Bersatu Mempertahankan Kalimah Allah

BERSATU MEMPERTAHANKAN KALIMAH ALLAH

Khutbah Jumaat 15 Januari 2010
Jabatan Agama Islam Selangor.



Sidang Jumaat yang dirahmati Allah

Marilah kita meningkatkan ketaqwaan kita dan menghadapkan seluruh jiwa raga kita kehadrat Allah S.W.T, dengan merenung, berfikir secara mendalam, tentang kebesaran Allah dan segala rahmat kurniaan -Nya.

Mereka yang sering mengingati Allah jiwanya akan tenang, hatinya akan tenteram, sehingga halus budi pekerti dan tutur katanya.

Firman Allah SWT:

“Orang yang beriman menjadi tenang hatinya dengan mengingati Allah, ketahuilah bahawa dengan mengingati Allah hati akan tenang”. [Surah Ar-Ra’d, 43: 28]

Muslimin yang Berbahgia,

Dalam Al-Quran yang mengandungi lebih daripada 600 halaman, kalimah Allah diulang-ulang setiap halaman. Mereka yang membaca seluruh Al-Quran akan menyebut lebih 20 ribu kali. Dalam solat pula, kalimah Allah disebut sebanyak 425 kali bagi 17 rakaat sehari semalam. Begitulah intimnya umat Islam dengan kalimah Allah.

Perkataan Allah menurut Ensiklopedia Islam adalah merujuk kepada sebutan atau nama Tuhan yang tiada Tuhan selain Allah atau Tuhan Yang Maha Esa.

Menurut ensiklopedia Katholik, ianya telah dicatat bahawa “perkataan Allah adalah kalimah dalam bahasa arab, ianya hanya digunakan di kalangan orang Islam bagi nama tuhan mereka”. Umum mengetahui perkataan Allah tidak pernah terdapat dalam bahasa asal perjanjian lama yang dikenali sebagai Taurat dan perjanjian baru yang dikenali sebagai Bible. Ini adalah kerana Kitab Tawrat ditulis dalam bahasa Hebrew, manakala Bible dalam bahasa Greek.

Muslimin yang dirahmati Allah,

Keputusan Mahkamah Tinggi Kuala Lumpur pada hari Khamis, 31 Disember 2009, yang membenarkan akhbar Mingguan Herald-The Catholic Weekly menggunakan kalimah “Allah” amat memeranjatkan bagi semua umat Islam di seluruh negara. Berbagai reaksi telah timbul baik daripada individu, termasuk di kalangan ulama’, ahli politik dan cendekiawan Islam, ataupun jawatankuasa masjid serta persatuan dan pertubuhan Islam.

Penggunaan nama Allah oleh pihak Kristian khususnya dalam penulisan mereka, amat wajar dilarang oleh pihak kerajaan. Di dalam hukum Islam, kerajaan berhak memutuskan hukuman di dalam konteks menghalang mudarat yang dijangkakan.

Dalam konteks Malaysia, penggunaan kalimah Allah bagi penganut agama Kristian amat dibimbangi boleh mencetuskan ketegangan antara agama seterusnya boleh membawa perpecahan yang serius jika gagal dikawal.

Lebih-lebih lagi, apabila mengenangkan kelalaian umat Islam yang ada pada hari ini, telah memberi ruang kepada missionary bukan Islam mengambil kesempatan untuk tujuan-tujuan tertentu.

Di samping itu, kemunculan beberapa kumpulan bukan Islam, yang diyakini akan menyalahgunakan nama Allah dalam tulisan mereka secara berleluasa, sehingga membawa kekeliruan bagi penganut Islam.

Satu lagi fakta yang perlu difikirkan adalah, mengapa gereja-gereja di Eropah seperti Vatican City di Italy TIDAK MENGGUNAKAN kalimah Allah untuk God, malah negara-negara majoriti Kristian juga tidak pernah sibuk ingin menggunakan nama Allah ini. Malah dalam filem-filem bercorak agama terbitan Hollywood, pihak Kristian tidak pernah menggunakan kalimah Allah bila menyeru tuhan mereka. Mereka hanya gunakan God atau Lord sahaja. Itulah yang terpakai di sisi Kristian seluruh dunia sebenarnya.

Umat Islam perlu sedar mengapa kumpulan tersebut memperjuangkan penggunaan kalimah ini di negara-negara majoriti umat Islam seperti Mesir, Indonesia, beberapa negara Arab dan kini di negara kita, Malaysia. Tahukah kita, apa sebabnya berlaku sedemikian?. Kesannya nanti, kita bimbang bahawa semua gereja akan ditukar kepada nama Baitullah (rumah Allah), bible juga akan dinamakan Kitabullah dan lebih keliru lagi apabila setiap agama yang ada di negara ini menggunakan nama tuhan mereka dengan nama Allah. Niat mereka adalah untuk menyamaratakan semua agama di negara ini. Sedangkan Islam itu adalah agama yang diredhai Allah SWT., tiada agama lain yang sebenarnya melainkan Islam. Kerana Islam datangnya daripada Allah sedangkan agama yang lain semuanya rekaan manusia semata-mata. Fikirkanlah!

Sidang Jumaat sekalian,

Larangan penggunaan kalimah Allah oleh bukan Islam bukan perkara baru. Larangan terhadap penggunaan kalimah Allah ini telah diputuskan oleh Jemaah Menteri pada 16 Mei 1986 yang memutuskan empat perkataan khusus iaitu; Allah, solat, Kaabah dan Baitullah tidak dibenarkan penggunaannya oleh bukan Islam. Pada masa ini terdapat sepuluh buah negeri telah memperuntukkan larangan penggunaan kalimah Allah dalam jadual kepada Enakmen Kawalan dan Sekatan Pengembangan Agama Bukan Islam Kepada Orang Islam kecuali Sabah, Sarawak, Pulau Pinang dan Wilayah Persekutuan

Demikian juga, Muzakarah Jawatankuasa Fatwa Majlis Kebangsaan Bagi Hal Ehwal Agama Islam Malaysia Kali Ke – 82 yang bersidang pada 5 - 7 Mei 2008, telah memutuskan bahawa:

1. Lafaz Allah merupakan kalimah suci yang khusus bagi agama dan umat Islam dan ia tidak boleh digunakan atau dimasukkan dengan agama-agama bukan Islam yang lain.

2. Oleh itu, wajib bagi umat Islam menjaganya dengan cara yang terbaik dan sekiranya terdapat unsur-unsur penghinaan atau penyalahgunaan terhadap kalimah tersebut, maka ia perlu disekat mengikut peruntukan undang-undang yang telah termaktub dalam Perlembagaan Persekutuan.

Muslimin yang dirahmati Allah,

Jawatankuasa Fatwa Negeri Selangor telah memutuskan bahwa lafaz Allah merupakan kalimah suci yang khusus bagi agama dan umat Islam dan ia tidak boleh digunakan atau dimasukkan dengan agama-agama bukan Islam yang lain.

Oleh itu, wajib bagi umat Islam menjaga dengan cara yang terbaik sekiranya terdapat unsur-unsur penghinaan atau penyalahgunaan terhadap kalimah tersebut, maka ia perlu disekat mengikut peruntukan undang-undang yang telah termaktub dalam Perlembagaan Persekutuan.

Majlis Agama Islam Selangor juga telah melaksanakan beberapa tindakan, antaranya pada 13 Mac 2009 yang lalu, mengadakan satu sidang akhbar bagi menyatakan pendirian MAIS berhubung isu ini di mana MAIS berpendirian bahawa penggunaan kalimah Allah hanya eksklusif untuk orang Islam sahaja. Larangan penggunaan kalimah Allah oleh agama selain Islam adalah untuk mengelakkan kekeliruan di kalangan penganut agama Islam terhadap konsep Keesaan Allah SWT.

Selain itu, MAIS turut menulis surat bertarikh 19 Mac 2009 bagi menyatakan pendirian ini kepada Kementerian Dalam Negeri, Kementerian Penerangan Malaysia, Jabatan Kemajuan Islam Malaysia (JAKIM) dan semua Majlis Agama Islam Negeri-Negeri Seluruh Negara.

Muslimin yang dirahmati Allah,

Marilah kita menghadapi perkara ini dengan penuh bijaksana. Tindakan pertama kita ialah bersatu memperkukuhkan perpaduan. Kita padamkan segala permusuhan dan perbalahan di kalangan kita. Walaupun sebahagian kita berbeza ideologi, namun ianya tidak sampai menggadaikan maruah agama yang maha suci, semata-mata mempertahankan pangkat dan kuasa.

