[Slideshare] fiqh-course(sept-2012-batch)-#8-bid'ah-clarification-(17-nov-2012)

IN THE NAME OF ALLAH,
MOST COMPASSIONATE,
MOST MERCIFUL. “INTRODUCTION TO THE
STUDY OF FIQH ”
Intermediate Level Islamic course in English for Adults
conducted by Ustaz Zhulkeflee Hj Ismail

LESSON # 8 –
CONTROVERSIES

BID’AH – A CLARIFICATION
And say: O Lord! Increase for me my knowledge

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

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

All Rights Reserved © Zhulkeflee Hj Ismail (2012)
) UPDATED 17 NOVEMBER 2012

“O ye who believe! Obey Allah and obey the
Messenger and those charged with authority from
among you (ulil-’amri min-kum).”
(Qur’an: An-Nisa’: 4: 59)

All Rights Reserved© Zhulkeflee Hj Ismail (2012)

“Be not like those who are divided amongst themselves and fall
into disputations after receiving Clear signs; for them is a
dreadful penalty.―”
(Qur’an: Aali ‘Imran: 3: 105)


“... Ask from those who possess the Message
(az-Zikr : the remembrance) in matters which
you do not know.“
(Qur’an: al-Nahlu: 16: 43)


“Whosoever engages in any disputation (debate) without
(basing his argument with) knowledge, Allah’s anger is
upon him until he leaves it (the disputation).”

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


“Three things will afflict (calamity upon) the religion:
Learned scholars who are immoral; leaders who are
unjust (oppressive); and those who give religious decree
(Ijtihad) are ignorant.”
(Hadith reported by Ad-Dailamy from Ibn ‘Abbas r.a.)”)


“Amongst you, after receiving guidance, you will not go astray except
for those who then enter into debates (merely for argument sake) .”
Then he (Prophet s.a.w.) recited a verse (Qur’an: Zukhruf: 43: 58):
“They raise not the objection save for argument.
Nay! but they are a contentious folk.”
(Hadith quoted by Imam Ibn Hajar in “Az-Zawajir”)


“Whoever seeks knowledge (intending) to argue with
the learned (scholars), or to brag with the foolish;
or with it to attract peoples’ attention to himself;
Allah will make him to enter the Hell-fire.”
(Hadith also reported by Tirmidzi and Ibn Majah)


IN THE NAME OF ALLAH, MOST GRACIOUS, MOST MERCIFUL

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

IN THE NAME OF ALLAH, MOST GRACIOUS, MOST MERCIFUL

“I intend to learn and teach (knowledge), to gain and to share
benefits, to receive and to give reminders, to seek (Allah’s)
bestowals and to bestow (upon others), to holdfast to the
teachings of the Book of Allah (Qur’an) and As-Sunnah of His
Messenger s.a.a.w. , to invite towards the right guidance, to
show to the path of goodness, beseeching and seeking to please
Allah s.w.t., so as to gain nearness to Him and hoping for (His
acceptance and) His reward. Amin”

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

“You are to hear and obey, even if your commander
(authorized to lead you) is an Ethiopian (slave). Verily, those
amongst you who lives long will see much dissensions. Thus,
holdfast to my Sunnah (ways or teachings) and the Sunnah
(ways) of my rightly-guided successors (Khulafa’ rashidun)
after me, and bite upon them (hold tightly to this teaching).
Avoid new (innovated) matters, for (KULL) every *
innovation (BID’AH) is misguidance (DOLALAH).”
(Hadith from Jabir r.a. reported by Abu Dawud and Tirmidzi)

* - rather linguistically it 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”
(Qur’an: Baqarah: 2: 117)

All Rights Reserved© Zhulkeflee Hj Ismail

 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 and regard, everything not specifically done by the
Prophet s.a.a.w. to be all “BID’AH ” – therefore to them , every
BID’AH are regarded as reprehensible and must be rejected.
 However, the majority Islamic scholars do not reject everything new
i.e. “BID’AH ” as reprehensible, but accept certain innovation which,
although not specifically had ever been done by the Prophet
s.a.a.w., yet it has valid SHAR’IAH basis – i.e. it is only ‘new’ in the
specific, the type, detail or method, but still manifesting the
principles already established by Qur’an and As-Sunnah.

 Thus 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.”


“To proceed, verily the most truthful of sayings
is the Book of Allah, and the most favored of
guidance is the guidance of Muhammad, and the
most evil of affairs (SHAR-RAL-’UMUR) are matters
newly begun (MUHDAATHUHA), and (KULL) every *
new affairs (MUHDATHATUHA)) is innovation
(BID’AH), and (KULL) every* innovation (BID’AH) is
misguidance (DOLAALAH), and every misguidance
will be in Hell-fire.”

