(Slideshare) lesson# 12-tauhid-sifat -(avoid-linguistic-pitfalls) 30-june-2012

IN THE NAME OF ALLAHIN THE NAME OF ALLAHMOST COMPASIONATEMOST COMPASIONATEMOST MERCIFULMOST MERCIFUL

““INTRODUCTION TO THE INTRODUCTION TO THE STUDY OF TAUSTUDY OF TAUHHEED”EED”

Intermediate Level Islamic course in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismail

A NEW MODULE

BATCH-COURSE [2012]

16 weekly class started from: 3 March 2012 16 weekly class started from: 3 March 2012 Every Saturday night @ 8pm – 10pmEvery Saturday night @ 8pm – 10pm

Wisma Indah, 450 Changi Road, Wisma Indah, 450 Changi Road, #02-00 next to Masjid Kassim#02-00 next to Masjid Kassim

IT CAN ALSO BE A IT CAN ALSO BE A REFRESHER COURSE FOR REFRESHER COURSE FOR

MUSLIM PARENTS, MUSLIM PARENTS, EDUCATORS, IN EDUCATORS, IN

CONTEMPORARY CONTEMPORARY SINGAPORE. SINGAPORE. OPEN TO ALLOPEN TO ALL

For further information and registration contact EFor further information and registration contact E-mail -mail : : [email protected] +65 81234669 / +65 96838279or +65 81234669 / +65 96838279

Using curriculum he has developed especially for English-speakingUsing curriculum he has developed especially for English-speakingMuslim converts and young English-speaking Adult Muslims. Muslim converts and young English-speaking Adult Muslims.

““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”

# 12# 12LESSON

REVISED @ JUNE 2012)REVISED @ JUNE 2012)

All Rights Reserved© Zhulkeflee Hj Ismail (2012)

mailto:[email protected]

TO CONTINUETO CONTINUE

All Rights Reserved © Zhulkeflee Hj Ismail. 2012

This is the continuation from my previous “Intermediate This is the continuation from my previous “Intermediate Lesson on Islam - Lesson on Islam - TAUTAUHHEEDEED” module *. In that part one ” module *. In that part one module, we have covered topics of :module, we have covered topics of :

[1] Introduction to the various Approaches in Developing [1] Introduction to the various Approaches in Developing AQEEDAH AQEEDAH - - TAUTAUHHEEDEED (Attestation to Oneness of God).(Attestation to Oneness of God).

[2] [2] TAUTAUHHEED AL-EED AL-KHKHAALIQIYYAHAALIQIYYAH[3] [3] TAUTAUHHEED AR-RUBIBIYYAHEED AR-RUBIBIYYAH[4] [4] TAUTAUHHEED AL-ULUHIYYAH WAL- ‘UBUDIYYAHEED AL-ULUHIYYAH WAL- ‘UBUDIYYAH

So now, for TauSo now, for Tauhheed part two module, I shall covereed part two module, I shall cover “TAU“TAUHHEED AS-SIFAT”EED AS-SIFAT”


““LIMITLESS in His glory is thy Sustainer, the LIMITLESS in His glory is thy Sustainer, the

Lord of almightiness, [exalted] above anything Lord of almightiness, [exalted] above anything

that men may devise by way of definition!”that men may devise by way of definition!”

((Qur’an: Shaffat: 37: 108Qur’an: Shaffat: 37: 108))


““Utterly remote is Allah, in His limitless glory, Utterly remote is Allah, in His limitless glory,

from anything to which men may ascribe a from anything to which men may ascribe a

share in His divinity!share in His divinity!!”!”

