[Slideshare] fiqh-course(batch-5-january 2016) -introdn #8 -bid'ah-clarification-(16-march-2016)

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,
MOST COMPASSIONATE,MOST COMPASSIONATE,
MOST MERCIFUL.MOST MERCIFUL.
All Rights Reserved © Zhulkeflee Hj Ismail (2016))
LESSON # 8 –LESSON # 8 –
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BID’AH – A CLARIFICATIONBID’AH – A CLARIFICATION
Using text & curriculum he has developed especially forUsing 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 – 16UPDATED – 16 March 2016March 2016
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And say: O Lord! Increase for me my knowledgeAnd say: O Lord! Increase for me my knowledge

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,
MOST COMPASSIONATE,MOST COMPASSIONATE,
MOST MERCIFUL.MOST MERCIFUL.
““INTRODUCTION TO THE STUDY OFINTRODUCTION TO THE STUDY OF FIQHFIQH
””
Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adults
conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail
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““O ye who believe! Obey Allah and obey theO ye who believe! Obey Allah and obey the
Messenger and those charged with authority fromMessenger 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))

““Be not like those who are (Be not like those who are (TAFAR-ROQUTAFAR-ROQU) divided amongst) divided amongst
themselves and fall intothemselves and fall into disputations after receiving Cleardisputations after receiving Clear
signssigns; 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 stillAnd 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 thanmaintaining 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 anyWhosoever engages in any disputation (debate) withoutdisputation (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 scholarsLearned scholars who arewho are immoralimmoral;; leadersleaders who arewho are
unjustunjust (oppressive); and(oppressive); and those who give religious decreethose 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 ‫ﷺ‬‫ﷺ‬ ) 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 withWhoever 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 byAs an example of the intention (and Du’a): as formulated by
Imam Qutb al-Irshad al-Habib ‘Abdullah ibn ‘Alawi al-HaddadImam 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 byAs an example of the intention (and Du’a): as formulated by
Imam Qutb al-Irshad al-Habib ‘Abdullah ibn ‘Alawi al-HaddadImam 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 shareI 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 thebestowals and to bestow (upon others), to holdfast to the
teachings of the Book of Allah (Qur’an) and As-Sunnah of Histeachings of the Book of Allah (Qur’an) and As-Sunnah of His
MessengerMessenger ‫ﷺ‬‫ﷺ‬ , to invite towards the right guidance, to show, to invite towards the right guidance, to show
to the path of goodness, beseeching and seeking to please Allahto the path of goodness, beseeching and seeking to please Allah
s.w.t., so as to gain nearness to Him and hoping for (Hiss.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

LET’S BEGIN …

““You are to hear and obey, even if your commanderYou 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 myholdfast 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 ‫ﷺ‬‫ﷺ‬ 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 ‫ﷺ‬‫ﷺ‬, 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 sayingsTo proceed, verily the most truthful of sayings
is the Book of Allah, and the most favored ofis the Book of Allah, and the most favored of
guidance is the guidance of Muhammad, and the mostguidance is the guidance of Muhammad, and the most
evil of affairs (evil of affairs (SHAR-RAL-’UMURSHAR-RAL-’UMUR) are matters newly) are matters newly
begun (begun (MUMUHHDAATHUHADAATHUHA), and (), and (KULLKULL) every) every ** new affairsnew affairs
((MUHDATHATUHAMUHDATHATUHA)) is innovation ()) is innovation (BID’AHBID’AH), and (), and (KULLKULL))
everyevery** innovation (innovation (BID’AHBID’AH) is misguidance () is misguidance (DDOLAALAHOLAALAH),),
and every misguidance will be in Hell-fire.”and every misguidance 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 thisIn this Hadith,Hadith, since the phrase (since the phrase (MUMUHHDAATHUHADAATHUHA) “) “newly begunnewly begun
mattersmatters” comes after the phrase asserting the pre-eminence of the” comes after the phrase asserting the pre-eminence of the
Qur’an andQur’an and as-Sunnahas-Sunnah, it imply that the “, it imply that the “ newnew ” here is regarding any” here is regarding any
matter which ismatter which is completely detached fromcompletely detached from oror opposed toopposed 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 “mostlymostly “ 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 bemust be understood to be referring onlyreferring only to those new mattersto those new matters
(innovation) that does not have any(innovation) that does not have any SHARI’AHSHARI’AH basis at all, or withoutbasis 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 themBut when they forget the warning they had received, We opened to them
the gates ofthe gates of all (good) thingsall (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 ?

“"As for that boat, it belonged to some needy people who toiled upon the
sea -and I desired to damage it because (I knew that] behind them was a
king who is wont to seize every boat (KUL-LA - SAFEENAH) by brute force.”
(Qur’an: Kahfi: 18: 79)
 Here the ‘every’ (KULL) boats to be confiscated does not mean ‘all’ but
exclude any other boats which are broken or not sea-worthy, thus the
reason why Khidr a.s. damaged it to save the poor boatman from loss.

