[Slideshare]tauhid course(#11).pptx

““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

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

INTRODUCING START

OF A NEW COURSE

[2]

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.

ل#م 'ل( م'س% %ع#ل%م ف0ر#يض0ة. على ك ل#مط0ل0ب' ال 'ل( م'س% %ع#ل%م ف0ر#يض0ة. على ك ط0ل0ب' ال““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”

For further information and registration For further information and registration contact Sameer Abdul Jalilcontact Sameer Abdul Jalil (9669 8512) - or (9669 8512) - or e-mail e-mail <[email protected]><[email protected]>

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

MUSLIM MUSLIM PARENTS, PARENTS,

EDUCATORS, IN EDUCATORS, IN CONTEMPORARY CONTEMPORARY

SINGAPORE. SINGAPORE. OPEN TO ALLOPEN TO ALL

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

All Rights Reserved © Zhulkeflee Hj Ismail. 2010

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

PREVIOUS TOPICSPREVIOUS TOPICS


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 ) )

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

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 )

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.


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 )


Therefore, because some people’s knowledge of Therefore, because some people’s knowledge of God may still be ambiguous, they need to have clear God may still be ambiguous, they need to have clear understanding of what we mean by “understanding of what we mean by “Divinity and Divinity and the concept of the Divinethe concept of the Divine” termed – ” termed – UluhiyyahUluhiyyah..

That in regard to God being “Divine” (That in regard to God being “Divine” (ILAAHILAAH) – there ) – there is only One, Who alone is the Divine, without is only One, Who alone is the Divine, without associates or partners.associates or partners.

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



PREVIOUS TOPICSPREVIOUS TOPICS

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


PREVIOUS TOPICS

PREVIOUS TOPICS

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


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

ٱلل;هٱلل;هHe, most Exalted, is the Absolute One: He, most Exalted, is the Absolute One: indivisible, unique, the only Divine, without indivisible, unique, the only Divine, without any other, before or after. any other, before or after.

If one entertains the possibility of another like If one entertains the possibility of another like ““AllahAllah”, then his understanding of what ”, then his understanding of what constitute the “constitute the “DivinityDivinity” is flawed. ” is flawed.

PREVIOUS TOPICS

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;ه' ;ه'ٱلل ٱلل “ “Allah” Allah” : : Arabic proper noun; name for God, Arabic proper noun; name for God,

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

Creator, Lord Sustainer of the Universe, Who Creator, Lord Sustainer of the Universe, Who

Alone is God – there is none besides Allah.Alone is God – there is none besides Allah.

No equivalent translation in non-Semitic No equivalent translation in non-Semitic

language.language.

10



PREVIOUS TOPICS

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

Arabic) which has a profound meaning.Arabic) which has a profound meaning.

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

and requires explanations.and requires explanations.

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

““the Eternal, the Uncaused Cause of all beingthe Eternal, the Uncaused Cause of all being””

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As-Somad” As-Somad” is therefore applied to is therefore applied to“ “ ٱلص;م0د'ٱلص;م0د'

God Alone. It comprises the concept of the God Alone. It comprises the concept of the

Primary Cause and Eternal, independent Being; Primary Cause and Eternal, independent Being;

and also the idea that everything existing or and also the idea that everything existing or

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

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

well as for its continued existence.well as for its continued existence.


PREVIOUS TOPICS

PREVIOUS TOPICS



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

Islam categorically refute any false notion which Islam categorically refute any false notion which

people ascribe to the “people ascribe to the “DivineDivine”, especially that of God ”, especially that of God

procreating (begetting another God).procreating (begetting another God).

A “A “DivineDivine” exists without need for any other, ” exists without need for any other,

whereas “whereas “sonson” requires a father. These two terms ” requires a father. These two terms

together are antithetical (contradictory and absurd).together are antithetical (contradictory and absurd).

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

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

absolutely there can be no equivalent.absolutely there can be no equivalent.

Whatever we can visualize or imagine, fall short of Whatever we can visualize or imagine, fall short of

Allah’s Exaltedness, and must negated - Glory be to Allah’s Exaltedness, and must negated - Glory be to

Allah ( Allah ( SUB-HAANALLAAH SUB-HAANALLAAH ! ). ! ).

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

that is God except “that is God except “AllahAllah”.”.

