Chapter 1

The Problem and Its Scope

Introduction

A tradition holds that Muhammad told a companion: "The person who introduced a good

(precedent) thing in Islam, shall obtain the reward for it and also the reward for those who adopt

it. As for the one who introduces a bad thing he will obtain the punishment for introducing it and

also for those who adopt it, will also be punished”.

Islam is the second most widespread religion, next to Christianity. Those who practice

Islam are called Muslims. Like Judaism and Christianity, there are variations within Islam. The

two major divisions of Islam are the Sunnites and the Shiites. The two has different perspective

on bid’ah.

Sunni Islam is the largest denomination of Islam, followed by nearly 90% of the world's

Muslims. Its name comes from the word sunnah, referring to the behaviour of the Islamic

prophet Muhammad. In Sunni Muslim scholars have divided bid‘ah in worldly matters into two

types : Good innovations such as using technology to propagate the faith of Islam and Bad

innovations that are purely evil - these are forbidden under Islamic law. Examples of this type of

bid'ah include alcohol, or, in modern times, the discovery and synthesis of new intoxicants.

While Shia Islam is holds that the Islamic prophet Muhammad designated Ali ibn Abi Talib as

his successor and the Imam (leader) after him, most notably at the event of Ghadir Khumm, but

was prevented from the caliphate as a result of the incident at Saqifah. According to Shia

Islam the definition of bid'ah is anything that is introduced to Islam as either

being fard (mandatory), mustahabb (recommended), halal (neutral), makruh (reprehensible)

or haram (forbidden) that contradicts the Qur'an or hadith. Any new good practice introduced
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that does not contradict the Qur'an or hadith is permissible. However, it is not permissible to say

that a new good practice (that does not contradict the Qur'an or hadith) is obligatory, highly

recommended or "sunnah" proper. Hence, the Shi'a stance mirrors the body of Sunni scholars

who proffer the idea of "bid'ah hasana". As a general rule in Shi'a jurisprudence, anything is

permissible except whatever is prohibited through divine revelation (i.e. the Qur'an or hadith)..

Prophet Muhammad SAW utilized realistic approaches as taught in the Qur’an to deal

with day-to-day problems of life. As the first Islamic teacher, Rasulullah SAW practiced creative

Islamic teachings through qudwah hasanah (exemplary godliness) in his words and deeds. The

best examples of his preaching resulted in a meaningful understanding of the teaching.

Scholars such as Imam an-Nawawi, Ibn Hajr and others took the linguistic meaning of

bid'ah, which is any invented thing that has no precedent. So they divided that into two

categories, good and bad. However, the correct definition of bid'ah in Islam is more than just the

definition taken from the Arabic language. It also includes the definition given by the Prophet

(‫ ) ﷺ‬when he said: “Whoever innovates something in this matter of ours that is not a part of it

will have it rejected,” and: “Every bid’ah is a misguidance and every misguidance is in Hell-

fire”. The Prophet (‫ ) ﷺ‬stated repeatedly that: "Every newly invented thing is a bid'ah

(innovation), every bid'ah is a going astray, and every going astray will be in the Fire." The best

of speech is the Book of Allah and the best of guidance is the guidance of Muhammad. The

worst of things are those which are newly-invented, and every innovation is a going astray. By

Allah, this is an obvious contradiction of the statement and warning of the Prophet (‫) ﷺ‬. The

Prophet (‫ ) ﷺ‬stated that whoever innovates something new in the deen (religion) will have his

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deed rejected, and Allah will not accept it, as is stated in the hadeeth narrated by 'Aa'ishah ( ‫رضى‬

‫)هللا عنها‬, who said: "The Messenger of Allah (‫ ) ﷺ‬said: 'Whoever innovates something in this

matter of ours that is not a part of it will have it rejected.'"

How can anybody then say that bid'ah is acceptable and it is permitted to follow it? When

a person innovates something and adds to the deen something that does not belong to it, he is

implying a number of bad things, each worse than the last, for example: That the religion is

lacking, that Allah did not complete and perfect it, and that there is room for improvement. This

clearly contradicts the statement in the Qur'an (interpretation of the meaning). That the religion

remained imperfect from the time of the Prophet (‫ ) ﷺ‬until the time when this innovator came

along and completed it with his own ideas. That the Prophet (‫ ) ﷺ‬was "guilty" of either of two

things: either he was ignorant of this "good innovation," or he knew about it but concealed it,

thus letting his ummah down by not conveying it. That the Prophet (‫) ﷺ‬, his Companions and

the righteous salaf (early generations) missed out on the reward of this "good innovation" - until

this innovator came along and earned it for himself, despite the fact that he should say to himself,

"If it was truly good, they would have been the first to do it." Opening the door to bid'ah leads to

changing the deen (religion) and opens the way for personal whims and opinions, because every

innovator implies that what he is introducing is something good, so whose opinion are we

supposed to follow, and which of them should we take as a leader?

