-Wāqidī is one of the most reputable early historians of Islam, despite his weakness as a narrator of ḥadīth].

2. 8th of Rabīʿ al-Awwal. This was the opinion of the Andalusian scholar Ibn Ḥazm (d. 456 AH), and many of the early scholars. Imām Mālik (d. 179 AH) reported this opinion from al-Zuhrī (d. 128 AH) and Muḥammad b. Jubayr b. Muṭʿim (a famous Successor), amongst others. Ibn ʿAbd al-Barr, while subscribing to the first opinion, said that this opinion was the opinion of most historians. Ibn Diḥya (d. ~ 610 AH), one of the first to write a treatise on the birth of the Prophet salla Allahu alayhi wa sallam, also considered this date to be the strongest opinion.

3. 10th of Rabīʿ al-Awwal. This has been reported by Ibn ʿAsākir (d. 571 AH) from Abū Jaʿfar al-Bāqir (d. 114 AH), a descendant of the Prophet salla Allahu alayhi wa sallam and an alleged Imam of the Shiʾites. It is also the opinion of al-Shaʿbī (d. 100 AH), a famous scholar and student of the Companions, and al-Wāqidī (d. 207 AH) himself.

4. 12th of Rabīʿ al-Awwal. This is the opinion of Ibn Isḥāq (d. 150), who reported it without any reference. In other sources, it is reported as the opinion of Jābir and Ibn ʿAbbās, but there is no isnād found in any primary source book to them. Ibn Kathīr writes, “…and this is the most common opinion on the matter, and Allah knows best.” I could not find this opinion attributed to any other authorities of the first few generations of Islam.

5. 17th of Rabīʿ al-Awwal. This was the opinion of some Shiʾite scholars, and is rejected by most Sunnī authorities.

6. 22nd of Rabīʿ al-Awwal. This opinion has also been attributed to Ibn Ḥazm.

7. In the month of Ramaḍān, without a specific date, in the ‘Year of the Elephant’. This was the opinion of the famous early historian al-Zubayr b. al-Bakkār (d. 256), who wrote the first and most authoritative history of Makkah, and some early authorities agreed with him.

8. 12th of Ramaḍān, in the ‘Year of the Elephant’. This opinion was reported by Ibn ʿAsākir as being held by some early authorities.
These are the most predominant opinion regarding the date of the Prophet’s salla Allahu alayhi wa sallam birth. However, this is by no means comprehensive – for example, a modern researcher has concluded that the 9th of Rabīʿ al-Awwal is the strongest candidate for the exact date, whereas a few earlier authorities even disputed the very year, claiming that it was ten, or twenty-three, or forty years after the ‘Year of the Elephant’

3rdly, The Prophet (saw) didn’t refer to innovations being divided into the categories of good and bad as the author has stated. The proof that the author uses is from an incident when money/goods were being collected by the prophet (saw) and a sahabi brought a bad load full and others then followed him. The sahabi didn’t create a new sunnah or a new act of worship, he was the first to bring a bag full of Sadaqa and people were inspired by him to do likewise.

Big Difference!!!!