““Destroying (Destroying (KULLA SHAY-IKULLA SHAY-I )everything by the command of its Lord, so)everything by the command of its Lord, so
they became such that naught could be seenthey became such that naught could be seen except their dwellingsexcept their dwellings..
Thus do We reward the guilty people.”Thus do We reward the guilty people.”
((Qur’an: Ahqaf: 46: 25Qur’an: Ahqaf: 46: 25))
 Obviously, the “everything (KULL) ” here is not absolutely all, but had
exceptions, for it did not include “their dwelling” (MASAA-KINUHUM).
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 withwhen meeting with Imam Abu HanifahImam Abu Hanifah r.a.r.a.
was astonished at his response and comment to one Hadithwas astonished at his response and comment to one Hadith
which he just conveyed towhich he just conveyed to Imam Abu HImam Abu Hanifah till he exclaimed:anifah till he exclaimed:
““OO FuqahaFuqaha (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 ‫ﷺ‬‫ﷺ‬ 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

““WhosoeverWhosoever introduces a way in Islamintroduces a way in Islam a good practicea 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 whosoeverAnd 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 thefor 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 ‫ﷺ‬‫ﷺ‬.
 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 ‫ﷺ‬‫ﷺ‬.).
 The reason for this is because here he ‫ﷺ‬‫ﷺ‬ 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 ‫ﷺ‬‫ﷺ‬ 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.

 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 tocategorized (according to SHARI’AHSHARI’AH) and its ruling regarding it,) and its ruling regarding it,
ascertained by otherascertained by other explicit principle inexplicit 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 vehemently insist that whenYet there are those who still differ and vehemently 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 andreprehensible and HaramHaram. And they further understand rather rigidly. And they further understand rather rigidly
that “that “BID’AHBID’AH ” to refer to anything (practices or belief) which was” to refer to anything (practices or belief) which was
never explicitly done by the Prophetnever explicitly done by the Prophet ‫ﷺ‬‫ﷺ‬ or by his Companions.or by his Companions.
 Such rigidity is opposed to our understanding of theSuch rigidity is opposed to our understanding of the MAQASIDMAQASID
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 aIf such rigidity are not corrected, than the second Hadith would be a
contradiction because in it when the Prophetcontradiction because in it when the Prophet ‫ﷺ‬‫ﷺ‬ states thatstates 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 previouslycannot mean something already known to have been previously
done by Prophetdone by Prophet ‫ﷺ‬‫ﷺ‬ nor his Companions but rather it implies,nor his Companions but rather it implies,
some specific practices which was unknown (thus an innovation)some specific practices which was unknown (thus an innovation)
but yet consistent with principles inbut yet consistent with principles in Al-Qur’an and As-SunnahAl-Qur’an and As-Sunnah . Thus. Thus
by referring to it asby 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 inapproved 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’AHBID’AH HHASANAHASANAH”.”.

 And in theAnd in the NusantaraNusantara (S.E. Asia), this has been well understood and was(S.E. Asia), this has been well understood and was
never an issue. Unfortunately there are groups who are now stirring up oldnever an issue. Unfortunately there are groups who are now stirring up old
““KHILAAFIYAHKHILAAFIYAH” issues by redefining the meaning of “” issues by redefining the meaning of “BID’AHBID’AH” and denying” and denying
validity of “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 bywhich 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 IslamicWith globalization, modern communication and mobility of Islamic
propagators into the region, divergent approaches and viewpoints havepropagators 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 particularbigotry in trying to gain followers to their particular MADZHABMADZHAB beingbeing
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 newevery 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 alreadyWhereas the majority of Islamic scholars here have already
rejected, with basis, this rigid literal interpretation. Even in the Qur’anrejected, 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.
All Rights Reserved© Zhulkeflee Hj Ismail (2013)

 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) or DHOLALAH (astray – a form accusation which can
lead to TAKFIR i.e. to judge as ‘unbeliever’) towards one another.
 It is futile since these are matters of difference of interpretation –
IKHTILAF - whence such accusations (MUBTADI’/TAKFIR) eventually
can lead to enmity and disunity of this Ummah.

