Bid`ah vs. Ijtihad In `Ibadah: A Preliminary Study on al-Shatibi’s Thought
Syed Mohd Jeffri bin Syed Jaafar & Dr. Saadan Bin Man
Department of Fiqh and Usul,
Academy of Islamic Studies,
University of Malaya, 50603 Kuala Lumpur
Tel: +6013-9655007 E-mail: [email protected]
The issue of bid`ah has been a subject of polemic amongst Muslim society for a long
time. This debate departs from different interpretations towards various specific
hadiths which denounce bid`ah in the religion, especially in matters related to `aqidah
as well as `ibadah. As far as `ibadah is concerned, some scholars view that there are
no ijtihad is permissible in ibadah, and if there any new form of `ibadah which is
resulted from so called ijtihad, this will be categorized as bid`ah which has no place in
Islam. However, some other scholars perceive that there are also good bid`ah (bid`ah
hasanah) in Islam which should be allowed to be practised by Muslims.
Abu Ishaq al-Shatibi (d 790H) was one of the great jurists who firmly believed that
there are no permissible ijtihad in `ibadah especially in terms of its ritual acts.
Amongst the medieval scholars, he was the pioneer of thought that perceive every
bid`ah is an error (dhalalah), even though there were many previous scholars such as
al-Shafi`i and al-`Izz b. `Abd al-Salam who believed that there are also good bid`ah
(bid`ah hasanah or mahmudah) in Islam.
This paper attempts to explore and analyze al-Shatibi’s thought and his
argumentations on this issue especially in matters of `ibadah. This study is qualitative
and will acquire data mainly from library research. The data then will be deductively
and inductively analyzed. Among the findings of this study are: bid`ah and ijtihad are
inter related to each other according to al-Shatibi’s point of view; and he tended to
apply the apparent meaning of hadiths which reject ever single bid`ah in Islam.
Introduction
Bid’ah and ijtihad are two different matters. In general, ijtihad is the efforts of a
mujtahid to deploy the ability to acquire Islamic law relating to acts mukallaf in the
way prescribed by Islamic law. Discussion of ijtihad semicolon less based on hadith
Mu’az bin Jabal when he was designated as representative in Yemen. As narrated by
Ahmad and Abu Dawud:
Means: In future, how will you judge when problem are brought to you? Muaz
replied: I'm going to judge based on the Book of Allah SWT ' Prophet asked
again, ' If you do not find the answer in the Book of Allah? Answer Muaz. I
will decide based on the Sunnah. Ask the Prophet again, if you do not find in
the Sunnah? ' Muaz replied, ' I'll be practising ijtihad and I won't ignore the
matter. The Prophet then patted the chest and said, praise be to Allah who has
given taufiq to Messenger Prophet Muhammad s.a.w. towards something that
is blessed by him. (Narrated by Ahmad and Abu Daud)
While the bid'ah is the practise of anything new, done without any previous instance.
In the discussion of this matter, the fuqaha have conflicted views againt these matter.
Some scholars divided bid'ah into two sects as there is bid’ah hasanah and bid'ah al-
dhalalah as Imam Syafi'i, Ibn Abd Salam and many others. While some deny the sect
of bid'ah to hasanah stating all bid'ah is misguided and forbidden in the religion. This
discussion viewed from a hadith of the Prophet (PBUH) who narrated by Imam Ibn
Majah (al-Qazwaini, 1417h):
Means: Be careful with all new things, indeed each new thing is bid'ah, and
every bid'ah is a misguidance. (Hadith Narrated By Ibn Majah)
al-Shatibi was born in the city of Andalus. Even though he dominated some discipline
knowledge, he is best known in the knowledge of fiqh. He is also among the most
outspoken Islamic scholar in discussing the issue of bid'ah and ijtihad. These proven
on two of his major works that are circulating to date which discussing bid'ah and
ijtihad in detail named as al-I'tisam and al-Muwafaqat. Therefore this study is an
initial review to view al-Shatibi in respect of bid'ah and ijtihad especially in worship.
Background al-Shatibi
His full name was Ibrahim bin Musa bin Muhammad al-Lakhmi al-Gharnati al-Maliki
known as kunniah Abu Ishak and most popular called by al-Shatibi (Kahalah, 1999).
He was born and died at Granada. He was born in the early century 8th Hijri.