((Qur’an: Shaffat: 59: 23Qur’an: Shaffat: 59: 23))


This is one of the traditional approaches in This is one of the traditional approaches in ensuring the understanding of attributes of Allah, ensuring the understanding of attributes of Allah,

amongst Muslims who are exposed to other amongst Muslims who are exposed to other religious or philosophical views, does not deviate religious or philosophical views, does not deviate

from that of the pious predecessors’ from that of the pious predecessors’ (Salafus-Soleheen)(Salafus-Soleheen)

MUQADDIMAH

MUQADDIMAH

INTRODUCTION

INTRODUCTION


"(To know Allah) Think and reflect upon "(To know Allah) Think and reflect upon

Allah's attributes (Allah's attributes (SifaatSifaat) and do not try ) and do not try

to think of (reality of) His Essence (to think of (reality of) His Essence (DzatDzat).“).“

(Hadith reported by Abu-Shaykh – al Jami’ : 134 Risalah Tauhid)


When the Qur’an was revealed, it succinctly expounded and When the Qur’an was revealed, it succinctly expounded and

clarify the message of clarify the message of TAUTAUHHEEDEED, in the best Arabic to the , in the best Arabic to the

Arabic-speaking Arabic-speaking people whose mastery of Arabic was at the people whose mastery of Arabic was at the

highest.highest.

In fact, the Arabs then, had recognized the Qur’an as a miracle In fact, the Arabs then, had recognized the Qur’an as a miracle

- Divinely revealed - not the speech of man. - Divinely revealed - not the speech of man.

And they all knew very wellAnd they all knew very well the metaphors, the linguistic the metaphors, the linguistic

eloquence, the profound and depth to meanings, the detail eloquence, the profound and depth to meanings, the detail

and the general, etc. of the Qur’anic language - which to and the general, etc. of the Qur’anic language - which to

them, are adequately self-explanatory.them, are adequately self-explanatory.


Unfortunately, mastery of the Qur’anic (classical) Arabic

language amongst the Muslim masses tends to diminish, or it

may become weakened , except amongst Islamic scholars.

Thus the Muslims in general, have had to rely upon Islamic

jurists and scholars from whichever MADZAAHIB (schools of

theology and jurisprudence), regarding the teaching of Islam.

Each strove to preserve and transmit the traditional scholastic

methods in understanding primary sources (AL-QUR’AN and

AHADITH) and teaching the masses.


The ‘golden era’ according to the Prophet s.a.a.w., which The ‘golden era’ according to the Prophet s.a.a.w., which

became the exemplary era from which Muslims of later period became the exemplary era from which Muslims of later period

relied upon as source of the pure Islamic teachings and relied upon as source of the pure Islamic teachings and

principle methodology (principle methodology (MANHAJMANHAJ), are called the period of the ), are called the period of the

pious predecessors (pious predecessors (SALAFUS-SOLISALAFUS-SOLIHHEENEEN).).


The ‘golden era’ according to the Prophet s.a.a.w., which The ‘golden era’ according to the Prophet s.a.a.w., which

became the exemplary era from which Muslims of later period became the exemplary era from which Muslims of later period

relied upon as source of the pure Islamic teachings and relied upon as source of the pure Islamic teachings and

principle methodology (principle methodology (MANHAJMANHAJ), are called the period of the ), are called the period of the

pious predecessors (pious predecessors (SALAFUS-SOLISALAFUS-SOLIHHEENEEN).).

““The best of mankind – (believers) – are in my The best of mankind – (believers) – are in my

generation, then (a generation) after it, and then generation, then (a generation) after it, and then

(another generation) after that.”(another generation) after that.”

((Hadith reported by Bukhary and MuslimHadith reported by Bukhary and Muslim))


During the first three generations (Qurn’ Salafus-Soliheen),

religious or theological disagreements or dissentions amongst

Islamic scholars were very rare.

But inevitably schism did arose much later as prophesised :


““And whoever amongst you lives after me will see many And whoever amongst you lives after me will see many

conflicts (disagreements), let him then adhere to whatever conflicts (disagreements), let him then adhere to whatever

they know o f my they know o f my SunnahSunnah and the and the SunnahSunnah of my Rightly of my Rightly

guided Khalifah.”guided Khalifah.”

((Hadith reported by AhmadHadith reported by Ahmad))


During the first three generations (Qurn’ Salafus-Soliheen),

religious or theological disagreements or dissentions amongst

Islamic scholars were very rare.

But inevitably schism did arose much later as prophesised :

It was compounded by the people being exposed to other

cultural-thoughts, philosophy and methods (especially from the

ancient Greek-Persian-Indo civilizations) .

