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The authentication of the Hadith is as follows: Suleyman Ben Dawud A1 Mahri informed us that Ibn Wahab said: "I was informed by Sa'id Ben Abi Ayyub on the basis of a quote by Sharahiil Ben Yazid A1 Ma'afiri quoting Abu 'Alqamah reporting that Abu Hurayrah, as far as my knowledge permits, said , that the Messenger of Allah (PBUH) said "Once every hundred years, the end of the Hadith".

Abu Dawud reports that Abdul Rahman Ben Shurayh A1 'Iskandaraani quoted the Hadith without going past Sharaahiil, i.e. he did not mention anybody beyond him.

In Mukhtasar Al Sunan (Number 4123), Al Mundarii states :"Abdul Rahman Bin Shariih A1 'Iskandaraani is trustful, Al Bukhari and Muslim agree on the authenticity of his Hadith in spite of the fact that he abridged it (Al Mundarii's Mukhtasar Al Sunan V.6/163, publication of the Maktaba Athariya in Lahore, Pakistan, based on the edition of Al Sunnah Al Muhammadia in Egypt, authenticated by Muhammad Haamid A1 Faqiih.); i.e. he dropped two of the referees from his authentication: Abu 'Alqamah and Abu Hurayrah. The problematic Hadith is the one whose authentication is missing two of the referees Hadith is the one whose authentication is missing two of the referees who are mentioned one after the other elsewhere.

The fact that Abu Dawud raises this point does not falsify the Hadith. Even if Abdul Rahman abridged it, we should also mention that Sa'id Bin Ayyub summarised it and authenticated it. This is further authentication as it is explicitly stated in the sources of the Hadiths.

The authentication of the Hadith is correct and the men who have authenticated it are trustworthy, they are Muslim's disciples. Many people have authenticated it, and even Al Suyuutii alluded to its authenticity in Al Jaami' Al Saghiir. It was confirmed by the scholar Al Manaawii (See Fayd 'Al Qadiir Sharh 'Al Jaami' Al Saghiir V.2/282), who commented and explained it and mentioned that Al Haakim corrected it (It is not in Al Mustadrak that he authenticated it, he actually overlooked it. Al Albaanii said: it may be that it was unintentionally omitted from the published version of Al Mustadrak, see the collection of articles Al Sahiiha, V.2 p. 15], article number 599, published by Al Nlaktab Al Islaamli, Beirut. ). He said, "Al Ziin Al 'Iraqi and others have said that its reference is correct and it was quoted in Sheikh Al Albaanii in his collection of authentic Hadiths (No. 559).

In the same vein, if the Hadith had been taken at its face value, as many people understand it, it would be in contradiction with the Hadiths that referred to the emergence of Islam, and its appearance before the day of reckoning especially at the time of the appearance of that Caliph, or the righteous prince who fills the land with justice in place of the injustice and tyranny that it had been undergoing. This Caliph is the one who has come to be known as the Mahdi (.A number of Hadiths refering to this subject have been quoted in the Sunan, but no explicit mention of it was made in the two versions of the Sahih.). The same contradiction would apply also to the time when Jesus Christ, son of Mary, came to spread Islam, and not accept any other religion in its place (See Attasrlih bimaa tawaatara fii nuzunli Imasiih by the scholar Anouar Al Kashmiiri, and authenticated by Abdulfattah Abu Ghuddah.).

A Muslim is required to work always for both his religious and worldly matters.

The Muslim is required to work for his living and to be productive and creative, until the very end of his life. He should not procrastinate in the working of the land, and this is what Allah's Messenger (PBUH) taught us when he said: (If the world is about to end and one of you has a palm tree plant in his hand, he should plant it before he dies, if he can).

Why should he plant it if the world is about to end? Why should he plant it if he is not going to live till he can pick its fruit? There is not even somebody who is going to live after him so that he can say:" People before us planted so that we can eat, and we are planting to provide those after us with food," because when the world ends it ends for everybody. The idea here is to glorify work for the sake of work and to keep the Muslim productive and creative until the last moment of his life, and as long as he is able to work.