(Hadith from Jabir r.a. reported by Muslim)
* - rather linguistically it means “most”

 In this Hadith, since the phrase (MUHDAATHUHA) “newly begun
matters” comes after the phrase asserting the pre-eminence of the
Qur’an and as-Sunnah, it imply that the “ new ” here is regarding any
matter which is completely detached from or opposed to these two.

 Although the Arabic term for “ (all) ” literally means “every”
yet it can also be used to mean “mostly “ as in this Hadith. And the
general term “BID’AH ” meaning “innovation (which is reprehensible)”
must be understood to be referring only to those new matters
(innovation) that does not have any SHARI’AH basis at all, or without
any religious sanctions regarding its validity and permissibility.


 Unfortunately, there are some who still insist that the “all ” here
must mean “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 slamic 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:


ONE TEXTUAL BASIS

“But when they forget the warning they had received, We opened to them
the gates of all (good) things (KULLI-SHAI’), until, in the midst of their
enjoyment of Our gifts, on a sudden, We called them to account, when lo!
they were plunged in despair!” ( Qur’an: An-’am: 6: 44)

 Obviously here, one door of goodness (the exception), which was
not opened for them was the door of Mercy .


ANOTHER 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 ?
WaAllaahu a’lam

REFLECT ON THIS


REFLECT ON THIS

“Know that verily I forbid you from reciting any portions of
the Qur’an while you are in RUKU’ (bowing position in
SWOLAH) and in SUJUD (prostration).Hence when you are in
RUKU’ (bowing) extol glorification (magnify) of Allah and
when you are in SUJUD (prostration), strive (exert) in making
much DU’A (supplication), surely it (what you ask for
therein) will be granted.”
(Hadith reported by Muslim, Ahmad, Abu Dawud and Nasa-’ie )


CONSIDER ANOTHER HADITH


CONSIDER ANOTHER HADITH

“Whosoever introduces a way in Islam a good practice
(SUNNAH HASANAH), for him will be the reward for
(introducing) it, as well as (given the same) reward as others
who follow and practice that good act, till the day of judgment.
And whosoever introduces a bad practice (SUNNAH SAI-YI-AH),
for him will be the sin for (introducing) it, as well as (given the
same) sins as others who follow and commit that bad practice,
till the day of judgment ”
(Hadith reported by Muslim)


 In this Hadith, the usage of the terminology “SUNNAH” should not be
mistakenly assumed to mean the “AS-SUNNAH” of our Prophet
Muhammad s.a.a.w.
 Rather, it simply mean “a way; a practice ” – whether it be a totally
“new” way or practice without any precedence or “new” in a customary
sense as re-introducing something not commonly done of practiced.
Whichever meaning, it cannot be referring to “AS-SUNNAH” which we
normally attribute to him (the Prophet s.a.a.w.).
 The reason for this is because here he s.a.a.w. mentioned two types of
“SUNNAH” - the good and the bad ( “HASSANAH ” and “SAI-YI-AH ”) .


 Now we already understand “BID’AH” to mean “innovation” :
“Introduction or creating something totally new without there being
any precedence before it”.
 Thus, it would seem that the term “SUNNAH” in this Hadith clearly
imply the meaning that the Prophet s.a.a.w. now is stipulating
(whether it be encouraging or discouraging ) the doing of “BID’AH ”.
 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 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 (DEENIYAT) ? The Hadith itself is a general statement and does
DEENIYAT
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 “BID’AH” here is general and can (should) be further
categorized and its ruling regarding it, ascertained by other explicit
principle in FIQH rulings – viz. wajib, mustahab (sunnat), harus (ja-iz),
makruh and Haram.
 Yet there are those who still differ and insist that when something is
known to be “BID’AH”, then it must be regarded as reprehensible and
Haram. And they further understand rather rigidly that “ BID’AH ” to
refer to anything (practices or belief) which was never explicitly done
by the Prophet s.a.a.w. or by his Companions.
 Such rigidity is opposed to our understanding of the MAQASID
SHARI’AH, and this would lead to stagnation and must be corrected.

