The Legitimacy of Maqāsid Shariah on the Islamic Turath in the Tradition of Reading Yasin Fadhilah at Pesantren Al-Anwar-3

: Turath is the product of Muslim thoughts from generation to generation, and the Turath should be legitimized. The legitimacy of truth is crucial to confirm the validity of the tradition. Since its source is other than the Qur'an and hadith, Turath is still debatable. Turath criticism is part of the attitude that must be done for the legitimacy of Turath. This practice has the potential to be non-Islamic. Among the Turath practices that need to be legitimized by legal arguments is the method of reading Yasin Fadhilah at the Al-Anwar III Islamic Boarding School. This study of the legitimacy of Yasin Fadhilah's practice uses the views of Ibn 'Ashur with his maqasid shari'ah theory. Research from the maqasid shari'ah perspective will accomplish the view of making law from all sides. Yasin Fadhilah is a tradition of praying with the intermediary of a Yasin chapter carried out based on orders from a teacher from the ahlul-bait of the Prophet Muhammad. From the perspective of Maqasid Shari'ah, the practice of reading the chapter is legal in Islamic law, even though it is included in the Tahsiniyyāt category.


The legitimacy of Maqāsid Shariah on the Islamic Turath ….
International Journal Ihya' 'Ulum al-Din, Vol 24, No 2 (2022) │ 145 the practice of truth a consideration that even though the trash is produced by pious, trustworthy, close to God, it is still necessary and should be done because the pious are not ma'shum (innocent from any sin). The practice has the potency to deviate from Islamic teaching because it is not sourced from the Qur'an and hadith (Qardawi, 2004, p. 35).
Among the trust practice necessary to investigate its legal argument is the practice of reciting Yasin Fadhilah at Pesantren al-Anwar III. The practice of reciting the Yasin Fadhilah can be done simultaneously and individually. The milieu of practice began from the order of KH Maimoen Zubair to all his santri(s) (Students living in pesantren) and the religious leaders around to recite Yasin Fadhilah after Dawn (subuh) and Maghrib. KH. Maimone Zubair also started the tradition from the orders of his teacher and his predecessor, Sayyid Muhammad bin 'Alawi al-Maliki. KH. Maimone Zubair stated that the order from Sayyid Muhammad must be implemented and followed. One of the main reasons that the order should be carried out is considering that Sayyid Muhammad is a current and famous scholar to defend the traditional practices rooted in the Salafist scholar's tradition of Ahlusunnah wal Jama'ah. (Ad'iyat Yasin Fadhilah tt,1) . This command is written and recited after Maghrib and Subuh. However, in practice at al-Anwar III, the practice of reciting the Yasin is conducted after Maghrib and Subuh on Mondays and Thursdays only (Mukaddimah Kitab Yasin Fadhilah tt,3).
Yasin Fadhilah means the Surat Yasin with fadhilah (addition prayers and dhikrs to the verse). For specific purposes, the reading of Yasin Fadhilah eliminates suffering and accomplishesthe reader's wishes. According to Sayyid Muhammad, reading Yasin is a consolation for those who are in miserable and difficult conditions. It is a treasure for those with economic difficulties, a trust for those who hope, and an intermediary for those who ask (Al-Maliki, 1995, p. 159). Sayyid Muhammad mentioned many additional prayers for reciting Yasin, using specific prayers and methods. Such as the Yasin prayer performed by Imam Abdullah al-Haddad, Imam Ahmad bin Idris and some other pious people with different reading sequences (Al-Maliki, 1995, p. 166). From the background of the problem above, it becomes essential to examine the legality of the argument from the practice of reading Yasin Fadhilah at Pesantren al-Anwar III Sarang. Therefore, in doing the practice, it is not only obeying the teacher's orders, but the practice has a foundation and legitimacy from the rules of Islamic teachings.
This research uses the views of Ibnu' Ashur with the theory of maqasid shari'ah (purposes of Shari'ah). The research on the legal arguments about the importance of Yasin and the practice of prayer has been done by many researchers. For this reason, this research takes the view from the side of maqāsid shariah. Indeed, the perspective of law will accomplish the academic gap of recitation. Ibnu Ashur's theory about maqāsid shariah becomes relevant since his book, maqāsid shariah, is a novelty in academic discourses. Therefore, considering the theme of this research from a contemporary perspective theory is necessary. In addition, Ibn Ashur was the teacher of Sayyid Muhammad Alawi.