Ingatlah firman Allah S.W.T:

Katakanlah (wahai Muhammad), “Wahai Tuhan yang mempunyai pemerintahan! Engkaulah yang memberi pemerintahan kepada sesiapa yang Engkau kehendaki dan Engkaulah yang mencabut pemerintahan daripada sesiapa yang Engkau kehendaki. Engkaulah juga yang memuliakan sesiapa yang Engkau kehendaki dan Engkaulah yang menghina sesiapa yang Engkau kehendaki. Dalam kekuasaan Engkaulah sahaja adanya segala kebaikan. Sesungguhnya Engkau Maha Berkuasa atas tiap-tiap sesuatu”. [Surah Al-‘Imran, 3: 26]

Adalah diharapkan agar kita bertindak dengan penuh hikmah dan tidak mengambil tindakan yang melulu akibat keputusan mahkamah itu. Sebagai warga negara yang menghormati kedaulatan undang-undang, hendaklah kita bertindak dengan bijaksana di dalam lunas Undang-undang Negara. Pihak yang berkuasa sedang mengambil tindakan yang perlu mengikut proses undang-undang negara kita. Kita berdoa semoga tindakan yang mereka ambil diperkenankan dan diredhai oleh Allah S.W.T:

“Orang Yahudi dan Nasrani tidak sekali-kali akan bersetuju atau suka kepada engkau (wahai Muhammad) sehingga engkau menurut millah (agama) mereka (yang telah terpesong itu). Katakanlah (kepada mereka), “Sesungguhnya petunjuk Allah (agama Islam) itulah petunjuk yang benar”.

Sesungguhnya jika engkau menurut kehendak hawa nafsu mereka sesudah datangnya (wahyu yang memberi) pengetahuan kepada engkau (tentang kebenaran), maka tiadalah engkau akan peroleh daripada Allah (sesuatu pun) yang dapat mengawal dan memberi pertolongan kepada engkau”. [Surah Al-Baqarah, 2:120]


Ya Allah, Engkaulah Tuhan yang Maha berkuasa, kami bersyukur kehadrat-Mu yang telah mengurniakan kami rahmah dan nikmat, sehingga kami dapat meneruskan usaha ke arah memperkukuhkan negara ,umat Islam khususnya negeri Selangor, sebagai negeri yang maju, sejahtera dan berkebajikan.

Justeru kami pohon kehadrat-Mu ya Allah, tetapkanlah iman kami, tingkatkanlah amal kami, kukuhkanlah perpaduan kami, murahkanlah rezeki kami, kayakanlah kami dengan ilmu yang bermanfaat, suburkanlah jiwa kami dengan budi pekerti yang mulia, kembalikanlah generasi muda kami ke jalan yang Engkau redhai, lindungilah kami daripada ujian-Mu yang berat, wabak penyakit, persengketaan, kemiskinan dan lain-lain, supaya dengan demikian, negeri kami akan sentiasa bertambah makmur dan berkat.

Pemahaman Konsep Allah

Oleh NURUL IZZAH SIDEK
Utusan Malaysia, 14 Januari 2010 / 28 Muharam 1431

ADALAH TERLALU AMAT PENTING akan akidah tawhid bagi remaja kerana Al-Quran telah memberikan sempadan yang jelas tentang persoalan akidah dalam suasana pelbagai aliran agama dan kepercayaan.

Dengan Nama Allah nama AllahYang Pemurah lagi Maha Penyayang

1. Katakanlah (wahai Muhammad): "Wahai orang-orang Kafir!
2. Aku tidak menyembah yang kamu sembah;
3. Juga tidak akan kamu menyembah yang aku sembah;
4. Dan aku tidak akan menyembah (Allah) apa yang kamu sembah;
5. Juga kamu tidak pernah menjadi penyembah Tuhan Yang aku sembah;
6. Bagi kamu agama kamu, dan bagiku agamaku (Monoteisme Islam)" .
[Surah Al-Kafirun, 109:1-6].

Al-Quran telah memberi petunjuk bahawa terdapat perbezaan antara akidah tentang agama Islam dan anutan agama lain. Sebagai remaja yang beragama, isu agama adalah isu yang sangat penting dalam kehidupannya kerana ia menunjukkan identiti diri serta kepercayaan terhadap konsep agama dan ketuhanan.

Dalam Islam, akidah tawhid yakni meng-Esakan Allah adalah sangat penting. Oleh itu, secara khususnya Al-Quran menyatakan dengan jelasnya kalimah Allah dalam pengucapan orang beriman. Kalimah-kalimah seperti kalimah syahadah (Tiada Tuhan selain Allah, Nabi Muhammad Pesuruh Allah), Alhamdulillah (Allah Maha Besar), Subhanallah (Maha Suci Allah), dan Allahuakbar (Allah Maha Besar) memberi makna bahawa kalimah Allah adalah asas tawhid dan Tuhan yang Esa.

Kalimah Allah diulang-ulang di setiap halaman di dalam al-Quran lebih 20,000 kali. Di dalam solat pula, kalimah Allah disebut sebanyak 425 kali bagi 17 raka’at solat fardhu sehari semalam, lantas menunjukkan betapa dekatnya kalimah Allah dengan umat Islam.

Timbul persoalan mengapa isu penggunaan kalimah Allah pada agama lain ini ditimbulkan sedangkan sebelum ini pengamal ajaran Kristian itu menyebut 'Tuhan' dengan bahasa mereka masing-masing.

Malah penganut agama di negara majoriti Kristian juga tidak menukar kalimah Tuhan atau God kepada Allah kerana bimbang akan timbulnya kekeliruan pada penganut mereka.

Umat Islam yang terdiri daripada pelbagai bangsa dan bahasa tetap berlafaz dan menulis dengan perkataan Allah dari kitab suci Al-Quran. Perkataan Allah ini tidak diterjemahkan ke bahasa masing-masing, kerana perkataan Allah tidak mampu diterjemahkan ke dalam bahasa lain, dengan berpegang kepada makna asalnya dalam bahasa Al-Quran.

Ilmiah dan telus

Justeru, adakah kebebasan beragama dan bersuara memberi ruang untuk manusia menyatakan hak sesuka hati tanpa memikirkan kesan dan implikasinya pada kaum dan agama lain?

Hakikatnya, kebebasan secara saksama seharusnya mempunyai batas sempadan yang tidak menimbulkan masalah sehingga boleh mencetuskan perkara yang boleh merosakkan hubungan sesama manusia.

Perkara ini perlu dijawab secara ilmiah dan telus, kerana umat Islam menyebut dan menulis kalimah Allah mengikut maknanya yang sebenar sehingga menjadi akidah yang menjadi asas kepada amalan mereka.

Orang-orang Yahudi mendakwa mereka adalah 'orang-orang terpilih' (the chosen people). Orang Kristian percaya kepada Tuhan, tetapi juga percaya kepada konsep triniti (3 dalam 1). Mereka percaya tentang kewujudan tiga entiti membentuk satu Tuhan. Di dalam triniti, ada disebut anak Tuhan (Nabi Isa a.s).

Adapun orang Islam melihat Nabi Isa a.s adalah Rasul yang mulia. Rasul bukanlah anak Tuhan, tetapi juga manusia seperti kita yang terpilih untuk menyampaikan ajaran Allah kepada manusia. Maka titik perbezaan ini adalah sangat besar.

Faham Allah yang sebenar adalah dalam maksud tawhid. Maka penggunaan kalimah Allah adalah serasi dalam Islam, yakni dirujuk pada asas yang satu, dan tidak secocok dengan konsep triniti.

Remaja Islam harus memahami asas ini kerana sekiranya kefahaman tentang Allah digunakan sesuka hati, ia akan memberikan implikasi yang kurang jelas bahawa Allah dalam konteks umat Islam dan Allah dalam pemahaman agama lain adalah sama. Jika ini terjadi, maka kedua-dua agama akan disamakan, padahal kedua-duanya adalah berbeza.

Tidak dinafikan bahawa wujudnya nilai-nilai kebaikan dalam semua agama, iaitu nilai interaktif untuk hubungan sesama manusia.

Nilai-nilai seperti amanah, adil, jujur, menepati masa, telus dan tulus diamalkan kerana kepercayaan kepada Tuhan memberi asas komunikasi berlangsung.

Apa yang menjadi masalah apabila ada segelintir penganut yang menyeleweng daripada ajaran-ajaran sebenar, lantas seluruh penganutnya dilabel sebegitu.

Namun begitu, dalam tradisi Islam ada nilai tertinggi (supreme) yang tidak boleh disamakan dengan nilai agama lain. Nilai itu adalah akidah tauhid yang apabila dimanifestasi dalam keyakinan, ia membawa kepada maksud kesatuan Allah, kesatuan ciptaan dan kesatuan rahmah.

Oleh itu, remaja Islam amat beruntung kerana nilai yang tertinggi ini menjadi tunjang, kepercayaan, keyakinan dan nilai tertinggi ini juga memberi pedoman bagi remaja memilih jalan hidup yang baik dan sempurna.