Following bid'ah leads to the cancelling out of sunnah practices and the ways of the salaf.

Real life bears witness that whenever a bid'ah is followed, a sunnah practice dies out; the reverse

is also true. So based on this, anything other than acts of worship that are new and invented then

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it is not to be considered as a bid'ah and is allowed as long as it does not go against the principles

of the religion. Hence, the difference between those who categorized bid'ah into good and bad,

and those who did not, is merely a difference of terminologies and not a difference of opinion as

to what kinds of inventions are okay and what kinds are not.

Whilst Allah does not punish a person who falls into error due to ignorance which are

obligated to educate people to the best of their ability. The reality is that Allah will not accept an

action that does not fulfill two important conditions. The first condition is that the action be done

with a sincere intention to please Allah almighty. The second is that the action is done according

to what is taught in the Quran and the authentic Sunnah of Prophet Muhammad. The action must

conform to the Sunnah and not be in contradiction to it.

Linguistically, Bid’ah means creating or inventing something new, something without

precedence. Legally, it is to add something new to the deen of Allah. Even if the action is

invented as a way of drawing closer to or worshipping Allah it still does not become acceptable.

It is still a sin.This will lead the researchers to determine the common bid’ah practices at

Baranggay Upper Sang-an, Labangan, Zamboanga del Sur because it observed that they practices

bad bid’ah.

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Conceptual Paradigm

Figure shows hypnotized relationship between variables on common bid’ah practice at

Baranggay Upper Sang-an, Labangan, Zamboanga del Sur.

Independent variables are common bad bid’ah practices while dependent variables are the

Muslim at Barangay Upper, Sang-an, Labangan.

I.V D.V

Muslim at
Common Barangay
Bad Bid’ah Upper
Practices Sang-an,
Labangan

Figure 1.0 Conceptual Paradigm

Theoretical Framework

This information provides a coherent understanding of common bid’ah practices.

A tradition holds that Muhammad told a companion: "The person who introduced a good

(precedent) thing in Islam, shall obtain the reward for it and also the reward for those who adopt

it. As for the one who introduces a bad thing he will obtain the punishment for introducing it and

also for those who adopt it, will also be punished.

Imaam Ash-Shaafi’i, may Allaah have mercy upon him, said: “A Bid’ah is anything that

has no basis in the Qur’aan, Sunnah or sayings of any of the companions.”

The general rules to recognize Bid’ah

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  Any act of worship is based on a fabricated Hadeeth is a Bid'ah, like the prayer in the

month of Rajab which is called the prayer of Raghaa’ib.

 Any act of worship which the Prophet sallallaahu ‘alayhi wa sallam did not perform,

although there were no preventing factors is a Bid’ah, like uttering the intention before

beginning the prayer, calling Adhaan for any prayer other than the five obligatory ones or

praying after finishing Sa’y between mount Safaa and Marwah.

 Any habitual act performed with the intention of pleasing Allaah which Islaam did not

consider as an act or worship is a Bid'ah, such as for example: wearing coarse woollen

clothes, continuous silence, refraining from eating bread or meat, not drinking cold water

or standing in the sun.

 Performing prohibitions acts with the intention of pleasing Allaah is a Bid'ah, such as

singing songs about Him.

Moreover, all acts of worship must be performed in exactly the same manner as the Prophet

sallallaahu ‘alayhi wa sallam did them. This cannot be achieved unless the following six

conditions are fulfilled:

 The act of worship must coincide with the Sharee’ah in the reason for which it is done, or

else it would be rejected. Therefore, celebrating AlMawlid is a Bid’ah because it is

performed as a rewardable act, despite the fact that it has not been legislated

 The act of worship must coincide with the Sharee’ah in its category. Therefore, it is not

acceptable if a person were to slaughter a horse instead of a camel or goat as a sacrifice

after Hajj.

 The act of worship must coincide with the Sharee’ah its quantity. Therefore, if somebody

were to add two Rak’ah to the Dhuhr prayer, making a total of six Rak'ah instead of four,

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 this would be unacceptable as it would not be coinciding with the Sharee’ah in its

quantity.

 The act of worship must coincide with the Sharee’ah in the manner in which it is

performed. Therefore, if someone were to begin their wudoo' by washing their feet

instead of their hands, then this act would be unacceptable.

 The act of worship must coincide with the Sharee’ah in the timing of its performance

Therefore, praying the Dhuhr prayer after sunset is unacceptable.

 The act of worship must coincide with the Sharee’ah in the place it which it is performed.

Therefore, one cannot perform stand on a mountain other than ‘Arafah during Hajj.

The dangers of Bid’ah and their evil effects:

 Bid’ah is a pre-cursor to disbelief.