Thus the method and approach to teaching the Qur’anic creed of

TAUHEED of the pious generation (Salafus-Solih), had to be

revised to preserve the true teachings*, lest misinterpretations

due to man’s own weakness may occur.

Please note, it is the approach and method of teaching that was revised,

not the Creed. This is in conformity with the Prophet’s Sunnah s.a.a.w.:

“Speak to people in accordance with their intellectual capacity.”


In the first three generations (SHAHABI, TABI’ and TABIT-TABI’IN –

period ), the AQEEDAH of the Muslims regarding

MA’RIFATULLAAH (Knowledge in Knowing Allah) was never a

problem.

Although differences of opinion regarding politics and other

secondary issues did occur, yet in deriving understanding of

theological and creed matters (AQEEDAH) , reliance upon revealed

knowledge (QUR’AN & AHADITH) overrides any human

speculations.


It was in later era (known as ‘KHALAF’ era), when many non-Arabs

came into Islam; when adherence to primary sources by the

general Muslims decreased, whereas the learning and translation

of all available sciences from other civilizations especially the

Greek philosophy - and speculative theology and rational

discourses became popular, that problems arose.

The dominance of the rationalists (MU’TAZILITE) scholars

threatened to undermine the traditional reliance upon Revelation.


When the When the Mu’tazilitesMu’tazilites (rationalists influenced by Greek (rationalists influenced by Greek

philosophy) introduced innovations (philosophy) introduced innovations (BID’AHBID’AH) that threatened to ) that threatened to

undermine and replace the true creed (undermine and replace the true creed (AQEEDAHAQEEDAH) consistent with ) consistent with

the Prophetic generation, that Islamic scholars – notably the Prophetic generation, that Islamic scholars – notably Imam Imam

Abul Hassan al-Ash-’arie Abul Hassan al-Ash-’arie and and Abu Mansur al-Maturidi Abu Mansur al-Maturidi et. al. et. al. ; - ; -

came up with the relevant response to safeguard its theological came up with the relevant response to safeguard its theological

belief – (termed as the creed of “belief – (termed as the creed of “the People of Tradition and the the People of Tradition and the

CommunitCommunity” or “y” or “Ahlus-Sunnah wal- Jama ’ahAhlus-Sunnah wal- Jama ’ah”).”).


This is one of the traditional approaches in This is one of the traditional approaches in ensuring the understanding of attributes of Allah, ensuring the understanding of attributes of Allah,

amongst Muslims who are exposed to other amongst Muslims who are exposed to other religious or philosophical views, does not deviate religious or philosophical views, does not deviate

from that of the pious predecessors’ from that of the pious predecessors’ (Salafus-Soleheen)(Salafus-Soleheen)


MUQADDIMAH

MUQADDIMAH

INTRODUCTION

INTRODUCTION

TO CONTINUE ...


There are some people who tries to ‘attack’ Islam by There are some people who tries to ‘attack’ Islam by

misreading the misreading the Qur’anQur’an and and AhadithAhadith; quoting words out of ; quoting words out of

context; applying their own interpretations (or rather context; applying their own interpretations (or rather

misinterpretations) to some of the words pertaining to the misinterpretations) to some of the words pertaining to the

attributes of Allah; accusing Muslims of anthropomorphism , etc.attributes of Allah; accusing Muslims of anthropomorphism , etc.


Allah in the Qur’an has already warned of this and thus Allah in the Qur’an has already warned of this and thus

provided the guidelines regarding its interpretation, which all provided the guidelines regarding its interpretation, which all

traditional Islamic scholars have applied since the time of the traditional Islamic scholars have applied since the time of the

Prophet Muhammad s.a.w.Prophet Muhammad s.a.w.

Muslims must be informed of this.Muslims must be informed of this.


“He (Allah) it is Who has sent down to thee the Book: in it

are AAYAT MUHKAMAT - verses basic or fundamental (of

established meaning); they are the foundation of the Book:

others are AAYAT MUTASHAABIHAT – verses not of well-

established meaning. But those in whose hearts is

perversity follow the part thereof that is not of well-

established meaning (AAYAT MUTASHAABIHAT ), seeking

discord, and searching for its interpretation...”