As regard the “BID’AH ” that is deemed misguidance (DOLAALAH)
which is agreed to by all (IJMA’I) – 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 ofKnow that verily I forbid you from reciting any portions of
the Qur’an while you are inthe 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 inwhen you are in SUJUDSUJUD (prostration), strive (exert) in making(prostration), strive (exert) in making
muchmuch 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 ProphetFrom Abu Hurairah, ‘Verily the Prophet ‫ﷺ‬‫ﷺ‬ said to Bilal :said to Bilal :
‘‘O Bilal! Tell me what is the deeds, after embracing Islam, haveO Bilal! Tell me what is the deeds, after embracing Islam, have
you been doing with much hope, because I’ve even heard theyou 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 – thatThere is no other deeds which I do with much hope than – that
each time after I purify myself (with wudhu’), irrespective ofeach time after I purify myself (with wudhu’), irrespective of
whether it be at night or in the daytime, except that I willwhether 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) behindRifa’ah ibn Rafi-’ie narrated: ‘Once I prayed (Swolah) behind
the Prophetthe Prophet ‫ﷺ‬‫ﷺ‬ and I sneezed, and said :and I sneezed, and said : AL-HAM-DU-LIL-AL-HAM-DU-LIL-
LAAHI, HAM-DAN KA-TSII-RAN TOY-YIBAN MU-BAA-RA-KANLAAHI, HAM-DAN KA-TSII-RAN TOY-YIBAN MU-BAA-RA-KAN
FEE-HI, KA-MAA -TU-HIB-BU - ROB-BUNAA WA YARD- DWAAFEE-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 andpraise, (the praise which contain every) goodness and
blessings which my Lord (Sustainer) loves and is Most pleasedblessings 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 ProphetAfter the Prophet ‫ﷺ‬‫ﷺ‬ finished the prayer (Swolah) he asked:finished the prayer (Swolah) he asked:
‘Who had spoken while praying (just now)? But no one responded.‘Who had spoken while praying (just now)? But no one responded.
Then he asked the second time. Again no one responded. And theThen he asked the second time. Again no one responded. And the
he asked for the third time and Rifa-’ah responded saying: “(Its)he asked for the third time and Rifa-’ah responded saying: “(Its)
Me! O Messenger of Allah!”.Me! O Messenger of Allah!”.
Then he (the ProphetThen he (the Prophet ‫ﷺ‬‫ﷺ‬.) said: ‘ (I swear) By the One in Whose.) said: ‘ (I swear) By the One in Whose
hand is my soul ! I saw (thence) )more than thirty angelshand 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 establishedWhat! 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 practiceWhoever practices (in this religion) a practice which is not basedwhich is not based
upon what we have commanded (AMRUNA),upon what we have commanded (AMRUNA), that practice isthat 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 (ofWhoever 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 orderedwhat 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 Prophetsexcessive 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 doingTo those who likes to label (judge) others whom they regard as doing
a “a “ BID’AHBID’AH “ (doing what the Prophet“ (doing what the Prophet ‫ﷺ‬‫ﷺ‬ have never done) as wronghave 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 ProphetIf those who does an act (practices) in religion which the Prophet ‫ﷺ‬‫ﷺ‬
Sunnah did not specifically shown, is regarded as reprehensible andSunnah did not specifically shown, is regarded as reprehensible and
forbidden, what about those who did not do acts (practices) in religionforbidden, what about those who did not do acts (practices) in religion
that the Prophetthat the Prophet ‫ﷺ‬‫ﷺ‬ has specifically done ?”has specifically done ?”
““Should it not be that, by not doing (a practice) which the Prophet hasShould 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“It depends .. Since what the Prophet ‫ﷺ‬‫ﷺ‬ orderedordered
for us to do, we are to do only as much as we can”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 definitelyof course definitely not.”not.”
Since we already know that in accordance withSince we already know that in accordance with SHARI’AHSHARI’AH, as agreed, as agreed
by allby 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 religiousgenerally 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), JAIZJAIZ (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.
* In FIQH, Bid’ah is not a category of ruling (HUKM)All Rights Reserved © Zhulkeflee Hj Ismail (2016))

 Therefore to be consistent, just as in matters of followingTherefore 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 TAKLIFIHUKM TAKLIFI of itof it
being either:being either: WAJIBWAJIB (obligatory),(obligatory), MANDUBMANDUB (recommended),(recommended), JAIZJAIZ
(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 followingTherefore 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 TAKLIFIHUKM TAKLIFI of itof it
being either:being either: WAJIBWAJIB (obligatory),(obligatory), MANDUBMANDUB (recommended),(recommended), JAISJAIS
(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 afterIf anyone contends with (i.e. opposes) the Messenger even after
guidance has been plainly conveyed to him, andguidance has been plainly conveyed to him, and follows a path otherfollows 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) ofVerily, action is by intention; and verily the worth (merit) of
that action is (to be measured) in accordancethat 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 ofand 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 itsheart, 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 forgenerally be similar, reaffirming the sincerity of purpose to do it for
the sake of Allah seeking nearness to Him. As such, it isthe sake of Allah seeking nearness to Him. As such, it is formulated informulated 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’AHBID’AH ”, since this”, since this
was not practiced by the Prophetwas not practiced by the Prophet ‫ﷺ‬‫ﷺ‬..

 Yet, to ensure thatYet, to ensure that NIYYATNIYYAT is formulated, our Islamic scholarsis formulated, our Islamic scholars
compose the required intention that fulfill thecompose the required intention that fulfill the SHAR’IESHAR’IE requirement,requirement,
and this has become a standard instruction in the curriculum whichand this has become a standard instruction in the curriculum which
requires the teacher-student to verbalize it. Some, although havingrequires the teacher-student to verbalize it. Some, although having
learnt that the intention is in the heart-mind and not the tongue, stilllearnt that the intention is in the heart-mind and not the tongue, still
finds it nececssary to verbalizing it as a means to always remindfinds it nececssary to verbalizing it as a means to always remind
themselves to consider this important essential ofthemselves to consider this important essential of SWOLAHSWOLAH,,
especially since in theespecially 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, theSo, the SHAR-’IESHAR-’IE ruling (ruling (HUKMHUKM) on verbalizing) on verbalizing NIYYATNIYYAT (which(which
although technically is aalthough technically is a BID’AHBID’AH), depends of many factors:), depends of many factors:
[1] If by not verbalizing it, the required intention is not present in the[1] If by not verbalizing it, the required intention is not present in the
person’s mind at the start ofperson’s mind at the start of SWOLAHSWOLAH, which therefore rendering it, which therefore rendering it
invalid, then to do so - verbalize - isinvalid, then to do so - verbalize - is WAJIBWAJIB (obligatory).(obligatory).
[2] For those who do not verbalize it but are able to formulate it in[2] For those who do not verbalize it but are able to formulate it in
their heart-mind is conforming to the Sunnah, this istheir heart-mind is conforming to the Sunnah, this is highlyhighly
recommended.recommended.