 Making unfounded statements on behalf of Allaah.

 Correcting the Prophet sallallaahu ‘alayhi wa sallam or claiming that he had deficiencies.

 Dividing the Muslim nation.

 Abandoning the Sunnah.

 Igniting disputes among the Muslims.

 Accusing the Prophet of not completely conveying the message of Islaam.

 Competing with the Prophets in their prophethood.

 Altering the religion

The underachievement of Muslims should come as no surprise to those of us who understand

the true nature of Islam. Everything a Muslim needs to know is in the Koran, Hadith or Sunnah.

Muslims are not encouraged to seek knowledge and better themselves. Muslims are against

progress, modernity and science.

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Statement of the problem

This study aims to determine the perception of some Filipino Muslim at Brgy. Upper

Sang-an, Labangan, Zamboanga del Sur in common Bid’ah practices.

It sought to answer the specific problem:

1. What is the socio-demographic profile of the respondents in terms of:

1.1 Gender

1.2 Civil Status

1.3 Work

2. What is the perception of respondents in common Bid’ah practices at Upper Sang-an,

Labangan, Zamboanga del Sur?

3. Is there significant difference among the response of the respondents?

Null Hypothesis

The null hypothesis is tested at 0.5 level of confidence.

Ho: there is no significant difference among the response of the respondents.

Scope and Delimitation of the Study

The study aims to determine the perception of the Muslim respondents in common

Bid’Ah practices. The study was conducted at Brgy. Upper Sang-an, Labangan, Zamboanga del

Sur. The respondents were purposively selected with no particular tribes.

Significance of the Study

This research study will benefit the following:

Students – the students will be able to acquire learning in good and bad Bid’ah which leads

them to have comprehension and reflection. They also spread the good and bad Bid’ah to their

peers, relatives and family.

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AMC faculty and staff – it gives them additional thorough understanding, and will provide

them an opportunity to spread the common practices in Bid’ah. In addition, they will use as

guide to implement rules for students, teaching and non-teaching staff.

Brgy. Upper Sang-an community - it will enlightened them to the common bad Bid’ah

practices. It helps them to be avoided the bad Bid’ah and promote the proper good Bid’ah.

Future Researcher – it will serve as basis and reference in making further regarding Bid’ah

practices.

Definition of Terms

Ahlu Sunnah wal Jama ah. Who follow the steps phropet Mohammad (SAW).

Bid’ah. Something which wasn’t perform or done during time of phropet (saleh ala waalihi

wasalam) but introduced later on. A misguidance and all misguidance leads to hellfire is often

used in an attempt to prove that all new things introduced is true in islam are forbidden.

Belief. An acceptable that a statement is true or that something exists. Assumption and

conviction that are held to be true, by an individual or group, regarding concept, events, people,

and thing.

Culture. Simply means the social heritage of a given group of people. The social heritage is not

a “thing” that is handed down intact, like a hope chest, from generation. It is rather the complex

abstraction we could build if it were possible to put together the ideas, pattern, meanings, and

rules for behavior of all individuals in a given community.

Deen. Is a submission, following and worship by man for the creators, the ruler the subjugator in

a comprehensive system of life with all belief, intellectual, moral and practical aspects. He

subjugated people to obey. Subjugated here is a literal translation of the verb of the word deen. “

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the intelligent person is the one who has authority over himself and works for the Hereafter” This

means that the intelligence

Person is the one who has subjugated himself and made himself obedient to Allah. In this

context, also, the past participle would be subjugated, ruled and submitted. For example,

Allah(S.W.T) says in surat Al-Waqe’ah, (Verse 86 & 87), what can be translated as, “If you are

not subjugated, then return it if you are truthful” this means, if you are not forced by the will

of Allah in the issues of death and life, the return the soul to the body after it has left it due to

death.

Haram. The forbidden

Ijttihad. Ijtihad or called critical legal thinking

Islam. Simply means “ Peace ; and way of life. It teaches us to do well and be patience

Knowledge. Applies to facts or ideas. Awareness of something or skills that you get from your

experience. There is an old adage that says, ‘; Knowledge is Power”. This truism still holds true

today, not only in the field of selling but practically in all aspects of human endeavor.

Mandub. The recommended

Makruh. The offensive\

Mubah. The permissibe

Muslim/s. submission to god. It means those who believe in god Allah SWT and the Prohet

Mohammad (SAW) is the last messenger of Allah. Follows the duty that given by god

(ALLAH).

Perception. Awarness, the way you think about or understand someone or something

Practices. To live according to the customs and teaching of religion. Something that is being act

or doing again and again (tradition)

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Sahaba/sahabi. Someone who saw the prophet (SAW ) and believe in him as well as died a

muslim. The munafica and other disblievers who were contemporaries of the prophet (SAW) in

Medina and Mecca are not considered Companions.

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