(Slideshare) tauhid-course #11(23 june-2012).pptx

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INTRODUCTION TO THE INTRODUCTION TO THE STUDY OF TAU STUDY OF TAU H H EED” EED” Intermediate Level Islamic course in English for Adults conducted by Ustaz Zhulkeflee Hj Ismail TAU TAU H H EED AS-SIFAT” EED AS-SIFAT” LESSON LESSON - # 11 - # 11 16 weekly class started: 27 Nov 2010 16 weekly class started: 27 Nov 2010 Every Saturday night @ 8pm – 10pm Every Saturday night @ 8pm – 10pm Wisma Indah, 448 Changi Road, Wisma Indah, 448 Changi Road, #02-00 next to Masjid Kassim #02-00 next to Masjid Kassim For further information and registration For further information and registration contact contact (9789 4915 ) (9789 4915 ) IT CAN ALSO BE A IT CAN ALSO BE A REFRESHER COURSE REFRESHER COURSE FOR MUSLIM FOR MUSLIM PARENTS, PARENTS, EDUCATORS, IN EDUCATORS, IN CONTEMPORARY CONTEMPORARY SINGAPORE. SINGAPORE. OPEN TO ALL OPEN TO ALL Using curriculum he has developed especially for Using curriculum he has developed especially for English-speaking English-speaking Muslim converts and young English-speaking Adult Muslim converts and young English-speaking Adult Muslims. Muslims. To seek knowledge is obligatory upon every Muslim (male & female)” To seek knowledge is obligatory upon every Muslim (male & female)” All Rights Reserved © Zhulkeflee Hj Ismail. 2012

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“INTRODUCTION TO THE STUDY OF TAUHEED” Intermediate Level Islamic course in English for Adults conducted by Ustaz Zhulkeflee Hj Ismail TAUHEED AS-SIFAAT 20 ATTRIBUTES OF ALLAH This is one of the traditional approaches in ensuring the understanding of attributes of Allah, amongst Muslims who are exposed to other religious or philosophical views, does not deviate from that of the pious predecessors’ (Salafus-Soleheen)

Transcript of (Slideshare) tauhid-course #11(23 june-2012).pptx

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““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

““TAUTAUHHEED AS-SIFAT” EED AS-SIFAT” LESSONLESSON - # 11 - # 11

16 weekly class started: 27 Nov 2010 16 weekly class started: 27 Nov 2010 Every Saturday night @ 8pm – 10pmEvery Saturday night @ 8pm – 10pm

Wisma Indah, 448 Changi Road, Wisma Indah, 448 Changi Road, #02-00 next to Masjid Kassim#02-00 next to Masjid Kassim

For further information and For further information and registration contact registration contact (9789 4915 )(9789 4915 )

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

FOR MUSLIM FOR MUSLIM PARENTS, PARENTS,

EDUCATORS, IN EDUCATORS, IN CONTEMPORARY CONTEMPORARY

SINGAPORE. SINGAPORE. OPEN TO ALLOPEN TO ALL

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)”

All Rights Reserved © Zhulkeflee Hj Ismail. 2012

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PREVIOUS TOPICSPREVIOUS TOPICS

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BELIEVE IN THE ONE GOD – BELIEVE IN THE ONE GOD – WHO ALONE IS THE WHO ALONE IS THE CREATOR DIVINE.CREATOR DIVINE.

(AL-KHALIQ-QIYYAH(AL-KHALIQ-QIYYAH ) )

BELIEVE IN THE ONE GOD – BELIEVE IN THE ONE GOD – WHO ALONE IS THE WHO ALONE IS THE SUSTAINER DIVINE. SUSTAINER DIVINE.

( AR-RUB-BUBIYYAH )( AR-RUB-BUBIYYAH )

This is not unique to Muslims. Even pagan worshippers and idolaters acknowledge this.

This is where Muslims differ with pagan worshippers, idolaters and unbelievers, because they erroneously ascribe to others besides Allah. similar ‘Divine’ roles in the Sustainment of this universe.

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It can be discern that people’s idea or knowledge that God

exist, generally pertains to Him being the Creator.

But, when we further consider God’s role in the universe and

man’s life, differences occur.

Those who deny Him as the only Absolute Sustainer,

Cherisher of the universe, would inadvertently be ascribing

to others this divine role.