 If such rigidity are not corrected, than the second Hadith would be a
contradiction because in it when the Prophet s.a.a.w. states that
“Whosoever introduces a new way in Islam a good practice ” it
cannot mean something already known to have been previously
done by Prophet s.a.w. nor his Companions but rather it implies,
some specific practices which was unknown (thus an innovation)
but yet consistent with principles in Al-Qur’an and As-Sunnah . Thus
by referring to it as SUNNAH (which mean “way”) it does not change
the fact that it is still an innovation (new – BID’AH) – albeit approved
or consistent with principles in Qur’an and As-Sunnah, therefore can
be rightly term also as “BID’AH HASANAH”.


 And in the Nusantara (S.E. Asia), this has been well understood and
was never an issue. Unfortunately there are groups who are now
stirring up old “KHILAAFIYAH” issues by redefining the meaning of
“BID’AH” and denying validity of “BID’AH HASANAH” or reject applying
FIQH rulings - wajib, mustahab (sunnat), harus (ja-iz), makruh and
Haram.


 With globalization, modern communication and mobility of Islamic
propagators into the region, divergent approaches and viewpoints have
once again been revived leading to senseless disputes and debates. It
usually is done either because of ignorance of this region’s - Nusantara
(S. E. Asia) history and context, or perhaps motivated by bigotry in
trying to gain followers to their particular MADZHAB.


 Yet they still insist that the “all ” here must only mean “every new
matter” where the Prophet has never done or known to have
specifically approved. Thus they often declare others as being ‘astray’
(misguided) because of their rigid definition of “ BID’AH”. But, as
previously explained, the Arabic word ( KULL) used in
Qur’an and Ahadith does not always mean “every” without exception,
but “mostly”.


 Whereas the majority of Islamic scholars here have already
rejected, with basis, this rigid literal interpretation. Even in the Qur’an
where the term “KULL” ( ) is used, it does not necessarily
always mean “all or every ”. Thus this then is “KHILAFIYYAH” issue.


 However, we still need to respect whichever views, whether those
who regard the word “KULL” to mean “every ” or “mostly ”
– as this is regarded as “KHILAFIYYAH” as long as we avoid engaging
in futile argumentation or indulge in accusation of MUBTADI’
(innovators) towards one another that can lead to enmity and
disunity.


As regard the “BID’AH ” that is deemed misguidance (DOLAALAH)
which is agreed to by all – these are those that pertains to innovated
matters of AQEEDAH and ‘IBAADAH which cannot be substantiated at
all with revelation (Qur’an and as-Sunnah) or its principles as agreed by
the FUQAHA’ guided by the following:


“The first principle ruling regarding formal worship (rites) is by
TAUQIF (reliance upon revelations) and in following (the command).”

“The first principle ruling regarding formal worship (rites) is that it be deemed
BAATIL (invalid - cannot be followed) until there is a clear proof (basis) of its
command.”


“The first principle ruling regarding matters of ‘ADAT (ways, practices ,
methods and customs) is that they are deemed permissible,”

“The first principle ruling regarding contracts and social transactions is
that they are deemed valid, until there is clear proof (basis) that it is
BAATIL (invalid) or HARAM (illegal – forbidden)”


“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.”


“What! have they partners (in godhead), who have established
(rules, laws) for them some religion without the permission of
Allah?”
(Qur’an: Shura: 46: 21)


“Whoever practices (in this religion) a practice which is not based
upon what we have commanded, that practice is rejected.”
(Hadith reported by Bukhary and Ahmad)


“Whoever innovates (bring about a new ways) in our affairs (of
religion) which has no basis (from its teachings), it is rejected.”
(Hadith reported by Bukhary and Ahmad)

AND ALLAH KNOWS ALL


THESE ARE ONLY A FEW AS EXAMPLES …


“What I have made forbidden to you, avoid; what I have ordered
you [to do], do as much of it as you can. It was only their
excessive questioning and their disagreeing with their Prophets
that destroyed those who came before you.”
(Hadith reported by Bukhary & Muslim)


 To those who likes to label (judge) others whom they regard as doing
a “ BID’AH “ (doing what the Prophet s.a.a.w. have never done) as wrong
because they also regard every type of “ BID’AH” is misguidance and
reprehensible – should reflect upon this Hadith.
 It can reply to a pertinent question:
“If those who does an act (practices) in religion which the Prophet
s.a.a.w Sunnah did not specifically shown, is regarded as reprehensible
and forbidden, what about those who did not do acts (practices) in
religion that the Prophet s.a.a.w. has specifically done ?”
“Should it not be that, by not doing (a practice) which the Prophet has
indeed done in religion, is also guilty of being contrary to his Sunnah? “