Yang berbeza biarlah berbeza, tetapi nilai-nilai yang baik dan murni harus dimanfaati bersama.

Islam menganjurkan perdamaian dan sentiasa mengamalkan musyawarah dalam menyelesaikan setiap perkara. Sepatutnya rasa perbezaan sudah dimengerti dan difahami oleh orang Islam, apatah lagi tinggal dalam masyarakat berbilang kaum dan agama.

Implikasi di Malaysia

Apabila langkah menggunakan kalimah Allah dalam agama lain dilaksanakan, ia menjadi perkara sensitif dalam hubungan agama. Sungguhpun masih wujud lagi perdebatan mengenai keterbukaan dan keharusan menggunakan kalimah Allah, tetapi dari konteks Malaysia dan kemaslahatannya, ia tidak wajar ditimbulkan.

Ini penting bagi menghindarkan mudarat yang boleh menimpa orang awam Islam serta api pergaduhan yang amat mudah ternyala di celah-celah ruang konflik antara agama.

Dalam negara kita, kedudukan masyarakat Kristian dan agama-agama yang lain adalah dalam lingkungan kehidupan masyarakat umum yang hidup secara bersama, khususnya masyarakat yang hidup di dalamnya umat Islam. Mahu tidak mahu, ia akan menyentuh perasaan umat Islam, kerana perkataan Allah adalah sangat mulia di sisi umat Islam.

Oleh itu, perbincangan secara ilmiah, khusus dan jujur perlu diadakan antara pihak-pihak terlibat terhadap isu ini. Sekiranya ia menjadi isu perundangan, maka dikhuatiri akan timbul tindak balas pihak tertentu, lalu emosi akan lebih berperanan daripada asas ilmu.

Kaedah Islam atau fekah Islam mengambil pendekatan berbeza, iaitu yang berbeza biarlah berbeza kerana memang sifat faham mengenai Tuhan masing-masing adalah berbeza.

Justeru, menimbulkan isu itu adalah tidak harus berlaku kerana selama ini perkataan Tuhan (sama ada Lord atau God) digunakan dalam agama lain. Sekiranya Allah digunakan persoalan akan timbul adakah ia dirujuk kepada Tuhan yang satu atau konsep triniti.

Perlu ditegaskan bahawa penggunaan God adalah konotasi Tuhan secara umum, manakala Allah adalah khusus baik dari segi makna dan sifatnya. Justeru, hakikat Allah adalah bersifat Esa (satu), dan bukannya banyak.

Perkataan Allah anjuran Kristian itu bukan merujuk kepada Tuhan yang satu, saperti asas kepada kitab Injil yang asal diturunkan kepada Nabi Isa a.s serta ajaran samawi yang lain.

Oleh itu, adalah sesuatu yang silap kepada sesiapa yang menyamakan penggunaan kalimah Allah dalam Islam dengan agama lain, apatah lagi ia bakal mengelirukan akidah umat Islam.

Ia bakal mengelirukan umat Islam, terutamanya remaja Islam yang tidak mempunyai asas agama yang kukuh dan hanya bergantung kepada rasional pemikiran untuk menilai.

Generasi muda Islam perlu lebih peka dalam isu ini dan perlu berfikir sedalam-dalamnya mengenai implikasi isu ini.

Generasi muda secara umumnya perlu mengerti walaupun sering disebutkan mengenai kebebasan beragama, kebebasan sewajarnya memberikan peluang dan pilihan yang terbaik. Dan percaya kepada Allah adalah jawapan terbaik dalam persoalan beragama.

Tuntasnya, remaja perlu meningkatkan pemahaman ilmu tauhid dan memahami dengan jelas tentang kewujudan Allah kerana tanpanya asas akidah akan mudah cair dan menganggap bahawa semua agama adalah benar.

Namun demikian, perlu diingatkan bahawa ajaran Islam tidak membenarkan umatnya mencerca dan memaki agama lain tetapi harus menghormati kepercayaan mereka kerana kefahaman mereka terhadap Tuhan mereka dengan faham mengenai Allah yang Esa tidak sama.


Ketidaksamaan ini harus diraikan secara ilmiah, jujur dan berhemah agar hubungan antara agama dapat berlangsung dalam suasana aman dan harmoni.

Kesimpulan

Isu penggunaan kalimah Allah pada agama lain sememangnya pantas mengundang sensitiviti orang Islam kerana intimnya kalimah Allah pada orang Islam.

Kontroversi tentang kalimah Allah tidak boleh dicapai secara mutlak di mahkamah kerana undang-undang hanya mengutamakan maksud undang-undang semata-mata.

Bagi remaja Islam, ini adalah masa untuk menginsafi diri sendiri akan kewajipan dan kefahaman kita tentang konsep Allah yang Esa.

Barangkali kita masih yakin bahawa kita berpegang teguh pada ajaran Islam, tetapi bagaimana dengan generasi akan datang yang makin dihimpit dengan arus globalisasi dan limpahan maklumat dari pelbagai arah.

Pastinya badai ini tidak mampu ditongkah tanpa adanya ilmu dan iman di dada. Oleh itu amat penting remaja memahami asas tawhid supaya tidak tergelincir dari landasan yang benar.

Allah subhanahu wata’ala telah berfirman: “Katakanlah (wahai Muhammad): (Tuhanku) ialah Allah Yang Maha Esa. Allah Yang menjadi tumpuan sekalian makhluk untuk memohon sebarang hajat. Ia tiada beranak, dan Ia pula tidak diperanakkan. Dan tidak ada sesiapapun yang serupa dengan-Nya” [Surah Al-Ikhlas,112: 1-4]

Dr Faruqi's view on the word of Allah

Finding the middle path
Thestar Online, Wednesday January 13, 2010

REFLECTING ON THE LAW
By SHAD SALEEM FARUQI

It is not always right to use our rights. In matters of religion, history, logic and reason must not apply exclusively. Emotions must be regarded.

THE desecration of several places of Christian worship must be condemned as a shameless and mindless atrocity. A democratic society does not resolve disputes through violence.

It is obvious that we have in our midst a lunatic fringe that has no understanding of religion or of the Constitution or of the traditions of tolerance and multi-culturalism that made Malaysia an exemplar for all other plural societies.

In the midst of gloom it is heartening to note that a large number of Muslims, including the Prime Minister, have joined grieving Christians to condemn this outrage.

Church leaders have shown exceptional restraint and have been true to their faith by condemning the sin but forgiving the sinners.

We have to put this national shame behind us and to move on to resolve the “Allah issue” in a spirit of compassion, moderation and accommodation.

Through the looking glass of the Christians, I can clearly see that although the word Allah has obvious reverence for Muslims, no one can deny that Allah is also a term of language.

For centuries, in the whole of Arabia, followers of all semitic religions have used the word Allah to refer to their own God. Arab-speaking Christians use Allah al-ab (God the father), Allah al-ibn (God the son), Allah al-quds (God the Holy Spirit).

Such transcendence of common symbols and vocabulary must be commended, not condemned. In any case the Muslim belief in one and only one God necessitates acceptance that Allah is for everyone and not just for Muslims.

There is also the constitutional dimension of freedom of religion in Article 11(1) and the right to free speech in Article 10(1)(a). These Articles are broad enough to permit any one to invoke whatever language or sentiment he wishes to invoke in order to open his heart and soul to God.

Muslim leaders must also acknowledge their role in this imbrogilo. They banned local translations of the Bible into Malay. This forced Malay-speaking Christians, especially in Sabah and Sarawak, to import Bibles from Indonesia.

Bibles in Bahasa Indonesia use Allah to refer to the Christian God.

The Muslim argument that use of the word Allah by non-Muslims will confuse the Muslim population is demeaning.

It paints the Muslims as an extremely ignorant and gullible lot. It ignores the fact that Islam took deep roots in Malaya hundreds of years ago and became the identifying feature of the Malay persona.

The Islamic faith was not shattered during British rule. Why should it be so easily shaken now after 52 years of Muslim rule, 52 years of Islamic education and a vigorous dakwah movement?

However, looking at the issue through Muslim lenses, many issues tug at my conscience. First, it is not always right to use our rights. Freedom per se has no value. It is what freedom is for. It is the use to which it is put. It is the sense of responsibility and restraint with which it is exercised.

Take the one hundred million Muslims in India for example. Despite their rights in secular India’s Constitution, they refrain from butchering the cow because the cow is regarded as sacred by the majority Hindus.

In the British case of Humphries vs Connors, 1864, a Protestant lady was marching in a predominantly Catholic area with an orange lily in her buttonhole. For historical reasons that evoked painful memories for the Catholics.