(Qur’an: Aali ‘Imran: 3: 7)


“ “ ... but no one knows its true meanings except Allah ... but no one knows its true meanings except Allah **, and , and

those who are firmly grounded in knowledge say: "We believe in those who are firmly grounded in knowledge say: "We believe in

it; the whole of it is from our Lord"; and none will grasp the it; the whole of it is from our Lord"; and none will grasp the

Message except men of understanding.”Message except men of understanding.”

((Qur’an: Aali ‘Imran: 3: 7Qur’an: Aali ‘Imran: 3: 7))

Some Islamic scholars opine that this phrase ends here Some Islamic scholars opine that this phrase ends here ** – –

therefore they contend that nobody else knows the interpretation therefore they contend that nobody else knows the interpretation

((TA’WILTA’WIL) of the ) of the MUTASHABIHATMUTASHABIHAT verses except Allah alone. verses except Allah alone.


“ “ ... but no one knows its true meanings except Allah ... but no one knows its true meanings except Allah **, and , and

those who are firmly grounded in knowledge say: "We believe in those who are firmly grounded in knowledge say: "We believe in

it; the whole of it is from our Lord"; and none will grasp the it; the whole of it is from our Lord"; and none will grasp the

Message except men of understanding.”Message except men of understanding.”


While many others differ from this view and contend that knowledge While many others differ from this view and contend that knowledge

of of TA’WILTA’WIL is also known by “ is also known by “those firmly grounded in knowledge those firmly grounded in knowledge “ - “ -

e.g. Companion Ibnu Abbas r.a. whom the Prophet s.a.w. approved of e.g. Companion Ibnu Abbas r.a. whom the Prophet s.a.w. approved of

and make Du’a for it to be given to him by Allah SWT.and make Du’a for it to be given to him by Allah SWT.


“Whoever claims that Allah is in something or on something

or from something, commits the “SHIRK.”

Because if He was in something, He would be contained,

and if He was on something, He would be carried, and if He

was from something, He would be a creature (creation)."

** Imam Ja’afar ibn Muhammad ibn ‘Ali ibn Hussein ibn ‘Ali wa Fatimah binte Rasulillah Imam Ja’afar ibn Muhammad ibn ‘Ali ibn Hussein ibn ‘Ali wa Fatimah binte Rasulillah s.a.a.w. Regarded by the s.a.a.w. Regarded by the SHI’ITE MADZHAB SHI’ITE MADZHAB as their sixth Imam, he was also the teacher as their sixth Imam, he was also the teacher to many Imams of to many Imams of AHLUS-SUNNAHAHLUS-SUNNAH like Abu Hanifa, Malik, etc. like Abu Hanifa, Malik, etc.


(In agreement to this) Imam Abu Ja’far At-Tahaawiy rh.m. said: (In agreement to this) Imam Abu Ja’far At-Tahaawiy rh.m. said:

"Whoever ascribe meaning to Allah’s attribute, with (the same) "Whoever ascribe meaning to Allah’s attribute, with (the same)

meanings as the attributes of humans, commits (meanings as the attributes of humans, commits (KUFRKUFR) a ) a

blasphemy.“blasphemy.“

((Quote from “Aqeedatut-Tahaawiyyah”Quote from “Aqeedatut-Tahaawiyyah”))


They are those NEO-SALAFIS * who insist that Allah, literally, is

in a place i.e. the heaven (sky), as in a verse:

* True SALAFIS are only those of the SAHABI, TABI-’IN and TABI’-TA-BI-’IN period.


They are those NEO-SALAFIS * who insist that Allah, literally, is

in a place i.e. the heaven (sky), as in a verse:

* True SALAFIS are only those of the SAHABI, TABI-’IN and TABI’-TA-BI-’IN period.

““Do ye feel secure that He Who is in heaven (Do ye feel secure that He Who is in heaven (FIS-SAMAA’FIS-SAMAA’) )

will not cause you to be swallowed up by the earth when will not cause you to be swallowed up by the earth when

it shakes (as in an earthquake)?” it shakes (as in an earthquake)?”