Maqāsid Shariah Ibnu Ashur as a Theory of Legal Foundation
Maqāsid Shariah, before becoming an autonomous scientific discipline, was part of the science of ushul fiqh. Knowledge about formulating a law through the formulations of scholars founded and systematized by Imam Shafi'i with his book al-Ris ā lah. However, the subject of maqāsid shariah has existed since the beginning of shari'ah. Indeed, after all research by scholars, the essence of Shari'at in Islamic laws is confirmed to be based on maslahah, which means the rules of Islamic law are for the benefit of mankind. For that maqāsid has been implicitly realized since the beginning of the shari'ah, even though it has not been stated systematically and structurally (Mas'ud tt,1). The proper name of maqāsid shari'ah emerged with the science of ushul fiqh and was systematically organized by Imam Shafi'i. The term Maqāsid shariah means the purpose of the shari'ah. However, according to Ibnu 'Ash ū r, the terminological definition is the meanings and pearls of wisdom observed and commented on by the shari'ah in all or the majority of the circumstances of the shari'ah (Ibn Ashūr 2013, p. 49). Historically speaking, Maqasid Shari'ah also experienced history in its development. In the domain of its history, maqāsid shariah experienced several phases, namely:

First: Phase of Observation of text (nash)
This phase is in the time of the Prophet's companions and tabi (the next generation of the companions) in taking the law on problems that did not exist in the age of the Prophet Muhammad. In the time of the companions and tabi'in, the maqāsid shariah was already applied in taking the law on the current problems that did not exist in the Prophet's era. Research on the jurisprudence of the Prophet's companions regarding the Turath is something that there is no written law in the Qur'an and the Prophet's hadith. It is confirmed by legal reasons and the secrets of shari'a law or maqāsid shariah, which helps analogize a law (qiyas).
Based on the facts done by the Prophet's companions, the Salaf scholars made qiyas one of the sources of law. Likewise, maṣā lih mursalah (common goodness), the position of maqāsid shariah becomes a process to determine the maslahah (common good) in a legal product (Haroush, 2020, p. 188). Living precisely like the life experienced by the Prophet is impossible; knowing how the Prophet lived is necessary. An example of the legal product of the companions is the decision of the companion of Abu Bakar to accept the idea of Umar to codify a copy of the Qur'an, which was not done by the Prophet Muhammad after the companion of Abu Bakar had previously questioned the idea of Umar. After all, it was considered a bid'ah (religious heresy) because it was not done by Prophet Muhammad (Muhammad Umar, 2002, p. 19).

The Second Phase, the Emergence of Discipline
This phase is where maqāsid shariah (shari'a purpose) transforms from an implicit observation in the legal texts into a specific theme of knowledge that is explained and discussed in the domain of Ushul Fiqh (the foundation of Islamic law). Therefore, the emergence of maqāsid shariah was followed by the emergence of ushul fiqh, which Imam Shafi'i systematically organized. The fact is seen from several points. First, usul fiqh scholars discuss the theory of Qiyas (analogy), the explanation of the reason for a law to be compared with other problems and explaining a reason with its relevance to law. The explanation of the usul scholars is clear that maqāsid has implicitly become a fundamental consideration in shari'a law. Qiyas and Illat (legal reasons) is a process to know maqāsid shariah. Second, when ushul fiqh scholars discuss sources of law such as sad al-Dhar āi' (to prevent the harm), masālih mursalah (common good), istihsān (for goodness), and 'urf (custom), they consider the present of maqāsid shariah. The basis of these sources of law is to solve human problems and to prevent any harm. Third, most ushul fiqh rules are generally constructed based on maqāsid considerations.

Third: The Phase of Foundation
This phase is where maqāsid shariah develops into a more detailed and comprehensive study. This phase is a stage where maqāsid shariah becoming an independent science. Many important and influential figures in this phase, for example -in order -Imam Juwaini (478 H), al-Ghazāli (505 H), al-Rāzi (606 H), al-Ā midi (631 H) and al-'Izz bin Abd al-Salā m (660 AH), al-Qarāfi (684 AH). All of them had contributions in building the foundation of the origin of maqāsid shariah and made the discourse becomes an independent science that has a comprehensive and well-established understanding and rules.