A police constable plucked the lily away. In an action against the officer for assault, the court held that the officer was within his duty to prevent breaches of the peace.

Similar considerations apply in Malaysia. The constitutional right to freedom of religion is subjected by Article 11(4) to restrictions on proselytisation. Article 11(5) subordinates religion to public order, public health or morality.

A relevant law on public order is section 298 of the Penal Code which punishes the offence of wounding religious feelings.

These feelings are likely to be wounded if there is a claim that Allah was born in the manger; that Allah was born of Mary; that Allah was crucified on the cross.

The Muslim doctrine is that Allah does not beget and cannot be begotten. He cannot be depicted in any physical form. He cannot be part of the Trinity of Father, Son and Holy Ghost.

To argue that the word Allah is central to the Christian faith and that any restriction on its usage would hinder freedom of conscience of the Christians requires a willing suspension of disbelief.

Other than in the Arab Peninsula and in Sabah and Sarawak, the word Allah has never been part of Christian discourse or sermons. Certainly in west Malaysia the word was not part of Christian vocabulary up to now.

The Herald’s new found love for Arabic words is indeed very touching but one cannot fail to note that the import of Arabic words is rather selective.

Tan Sri Dzulkifli of USM has pointed out that in the Malay translation of the Bible, the word Allah is used to refer to the Lord God but Mary, Abraham, Moses, Joseph, Michael and other revered figures are not given their Arabic names.

One must also remember that Malaysia is not Arab-speaking and Christian sermons in Malay could just as well use words like Tuhan, Dewa, Dewata and Betara without any diminution of freedom of conscience.

The plaintiffs in the Herald case must also take note that there is suspicion, unjustified though it may be, that the use of the word Allah is an indirect attempt to proselytize Muslims contrary to Article 11(4).

The argument that the Church will be using the word Allah only privately is credible but we all know that it does not take much to put a private publication in the public domain.

All in all it can be said that in relation to the Herald case, the general Muslim reaction is too emotional and is based on lack of knowledge.

The Herald, on the other hand, has lots of facts but no tact. Its arguments rely on cold logic, history and rationality but there is total disregard of local context and of religious sensitivities.

It is submitted that in matters of religion, history, logic and reason must not apply exclusively. Emotions must be regarded. Sometimes rights must give way to the need for social harmony. We need to find a middle path.

The case of Sabah and Sarawak Christians who have a long tradition of using the word Allah without any inter-religious problems needs to be sympathetically considered.

In the long range, encouragement must be given to replace Indonesian translations of the Bible with Malaysian renditions. All restrictions on the printing of Bibles in the Malay language must be lifted.

In relation to west Malaysian Christians, there is no need to use the sledgehammer of the Printing Presses Act to impose prior restraints. A Home Ministry advice on the consequences of violating Articles 11(4), 11(5) and section 298 of the Penal Code will be sufficient. If this advice is not followed, prosecutions can be commenced.

The judicial process should be allowed to continue without any intimidation. However neither judicial decisions nor executive proclamations can make this heart-wrenching problem go away.

We need inter-faith dialogue to find comprehensive political and administrative solutions for our tattered fabric of inter-religious relationships. There are many painful issues and piece-meal solutions will not be enough.

Fair and moderate solutions will require leadership and sacrifice. As the Rev Jesse Jackson said “leaders of substance do not follow opinion polls; they mould opinion, not with guns or power of position but with the power of their souls”.
____________________________________________________________________________________________________________________________________________________________
Datuk Dr Shad Saleem Faruqi is Emeritus Professor of Law at UiTM and Visiting Professor at USM.

Doctrine of Ahl Al-Sunnah

THE DOCTRINE OF AHL AL-SUNNAH

VERSUS THE "SALAFI" MOVEMENT

بســـم الله الرحمن الرحيــــم
وصلى الله على محمـد وآلـه وصحبه وسلَّم


"And Say: Truth Has Come and Falsehood
Has vanished away. Lo! Falsehood
is ever bound to vanish."
[Al-Isra’, 17:81]

All the Praise belongs to Allah, Who has made the truth prevail over falsehood of innovation and innovators, and raises high the Sunnah of the Prophet, s.a.w, and the people who follow it. The Praise belongs to Allah, Who in every century inspires the emerging of scholarly people to defend the Way of the Prophet, s.a.w, from the distortions of the ignorant -- those who call the majority of Muslims mushrik (idolaters) and mubtadi` (innovators) and kafir (disbelievers), falsely claiming that they alone are saved. Peace and Blessing of Allah be upon the Prophet, his Family, and his Companions who are the exemplars and guardians of the Sunnah.

The reason for this book

This brief but excellent book by the Iraqi scholar Al-Zahawi (1863-1936) is published in English for the first time, by Allah's grace, to give our Muslim brother in the West the necessary historical background on important questions of belief and methodology which are currently under attack from certain quarters of our Community. It is a companion volume to our two books entitled Islamic Doctrine and Beliefs According to Ahl al-Sunnah. [Vol. 1 and 2, pub. As-Sunnah Foundation of America (1996)]

Islam, in our understanding and that of the majority of Muslims, both scholars and non-scholars, is the Islam of Ahl al-Sunnah wa al-Jama`ah -- The People of the Way of the Prophet and the Community of Muslims. Chief and foremost among them are the true Salaf of Islam: the Companions, the Successors, and their Successors according to the Prophet's sound hadith in Muslim: "The best century is my century, then the one following it, then the one following that." All the scholars understood by that hadith that the true Salaf were the models of human behavior and correct belief for us Muslims and for all mankind, that to follow them was to follow the Prophet, and that to follow the Prophet was to achieve salvation according to Allah's order: "Whoever obeys the Prophet obeys Allah" [An-Nisaa’, 4:80].

In our time, however, the name Salaf has been usurped by a movement which seeks to impose its own narrow interpretation of Religion towards a re-fashioning of the teachings of Islam. The adherents of this movement call themselves "Salafi." Such an appellation is baseless since the true Salaf knew no such school as the "Salafi" school nor even called them by that name; the only general name they recognized for themselves was that of Muslim. As an eminent scholar has stated, the Salafiyyah is not a recognized school of thought in Islam, rather, it refers to a blessed historical period of our glorious past.

In reality, today's so-called "Salafi" movement, now about thirty years old, is the modern outgrowth of a two-century old heresy spawned by a scholar of the Najad area in the Eastern part of the Arabian Peninsula by the name of Muhammad ibn `Abd al-Wahhab (1703-1792). This scholar has been refuted by a long line of scholars both in his time and ours. Their names and the titles of some of their excellent refutations are found in the bibliography given at the end of this introduction.

In essence, Salafism and Wahhabism are the same, but the latter is identified by its founder while the former takes the name of the Salaf and makes it its own. Yet both the Salafism and Wahhabism depart from the belief and practice of the Salaf, as the present book abundantly makes clear.

About the book

Al-Zahawi displays a profound mastery of the proofs of Ahl al-Sunnah which he presents in a clear and systematic style. The book is divided into concise sections tracing the origins of the Wahhabi/Salafi movement and the teachings that this movement promotes in isolation of the doctrine of the majority of Muslims. After a brief historical overview of the bloody origins of Wahhabism and the "Salafi" creed, the author turns to investigate the foundations of the Shari`ah which have been targeted by the Wahhabi/Salafi movement for revision, namely:

• The Wahhabi/Salafi tampering of the doctrine of the pious Salaf concerning Allah's essence and attributes, and his freedom from body, size, or direction;
• The rejection of ijma` (scholarly consensus) and qiyas (analogy);
• The rejection of the sources and methodological foundations of ijtihad (deriving qualified judgment) and taqlid (following qualified judgment).

The author then narrows down on the Wahhabi/Salafi practice of takfir, which is their declaring Muslims unbelievers, according to criteria not followed by the pious Salaf but devised by modern-day "Salafis." The author shows that the "Salafis" went out of bounds in condemning the Ummah (Muslim Community) on the question of taqlid, declaring unbelievers all those who practice taqlid, that is, the majority of Muslims. Finally, the author turns to the linchpin of "Salafi" philosophy: leaving the ijma` of the true Salaf in declaring unbelievers all Muslims who use the Prophet Muhammad's intercession, Peace be upon him, as a wasilah or means of blessing.

About the author

Al-Shaikh Jamil Effendi Al-Siqdi Al-Zahawi was the son of the Mufti of Iraq and a descendant of Khalid Ibn Al-Walid. He was educated in the Islamic sciences chiefly by his father and, besides going on to become the greatest Arabic and Persian poet of modern Iraq, was also a literary master in the other two Islamic languages of the time: Turkish and Kurdish.