BELIEVE IN THE ONE GOD – BELIEVE IN THE ONE GOD – WHO ALONE IS THE DIVINE. WHO ALONE IS THE DIVINE.

( AL-ULUHIYYAH )

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Therefore, because some people’s knowledge of God may still be Therefore, because some people’s knowledge of God may still be

ambiguous, they need to have clear understanding of what we mean ambiguous, they need to have clear understanding of what we mean

by “by “Divinity and the concept of the DivineDivinity and the concept of the Divine” termed – ” termed – UluhiyyahUluhiyyah..

That in regard to God being “Divine” (That in regard to God being “Divine” (ILAAHILAAH) – there is only One, Who ) – there is only One, Who

alone is the Divine, without associates or partners.alone is the Divine, without associates or partners.

This is termed – This is termed – TAUTAUHHEED AL-ULUHIYYAHEED AL-ULUHIYYAH..

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PREVIOUS TOPICSPREVIOUS TOPICS

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Knowledge concerning the “Divine” (ILAAHIYAT)Knowledge concerning the “Divine” (ILAAHIYAT)

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Knowledge concerning the “Divine” (ILAAHIYAT)Knowledge concerning the “Divine” (ILAAHIYAT)

““Say : He is Allah, the Absolute One. Say : He is Allah, the Absolute One.

Allah is the Eternal, the Most Besought of all Allah is the Eternal, the Most Besought of all **, ,

He begets not, and neither is He begotten; He begets not, and neither is He begotten;

and there is nothing that could be compared to and there is nothing that could be compared to

Him.”Him.”

((Qur’an: al-Ikhlas: 112: 1-4Qur’an: al-Ikhlas: 112: 1-4))

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[1] The name, proper noun for God is “[1] The name, proper noun for God is “ALLAH “ ALLAH “

He, most Exalted, is the Absolute One: indivisible, unique, the He, most Exalted, is the Absolute One: indivisible, unique, the

only Divine, without any other, before or after. only Divine, without any other, before or after.

If one entertains the possibility of another like “If one entertains the possibility of another like “AllahAllah”, then his ”, then his

understanding of what constitute the “understanding of what constitute the “DivinityDivinity” is flawed. ” is flawed.

Criterion which clarify our concept of GodCriterion which clarify our concept of God

PREVIOUS TOPICS

PREVIOUS TOPICS

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Criterion which clarify our concept of GodCriterion which clarify our concept of God

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PREVIOUS TOPICS

“ “Allah” Allah” : : Arabic proper noun; name for God, it Arabic proper noun; name for God, it

refers to the One and Only, the Unique Creator, refers to the One and Only, the Unique Creator,

Lord Sustainer of the Universe, Who Alone is God Lord Sustainer of the Universe, Who Alone is God

– there is none besides Allah.– there is none besides Allah.

No equivalent translation in non-Semitic language.No equivalent translation in non-Semitic language.

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Criterion which clarify our concept of GodCriterion which clarify our concept of God

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[2] “Allah” is referred to as “[2] “Allah” is referred to as “As-SomadAs-Somad” (in Arabic) which has ” (in Arabic) which has

a profound meaning.a profound meaning.

There is no equivalent word for it in English, and requires There is no equivalent word for it in English, and requires

explanations.explanations.

**the original Arabic word the original Arabic word ““As-SomadAs-Somad” ” means means ““the Eternal, the Eternal,

the Uncaused Cause of all beingthe Uncaused Cause of all being””

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Criterion which clarify our concept of GodCriterion which clarify our concept of God

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“ “As-Somad” As-Somad” is therefore applied to is therefore applied to

God Alone. It comprises the concept of the Primary Cause and God Alone. It comprises the concept of the Primary Cause and

Eternal, independent Being; and also the idea that everything Eternal, independent Being; and also the idea that everything

existing or conceivable goes back to Him as its source; and is existing or conceivable goes back to Him as its source; and is

therefore dependent on Him for its beginning as well as for its therefore dependent on Him for its beginning as well as for its

continued existence.continued existence.

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Criterion which clarify our concept of GodCriterion which clarify our concept of God

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[3] “[3] “AllahAllah” – is the only “” – is the only “DivineDivine”.”.