Fourth: The Phase of Independent Science
This phase is where maqāsid shariah develops into a more detailed and comprehensive study. This phase is a stage where maqāsid shariah becomes an independent science. Many important and influential figures in this phase, for example -in order -Imam Juwaini (478 H), al-Ghazāli (505 H), al-Rāzi (606 H), al-Ā midi (631 H), and al-'Izz bin Abd al-Salā m (660 AH), al-Qarāfi (684 AH). All of them contributed to building the foundation of the origin of maqāsid shariah and made the discourse an independent science with a comprehensive and well-established understanding and rules.

The Urgency of Maq ā sid Shari'ah for Mujtahid according to Ibnu 'Ashūr
Maqāsid is the spirit of syari'a. Jurisprudence without paying attention to maqāsid shariah is inhuman. Religion without maqāsid is religion without soul. A preacher without maqāsid is a preacher without spirit. A jurist without maqāsid is a jurist without a soul (Raisūni, 2001, p. 13). Therefore, distinguishing maqāsid is important in studying jurisprudence in a detailed and comprehensive form. Indeed, in terms of language, knowing legal problems from all sides in detail is crucial. The study is comprehensive through maqāsid shariah is included and involved. In fact, without the study of maqāsid, a religion will experience regression and stagnation in its teachings (Aziz, 2019;Ishak & Nasir, 2021).
According to Ibn Ashur, the action of the mujtahid (scholar) in his ijtihad (religious endeavor) to determine the maqāsid should pay attention to five things: To understand the sharia text and its indications from the perspective of language and the legitimacy of the sharia following the endeavor of jurisprudence that has been established in the science of ushul fiqh. Examine the opposing arguments to ensure they are free from anything that could overthrow the ideas. Analogizing (Qiyas) to the illat of the law that has been understood. The mujtahid should give rulings on new problems that are seen to have no similarity in qiyas, and there is no written evidence yet. Facing some of the Shari'a laws with an objective attitude toward the reasons (Allat) of the law and the wisdom of the Shari'a. Therefore, the mujtahid position is like a weak human being in the vastness of the teachings of Islamic law by not knowing everything. This is called Ta'abuddi, which means accepting the shari'a despite not knowing the reasons and wisdom as a form of subjugation to Allah (Ibnu 'Ashūr 2013, 13).
The mujtahid needs the five aspects in understanding maqāsid. First is that the function of understanding is to ensure the appropriateness of the meaning from the language aspect. The second point is to break down and find a solution when there are contradictory arguments. The third point is that qiyas is needed to know and establish the reason ( illat ) of the law. Determining the illat of law involves the understanding of maqāsid shariah. The fourth point is essential for a mujtahid to consider a law that has no point of similarity with other laws and has no explicit text. Therefore in making the law, one must pay attention to maqāsid. The fifth point is to minimize something not known by the mujtahid (Haroush, 2020, p. 26).