Al-Zahawi gave early proofs of his scholarly talents. By the age of forty he had served on the board of education in Baghdad, as the director of the state printing office, as editor of the chief state publication, Al-Zawra', and as a member of the Baghdad court of appeal. The second half of his life was devoted to writing, journalism, and teaching. He taught philosophy and Arabic literature in Istanbul and law in Baghdad. A prolific writer, at one point he declined the office of court poet and historian of Iraq offered him by King Faisal. In addition to the above he was scientifically inclined and wrote papers on various scientific topics such as electricity and the power of repulsion, all this despite a chronic disease of the spine which had crippled him from his twenty-fifth year.

At the turn of the century Arabia had witnessed the return of the Wahhabis to power and the open rebellion of their forces against the Caliph of the Islamic community. What was worse, the Wahhabi heresy was knocking at the gates of Baghdad, and the scholars of Ahl al-Sunnah spoke out in order to stem its rising tide. In 1905 at the age of 42 and upon the request of his father al-Zahawi published this eloquent indictment of the sect's innovations in doctrine and jurisprudence, refuting its tenets one by one. He named the book, of which the present work forms the major part, Al-Fajr al-sadiq fi al-radd `ala munkiri al-tawassul wa al-khawariq ("The True Dawn: A Refutation of Those Who Deny The Validity of Using Means to Allah and the Miracles of Saints"). The title indicates Zahawi's opinion, reminiscent of that of other scholars who wrote similar refutations, that the Wahhabi position on tawassul represents the essence of their deviation from the beliefs of Ahl al-Sunnah, although it is but one of their many divergences with Sunni Muslims.

Zahawi's brilliant style, his acute sense of balance and moderation, and his luminous logic and concision gave this brief book an undisputed place of honor among modern works of heresiology. May Allah reward him with His generosity, as well as those who collaborated on this timely and all-beneficial translation for the edification of English-speaking Muslims. We warmly recommend this book to all the sincere students and teachers who are interested in the growth and dissemination of sound Islamic belief in the West. As Sayyidina `Umar Al-Khattab said, "This Religion is our flesh and our blood, so watch from whom you take it": in our time it is a duty to inform ourselves as to the soundness of the religious teaching which we are receiving and passing on to our children. For our own sake and theirs, we must discern the sources of such teaching with extreme caution, sifting the sound from the unsound, correcting what is wrong with our hand, our tongue, and our heart.

Muslims of the twenty-first century should beware of the renewed onslaught on their beliefs being conducted today from within our Communities East and West. In the name of Qur'an and Sunnah, but actually supported by certain regimes pursuing specific ideologies, "Salafis" are taking over the mosques built by Ahl al-Sunnah in Europe and North America -- mostly Indian and Pakistani immigrants -- by means of elections and fundings. It is the duty of all Muslims to ascertain that the mosques of Allah continue as centers of sound Islamic practice, not "Salafi" practice. This can only be done if one first apprises oneself of the reality of "Salafi" beliefs which are different from those of the main body of Muslims.

The Prophet, Peace be upon him said: "My Community will split into seventy-three sects. All of them will be in the fire except one group." They asked: "Who are they, O Messenger of Allah?" He said: "Those that follow my way and that of my companions." [A sound (sahih) hadith related by Tirmidzi, Abu Dawud, and al-Darimi] This is a rallying-cry to the Firm Rope of 1,418 years of mainstream Islam and an invitation to reject the absurd claim of the "Salafi" movement that it is they, and not Ahl al-Sunnah, who are the Saved Group. As Zahawi asks -- may Allah have mercy on him: If the saved group is those who came after Muhammad ibn `Abd al-Wahhab, then what is the status of all those who came before him, and that of the majority of those who came after him -- that is, Ahl al-Sunnah wa al-Jama`ah?

This warning is not meant as an attack on Islamic unity. On the contrary, our cry of alarm must be understood as a reaffirmation that the Saved Group which the Prophet mentioned in his hadith are the People of the Way of the Prophet and their scholars. Those scholars have spoken in no uncertain terms in condemnation of the innovations of Wahhabis and "Salafis" in our time, as the present book and the bibliography below, al-hamdu lillah, prove beyond doubt.

May Allah give victory to those who stand truly for the way of His Prophet, Blessings and Peace be upon him. O Believers read this book and take heed of its message. We conclude this brief introduction with a selective list of authors and works of Ahl al-Sunna scholars in whose pages the deviations of Wahhabis and Salafis are exposed time after time and conclusively refuted. We look forward to their translations and recommend every one of them.

And all the praise belongs to Allah, the Lord of al-‘alameen.


Shaikh Hisham Muhammad Kabbani
Los Altos, California
1 Muharram 1418
19 May 1996

The Etiquette For Solah al-Jumuah

The Etiquette For Solah al-Jumuah

Jamaal al-Din Zarabozo

In the Name of Allāh, Most Gracious, Most Merciful;

All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

Allah says: "O believers, when the call is proclaimed for the prayer on Friday, come to the remembrance of Allah and leave off business, that is better for you if you but did know." [Al-Jumuah, 62:9]

Purifying and cleaning oneself

The person intending to perform Salah al-Jumuah is highly encouraged to have ghusul (full bath or shower). The majority of the scholars are of the opinion that the ghusl for Solat a-Jumuah is recommended (sunnah) but not obligatory. The ghusul is performed starting from the time of Fajar Prayer. Also, if a person performs ghusul and then later invalidates his ablution, he need not repeat the ghusul. Making ablution (wudhu’) suffices. Furthermore, one ghusl may be used for removing sexual defilement (janabah) and for Solah al-Jumuah.

Going early to the masjid

There is a great reward in going early to Solah al-Jumuah, beginning after sunrise. By leaving for Solat al-Jumuah, one gets the reward of waiting for the Prayer, making dzikir (remembering Allah) and voluntary prayers during that time. Abu Umamah narrated that the Messenger of Allah (sallallahu `alaihi wa sallam) said, "The angels sit at the doors to the Masjids and with them are scrolls in which they record the people [who come]. When the Imam appears, the scrolls are rolled up." Abu Umamah was asked, "Does the one who comes after the Imam still have a Friday Prayer?" he said, "Certainly, but he is not one of those who is recorded [as coming early]." [Ahmad and al-Tabarani]

Dressing well for Solat al-Jumuah

This is a special time that requires Muslims to appear in the best manner possible. One should therefore put on his best attire for Solat al-Jumuah.

Allah Says: "O Children of Adam! Wear your beautiful apparel at every time and place of prayer: eat and drink: But waste not by excess, for Allah loveth not the wasters." [Al-A'raf, 7:31]

The Prophet (sallallahu `alaihi wa sallam) said, "If one has the means, he should buy two pieces of clothing, other than his work clothes or [everyday clothing], to wear on Friday." [Abu Dawud]

Performing Tahiyyat al-Masjid

If a person comes late to the Friday Prayer while the Imam is delivering the khutbah, should he pray the two raka`ahs of Tahiyyat al-Masjid (prayer of greeting the mosque) and the sit or should he simply skip them? The strongest opinion is to perform the Tahiyyat al-Masjid based on the Hadith of the Prophet (sallallahu `alaihi wa sallam): "If one of you comes to the Masjid, he should pray two rak`ahs before he sits" [Al-Bukhari and Muslim]. However, Tahiyyat al-Masjid is not required of the person giving the khutbah. Also, this requirement is limited only to prayers offered in a Masjid.

Other Etiquette of Solah al-Jumuah:

1.Walking to the Masjid whenever feasible as there is a reward for every step taken to the Masjid.
2.Avoiding stepping over people to get to a particular spot in the Masjid.
3.Avoiding dividing two people who are sitting together.
4.Not making someone stand and taking his place.
5.Not clasping one’s hands and intertwining one’s fingers while waiting for the prayer.
6.Sitting in the front rows and close to the Imam whenever possible.
7.Remaining quiet while the Imam is delivering the khutbah. This actually includes listening to the Imam and not playing with anything while the Imam is speaking.
8.Going to the Masjid in a state of calmness and not being hurried.
9.Reciting Surah Al-Kahfi (surah 18) as an authentic Hadith states: "For whoever recites Surah Al-Kahfi on Friday, it will be a light for him from that Friday to the next." [Al-Bayhaqi and Al-Hakim] The surah could be read any time of the day.

Indeed, Solah al-Jumuah is one of the most important acts of worship in Islam. The Prophet (sallallahu `alaihi wa sallam) has described the wonderful blessings and benefits that Allah has vouchsafed upon Muslims through this magnificent act. Knowing how important this prayer is in Allah’s sight, Muslims must do their best to perform it in the best way possible. They should strive and sacrifice for the sake of this Prayer.