; الله #ال 0ه0 إ #ل ; اللهآل إ #ال 0ه0 إ #ل آل إ

““Laa-ilaa -ha - il-lAllaah”Laa-ilaa -ha - il-lAllaah”


PREVIOUS TOPICS

PREVIOUS TOPICS

IMPORTANT TO NOTEIMPORTANT TO NOTE

Conceptually regarding this aspect, i.e. Conceptually regarding this aspect, i.e. to only to only

regard regard AllahAllah as the only Absolute One in His Divinity as the only Absolute One in His Divinity

((ULUHIYYAHULUHIYYAH), and ), and to regard to regard AllahAllah as the only as the only

Absolute Sustainer Absolute Sustainer ((RUBBUBIYYAHRUBBUBIYYAH) marks the ) marks the True True

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


PREVIOUS TOPICS

PREVIOUS TOPICS


PREVIOUS TOPICS

PREVIOUS TOPICS


TO CONTINUETO CONTINUE

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 AqeedahAqeedah - - TauTauhheedeed (Attestation to Oneness of God).(Attestation to Oneness of God).

[2] [2] TauTauhheed al-Khaaliqiyyaheed al-Khaaliqiyyah[3] [3] TauTauhheed ar-Rububiyyaheed ar-Rububiyyah[4] [4] TauTauhheed al-Uluhiyyah wal- ‘Ubudiyyaheed al-Uluhiyyah wal- ‘Ubudiyyah

So now, for Tauheed part two module, I shall coverSo now, for Tauheed part two module, I shall cover “Tau“Tauhheed as-Sifat”eed as-Sifat”


This is one of the traditional approaches in This is one of the traditional approaches in ensuring the understanding of attributes of ensuring the understanding of attributes of Allah, amongst Muslims who are exposed Allah, amongst Muslims who are exposed to other religious or philosophical views, to other religious or philosophical views, does not deviate from that of the pious does not deviate from that of the pious

predecessors’ (Salafus-Soleheen)predecessors’ (Salafus-Soleheen)


MUQADDIMAH

MUQADDIMAH

INTRODUCTION

INTRODUCTION

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

attributes (attributes (SifaatSifaat) and do not try to think of ) and do not try to think of

(reality of) His Essence ((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 clarify the message of TAUHEED, in the best Arabic to

the Arabic-speaking people whose mastery of Arabic was

at the highest.

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

miracle - Divinely revealed - not the speech of man.

And they knew very well the metaphors, the linguistic

eloquence, the profound and depth to meanings etc. which

to them, are adequately self-explanatory.


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

language amongst the 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).

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

became the exemplary era from which Muslims of later

period relied upon as source of the pure Islamic teachings

and principle methodology (MANHAJ), are called the

period of the pious predecessors (SALAFUS-SOLIHEEN).

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

became the exemplary era from which Muslims of later

period relied upon as source of the pure Islamic teachings

and principle methodology (MANHAJ), are called the

period of the pious predecessors (SALAFUS-SOLIHEEN).


““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),

there were few religious or theological disagreements or

dissentions amongst Islamic scholars.

But inevitably schism did arose much later as prophesised :



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

see many conflicts (disagreements), let him then see many conflicts (disagreements), let him then

adhere to whatever they know o f my adhere to whatever they know o f my SunnahSunnah and and

the the SunnahSunnah of my Rightly guided Khalifah.” of my Rightly guided Khalifah.”

((Hadith reported by AhmadHadith reported by Ahmad))

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

there were few religious or theological disagreements or

dissentions amongst Islamic scholars.

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, 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 Mu’tazilites (rationalists influenced by Greek

philosophy) introduced innovations (BID’AH) that

threatened to undermine and replace the true creed

(AQEEDAH) consistent with the Prophetic generation, that

Islamic scholars – notably Imam Abul Hassan al-Ash-’arie

and Abu Mansur al-Maturidi et. al. ; - came up with the

relevant response to safeguard its theological belief –

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

Community” or “Ahlus-Sunnah wal- Jama ’ah”).