Islam categorically refute any false notion which people ascribe to the Islam categorically refute any false notion which people ascribe to the

““DivineDivine”, especially that of God procreating (begetting another God).”, especially that of God procreating (begetting another God).

A “A “DivineDivine” exists without need for any other, whereas “” exists without need for any other, whereas “sonson” requires ” requires

a father. These two terms together are antithetical (contradictory and a father. These two terms together are antithetical (contradictory and

absurd).absurd).

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Criterion which clarify our concept of GodCriterion which clarify our concept of God

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[4] Since “[4] Since “AllahAllah” – is Unique and the only “” – is Unique and the only “DivineDivine”, there is ”, there is

nothing that can be compared to Him, absolutely there can be nothing that can be compared to Him, absolutely there can be

no equivalent.no equivalent.

Whatever we can visualize or imagine, fall short of Allah’s Whatever we can visualize or imagine, fall short of Allah’s

Exaltedness, and must negated - Glory be to Allah ( Exaltedness, and must negated - Glory be to Allah ( SUB-SUB-

HAANALLAAH HAANALLAAH ! ). ! ).

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Only Allah is the God (Only Allah is the God (al- ilaahal- ilaah), there is no other that is God except ), there is no other that is God except

““AllahAllah”.”.

““LAA-ILAA-HA-IL-LALLAAH”LAA-ILAA-HA-IL-LALLAAH”

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IMPORTANT TO NOTEIMPORTANT TO NOTE

Conceptually regarding this aspect, i.e. Conceptually regarding this aspect, i.e. to only regard to only regard AllahAllah as as

the only Absolute One in His Divinity the only Absolute One in His Divinity ((ULUHIYYAHULUHIYYAH), and ), and to regard to regard

AllahAllah as the only Absolute Sustainer as the only Absolute Sustainer ((RUBBUBIYYAHRUBBUBIYYAH) marks the ) marks the

True Criterion in the belief in the Oneness of True Criterion in the belief in the Oneness of AllahAllah..

PREVIOUS TOPICS

PREVIOUS TOPICS

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PREVIOUS TOPICS

PREVIOUS TOPICS

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SAY: "O you who deny the truth (SAY: "O you who deny the truth (AL-KAAFIRUNAL-KAAFIRUN)! )!

I do not worship that which you worship, and neither I do not worship that which you worship, and neither

do you worship that which I worship! do you worship that which I worship!

And I will not worship that which you have [ever] And I will not worship that which you have [ever]

worshipped, and neither will you [ever] worship that worshipped, and neither will you [ever] worship that

which I worship. which I worship.

Unto you, your Unto you, your DEENDEEN (religion and moral law), and (religion and moral law), and

unto me, mine!“unto me, mine!“

((Qur’an: al-Kaafirun: 109: 1-6Qur’an: al-Kaafirun: 109: 1-6))

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TO CONTINUETO CONTINUE

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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”

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““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))

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““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))

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

of Allah, amongst Muslims who are of Allah, amongst Muslims who are exposed to other religious or philosophical exposed to other religious or philosophical

views, does not deviate from that of the views, does not deviate from that of the pious predecessors’ (Salafus-Soleheen)pious predecessors’ (Salafus-Soleheen)

MUQADDIMAH

MUQADDIMAH

INTRODUCTION

INTRODUCTION

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"(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)

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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 knew very wellAnd they 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.

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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.

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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).).

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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))

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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 :

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““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))

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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 :

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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.”

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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.

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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.

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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”).”).

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At that time there was tension between several extreme views :

[1] The Literalists – who follow textual basis (AL-QUR’AN and

AHADITH) as it is, and refusing the use of reasoning (TA’WIL ) in

understanding those verses which are allegorical (MUTASHABBIHA),

since most from SALAF generation refrained from this (interpreting).

Yet the difference with them from the SALAF was that many amongst

them tend to use the literal meaning of these verses (or allow such

erroneous literal understanding in the mind of the masses to persist),

and thus created controversy (FITNAH).

