[Slideshare] fiqh-course-lesson-#8-(feb-2013-bath)-bid'ah-clarification-(3-april-2013)

““INTRODUCTION TO THE INTRODUCTION TO THE STUDY OF STUDY OF FIQH FIQH ””

Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL.

All Rights Reserved © Zhulkeflee Hj Ismail (2013))

LESSON # 8 – LESSON # 8 – CONTROVERSIESCONTROVERSIES

BID’AH – A CLARIFICATIONBID’AH – A CLARIFICATIONAnd say: O Lord! Increase for me my knowledge

Using text & curriculum he has developed especially for Using text & curriculum he has developed especially for Muslim converts and young Adult English-speaking Muslims. Muslim converts and young Adult English-speaking Muslims.

““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”

UPDATED 3 APRIL 2013UPDATED 3 APRIL 2013

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL.

““INTRODUCTION TO THE STUDY OF INTRODUCTION TO THE STUDY OF FIQH FIQH ””

Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail

And say: O Lord! Increase for me my knowledge

All Rights Reserved © Zhulkeflee Hj Ismail (2013))

TOPIC FOR : 3 APRIL 2013TOPIC FOR : 3 APRIL 2013

18 weekly class started: 6 FEBRUARY 2013 Every Wednesday night @ 8pm – 10pmWisma Indah, 450 Changi Road, #02-00 next to Masjid Kassim.

LESSON # 8 – LESSON # 8 – CONTROVERSIESCONTROVERSIES

BID’AH – A CLARIFICATIONBID’AH – A CLARIFICATION

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““O ye who believe! Obey Allah and obey the O ye who believe! Obey Allah and obey the

Messenger and those charged with authority from Messenger and those charged with authority from

among you (among you (ulil-’amri min-kumulil-’amri min-kum).”).”

((Qur’an: An-Nisa’: 4: 59Qur’an: An-Nisa’: 4: 59))

All Rights Reserved© Zhulkeflee Hj Ismail (2013)

““Be not like those who are (Be not like those who are (TAFAR-ROQUTAFAR-ROQU) divided amongst ) divided amongst

themselves and fall into themselves and fall into disputations after receiving Clear signsdisputations after receiving Clear signs; ;

for them is a dreadful penalty (‘for them is a dreadful penalty (‘AZAA-BUN ‘AZEEMAZAA-BUN ‘AZEEM).―”).―”

((Qur’an: Aali ‘Imran: 3: 105Qur’an: Aali ‘Imran: 3: 105))


““... Ask from those who possess the Message ... Ask from those who possess the Message

(az-Zikr : the remembrance) in matters which (az-Zikr : the remembrance) in matters which

you do not know.“you do not know.“

((Qur’an: al-Nahlu: 16: 43Qur’an: al-Nahlu: 16: 43))


““Those who do not know that they do not know.”Those who do not know that they do not know.”

““Those who know that they do not know.”Those who know that they do not know.”

““Those who do not know that they know.”Those who do not know that they know.”

““Those who know that they know.”Those who know that they know.”

SPECIAL CHARACTERISTICS OF THE TRULY WISE

And the wise (those who truly know), will always look at what they are still And the wise (those who truly know), will always look at what they are still

ignorant of, ignorant of, maintaining humility , striving to continue learning, rather than maintaining humility , striving to continue learning, rather than

become conceitedbecome conceited with whatever little they had already learnt. with whatever little they had already learnt.

THE HEEDLESS

THE IGNORANT

THE NEGLIGENT

THE WISE

ADDENDUMADDENDUM


““Whosoever engages in any Whosoever engages in any disputation (debate) without disputation (debate) without

(basing his argument with) knowledge(basing his argument with) knowledge, Allah’s anger is , Allah’s anger is

upon him until he leaves it (the disputation).”upon him until he leaves it (the disputation).”

((Hadith quoted by Imam Ibn Hajar in “Az-ZawajirHadith quoted by Imam Ibn Hajar in “Az-Zawajir”)”)


““Three things will afflict (calamity upon) the religion: Three things will afflict (calamity upon) the religion:

Learned scholars Learned scholars who arewho are immoral immoral; ; leadersleaders who are who are

unjustunjust (oppressive); and (oppressive); and those who give religious decree those who give religious decree

(Ijtihad) are (Ijtihad) are ignorantignorant.”.”

((Hadith reported by Ad-Dailamy from Ibn ‘Abbas r.a.)Hadith reported by Ad-Dailamy from Ibn ‘Abbas r.a.)”)”)


“Amongst you, after receiving guidance, you will not go astray except

for those who then enter into debates (merely for argument sake) .”

Then he (Prophet s.a.w.) recited a verse (Qur’an: Zukhruf: 43: 58):

“They raise not the objection save for argument.

Nay! but they are a contentious folk.”

(Hadith quoted by Imam Ibn Hajar in “Az-Zawajir”)


““Whoever seeks knowledge (intending) to argue with Whoever seeks knowledge (intending) to argue with

the learned (scholars), or to brag with the foolish; the learned (scholars), or to brag with the foolish;

or with it to attract peoples’ attention to himself; or with it to attract peoples’ attention to himself;

Allah will make him to enter the Hell-fire.”Allah will make him to enter the Hell-fire.”

((Hadith also reported by Tirmidzi and Ibn MajahHadith also reported by Tirmidzi and Ibn Majah))


As an example of the intention (and Du’a): as formulated by As an example of the intention (and Du’a): as formulated by Imam Qutb al-Irshad al-Habib ‘Abdullah ibn ‘Alawi al-Haddad Imam Qutb al-Irshad al-Habib ‘Abdullah ibn ‘Alawi al-Haddad ((rahimahullahrahimahullah) – may we benefit from his Wisdom and secrets.) – may we benefit from his Wisdom and secrets.


