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

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 (2013)
) UPDATED 3 APRIL 2013

IN THE NAME OF ALLAH,
MOST COMPASSIONATE, 18 weekly class started: 6 FEBRUARY 2013
MOST MERCIFUL.
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CONTROVERSIES
BID’AH – A CLARIFICATION

And say: O Lord! Increase for me my knowledge

“INTRODUCTION TO THE STUDY OF
FIQH ”
Intermediate Level Islamic course in English for Adults
conducted by Ustaz Zhulkeflee Hj Ismail
All Rights Reserved © Zhulkeflee Hj Ismail (2013)
)

“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 (2013)

“Be not like those who are (TAFAR-ROQU) divided amongst
themselves and fall into disputations after receiving Clear
signs; for them is a dreadful penalty (‘AZAA-BUN ‘AZEEM).―”
(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)


ADDENDUM

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

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

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

“Those who know that they know.” THE WISE

SPECIAL CHARACTERISTICS OF THE TRULY WISE

And the wise (those who truly know), will always look at what they are still
ignorant of, maintaining humility , striving to continue learning, rather than
become conceited with whatever little they had already learnt.


“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

ALWAYS REMEMBER OUR INTENTION

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

ALWAYS REMEMBER OUR INTENTION

“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, “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”
(Qur’an: Baqarah: 2: 117)


Islamic scholars of FIQH differ as to what this term encompasses - vis-
á-vis “SUNNAH ”. Thus, there are some who are strictly rigid in their
definition who regard, everything not specifically done by the Prophet
s.a.a.w. to be all “BID’AH ” – and therefore to them , every BID’AH are
regarded as reprehensible and must be rejected.


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


 Thus due to this, difference of opinion occur when Muslims respond to
these questions:

 “Are all BID’AH detested and disallowed (forbidden)?”
 “Can BID’AH be categorised as BID’AH HASSANAH (good
innovation) and BID’AH SAY-YI’AH (bad or reprehensible innovation)?”
 “Are there any other ways of categorization of BID’AH adopted by
Islamic scholars of the SHARI’AH ? ”


“O ye who believe! Obey Allah and obey the Messenger
and those charged with authority among you. If ye differ
in anything among yourselves, refer it to Allah and His
Messenger if ye do believe in Allah and the Last Day:
that is best, and most suitable for final determination.”


“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, “kull” here 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 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:


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

“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 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

?
ND ING
R S TA
U NDE
WHOS E

FROM PREVIOUS LESSONS

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. when meeting with Imam Abu Hanifah r.a.
was astonished at his response and comment to one Hadith
which he just conveyed to Imam Abu Hanifah till he exclaimed:

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

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

the dispensers (pharmacists).”


In his Manaqib al-Imam al-Shafi'i, Imam Taqiuddin al-Subki
mentions from al-Bayhaqi, a narration from al-Imam al-Shafi'i, that
he said:

"That which is innovated in the religion are
of two types:

The first, that which is innovated and contradicts the Book
or the Sunnah, or a narration or consensus and
this is the innovation of misguidance .


And the second, that which is innovated “ “ from that
which is regarded as good, and does not differ from these, then this
innovation “ “ is not reprehensible “ “.

Umar ibn al-Khattab, radiya'Allahu anhu, said of the standing [in
prayer] in the month of Ramadan [i.e. Tarawih] :
"A good innovation, this is “ “ meaning, though it
was innovated “ “ (without prior existence), yet there was
nothing (about it that is) contradicting that which came before/the
aforementioned “ "


So we see clearly that al-Imam al-Shafi'i mentions that the innovation
of misguidance [al-bid'atu al-Dalalah] as mentioned in the Hadith
only refers to that which contradicts the Book and the Sunnah, or a
narration, or Ijma'. *
In this instance the Prophet s.a.a.w. chose to call the innovations in
general terms as “ “ and not “ .“ So should one
dislike the term "good bid'ah" [bid'ah hasanah], arguing that all
bid'ah is misguidance by definition, then it may simply be argued that
this is not “ “ but “ “, and therefore does not fall
under that umbrella of “ “.

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


CONSIDER ANOTHER 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 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 (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 (according to SHARI’AH) 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 veemently 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 when
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.

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


 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 being
introduced (or rather asserted) here.


 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)”


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 )


HADITH # ١
REFLECT ON THIS


HADITH # ١
REFLECT ON THIS

“From Abu Hurairah, ‘Verily the Prophet s.a.a.w. said to Bilal :
‘O Bilal! Tell me what is the deeds, after embracing Islam, have
you been doing with much hope, because I’ve even heard the
thumping of your sandals In Paradise (during Isra’ Mi’raj)? …

(Hadith reported by Bukhary, Muslim and Ahmad)


HADITH # ١
REFLECT ON THIS

“Then Bilal said:
‘There is no other deeds which I do with much hope than – that
each time after I purify myself (with wudhu’), irrespective of
whether it be at night or in the daytime, except that I will
always perform Swolah with that wudhu’ - (for wudhu’ is that)
which has been decreed for the performance of Swolah.”

(Hadith reported by Bukhary, Muslim and Ahmad)


HADITH # ۲
REFLECT ON THIS


HADITH # ۲
REFLECT ON THIS

“Rifa’ah ibn Rafi-’ie narrated: ‘Once I prayed (Swolah) behind
the Prophet s.a.a.w. and I sneezed, and said : AL-HAM-DU-LIL-
LAAHI, HAM-DAN KA-TSII-RAN TOY-YIBAN MU-BAA-RA-KAN
FEE-HI, KA-MAA -TU-HIB-BU - ROB-BUNAA WA YARD- DWAA –
[MEANING]“All the praise is for Allah, with much abundant
praise, (the praise which contain every) goodness and
blessings which my Lord (Sustainer) loves and is Most pleased
with.” …..
(Hadith reported by Tirmidzi and Nasa-’ie)


HADITH # ۲
REFLECT ON THIS

“… After the Prophet s.a.a.w. finished the prayer (Swolah) he
asked: ‘Who had spoken while praying (just now)? But no one
responded. Then he asked the second time. Again no one
responded. And the he asked for the third time and Rifa-’ah
responded saying: “(Its) Me! O Messenger of Allah!”.
Then he (the Prophet s.a.a.w.) said: ‘ (I swear) By the One in
Whose hand is my soul ! I saw (thence) )more than thirty angels
competing to bring this (praise) up to the heavens.”
(Hadith 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.”


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

 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 of 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 (HUKM) on verbalizing NIYYAT (which
although technically is a BID’AH), 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.


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

[5] To regard or assert the view that verbalizing NIYYAT specifically
for Swolah (upon the tongue) has been practiced by the Prophet
s.a.a.w, is sheer ignorance.

WALLAAHU A’LAM

MORE EXAMPLES … to be continued


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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