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LITERALISTS

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At that time there was tension between several extreme views:

[1] The Literalists –

There were some amongst them who were accused of being

‘anthropomorphic’ (MUJASIMAH ) or ‘those who rely on

allegorical verses’ (MUTASHAB-BIHA) -by asserting (or subtly

insinuating) that these verses are to be accepted literally -

highlighting them (without explaining its correct meaning) and

were adamant in chastising others or whoever are providing the

necessary explanation thereof through TA’WIL, since these are

metaphors.All Rights Reserved © Zhulkeflee Hj Ismail. 2012

LITERALISTS

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At that time there was tension between several extreme views:

[1] The Literalists –

They ruled that doing TA’WIL to be a heretical innovation

(BID’AH DOLAA-LAH), although we know that there were many

of Prophet’s companions who interpreted and did TA’WIL.

Not only this, they even went on to condemn logic and

philosophy, and many other ‘new’ ideas and improvements

developed due to changing needs in teaching Muslims.

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LITERALISTS

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Then another group with extreme views appear :

[2] The Rationalists –

They were those who regarded reasoning as being higher than that

of Revelation - that in their interpretations of the Revealed texts

(AL-QUR’AN & AHADITH), they advocated drastic changes even to

the Scriptural text itself ( tampering -TAHRIF).

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RATIONALISTS

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Then another group with extreme views appear :

[2] The Rationalists –

Their radicalism in using reason, perhaps were the very cause

why the ‘literalist’ reacted (albeit, they the literalists were

equally guilty of being radical too, in the other extreme.)

Some of these Rationalists were accused of being religious

‘innovators’ (MUB-TADI’ ) because of these attempt, seen as

changing the DEEN.

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RATIONALISTS

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The third group with another extreme view were the :

[3] The Pseudo-Sufis –

These were groups claiming to be Sufis yet display ignorance of

the SHARI’AH in their practices of Islam.

Because of them, the ‘literalists’ and ‘rationalists’ gained

credibility for attacking ‘Traditional Islamic scholars’ mistaking

them to be similar in their views, whereas these scholars had

condemned all ‘pseudo Sufis‘ and regarded them also as religious

‘innovators’ (MUB-TADI’ ) of that time.

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PSEUDO-SUFISPSEUDO-SUFIS

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We Muslims are to follow the middle, or balanced way

(UMMATAN WASOTAN).

““Thus have We made of you an Ummah justly balanced Thus have We made of you an Ummah justly balanced that ye might be witnesses over the nations and the that ye might be witnesses over the nations and the Messenger a witness over yourselves”Messenger a witness over yourselves”

((Qur’an: Baqarah: 2: 143Qur’an: Baqarah: 2: 143))

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We Muslims are to follow the middle, or balanced way

(UMMATAN WASOTAN).

““Those who listen to the Word, and Those who listen to the Word, and follow the best follow the best (meaning) in it(meaning) in it: those are the ones whom Allah has : those are the ones whom Allah has guided, and those are the ones endued with guided, and those are the ones endued with understanding.” understanding.”

((Qur’an: Baqarah: 39: 18Qur’an: Baqarah: 39: 18))

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We Muslims are to follow the middle, or balanced way

(UMMATAN WASOTAN).

““Be not like those who are divided amongst themselves and fall into disputations after receiving Clear signs; for them is a dreadful penalty.― “

((Qur’an: Aali ‘Imran: 3: 105Qur’an: Aali ‘Imran: 3: 105))

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We Muslims are to follow the middle, or balanced way

(UMMATAN WASOTAN).PROPHET MUHAMMAD S.A.A.W. SAID:

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We Muslims are to follow the middle, or balanced way

(UMMATAN WASOTAN).

““Allah most Exalted will never allow the affairs of my Allah most Exalted will never allow the affairs of my

ummah to be with what deviates (from Truth) forever; so ummah to be with what deviates (from Truth) forever; so

follow the majority (of my ummah – follow the majority (of my ummah – SAWAA-DUL-A’ZOMSAWAA-DUL-A’ZOM). ).

Allah’s hand is upon the Jama’ah (united community), Allah’s hand is upon the Jama’ah (united community),

whoever defers away from it , defers toward Hell-fire.”whoever defers away from it , defers toward Hell-fire.”