IN THE NAME OF ALLAH, MOST GRACIOUS, MOST MERCIFUL

ALWAYS REMEMBER OUR INTENTIONALWAYS REMEMBER OUR INTENTION

As an example of the intention (and Du’a): as formulated by As an example of the intention (and Du’a): as formulated by Imam Qutb al-Irshad al-Habib ‘Abdullah ibn ‘Alawi al-Haddad Imam Qutb al-Irshad al-Habib ‘Abdullah ibn ‘Alawi al-Haddad ((rahimahullahrahimahullah) – may we benefit from his Wisdom and secrets.) – may we benefit from his Wisdom and secrets.


IN THE NAME OF ALLAH, MOST GRACIOUS, MOST MERCIFUL

“ “I intend to learn and teach (knowledge), to gain and to share I intend to learn and teach (knowledge), to gain and to share

benefits, to receive and to give reminders, to seek (Allah’s) benefits, to receive and to give reminders, to seek (Allah’s)

bestowals and to bestow (upon others), to holdfast to the bestowals and to bestow (upon others), to holdfast to the

teachings of the Book of Allah (Qur’an) and As-Sunnah of His teachings of the Book of Allah (Qur’an) and As-Sunnah of His

Messenger s.a.a.w. , to invite towards the right guidance, to Messenger s.a.a.w. , to invite towards the right guidance, to

show to the path of goodness, beseeching and seeking to please show to the path of goodness, beseeching and seeking to please

Allah s.w.t., so as to gain nearness to Him and hoping for (His Allah s.w.t., so as to gain nearness to Him and hoping for (His

acceptance and) His reward. Amin”acceptance and) His reward. Amin”

ALWAYS REMEMBER OUR INTENTIONALWAYS REMEMBER OUR INTENTION

““You are to hear and obey, even if your commander You are to hear and obey, even if your commander

(authorized to lead you) is an Ethiopian (slave). Verily, those (authorized to lead you) is an Ethiopian (slave). Verily, those

amongst you who lives long will see much dissensions. Thus, amongst you who lives long will see much dissensions. Thus,

holdfast to my holdfast to my SunnahSunnah (ways or teachings) and the (ways or teachings) and the SunnahSunnah

(ways) of my rightly-guided successors ((ways) of my rightly-guided successors (Khulafa’ rashidunKhulafa’ rashidun) )

after me, and bite upon them (hold tightly to this teaching). after me, and bite upon them (hold tightly to this teaching).

Avoid new (innovated) matters, for (Avoid new (innovated) matters, for (KULLKULL) every ) every **

innovation ( innovation (BID’AHBID’AH) is misguidance () is misguidance (DDOLALAHOLALAH).”).”

((Hadith from Jabir r.a. reported by Abu Dawud and Tirmidzi)Hadith from Jabir r.a. reported by Abu Dawud and Tirmidzi)


** - rather linguistically, “kull” here means “most” - rather linguistically, “kull” here means “most”

The word - - ( al-BID’AH) in Arabic means “Introduction

or creating something totally new without there being any

precedence before it”. Thus Allah SWT said:

““To Him is due the primal origin of the heavens and the earth”To Him is due the primal origin of the heavens and the earth”

((Qur’an: Baqarah: 2: 117Qur’an: Baqarah: 2: 117))


Islamic scholars of FIQH differ as to what this term encompasses - vis-

á-vis “SUNNAH ”. Thus, there are some who are strictly rigid in their

definition who regard, everything not specifically done by the Prophet

s.a.a.w. to be all “BID’AH ” – and therefore to them , every BID’AH are

regarded as reprehensible and must be rejected.


However, the majority Islamic scholars do not reject everything

new i.e. “BID’AH ” as reprehensible, but accept certain innovation

which, although not specifically had ever been done by the

Prophet s.a.a.w., yet it has valid SHAR’IAH basis – i.e. it is only

‘new’ in the specific, the type, detail or method, but still

manifesting or conforming to some principles already established

by Qur’an and As-Sunnah.


Thus due to this, difference of opinion occur when Muslims respond to

these questions:

“Are all BID’AH detested and disallowed (forbidden)?”

“Can BID’AH be categorised as BID’AH HASSANAH (good

innovation) and BID’AH SAY-YI’AH (bad or reprehensible innovation)?”

“Are there any other ways of categorization of BID’AH adopted by

Islamic scholars of the SHARI’AH ? ”


“O ye who believe! Obey Allah and obey the Messenger

and those charged with authority among you. If ye differ

in anything among yourselves, refer it to Allah and His

Messenger if ye do believe in Allah and the Last Day:

that is best, and most suitable for final determination.”

(Qur’an: An-Nisa’: 4: 59)


““To proceed, verily the most truthful of sayings To proceed, verily the most truthful of sayings

is the Book of Allah, and the most favored of is the Book of Allah, and the most favored of

guidance is the guidance of Muhammad, and the guidance is the guidance of Muhammad, and the

most evil of affairs (most evil of affairs (SHAR-RAL-’UMURSHAR-RAL-’UMUR) are matters ) are matters

newly begun (newly begun (MUMUHHDAATHUHADAATHUHA), and (), and (KULLKULL) every) every * *

new affairs (new affairs (MUHDATHATUHAMUHDATHATUHA)) is innovation )) is innovation

((BID’AHBID’AH), and (), and (KULLKULL) every) every** innovation ( innovation (BID’AHBID’AH) is ) is

misguidance (misguidance (DDOLAALAHOLAALAH), and every misguidance ), and every misguidance

will be in Hell-fire.”will be in Hell-fire.”

((Hadith from Jabir r.a. reported by MuslimHadith from Jabir r.a. reported by Muslim))


** - rather linguistically, “kull” here means “most” - rather linguistically, “kull” here means “most”

In this In this Hadith,Hadith, since the phrase ( since the phrase (MUMUHHDAATHUHADAATHUHA) “) “newly begun newly begun

mattersmatters” comes after the phrase asserting the pre-eminence of the ” comes after the phrase asserting the pre-eminence of the

Qur’an and Qur’an and as-Sunnahas-Sunnah, it imply that the “ , it imply that the “ new new ” here is regarding any ” here is regarding any

matter which is matter which is completely detached from completely detached from or or opposed to opposed to these two.these two.

