Thanks for your suggestion.
You don’t have to quote the ayahs about mushrikin and kuffar rejecting Qur’an and Prophets when talking to muslims.
We’re not supposed to look for the true sect rather stay out of sectarianism.
For your question this is what I was talking about.
During the Friday prayer (Salat Al Jummah), there are two adhans; the first is to call the people to the mosque, the second is said before the Imam begins the khutbah (sermon). Just before the prayers start, someone amongst the praying people recites the iqama as in all prayers. The basis for this is that at the time of the Caliph Umar he ordered 2 adhans to be made, the first of which was to be made in the marketplace to inform the people that the Friday prayer was soon to begin, and the second Adhan would be the regular one held in the mosque. Not all Sunnis prefer two adhans as the need for warning the people of the impending time for prayer is no longer essential now that the times for prayers are well known.
There are so many ahadith about bida’a started by early muslims,
- Bukhari and Muslim relate from Abu Hurayra (Allah be well pleased with him) that at the dawn prayer the Prophet (Allah bless him and give him peace) said to Bilal*, “Bilal, tell me which of your acts in Islam you are most hopeful about, for I have heard the footfall of your sandals in paradise*”, and he replied, “I have done nothing I am more hopeful about than the fact that I do not perform ablution at any time of the night or day without praying with that ablution whatever has been destined for me to pray.”
Ibn Hajar Asqalani says in Fath al-Bari that the hadith shows it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal reached the conclusions he mentioned by his own inference, and the Prophet (Allah bless him and give him peace) confirmed him therein.
Similar to this is the hadith in Bukhari about Khubayb (who asked to pray two rakas before being executed by idolaters in Mecca) who was the first to establish the sunna of two rak’as for those who are steadfast in going to their death. These hadiths are explicit evidence that Bilal and Khubayb used their own personal reasoning (ijtihad) in choosing the times of acts of worship, without any previous command or precedent from the Prophet (Allah bless him and give him peace) other than the general demand to perform the prayer.
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Bukhari and Muslim relate that Rifa’a ibn Rafi said, "When we were praying behind the Prophet (Allah bless him and give him peace) and he raised his head from bowing and said , “Allah hears whoever praises Him”, a man behind him said, “Our Lord, Yours is the praise, abundantly, wholesomely, and blessedly therein.” When he rose to leave, the Prophet (Allah bless him and give him peace) asked “who said it”, and when the man replied that it was he, the Prophet (Allah bless him and give him peace) said, “I saw thirty-odd angels each striving to be the one to write it.” Ibn Hajar says in Fath al-Bari that the hadith indicates the permissibility of initiating new expressions of dhikr in the prayer other than the ones related through hadith texts, as long as they do not contradict those conveyed by the hadith [since the above words were a mere enhancement and addendum to the known, sunna dhikr].
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Bukhari relates from Aisha (Allah be well pleased with her) that the Prophet (Allah bless him and give him peace) dispatched a man at the head of a military expedition who recited the Qur’an for his companions at prayer, finishing each recital with al-Ikhlas (Qur’an 112). When they returned, they mentioned this to the Prophet (Allah bless him and give him peace), who told them, “Ask him why he does this”, and when they asked him, the man replied, “because it describes the All-merciful, and I love to recite it.” The Prophet (Allah bless him and give him peace) said to them, “Tell him Allah loves him.” In spite of this, we do not know of any scholar who holds that doing the above is recommended, for the acts the Prophet (Allah bless him and give him peace) used to do regularly are superior, though his confirming the like of this illustrates his sunna regarding his acceptance of various forms of obedience and acts of worship, and shows he did not consider the like of this to be a reprehensible innovation (bida), as do the bigots who vie with each other to be the first to brand acts as innovation and misguidance. Further, it will be noticed that all the preceding hadiths are about the prayer, which is the most important of bodily acts of worship, and of which the Prophet (Allah bless him and give him peace) said, “Pray as you have seen me pray”, despite which he accepted the above examples of personal reasoning because they did not depart from the form defined by the Lawgiver, for every limit must be observed, while there is latitude in everything besides, as long as it is within the general category of being called for by Sacred Law. This is the sunna of the Prophet and his way (Allah bless him and give him peace) and is as clear as can be. Islamic scholars infer from it that every act for which there is evidence in Sacred Law that it is called for and which does not oppose an unequivocal primary text or entail harmful consequences is not included in the category of reprehensible innovation (bida), but rather is of the sunna, even if there should exist something whose performance is superior to it.
the hadith of the Prophet (Allah bless him and give him peace),
“He who inaugurates a good sunna in Islam earns the reward of it and all who perform it after him without diminishing their own rewards in the slightest.”