If this is required for man's worldly matters how could it be possible that the same would not be asked of his religious activity? How can religion be lower in priority than worldly matters?
The Muslim is required to observe the commands of his religion as much as he can. He should advise people to do good deeds and to be charitable and to avoid committing evil deeds. They should fight for the cause of Allah, and against evil and decadence. They should also collaborate with their brother Muslims in doing good and worshipping Allah. The texts which have come with all these commands have not been abolished, and are not specific to a particular time. They are permanent and will be there until Allah inherits the land and its inhabitants.

A further look at the Hadith

We have to show what is meant by renovate in the Hadith and who is the renovator, and what is a renovated religion, who it is renovated for, what is the meaning of renovation, what is its extent and what are all its aspects?

Who undertakes the renovation?
As to who undertakes the renovation and the revival, it is dependent upon the clarification of the sense of the word "who" in the Hadith. Many people have understood this to be in the singular and considered that the renovator is no more than one individual from amongst the geniuses and extraordinary people of the Ummah, who is sent by the care of Allah to renovate what has become old, to strengthen what has become weak and to mend what has become torn.

On the basis of this, they mentioned a number of individual renovators. Thus the renovator of the first century is the fifth of the guiding Caliphs Omar Ben Abdulaziz (d. 101 H). The renovator of the second century is Mohammad Ben Idriis Ashshaafi'ii (d. 204 H). There is disagreement over the renovator of the third century, as there were many outstanding people during that century. Amongst those who were mentioned, we have Abulhassan Al Ash'arii (d. 324 H), Abul'abbas Ben Surayj (d. 306 H), and Annasaa'ii the author of Assunan (d.303 H). For the fourth century, they mentioned Judge Abubakr Albaaqillaanii (d. 403 H) and Abuhaamid Al'isfaraayiinii (d. 406 H). For the fifth century they mentioned Abuhaamid Alghazaalii (d. 505 H), and for the sixth Alfakhr Arraazii (d. 606 H) as well as Arraafi'ii (d. 623 H). For the seventh century Ibn Daqiiq Al 'id (d. 703) was mentioned and for the eighth we have Al Haafidh Zinaddiin Al'iraaqii (d. 808 H) or Siraajaddiin Albulqainii (d. 805 H).

Al Haafidh Jalaaladdin Assayuutii (d. 891H) wrote a poem in relation to this and included in it the names of the renovators up to his time, and aspired to be nominated the renovator of the ninth century, as he claimed himself to be an absolute innovator, but his contemporaries denied him this honour.

This poem was quoted in Fayd Alqadiir by the scholar Al Manaawii as follows:

Thanks to God Almighty the Generous
The Provider favours to the followers of the Prophet's tradition
We request His Blessing and Peace
Upon a Prophet whose religion does not obliterate.
It was heralded in outstanding news
Which was reported by every valuable scholar
That at the beginning of each century
God Almighty sends gracefully to the religion of this Ummah
A creative scholar to renovate
The religion of the right path because he is a renovator
For the first century there was Omar,
The just Caliph by consensus and certainty
Ashshafi'ii was the renovator of the second century
As he was knowledgeable in the noble sciences
Ibn Surayj was the third leader
But Al Ash'arii was considered the third renovator by his followers.
Al Baaqillaanii was the fourth, or was it Sahl or
Al' Isfaraayiinii, a difference of opinion was related
And the fifth learned renovator is 'AI Ghazaali
Whose rank is unquestionable
The sixth man to be proud of is Imam'Arraazii
And 'Arraafi'ii is like him in ranking
And the seventh is he who rose to high standings
Ibn Daqiiq 'Al'id upon whom there is total agreement
The eighth learned man is 'Albalqiinii, or Zineddin, the preserver of the people,
But the condition is that the man should be alive amongst
His people as the century changes
He should be known for his knowledge
And he should defend the Prophet's tradition in his discourse
He should be versed in all fields of knowledge
And his science should spread to all his contemporaries
He should be saturated with the Hadiths
And should be one of the Prophet's people and should be strong
The renovator is known to be one
This was testified by the Hadith and all the scholars
The ninth century is now upon us
And the Right Guide (meaning the Prophet.)
does not fail to keep his promises
And I have prayed to be the renovator of this century
And the favours of Allah are not denied (Fayd Al QadiIr, Vol. 2 p. 282).