Although the Arabic term for “ Although the Arabic term for “ (all) (all) ” literally means “ ” literally means “everyevery” ”

yet it can also be used to mean “yet it can also be used to mean “mostly mostly “ as in this “ as in this HaHadithdith. And the . And the

general term “general term “BID’AH ”BID’AH ” meaning “ meaning “innovationinnovation ( (which is reprehensiblewhich is reprehensible)” )”

must be understood to be must be understood to be referring only referring only to those new matters to those new matters

(innovation) that does not have any (innovation) that does not have any SHARI’AH SHARI’AH basis at all, or without basis at all, or without

any religious sanctions regarding its validity and permissibility.any religious sanctions regarding its validity and permissibility.


Unfortunately, there are some who still insist that the “all ” here

must mean literally “every” new matter where the Prophet has never

done or known to have specifically approved. Thus they often declare

others as being astray because of their rigid definition of “BID’AH”. But,

does the word ( KULL) used in Qur’an and Ahadith always

means “every” without exception ?

Majority of Islamic scholars do not insist on this one rigid literal

interpretation. This is because there are exception in the Qur’an where

the term “KULL” used does not necessarily mean “every ”.


This view has consistently been understood by Islamic scholars,

especially amongst Arabic linguists and Islamic scholars of Tafsir

(Science of Qur’anic commentaries). Those who differ regarding this

were rare, and usually such ‘odd’ interpretation has already been

refuted by reputable Islamic scholars in the past and even present.

Unfortunately, this polemic has recently been revived – directed to the

ordinary Muslims, mostly who are non-Arabic speaking or non-experts

in the Arabic language. Thus, usually when translation from Arabic to

English are made literally as, “all ” or “every ”, it would seem to mean

“all without exception.” But is this understanding Qur’anic?


In the Qur’an and “Ahadith (As-Sunnah) ”, there are verses which

support this understanding - that the term (KULL) although

literally mean “all” or “every”, or when the term - (MAA) literally

meaning “whatever else“ – are used, they usually imply in the general

sense, which does not necessarily mean “absolutely all ”, as though

without exception.

To insist only to the rigid literal specific meaning, may in fact be

opposed to and contradicting the correct Qur’anic usage.

To illustrate, please reflect on these evidence:


““But when they forget the warning they had received, We opened to them But when they forget the warning they had received, We opened to them

the gates of the gates of all (good) things all (good) things ((KULLI-SHAI’KULLI-SHAI’), until, in the midst of their ), until, in the midst of their

enjoyment of Our gifts, on a sudden, We called them to account, when lo! enjoyment of Our gifts, on a sudden, We called them to account, when lo!

they were plunged in despair!” (they were plunged in despair!” (Qur’an: An-’am: 6: 44Qur’an: An-’am: 6: 44) )

Obviously here, one door of goodness (the exception), which was

not opened for them was the door of Mercy.

ONE TEXTUAL BASISONE TEXTUAL BASIS


“Have those who disbelieved not considered that the heavens and

the earth were a joined entity, and We separated them and made

from water every living thing (KULLA-SHAI’-IN HAYYI)? Then will they

not believe?” (Qur’an: Anbiya’: 21: 30)

This “every living thing” obviously do not include the angels and

spirits whom Allah had created them from light and fire.

ANOTHER TEXTUAL BASISANOTHER TEXTUAL BASIS


“Indeed, you [disbelievers] and what (WA MAA) you worship other than

Allah are the firewood of Hell. You will be coming to [enter] it.”

(Qur’an: An-’am: 21: 98)

If there is no exception to this “what … you worship”, then what

would happen to Prophet ‘Isa (Jesus) and his mother a.s. which

many Christians worship ?

ANOTHER TEXTUAL BASISANOTHER TEXTUAL BASIS

WaAllaahu a’lamWaAllaahu a’lam


FROM PREVIOUS LESSONSFROM PREVIOUS LESSONS

WHOSE UNDERSTANDING ?

WHOSE UNDERSTANDING ?


It is for this reason that Sufyan ibn ‘Uyaynah rhm.a. an

illustrious scholar of Hadith, used to say:

“(Muslim’s) submitting to the Fuqaha (expert opinions),

is safety in (his following) the Deen (religion of Islam)”.



He, Sufyan ibn ‘Uyaynah rhm.a. also used to say:

“The Hadith can lead (ignorant people) astray except

(when explained by) the FUQAHA (jurists)”.




Imam A’mash rhm.Imam A’mash rhm. when meeting with when meeting with Imam Abu Hanifah Imam Abu Hanifah r.a. r.a.

was astonished at his response and comment to one Hadith was astonished at his response and comment to one Hadith

which he just conveyed to which he just conveyed to Imam Abu HImam Abu Hanifah till he exclaimed:anifah till he exclaimed:

“ “O O Fuqaha Fuqaha (jurists)! You are the physicians (doctors )and (jurists)! You are the physicians (doctors )and

we (we (MuhaddithinMuhaddithin – scholars of Hadith) are (only) – scholars of Hadith) are (only)

the dispensers (pharmacists).” the dispensers (pharmacists).”

In his Manaqib al-Imam al-Shafi'i, Imam Taqiuddin al-Subki

mentions from al-Bayhaqi, a narration from al-Imam al-Shafi'i, that

he said:

"That which is innovated in the religion are

of two types:

The first, that which is innovated and contradicts the Book

or the Sunnah, or a narration or consensus and

this is the innovation of misguidance .


And the second, that which is innovated “ “ from that

which is regarded as good, and does not differ from these, then this

innovation “ “ is not reprehensible “ “.