 If the response is: “It depends .. Since what the Prophet s.a.a.w.
ordered for us to do, we are to do only as much as we can”
It then beg another question: “How are we to do it? What priority do
we follow? … just as we please?” – “NO! of course definitely not.”
Since we already know that in accordance with SHARI’AH, as agreed
by all MADZAAHIB (by IJMA’ ) it must be in accordance to what Allah
and His Prophet s.a.a.w. generally ordered in matters of our religious
practices, having different legal emphasis – from it being WAJIB
(obligatory), MANDUB (recommended), JAIS (optional), MAKRUH
(dislike) and HARAM (forbidden) - we have to comply with this
SHARI’AH categorization. Not the simplistic “SUNNAH vs BID’AH”
dichotomy.

 Therefore to be consistent, just as in matters of following SUNNAH,
likewise in matters of regarding “BID’AH”, this HUKM TAKLIFI of it
being either: WAJIB (obligatory), MANDUB (recommended), JAIS
(optional), MAKRUH (dislike) and HARAM (forbidden) - are to be
applied too.


 Therefore to be consistent, just as in matters of following SUNNAH,
likewise in matters of regarding “BID’AH”, this HUKM TAKLIFI of it
being either: WAJIB (obligatory), MANDUB (recommended), JAIS
(optional), MAKRUH (dislike) and HARAM (forbidden) - are to be
applied too.

“If anyone contends with (i.e. opposes) the Messenger even after
guidance has been plainly conveyed to him, and follows a path other
than that becoming to men to Faith, We shall leave him in the path he
has chosen, and land him in Hell, what an evil refuge.”

WALLAAHU A’LAM

EXAMPLE # 1


“Verily, action is by intention; and verily the worth (merit) of
that action is (to be measured) in accordance
with what is intended ... ”

(Hadith reported by Bukhary & Muslim)


 “NIYYAT” (intention) is one of the essential for the validity of
SWOLAH and all forms of IBAADAH - condition for it being accepted .
 Yet, intention can be defined as : “Formulation in a person’s mind-
heart, of his conscious action which he is doing, with clarity of its
ruling (HUKM) and differentiating it from other actions which may
generally be similar, reaffirming the sincerity of purpose to do it for
the sake of Allah seeking nearness to Him. As such, it is formulated in
the mind-heart In the language which the person understands .”
 Verbalizing it upon the tongue is regarded as “ BID’AH ”, since this
was not practiced by the Prophet s.a.a.w.


 Yet, to ensure that NIYYAT is formulated, our Islamic scholars
compose the required intention that fulfill the SHAR’IE requirement,
and this has become a standard instruction in the curriculum which
requires the teacher-student to verbalize it. Some, although having
learnt that the intention is in the heart-mind and not the tongue, still
finds it nececssary to verbalizing it as a means to always remind
themselves to consider this important essential of SWOLAH,
especially since in the SHAFI-’IE Madzhab , intention must be present
at the beginning of the act.


 So, the SHAR-’IE ruling on verbalizing NIYYAT depends of many
factors:

[1] If by not verbalizing it, the required intention is not present in the
person’s mind at the start of SWOLAH, which therefore rendering it
invalid, then to do so - verbalize - is WAJIB (obligatory).

[2] For those who do not verbalize it but are able to formulate it in
their heart-mind is conforming to the Sunnah, this is highly
recommended.


 So, the SHAR-’IE ruling on verbalizing NIYYAT depends of many
factors:

[3] Some, like the Imam (prayer leader), choose to verbalize it as a
continuous instruction to the congregation – many of whom may still
require reminders. The ruling for this can be optional ( HARUS), or
recommended (MUSTAHAB) or even obligatory (WAJIB).

[4] For those who knows how to formulate in the heart-mind, it is
dislike (MAKRUH) for them to verbalize aloud without apparent
reason-necessity for doing so.
WALLAAHU A’LAM

EXAMPLE # 2


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


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


 Firstly, we have to emphasise that reciting litanies ( WIRID) and
supplication (DU’A) daily especially after the obligatory SWOLAH, is
an established SUNNAH.

 There is consensus (unanimous, no objection) when these are
recited silently and individually, but Islamic scholars differ regarding
whether the common practice of WIRID and DU’A recited aloud, led
by the Imam, is it “BID’AH” or “SUNNAH ”.


 To rule outright that it is “BID’AH” is problematic because we do
have AHADITH which narrated the specific WIRID and DU’A of our
Prophet s.a.a.w. after SWOLAH, which therefore must have been
recited aloud by him at some time – albeit not regularly but
occassionally as means of instructing the Companions so that they
know and practice this SUNNAH.