Researchers argued in determining the year of his birth. There is an opinion that says
he was born before the year 720 h and some opinion says he was born around the year
730 h (al-Shatibi, 2005). Muhammad Abu Ajfan said that the author of biography did
not mention his birth year, but study might base on the demise of Abi Ja'afar ibn al-
Ziyat, his teacher who died in 728 h. From this statement, it strengthens the opinion
which says his birth year is 720 h (Dusuki, 2008). He is a scholar in usul, languages
and also tafsir (Kahalah, 1999). He died on a Tuesday which is on the 8 Sh'aban years
790 H/1388 M (al-Shatibi, 2005).
He was referred to Shatibah a district city in Andalusia (Spain) which is the residence
of his parents. He’s family tree pointed out to al-Lakhmi which shows that he was of
Arab descent from Lakhm race (Wang, 2011). Throughout his life, Imam al-Syatibi
never gets out of the city of Granada, whether for pilgrimage or claim of knowledge
(al-Shatibi, 2005).
During his study of religious education, he only received education from his teachers
in Andalus whether teachers living in Granada or from religious scholars who came to
Granada at the time. Imam al-Shatibi takes the opportunities to learn and engaging to
the religious scholars’. Muhammad Abu al-Ajfan says no less than twenty-five names
of the teacher Imam al-Shatibi has learned in different disciplines (Hasbullah, 2011).
He was into Arabic language from some teachers, among them Abu ' Abd Allah
Muhammad al-Fakhar Bayri (754 m) in the knowledge of qira'at, Abu Ja'afar Ahmad
bin Adam al-Syaqwari who teaches a grammatical knowledge through scripture
Sibawaih and alfiah Ibn Malik as well as the book of Qawanin bin Abi Rabi ', talkhis
al-bina ' al-fara'id al-talqin and mudawwanah a- kubra, Ahmad bin al-Lub Taglabi
(782 h) in grammatical knowledge. He learned education tafsir from Abu Abd Allah
al-Balansi (782 h), Hadis knowledge from Syams al-Din al-Tilmisani (781 h) and Abu
al-Qasim al-Bina, philosophy from Abu Ali Mansur al-Zawawi (753 h), knowledge of
Arts from Abu Bakr al-Qarsyi al-Hasymi (Ajfan, 1985).
Among the major works of Imam al-Shatibi's among scholars of Islam on this day is
the book of muwafaqat, al-i'tisam, kitab al-majalis, syarh al-khulasah, unwan al-
ittifaq fi ' ilm al-istiqaq, usul al-nahu and also al-ifadat wa al-insya'at.
The theory of Bid'ah according to al-Shatibi
The concept of Bid'ah
In terms of the language according to al-Shatibi (2005) origin "بدع" means create
something without any previous example. The word is pronounced in the words of
Allah:
Means: Allah creator of heaven and Earth. (Surah al-Baqarah 2: 117)
Based on this verse, it shows that Allah is the creator of the heavens and the
earth without any of its kind before. This is further amplified based on the verses of
surah al-Ahqaf verse 9:
Means: Say: Im not first messenger of messengers. (Surah al-Ahkaf 46: 9)
Based on the verses it reinforces tha the word "بدع" means create something without
any previous instance. From the above notion, it means that all new things without
any previous instance are bid'ah.
While in terms of terminology, al-Shatibi (2005) defines bid'ah as:
Means: The path create by human in religion, similar to the ideals in order to
adopt and practise them in order to over devote to Allah SWT.
According to him this sense does not include custom items. When elobrate this, Imam
al-Shatibi has explained in details so that those who understand it does not
misinterprate otherwise. The word "طريقة" has the same meaning as the word thariq,
sunan means ways of doing, related to "الدين" because its refer to things happen in
religion, not materialistic matters. While the word "تضاهي الشرعية" refer to thing which
similar to syariat, that the fact it was not part of syariat. For example to specify a
limitation for those who intentionally fast while standing and not sitting.
Next mentioned by "purpose in order to adopt and practise them in order to over
devote to Allah SWT" accomplish the purpose of real bid'ah. This is because Allah
SWT has said:
Means: And I did not create the Jinn and mankind except that they devote to
me. (Surah al-Dzariyaat 51: 56)
The perpetrator of bid'ah look at these matters like what they do in real life, but they
are not aware of what has been arranged and be restricted by ideas of syariat has been
sufficient to them (al-Shatibi, 2005). These are the summary details given by al-
Shatibi in describing the theory of bid'ah.