 So, theSo, the SHAR-’IESHAR-’IE ruling on verbalizingruling on verbalizing NIYYATNIYYAT depends of manydepends of many
factors:factors:
[3] Some, like the[3] 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 stillcontinuous 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] For those who knows how to formulate in the heart-mind, it is[4] 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, theSo, the SHAR-’IESHAR-’IE ruling on verbalizingruling on verbalizing NIYYATNIYYAT depends of manydepends of many
factors:factors:
[5] To regard or assert the view that verbalizing[5] To regard or assert the view that verbalizing NIYYATNIYYAT specificallyspecifically
for Swolah (upon the tongue) has been practiced by the Prophetfor Swolah (upon the tongue) has been practiced by the Prophet
‫ﷺ‬‫ﷺ‬, is sheer ignorance., is sheer ignorance.
MORE EXAMPLES … to be continued

““But your Sustainer says: “But your Sustainer says: “Call unto Me, [and] I shallCall unto Me, [and] I shall
respond to you!respond to you! Verily, they who are too proud toVerily, they who are too proud to
worship Me will enter hell, abased!”worship Me will enter hell, abased!”
((Qur’an: Ghafir: 40: 60Qur’an: Ghafir: 40: 60))

““AD-DU’AAD-DU’A (Supplication) is the weapon of the(Supplication) is the weapon of the
Believer, the pillar of his Religion and light of theBeliever, the pillar of his Religion and light of the
heaven and earth.”heaven and earth.”
((Hadith reported by TirmidziHadith reported by Tirmidzi))

 Firstly, we have to emphasise that reciting litanies (Firstly, we have to emphasise that reciting litanies (WIRIDWIRID) and) and
supplication (supplication (DU’ADU’A) daily especially after the obligatory) daily especially after the obligatory SWOLAHSWOLAH, is, is
an establishedan established SUNNAHSUNNAH..
 There is consensus (unanimous, no objection) when these areThere is consensus (unanimous, no objection) when these are
recited silently and individually, but Islamic scholars differ regardingrecited silently and individually, but Islamic scholars differ regarding
whether the common practice ofwhether the common practice of WIRIDWIRID andand DU’ADU’A recited aloud, ledrecited aloud, led
by the Imam, is it “by the Imam, is it “BID’AHBID’AH” or “” or “SUNNAHSUNNAH ”.”.

 To rule outright that it is “To rule outright that it is “BID’AHBID’AH” is problematic because we do” is problematic because we do
havehave AHADITHAHADITH which narrated the specificwhich narrated the specific WIRIDWIRID andand DU’ADU’A of ourof our
ProphetProphet ‫ﷺ‬‫ﷺ‬ afterafter SWOLAHSWOLAH, which therefore must have been, which therefore must have been
recited aloud by him at some time – albeit not regularly butrecited aloud by him at some time – albeit not regularly but
occassionally as means of instructing the Companions so that theyoccassionally as means of instructing the Companions so that they
know and practice thisknow and practice this SUNNAHSUNNAH..
 Therefore, to appreciate what is being commonly practiced in ourTherefore, to appreciate what is being commonly practiced in our
mosque in themosque in the NUSANTARANUSANTARA (S.E. Asia), we have to consider the(S.E. Asia), we have to consider the
context of the Muslims, the role of the Imam, and the consequencecontext of the Muslims, the role of the Imam, and the consequence
of being hasty in judging others.of being hasty in judging others.

 Muslims here are non-Arabic speaking. Many are still strugglingMuslims here are non-Arabic speaking. Many are still struggling
and continuously learning to practice Islam and therefore the Imamand continuously learning to practice Islam and therefore the Imam
has to use the opportunity to teach them each time they performhas to use the opportunity to teach them each time they perform
SWOLAHSWOLAH in the mosque. Also, the congregation need to be exposedin the mosque. Also, the congregation need to be exposed
to, so as to appreciate and hopefully learn specificto, so as to appreciate and hopefully learn specific DU’ADU’A which arewhich are
Ma’thurMa’thur (from the Qur’an and(from the Qur’an and AhadithAhadith) in Arabic - although they may) in Arabic - although they may
make their ownmake their own DU’ADU’A and in their own language.and in their own language.

 As had happen today, many Muslims in their ignorance or out ofAs had happen today, many Muslims in their ignorance or out of
sheer laziness, simply get up and leave immediately after thesheer laziness, simply get up and leave immediately after the
SWOLAHSWOLAH. This in fact violates a. This in fact violates a SUNNAHSUNNAH. Due to the need to teach. Due to the need to teach
the community that this practice not be neglected, as means of thethe community that this practice not be neglected, as means of the
Imam educating them so as not to differ to theImam educating them so as not to differ to the SUNNAHSUNNAH..
 In fact, this is part of continuous effort to revive theIn fact, this is part of continuous effort to revive the SUNNAHSUNNAH asas
there are much to be improved in our Muslims’ practice. Therefore,there are much to be improved in our Muslims’ practice. Therefore,
one should not be hasty to condemn this practice because theone should not be hasty to condemn this practice because the
consequence would be that many Muslims may even discard theconsequence would be that many Muslims may even discard the
SUNNAHSUNNAH of recitingof reciting WIRDWIRD andand DU’ADU’A after theirafter their SWOLAHSWOLAH (albeit(albeit
individually as was done during the Prophet’s era).individually as was done during the Prophet’s era).