Excerpted from Solat al-Jumuah from Al-Jumuah magazine (Vol. 8, No.4)[Adapted from the Fiqh of the Friday Prayer © IANA ]

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Islaam.Com

A Clarification of Doubts Regarding Innovation

A Clarification of Doubts Regarding Innovation
Shaikh Salih Ibn Al-FawzanAn excerpt from 'Kitab At-Tawhid'

Innovation according to Language

It is a valid form of an innovation; it is an invention without any preceding likeness. As Allah states that He was the “Inventor of the Heavens and the Earth" [Surah Al-Baqarah, 2:117] Allah informed the Prophet s.a.w, "Say, I am not a new one from amongst the messengers" [Surah Al-Ahqaf, 46: 9]

It would mean as follows: 'I am not the first who came with a message from Allah to the slaves; rather there have proceeded before me, many from amongst the messengers’. And it could be said as ‘so and so had innovated (ibtada'a) an innovation (bid'ah)’, meaning that had he invented a way not having a predecessor for it.

Innovating is divided into two:

A. Innovating in 'adat (customs;habits;culture etc.): such as inventing innovations of speeches, and this is permissible (mubaah), because the basic principle regarding 'adat (customs) is the one that is permissible (ibahah).

B. Innovating in the religion: this is prohibited on the basis of the principle it’s one of the Tawaquf (restriction to authentic texts). The Prophet s.a.w said, "Whoever invents (ahdatha) in this matter of ours what is not from it, then it is rejected." [Bukhari, Muslim] In a narration, "Whoever performs an action not in accordance with our matter, and then it is rejected." [Sahih Muslim]

The Innovation in Religion is of Two Types:

The First Type: Innovation in statements of belief, such as the sayings of the Jahmiyah, and the Mu'tazilah, and the Rafidhah, and the generally known misguided sects and their beliefs.

The Second Type: Innovation in the acts of worship; Such as worshipping Allah with an act of worship which is not legislated or not established in the Qur’an and Sunnah. And it has divisions:
The first division: It has no origin (asl) in worship, rather it is a newly invented form of worship having no origin in the law of Allah (Shar’ie); Such as inventing prayer not legislated, or fasts not having a Shari’ah legislated origin, or days of celebration such as the celebration of birthdays, and a like.

The second division: may exist in the form additions to the legislated acts of worship, like if one was to add a fifth raka'ah in the Noon (Dzuhur) prayer, or the afternoon ('Asar) prayer for example.

The third division: exists in the form of characteristics of carrying out legislated worship, as may perform it on a manner not legislated; such as carrying out legislated remembrances (Adhkaar singular: Dzikir) in simultaneous and melodious voices, and such as being extreme on oneself in worship to the point of leaving from the Sunnah of the Messenger s.a.w.

The fourth division: exists in the form of a time specification for worship which was not specified by the law (shari’ah') such as specifying the middle night of Sha’aban and its day for fasting and prayer. So verily fasting and praying have a basis in the Religion, but specifying them to a time away from amongst the times is invalid.

Ruling on Innovation in Religion.

Every innovation in the religion is forbidden, and a misguidance because of the statement of the Messenger s.a.w, "And beware of newly invented matters, for every newly invented thing is an innovation, and every innovation is a misguidance." [Abu Dawud and Tirmidzi – categorized as ‘Hasan Sahih’]. The Prophet s.a.w also said, "Whoever invents in this affair of ours what is not from it, then it is rejected."[Bukhari, Muslim]. In another narration, “Whoever performs an action not in accordance with our affair, and then it is rejected." [Sahih Muslim]

The two hadiths clearly indicated that all newly invented things in the Religion are innovations and every innovation is a rejected misguidance, [1] and the meaning is that innovation in belief and worship is clearly forbidden. However, its prohibition is according to the degree in the type of innovation, and from it is evident disbelief such as circumambulation around the graves in order to get closer to its inhabitants, and offering sacrifices and vows to them and supplicating to their inhabitants, and seeking rescue with them. And such as the extremist statements of the Jahmiyah and the Mu'tazilah. It would tantamount as shirik. Hence the erecting the graves, and praying and supplicating to them. It reflects as a form of disobedience in terms of creed by the Qadariyyah, and the Murji'ah in their statements and belief in opposition to the proofs of the Shari’ah. It includes sexual abstinence and fasting established in the sun, and castration with the intention of cutting off all desires [see Al-I’tisam of Ash-Shatibi (2/37)]

Warning:

Whoever divides innovation [in the religion] into good innovation (bid'ah hasanah), and sinful innovation (bid'ah sayyi'ah), then he has committed wrong, and has opposed the Prophet s.a.w statement, "Every innovation is a misguidance." because the Messenger s.a.w ruled that innovation - all of it - is misguidance, [2] and what it says that not all innovation is misguidance, rather there is good innovation. Al Hafidz Ibn Rajab said in his commentary to Al-Arba'een: 'So prophet’s s.a.w statement, “Every innovation is misguidance" is from the all encompassing word, not excluding anything from it. And it is the greatest principle from the principles of the Religion. And it is associated with prophet’s s.a.w statement, "Whoever invents in this affair of ours, what is not from it, then it is rejected." So whoever invents things and attributes them to the religion, and it does not have an origin in the religion to return to, then it is misguidance, and the Religion is free from those things. And equal to that are matters of beliefs, or actions, or statements whether hidden, or manifest.' [end] [Jaami’ ul 'Uluum Wal Hikam, p. 233] [3]
And there is not a proof for them that there is good innovation, except for the statement of 'Umar radhiallahu 'anhu regarding the tarawih prayer, "What a good innovation this is!"(ni'imatul bida'atu hadhihi).

And they also say, 'Verily there were things invented, and they were not objected to by the Salaf, like the collection of the Qur'an into one book, and the writing of the Hadith, and recording them.' So the answer to these is that these are matters which have an origin in the law (shar'ie), so they are not newly invented. And the statement of 'Umar r.a, "What a good innovation", he desires the linguistic innovation, and not the religious innovation (al bida'atush Shar'iyyah). So whatever has an origin in the law returns to it? If it is said that it is an innovation, then it is an innovation in language, and not in Islamic Law. So the religious innovation is what does not have an origin for it to return to. So the collecting of the Qur'an into one book has for it an origin in the law to return to, because the Prophet s.a.w had commanded the recording of the Qur'an, but it was written scattered so the Companions collected it into one book for its protection. Indeed the Prophet prayed tarawih with his Companions r.a nightly, and they had preferable fear about it in the appointment [of an Imam], and the continuing of the Companions r.a in praying in separate groups in the lifetime of the Prophet and after the prophet s.a.w passed away, up until 'Umar Ibnul Khattab united them on one Imam like how they used to be behind the Prophet s.a.w, and this is not an innovation in the Religion. And the writing of the Hadith also has an origin for it in the Law. Indeed the Prophet s.a.w commanded the writing of some hadiths for some of his Companions r.a, so as to study that from it. [4]

And there was warning against writing it on regular paper according to prophet s.a.w advice fearing that there would get mixed with the Qur'an, that which was not from it. So when the Prophet s.a.w passed away, this warning was done away with - because the Qur'an was completed before his death. So the Muslims recorded the hadith after that, preserving it from destruction. And may Allah bestow blessing them with good when they preserve the Book of their Lord, and the Sunnah of their Prophet s.a.w from destruction, and the mockery of the scornful. [5]
________
Footnotes:
[1] Many of the people of innovation say that the word 'kullu' in the hadith about innovated matters does not mean to encompass everything, Al-Hafidz Ibn Rajab Al-Hanbali says in Jaami’ ul Uluum Wal Hikam (2/89) in commentary to the part of the hadith, "and beware of the newly invented matter."

"His saying, 'and beware of the newly invented matters, and every bid'ah is a misguidance' contains a warning to the ummah from following the newly invented innovations, and he stressed this by saying, 'and every innovation is a misguidance'. And the meaning of bid'ah is everything that is newly invented that has no basis in the shari’ah that would prove it. As for that which has a basis in the shari’ah that would prove it then this is not a bid'ah in the shari’ah even if it be a bid'ah according to the language. And in the sahih of Muslim from Jabir r.a from the Prophet s.a.w that he used to say in his sermons, 'the best speech is the Book of Allah, and the best guidance is the guidance of Muhammad, and the worst of matters are the newly invented matters and every bid'ah is a misguidance.'. And Imam Ahmad reports from the report of Ghadif Ibnul Harith Ash-Shimali, 'Abdul Milik Ibn Marwan sent (someone) to me and he said: Indeed we gather the people for two matters: raising the hands (for supplication) upon the minbar on the day of Jumu'ah and giving tazkirah (exhortations) after the fajar and 'asar prayers. So he said: As for these two matters, then they are examples of your innovations in my opinion and I will not accept anything of them from you because the Prophet s.a.w said, 'People do not introduce an innovation except that the likes of it is raised from the sunnah (i.e. forgotten and neglected) and sticking to the sunnah is much better than innovating an innovation.' Something similar is reported from Ibn 'Umar. And as for what has occurred from some of the salaf in their declaring some bid'ahs to be good then this is regards to bid'ah in its linguistic meaning not it's shari’ah meaning, and from these is the statements of 'Umar r.a when he gathered the people for the tarawih of Ramadhan behind one Imam. [he gives reasons, as to why this is so, but these have already been mentioned in other articles, and some of them above, so I will not repeat them]

And from them: the adzan for jumu'ah that was increased on by 'Uthman due to the need of the people, and it is reported from Ibn Umar that he said this was a bid'ah. And maybe he meant what his father meant concerning the tarawih during the month of Ramadhan. And from them: collecting the mushaf as one book and the Prophet s.a.w used to command that the revelation be written and there is no difference in this between writing separately or as one collection, rather one collection has more benefit .... [mentioning more examples]....