From the definition given, it can be formulated to three characteristics of bid'ah
accordance to al-Shatibi:
a) Bid'ah is a new thing that took place without any previous instance.
b) The new things that resemble is the syariat they practise in religion, in an
actual fact it is not derive from religion.
c) The purpose of doing was actually to over devote to Allah SWT.
Division of Bid'ah to Five Law
As acknowledges in the initial debate, there are two trends which discuss about bid'ah.
Their first line dividing the bid'ah into two which is bid'ah hasanah and as well bid'ah
sayyi'ah. While the flow of their second line saying all bid'ah in religion is
reprehensible.
Imam al-Shafi'i while describes the meaning of bid'ah, stated (al-Asfahani, 1996):
Translation: Bid'ah divided into two part, that is mahmudah bida’ah (praised
bida’ah) and madhmumah bid'ah (reprehensible bid'ah); if in line with the
Sunnah is considered to be mahmudah bida’ah while if contrary to the Sunnah
is considered to be madhmumah bida’ah.
Link to this, Ibn Abd Salam (2010) describes the meaning of bid'ah according to the
five laws. It is fard (obligatory), sunnah (circumcision), mubah (neutral), makruh
(discouraged), and haram (forbidden). He added, matters falling within the Islamic
method that it is obligatory, is obligatory. If it is included in the forbidden methods it
is illegal, if it is included in the method of circumcision then it is sunnah and if it is
included in the method that it is makruh it fall into makruh and if it is included in the
method that should be mubah then it mubah. This division also has been supported by
al-Qarrafi, who is the student to Ibn Abd Salam (al-Shatibi, 2005). Here are some
examples given by Ibn Abd Salam (2010) when parsing of the law division of bid'ah
to five law:
a) Obligatory: Things done to create things that are required by syara '. Like
learn a grammatical knowledge, balaghah and other. Reason, only with this
knowledge that one can understand the Qur'an and hadith Prophet Muhammad
SAW thoroughly.
b) Forbidden: Bid'ah contrary to Islamic law. Like Jabariyyaah and Murji'ah
sect.
c) Circumcision (sunnah): All the good doing, but never performed during the
time of the Prophet (PBUH). For example, Tarawih prayers as a congregation,
build madrasah and learning centre.
d) Discouraged: Doing decoration in the mosques with excessive décor.
e) Neutral: Like shaking hand after prayers and eat delicious food.
If you look at this distribution the defination bid'ah (takrifan) clearly opposite from
what has been brought by al-Shatibi. According to al-Shatibi all bid'ah are dalalah
misguided) even sect. bid'ah (hasanah) not even exist at all. To him, hadith from the
Prophet of "Every bid'ah is misguided" (al-Qazwaini, 1417h) clearly showed that
there is only one bid'ah and it’s all astray bid'ah.
While in rejecting example given, al-Shatibi says obligatory bid’ah mentioned by Ibn
Abd Salam and his followers was included in masalih mursalah debate, therefore
cannot be said it was bid'ah. Circumcision bid’ah for instance basically you were
rewarded with good in return no sin if left it. It’s also goes with example of illicit
bid'ah and essentially illegal acts and it’s clearly illicit as it’s has been explained by
the Prophet.
Al-Shatibi (2005) during the clarify of this division, stated:
Such Division is designing not based on any Islamic law even which there is a
contradiction because of the fact that bid'ah was not referred to any Islamic
basis of either Islamic nass nor any rules according to Islamic law. This is
because if there is a basis of the Islamic law that shows the obligatory,
circumcision and neutral (wajib, sunat and harus), then it was not called bid'ah
in fact doing it do fall within the category of practice instructed or made
optional. Bringing together between something that is considered to be bid'ah
basis which shows the obligatory, circumcision and neutral (wajib, sunat and
harus), is the act of bringing together two things mutually opposite.
Next al-Shatibi (2005) explained there are four compelling reason in rejecting the
distribution:
1. The condemnation found in the hadith "every bid'ah is misguided" was a
general in nature and is always found in the form of absolutely without any
exceptions at all.
2. A fixed pronunciation in general if found repeatly in some areas with a
supported by a number of syawahid (indicator followers). Also, if one can’t
find there are taqyid i.e. limitations or exceptions.