““The best ones amongst you is the person who makes your rememberThe best ones amongst you is the person who makes your remember
Allah when you look upon him; and whenever he speaks it increasesAllah when you look upon him; and whenever he speaks it increases
you your knowledge (of the Deen), and with his deeds it inspiresyou your knowledge (of the Deen), and with his deeds it inspires
(motivates) you to strive for your Hereafter.”(motivates) you to strive for your Hereafter.”
((Hadith reported by Hakim from Ibnu ‘Umar r.aHadith reported by Hakim from Ibnu ‘Umar r.a.).)
WALLAAHU A’LAMWALLAAHU A’LAMAll Rights Reserved © Zhulkeflee Hj Ismail (2016))

““AND [on that Day] the Messenger will say: “O my Sustainer!AND [on that Day] the Messenger will say: “O my Sustainer!
Behold, [some of] my people have come to regard this Qur’an asBehold, [some of] my people have come to regard this Qur’an as
something [that ought to be] discarded (something [that ought to be] discarded (MAH-JUURAMAH-JUURA)! “)! “
((Qur’an: Furqan: 25: 30-31Qur’an: Furqan: 25: 30-31))

““They are not [all] the same; among the People of the ScriptureThey are not [all] the same; among the People of the Scripture
is a community standing [in obedience],is a community standing [in obedience], reciting the verses ofreciting the verses of
Allah during periods of the nightAllah during periods of the night and prostrating [in prayer].”and prostrating [in prayer].”
((Qur’an: Aali ’Imran: 3: 113Qur’an: Aali ’Imran: 3: 113))

“Indeed, those who recite the Book of Allah and establish prayer
and spend [in His cause] out of what We have provided them,
secretly and publicly, [can] expect a profit that will never perish -.”
(Qur’an: Faatir: 35: 29)

““Verily, by this Book (al-Qur’an) Allah elevates (the ranks of) a peopleVerily, by this Book (al-Qur’an) Allah elevates (the ranks of) a people
(honouring them) and (by it too He) lowers (the ranks of) others”(honouring them) and (by it too He) lowers (the ranks of) others”
((Hadith reported by MuslimHadith reported by Muslim))

““Whenever any one of you wish to speak (converse) withWhenever any one of you wish to speak (converse) with
His Robb (Lord Sustainer), let him read the Qur’an”His Robb (Lord Sustainer), let him read the Qur’an”
((Hadith reported by Dailamy and BaihaqyHadith reported by Dailamy and Baihaqy))

“The best amongst you is one who learns the Qur’an
and who teaches it”
(Hadith reported by Bukhary)

 We acknowledge that theWe acknowledge that the SUNNAHSUNNAH of our Prophetof our Prophet ‫ﷺ‬‫ﷺ‬ and hisand his
Companion r.a. they recite the Qur’an daily and nightly. In fact everyCompanion r.a. they recite the Qur’an daily and nightly. In fact every
day and every night, their companionship with the Qur’an is to beday and every night, their companionship with the Qur’an is to be
emulated.emulated.
 And there are manyAnd there are many AHADITHAHADITH which informs us of many Surah’swhich informs us of many Surah’s
(not just Yaa Seen), and the virtues and benefit of reciting them –(not just Yaa Seen), and the virtues and benefit of reciting them –
which serve to motivate us.which serve to motivate us.
 Yet, how do you begin to educate and encourage the generalYet, how do you begin to educate and encourage the general
Muslim masses to adopt thisMuslim masses to adopt this SUNNAHSUNNAH – except gradually but– except gradually but
consistently, especially many still are struggling to learn Arabic.consistently, especially many still are struggling to learn Arabic.

 We have to encourage not discourage; show appreciation toWe have to encourage not discourage; show appreciation to
whatever little achievement they have managed to attain rather thanwhatever little achievement they have managed to attain rather than
be negative and impatient towards what they have yet to do; webe negative and impatient towards what they have yet to do; we
ought to motivate (inspire) not deprecate (criticize) …. Remember:ought to motivate (inspire) not deprecate (criticize) …. Remember:
““Invite to the way of your Lord with wisdomInvite to the way of your Lord with wisdom
and good instruction,”and good instruction,”
((Qur’an: Nahlu : 16: 125Qur’an: Nahlu : 16: 125))

“Those who are proficient in reciting the Qur’an will be
amongst the ranks noble of angels in servitude;
And as for those still struggling (to learn) with difficulty reciting
will receive double (the reward).”
(Hadith reported by Bukhary and Muslim)

““Whoever recites one letter from the Book of Allah (al-Qur’an)Whoever recites one letter from the Book of Allah (al-Qur’an)
will be rewarded with onewill be rewarded with one HasanahHasanah (merit), the merit then(merit), the merit then
would be multiplied by ten (would be multiplied by ten (HasanahHasanah)”)”
((Hadith reported by Dailamy and BaihaqyHadith reported by Dailamy and Baihaqy))

“The heart of Al-Qur’an is (Surah) Yaa Seen. No one who recites it
wanting to seek from Allah (His acceptance and salvation for)
the Hereafter, except that Allah will grant him Forgiveness. ”
(Hadith reported by Ibnu Sunniy – ‘Al-Adzkar’)

 Thus, through the passage of time, many Muslims have beenThus, through the passage of time, many Muslims have been
consistent in their practice of reciting from the Qur’an and other acts ofconsistent in their practice of reciting from the Qur’an and other acts of
devotions connected with the greatest day of the week (devotions connected with the greatest day of the week (JUMU’AHJUMU’AH).).
 Although not as yet perfect according to theAlthough not as yet perfect according to the SUNNAHSUNNAH, we must, we must
acknowledge that this tradition itself is indeed a good achievement ifacknowledge that this tradition itself is indeed a good achievement if
maintained and improved. It has actually complied with what themaintained and improved. It has actually complied with what the
ProphetProphet ‫ﷺ‬‫ﷺ‬ said:said:
““what I have ordered you [to do], do as much of it as you can.”what I have ordered you [to do], do as much of it as you can.”