Umar ibn al-Khattab, radiya'Allahu anhu, said of the standing [in

prayer] in the month of Ramadan [i.e. Tarawih] :

"A good innovation, this is “ “ meaning, though it

was innovated “ “ (without prior existence), yet there was

nothing (about it that is) contradicting that which came before/the

aforementioned “ "


So we see clearly that al-Imam al-Shafi'i mentions that the innovation

of misguidance [al-bid'atu al-Dalalah] as mentioned in the Hadith

only refers to that which contradicts the Book and the Sunnah, or a

narration, or Ijma'. *

In this instance the Prophet s.a.a.w. chose to call the innovations in

general terms as “ “ and not “ .“ So should one

dislike the term "good bid'ah" [bid'ah hasanah], arguing that all

bid'ah is misguidance by definition, then it may simply be argued that

this is not “ “ but “ “, and therefore does not fall

under that umbrella of “ “.


* Not due to absence of examples, but because of it opposing the accepted teachings.

CONSIDER ANOTHER HADITHCONSIDER ANOTHER HADITH


““Whosoever Whosoever introduces a way in Islam introduces a way in Islam a good practice a good practice

((SUNNAH HASANAHSUNNAH HASANAH), for him will be the reward for ), for him will be the reward for

(introducing) it, as well as (given the same) reward as others (introducing) it, as well as (given the same) reward as others

who follow and practice that good act, till the day of judgment.who follow and practice that good act, till the day of judgment.

And whosoever And whosoever introducesintroduces a bad practice ( a bad practice (SUNNAH SAI-YI-AHSUNNAH SAI-YI-AH), ),

for him will be the sin for (introducing) it, as well as (given the for him will be the sin for (introducing) it, as well as (given the

same) sins as others who follow and commit that bad practice, same) sins as others who follow and commit that bad practice,

till the day of judgment ”till the day of judgment ”

((Hadith reported by MuslimHadith reported by Muslim))

CONSIDER ANOTHER HADITHCONSIDER ANOTHER HADITH


In this Hadith, the usage of the terminology “SUNNAH” should not be

mistakenly assumed to mean the “AS-SUNNAH” of our Prophet

Muhammad s.a.a.w.

Rather, it simply mean “a way; a practice ” – whether it be a totally

“new” way or practice without any precedence or “new” in a customary

sense as re-introducing something not commonly done of practiced.

Whichever meaning, it cannot be referring to “AS-SUNNAH” which we

normally attribute to him (the Prophet s.a.a.w.).

The reason for this is because here he s.a.a.w. mentioned two types of

“SUNNAH” - the good and the bad ( “HASSANAH ” and “SAI-YI-AH ”) .


Now we already understand “BID’AH” to mean “innovation” :

“Introduction or creating something totally new without there being

any precedence before it”.

Thus, it would seem that the term “SUNNAH” in this Hadith clearly

imply the meaning that the Prophet s.a.a.w. now is stipulating to the

doing of any “BID’AH ” (whether it be encouraging or discouraging ).

To those who rigidly advocate the understanding that every form of

”BID’AH ” is misguidance and therefore reprehensible, this Hadith is

indeed problematic. In fact this rather support the view that “BID’AH”

can be categorized into good “BID’AH HASANAH” or bad “SAY-YI’AH”

which (only the later) leads to “DOLAALAH” misguidance.


Some say that this encouragement to introduce new practice (SUNNAH)

is in ‘worldly’ (DUNYAWI) matters and does not involve the ‘religion’

(DEENIYAT). This still would already imply that there can be exception

to introducing innovation, i.e. simply by perhaps avoiding the term

“BID’AH” and giving it another type of categorization.

Also, can a Muslim’s worldly life (DUNYAWI) be dichotomised from his

religion (DEENIYATDEENIYAT) ? The Hadith itself is a general statement and does

not yet make this type of distinction.

General statement in the Qur’an and Ahadith should be accepted as

such, thus we are as yet not to constrict our understanding to conform

to a specific and narrow interpretation. All Rights Reserved© Zhulkeflee Hj Ismail (2013)

The term “The term “BID’AHBID’AH” here is general and can (should) be further ” here is general and can (should) be further

categorized (according to categorized (according to SHARI’AHSHARI’AH) and its ruling regarding it, ) and its ruling regarding it,

ascertained by other ascertained by other explicit principle in explicit principle in FIQHFIQH rulings – viz. rulings – viz. wajibwajib, ,

mustahabmustahab ( (sunnatsunnat), ), harusharus ( (ja-izja-iz), ), makruhmakruh andand HaramHaram. .

Yet there are those who still differ and veemently insist that when Yet there are those who still differ and veemently insist that when

something is known to be “something is known to be “BID’AHBID’AH”, then it must be regarded as ”, then it must be regarded as

reprehensible and reprehensible and HaramHaram. And they further understand rather rigidly . And they further understand rather rigidly

that “that “BID’AH BID’AH ” to refer to anything (practices or belief) which was ” to refer to anything (practices or belief) which was

never explicitly done by the Prophet s.a.a.w. or by his Companions.never explicitly done by the Prophet s.a.a.w. or by his Companions.

Such rigidity is opposed to our understanding of the Such rigidity is opposed to our understanding of the MAQASID MAQASID

SHARI’AHSHARI’AH, and this would lead to stagnation and must be corrected., and this would lead to stagnation and must be corrected.