The Biography of Sayyid Muhammad Alawi al-Maliki as Compiler of Yasin Fadhilah
In the view of KH Maimoen Zubair, Yasin fadhilah is a collection of prayers compiled and ordered by Sayyid Muhammad to be recited consistently. According to the declaration of Sayyid Muhammad's students, the order to read Yasin Fadhilah was not given to all his students but only to certain people. At Sayyid Muhammad's boarding school in Makkah, the reading of Yasin Fadhilah is not practiced like at Pondok Pesantren al-Anwar III (KH. Muhammad Idrar Maimone 2021). KH. Maimon believes that Sayyid Muhammad, a descendant of the Prophet Muhammad, is why his orders are obeyed. Kyai Maimoen's respect for Sayyid Muhammad, for example, is presented through reciting good prayers addressed to Sayyid Muhammad. Even after the death of Sayyid Muhammad, one of his sons, who was in the process of replacing the name of Sayyid Muhammad with his successor and son, Sayyid Ahmad, put the name of KH Maimoen before Sayyid Ahmad. However, when he understands the situation, KH. Maimone disagreed and asked for the name of his teacher. Sayyid Ahmad should be given first. KH. Maimone Zubair felt it was inappropriate to put his name first before Sayyid Ahmad, even though Sayyid Ahmad was the grandson of his teacher (KH. Abdul Rauf Maimone 2021). This is a form of humility and respect for KH. Maimone, to the teacher's family, especially the teacher, is a descendant of the Prophet Muhammad. For the sake of this research, explaining Sayyid Muhammad's biography becomes essential to examine this theme comprehensively because the Yasin fadhilah is read in the al-Anwar III boarding school according to the narration of KH. Maimone Zubair compiled by Sayyid Muhammad Alawi.
Sayyid Muhammad bin Alawi al-Maliki is one of the great scholars who lived in the contemporary era. Has a noble lineage because lineage that meets directly with the lineage of Sayyidina Hasan bin Ali bin Abi Talib, the grandson of the Prophet Muhammad SAW, Born in Makkah in 1946. From a father named Sayyid Alawi bin Abbad al-Maliki, one of the most famous scholars in the world, and the people of Makkah at that time. His father was also Sayyid Muhammad's first teacher, who was educated in a family full of knowledge because he taught it at home and in the Haram Mosque. Until Sayyid Muhammad memorized the Qur'an at a young age, his father allowed him to teach it to others and ordered him to learn from the scholars in Makkah and Madinah (Assaquf 2016, 191). At the age of 15, a relatively young age, Sayyid Muhammad was already teaching at the Grand Mosque.

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After gaining knowledge and teaching in Makkah, his father, Sayyid Alawi, sent Sayyid Muhammad to Egypt to lecture at al-Azhar University, majoring in hadith. And getting a doctoral degree at the age of 25 made Sayyid Muhammad a Saudi Arabian student who obtained the first and youngest doctorate at al-Azhar University. His thesis and dissertation received perfect grades and were admired by many scholars, such as Imam Abu Zuhrah (Assaquf 2016, 192). For that, Sayyid Muhammad is a person who gathers two glories at once. That is the glory of lineage and the glory of knowledge. He is an individual figure who dominates all aspects of knowledge despite being popular with hadith scholars in the contemporary era. Not only do you master all fields of knowledge, but almost all fields of knowledge must have scholarly and valuable books to be used as primary references that can be held accountable.
The characteristics of hadith scholars are constantly traveling to various countries to take knowledge and history from the scholars who have knowledge connected with the Prophet Muhammad SAW. Therefore, Sayyid Muhammad has many teachers in almost all countries. Among the teachers of Sayyid  │ 151 the newborn grandson could grow up and understands religious sciences and the explanations of the Qur'an. It has become a tradition that scholars used to glorify each other, ask for blessings and pray for each other for the good of themselves and their descendants (Ulum, 2018, p. 141). The goodness and righteousness descendants, according to KH. ,Efforts must also accompany Shu'aib and among those efforts is respecting pious religious scholars. During his life, in respecting KH. Faqih Maskumambang, KH Shu'aib, visited him every week. However, he was famous for his wisdom and guardianship at the Sarang every week KH. Shu'aib is still studying the book Ihyā Ulum al-Dīn to KH. Murtadho (Najih Maimoen 2004, 22) . KH. Shu'aib is also famous for their passionate reading. According to stories, When Shu'aib was seriously ill and unable to teach the students, he ordered his grandson, KH. Zubair to substitute for the position. He said to KH. Zubair that teaching santri is more favorable than saddened by the illness (Najih Maimoen, 2004, p. 60). KH follows these efforts. Maimone. During his study at this Lirboyo, KH. Maimone Zubair also learned mysticism knowledge and doing a lot of tirakat, reading aurad-aurad (prayers), eating and sleeping less in studying and memorizing lessons as done by the Sufis to the popular Kiai, namely KH. Ma'ruf Kedonglo Kediri. He studied until he obtained significant achievements in religious sciences.