And Abu Nu'aim reports with a chain of narration from Ibrahim Ibn Junaid who said: I heard Ash-Shafi’e saying: 'bid'ah is of two types ....' And he depended upon the statement of 'Umar r.a, 'what a good bid'ah this is' and the meaning of Ash-Shafi’e (rahimahullah) is as we have mentioned previously: that the foundation for the blameworthy bid'ah is that which does not have a basis in the shari’ah that can be referred to - and this is a bid'ah in the convention of the shari’ah. As for the praiseworthy bid'ah then that is what agrees with the sunnah - meaning that is has a basis in the sunnah that can be referred to, and this is a 'bid'ah' in its linguistic meaning not in its shari’ah meaning due to its conforming with the sunnah. And another statement has been reported from Ash-Shafi’e that explains this, and that is: 'newly invented matters are of two types.'"

[2] The alleged statement of Imam Ash-Shafi’e is another ploy used by the people of bid’ah try to legislating their innovations into the complete and perfected Religion of Allah. Shaikh Salim Al-Hilali says, "those who seek to make innovations good and acceptable claim that Imam Ash-Shafi’e - may Allah have mercy upon him - agrees to the concept of 'good innovations' - and they have taken it by what has been attributed to him - may Allah have mercy upon him - regarding innovation: 'innovated matters are of two classes: that which is innovated and is contrary to the Book, or the Sunnah, or a narration, or ijma’ - then this is an innovation of misguidance, and: those good things which are innovated that do not contradict any of these - then this is a novelty which is not blameworthy. And 'Umar said concerning the night-prayer in Ramadhan: 'what a good innovation this is' meaning something new not previously present, and if done does not rebut anything which existed before." [Reported by Al-Bayhaqi in 'Manaaqibush Shafi’e (1/469) from Ar-Rabee' Ibn Sulaiman. I say: its chain of narration contains Muhammad Ibn Musa Al-Fadl and I do not find a biography for him.]

And it is reported with the wording: "Innovation is of two types: praiseworthy innovation and blameworthy innovation. So whatever agrees with the Sunnah is praiseworthy, and whatever contradicts the Sunnah is blameworthy." And he used as evidence the statement of 'Umar r.a - about night prayer in Ramadhan: 'what a good innovation this is' [reported by Abu Nu'aim in 'Hiliyatul Awliyaa' (9/113) from Hurmulah Ibn Yahya. I say: its chain of narration contains Abdullah Ibn Muhammad Al-Atshee, who is mentioned by Al-Khatib Al-Baghdadi in his 'Tarikh' and by As-Sam’aani in 'Al-Insaab' but they mention no jarh or Ta’deel of them]

a) The saying of Ash-Shafi’e - even if authentic - cannot be used to oppose or particularize the generality of the hadith of Allah's Messenger s.a.w, since Ash-Shafi’e himself - rahimahullah - is reported by his students to have said that the saying of a solitary companion is not a proof, and it is not obligatory for those after him to follow him [as in 'Takhrij Furuu Alaa Al-'Usul' of Az-Zanjaanee (pg. 179) with the checking of Muhammad Adib As-Salih, 'Mu'assatur Risalah'] And this is what the verifying scholar Ibnul-Qayyim affirmed in his 'I'ilaam Al-Muwaqqi’in' (4/121-123) So how can the statements of Ash-Shafi’e be a proof if the saying of a companion is not a proof?

b) How can Ash-Shafi’e - may Allah have mercy upon him - be one of those who agree to 'good innovations' whilst he said the famous saying: 'whosoever declares something good has made it part of the shari’ah,' and he said in Ar-Risaalah (pg.507), 'declaring things good (istihsaan) is a form of exercising desires' Therefore anyone who wants to explain the words of Ash-Shafi’e - may Allah have mercy upon him - then let him do so within the rules and fundamentals of Ash-Shafi’e - which necessitate understanding his principles - this is something applicable in every branch of knowledge - so he who is ignorant of the terminologies of their specialists will be ignorant of the meaning of their sayings - and will incorrectly explain their meaning, and here is an example to show what we mean:

i) The wording 'agreed upon' with the scholars of hadith means that which was reported by Bukhari and Muslim, however according to Abu Barakat 'Abdus Salam Ibn Taymiyyah, the author of 'Muntaqal Akhbar', it means that which is reported by Ahmad, Bukhari and Muslim." [Al-Bid’ah' (pp 63-66)] Even if this statement was authentic, its meaning would be that of linguistic bid'ah as was stated by Ibn Rajab, and as we will further clarify in the next note on Al-Hafidz Ibn Hajar.

[3] The shaikh, Salih Al-Fawzan quoted from Al-Hafidz Ibn Rajab, so it would be useful to quote the full discussion: Al-Hafidz Ibn Rajab said in commentary of the hadith, ‘whosoever introduces something in this affair of ours which is not part of it then it must be rejected.’ and the hadith, 'whosoever does an action which we have not commanded must be rejected.'

"This hadith contains a great principle from amongst the principles of Islam, for the hadith 'indeed actions are by intentions' is the scale (to judge the action in) its inward form and the scale (to the action in) its outward form. Just as any action that is not done seeking the Face of Allah the Exalted does not bestow any reward upon the actor, similarly any action that has not been commanded by Allah and His Messenger s.a.w is rejected. And everyone that innovates in the religion that which Allah and His Messenger s.a.w have not given permission for, then it is invalid in the religion ... And this hadith in its wording indicates that every action that has not been commanded by the Legislator is rejected, and its understanding indicates that every action that has been commanded is not rejected. And the meaning of 'his command' here is 'his religion and law' as is the meaning of his saying in the other narration, 'whosoever introduces something in this affair of ours which is not part of it must be rejected.'

Therefore the meaning is that whosoever action is is outside the shari’ah and not bound by the shari’ah, is rejected. And his saying, 'which we have not commanded' indicates it is necessary for the actions of the actors to fall under the rules and regulations of the shari’ah and that the rules of the Shari’ah are the judge to command them or forbid them. So whosoever’s action falls under the rules and regulations of the shari’ah, in agreement with them, then his action is accepted, and otherwise it is rejected ...and whosoever seeks to draw close to Allah with an action that Allah and His Messenger s.a.w have not appointed as a means of drawing close to Allah then his action is false and rejected...

And the Messenger s.a.w noticed a person standing in the sun, and so he inquired about him and it was said in reply, 'he has taken an oath to stand and not to sit or take shade, and to fast.' So the Prophet s.a.w ordered him to sit and seek the shade and to complete his fast. [Bukhari] So the Prophet s.a.w did not make his standing and exposure to the sun a means of getting close (to Allah) such that it would require fulfilling the oath. And it is reported that this event occurred on the day of jumu'ah at time of hearing the khutbah of the Prophet s.a.w while he was on the minbar. So this man made the oath to stand and not sit or seek the shade for as long as the Prophet s.a.w gave his sermon, in glorification (respect) of listening to the sermon of the Prophet s.a.w, and yet the Prophet s.a.w did not make this a means of getting close to Allah that would require fulfillment of his oath. Despite the fact that standing is worship in other places such as prayer and adzan and offering du’a on 'Arafah. And exposure to the sun is a means of getting closer to Allah for the one in ihram, so this indicates that everything that is a means of getting close to Allah on a particular occasion is not a means of getting close on every occasion, rather one follows what occurs in the Shari’ah in its correct place for everything." [It is known in the shari’ah that an oath which involves disobedience to Allah does not require fulfillment]

[4] As for the deception of the people of bid'ah in saying that the collection of the ahadith of the Prophet s.a.w as an innovation, then this is simply not true.