If such rigidity are not corrected, than the second Hadith would be a If such rigidity are not corrected, than the second Hadith would be a

contradiction because in it when the Prophet s.a.a.w. states that contradiction because in it when the Prophet s.a.a.w. states that

““Whosoever introduces a new way in Islam a good practiceWhosoever introduces a new way in Islam a good practice” it ” it

cannot mean something already known to have been previously cannot mean something already known to have been previously

done by Prophet s.a.w. nor his Companions but rather it implies, done by Prophet s.a.w. nor his Companions but rather it implies,

some specific practices which was unknown (thus an innovation) but some specific practices which was unknown (thus an innovation) but

yet consistent with principles in yet consistent with principles in Al-Qur’an and As-Sunnah Al-Qur’an and As-Sunnah . Thus by . Thus by

referring to it as referring to it as SUNNAHSUNNAH (which mean “ (which mean “wayway”) it does not change ”) it does not change

the fact that it is still an innovation (the fact that it is still an innovation (new – BID’AHnew – BID’AH) – albeit when ) – albeit when

approved or consistent with principles in approved or consistent with principles in Qur’an and As-SunnahQur’an and As-Sunnah, ,

therefore can be rightly term also as “therefore can be rightly term also as “BID’AH HASANAHBID’AH HASANAH”. ”.


And in the And in the NusantaraNusantara (S.E. Asia), this has been well understood and (S.E. Asia), this has been well understood and

was never an issue. Unfortunately there are groups who are now was never an issue. Unfortunately there are groups who are now

stirring up old “stirring up old “KHILAAFIYAHKHILAAFIYAH” issues by redefining the meaning of ” issues by redefining the meaning of

““BID’AHBID’AH” and denying validity of “” and denying validity of “BID’AH HASANAHBID’AH HASANAH” or reject applying ” or reject applying

FIQHFIQH rulings - rulings - wajibwajib, , mustahabmustahab ( (sunnatsunnat), ), harusharus ( (ja-izja-iz), ), makruhmakruh andand

HaramHaram. .


Arabic LexiconArabic Lexicon: there is a : there is a Bid’ahBid’ah : which : which is not disapproved, termed “is not disapproved, termed “Bid’ah mubahahBid’ah mubahah” : ” : [[an allowed, or allowable innovationan allowed, or allowable innovation]; ]; which is that whereof the goodness is attested by which is that whereof the goodness is attested by some principle in the law (some principle in the law (SHARI’AHSHARI’AH), or which Is ), or which Is required to prevent some cause of evil; required to prevent some cause of evil;

With globalization, modern communication and mobility of Islamic With globalization, modern communication and mobility of Islamic

propagators into the region, divergent approaches and viewpoints have propagators into the region, divergent approaches and viewpoints have

once again been revived leading to senseless disputes and debates. once again been revived leading to senseless disputes and debates.

It usually is done either because of ignorance of this region’s - It usually is done either because of ignorance of this region’s -

NusantaraNusantara (S. E. Asia) history and context, or perhaps motivated by (S. E. Asia) history and context, or perhaps motivated by

bigotry in trying to gain followers to their particular bigotry in trying to gain followers to their particular MADZHABMADZHAB being being

introduced (or rather asserted) here.introduced (or rather asserted) here.


Yet they still insist that the “Yet they still insist that the “allall ” here must only mean “ ” here must only mean “every new every new

mattermatter” where the Prophet has never done or known to have ” where the Prophet has never done or known to have

specifically approved. Thus they often declare others as being ‘astray’ specifically approved. Thus they often declare others as being ‘astray’

(misguided) because of their rigid definition of “(misguided) because of their rigid definition of “BID’AHBID’AH”. But, as ”. But, as

previously explained, the Arabic word ( previously explained, the Arabic word ( KULLKULL) used in ) used in

Qur’an and Ahadith does not always mean “Qur’an and Ahadith does not always mean “everyevery” without exception, ” without exception,

but “but “mostlymostly”.”.

Whereas the majority of Islamic scholars here have already Whereas the majority of Islamic scholars here have already

rejected, with basis, this rigid literal interpretation. Even in the Qur’an rejected, with basis, this rigid literal interpretation. Even in the Qur’an

where the term “where the term “KULLKULL” ( ) is used, it does not necessarily ” ( ) is used, it does not necessarily

always mean “always mean “all or everyall or every ”. Thus this then is “ ”. Thus this then is “KHILAFIYYAHKHILAFIYYAH” issue.” issue.


However, we still need to respect whichever views, whether those

who regard the word “KULL” to mean “every ” or “mostly ” –

as this is regarded as “KHILAFIYYAH” as long as we avoid engaging in

futile argumentation or indulge in accusation of MUBTADI’ (innovators)

towards one another that can lead to enmity and disunity.

As regard the “BID’AH ” that is deemed misguidance (DOLAALAH)

which is agreed to by all – these are those that pertains to innovated

matters of AQEEDAH and ‘IBAADAH which cannot be substantiated at

all with revelation (Qur’an and as-Sunnah) or its principles as agreed

by the FUQAHA’ guided by the following:


“The first principle ruling regarding formal worship (rites) is by

TAUQIF (reliance upon revelations) and in following (the command).”

“The first principle ruling regarding formal worship (rites) is that it be deemed

BAATIL (invalid - cannot be followed) until there is a clear proof (basis) of its

command.”


“The first principle ruling regarding matters of ‘ADAT (ways, practices ,

methods and customs) is that they are deemed permissible,”

“The first principle ruling regarding contracts and social transactions is

that they are deemed valid, until there is clear proof (basis) that it is

BAATIL (invalid) or HARAM (illegal – forbidden)”


REFLECT ON THISREFLECT ON THIS



““Know that verily I forbid you from reciting any portions of Know that verily I forbid you from reciting any portions of

the Qur’an while you are in the Qur’an while you are in RUKU’ RUKU’ (bowing position in (bowing position in

SWOLAHSWOLAH) and in ) and in SUJUDSUJUD (prostration).Hence when you are in (prostration).Hence when you are in

RUKU’RUKU’ (bowing) extol glorification (magnify) of Allah and (bowing) extol glorification (magnify) of Allah and

when you are in when you are in SUJUDSUJUD (prostration), strive (exert) in making (prostration), strive (exert) in making

much much DU’ADU’A (supplication), surely it (what you ask for (supplication), surely it (what you ask for

therein) will be granted.”therein) will be granted.”