Biography of KH. Maimoen Zubair as Practitioner of Yasin Fadhilah
In the 1950s, KH. Maimone Zubair continued his journey to Makkah. In Makkah, he enrolled in Madrasah Dar Ulum and studied with leading scholars at the time with his grandfather KH. Ahmad bin Shu'aib and his uncle later became his younger brother, Abdurrahim Ahmad. KH. Maimone Zubair studied with a noble scholar regarding knowledge and lineage, a hadith expert with noble morals, Sayyid Alawi bin Abbas al-Maliki, father of Sayyid Muhammad Alawi in the Masjid AL-Haram. To Sayyid Alawi, KH. Maimone Zubair studied the book mandhumah al-baiquniyyah fi mustalah al-had ī th from beginning to end, al-Fiyyah syarah, and many other essential and primary books. KH. Maimone Zubair also studied the book Thalī'at al-Anwār and its explanation to a scholar who is an expert in hadith and Ushul Fiqh Imam Sheikh Hasan Mashat.
KH. Maimone Zubair also attends a scholar prominent scholar in nahwu and language, Sheikh Sayyid Muhammad Amin al-Kutbi. To Sheikh Amin, he studied the book of Riyād al-Salihīn. In addition, he also studied the book of waraqā t and his lectures written by Imam Jalaluddin al-Mahalli to Sheikh Abd al-Qā dir al-Mindīli. He also attended to the scholar who became a reference, Sheikh Yasin bin Isa al-Fadāni. To him, he studied the Sunan Abu Dawud al-Sijistani. He reads the Sanad to the student during their graduation. Besides studying, KH. Maimone Zubair also learned cultural and political knowledge from his friends in Makkah, especially from Kiai Imron Rosyadi (Najih Maimoen, 2004, pp. 62-63).
Two years after gaining knowledge in Makkah, KH. Maimone Zubair returned to Sarang and engaged in developing Pesantren Sarang and spreading Islamic knowledge. Besides that, he is still gaining knowledge and benefiting from the blessings of the charismatic leaders at that time. Among his teachers after his return from Makkah were: Maimone built rooms on the edge of the musholla that were prepared for santri, who served him, and it became a small pesantren. The musholla became a large pesantren with thousands of santri (s) in many years. This boarding school is named after al-Anwar. It is the name of his father, KH. Zubair when he was a child before leaving and settling in Makkah (Najih Maimoen, 2004, p. 65).
According to KH. Ubab Maimoen, KH. Maimone Zubair's attention to the santri is more than his attention to his sons. He has advised his sons to take the decision. KH. Ubab once asked his father to study, but he rejected his son's request and said that his sons would understand why he gives more attention to the santri(s) (Ikatan Santri Muhadhoroh 2021, 27). In the Pesantren worldview, barakah is important in pursuing knowledge and performing turats that come from the teacher's orders. From the results of his upbringing and education, he educated not only all his sons, became experts in the discipline of religious knowledge, but also produced a pious student who was significant in the spread of Islamic preaching in the community. Among the students of KH. Maimone Zubair are as follows: He was passed away on Tuesday 06 August 2019 during the Hajj and was buried at Ma'la cemetery near Sayyid Muhammad, his beloved teachers.

The Legality of Yasin Fadhilah's Practice in the Perspective of Maqa'sid Shari'ah
Looking at the data about the practice of Yasin Fadhilah above, the legality of the practice should be examined following the theory of maq ā sid Ibnu Ashur are the following facts:

Dua with the Intercessor of Surat Yasin
Sayyid Muhammad explained that Yasin Fadhilah is a collection of prayers following the procedures of righteous scholars who are believed to have been proven to be beneficial and effective. Yasin Fadhilah is the essence of praying to God after a prayer of chapter Yasiin. Indeed among the doors that open space and raise hardship is reading the chapter of Yasin (Al-Maliki, 1995, p. 157).
Praying is a natural human need, and people will naturally pray for asking the help of God, including the Prophet, as in Surat al-Qamar verses 9-12. As a natural need, it happens in any religion as a form of weakness and asking God for help (Al-Ghazāli tt, 74). The Scholars agree that Islam makes prayer an act of worship and a command of the Shari'a. According to the Prophet Muhammad praying is an act of worship. Prophet Muhammad, in any situation, never stop praying and dhikr. The appearance of the Prophet Muhammad's miracles is inseparable from the blessings of his prayers (Al-Dahlawi, 1995, p. 378).
Surat Yasin is used as an intermediary, and Sayyid Muhammad mentions that in the narration of Imam Darimi ( Al -Maliki 1995, 157), the superiority of Surat Yasin from five hadiths which explains that Surat Yasin is the heart or essence of the Qur'an. Abu Hurairah's narration mentions that Allah recited Surat Yasin and Surat Thaha before creating the heavens and the earth in a thousand years. After the angels listened to the recitation of the Qur'an, the angels said about the good fortune of the people who were mentioned in the Yasin and the people who consistently read it. Among the narrations of the hadith is an explanation that a person who recites Yasin in one night seeking only God's acceptance (ridho) will then forgive their sins. Imam al-Alū si explains the narration of Sa'īd bin Mansūr and Baihaqi from Hisān bin 'Athiyyah that Prophet Muhammad mentioned that Surat Yasin in the Torah is called Mu'immah. Anyone who reads it will get good and be spared from evil in this world and the hereafter. Yasin is also referred to as al-Mudā i'ah al-Qāḍiyah, who reads it will be spared from all evil and his wishes will be fulfilled (Al-Alūsi, 1998, p. 209).
The hadiths about the chapter and verses are cautious, for their status is weak. Muhibbuddin Wa'idh has researched 39 hadiths about the merits of Surat Yasin, most of which are weak. Even some hadist is evil and false. Only a few of them have the status of Hasan or can rise to the level of status to be sahih li ghairih. It is like one of the hadiths narrated by Sayyid Muhammad from Imam Darimi, which the reader of Yasin at night will be forgiven (Abd al-Sabhān Wā'idh 1998, 81).
Sayyid Tantāwi explained that the hadiths mentioned by Sayyid Muhammad are the hadiths mentioned in his book. It is about the merits of Surat Yasin that can be accepted (Sayyid Tantāwi, 2007, p. 7). However, wasīlah (intermediary) is an important theme and a subject of debate among scholars. Linguistically, the meaning of wasilah is used to get closer to God. Therefore, the scholars who allow such as al-Azhar, wasilah, are an intermediary used to get closer to God. The meaning is derived from the

The legitimacy of Maqāsid Shariah on the Islamic Turath ….
International Journal Ihya' 'Ulum al-Din, Vol 24, No 2 (2022) │ 155 prayer of listening to adzan, Allahumma Āti Muhammadan al-Was ī lah. The meaning of wasilah in the hadith is closeness to God (Mahmūd, 2008, p. 202). In addition to the hadith, wasilah in the Qur'an is mentioned in verses, in verse al-Maidah 35 and verse al-Isra' 57. The meaning is an encouragement to believers to draw closer to God or approach something close to God. The Qur'an is one of the closest things to Allah because the Qur'an is the words of Allah, and Yasin is the core and part of the Qur'an.
Looking at the text of the Qur'an and the hadith about prayer, it can be noted that the most crucial purpose of praying is to show the highest obedience status. For that reason, prayer is required by the sharia to be performed in every state of silence and submission, and it is according to the words of God in Surat al-A'raf verse 55. In the hadiths, the Prophet Muhammad always shows the majesty of God's power and the subjugation and humility of the Prophet before his God. Like the prayer of the Prophet Muhammad, Allahumma Anta Rabbi La Ilaha Illa Anta Khalaqtan ī was Ana 'Abduka (Al-Nasâi, 1930;Al-Turmudzi, 1994) and the Prophet's prayer: Allahumma Rabb al-Samāwāt was al-Ardh was Rabb al-'Arsh al-'Adh ī m Rabban ā way Rabb Kulla Shai' (Al-Nasâi, 1930;Dawud, 1984).
The other primary meaning and purpose of supplication are to hope for the fulfillment of wishes and needs. It is all to achieve the good things in life and to avoid evil and danger. It follows the words of God in Surat al-Naml verse 62 and Surat al-Baqarah verse 201. This is also evident in the prayer made by the Prophet Muhammad, such as the prayer the Prophet narrated by Abu Hurairah: Allahumma Aṣlih līDīnī alladhī Huwa 'Iṣ matu Amr ī wa Aṣlih līDunyā ya allatī fī ha Ma'āshī (Al-Naisaburi, 2010) and the prayer of the Prophet narrated by Thariq bin Uthaim that the Prophet when someone converted to Islam, the Prophet taught the following prayer: Allahumma Ighfir Lī wa Irhamnī wa Ihdin ī wa'āfā n ī wa Urzuqn ī (Al-Naisaburi, 2010) .
The facts above show that praying is an act of worship legitimized by the Qur'an and the hadith, either by using a prayer like the prayer of the Prophet Muhammad or not. Praying is a command from the Qur'an and the hadith without a specific form of prayer. The Companions of the Prophet also prayed according to their needs and circumstances of prayer that was not taught by the Prophet Muhammad before. Among them is a hadith narrated by Abdullah bin Buraidah that the Prophet heard someone pray with the sentence: Allahumma Inn ī As'aluka bi Annaka Anta Allah La Ilaha Illa Anta al-W āḥ id al-Ahad al-Shamad leads ī Lam Yalid was Lam Y ū lad we Lam Yakun Lahu Kufuwan Ahad.
After hearing the prayer, the Prophet Muhammad said: a person has asked God by mentioning His great name, and God will accept the prayer (Al-Maliki, 1995, p. 8). Human conditions and needs are different every time; besides, the Prophet's prayer uses Arabic, and not all people master the Arabic language. Therefore, praying in ways that the Prophet Muhammad did not do is also allowing the different forms of prayer.

