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“INTRODUCTION TO THE STUDY OF TAUHEED”Intermediate Level Islamic course in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismail (Singapore)
Citation preview
““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
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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.
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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 )
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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..
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
PREVIOUS TOPICSPREVIOUS TOPICS
Knowledge concerning the “Divine” (ILAAHIYAT)Knowledge concerning the “Divine” (ILAAHIYAT)
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
PREVIOUS TOPICS
PREVIOUS TOPICS
Knowledge concerning the “Divine” (ILAAHIYAT)Knowledge concerning the “Divine” (ILAAHIYAT)
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
““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))
PREVIOUS TOPICS
PREVIOUS TOPICS
Criterion which clarify our concept of GodCriterion which clarify our concept of God
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
[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
PREVIOUS TOPICS
;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
Criterion which clarify our concept of GodCriterion which clarify our concept of God
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
PREVIOUS TOPICS
PREVIOUS TOPICS
Criterion which clarify our concept of GodCriterion which clarify our concept of God
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
[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””
PREVIOUS TOPICS
PREVIOUS TOPICS
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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.
Criterion which clarify our concept of GodCriterion which clarify our concept of God
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Criterion which clarify our concept of GodCriterion which clarify our concept of God
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
[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).
PREVIOUS TOPICS
PREVIOUS TOPICS
Criterion which clarify our concept of GodCriterion which clarify our concept of God
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
[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”
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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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..
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
PREVIOUS TOPICS
PREVIOUS TOPICS
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
PREVIOUS TOPICS
PREVIOUS TOPICS
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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”
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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)
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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)
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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.
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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.
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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).
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
““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 :
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
““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.”
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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.
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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.
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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”).
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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).
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
At that time there was tension between several extreme
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
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 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
At that time there was tension between several extreme
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).
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
At that time there was tension between several extreme
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
At that time there was tension between several extreme
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).
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
““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))
We Muslims are to follow the middle, or balanced way
(UMMATAN WASOTAN).
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
““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))
We Muslims are to follow the middle, or balanced way
(UMMATAN WASOTAN).
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
““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))
We Muslims are to follow the middle, or balanced way
(UMMATAN WASOTAN).
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
PROPHET MUHAMMAD S.A.A.W. SAID:
We Muslims are to follow the middle, or balanced way
(UMMATAN WASOTAN).
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
““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.
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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.
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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.
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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.
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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.
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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 .
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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’) .
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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.
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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’.
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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.
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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.All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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 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
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.All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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.All Rights Reserved © Zhulkeflee Hj Ismail. 2010
Who are the NEO-MU’TAZILITES ?
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
* NEO – means “new”
Who are the NEO-MU’TAZILITES ?
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
* NEO – means “new”
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
Who are the “NEO-SALAFIS” ?
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
Who are the “NEO-SALAFIS” ?
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.
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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.
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
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.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.
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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.
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
* NEO – means “new”
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.
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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.”
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
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.”
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
““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))
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)
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
Who are the “PSEUDO-SUFIS” ?
We should heed the warning and advice of Imam Malik
r.a. who said:
All Rights Reserved © Zhulkeflee Hj Ismail. 2010
““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))
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 ”. 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
Who are the “PSEUDO-SUFIS” ?
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
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”.
WaAllaahu a’lamAll Rights Reserved © Zhulkeflee Hj Ismail. 2010
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”.
WaAllaahu a’lamAll Rights Reserved © Zhulkeflee Hj Ismail. 2010
TO BE CONTINUED - اء0الله %ش0 #ن اء0اللهإ %ش0 #ن إ