((Hadith reported by Muslim, Ahmad, Abu Dawud and Nasa-’ieHadith reported by Muslim, Ahmad, Abu Dawud and Nasa-’ie))




HADITH # HADITH # ١١



““From Abu Hurairah, ‘Verily the Prophet s.a.a.w. said to Bilal :From Abu Hurairah, ‘Verily the Prophet s.a.a.w. said to Bilal :

‘‘O Bilal! Tell me what is the deeds, after embracing Islam, have O Bilal! Tell me what is the deeds, after embracing Islam, have

you been doing with much hope, because I’ve even heard the you been doing with much hope, because I’ve even heard the

thumping of your sandals In Paradise (during Isra’ Mi’raj)? …thumping of your sandals In Paradise (during Isra’ Mi’raj)? …

((Hadith reported by Bukhary, Muslim and AhmadHadith reported by Bukhary, Muslim and Ahmad))




““Then Bilal said: Then Bilal said:

‘‘There is no other deeds which I do with much hope than – that There is no other deeds which I do with much hope than – that

each time after I purify myself (with wudhu’), irrespective of each time after I purify myself (with wudhu’), irrespective of

whether it be at night or in the daytime, except that I will whether it be at night or in the daytime, except that I will

always perform Swolah with that wudhu’ - (for wudhu’ is that) always perform Swolah with that wudhu’ - (for wudhu’ is that)

which has been decreed for the performance of Swolah.”which has been decreed for the performance of Swolah.”

((Hadith reported by Bukhary, Muslim and AhmadHadith reported by Bukhary, Muslim and Ahmad))




HADITH # HADITH # ۲۲



““Rifa’ah ibn Rafi-’ie narrated: ‘Once I prayed (Swolah) behind Rifa’ah ibn Rafi-’ie narrated: ‘Once I prayed (Swolah) behind

the Prophet s.a.a.w. and I sneezed, and said : the Prophet s.a.a.w. and I sneezed, and said : AL-HAM-DU-LIL-AL-HAM-DU-LIL-

LAAHI, HAM-DAN KA-TSII-RAN TOY-YIBAN MU-BAA-RA-KAN LAAHI, HAM-DAN KA-TSII-RAN TOY-YIBAN MU-BAA-RA-KAN

FEE-HI, KA-MAA -TU-HIB-BU - ROB-BUNAA WA YARD- DWAA FEE-HI, KA-MAA -TU-HIB-BU - ROB-BUNAA WA YARD- DWAA – –

[[MEANINGMEANING]“All the praise is for Allah, with much abundant ]“All the praise is for Allah, with much abundant

praise, (the praise which contain every) goodness and praise, (the praise which contain every) goodness and

blessings which my Lord (Sustainer) loves and is Most pleased blessings which my Lord (Sustainer) loves and is Most pleased

with.” …..with.” …..((Hadith reported by Tirmidzi and Nasa-’ieHadith reported by Tirmidzi and Nasa-’ie))




“… “… After the Prophet s.a.a.w. finished the prayer (Swolah) he After the Prophet s.a.a.w. finished the prayer (Swolah) he

asked: ‘Who had spoken while praying (just now)? But no one asked: ‘Who had spoken while praying (just now)? But no one

responded. Then he asked the second time. Again no one responded. Then he asked the second time. Again no one

responded. And the he asked for the third time and Rifa-’ah responded. And the he asked for the third time and Rifa-’ah

responded saying: “(Its) Me! O Messenger of Allah!”.responded saying: “(Its) Me! O Messenger of Allah!”.

Then he (the Prophet s.a.a.w.) said: ‘ (I swear) By the One in Then he (the Prophet s.a.a.w.) said: ‘ (I swear) By the One in

Whose hand is my soul ! I saw (thence) )more than thirty angels Whose hand is my soul ! I saw (thence) )more than thirty angels

competing to bring this (praise) up to the heavens.”competing to bring this (praise) up to the heavens.”((Hadith reported by Tirmidzi and Nasa-’ieHadith reported by Tirmidzi and Nasa-’ie))


“O ye who believe! Obey Allah and obey the Messenger and those charged

with authority among you. If ye differ in anything among yourselves, refer

it to Allah and His Messenger if ye do believe in Allah and the Last Day:

that is best, and most suitable for final determination.”

(Qur’an: An-Nisa’: 4: 59)


““What! have they partners (in godhead), who have established What! have they partners (in godhead), who have established

(rules, laws) for them some religion without the permission of (rules, laws) for them some religion without the permission of

Allah?”Allah?”

((Qur’an: Shura: 46: 21Qur’an: Shura: 46: 21))


““Whoever practices (in this religion) a practice Whoever practices (in this religion) a practice which is not based which is not based

upon what we have commanded (AMRUNA), upon what we have commanded (AMRUNA), that practice is that practice is

rejected.” rejected.”

((Hadith reported by Bukhary and AhmadHadith reported by Bukhary and Ahmad))


““Whoever innovates (bring about a new ways) in our affairs (of Whoever innovates (bring about a new ways) in our affairs (of

religion) religion) which has no basis (from its teachings)which has no basis (from its teachings), it is rejected.” , it is rejected.”

((Hadith reported by Bukhary and AhmadHadith reported by Bukhary and Ahmad))

AND ALLAH KNOWS ALLAND ALLAH KNOWS ALL


THESE ARE ONLY A FEW AS EXAMPLES … THESE ARE ONLY A FEW AS EXAMPLES …


““What I have made forbidden to you, avoid; What I have made forbidden to you, avoid; what I have ordered what I have ordered

you [to do], do as much of it as you canyou [to do], do as much of it as you can. It was only their . It was only their

excessive questioning and their disagreeing with their Prophets excessive questioning and their disagreeing with their Prophets

that destroyed those who came before you.”that destroyed those who came before you.”

