Traditional Islamic Religious Practice Arguments: Criticism of The Concept of Bid'ah of Islam Salafi-Wahabi

This paper discusses traditional Islamic criticism of the concept of heresy in Salafi Islam, categorizing every new act in religion as iconoclastic heresy. Based on this concept of heresy, ritual ceremonies and practices of traditional Islamic religious traditions are classified as acts of heresy. Through literature research based on literary document sources using abstractive inductive logic methods and content analysis, this study found that ritual ceremonies and practices of traditional Islamic religious traditions are not acts of heresy because they are based on theorem (al-Quran, hadith and allegiance) it is new. New actions (mutants) are categorized as bid'ah if they conflict with the Quran, hadith, and a tsar. Traditional Islam criticizes the concept of heresy in Salafi-Wahhabi Islam for being ahistorical because several traditions show that the innovation of a friend, tâbi'u tâbi'uttab'în, while this innovation was not ordered and practiced by the Prophet; instead, was carried out by the generation of the Salaf.


A. Introduction
Traditional Islam is one of the most popular forms of Islamic understanding and practice and is widely embraced by the Indonesian Muslim community. 1 Zamakhsyari Dhofier (b. 1941 AD) formulated traditional Islam as Islam which is still firmly bound by the thoughts of the scholars of jurisprudence (Islamic law), hadith, interpretation, monotheism (Islamic theology), and tasawuf who lived between the 7th and 7th centuries 13 th . 2 In accepting hadith, traditionalistsespecially NU -tend to be looser because they are more concerned with the substance of hadith (matan) than the chain of hadith (sanad), especially to encourage the virtue and perfection of worship (fadhâilula'mâl). 3 The perfection of worship is enriched with an inner dimension, and because of that traditionalists make Sufism an esoteric dimension of Islam by referring to the Sufism tradition of Imam al- . In line with that, the tarekat tradition is a prominent feature of traditionalist Islamic groups -even though limiting it to the mukhabarat tariqah. 4 While ideologically, they refer to the theological formulation of Imam Abû al-Hasan al-Asy'arî (d. 936 AD). These three 1 Traditional Islam is usually contrasted with modernist Islam. Modernist Islam, which Muhammadiyah and Persis represent, is assumed to be a religious organization that is geographically urban-based and ideologically revivalist due to the orientation of its religious understanding towards Salafism. The ideological paradigm of Muhammadiyah is a return to pristine Islam, "pure" Islam as practiced by the Prophet Muhammad and his companions. Because the Prophet and his companions never did the local elements, they were considered religious innovations. It must be returned to the Quran and al-Sunnah to ensure pure Islamic teachings. Deliar Noer (d. 2008) first recognized the discourse on traditional Islam and modern Islam through his work, Deliar Noer, "Gerakan Modern Islam Indonesia 1900-1942, 1996. The characteristics and typologies of traditional Islam and modernist Islam are irrelevant today. The typology is only suitable in the 80s. Because both NU and Muhammadiyah have experienced developments, especially in responding to issues of modernity and Islamic thought. 2 Zamakhsyari Dhofier, Tradisi Pesantren : Studi Tentang Pandangan Hidup Kyai (LP3ES, 1982), h. 1. http://digilib.fisipol.ugm.ac.id/handle/15717717/11106. 3 Salsabila Firdaus and Ulfah Rahmawati, "Hadis Dalam Tradisi Nahdlatul Ulama: Studi Atas Pemahaman Hadis Lajnah Bahtsul Masa'il," ADDIN 7, no. 2 (August 12, 2013): h. 30, doi:10.21043/addin.v7i2.1853. 