((Qur’an: Mulk: 67: 16Qur’an: Mulk: 67: 16))


Yet they adamantly insist that they are being true to the

Salafus-Soleheen, whereas their argument in fact, indicate

insistence to defend a literal interpretation (anthropomorphic)

by always quoting many of these mutashaabihat ayat while

preventing (or condemning even) any one who tries to offer a

clear and correct interpretation (TA’WIL) consistent with aayat

Muhkamat (which is as explained and commanded by Allah).


It is true that some SALAF did not apply TA’WIL , like Imam

Malik r.a. yet in actual fact they also “forbade” people from

ever applying “any literal meanings” to these verses.





Their stand was as Imam Shafi-’ie r.a. said:


"I believe in what Allah revealed according to the meaning that "I believe in what Allah revealed according to the meaning that

Allah intended, and in what the Messenger of Allah conveyed Allah intended, and in what the Messenger of Allah conveyed

according to the meaning that the Messenger of Allah intend."according to the meaning that the Messenger of Allah intend."





Their stand was as Imam Shafi-’ie r.a. said:

The statement is to warn others from tampering or changing the

actual words as used by Allah or His Prophet.




At the time, there was the danger of TAHRIF (possibility of

interpolation or TAMPERING to the original text of revelation).




At the time, there was the danger of TAHRIF (possibility of

interpolation or TAMPERING to the original text of revelation).

Many of our SALAF simply accepted it as ‘allegorical’ or

metaphorical (figure of speech) of which the meaning is not to be

understood in their literal sense.


The proper meanings are not literal according to the sensuous

and physical meanings, such as ascribing places, shapes, limbs,

movements, sitting, colours, directions, smiling, laughing, or any

other meanings which are not permissible to be attributed to Allah.


The proper meanings are not literal according to the sensuous

and physical meanings, such as ascribing places, shapes, limbs,

movements, sitting, colours, directions, smiling, laughing, or any

other meanings which are not permissible to be attributed to Allah.

In the KHALAF period, the danger now is that the ignorant

people are mistakenly assuming or interpreting their meaning,

literally. Thus the necessity for TA’WIL to ensure they have the

correct understanding.


But these NEO-SALAFIS suppressed or twisted the fact into a

blatant lie, as though ‘implying’ that – there was not even a single

scholars amongst the pious predecessors (SALAFUS-SOLIHEEN) of

the three generations who has ever applied any TA’WIL

(interpretation) upon these aayat Mutashaabihat. Therefore to do

so is deviancy.


But these NEO-SALAFIS suppressed or twisted the fact into a

blatant lie, as though ‘implying’ that – there was not even a single

scholars amongst the pious predecessors (SALAFUS-SOLIHEEN) of

the three generations who has ever applied any TA’WIL

(interpretation) upon these aayat Mutashaabihat. Therefore to do

so is deviancy.

Whereas in actual fact, historically and well-known by them who

study , there were many SALAF who applied TA’WIL, even SAHABIY

whom the Prophet s.a.a.w. sought that Allah grant him the ability. All Rights Reserved © Zhulkeflee Hj Ismail. 2012

Prophet Muhammad s.a.a.w. made this Du’a for Ibnu Abbas. r.a.

“O Allah! Teach him the Wisdom (knowledge of Sunnah) and

TA’WIL (interpretation) of the Book.”

(Hadith reported by Bukhary, Ibnu Majah and others)


Ibn ‘Abbas, Sufyan ath Thaury, Mujaahid, Sa’id Ibn Jubayr, Malik,

Ahmad, al Bukhary, an-Nawawy, Ibn Rajab al Hanbaly, Ibnul-

Jawziyy, Ibn Hajar, al Bayhaqy, Abu Fadl at-Tamimy, ‘Abdul-Qahir

al-Baghdady,

And even the famous linguist and scholar of Hadith, Murtada az-

Zabidiyy, and others.