((Hadith reported by Bukhary & MuslimHadith reported by Bukhary & Muslim) )


To those who likes to label (judge) others whom they regard as doing To those who likes to label (judge) others whom they regard as doing

a “ a “ BID’AHBID’AH “ (doing what the Prophet s.a.a.w. have never done) as wrong “ (doing what the Prophet s.a.a.w. have never done) as wrong

because they also regard every type of “because they also regard every type of “BID’AHBID’AH” is misguidance and ” is misguidance and

reprehensible – should reflect upon this Hadith.reprehensible – should reflect upon this Hadith.

It can reply to a pertinent question:It can reply to a pertinent question:

““If those who does an act (practices) in religion which the Prophet If those who does an act (practices) in religion which the Prophet

s.a.a.w Sunnah did not specifically shown, is regarded as reprehensible s.a.a.w Sunnah did not specifically shown, is regarded as reprehensible

and forbidden, what about those who did not do acts (practices) in and forbidden, what about those who did not do acts (practices) in

religion that the Prophet s.a.a.w. has specifically done ?”religion that the Prophet s.a.a.w. has specifically done ?”

““Should it not be that, by not doing (a practice) which the Prophet has Should it not be that, by not doing (a practice) which the Prophet has

indeed done in religion, is also guilty of being contrary to his Sunnah? “indeed done in religion, is also guilty of being contrary to his Sunnah? “


If the response is:If the response is: “It depends .. Since what the Prophet s.a.a.w. “It depends .. Since what the Prophet s.a.a.w.

ordered for us to do, we are to do only as much as we can” ordered for us to do, we are to do only as much as we can”

It then beg another question: It then beg another question: “How are we to do it? What priority do “How are we to do it? What priority do

we follow? … just as we please?” – “we follow? … just as we please?” – “NO! NO! of course definitely of course definitely not.”not.”

Since we already know that in accordance with Since we already know that in accordance with SHARI’AHSHARI’AH, as agreed , as agreed

by all by all MADZAAHIBMADZAAHIB (by (by IJMA’ IJMA’ ) it must be in accordance to what Allah ) it must be in accordance to what Allah

and His Prophet s.a.a.w. and His Prophet s.a.a.w. generally ordered in matters of our religious generally ordered in matters of our religious

practicespractices, having different legal emphasis – from it being , having different legal emphasis – from it being WAJIBWAJIB

(obligatory), (obligatory), MANDUBMANDUB (recommended), (recommended), JAIS JAIS (optional), (optional), MAKRUHMAKRUH

(dislike) and (dislike) and HARAMHARAM (forbidden) - we have to comply with this (forbidden) - we have to comply with this

SHARI’AHSHARI’AH categorization. Not the simplistic “categorization. Not the simplistic “SUNNAH vs BID’AHSUNNAH vs BID’AH” ”

dichotomy.dichotomy.All Rights Reserved© Zhulkeflee Hj Ismail (2013)

* In FIQH, Bid’ah is not a category of ruling (HUKM)

Therefore to be consistent, just as in matters of following Therefore to be consistent, just as in matters of following SUNNAHSUNNAH, ,

likewise in matters of regarding “likewise in matters of regarding “BID’AHBID’AH”, this ”, this HUKM TAKLIFI HUKM TAKLIFI of it of it

being either: being either: WAJIBWAJIB (obligatory), (obligatory), MANDUBMANDUB (recommended), (recommended), JAIS JAIS

(optional), (optional), MAKRUHMAKRUH (dislike) and (dislike) and HARAMHARAM (forbidden) - are to be (forbidden) - are to be

applied too. applied too.


Therefore to be consistent, just as in matters of following Therefore to be consistent, just as in matters of following SUNNAHSUNNAH, ,

likewise in matters of regarding “likewise in matters of regarding “BID’AHBID’AH”, this ”, this HUKM TAKLIFI HUKM TAKLIFI of it of it

being either: being either: WAJIBWAJIB (obligatory), (obligatory), MANDUBMANDUB (recommended), (recommended), JAIS JAIS

(optional), (optional), MAKRUHMAKRUH (dislike) and (dislike) and HARAMHARAM (forbidden) - are to be (forbidden) - are to be

applied too. applied too.

““If anyone contends with (i.e. opposes) the Messenger even after If anyone contends with (i.e. opposes) the Messenger even after

guidance has been plainly conveyed to him, and guidance has been plainly conveyed to him, and follows a path other follows a path other

than that becoming to men of Faiththan that becoming to men of Faith, We shall leave him in the path he , We shall leave him in the path he

has chosen, and land him in Hell, what an evil refuge.” has chosen, and land him in Hell, what an evil refuge.”

((Qur’an: An-Nisa’: 4: 115)Qur’an: An-Nisa’: 4: 115)

WALLAAHU A’LAMWALLAAHU A’LAM


EXAMPLE # 1EXAMPLE # 1


““Verily, action is by intention; and verily the worth (merit) of Verily, action is by intention; and verily the worth (merit) of

that action is (to be measured) in accordance that action is (to be measured) in accordance

with what is intended ... ”with what is intended ... ”

((Hadith reported by Bukhary & MuslimHadith reported by Bukhary & Muslim))


“ “NIYYATNIYYAT” (intention) is one of the essential for the validity of ” (intention) is one of the essential for the validity of

SWOLAHSWOLAH and all forms of and all forms of IBAADAHIBAADAH - condition for it being accepted . - condition for it being accepted .

Yet, intention can be defined as : “Formulation in a person’s mind-Yet, intention can be defined as : “Formulation in a person’s mind-

heart, of his conscious action which he is doing, with clarity of its heart, of his conscious action which he is doing, with clarity of its

ruling (ruling (HUKMHUKM) and differentiating it from other actions which may ) and differentiating it from other actions which may

generally be similar, reaffirming the sincerity of purpose to do it for generally be similar, reaffirming the sincerity of purpose to do it for

the sake of Allah seeking nearness to Him. As such, it is the sake of Allah seeking nearness to Him. As such, it is formulated in formulated in

the mind-heart In the language which the person understandsthe mind-heart In the language which the person understands.”.”