“Whoever recites every day and night,
fifty verses (of the Qur’an), he will not be
Regarded as those who are heedless (GHOFILEEN).”
(Hadith reported by Ibnu Sunniy – ‘Al-Adzkar’)

 Unfortunately, certain group are criticising the practice, calling it aUnfortunately, certain group are criticising the practice, calling it a
reprehensible innovation “reprehensible innovation “BID’AH DHOLALAHBID’AH DHOLALAH”.?”.?
 This has in some instance, led to people abandoning the practiceThis has in some instance, led to people abandoning the practice
of reciting the Qur’an, collectively or individually even. There areof reciting the Qur’an, collectively or individually even. There are
those who “those who “terrorizeterrorize” practicing Muslims and are quick to label them” practicing Muslims and are quick to label them
asas MUBTADI’MUBTADI’ (innovator), but yet they do nothing to those who don’t(innovator), but yet they do nothing to those who don’t
practice at all.practice at all.
 How is reciting the Qur’an to best of one’s ability, aHow is reciting the Qur’an to best of one’s ability, a BID’AHBID’AH? If? If
before at least in one night the Muslim recites some Surahbefore at least in one night the Muslim recites some Surah
consistently, now not at all. Is this good?consistently, now not at all. Is this good?
WALLAAHU A’LAMWALLAAHU A’LAMAll Rights Reserved © Zhulkeflee Hj Ismail (2016))

 Is it wrong to commemorate the birth of Allah’s Most Beloved, theIs it wrong to commemorate the birth of Allah’s Most Beloved, the
person whom one’sperson whom one’s SHAHADAHSHAHADAH (declaration of faith) in Islam is invalid(declaration of faith) in Islam is invalid
without mentioning our acceptance of him as Allah’s last prophet andwithout mentioning our acceptance of him as Allah’s last prophet and
messenger, together with our attestation to Allah’s Absolute Divinitymessenger, together with our attestation to Allah’s Absolute Divinity
((TAUHEEDTAUHEED)?)?
 Some of the response, is “Some of the response, is “yes it is wrong because it is ayes it is wrong because it is a BID’AHBID’AH !!
And it was never observed by all the people in the best threeAnd it was never observed by all the people in the best three
generations of thegenerations of the SALAFUS-SOLEHSALAFUS-SOLEH, and every innovation is, and every innovation is
misguidance (misguidance (DHOLALAHDHOLALAH)”.)”.

 However, the overwhelming majority of Islamic scholars, especiallyHowever, the overwhelming majority of Islamic scholars, especially
here in thehere in the NUSANTARANUSANTARA (S. E. Asia) approve of it, with their clarification(S. E. Asia) approve of it, with their clarification
that not all “that not all “BID’AHBID’AH” is to be reprehensible and forbidden. They have” is to be reprehensible and forbidden. They have
linked it to the need for, and means in the continuouslinked it to the need for, and means in the continuous Da’awahDa’awah andand
IslahIslah (education) for the present Muslims.(education) for the present Muslims.
 The onus is on those who object to provide convincing basis as toThe onus is on those who object to provide convincing basis as to
how commemorating our Prophets’ life event – as a means to instill tohow commemorating our Prophets’ life event – as a means to instill to
the Muslim community, remembrance and inculcate gratitude towardsthe Muslim community, remembrance and inculcate gratitude towards
the greatest favour to us from Allah – How is this wrong inthe greatest favour to us from Allah – How is this wrong in SHARI’AHSHARI’AH ??

 Granted that the best three generations, theGranted that the best three generations, the SALAFUS-SOLEHSALAFUS-SOLEH, did not, did not
observe thisobserve this because their memory, faith and love for our Prophetbecause their memory, faith and love for our Prophet ‫ﷺ‬‫ﷺ‬
was indeed strong and admirablewas indeed strong and admirable. But can we say the same for the. But can we say the same for the
KHALAFKHALAF (subsequent) generation, which we all now belong to?(subsequent) generation, which we all now belong to?
 Historically, commemoration of the “Historically, commemoration of the “Mawlidun-NabiyyMawlidun-Nabiyy” and the trend” and the trend
of composing and reciting poetry, eulogies, biography etc. begunof composing and reciting poetry, eulogies, biography etc. begun
because the Muslim then had realized that the fragility of their Faith wasbecause the Muslim then had realized that the fragility of their Faith was
due to the lack of love and attachment to the Prophetdue to the lack of love and attachment to the Prophet ‫ﷺ‬‫ﷺ‬. – primarily. – primarily
because we do not have the same ‘passionate’ knowledge of himbecause we do not have the same ‘passionate’ knowledge of him ‫ﷺ‬‫ﷺ‬..

 Also it has been the accepted practice amongst Muslims, to useAlso it has been the accepted practice amongst Muslims, to use
certain significant events in Islamic history and in our lives, to manifestcertain significant events in Islamic history and in our lives, to manifest
and inculcate gratitude (and inculcate gratitude (SHAKURSHAKUR) for every favours () for every favours (NI’MAHNI’MAH) that Allah) that Allah
has granted. This is even true to those who are against commemoratinghas granted. This is even true to those who are against commemorating
““Mawlidun-NabiyyMawlidun-Nabiyy” – when they do celebrate the birth of their king,” – when they do celebrate the birth of their king,
nation, their love ones, and many such anniversaries in their life etc.nation, their love ones, and many such anniversaries in their life etc.
 Therefore, though we respect whichever view, yet we are toTherefore, though we respect whichever view, yet we are to
remember Allah’s reminder that the greatest favour for us Muslims isremember Allah’s reminder that the greatest favour for us Muslims is
indeed when Allah SWT sent our Prophet Muhammadindeed when Allah SWT sent our Prophet Muhammad ‫ﷺ‬‫ﷺ‬