““But those in whose hearts is perversity follow the part thereof But those in whose hearts is perversity follow the part thereof

that is not of well-established meaning (that is not of well-established meaning (MUTASHAABIHATMUTASHAABIHAT), ),

seeking discord (seeking discord (FITNAHFITNAH)”)”



““(Allah) Most Gracious is firmly established (Allah) Most Gracious is firmly established

((ISTAWAISTAWA) on the Throne (of authority).” ) on the Throne (of authority).”

((Qur’an: Ta Ha: 20: 5Qur’an: Ta Ha: 20: 5))

The Arabic word “The Arabic word “ISTAWAISTAWA” literally means “sit” or “establish”, but ” literally means “sit” or “establish”, but

can also be used as a figure of speech, in a metaphorical or can also be used as a figure of speech, in a metaphorical or

allegorical sense – which is why Allah clearly referred to such verses allegorical sense – which is why Allah clearly referred to such verses

as as AAYAT MUTASHAABIHATAAYAT MUTASHAABIHAT. (. (ref: Qur’an: Aali ‘Imran: 3: 7ref: Qur’an: Aali ‘Imran: 3: 7))


Their meanings must be referred to and consistent with the Their meanings must be referred to and consistent with the

Foundation of the Book, the clear verses termed Foundation of the Book, the clear verses termed AAYAT AAYAT

MUMUHHKAMATKAMAT..





Therefore correct way of explaining the MUTASHAABIHAT aayat in

the Qur‘an is to say one believes in them according to the meaning

that Allah willed or intended it, without implying literally what that

meaning is; and without a 'how,' i.e., without attributing to Allah

‘sitting, standing, occupying places, sensuous attributes’, or any of

the meanings that apply to humans and others in creations.All Rights Reserved © Zhulkeflee Hj Ismail. 2012




“ISTAWA” (Establishment) is known; the ‘how’ of it is unknown;

belief in it is obligatory, and the questioning about it is

(reprehensible) innovation –BID’AH.”


The NEO-SALAFIS often use this statement to accuse

(or insinuate) that traditional Islamic scholars today

who accepts and apply TA’WIL , are committing

BID’AH.


The NEO-SALAFIS often use this statement to accuse

(or insinuate) the traditional Islamic scholars today

who accepts and apply TA’WIL , are committing BID’AH.

This is malicious because actually the BID’AH is

when ordinary people began to ‘question’ the apparent

anthropomorphic implication of these verses – as

warned by Imam Malik r.a. “and the questioning about

it is (reprehensible) innovation –BID’AH.”



Our traditional scholars are only responding to this BID’AH

by ensuring that such misinterpretation is avoided.

While it is those NEO-SALAFIS or whosoever who allow such

‘misinterpretation’ to these “MUTASHAABIHAT” verses to

persist by not giving the correct TA’WIL (some even preventing

others from giving it), are being irresponsible and indeed,

condoning the real BID’AH.

Our traditional scholars are only responding to this BID’AH

by ensuring that such misinterpretation is avoided.

While it is those NEO-SALAFIS or whosoever who allow such

‘misinterpretation’ to these “MUTASHAABIHAT” verses to

persist by not giving the correct TA’WIL (some even preventing

others from giving it), are being irresponsible and indeed,

condoning the real BID’AH.

WaAllaahu a’-lam


“Whithersoever ye turn, there is Allah's

countenance (WAJH’).”

(Qur’an: Baqarah: 2: 115)

Imam Mujahid, the student of Ibn ‘Abbas r.a., said that the word

WAJH means ‘QIBLAH,' i.e., the direction of prayers during the

voluntary prayers while traveling and riding on an animal. Yet, the

literalist (anthropomorphist) insist on taking the literal meaning; they

say the term, WAJH means 'face.'


““And We breathed (And We breathed (NAFAKH-NAANAFAKH-NAA) into her (body) ) into her (body)

of Our spirit.”of Our spirit.”