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 was they tend to use the literal

meaning of these verses and created controversy (FITNAH).



views:

[1] The Literalists –

There were some amongst them who were accused of

being ‘anthropomorphic’ (MUJASSIMAH ) or ‘those who

rely on allegorical verses’ (MUTASHAB-BIHA) -by asserting

(or subtly insinuating) that these verses are to be accepted

literally - highlighting them but yet chastising others for

explaining that these are metaphors, through TA’WIL.All Rights Reserved © Zhulkeflee Hj Ismail. 2010


views:

[1] The Literalists –

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

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

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.All Rights Reserved © Zhulkeflee Hj Ismail. 2010


views:

[2] The Rationalists – 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 (TAHRIF).



views:

[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’ ).All Rights Reserved © Zhulkeflee Hj Ismail. 2010


views:

[3] The Pseudo-Sufis –

These are 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’ who

themselves condemned these ‘pseudo Sufis‘ and

regarded them as religious ‘innovators’ (MUB-TADI’ ).All Rights Reserved © Zhulkeflee Hj Ismail. 2010

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))


(UMMATAN WASOTAN).


““Those who listen to the Word, and follow the best Those who listen to the Word, and follow the best (meaning) in it: those are the ones whom Allah has (meaning) in it: 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))


(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))


(UMMATAN WASOTAN).


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


(UMMATAN WASOTAN).


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

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

so follow the majority (of my ummah); Allah’s hand is

upon the Jama’ah (united community), whoever defers

away from it , defers toward Hell.)”

(Hadith reported by al-Hakim from Ibn Jarir)

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

(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 are familiar with it.


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.


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 its own device.


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.


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 time, in guiding and

educating the subsequent Ummah in later times, upon

the Right Path.


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 .


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’) .


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.


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

(merely repeating them from traditional text) without

linking (highlighting) it’s relevance in the present context

of ideological thoughts i.e. correcting the errors of

current intellectual discourse in AQEEDAH.

Remember, AQEEDAH is not to be taught merely as a

subject, but it is imparting a believe (Creed) in such a

way to convince people of the Truth. To believe is a

conviction with ‘certainty’, rather than simply to ‘know’.


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.All Rights Reserved © Zhulkeflee Hj Ismail. 2010

* NEO – means “new”

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.



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.All Rights Reserved © Zhulkeflee Hj Ismail. 2010


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 in

by Muslim scholars in USUL-UDDEEN.

It was the Orientalists who were fascinated by them and

had sought to revived their ‘rationalism’ . But this had

long been confined mostly in intellectual discourses and

academic writings (much of it in non-Arabic languages).All Rights Reserved © Zhulkeflee Hj Ismail. 2010


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.All Rights Reserved © Zhulkeflee Hj Ismail. 2010


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.All Rights Reserved © Zhulkeflee Hj Ismail. 2010


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

to learn Islam 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’lamAll Rights Reserved © Zhulkeflee Hj Ismail. 2010


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.All Rights Reserved © Zhulkeflee Hj Ismail. 2010


Yet, the reality is that certain verses (statements) in the

QUR’AN and AHADITH are metaphorical, and must not

be understood literally.

The people of SALAF generation, because their grasp of

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

ascertained that no confusion nor misinterpretation

occurred regarding their common understanding of

these allegorical (metaphorical) verses in the text.All Rights Reserved © Zhulkeflee Hj Ismail. 2010


When asked about these allegorical verses (AAYAT

MUTASHABIHAT), they would accept the words as it is

(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 these verses AAYAT

MUTASHABIHAT , to be taken and understood literally.



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.

Why was TA’WIL generally not done in the previously

was because there was no such danger of

misinterpretation during that SALAF period.All Rights Reserved © Zhulkeflee Hj Ismail. 2010


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.All Rights Reserved © Zhulkeflee Hj Ismail. 2010

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

Harran 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.


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 again his controversial

views had again caused much confusion to the common

Muslims whose knowledge of Islam 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. All Rights Reserved © Zhulkeflee Hj Ismail. 2010

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” .All Rights Reserved © Zhulkeflee Hj Ismail. 2010

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 them.

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 SALAFI label exclusively for themselves.


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



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.



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.”



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))


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)



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))


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 ”. Rituals

are followed rather than knowledge.

It is from this group that many religious terminologies

(special terms pertaining to AQEEDAH as used by the

true MUTASAWWIF ) may also be “carelessly parroted”

to the general public by them, which may cause FITNAH.All Rights Reserved © Zhulkeflee Hj Ismail. 2010


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

Muslim public) truly understand their 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.All Rights Reserved © Zhulkeflee Hj Ismail. 2010


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”.

WaAllaahu a’lamAll Rights Reserved © Zhulkeflee Hj Ismail. 2010


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”.

WaAllaahu a’lamAll Rights Reserved © Zhulkeflee Hj Ismail. 2010

TO BE CONTINUED - اء0الله %ش0 #ن اء0اللهإ %ش0 #ن إ

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