 Therefore, to appreciate what is being commonly practiced in our
mosque in the NUSANTARA (S.E. Asia), we have to consider the
context of the Muslims, the role of the Imam, and the consequence
of being hasty in judging others.

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


 As had happen today, many Muslims in their ignorance or out of
sheer laziness, simply get up and leave immediately after the
SWOLAH. This in fact violates a SUNNAH. Due to the need to teach
the community that this practice is done, not to differ to the
SUNNAH.
 In fact, this is part of continuous effort to revive the SUNNAH as
there are much to be improved in our Muslims’ practice. Therefore,
one should not be hasty to condemn this practice because the
consequence would be that many Muslims may even discard the
SUNNAH of reciting WIRD and DU’A after their SWOLAH (albeit
individually as was done during the Prophet’s era).

“The best ones amongst you is the person who makes your
remember Allah when you look upon him; and whenever he
speaks it increases you your knowledge (of the Deen), and with
his deeds it inspires (motivates) you to strive for your Hereafter.”

(Hadith reported by Hakim from Ibnu ‘Umar r.a .)
WALLAAHU A’LAM

EXAMPLE # 3


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


“They are not [all] the same; among the People of the Scripture
is a community standing [in obedience], reciting the verses of
Allah during periods of the night and prostrating [in prayer].”
(Qur’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 people
(honouring them) and (by it too He) lowers (the ranks of) others”
(Hadith reported by Muslim)


“Whenever any one of you wish to speak (converse) with
His Robb (Lord Sustainer), let him read the Qur’an”
(Hadith 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 the SUNNAH of our Prophet s.a.a.w. and his
Companion 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 be
emulated.
 And there are many AHADITH which informs us of many Surah’s
(not just Yaa Seen), and the virtues and benefit of reciting them –
which serve to motivate us.
 Yet, how do you begin to educate and encourage the general
Muslim masses to adopt this SUNNAH – except gradually but
consistently, especially many still are struggling to learn Arabic.


 We have to encourage not discourage; show appreciation to
whatever little achievement they have managed to attain rather than
be negative and impatient towards what they have yet to do;
motivate (inspire) not deprecate (criticize) …. Remember:

“Invite to the way of your Lord with wisdom
and good instruction,”
(Qur’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)
will be rewarded with one Hasanah (merit), the merit then
would be multiplied by ten (Hasanah)”
(Hadith 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 been
consistent in their practice of reciting from the Qur’an and other acts
of devotions connected with the greatest day of the week
(JUMU’AH).
 Although not as yet perfect according to the SUNNAH, we must
acknowledge that this tradition itself is indeed a good achievement if
maintained and improved. It has actually complied with what the
Prophet s.a.a.w. said:

“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 a
reprehensible innovation “BID’AH DHOLALAH”.?
 This has in some instance, led to people abandoning the practice
of reciting the Qur’an, collectively or individually even. There are
those who “terrorize” practicing Muslims and are quick to label them
as MUBTADI’ (innovator), but yet do nothing to those who don’t
practice at all.
 How is reciting the Qur’an to best of one’s ability, a BID’AH? If
before at least in one night the Muslim recites some Surah
consistently, now not at all. Is this good?

WALLAAHU A’LAM

EXAMPLE # 4


 Is it wrong to commemorate the birth of Allah’s Most Beloved, the
person whom one’s SHAHADAH (declaration of faith) in Islam is invalid
without mentioning our acceptance of him as Allah’s last prophet and
messenger, together with our attestation to Allah’s Absolute Divinity
(TAUHEED)?

 Some of the response, is “yes it is wrong because it is a BID’AH !
And it was never observed by all the people in the best three
generations of the SALAFUS-SOLEH, and every innovation is
misguidance (DHOLALAH)”.

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


 Granted that the best three generations, the SALAFUS-SOLEH, did not
observe this because their memory, faith and love for our Prophet
s.a.a.w. was indeed strong and admirable. But can we say the same for
the KHALAF (subsequent) generation, which we all now belong to?

 Historically, commemoration of the “Mawlidun-Nabiyy” and the trend
of composing and reciting poetry, eulogies, biography etc. begun
because the Muslim then had realized that the fragility of their Faith was
due to the lack of love and attachment to the Prophet s.a.a.w. – primarily
because we do not have the same ‘passionate’ knowledge of him s.a.a.w.