((Hadith reported by al-Hakim from Ibn JarirHadith reported by al-Hakim from Ibn Jarir))

PROPHET MUHAMMAD S.A.A.W. SAID:

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(874 – 936CE) 874 – 936CE) Imam Abul Hassan Ash-’arie in fact, begun as a

MU’TAZILI (rationalists) but returned to the fold of pure creed

(AQEEDAH of AHLUS-SUNNAH WAL-JAMA’AH), and thus was

most competent to refute the MU’TAZILI, by upholding the

Revealed basis of the creed of the SALAF generation (NAQLIYAH),

and supported it with logic and reasoning approaches (‘AQLIYAH)

in argument and explanation, relevant to refute those

rationalists of his time because they were familiar with those

approaches in their argument and discourses.

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His method, sometimes termed as the school (MADZHAB) of

Imam Ash-’arie (ASH-’ARITE), reconciled these two extreme

views of the time, but most importantly, it preserved and

provide guidance in the Muslims’ understanding the creed of

the AHLUS-SUNNAH WAL-JAMA’AH , based upon Revealed text

(NAQLIYAH), yet putting the use of reason (‘AQLIYAH) and

rational arguments as important and necessary, but not higher

than the proof of revelation.

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As one’s belief in God is conceptual, the use of reason must

not be left unguided without God’s Revealed proof – because

man, instinctively, has the tendency towards

‘anthropomorphism’ (to imagine God as in human form) if left

to his own device.

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His method was further developed by Imam Abu Mansur

Maturidi (853- 944CE) (853- 944CE) and Imam Muhammad bin Yusuf As-

Sanusi (895CE) and since then has been taught – as a legacy of

the AHLUS-SUNNAH WAL-JAMA’AH, which serves to circumvent

the likelihood of the ‘rationalists’ and ‘literalists’, resurfacing

again with their extreme views.

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It must be appreciated, that this methodology was developed

(as were the “MADZAAHIB” in FIQH and other Islamic sciences

e.g. Musthalah-al-Hadith , Tafsir, Nahwu, Qira’at, etc.) after

the time of the SALAF era – precisely because it was needed to

provide relevant response to the challenges of the time, in

guiding and educating the subsequent generation of the

Ummah in later times, upon the Right Path.

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It’s objective in fact was to uphold and defend the pristine Creed

of the SALAFUS-SOLIH against the challenges of the subsequent

generations prone to attacks by the rationalists, the

anthropomorphist and innovators of the DEEN (MUBTADI’ ) –

albeit, using the approaches relevant to address and refute their

erroneous assertions .

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Arguing that the method cannot be accepted because it was

never used by the SALAF generation and by the earlier Muslim

Scholars e.g. Imam Malik  (711 – 795CE)(711 – 795CE), , Imam Imam Shafi’ie (745-

820CE), etc. - this is tenuous, childish and only exposed the

persons’ lack of understanding the fuller history of Islam and

Muslim intellectuals and scholars; the development of creedal

and Islam’s legal history (TARIKH TASH-RI’) .

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It is foolish to argue that this methodological approach (of the

ASH-’ARIYAH) is categorised as “BID’AH” (innovation) and not

part of Islamic heritage and scholarship – just as they had

erroneously dismissed every other “MADZAAHIB” that

developed after the era of the SALAFUS-SOLIH - simply because

they themselves have not understood its relevance and

unappreciative of it use.

This would be displaying sheer arrogance and a sign of

ungratefulness towards the intellectual legacy of our earlier

Islamic scholars.

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Similarly, it is indeed foolish to ‘ritualistically’ teach, (merely

repeating them mechanically from traditional text) without linking

(highlighting) it’s relevance in the present context of ideological

thoughts, explaining how it is to be applied in correcting the errors

of current intellectual discourse in AQEEDAH.

Remember, AQEEDAH is not to be taught merely as a subject, but it

is imparting or rather instilling a believe (Creed) in such a way to

convince people of the Truth. To believe is to be convinced with

‘certainty’, rather than simply to ‘know’ or be informed of various

subjects or information.

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In today’s context, this methodology is much needed as

safeguard for the Muslim’s understanding against the

onslaught of secularist-atheistic-rationalists .

It must be noted that even now, there are Muslim intellectuals

who have been influenced by their Orientalist mentors, and

are seeking to glamorize and revive the MU’TAZILITE discourse.

These are the “Liberal Muslims” or we would rather refer to

them as NEO-MU’TAZILITES.