While Assuyuutii has considered that the renovator is an individual, who is famous amongst his people, 'Almanaawii has repeated what 'Alhaafidh Adhdhahbii had said: Who, stands here for the plural, not the singular. Thus we say for example that at the end of the third century there was Ibn Surayj in jurisprudence, 'Al'ash'arii in the foundations, and 'Annasaa'ii in Hadith. For instance, at the end of the sixth century there was 'Alfakhr Arraazii in theology, 'Alhaafidh Abdulghani in Hadith, etc.
Ibn Al Athiir said in Jaami' 'Al'usuul: Many have contributed to the interpretation of this Hadith, but each one has mentioned the leader who belongs in his own rite, and attributed the Hadith to him. The better interpretation is the one which is more general. Who may refer to the singular and the plural, and does not refer exclusively to the religious scholars. The welfare of the 'Ummah may come from its statesmen, the Hadith scholars, the Qur'an readers, the preachers, etc. But the messenger must be mentioned in all fields of knowledge.

Thus, at the end of the first century, the statesman was Omar Ben Abdulaziz, and among the scholars there were Muhammad 'Albaaqir, Alqaasim Ben Muhammad, Saalim Ben Abdullah, Alhassan, Ibn Siiriin and others; as to the readers there was Ibn Kathiir and for the Hadith there was Azzuhrii.
At the end of the second century, the statesman was Almaamuun; for the scholars there were Ashshaafi'ii and 'Allu'lu'ii from Abu Haniifa's rite, 'Ashhab from Maalik's. As to the readers there was 'Alhadramii, for the Hadith there was Ibn Ma'iin, and for the ascetics there was AL Karkhii.
At the end of the third century, the statesman was Almuqtadir. The scholars were Ibn Surayj Ashshaafi'ii, Attahaawii Alhanafii and Alkhallaal Alhanbalii, the theologian was Al Ash'arii and the Hadith scholar was Annassaa'ii.

At the end of the fourth century, the statesman was Alqaadir. The scholars were Al'isfaraayiinii from the Shaafi'i rite, Alkhawarizmii from the Hanafi's rite, Abulwahaab from the Maaliki's rite and Alhussayn from the hanbali's rite (. His full name is Albussayn Ben Khalaf Alfiraa'). The theologians were Albaaqillaani and Ibn Fowrk and the Hadith scholars were Alhaakim, the ascetic was Annuurii; and so forth for the rest of the centuries (. Ibn Athiir's Jaami' 'Al'usaul, vol. 11 pp. 320-324. It should be noted that Ibn Athiir mentioned a few people whom he considered as renovators, in spite of the fact that they haven't reached such a level as did the Abbassid statesmen, and many reproaches can be made to them. The purpose from reporting what he said is so that renovation does not become limited to a single individual).
Al Haafidh also has mentioned in Al Fath, what others had pointed out elsewhere, that it is not imperative that there be only one renovator at the end of each century. The situation is like the one which Annawawii mentioned in the Hadith :"There is still a group of people in my nation who defend the truth".

This means that it is possible that the group is composed of a variety of people from the Muslims, amongst whom there are the courageous people and war experts, a jurisprudence scholar, a Hadith scholar and interpreter, a statesman, a person who promotes good deeds and advises against evil deeds and an ascetic and a worshipper. It is not necessary for all of them to be in the same country, but it is possible for them to be in the same continent, or be located in several continents. They may also be located in the same country or that they be in some countries but not in others. It is also possible to evacuate the whole earth from some of them, one by one until there is only one group countries. When they all disappear the world ends.

Alhaafidh Ben Hajar said: "This is approved. The necessary set of features that need to be found in the renovator are not specific to a particular kind of good-deeds, and it is not necessary either that all characteristics of good-doing should gather in a single individual, except if that is attributed to Omar Ben Abdulaziz. He was considered the renovator in the first century because he was a statesman and had all the characteristics of a righteous man and excelled in that. It is on this basis that Ahmed said that the Hadith which refers to renovators initially coincided perfectly with him. As to the ones after Omar, there is Ashshaafi'ii. In spite of having all the good characteristics and the pure attributes, he was not the statement in charge of the Holy War (Jihaad) and the application of justice. Alhaafidh also said: "On the basis of all this, anyone who has some of the required characteristics at the end of the century is a renovator, be they one or many"(. Fayd Al Qadiir, Vol. I p. 11. See also Fath Albari Vol. 12, p. 295, as well as Annawawi's Sharh of Mllslim Vol. 4 pp. 583-584, published by Ashsha b, Cairo).