((Qur’an: Tahrim: 66: 12Qur’an: Tahrim: 66: 12))

When taken literally, it may mean that “Allah blew part of His

Soul” into Mary to conceive ‘Isa (Jesus) a.s. However, this is wrong

thus the scholars said that this ayah must be understood to mean:

“Allah ordered arch-angel Jibril to blow into Mary the soul ‘Isa a.s.

which is honorable to Allah.”All Rights Reserved © Zhulkeflee Hj Ismail. 2012

““(Allah) said: "O Iblis! what prevents thee from (Allah) said: "O Iblis! what prevents thee from

prostrating thyself to one whom I have created prostrating thyself to one whom I have created

with My hands (with My hands (BI-YADAYBI-YADAY)?.” )?.”

((Qur’an: Sad: 38: 75Qur’an: Sad: 38: 75))

The Arabic word “YAD” literally do means ‘hands’, yet here it is

clearly being used as a figure of speech, in a metaphorical sense.

Glory be Allah from the deviant assertions of the anthropomorphist.



AND THERE ARE MANY MORE …..AND THERE ARE MANY MORE …..

““Glory to thy Lord, the Lord of Honour and Power! Glory to thy Lord, the Lord of Honour and Power!

(He is free) from what they ascribe (to Him)! (He is free) from what they ascribe (to Him)!

And Peace on the Messengers! And Peace on the Messengers!

And praise to Allah, the Lord and Cherisher of the Worlds.”And praise to Allah, the Lord and Cherisher of the Worlds.”


LAA- ILAA-HA- IL-LALLAAHU - WALAA- ILAA-HA- IL-LALLAAHU - WAHHDAHU –DAHU –LAA – SHAREE-KA LAH, LAHUL-MULKU – LAA – SHAREE-KA LAH, LAHUL-MULKU –

WALAHUL-WALAHUL-HHAMD, WA-HUWA - ‘ALAA AMD, WA-HUWA - ‘ALAA KUL-LI- SHAY -INQ- QADEER,KUL-LI- SHAY -INQ- QADEER,

““There is no god (none has the right to be worshipped) There is no god (none has the right to be worshipped) except Allexcept Allaah, alone, without partner, to Him belongs h, alone, without partner, to Him belongs all sovereignty and praise and He is All-Powerful over all sovereignty and praise and He is All-Powerful over all things .”all things .”


IMPORTANT DZIKRIMPORTANT DZIKR

DU’A TAUGHT BY OUR PROPHET MUHAMMAD DU’A TAUGHT BY OUR PROPHET MUHAMMAD

ALLAA-HUM-MA - IN-NEE – A –’UU-DZU-BIKA - MIN AN - USH-RI-KA – BI-KA – SHAY-AN – WA –ANA –

A’-LAMU, WA –AS-TAGH-FIRU-KA – MI-NADZ—DZAM - BIL– LADZII - LAA – A’-LAM

“O Allah! I seek refuge with You from committing SHIRK i.e. associating

others with You, knowingly, and I seek Your forgiveness from the

committing of the sins (of SHIRK) which I do not know.”

(Hadith reported by Ahmad, Tabarani & Abu Ya’la)


IMPORTANT DU’AIMPORTANT DU’A

ALLAA-HUM-MA – ARI-NAL-HAQ-QA - HAQ-QANWAR- ZUQ-NAT - TI-BAA- ’A

WA-ARI-NAL – BAA-TWILA – BAA-TWI-LAANWAR-ZUQ-NAJ – TI –NAA - BAH

““O Allah! Make us see the Truth to be true O Allah! Make us see the Truth to be true

and grant us ability to follow it.and grant us ability to follow it.

And make us see Falsehood to be false and And make us see Falsehood to be false and

grant us the ability to reject it.”grant us the ability to reject it.”


TO BE CONTINUED TO BE CONTINUED - -



This is one of the traditional approaches in ensuring the This is one of the traditional approaches in ensuring the understanding of attributes of Allah, amongst Muslims who understanding of attributes of Allah, amongst Muslims who are exposed to other religious or philosophical views, does are exposed to other religious or philosophical views, does

not deviate from that of the pious predecessorsnot deviate from that of the pious predecessors (Salafus-Sole(Salafus-Solehheen)een)

TO BE CONTINUED TO BE CONTINUED - -

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(Slideshare) lesson# 12-tauhid-sifat -(avoid-linguistic-pitfalls) 30-june-2012

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