Obedience to the Order of the Master and the Prophet Muhammad's Descent
KH. Maimoen Zubair mentioned that the basis for practicing Yasin Fadhilah consistently is an order from the figure of Sayyid Muhammad. The duty is from the personality of Sayyid Muhammad from two sides. First, Sayyid Muhammad as a teacher and the second is that he is Prophet Muhammad SAW's descent. Therefore, obedience to him is part of legitimacy in implementing the turats. According to KH. Maimoen Zubair, Sayyid Muhammad was a pious person. During his lifetime, Sayyid Muhammad was a scholar who always continually defended the glory of religious sciences. He is holding the teachings of the pious predecessor scholars of Ahlusunnah wal jama'ah. KH. Maimoen Zubair supports this with the evidence from the hadith of Imam Muslim Al-Naisaburi (2010, 90)  KH. Maimone explained the meaning of al-Ghurab ā '. He said that a scholar always revises the people's mistakes and revives the sunnah of the Prophet Muhammad that was never done. In other narrations, it is mentioned that the meaning of al-Ghurab ā' is a scholar who always adheres to the teachings of the Prophet Muhammad. Other narrations also explain that al-Ghurab ā' is a group of pious scholars who are few among many people. People who hate them are more than those who love them (Mukaddimah Kitab Yasin Fadhilah tt).
Imam Abdullah al-Haddad also explained it with the term Ahl al-Dzikr found in surat al-Nahl verse 43. Abdullah al-Haddad explained that a believer should always stick to the Qur'an and hadith in every behavior, speech, and action. Surely, that can only be done by extraordinary people who know it. For lay people, it is obligatory to follow the pious people called Ahl al-Dzikr. The definition of Ahl al-Dzikr, according to Abdullah al-Haddad, is a scholar who knows God and the teachings of the religion, who practices his knowledge sincerely for God's sake, asceticism in mundane problems, world activities do not turn him away from dhikr to God, and those who always preaches with the eyes of the heart and reveals the secrets of God (Al-Haddad, 2002, p. 38).
In the pesantren tradition, obedience to the teacher is an absolute for the students. Loyalty to the teacher is more important than the search for knowledge (Van Bruinessen 2012, 86). This is explained in the book that is the essential reference for santri to obtain useful knowledge, namely the book Ta'līm al-Muta'allim. The book among pesantren is a book that, according to Bruinessen, is orthodox ( al-kutub almukhabarat) on the subject of ethics. In tradition also, the blessing of knowledge is important as obtaining the knowledge itself. Obedience to the teacher is the only way to get the blessing of knowledge. The book of Ta'līm contains a separate chapter about respecting knowledge and the teacher as one of the conditions for obtaining knowledge and its blessings. Yasin Fadhilah's practice is a form of profound obedience in practicing turats. Even the book quotes the words Ali, a student in front of his teacher is like a slave in front of his master. It Depends on being sold or freed (Zarnuji tt,16).
In addition to obeying Sayyid Muhammad as a teacher, KH. Maimone also saw that he was a member of the Prophet Muhammad's descent from the Prophet's grandson, Hasan bin Ali. According to KH. Maimone, obedience to the Prophet's descents is a must. He gives several proofs from hadith narrations. The first is a hadith narrated by Imam Hakim that Prophet Muhammad said: "Verily, my descent in front of you are like the boat of Prophet Noah. Whoever rides it will be safe. And whoever abandons it will be woeful". The second hadith narrated by Imam Abu Ya'la, that Prophet Muhammad said: "The stars give peace to the inhabitants of the sky, and my descents give peace to the inhabitants of the earth." the third is the history of Imam Ahmad, Tabari and Hakim from Abdullah bin Abbas when God said about the relatives of the Prophet Muhammad which is in Surat al-Shura: 23, then the companions of the Prophet