““Certainly did Allah confer [great] favour uponCertainly did Allah confer [great] favour upon
the believersthe believers when He sent among them awhen He sent among them a
Messenger from themselves, reciting to them HisMessenger from themselves, reciting to them His
verses and purifying them and teaching them theverses and purifying them and teaching them the
Book and wisdom, although they had beenBook and wisdom, although they had been
before in manifest error.”before in manifest error.”
((Qur’an: Aali ‘Imran: 3: 164Qur’an: Aali ‘Imran: 3: 164))

““VERILY, in the Messenger of AllahVERILY, in the Messenger of Allah you have a good exampleyou have a good example
for everyonefor everyone who looks forward [with hope and awe] towho looks forward [with hope and awe] to
Allah and the Last Day, and remembers Allah unceasingly.”Allah and the Last Day, and remembers Allah unceasingly.”
((Qur’an: Ahzab: 33: 6Qur’an: Ahzab: 33: 6))

Say: "If your fathers and your sons and your brothers andSay: "If your fathers and your sons and your brothers and
your spouses and your clan, and the worldly goods whichyour spouses and your clan, and the worldly goods which
you have acquired, and the commerce whereof you fear ayou have acquired, and the commerce whereof you fear a
decline, and the dwellings in which you take pleasure - [decline, and the dwellings in which you take pleasure - [ifif
all theseall these]] are dearer to you than Allah and His Messengerare dearer to you than Allah and His Messenger
and the struggle in His causeand the struggle in His cause, then wait until Allah makes, then wait until Allah makes
manifest His will; and [know that] Allah does not gracemanifest His will; and [know that] Allah does not grace
iniquitous folk with His guidance.“iniquitous folk with His guidance.“
((Qur’an: Taubah: 9: 24Qur’an: Taubah: 9: 24))

““Educate (nurture) your children upon three things:Educate (nurture) your children upon three things:
[1] To Love your Prophet ([1] To Love your Prophet (‫ﷺ‬‫ﷺ‬),),
[2] And to love the Family members of his household (Aali[2] And to love the Family members of his household (Aali
Muhammad),Muhammad),
[3] and (learn) to recite Al-Qur’an.”[3] and (learn) to recite Al-Qur’an.”
((Hadith narrated by TabraniHadith narrated by Tabrani))

““((Strive toStrive to)) Love AllahLove Allah, Who has bestowed much provision and favours, Who has bestowed much provision and favours
upon you. And (upon you. And (strive tostrive to)) love melove me because of your love for Allah. Andbecause of your love for Allah. And
((strive to) love my Householdstrive to) love my Household (family) because of your love for me.”(family) because of your love for me.”
((Hadith reported by al-Hakim from Ibnu ‘Abbas r.aHadith reported by al-Hakim from Ibnu ‘Abbas r.a.).)

““None of you is a (true) believer until heNone of you is a (true) believer until he loves me moreloves me more
than he love his own self, or his parent, or his son, orthan he love his own self, or his parent, or his son, or
every other human being.”every other human being.”
((Hadith reported by Bukhary and MuslimHadith reported by Bukhary and Muslim))

““I am the Most Beloved of Allah, and this is not to boast. And II am the Most Beloved of Allah, and this is not to boast. And I
will be the bearer of the banner of “The Praise” on the Day ofwill be the bearer of the banner of “The Praise” on the Day of
Judgement under which will follow Prophet Adam and all whoJudgement under which will follow Prophet Adam and all who
came after him, and this is not to boast.”came after him, and this is not to boast.”
((Hadith reported by TirmidziHadith reported by Tirmidzi))

That “That “LoveLove” is a feeling we have unto whom we hold with special” is a feeling we have unto whom we hold with special
esteem. But there are many feelings which people may regard asesteem. But there are many feelings which people may regard as
““lovelove” or called it as such isn’t it? What is it actually?” or called it as such isn’t it? What is it actually?
How do we know their differences?How do we know their differences?
What is to “What is to “lovelove” someone?” someone?
People who claim to be in love, may be deluded, when theyPeople who claim to be in love, may be deluded, when they
impose their personal likes and dislikes; their priorities; their choicesimpose their personal likes and dislikes; their priorities; their choices
and preferences etc. rather than that of their “beloved’s”and preferences etc. rather than that of their “beloved’s”
likes/dislikes, choices, preferences, concerns, priorities, etc.likes/dislikes, choices, preferences, concerns, priorities, etc.

Some feel as though we ‘Some feel as though we ‘lovelove’ the Prophet’ the Prophet ‫ﷺ‬‫ﷺ‬ but the morebut the more
pertinent concern should be to consider, “pertinent concern should be to consider, “how would the Prophethow would the Prophet
‫ﷺ‬‫ﷺ‬ feel towards us, who have so much shortcomingsfeel towards us, who have so much shortcomings?”?”

““I asked from Allah that He would make the accounting (judgement)I asked from Allah that He would make the accounting (judgement)
upon my nation (Ummah) known to me and not be witnessed byupon my nation (Ummah) known to me and not be witnessed by
other nations (communities of other prophets).other nations (communities of other prophets).
Then Allah Most Exalted, said : ‘O Muhammad! I will be judgingThen Allah Most Exalted, said : ‘O Muhammad! I will be judging
them, and whenever there are shortcomings amongst them, I willthem, and whenever there are shortcomings amongst them, I will
cover them for your sake, so that they would not shame you.’ ”cover them for your sake, so that they would not shame you.’ ”
((Hadith reported by DailamiyHadith reported by Dailamiy))
Some feel as though we ‘Some feel as though we ‘lovelove’ the Prophet’ the Prophet ‫ﷺ‬‫ﷺ‬ but the morebut the more
pertinent concern should be to consider, “pertinent concern should be to consider, “how would the Prophethow would the Prophet
‫ﷺ‬‫ﷺ‬ feel towards us, who have so much shortcomingsfeel towards us, who have so much shortcomings?”?”