4 In language, tariqah means way, and mukhabarat means that which is recognized; the sanad continues until the Messenger of Allah. Tariqah mukhabarat means the way that is recognized/legalized by NU scholars, there are dozens of them, and it has its procedures of practice. Munawir Abdul Fattah, Tradisi Orang-Orang NU (PT LKiS Pelangi Aksara, 2006), h. 25. The number, amaliah and ins and outs of the mu'tabarah tariqah can be read in A. Aziz Masyhuri, Permasalahan Thariqah: Hasil Kesepakatan Muktamar & Musyawarah Besar Jam'iyah Ahlith Thariqah al-Mu'tabarah Nahdlatul Ulama, 1957-2005  Respect for scholars who have died gave birth to a tradition called haul and pilgrimage to the graves of saints. Haul is a tradition of commemorating scholars' death, which is filled with prayers and tahlil. While visiting the graves is visiting the graves of the scholars, especially those belonging to the saints, besides praying for them they also receive blessings. Because of this, the tradition of tawasul was born, which is a characteristic of the diversity of traditionalists. Tawasul means to ask 5 Besides NU, other groups categorized as traditionalist Islam are Jama'ah Tabligh, Perti (Association of Tarbiyah Islamiyah), and Al-Washliyah or al-Jami'ah Washliyah. Syamsuar Syam, "TRADISIONALISME ISLAM SUATU KARAKTER DAN POLA PENGEMBANGAN ISLAM DI INDONESIA," Al-Hikmah: Jurnal Dakwah dan Ilmu Komunikasi, no. 0 (June 1, 2018): h. 24-25, doi:10.15548/alhikmah.v0i0.90. 6 According to K. H. Bisyri Mustafa Ahlu Sunnah wal Jama'ah is an ideology that adheres to three traditions: in the field of Islamic law, adheres to one of the four schools of thought (Hanafi, Maliki, Shafi'i, and Hanbali). In practice, Kyai is strong adherents of the Shafi'i school of thought; in monotheism, adhering to the teachings of Imam Hasan al-Asy'ariy and Imam Mansur al-Maturidiy; and in the field of Sufism, adhering to the basic teachings of Imam Abu Qasim al-Junaid . Bisyri Musthafa, Risalah Ahlu Sunnah Wal Jama'ah (Yayasan Al-Ibriz, 1967), h. 19. Abuddin Nata, Peta Keragaman Pemikiran Islam Di Indonesia, 2016 Allah by making tawasul to the saints when one of them is making a pilgrimage to the saint's grave. 8 Because of this, the traditions of prayer for salvation, tahlilan, wasilah, and visiting graves are often attached to traditional Islam as a religious characteristic.
Traditional Islam is also known for its helpful attitude toward local culture.
Celebrating Islamic holidays -such as Mawlid Isra'mi'raj, Nuzul Quran, 10 Muharram, and Nisfus Syaban -are several traditions traditionalist Muslims practice. Apart from the tradition of reading Diba'-Barjanzi at the akikah ceremony, reciting the quran (such as Yasin's letter) to those who have died and rewarding them with reading rewards is common in traditional Islamic religious practices. Of course, at the same time, ceremonies and rites related to the life cycle are tolerated by traditional Islamic groups, such as ngapati, tingkeban, or mitoni and planting the placenta. 9 The local Islamic traditions above have received sharp criticism from Salafi-Wahhabi Islamic groups. 10 This criticism was very aggressively launched both through print media (books and magazines) and social media (such as YouTobe).
The Salafi-Wahhabi Islamic group accuses all traditional Islamic religious practices of heresy, infidel, and shirk. This accusation certainly disturbs the religious comfort of the traditionalists. In some areas, this has resulted in conflicts such as the one that occurred in the Purworejo area, Central Java, in 2011 with followers of the Al-Qur'an 8 Fattah,h. 316. 9 The traditions and ceremonies of ngapati, tingkeban or mitoni and planting the placenta can be read in Muhammad Sholikhin, Ritual dan tradisi Islam Jawa: ritual-ritual dan tradisi-tradisi tentang kehamilan, kelahiran, pernikahan, dan kematian dalam kehidupan sehari-hari masyarakat Islam Jawa (Penerbit Narasi, 2010), h. 71-90. Fattah, Tradisi Orang-Orang NU., h. 291-293. 10 Long before the presence of Wahhabi Salafi Islam, the same criticism had been made by Muhammadiyah and Persis as Modernist Islamic groups. The polemic between Muhammadiyah and NU can be read in M. Yusuf Amin Nugroho, Fiqh Ikhtilaf NU-Muhammadiyah;Sutiyono, Benturan Budaya Islam;Puritanisme Dan Sinkretis (Jakarta: Kompas, 2010). Zainuddin Fananie and Atiqa Indonesia. Content analysis was carried out through the stages of identification, classification, and categorization, as well as interpretation.