* NEO – means “new”

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Who are the NEO-MU’TAZILITES ?

The original MU’TAZILITES were followers of Wasil bin Atha’

(700–748CE) (700–748CE) who begun learning the Greek philosophy and logic.

In discussing religion and theology, because they adamantly

regard “reason” (‘AQL) as foremost even to be above revelation

(WAHYU) , they broke away from AHL-SUNNAH WAL JAMA’AH.

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Who are the NEO-MU’TAZILITES ?

In spite of this misguidance, they had contributed much

towards eradicating ‘blind and literal’ adherence to text, and

gross lack in using logical arguments (logic and reason) in

matters of proving the Islamic creed (AQEEDAH).

In engaging these original MU’TAZILITES, the AHLUS-SUNNAH

scholars had triumphed over them and was able to refute all of

their false assertions.

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Who are the NEO-MU’TAZILITES ?

In can be said that this MADZHAB had long ceased to exist ,

extinct – although their ideas are still studied for comparison and

as part of Islamic intellectual history by Muslim scholars in USUL-

UDDEEN.

It was the Orientalists who were fascinated by them and had

sought to revive their ‘rationalism’ . But this had long been

confined mostly in intellectual discourses and academic writings

(much of it in non-Arabic languages).

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Who are the NEO-MU’TAZILITES ?

When in recent years, Muslims who had began studying Islam

from these Orientalists and in Western-based learning

institutions, MU’TAZILI ideas now is being promoted by these

Muslims. Even to the extent of starting movements , reading

groups, seeking to undermine the traditional MADZAAHIB.

In fact they are not “MU’TAZILITE” , but a pretender of one,

trying to gain acceptance from unsuspecting Muslims.

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Who are the NEO-MU’TAZILITES ?

These NEO-MU’TAZILITE are made to look ‘progressive’ and

logical whereas these ‘rehashed’ ideas have already been

refuted by past scholars of AHLUS-SUNNAH WAL JAMA’AH , and

knowledge of these are still available amongst traditional Islamic

scholars.

Other names they may claim for themselves e.g.:

“Liberal Islam”, “Islamic Reformers”, “Modernist Muslim”,

“Progressive Islam” , “Radical Muslim thinkers” etc.

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Who are the NEO-MU’TAZILITES ?

It is most unfortunate that the general Muslims are ’lazy’ to learn

Islam – the traditionally transmitted teachings - and are content to

be ‘simplistic’ in their grasp on knowledge of their AQEEDAH.

Or they are being misled by those who mock the traditional

ASH’ARITE school of AHLUS-SUNNAH , even accusing it to be a

‘deviant’ sect while favouring another extreme group, the literalist

view of the “NEO-SALAFIS”.

waAllaahu a’lamwaAllaahu a’lam * NEO – means “new”

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Who are the “NEO-SALAFIS” ?

As explained, the original term SALAF (‘predecessor’) refers to the

Muslims in the first three generations closest to our Prophet

Muhammad’s period (s.a.a.w.).

After that era, all Muslims are regarded as KHALAF (‘successor’).

The purity of the SALAFI ’s adherence to basic source of Islamic

knowledge (AL-QUR’AN and AHADITH), had ensured that no

changes were made to these early text.

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Who are the “Who are the “NEO-SALAFISNEO-SALAFIS” ?” ?

Yet, the reality is that certain verses (statements) in the Yet, the reality is that certain verses (statements) in the QUR’ANQUR’AN

and and AHADITHAHADITH are metaphorical, and must not be understood are metaphorical, and must not be understood

literally.literally.

The people of The people of SALAF SALAF generation,generation, because of their excellentbecause of their excellent grasp grasp

of Islam and mastery of Qur’an classical Arabic, it had ascertained of Islam and mastery of Qur’an classical Arabic, it had ascertained

that no confusion nor misinterpretation occurred regarding their that no confusion nor misinterpretation occurred regarding their

common understanding of these allegorical (metaphorical) verses common understanding of these allegorical (metaphorical) verses

in the text.in the text.

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Who are the “NEO-SALAFIS” ?