The legitimacy of Maqāsid Shariah on the Islamic Turath ….
International Journal Ihya' 'Ulum al-Din, Vol 24, No 2 (2022) │ 157 asked about which relatives to love, and the Prophet Muhammad replied that "the relatives must be loved 'Ali and Fatimah and their two sons. According to Imam Fakhrurrazi and quoted by KH. Maimone that all the children of Fatimah's descendants can be called her sons because Fatimah's descendants are only through Hasan and Husain (Mukaddimah Kitab Yasin Fadhilah tt).
Looking at the arguments above, glorifying the teacher, especially the Prophet Muhammad's descents, is a commandment of the Qur'an and the Prophet Muhammad. The behavior is still maintained in the pesantren tradition. KH still maintains this principle. In front of Sayyid Muhammad, Maimone Zubair positioned himself as a student who should obey the teacher's order. Since the way to glorify the descents is not only a good deed but also following the guidance from the descendant of the Prophet Muhammad. Indeed, the Prophet Muhammad is said to ask his descendant for three things. First is to make his descendant a leader. Second is teaching the knowledge to the reckless and guiding their mistakes. The third is making you generous and loving (Muzakky & Mukarrom, 2021, p. 81).
From the perspective of maqāsid shari'ah, KH Maimoen ordered the practice of reciting Yasin Fadhilah is legitimated by shari'a, either from the Qur'an or the hadith. However, Yasin Fadhilah's practice is not included in the category of dharuriyyāt (necessarily important) in religion. However, this is a good deed for Muslims that improves a person. For that reason, in the perspective of maqāsid shari'ah, the practice of Yasin Fadhilah falls into the tahsiniyyāt (goodness) category. The benefit of reciting the Yasin Fadhilah meets no category of dharuriyyāt (primary) and hājāt ( secondary ). However, it provides benefits in the human side, both the benefits of the world or religion, then fall into the category of tahsiniyyāt ( tertiary ) which is also need to be taken care of and preserved. Meanwhile, tahsiniyyāt is legitimated and legalized by shari'ah ( Raisūni 2001, 99).

Conclusion
Reciting Yasin Fadhilah is a form of prayer to Allah through the chapter of Yasin and a form of obedience to the teacher from the descendant of the Prophet Muhammad. Praying is an act of worship legitimized by the Qur'an and the hadith, whether the Prophet Muhammad directly narrates it or not. The companions of the Prophet also prayed according to their needs and circumstances with different praying that was not direcdirectlyt taught by the Prophet Muhammad. Indeed, human experiences, conditions, and needs differ in every era. Such as, the Prophet's prayer uses the Arabic language. However, it is not all Muslims understand and master Arabic. Therefore praying in various ways is inevitable. Obedience to the teacher, especially from the family of the Prophet Muhammad, is a command of the Qur'an and hadith. In the view of maqā sid shari'ah, the practice of reciting the Yasin fadhilah legitimated by the religious shari'a and as the category of tahsiniyyāt. Therefore, Yasin Fadhilah's practice and legal status is a legal document legitimized by the rule of law in Islamic teachings. The benefit of reciting the Yasin fadhila is not accomplishing both dharuriyyāt (primary) and hājāt ( secondary ), but it has benefits in the world or religion. Therefore, it falls into the tahsiniyyāt (tertiary), which also needs to be taken care of and preserved for tahsiniyyāt is legal according to shari'a.