From Abu Qabil who said: We were with 'Abdullah Ibn 'Amr Ibnul 'Aas and he was asked which city will be conquered first Constantinople or Rome? So 'Abdullah called for a sealed trunk and he said: Take out a book from it. Then 'Abdullah said: Whilst we were with the Messenger of Allah s.a.w writing. The Messenger of Allah s.a.w was asked: Which city will be conquered first, Constantinople or Rome? So Allah's Messenger s.a.w said: "The city of Heraclius will be conquered first" meaning Constantinople. [Related by Ahmad (2/176), Ad-Darimi (1/126) and Al Hakim (3/422)] So this narration illustrates that some of the Companions wrote down the hadiths of the Messenger s.a.w in his presence.

[5] Ibn Hajar on bid'ah as in 'Fath (13/314+) Kitab ul-I'tisaam, Chapter: Following The Sunan of The Prophet s.a.w. "His saying, 'and the worst of matters are the newly invented matters.', and muhdathat means the newly invented matters that have no basis in the shari’ah, and they are called according to the convention of the shari’ah 'bid'ah', and that which has a basis in the shari’ah that would prove it then it is not a bid'ah. So bid'ah in the convention of the shari’ah is blameworthy in contravention to the language, for linguistically everything that is newly invented, be it blameworthy or praiseworthy, is called bid'ah ...and Ash-Shafi’e said, 'bid'ah is of two types ...' Reported by Abu Nu'aim via the route of Ibrahim Ibn Junaid, and there occurs from Ash-Shafi’e also what is reported by Al-Bayhaqi in his 'Manaqib', 'the newly invented matters are of two types.' end. And some of the scholars divided bid'ah into the five categories of ahkam and this is clear. And it is established from Ibn Mas'ud that he said, 'indeed you have matured upon the fitrah, but indeed you shall innovate, and things shall be innovated for you, so when you see the innovations then stick to the original guidance' ...And Imam Ahmad reported with a good sanad from Ghadif Ibnul-Harith who said, 'Al-Malik Ibn Marwan sent (someone) to me and he said: indeed we gather the people for two matters: raising the hands (for du'a) upon the minbar on the day of jumu'ah, and giving exhortations after the fajar and 'asar prayers. So he said: as for these two, then they are examples of your innovations in my opinion and I will not accept anything of them from you because the Prophet s.a.w said, 'a people do not introduce an innovation except that a sunnah the likes of it is raised (i.e. forgotten and neglected)' and sticking to the sunnah is better than introducing a bid'ah' so if this was the answer of this Sahaabi concerning a matter that has a basis in the religion, then what do you think the case would be concerning a matter that has no basis in the religion? And how about when it includes things that contradict the Sunnah? ... and this matter (of giving exhortations) was present during the time of the Prophet s.a.w but it was not done constantly like the jumu'ah khutbah rather it was done as the need dictated. And as for his saying in the hadith of Al-Irbaadh, 'indeed every bid'ah is a misguidance' after saying, 'and bewares of the newly invented matters' proves that newly invented matters are called bid'ah. And his saying, 'and indeed every bid'ah is misguidance' is a complete shari’ah principle both in wording and understanding. As for in wording then it is as if it is said, 'the ruling of such and such is that it is a bid'ah and every bid'ah is a misguidance' and so it would not be from the shari’ah because the shari’ah, in its totality, is guidance ...and the meaning of his words 'every bid'ah is a misguidance' is that which has been introduced that has no evidence in either a specific or general way ....Ibn 'Abdus Salam said at the end of 'Al-Qawa’id': bid'ah is of five classifications.[mentioning the five and some examples of them]" [End of Ibn Hajar's words]

There are some points to be recognized here:

1. Ibn Hajar’s quoting from Imam Ash-Shafi’e after making clear that in the language bid'ah is of two types but in the Shari’ah it is only one.
2. Indicating that he understands the statement 'praiseworthy bid'ah' in the linguistic sense as did Ibn Rajab.
3. His quoting Ibn 'Abdus Salam in his classifying bid'ah into 5 categories but he himself saying, 'and the meaning of his words 'every bid'ah is a misguidance' is that which has been introduced that has no evidence in either a specific or general way' and other similar statements.

And Verily Allah the Exalted Knows Best

Home; Knowledge ; Aqidah / Manhaj

The Meaning of Sunnah

The Meaning of Sunnah

By Dr. G.F. Haddad

 

 

In the Name of Allāh, Most Gracious, Most Merciful.
All praise and thanks are due to Allāh, and May Allāh’s peace and blessings be upon His Messenger.

The Arabic word Sunnah lexically means "road" or "practice." In the language of the Prophet (Sallallāhu 'alaihi wa sallam) and the Companions it denotes the whole of licit [lawful] practices followed in the Religion [dîn], particularly the pristine (hanîf) path of Prophets, whether pertaining to belief, religious and social practice, or ethics generally speaking.

In its technical sense Sunnah has three meanings. In hadith terminology it denotes any saying (qawl), action (fi'l), approval (taqrîr), or attribute (sifat), whether physical (khilqîyya) or moral (khuluqîyya) ascribed to (udîfa ila) the Prophet (Sallallāhu 'alaihi wa sallam), whether before or after the beginning of his prophethood. [1] This meaning is used in contradistinction to the Qur'an in expressions such as "Qur'an and Sunnah" and applies in the usage of hadith scholars.

In the terminology of Usul al-fiqh or principles of jurisprudence, Sunnah denotes a saying (qawl), action (fi'l) or approval (taqrîr) related from (nuqila 'an) the Prophet or issuing (sadara) from him other than the Qur'an.

In the terminology of fiqh or jurisprudence, Sunnah denotes whatever is firmly established (thabata) as called for (matlub) in the Religion on the basis of a legal proof (dalîl shar'îe) but without being obligatory, the continued abandonment of which constitutes disregard (istikhfaf) of the Religion - also sin (ithm) according to some jurists - and incurs blame (lawm, 'itab, tadlîl) - also punishment ('uquba) according to some jurists. [2] However, some jurists have made a distinction between what they called "Emphasized Sunnah" (Sunnah mu'akkada) or "Sunnah of Guidance" (Sunnah al-huda), such as what the Prophet s.a.w ordered or emphasized in word or in deed, and other types of Sunnah considered less binding in their legal status, such as what they called "Non-Emphasized Sunnah" (Sunnah ghayr mu'akkada) or "Sunnah of Habit" (Sunnah al-'ada).

The above meanings of Sunnah are used in contradistinction to the other four of the five legal categories for human actions – fardhu (obligatory), sunnah, mubah (indifferent), makruh (disliked), haram (prohibited) - and apply in the usage of jurists from the second Hijri century onwards. However, the jurists have stressed that the basis for all acts of worship categorized as Sunnah is "obligatoriness" not "permissiveness" (al-asl fee al-Sunnah al-wujub la al-ibaha). Sunnah is thus defined as the strongest of the following near-synonymous categories:

· "praiseworthy" (mandub)

· "desirable" (mustahabb)

· "voluntary" (tatawwu')

· "refinement" (adab)

· "obedience" (ta'a)

· "supererogatory" (nafil)

· "drawing near" (qurba)

· "recommended" (raghîba, murghab fîh)

· "excellent" (hasan)

· "excellence" (ihsan)

· "meritorious" (fadîla)

· "best" (afdal).

It is antonymous with "innovation" (bid'ah), as in the expression "People of the Sunnah" or Sunnis (Ahl al-Sunnah).

Al-Dhahabi relates from Ishaq ibn Rahuyah the saying: "If al-Thawri, al-Awza'i, and Malik concur on a given matter, that matter is a Sunnah." Al-Dhahabi comments:

Rather, the Sunnah is whatever the Prophet (Sallallāhu 'alaihi wa sallam) made Sunnah and the rightly-guided Caliphs after him. As for Consensus (ijma'), it is whatever the 'ulama’ of the Community both early and late have unanimously agreed upon, through either assumed (zannee) or tacit (sukutee) agreement. Whoever deviates from such consensus among the Successors or their successors, it is tolerated for him alone. As for those who deviate from the three above-named imams, then such is not named a deviation from Consensus, nor from the Sunnah. All that Ishaq meant was that if they concur on a given matter then it is most probably correct, just as we say, today, that it is nearly impossible to find the truth outside of what the Four Imams of scholarly endeavor agreed upon. We say this at the same time as we admit that their agreement on a given matter does not dictate the consensus of the Community, but we refrain from asserting, in relation to a matter upon which they all agreed, that the correct position is otherwise. [3]

Wallāhu’alam

Footnotes:

1. See al-Siba'i, Al-Sunnah wa Makanatuha fi al-Tashri' al-Islami (p.47).
2. See al-Lucknawi, Tuhfah al-Abrar, chapter entitled "The Legal Status of the Emphasized Sunnah and of its Abandonment" (Hukm al-Sunnah al-Mu'akkada wa Tarkiha) (p. 87-92).
3. Al-Dhahabi, Siyar A'lam al-Nubala' (1997 ed. 7:92).

[Via Sunnah Foundation]