When asked about these allegorical verses (AAYAT

MUTASHABIHAT), they would accept the words as they are (to

ensure no tampering of the original text) and “leave its meaning

to Allah” (TAFWIDW) without takyif (by asking how) nor ta’thil

(denying the words as it is used) nor tamthil (making similitude for

them), but most importantly they all forbade and warned against

these verses AAYAT MUTASHABIHAT , to be taken and

understood literally.

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Who are the “NEO-SALAFIS” ?

In the KHALAF period, to prevent the general Muslims from the

mistake of taking these allegorical verses AAYAT MUTASHABIHAT

literally, Islamic scholars apply TA’WIL (interpretation) to them,

ever since. This has been adhered to by subsequent scholars of

AHLUS-SUNNAH.

It is obvious, why TA’WIL generally was not done previously was

because there was no such danger of misinterpretation during that

SALAF period (unlike in later KHALAF era).

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Who are the “NEO-SALAFIS” ?

During KHALAF period, leaving these verses without the right

TA’WIL, will definitely invite ‘misinterpretation’ from the general

masses, and have even led to the rise of deviant MUJASSIMAH

(anthropomorphist) groups.

Those who may not be aware, please note that TA’WIL on the

Qur’an itself was approved by the Prophet s.a.aw. when he

prayed for Allah to grant Ibnu Abbas r.a. this knowledge.

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When later, the controversially known scholar from Harran controversially known scholar from Harran

Imam Taqiyuddin Ibn Taymiyyah (1263 -1328CE) (1263 -1328CE) , raised the

objection again regarding TA’WIL, it rekindled once again the

opportunity for the MUJASSIMAH (anthropomorphist) and the

literalists, since then, to justify and promote their misguided

agenda.

Imam Ibn Taymiyyah may have valid concern then, at the

period when his views could be scrutinized by his peers or more

competent Islamic scholars of his time.

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And indeed some of his views were accommodated but all his

other controversial views have been well refuted.

But in today's context, bringing up his controversial views had

again caused much confusion to the common Muslims whose

knowledge of Islam, generally, is very much deficient.

This was compounded when many of these new ‘SALAFIS’ even

condemned other Muslims studying the Islamic traditional

sciences of Theology (‘ILMU KALAM), logic (MANTIQ), philosophy

(FALASIFAH), Sufism (TASAWWUF) etc.

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A revived interest of promoting his opinions, especially in the

early 20th century Arabia, led to the ‘literalist’ group using it to re-

introduce many controversial discourses.

In the absence of right TA’WIL, the general Muslims thus would

be easily misled to think in anthropomorphic terms.

Although aware of this danger, yet many from this group

adamantly promoted this kind of discourse and some even went

on to condemn all those doing TA’WIL (or even the following of a

MADZHAB) as wrong, nay as “deviancy” .

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To gain credence from public, they even styled themselves as the

SALAFIYYIN – (or SALAFIS), as though implying, that the rest of the

Muslims have not adhered to the true methodology of the “early

pious predecessors”, but only their group “are upon the true path.”

We need to qualify and acknowledge that we do not here refer to

those who are true and legitimate followers of any MADZAAHIB .

We respect those amongst them who identify themselves with the

HANABALI and AHLIL-HADITH rather than using the term SALAFI

label exclusively for themselves.

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It is the misappropriation of the label “SALAFI ” which is

misleading, and therefore needs to be highlighted and corrected.

This ‘movement’ which was formed rather late (truncated) in

history, still belongs to the KHALAF period, and cannot be the

“SALAF “ as referred to by the the Prophet s.a.w.

Thus we would rightfully termed them as NEO-SALAFIS.

waAllaahu a’lamwaAllaahu a’lam

* NEO – means “new”

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Who are the “PSEUDO-SUFIS” ?

Islam has to be implemented in three aspects, viz. Belief,

Practice and Perfection – (IIMAN-ISLAM-IHSAN).

It is from IHSAN , that later on, the Sciences of the “Self”

(‘ILMUN-NAFS) or “Human Disposition” (AKHLAQ), or

“Purification of the Self” (TAZKIYA-AN-NAFS), or Detachment

(ZUHUD), or “Knowledge of the Divine“ (IRFAN), or Sufism

(TASAWWUF )” etc. were developed.

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Who are the “PSEUDO-SUFIS” ?