3. The al-Salaf al-Salih group from his companions and al-tabi'in and scholars
who follow their tracks have been agreed (ijma') for denouncing and
combating bid'ah. Therefore every bid'ah is exist and opposed againts it.
4. Logically, bid'ah itself contains the meaning of humiliation against the culprit.
Because every bid'ah is contrary to the order of the shari'ah (Allah SWT).
Realized or not, by doing a bid'ah then means ones have in turn leaves or
underestimate Allah’s law. Therefore, cannot be accepted by a healthy brain to
classify bid'ah as good or even were told to carry it out (compulsory). This is
due to the fact that bid'ah itself is a way that deliberately makes access by the
culprit to pervert the teachings of religion purposedly deliberate to ruin it.
Division of Bid'ah to Haqiqiyyah and Idafiyyah in Worship
No conflict in knowing whether bid'ah included in worship or not and necessarily the
answer is yes. However, according to al-Shatibi bid'ah can be seperated according to
the two main forms of haqiqiyyah bid'ah and idafiyyah bid'ah.
Bid'ah haqiqiyyah is a no principle either from the Qur'an, al-Sunnah, al-Ijma or other
basis proves from Islamic scholar in setting a law (al-Shatibi, 2005). What you can
learn here haqiqiyah bid'ah is a clearly misguidance. Among the practices included
within it such as adding raka'at in Salah willfully, legalize something that was banned
by Allah SWT and others.
The culprit whose doing Haqiqiyyah bid’ah will clearly gets larger sins punishment
from Allah. This is because this bid'ah was clearly againts syariah and invently add
into religion that has no basis at all is such a diversion of faith made by the flow of
Qadariyyah, reject ijma and legalize alcohol (Ardiansyah, 2009).
While the idafiyyah bid'ah is an act if viewed from an angle it is something gazetted
from other angles it is known as bid'ah ('Atiyyah, 1980). What can be seen here
idafiyyah bid'ah is combined or expanded add on matters of Sharia. This category has
become confusion among Muslims because there is no evidence that expound the
worship. Most of those who practice this bid'ah idafiyyah is those who using the basis
of the public evidence to support such practices.
In his writings, al-Shatibi mostly discuss about idafiyyah bid'ah, he said that the
haqiqiyyah is a bid'ah obviously deviated and wrong, scholars united to reject it while
idafiyyah often become warm debate among scholars. This is because the
complication in determining what is the basis of which could be the reason of such act
or the matter is clearly contrary to the Sunnah of Prophet Muhammad SAW (Ardiansyah, 2009).
In detailing the meaning of bid'ah idafiyyah, Imam al-Shatibi dividing idafiyyah into
two which are idafiyyah bid'ah which close to haqiqiyyah for example specify a
number of prayers or fasting on certain days that are not proves (al-Shatibi, 2005) for
instance al-Raghaib prayer (Prayer performed by twelve cycles on Friday night in the
month of Rajab with salam every two Raka'at. This prayer is performed by means of
specific ways) and idafiyyah bid'ah almost to the practise of the Prophet SAW until it
is considered sunnah in doing so for example are those who prefer to inconvenience
themselves while there is easy way for them to worship. For example using of hot
water for wudhu while there is cool water beside them. Similarly, one who wore bad
clothes while they are able to have the better of it (' Atiyyah, 1980). Also categorized
as idafiyyah bid'ah is things debated by some fuqaha that who have strong argument
in defending the practice they brought (al-Shatibi, 2005).
According to al-Shatibi idafiyyah bid'ah cannot be categorized to haqiqiyyah bid'ah
likewise cannot be referred to by the Sunnah of the Prophet (PBUH). Therefore, to
determine that an act of bid'ah or not does not require any other research. As for the
implementation of which required ihtiyat. It’s better to avoid the fear acts of bid'ah-in
rather than executing them. This because such problems including in the category of
mutasyabihat, so it's hard to find out the worship status accurately. Therefore needed
a deeper research (Ardiansyah, 2009).
In elaborate more debate about idafiyyah bid'ah, al-Shatibi (2005) has set some
guidelines to recognize such matters:
a) The occurrence of conflict basis for a mujtahid whether matter is gazetted or
not.
b) The dispute between the scholars beside muqallid in determining a law.