Discussion and Preponderance

What I will advance here is that which was concluded by Ibn Al'athiir and Adhdhahbi and others, that Who in the Hadith under discussion, may indicate the plural as well as the singular. The reason for that is that Who in its original use refers to both. This is true in the Glorious Qur'an: "And whoso doeth good works, whether of male and female, and he (or she) is a believer, such will enter paradise (. Surah 4, Verse 124, and there are many other verses which confirm this.). If we assume this, then the renovator can be one individual, whom Allah sends for the purpose of rebirth and renovation, as was the case of Omar Ben Abdulaziiz. It has been said in this context that a person of high rank will revive a whole nation! A poet has said:

There is nobody who can deny that Allah
Can gather the world in one person

Renovation and revival can be undertaken by a group, or a school or a cultural, educational or ideological movement whose members all advocate good deeds and patience and collaborate in good deeds and piety. The task of renovation may be undertaken by different individuals or groups, each from his own position and points of interest and speciality. There may be one in the fields of intellect and science, others in the fields of behaviour and education, others in the fields of social work, government and politics, others in the fields of defence and resistance. Each one of these covers one of the fronts of Islam with united aims and principles, in spite of differences of positions and methods.

At this point, I would like to draw the attention of those who work for the cause of Islam, be they individuals or groups, to a matter that they need to be aware of: That there are differing methods governing work for the cause of Islam or that there are numerous groups endeavouring to renovate it, is neither an unhealthy phenomenon nor one that is unacceptable to Allah or to the Muslim believers, as long as the difference is one of diversity and speciality, not one of opposition and contradiction. In other words, complementarily, compatibility and co-operation must be the basic ingredient shared by the tasks of this undertaking, in such a way that each complements and supports the other. At the same time, they should all have the same stands toward important issues and vital attitudes in order to confront common enemies and stand in their face as one rank and as a solid structure.

As to the situation when each one of these groups wants to establish itself and deny the others, or make the most important issue that of establishing oneself on the efforts of others; it leads to the weakening of all the Muslim potentials and their destruction from within. This would also open up a gap for the common enemy to strike everybody at its own ease and comfort.
The root 'ba'th' in the Hadith refers to: the securing of favourable motives, the arrangement of appropriate conditions, the creation of the appropriate climate for the emergence of the renovation of religion and the rebirth of the nation according to the unchanging traditions established by Allah Almighty.

Then the meaning of 'ba'th' is not an apparition of a renovator that is brought about by a universal miracle which suddenly descends from the sky, or ascends from the earth instantly in order to change the conditions of the people, if they have not been able to do it themselves.
This is what we have understood from this Hadith and which corresponds to the other Hadiths, which have linked the glorification of Islam during the recent times to a group of people, and not a single individual, who advocate righteousness, as in the well-known and authentic Hadith: "A group of our people who advocate the word of Allah, will keep doing so and not be disturbed by opposition, until the command of Allah reaches them ". This has been quoted by a number of the Prophet's companions in approximately similar words (. See the first issue of the journal called Al Markaz.).

What the divine news have brought in these verses has been confirmed in this other Quranic verse: (And there may spring from you a nation who invite to goodness, and enjoin right conduct and forbid indecency. Such are they who are successful)( Surah 3, Verse 104). This is confirmed also in the following verse: "But help ye one another unto righteousness and pious duty"(33. Surah 5, Verse 2), and also in: "And exhort one another to truth and exhort one another to endurance" (. Surah 103, Verse 3.) and also: "Lo! Allah loveth those who battle for his cause in ranks, as if they were a solid structure"' (Surah 61, Verse 4.). This is also taken up in the Prophet's (PBUH): "God's hand is with united people" ( This has been quoted by'Attirmidii from the Hadith of Ibn Abbas no. 2167 and the Hadith of Ibn Omar no. 2168 and they both were surprised. This was also quoted by Attabaraanii on the basis of trustworthy references, as was stated by 'Al Haithamii. Ibn Hajar said: he has many quotes out of which many are precise and authenticated. As a result of al1 this, Assuyuutii pointed to its authenticity in his Al Jaami' Assaghiir. See Fayd Alqadilr, Vol.6/459. It was also quoted by Al Albaanii in Sahlih Al Jaami' under no. 8065, second printing.).