A. Traditional Islamic Religious Practices and Accusations of Heresy
Salafi-Wahhabi Muslims consider traditional Islamic religious practices to be acts of heresy. This religious practice consists of death, traditions, and worship rituals. Aspects related to death such as escorting the body accompanied by recitation of tahlil, 14 call to prayer and iqamah, as well as talqin on the grave after the body is buried, gathering at the funeral home or the deceased's family for takziyah, holding a prayer of salvation for three days, seven days, forty days, or a year; reciting the quran and preparing food whose rewards are intended to be given to the dead. The deceased does not benefit from reading the Quran because he has died. 15 In contrast, during the time of the Prophet, companions, and salafushshâlih, the doors of the deceased's family's house were closed. They express their condolences when they meet the deceased's family in the market, mosque, or other places. They do not make food because making food and gathering in the house is "wailing," while "wailing" is a grave sin. 16 All matters related to death above are categorized as heresy because they were never carried out during the time of the Prophet and his companions; unknown at the time of the salafushshâlih; there is no history from the Prophet, his companions, and salafushshâlih for this deed. Had it been good, they would have done it beforehand. Strictly speaking, these actions have no basis in the Shari'a. 17 On the contrary, what is prescribed, when meeting someone whom a disaster has struck is to pray for him and pray for the deceased, such as by saying: "ahsanallâh 'azâka wa jabbarallâhu mushîbâka wa ghafarallâh mayyitika." Therefore, these actions are not only bid'ah but also classified as unjust acts and are a tradition of ignorance. Meanwhile, related to aspects of the tradition that Salafi-Wahabi Islam propagates, such as the tradition of the Prophet's birthday, 19 isra' mi'raj, 20 nuzul al-Quran, hijrah new year, 21 nishfu sya'ban, 22 death celebration (tahlilan), 23 seven months of salvation, 24 new year celebrations, 25 aqiqah celebrations with worship ceremonies such as reading Barjanzi and others, 26 housewarming celebrations, 27 orphans Eid celebrations, 28 celebrations thanks giving, 29 congratulations khatam al-Quran, 30 and the holiday of diamonds. 31 While those related to worship rituals include strengthening the intention in prayer (reading ushullî), 32 reading surah al-Fatihah after completing the obligatory prayers, 33 reading prayers together after prayer or dhikr aloud led by the priest, 34 praying together after prayer, 35 praying led by the priest after completing the obligatory prayers, 36 wiping the face after finishing the prayer, shaking hands after finishing the prayer or after finishing the prayer standing shaking hands taking turns while reciting salawat, 37 Qunut dawn continuously, 38 Call to prayer twice at the mosque on Fridays, 39 and read prayers together after prayer. 40

B. Traditional Islamic answers and arguments
The three aspects of traditional Islamic religious practices Salafi-Wahhabi Islam hereof are rejected by traditional Islamic groups. The assessment and rejection begin with an understanding of the concept of bid'ah. Of course, the concept of heresy from a traditional Islamic perspective differs from the concept of Salafi-Wahhabi Islam. Bid'ah means creating something not based on an example; or making innovations that did not exist before. 41 In the terminology of Ahlussunnah waljama'ah scholars, heresy is interpreted as something new that is not explicitly found in the Quran and hadith. 42

commendable) or ghayr madzmûmah (the heresy that is not reprehensible).
Therefore, in traditional Islam, not all matters are new or heresy. In the hadith, the general editorial is used, "every bid'ah is heretical," but the word kullu does not always mean everything. The editorial "every bid'ah goes astray" is an expression that shows that generally, heresy is heresy; not all new things are bid'ah; or all heresy is heresy. Those that fall into the heretical category are those that contradict the quran, sunnah, consensus and atsar. At the same time, those that do not violate the Qur'an, sunnah, ijma', and atsar are categorized as bid'ah hasanah.
Another hadith regarding bid'ah is "Amma ba'du the best words are the book of Allah, the best guidance is the guidance of Muhammad, and the worst case is something new (invented in religion) and every bid 'ah is misguided"; 48 and "I instruct you to fear Allah, listen to obey, even though you are under the orders of an enslaved person from Habasyi. Because people who live among you after me will see many differences, therefore, you should follow my sunnah and the Khulafaurrasyin sunnah, which Allah guided. Hold on to him and bite him with your fangs. Be careful because every new thing is heresy, and every heresy is misguidance". 49 Based on this hadith, Salafi-Wahabi Islam and traditional Islam condemn heresy. It is just that both of them differ in understanding this hadith.