Examples of these second parts is much practise going on in malay society today, for
instance is community wirid, read yasin on Friday night, read a talqin on graves and
others. Based in these views, the author considers inappropriate to punish all the
practices adopted by the community these days as an error without any scrutiny or a
more detailed review of each of the practices. However, in order to overcome this al-
Shatibi preferred better to left off for precaution purposed, following it included in the
matters of mutasyabihat.
The Concept of Ijtihad
In the context of Islamic law, philosophy of ijtihad as one source of law is intended to
accommodate the needs of humans and the era. Even if it is able to function as a legal
mechanism of a contemporary yet in terms of application ijtihad itself it is still bound
by the framework of the Sharia. A law which through a process of ijtihad is intended
to meet the interests of the general public and in accordance with appropriate laws at
all times and places.
Ijtihad in terms of language is to pour the best of ability in earnest in practising a
thing or act. While from the point of the muslim scholars motion gives different
meaning. According to Imam Syaukani (2000) in his writings Irshad al-Fuhul defines
ijtihad as to focus all the ability to produce practical syara' law thru istinbat method.
Imam al-Amidi (2003) as in Ihkam fi Usul al-Ahkam explains the meaning of ijtihad
with devote all the energy to find law syara ' of a zhanni maximised possible until
there is no space for additional search capabilities.
While according to Imam al-Shatibi, he define ijtihad as:
Means: Devote every optimal effort in achieving legal knowledge or zhanni
(Zhanni according to juristic scholar is require one from two things in which
one is more powerful between the two and said it also is a strong effort in
getting knowledge (al-Wad'an, 1430 h).
Based on the meaning of ijtihad stated there is no significant difference has been
given by muslim scholars it can be deduced that ijtihad is a vigorous force in issuing
law syara ' based on the framework of Shariah. While someone who has the ability to
practising Ijtihad is called a mujtahid. According to al-Shatibi (2011) a person entitled
to practising ijtihad must have two main features, namely a person who is able to
understand the maqasid shariah perfectly and also capable of deeply understanding
the law based on the understanding of maqasid shariah.
Position of Ijtihad
Ijtihad ranked third after from al-Quran and al-Sunnah in placing a law. It is based on
the hadith Mu’az bin Jabal when he sent to Yemen and asked by the Prophet SAW on
how he will decide the law. He said the Quran then al-Sunnah and not having found
there in both of them he would be practising ijtihad. The Prophet SAW praised his
action.
In discussing ijtihad there will be arised kind of ijtihad outlined by motion Muslim
scholars. Part of them, agreed upon by each of the fuqaha and part of the exersices
debate by fuqaha. According to Wahba al-Zuhaily (2005) there are four legal sources
agreed upon by all fuqaha, al-Quran, al-Sunnah, Ijma and Qiyas while the rest is
debated by the fuqaha.
There are twelve sources of Islamic law and ten of them based on ijtihad as illustrated
below:
Schedule (a)
Debate on Ijtihad and Bid'ah in Worship
In discussing the relationship between ijtihad and bid'ah in worship, then we can’t
skip from discussing about masalih mursalah. This is because the elements of this
ijtihad are very much described by al-Shatibi on its confusing between an element of
maslahah and bid'ah in the worship.
Masalih mursalah is a form of betterment of human life or the reasonableness of
which basically in line with the requirements of Islamic law and its principles without
inherent basis of Islamic law that supports or againts it directly. It is in other words is
a method of practising ijtihad in Islam in used to issue a law to take care of human
betterment as well as prevent them from harm (al-Zuhaily, 1993).
ISLAMIC LAW RESOURCES
i) Al-Quran Revelation
ii) Al-Sunnah
iii) Consensus
iv) Analogical Reason
v) Jusristic Discretion
vi) Public Interest
vii) Local Custom
viii) Syar’u man Qablana Ijtihad
ix) Fatwas of the Companions
x) Presumption of Continuity (al-Istishab)
xi) Sadd al-Dhara’ei
xii) The practice of the people of Madina
According to al-Shatibi, his opinion on al-maslahah is something that is understood
and to reserved the slave right as to keep them to deprieve the betterment and
rejecting harm which not only based on the discovery of common sense. When
Islamic law gives recognition towards the rejection, Muslims ethnic totally agree of
the rejection as for the Betterment of those (al-Munawar, 1998).