The truth, however, is that whatever gifts the individual may have, and whatever his productivity may be, he remains limited in his energy and his abilities, so long as he does not have collaborators who provide him with support and strength. Man remains limited and weak as long as he remains alone but as soon as he is surrounded by his friends, they provide him with company and strength. It is for this reason that Moses, the strong and upright Prophet, PBUH, said when God sent him as a messenger, (Appoint for me a henchman from my folk, Aaron my brother. Confirm my strength with him and let him share my task, that we may glorify Thee much and much remember Thee. Lo! Thou art ever Seeing us) (Surah 20, Verses 229-35). Allah Almighty said in His response: (We will strengthen shine arm with thy brother, and We will Give unto you both power),( Surah 28, Verse 35)

When does renovation take place?

So when does renovation take place? The Hadith has set the time for renovation. It is the beginning of each hundred years, as the word 'ra's' in Arabic refers to the top of something and 'ra'su ssana' is the beginning of the year.

The interpreters have raised the issue of the beginning of the century. Al Manaawi said: "It refers to the Prophet's birthday, or the prophesy, the Hijra or death. He said: Even if it was said that it is the second, prophesy, which is closer to the meaning, this is possible. But, Assubkii and others state that it is the third (. Fayd Alqadiir, Vol. 1 p. 10), Hijra, that is the correct answer. Even in their discussion of the renovators they assumed the Hijra calendar as the basis, and that is reasonable. Because it is the calendar that Allah has inspired the Muslims to use since the time of Omar, and not any other. So they have not used the birth, or the resurrection or the death.

It is to be noted also that they have made it a rule that the death of the renovator may indicate the meaning of the beginning of the century, as is clarified by the death dates of those they had appointed as renovators. For example, Omar Ben Abdulaziz d. 101 H, Ashshaafi'ii d. 204 H, Ibn Surayj d.306 H, Albaakillaanii d. 403 H, A1 Ghazaalii d. 505 H, Arraazii d. 606 H, Ibn Daqiiq Al'id d.703 H and Al'iraaqii d. 808 H.

They have not mentioned such leaders as Ibn Taymiyya in spite of his great renovating movement in all aspects of the field of Islamic thought, because his death occurred much later than the beginning of the century, he died in 728 H.

The Hadith did not say that the renovator dies at the beginning of the century, but that Allah sends him at the beginning of the century. The meaning of this is that his duty starts at the beginning of the century, and not that it ends then. I have also noted that the scholar Almanaawii has drawn attention to this meaning when he wrote: "It should be realised that everybody who has interpreted the Hadith "God sends ..." and so forth to the end of the Hadith discusses this matter on the sole assumption that the renovator of a century is one who dies at the beginning of the century. And one should be aware that the meaning that should be drawn from the Hadith is that the appointment happens at the beginning of the century. The meaning of the appointment of the scholar refers to his competence to serve the people and his readiness to spread the wise thoughts. His death at the beginning of the century is a withdrawal not an appointment. Therefore, we should judge in fairness.

He continued: "And I know that Attayyibi said: "The selection of a renovator occurs when the century ends and there happens to be at the same time, a well-known and frequently-quoted scholar." Al Karmanii also said: "There used to be, before the end of a century, people who would start to preach and take charge of the matters of religious scholarship, but the meaning here is that of the scholar who is alive and well-known at the time the century ends". Almanaawii said: "There may be such a man during the century, who may even be better than the one who comes at the beginning of the century. The special mention of the beginning of the century is because it is usually a time of unsettlement for the scholars and that of the appearance of aberrations and the rise of charlatanism" (Fayd Alqadilr, Vol. 1 p. 12) This interpretation seems to be reasonable.

I think the Hadith actually refers to the idea that at the beginning of each century there is the beginning of a new era, new hope, and a rebirth.This allows the Muslim society to meet the new century with hearts that are full of hope for a bright future, and determination to achieve ideal actions and have truthful intentions to replace realities and make them coincide with what should be. One has to note here that what is expected of the Ummah is that at the beginning of each century it should take the time to account for what it has done and evaluate its achievements, so that it can learn from its past, improve its present, and look towards its future. It should supplicate its God that today be better for its people than yesterday and that tomorrow be better for them than today.