Verbalizing it upon the tongue is regarded as “Verbalizing it upon the tongue is regarded as “BID’AH BID’AH ”, since this ”, since this

was not practiced by the Prophet s.a.a.w. was not practiced by the Prophet s.a.a.w.


Yet, to ensure that Yet, to ensure that NIYYATNIYYAT is formulated, our Islamic scholars is formulated, our Islamic scholars

compose the required intention that fulfill the compose the required intention that fulfill the SHAR’IESHAR’IE requirement, requirement,

and this has become a standard instruction in the curriculum which and this has become a standard instruction in the curriculum which

requires the teacher-student to verbalize it. Some, although having requires the teacher-student to verbalize it. Some, although having

learnt that the intention is in the heart-mind and not the tongue, still learnt that the intention is in the heart-mind and not the tongue, still

finds it nececssary to verbalizing it as a means to always remind finds it nececssary to verbalizing it as a means to always remind

themselves to consider this important essential of themselves to consider this important essential of SWOLAHSWOLAH, ,

especially since in the especially since in the SHAFI-’IESHAFI-’IE MadzhabMadzhab , intention must be present , intention must be present

at the beginning of the act.at the beginning of the act.


So, the So, the SHAR-’IESHAR-’IE ruling ( ruling (HUKMHUKM) on verbalizing ) on verbalizing NIYYATNIYYAT (which (which

although technically is a although technically is a BID’AHBID’AH), depends of many factors:), depends of many factors:

[1] [1] If by not verbalizing it, the required intention is not present in the If by not verbalizing it, the required intention is not present in the

person’s mind at the start of person’s mind at the start of SWOLAHSWOLAH, which therefore rendering it , which therefore rendering it

invalid, then to do so - verbalize - is invalid, then to do so - verbalize - is WAJIBWAJIB (obligatory). (obligatory).

[2] [2] For those who do not verbalize it but are able to formulate it in For those who do not verbalize it but are able to formulate it in

their heart-mind is conforming to the Sunnah, this is their heart-mind is conforming to the Sunnah, this is highly highly

recommended.recommended.


So, the So, the SHAR-’IESHAR-’IE ruling on verbalizing ruling on verbalizing NIYYATNIYYAT depends of many depends of many

factors:factors:

[3] [3] Some, like the Some, like the ImamImam (prayer leader), choose to verbalize it as a (prayer leader), choose to verbalize it as a

continuous instruction to the congregation – many of whom may still continuous instruction to the congregation – many of whom may still

require reminders. The ruling for this can be optional (require reminders. The ruling for this can be optional (HARUSHARUS), or ), or

recommended (recommended (MUSTAHABMUSTAHAB) or even obligatory () or even obligatory (WAJIBWAJIB).).

[4] [4] For those who knows how to formulate in the heart-mind, it is For those who knows how to formulate in the heart-mind, it is

dislike (dislike (MAKRUHMAKRUH) for them to verbalize aloud without apparent ) for them to verbalize aloud without apparent

reason-necessity for doing so.reason-necessity for doing so.


So, the So, the SHAR-’IESHAR-’IE ruling on verbalizing ruling on verbalizing NIYYATNIYYAT depends of many depends of many

factors:factors:

[5] [5] To regard or assert the view that verbalizing To regard or assert the view that verbalizing NIYYATNIYYAT specifically specifically

for Swolah (upon the tongue) has been practiced by the Prophet for Swolah (upon the tongue) has been practiced by the Prophet

s.a.a.w, is sheer ignorance.s.a.a.w, is sheer ignorance.

WALLAAHU A’LAMWALLAAHU A’LAM


MORE EXAMPLES … to be continued

““O ye who believe! if you are conscious of and fear Allah O ye who believe! if you are conscious of and fear Allah

((TAQWATAQWA), He will grant you a criterion (), He will grant you a criterion (FURQANFURQAN-to judge -to judge

between right and wrong), remove from you (all) evil (that may between right and wrong), remove from you (all) evil (that may

afflict) you, and forgive you: for Allah is the Lord of grace afflict) you, and forgive you: for Allah is the Lord of grace

unbounded.”unbounded.”

((Qur’an: Anfaal: 8: 29Qur’an: Anfaal: 8: 29))

REMEMBER THIS IMPORTANT COMMANDREMEMBER THIS IMPORTANT COMMAND


AND ALLAH KNOWS ALLAND ALLAH KNOWS ALL


ALLAA-HUM-MA – ARI-NAL-HAQ-QA - HAQ-QANWAR- ZUQ-NAT - TI-BAA- ’A

WA-ARI-NAL – BAA-TWILA – BAA-TWI-LAANWAR-ZUQ-NAJ – TI –NAA - BAH

““O Allah! Make us to see the Truth to be true O Allah! Make us to see the Truth to be true and grant us ability to follow it.and grant us ability to follow it.And make us see Falsehood to be false And make us see Falsehood to be false and grant us the ability to reject it.”and grant us the ability to reject it.”

IMPORTANT DU’AIMPORTANT DU’A


http://an-naseehah.blogspot.com/http://an-naseehah.blogspot.com/

http://introductiontotauhid.blogspot.com/http://introductiontotauhid.blogspot.com/

http://oyoubelievers.blogspot.com/http://oyoubelievers.blogspot.com/

http://al-amthaal.blogspot.com/http://al-amthaal.blogspot.com/

http://zhulkeflee-archive.blogspot.com/ http://zhulkeflee-archive.blogspot.com/

http://criteriaforaholybook-quran.blogspot.com/http://criteriaforaholybook-quran.blogspot.com/

http://with-the-truthful.blogspot.com/ http://with-the-truthful.blogspot.com/

http ://muqaddam-nurul.blogspot.com/http ://muqaddam-nurul.blogspot.com/

All welcome to visit my web-blog:All welcome to visit my web-blog:

84All Rights Reserved© Zhulkeflee Hj Ismail (2013)

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