 Also it has been the accepted practice amongst Muslims, to use
certain significant events in Islamic history and in our lives, to manifest
and inculcate gratitude (SHAKUR) for every favours (NI’MAH) that Allah
has granted. This is even true to those who are against commemorating
“Mawlidun-Nabiyy” – when they do celebrate the birth of their king,
nation, their love ones, and many such anniversaries in their life etc.

 Therefore, though we respect whichever view, yet we are to
remember Allah’s reminder that the greatest favour for us Muslims is
indeed when Allah SWT sent our Prophet Muhammad s.a.a.w.


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


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


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


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

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


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


“I 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 of
Judgement under which will follow Prophet Adam and all who
came after him, and this is not to boast.”
(Hadith reported by Tirmidzi)


That “Love” is a feeling we have unto whom we hold with special
esteem. But there are many feelings which people may regard as
“love” or called it as such isn’t it? What is it actually?

How do we know their differences?

What is to “love” someone?

People who claim to be in love, may be deluded, when they
impose their personal likes and dislikes; their priorities; their choices
and preferences etc. rather than that of their “beloved’s”
likes/dislikes, choices, preferences, concerns, priorities, etc.


Some feel as though we ‘love’ the Prophet s.a.w. but the more
pertinent concern should be to consider, “how would the Prophet
s.a.w. feel towards us, who have so much shortcomings ?”


Some feel as though we ‘love’ the Prophet s.a.w. but the more
pertinent concern should be to consider, “how would the Prophet
s.a.w. feel towards us, who have so much shortcomings ?”

“I asked from Allah that He would make the accounting (judgement)
upon my nation (Ummah) known to me and not be witnessed by
other nations (communities of other prophets).

Then Allah Most Exalted, said : ‘O Muhammad! I will be judging
them, and whenever there are shortcomings amongst them, I will
cover them for your sake, so that they would not shame you.’ ”
(Hadith reported by Dailamiy)


Al-Ham-dulil-laah ! Shouldn’t we be glad and grateful to this!

Our affection and love for the Prophet Muhammad s.a.a.w.
commensurate with how well we know him, his virtues, his concerns,
his excellences etc. which Allah has accorded him.

During his time, people had the privilege to meet him face-to-face,
encounter, interact, and gaze upon his Noble and blessed
countenance.

For us now, we can be expected to love the Prophet only after
fulfilling several approaches.


Generally we should first confirm his Prophethood, obey his
commands and prohibitions; support, help and protect him, reviving,
practicing, teaching and spreading his Sunnah; invite all to Allah, to
the Book of Allah and ways of Allah’s messenger; inculcate in
ourselves his noble characteristics and Adab. Maintain esteem
respect and love for the Prophet s.a.w.; preserve his Sunnah from
neglect or attack (in practice and by teaching them); sharing his
likes/dislikes; understanding his Shari’ah; loving for People of his
House (Ahlul-Baytihi) and his loyal companions, and the true Ulama’ ;
showing compassion to his entire Ummah; extend his message of the
Mercy of Allah for the worlds.


True love must be ‘sincere’ and ‘selfless’ – something related to
our Islamic concept of Tauheed. We love the Prophet s.a.w. because
of Allah s.w.t.
How do you inculcate this?
It must begin with a true sense of “gratefulness”. Only from this
can the feeling of true “love ” grow.
What we seek is that “love” (hubb) which Allah and His
Messenger s.a.w. meant by “love”, not our self-deluded
‘understanding’ of love.

Allaahu musta’an
WALLAAHU A’LAM

REMEMBER THIS IMPORTANT COMMAND

“O ye who believe! if you are conscious of and fear Allah
(TAQWA), He will grant you a criterion (FURQAN-to judge
between right and wrong), remove from you (all) evil (that may
afflict) you, and forgive you: for Allah is the Lord of grace
unbounded.”
(Qur’an: Anfaal: 8: 29)

AND ALLAH KNOWS ALL


IMPORTANT DU’A

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 true
and grant us ability to follow it.
And make us see Falsehood to be false and grant us the ability to
reject it.”


All welcome to visit my web-blog:

http://an-naseehah.blogspot.com/
http://introductiontotauhid.blogspot.com/
http://oyoubelievers.blogspot.com/
http://al-amthaal.blogspot.com/
http://zhulkeflee-archive.blogspot.com/
http://criteriaforaholybook-quran.blogspot.com/
http://with-the-truthful.blogspot.com/
http ://muqaddam-nurul.blogspot.com/

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[Slideshare] fiqh-course(sept-2012-batch)-#8-bid'ah-clarification-(17-nov-2012)

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