The Hadith did not deny the presence of renovators in the middle of centuries or at their end. As a matter of course, this is what happens quite usually if one reads the history of this Ummah. In this context, one should mention among other renovators: Ibn AljawzIi, Ibn Taymiyyah, Ibn Alqayyim, Ashshantibii, Ibn Alwazlir, Ibn Hajar, Addahlawli, AshshawkaanIi and other eminent authorities.

Whom is the renovation for?

As for whom the renovation is intended, it is this Ummah, as the Hadith shows. It is for the followers of Mohammad, as Al Manaawii said. The original etymology of al Ummah is the group, grammatically singular but semantically plural. It may refer especially to the group to whom a Prophet was sent. On the basis of the fact that the Prophet emerged from them and that they invite people to Islam, they are called 'Ummat Adda'wah', 'the nation of Allah's message'. So if they, as a whole or only part of them, believe in what the Prophet brought to them, they are called the people who have responded, and that is the meaning here, the proof being in the fact that he mentions "its religion",- in the Hadith (Fayd Alqadiir, Vol. I p. 10).

The expression 'li haadhihi l'ummah' (for this nation) refers to the nation of Islam, the nation which has responded, along centuries and generations. As if the Prophet (PBUH) brings it in front of him and points to it when he says haadhihi l'ummah. This is the nation that is mentioned by God Almighty in His Glorious Qur'an: "Thus, We have appointed you a middle nation" (. Surah 2, Verse 143), "You are the best community that hath been raised up for mankind" . (Surah 3, Verse 110).

What is the renovated religion?

The word "renovated" in the Hadith refers to the noun "religion". Then what does the word religion mean in the Hadith? The use of the word "religion", like that of the word "Islam", refers to one of two matters:
First, the Divine way by which Allah Almighty sends His Prophet (PBUH) and to reveal His Book, including the beliefs, the forms of worship and morality as well as the jurisdiction to regulate the relationship of man with his God, and the relationship linking men to each other. This is what the scholar Ibn Khaldun described as: "A divine situation which guides humanity to the choice of whatever is good for their life and their living." If we look at the origins and bases of this meaning we find that it is stable and does not undergo change or accept renovation as it is an external truth.

Second, the state in which man is in his relation with the first meaning intellectually and emotionally as well as in practice and behaviour. It is in this sense that one may be referred to as having a weak religion or having a strong religion, or one whose Islam is perfect or imperfect.

Religion in this situation is changing and mobile, it may increase or decrease, weaken or strengthen, become clear or troubled, straighten or deviate, according to man's understanding of it, his belief in it and his commitment to its instructions. This is the meaning that allows renovation. It is no small wonder that the word "religion" in the Hadith refers to the word "nation" and not God. Renovation refers to the religion of the nation and not to the religion of God Almighty.

The Meaning of Renovation

In this context, I feel that there is no motivation why some scholars should deny the use of the word "renovation" in religion, under the assumption that some deviant individuals might use it in situations that are unacceptable to Islam. We cannot be greater guardians than the one who was appointed by Allah to bring Islam to Humanity. He himself used the word 'renovation' and that has been confirmed by the scholars. Thus, there is no appropriate reason why some Muslim should be afraid to use it. The most important issue for him is to delimit its meaning so that it is not used by every individual or group in whatever way they wish. Thus, what is the meaning of renovation in this context?

In his explanation of Al Jaami' Assaghiir, Al'azizi, quoting Al'alqami explains that renovation is the revival of what may have receded as concerns the application of the instructions given by the Book and the Tradition and advice to apply such instructions (. Volume 1, page 411 of Assiraaj Almuniir by Al'aziizii). He thus makes renovation focus on religious action.

A1 Manaawii explains renovation as showing the difference between tradition and deviance, increasing the use of religious scholarship, glorifying religious scholars, and minimising the promoters of deviance (Fayd Alqadiir, Vol. 2 pp. 281-282.) He thus made renovation focus on scholarship.

In another context, he stated that it is renovation of what has been lost in terms of the laws of jurisprudence, what has disappeared from the significant traditions, and what is implicit in the concrete and abstract sciences .( Fayd AlqadiIr, Vol. I p. 10) This involves both scholarship and action, and indeed absolute renovation concerns both scholarship and action.

