of devotional practices whereby worshippers seek nearness to Allah, as we shall explain, God willing.

Be aware that the principle of judging a matter reprehensible simply because it is an innovation is a broad and momentous rule. It is, however, completed only by responding to the objections raised against it. Some people argue that innovations are of two kinds—good and bad—citing as proof the statement of ʿUmar, may Allah be pleased with him, regarding the congregational Tarāwīḥ prayer: “What an excellent innovation this is!” They also invoke a number of words and deeds introduced after the Messenger of Allah, peace and blessings be upon him, which are not deemed objectionable, or are even praised, on the basis of evidence drawn from consensus or analogy.

Moreover, those who have not mastered the fundamentals of the sacred sciences may add to this line of reasoning the many customs practiced by large segments of people, taking such habits as further evidence for the propriety of certain innovations. One may treat what he and his circle are accustomed to as if it represented a consensus, although he has no knowledge of the opinion of the wider Muslim community; or he may recoil at abandoning what he is used to, like those who, when told, “Come to what Allah has revealed and to the Messenger,” reply, “What we found our fathers upon is sufficient for us.” How often do some individuals who claim distinction in learning or worship advance arguments that are not rooted in the foundational principles upon which the religion relies!

The upshot is that these texts which censure innovations are confronted by other evidences that are taken to indicate