Al-Ham-dulil-laahAl-Ham-dulil-laah ! Shouldn’t we be glad and grateful to this!! Shouldn’t we be glad and grateful to this!
Our affection and love for the Prophet MuhammadOur affection and love for the Prophet Muhammad ‫ﷺ‬‫ﷺ‬
commensurate withcommensurate with how well we know him, his virtues, his concerns,how well we know him, his virtues, his concerns,
his excellences etc.his excellences etc. which Allah has accorded him.which Allah has accorded him.
During his time, people had the privilege to meet him face-to-face,During his time, people had the privilege to meet him face-to-face,
encounter, interact, and gaze upon his Noble and blessedencounter, interact, and gaze upon his Noble and blessed
countenance.countenance.
For us now, we can be expected to love the ProphetFor us now, we can be expected to love the Prophet ‫ﷺ‬‫ﷺ‬ onlyonly
after fulfilling several approaches.after fulfilling several approaches.

Generally we should firstGenerally we should first confirmconfirm his Prophethood,his Prophethood, obeyobey hishis
commands and prohibitions; support, help and protect him, reviving,commands and prohibitions; support, help and protect him, reviving,
practicing,practicing, teachingteaching andand spreadingspreading hishis SunnahSunnah;; invite allinvite all to Allah, toto Allah, to
the Book of Allah and ways of Allah’s messenger;the Book of Allah and ways of Allah’s messenger; inculcateinculcate inin
ourselves hisourselves his noble characteristicsnoble characteristics andand AdabAdab. Maintain esteem. Maintain esteem
respect and loverespect and love for the Prophetfor the Prophet ‫ﷺ‬‫ﷺ‬ ;; preserve his Sunnahpreserve his Sunnah fromfrom
neglect or attack (in practice and by teaching them); sharing hisneglect or attack (in practice and by teaching them); sharing his
likes/dislikes; understanding hislikes/dislikes; understanding his Shari’ahShari’ah; loving for People of his; loving for People of his
House (House (Ahlul-BaytihiAhlul-Baytihi) and his loyal companions, and the true) and his loyal companions, and the true Ulama’Ulama’ ;;
showing compassion to his entireshowing compassion to his entire UmmahUmmah; extend his message of the; extend his message of the
Mercy of Allah for the worldsMercy of Allah for the worlds..

Firstly, this is not a legal maxim (Firstly, this is not a legal maxim (QAWAA-ID FIQHIYYAHQAWAA-ID FIQHIYYAH), often used), often used
by those who are against celebratingby those who are against celebrating MawlidMawlid or other ‘alleged’or other ‘alleged’ Bid’ahBid’ah
practiced amongst majority traditional Muslims.practiced amongst majority traditional Muslims.
“If the act (practice) was regarded as good, surely
they (SALAF – predecessor) )would have been upon it”

“And those who disbelieve say of those who believe, "If it had [truly]
been good, they would not have preceded us to it." And when they
are not guided by it, they will say, "This is an ancient falsehood.“
((Qur’an: Ahqaf: 46: 11Qur’an: Ahqaf: 46: 11))
Actually they are using line of argument like the Disbelievers (Actually they are using line of argument like the Disbelievers (KUFFARKUFFAR))
who cast aspersion towards Islam and the believers (who cast aspersion towards Islam and the believers (MU’-MEENMU’-MEEN).).

True love must be ‘True love must be ‘sinceresincere’ and ‘’ and ‘selflessselfless’ – something related to our’ – something related to our
Islamic concept ofIslamic concept of TauheedTauheed. We love the Prophet. We love the Prophet ‫ﷺ‬‫ﷺ‬ because of Allahbecause of Allah
s.w.t.s.w.t.
How do you inculcate this?How do you inculcate this?
It must begin with a true sense of “It must begin with a true sense of “gratefulnessgratefulness”. Only from this can”. Only from this can
the feeling of true “the feeling of true “lovelove ” grow.” grow.
What we seek is thatWhat we seek is that “love“love” (” (hubbhubb) which Allah and His Messenger) which Allah and His Messenger
‫ﷺ‬‫ﷺ‬ meant by “meant by “lovlovee”, not our self-deluded ‘understanding’ of love.”, not our self-deluded ‘understanding’ of love.
Allaahu musta’anAllaahu musta’an::

““O ye who believe! if you are conscious of and fear AllahO 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 maybetween right and wrong), remove from you (all) evil (that may
afflict) you, and forgive you: for Allah is the Lord of graceafflict) 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

ALLAA-HUM-MA – ARI-NAL-HAQ-QA - HAQ-QAN
WAR- ZUQ-NAT - TI-BAA- ’A
WA-ARI-NAL – BAA-TWILA – BAA-TWI-LAAN
WAR-ZUQ-NAJ – TI –NAA - BAH
““O Allah! Make us to see the Truth to be trueO 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 grant us the ability toAnd make us see Falsehood to be false and grant us the ability to
reject it.”reject it.”
IMPORTANT DU’AIMPORTANT DU’A

AND ALLAH KNOWS ALLAND ALLAH KNOWS ALL

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:
133All Rights Reserved © Zhulkeflee Hj Ismail (2016))

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