Wednesday, January 16, 2013

Manner of Performing Zikir after Solah (3)

Notes on "Lessons on Congregational Solah" for Wed, 16th Jan 2013 @ Salsabil after Isya'

Pg 49

Therefore, whoever introduces something new in matters of ‘Ibadah (worship), such that it (the newly introduced thing) may bring about rewards (what?), taking into account of these aspects; i.e. as to the way of doing it (how?), its type (which?), its number/times (how many?), its cause/reason (why?), the time to perform it (when?) and its place (where?), must provide a valid proof or evidences which clearly and explicitly proof otherwise, that is, it is allowed or prescribed/legitimised, contrary to the original general ruling states that it is forbidden/prohibited. If the evidences or dalil/proof is/are given and they are valid, then only can it be accepted and practised or performed.

Having said that, let us not be confused and led to misguidance by the writings of al-Ghumari and Hasan al-‘Alawi al-Maliki, though both of them are people who possesed knowledge, yet they formulated or rather fabricated a new principle which opposes this accepted principle of the pious predecessors and renowned scholars. Both of them came out with this principle:

The original general ruling of what the Prophet neglected or did not do/teach of matters of Ibadah is permissibility,

i.e. according to this misleading principle, we can do/perform it. If we examine with much scrutiny, we will discover that the nusus (texts/statements) of al-Imam asy-Syafi‘ie as is in his ar-Risalah (the pioneer or 1st book authored in Usul Fiqh) and other scholars from among Salafussolih, clearly oppose what these 2 men claimed.

Al-Imam asy-Syafi‘ie stated, meaning:
“and this proves that no one has the right, apart from the Messenger of Allah, to pass ruling except it must be based on al-Istidlal (i.e. based on legal Syar‘ie proof – the Qur’an and the Sunnah – translator), for what I have described in this issue and in the issue of al-‘Adli (trustworthiness) and in matter of the expiation of hunted animals, and not supposed to voice one’s view by means of one’s evaluation that so and so is good/beneficial (al-Istihsan), since giving opinions based on one’s evaluation that so and so is good, is considered as a thing innovated, having no prior example to it.” [1]
“and Allah never permitted anyone after the Messenger of Allah, to say (anything) except what is based on knowledge which has been mentioned before, and knowledge is al-Kitab (the Qur’an) and as-Sunnah, and the consensus, and the narrations and what I have described of analogy which is referred to those sources (from al-Kitab to narrations – translator)”. [2]

Imam adz-Dzahabi mentioned this with regard to al-Imam asy-Syafi‘ie’s biography:

“‘AbdulLah bin Ahmad bin Hambal said: I heard Muhammad bin Dawud saying: It has never been recorded in the whole life of asy-Syafi‘ie that he ever said about something according to his desires and never had anyone attributed that to him and he has never been known with that, alongside his hatred towards ahli al-Kalam (those who spoke of religion with a philosophical approach) and bida‘ (innovations).”[3]
Thus, matters of ‘Ibadah is not to be based on mere opinions, but instead, must be proven with an evidence which legislate or legitimise it and had been taught by the Prophet. Wallahu a‘lam.


As for asy-Syeikh al-Ghumari, even though I am only equipped with a basic degree in Usul Fiqh, with humility and yet with much regret, could detect his manupulative arguments and his following of his desires in his book/article: “Husnu at-Tafahhum wa ad-Darak li Mas-alati at-Tark”, in which he used the “5 rulings in Islam – Wajib (mandotary), Sunnat/Mandub (voluntary), Haram (Prohibited), Makruh (detestable) and Mubah (Permissible)” to prove that whatever the Prophet neglected and did not perform of acts of worship, is not to be considered “forbidden” but rather “permissible”.

Likewise the writings of asy-Syeikh Hasan al-‘Alawi al-Maliki namely “Mafahim yajibu an tusahhah”, who made the same approach and misguided principle. As a matter of fact, great scholars of the Salaf era and the Companions before them, as well as those who followed their ways, held on to the principle that “whatever the Prophet neglected, they too neglected and not performing it, following his teachings” , such that the Qa‘idah of Usul Fiqh states: “الأصل في العبادة المنع” meaning “the original ruling in matters of ‘Ibadah, is that it is non-permissible unless proven otherwise”.


[1] ar-Risalah : pg. 25 (paragraph 70).
[2] Ibid.: pg. 508 (paragraph 1468).
[3] Siyar al-A‘lam an-Nubala’: 10/26.
[4] For example, (i) the Prophet did not legislate Azan (Prayer Call) for both of the Eid Prayers, even though he commanded almost everyone to attend and witness the prayer and listen to the sermon. It would have been legislated, if we think, out of common sense, to have more people gathered. The Companions did the same and even made it clear, the Prophet did not legislate Azan for both Prayers, not even Iqamah as they narrated. (ii) this issue of Congregational Du‘a and Dzikir after Obligatory prayers, (iii) The Prophet did not lead du‘a on the Day of Arafah, although his du‘a would surely be accepted by Allah.
Copyright 2011
Template by freethemelayouts