Those who take exception to these terminologies (especially

TASAWWWUF) should first understand that the general definition

of these, are in fact all referring to a common objective of:

“the practice of Islam at the level of IHSAN.”

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Who are the “PSEUDO-SUFIS” ?

Those who take exception to these terminologies (especially

TASAWWWUF) should first understand that the general definition

of these, are in fact all referring to a common objective of:

“the practice of Islam at the level of IHSAN.”

““Al-IhsanAl-Ihsan (righteousness or best conduct) is that you (righteousness or best conduct) is that you worship (serve) Allah as though you are seeing Him; worship (serve) Allah as though you are seeing Him; while you see Him not, yet truly He sees you”while you see Him not, yet truly He sees you”

((Hadith reported by MuslimHadith reported by Muslim))

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Who are the “PSEUDO-SUFIS” ?

As in all things Islam, there are ADAB to be strictly obeyed. This

aspect IHSAN in fact, are regarded as the aspect of perfecting a

Muslim’s state of “Submission or worship or servitude to Allah.”

Therefore, this comes after development of their correct belief

(IIMAN) and proper understanding of the Shari’ah (FIQH), without

which, those indulging in this may be led astray – NA-UUDZU-

BILLAAH. (we seek Allah’s protection)

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Who are the “PSEUDO-SUFIS” ?

We should heed the warning and advice of Imam Malik r.a. who

said:

““He who He who TASAWWAFATASAWWAFA (practices Sufism) without learning (practices Sufism) without learning

FIQHFIQH (Sacred Law) corrupts his Faith (becomes a (Sacred Law) corrupts his Faith (becomes a ZINDIQZINDIQ), ),

while he who learns while he who learns FIQHFIQH (Sacred Law) without (Sacred Law) without TASAWWUFTASAWWUF

(practicing Sufism) corrupts himself (become (practicing Sufism) corrupts himself (become FASIQFASIQ). ).

Only he who combines the two proves True (Only he who combines the two proves True (TAHAQQUQTAHAQQUQ).”).”

((Iqaz al-himam fee sharh al-HikamIqaz al-himam fee sharh al-Hikam))

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Who are the “PSEUDO-SUFIS” ?

As we have learnt, that the primary cause for SHIRK is ignorance,

especially when acts of worship and matters pertaining to the

religion are “blindly imitated ”. As when rituals or ‘belief’ are

followed without possessing true knowledge.

It is from this group that many religious terminologies ( regarding

special terms pertaining to AQEEDAH as it is used by the true

MUTASAWWIF ) may also be “carelessly parroted” to the general

public by them, which may cause FITNAH.

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Who are the “PSEUDO-SUFIS” ?

Yet it is doubtful that most of them (and the general Muslim

public) truly understand their true profound and exclusive

meanings. Thus the ignorance is compounded.

This is further exacerbated by many of them neglecting the

pursuit in serious learning of the DEEN, but instead they promote

highly their “zikr” sessions to people who may actually have little

or inadequate basic Islamic knowledge.

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Who are the “PSEUDO-SUFIS” ?

And just like the NEO-SALAFIS, these NEO-SUFIS also in a way,

are claiming exclusivity for themselves, as though implying

(and some don’t even hide their arrogance by asserting that)

other Muslims who do not identify themselves with their

group (TARIQAH), are not really “practicing Islam at the level

of IHSAN” or perhaps “not as good as us the SUFIS”. They even

styled themselves as “AHLIL-HAQIQAT (Esoteric)” while

condemning others derogatively as “AHLI-SHARI’AT

(Exoteric)”.

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Who are the “PSEUDO-SUFIS” ?

And just like the NEO-SALAFIS, these NEO-SUFIS also in a way,

are claiming exclusivity for themselves, as though implying

(and some don’t even hide their arrogance by asserting that)

other Muslims who do not identify themselves with their

group (TARIQAH), are not really “practicing Islam at the level

of IHSAN” or perhaps “not as good as us the SUFIS”. They

styled themselves as “AHLIL-HAQIQAT (Esoteric)” while

condemning others derogatively as “AHLI-SHARI’AT

(Exoteric)”.WaAllaahu a’lamWaAllaahu a’lam

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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.”

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TO BE CONTINUED TO BE CONTINUED - -

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          All welcome to visit my web-blog:All welcome to visit my web-blog:

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