The Salafi-Wahhabi Islamic group understands the editorial "every new thing is a heresy and every heresy is a heresy" in general and absolutely. It seems that the word kullu in the editorial kullu bid'atin " ُ ‫ل‬ ‫ك‬ ُ ‫ة‬ َ ‫ْع‬ ‫د‬ ِ ‫ب‬ " is understood by Salafi-Wahhabi Islam to include all new things without exception. Therefore, Salafi-Wahhabi Islam rejects the heretical category of Hashanah. This is different from the traditional understanding of Islam, which understands the word kullu in the sense of "some or 48 hadith text: Shahîh Muslim,Muhaqqiq Muhammad Fu'âd 'Abdul Bâqî,Juz I,II,III Dan IV.,h. 592. 49 hadith text: Al-Imâm al-Hâfizh Sulaimân al-Asy'ats al-Sajastânî Abû Dâwud, Sunan Abî Dâwud, Tahqîq Muhammad Muhyiddîn 'Abdul Hamîd, Juz IV (Beirût: Maktabah al-Mishriyyah, n.d.)., h. 200 not all". Therefore, not all bid'ah are misguided, because there are also good bid'ah (hasanah). This opinion is based on the argument that in manthiq theory, the word kullu can mean all or every (li al-jâmi'); and it can also mean some groups or not all (li al-majmû'). 50  Surat al-Anbiyâ' verse 30 52 also uses the sentence kulla sya'in (ُ ‫ء‬ ْ ‫َي‬ ‫ش‬ ُ ‫ل‬ ‫,)ك‬ which means "some or not all." According to this verse, everything (whether in the sense of all or every) living God was created from water. Was everything or everything created from water? Surat al-Rahmân verse 15 answers that the jinn was created from flames of fire: " " ("And He created the jinn from flames of fire"). "As for the ark, it belonged to poor people who worked in the sea, and I aimed to destroy it, because before them there was a king who seized every ark").
Was it all or every boat ( ُ ‫ل‬ ‫ك‬ ُ ‫َة‬ ‫ِين‬ ‫ف‬ َ ‫س‬ ) as the text says? Certainly not! The plunder is usually a good boat. To prevent the boat from being seized, it was perforated or damaged. Because of this, traditional Islamic groups understand the word kullu in the sentence kullu bid'atin not in the sense of "all", but in the sense of "some".
On the basis of this argument, Imam al-Nawawî ( , then he will get the reward of that good habit 55 and the reward of those who do it after him without reducing their reward in the slightest. Conversely, whoever pioneers Islam a bad habit (sunnah sayyiah), then he will accept the sin of that bad habit and the sins of those who do it after him without reducing their sins in the slightest" and "Who makes this new Juz III.,h. 23. 54 Atsîr,Juz I.,h. 267. 55 Hadith text: al-Naisâbûrî, Shahîh Muslim, Muhaqqiq Muhammad Fu'âd 'Abdul Bâqî, Juz I, II, III Dan IV., Hadith to-1017, h. 468-469. thing in our religion, which is not following it, is rejected". 56 The word "ُ ‫ن‬ َ ‫"س‬ (sanna) Ibid., Hadith to-1718, h. 1343. 57 Abdillah,Argumen Ahlussunnah Waljam'ah Jawaban Tuntas Terhadap Tudingan Bid'ah Dan Sesat., hadith text: ""Abdul â h ibn Maslamah narrated to us from Mâlik from Nu'aim ibn 'Abdull â h al-Mijmir from 'Al î ibn Ya h yâ ibn Khall â d al-Zuraq î from Rif â'ah ibn R â fi 'al-Zuraq î he said: one day we were praying behind the Prophet when he raised his head from bowing, he read: sami'all â hu liman h amidahu, "a man answered behind him: " Rabban â wa laka al-h amdu hamdan kats î ran thayyiban mub ârakan f î hi. "After he turned away (from greeting), he asked: "Who said the sentence earlier? The man replied: "I am." He said: "I saw more than thirty angels hurrying, I do not know which one wrote it first." Abû 'Abdillâh Muhammad ibn Ismâ'îl Ibrâhîm al-Imâm al-Bukhârî, Shahîh Al-Bukhârî, Juz I Dan II (Mesir: Al-Kubrâ al-Amîriyyah, 1311 ‫ه‬ ‫َع‬ ‫ف‬ ‫َرْ‬ ‫ي‬ » "Zuhair ibn Harb told me, 'Affan told us, Hammad told me, Qatadah, Thabit and Humaid informed us from Anas, that a man suddenly came and entered the saf with breathless breaths and said : " al-h amdu hamdan kats î ran thayyiban mub ârakan f î hi, ". After the Prophet's prayer. asked: "Who is the person who said the sentence earlier". Everyone fell silent. Rasulullah saw. Asked again: "Who is the person who said the sentence earlier? He did not say anything bad". Then a man replied: "I came out