In commenting about the discussion of al-maslahah. Al-Shatibi (2005) also
highlighted the fact that many people get confused untill it makes an element of
maslahah a space to do bid'ah in the worship with ratio to the acts of the Rasullullah
SAW companions and tabi'in. According to them, an element of maslahah itself is a
form of adaptation which does not have a specific policy. So it does not have syar'i
backup specifically and not a form of qiyas received.
They also consider an element of maslahah is a form of good bid'ah, because it's back
to the religion exersice that has an element of maslahah. So when an element of
maslahah is accepted, means a good bid'ah must be acceptable, because the sources
received for both is the same. On the other hand, if a good is not bid'ah accepted,
means an element of maslahah is also unacceptable. The argument also used by al-
Shatibi in reject ambiguity concept of al-istihsan.
Al-Shatibi (2005) in deliberating on this matter pointed out the need for three terms
during which anyone wants to argue using an element of maslahah:
a) An element of maslahah must be in line with the requirements of the maqasid
Sharia without denying any of its motion.
b) An element of maslahah is received by the logic of common sense in terms of
it’s rasionality. Nevertheless need to be firmly asserted maslahah will not
conclude in the debate on the worship because original law of worship is
received without looking at the reasons or ' illah. For example the gazzette of
ablution for prayer, fasting on certain days, hajj and others.
c) An element of maslahah should be referred to keeping of the maslahah daruri
or should refer to lift onerous hardship in religion.
Clear message delivered by al-Shatibi whereas maslahah absolutely cannot occur in
the subject of worship. He also pointed out that the need to separate between worship
and ijtihad. There are some arguments that can be understood from his debate:
a) Gazzetted of worship is a matter that cannot be understood through common
sense. For example different cycles of prayer, performed ablution and other
worship which the 'illah was not mentioned when it was gazzetted.
b) An element of maslahah is something that can be understood by common
sense.
c) Worship was gazzetted by Allah accordance with the needs of his slaves’, and
its not necessary to increase or decrease.
d) Bid'ah is adding the burden such as an excessive in performing such worship,
while an element of maslahah is to lighten or to lift human difficulties.
His opinion (al-Shatibi, 2005) is based on the word of Allah SWT. The syari’ah has
perfectly appears based on the verses of Surah al-Ma’idah which means: "I have
perfected for you your religion and I have given enough My Grace to you and I have
the Islamic religion of easing road for you. But whoever had to hunger (eat the things
haram/banned) but it is not likely to be sin (then may he eats it), for Allah is most
forgiving, most merciful ". (QS al-Māidah 5: 3)
It is strongly amplified with athar and practices from the Rasullullah SAW
companions to do worship follow what was done by previous generations, from
Huzaifah r. a says:
Every worship are not carried out by Rasullullah SAW companions, don’t you
guys do it, because earlier generations will not let the last generation form an
opinion. Therefore conscious of Allah o qari’ and follow the path of the people
before you.
In support of this view Dr. ‘Abd Illah bin Hussain (2012) says that the Muslim
scholars have agreed stated:
a) You should not add a new devotion to each existing worship but to follow
what is in the Quran and the Sunnah.
b) Analogy can not be carried out in worship.
While there are several methods of fiqh which is interconnected to support this point
of views (al-Jizani, t:t):
a) ال تثبت العبادة إال بالتوقيف
b) األصل في العبادات المقيدة: اإلتيان بها المقيدة
c) األصل في العبادات المطلقة: التوسعة
d) ما شرع من العبادات على وجه العموم ال يدل على على مشروعيته على الوجه الخصوص
Conclusion
Al-Shatibi is an outspoken fuqaha in voicing out bid'ah and ijtihad. He was among the
fuqaha who believe that everything regards to bid’ah is misguided. He also againts the
division of bid'ah to sect and dhalalah as well as akham al-khamsah. According to
him, bid'ah is something surely and occurs in worship however he still divides bid'ah
into two, known as haqiqiyyah and idafiyyah. However, in order to overcome
ambiguity of idafiyyah bid’ah, the matter would be better not to practise.
Meanwhile, ijtihad is the different elements with bid'ah. There are similarities
between ijtihad and bid'ah that both is new things which was not available in the nas.
However, ijtihad is accepted matters while the bid'ah is a rejected matter. Al-Shatibi
thought ijtihad only occurred in the matter other than worship. This is because
worship matters required human to executable without looking at the ‘illah gazzette,
contrast with ijtihad matters which in line with the requirement of maqasid syariah.
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