I would like to point out in this context a very important meaning of the word renovation. Renovation of something is not the attempt to take it back to its initial and original state, so that in spite of its old age, it appears as if it were new. This would be achieved through the strengthening of what has weakened in it, and the restoration of what has collapsed, and the sewing of what has been torn, so that it takes on again an image as close as possible to its original one. So renovation does not mean the change of the nature of what is old, or its substitution by something else that is newly created. Such is not renovation.

For an illustration, let us take an example from perceptions. If we want to renovate an ancient monument, such a renovation would mean the preservation of its essence, mark and characteristics and all aspects of its distinctive features. Restoration should involve all the effects of ageing. It also involves the improvement of its entrances, and the restoration of the paths and ways leading to it as well as its promotion, etc. Renovation does not mean destroying it and building an enormous and most modern building in its stead.

The same goes for religion, its renovation does not mean to issue a new version of it, but to take it back to its original state as it was during the time of the Prophet, his companions and those who have followed their line.

This return to the original version should not scare us, as it does some people. It is in reality a return to leniency and not to difficulty, a return to good news not bad news, a return to focusing on the important issues and not the details.

He who reads the comments of the Prophet's companions and those who have toed their line will find that they are the most knowledgeable of the spirit and aims of Islam. And these people did not take everything literally and were not unduly formal. They were wholly attached to Allah's laws and at the same time they interpreted these laws with a magnanimous spirit, to show people that Allah established His religion to their benefit. It also shows them that Allah wants them to live in ease and not in difficulty. Their method was like what Imam Ali (GBH) referred to as giving predominance to the middle pattern which can be reached by the one who follows and to which the one who precedes can return.

We should also have an innovation which would allow for Islam to be restated in the language of this epoch, and to address each people with its own language. This re-statement should show greater awareness of the characteristics of the modern world and those of Islam, as well as those of the people. It should also show that we have fathomed the deeper and wider meaning of Allah Almighty's verse "And We never sent a messenger save with the language of his folk, that he might make (the message) clear for them" (Surah 14, Verse 4.).

Innovation of faith

Faith refhere to Islamic faith, and its basis is the oneness of Allah, whhas three principal elements: That we accept nobody but Allah as our God, that we do not assume anybobut Allah as our protector, and that we take only Allah as our judge. This is the meaning of the creed that there is no God but Allah.

Among the pillars of the faith that Mohammad (PBUH) received from his God, is belief in the Hereafter and in punishment, and that death is not an end in itself. There is an eternal life after our ephemerous life, when each person is given everything that he has earned and thanked by his good deeds. "And whoso doeth good an atom's weight will see it then, and whoso doeth ill an atom's weight will see it then" (Surah 99, Verses 7-8).

The importance of faith in our life

In the life of Muslims faith is not marginal. It is the essence of our existence, the secret of our living and the gist of our message. Without it there is no sense to our life and no reason for our being.
If each personality has a key to it, and if you discover it and use it, you will be able to discover its hidden contents and unfold the secrets of its capabilities. The key to man's personality in our religion is faith.
And as it is possible to set a car, a ship or an aeroplane in motion and to set it forward just by the touch of a key, or the push of a button and to use them to travel long distances, it is also possible with the effect of faith to move the emotions of this nation and to use it to make miracles and exploits of championships which can be related like legends.

Many have struck different strings in order to move this nation, but it has neither moved nor has it responded. They have struck the nationalist string, and the socialist string, the democracy string, but have achieved nothing other than crises and catastrophes.

This faith which is instilled in the innate character of the nation, and stored in its moral make-up is like a healthy seed in a healthy earth. We must take care of it, raise it, protect it and feed it. We should also covet it and preserve it from any poisonous substances or evil insects in order to allow it to grow, improve and mature so that it gives its fruit with the will of God.

Our need for a faith-based education

In other words, we are in need of a kind of divine, positive and moderate mysticism, which is referred to by other scholars as truth with the Righteous and morality with the Creator and that is what is referred to in Allah Almighty's saying: "Lo! Allah is with those who keep their duty unto Him and those who are doers of good" (Surah 16, Verse 128).

Q: Interpretation (ijtihad) is part of religion and it is one of its foundations which proves the liveliness of Islam and its capacity to find the adequate solutions to the changing probleof life. What are the historical periods of the movement of 'ijtihad? Has its activity stopped as has been alleged by some at particular periods? Who is responsible for this situation? Is it correct that it is the Ottoman Empire as it has been said?