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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)”

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

FOR MUSLIM FOR MUSLIM PARENTS, EDUCATORS, PARENTS, EDUCATORS,

IN CONTEMPORARY IN CONTEMPORARY SINGAPORE. SINGAPORE. OPEN TO ALLOPEN TO ALL

IN THE NAME OF ALLAHIN THE NAME OF ALLAHMOST COMPASIONATEMOST COMPASIONATEMOST MERCIFULMOST MERCIFUL # # 1010

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

LESSON

““INTRODUCTION TO STUDY OF INTRODUCTION TO STUDY OF TAUTAUHHEED – (AQA’ID)EED – (AQA’ID)””

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

BATCH - #5

[AUGUST-DEC-2015]

Updated Updated 1818 November 2015 November 2015

18 weekly class starting: 18 weekly class starting: 12th AUGUST 2015 12th AUGUST 2015 Every Wadnesday night @ 8pm – 10pmEvery Wadnesday night @ 8pm – 10pmWisma Indah, 450 Changi Road, Wisma Indah, 450 Changi Road,

#02-00 next to Masjid Kassim#02-00 next to Masjid Kassim

All Rights Reserved © Zhulkeflee Hj Ismail (2015))

“ “TAUTAUHHEED AS-SIFAT” – EED AS-SIFAT” – AN INTRODUCTIONAN INTRODUCTION

mailto:[email protected]

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


It can be discerned 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 WHO ALONE IS THE DIVINEDIVINE. .

( AL-ULUHIYYAH )

WHO IS THE ‘DIVINE’ ?WHO IS THE ‘DIVINE’ ?


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

they need to have clear understanding of what we mean by “they need to have clear understanding of what we mean by “Divinity and the Divinity and the

concept of the Divineconcept 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 alone is ) – there is only One, Who alone is

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

If they even accept or imagine the possibility of there being another ‘Divine’, it is If they even accept or imagine the possibility of there being another ‘Divine’, it is

termed termed SHIRKSHIRK..

Islam rejects this for our belief is termed – Islam rejects this for our belief is termed – TAUTAUHHEED AL-ULUHIYYAHEED AL-ULUHIYYAH..


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


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))


[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

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

HHAANALLAAH AANALLAAH ! ). ! ).


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..

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Those who assert that the non-Muslims, including even the Those who assert that the non-Muslims, including even the MUSHRIKEENMUSHRIKEEN in in

Makkah during the Prophet’s Makkah during the Prophet’s ملسو هيلع هللا ىلصملسو هيلع هللا ىلص period also adhere to period also adhere to TAUTAUHHEED AR-EED AR-

RUBUBIYYAHRUBUBIYYAH, are grossly mistaken. Acknowledging Allah as the exclusive , are grossly mistaken. Acknowledging Allah as the exclusive

ROBB-AL-‘AA-LAMEENROBB-AL-‘AA-LAMEEN, is one of the cornerstone of , is one of the cornerstone of TAUTAUHHEEDEED - to be attested - to be attested

and affirmed daily in our prayer – which the others do not truly acknowledge.and affirmed daily in our prayer – which the others do not truly acknowledge.


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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 (I do not worship that (MA’BUDMA’BUD) which you worship, ) which you worship,

and neither do you worship that (and neither do you worship that (MA’BUDMA’BUD) which I ) which I

worship! And I will not worship that (worship! And I will not worship that (MA’BUDMA’BUD) which ) which

you have [ever] worshipped, and neither will you you have [ever] worshipped, and neither will you

[ever] worship that ([ever] worship that (MA’BUDMA’BUD) 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))


NOW TO CONTINUE NOW TO 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 AQEEDAH AQEEDAH - - TAUTAUHHEEDEED (Attestation to Oneness of God).(Attestation to Oneness of God).

[2] Causes of wrong thinking; Postulates in thinking; and [2] Causes of wrong thinking; Postulates in thinking; and Some important Cornerstone of Islamic thoughts.Some important Cornerstone of Islamic thoughts.

[3] [3] TAUTAUHHEED AL-EED AL-KHKHAALIQIYYAHAALIQIYYAH[4] [4] TAUTAUHHEED AR-RUBUBIYYAHEED AR-RUBUBIYYAH[5] [5] TAUTAUHHEED AL-ULUHIYYAH WAL- ‘UBUDIYYAHEED AL-ULUHIYYAH WAL- ‘UBUDIYYAH

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


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

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

that men may (attribute) devise by way of that men may (attribute) devise by way of

definition!”definition!”

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


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

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

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

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


MUQADDIMAH

MUQADDIMAH

INTRODUCTION

INTRODUCTION

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

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


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

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

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

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


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

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

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

highest.highest.

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

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

And they 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.All Rights Reserved © Zhulkeflee Hj Ismail (2015))

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), to guide them regarding the teaching of

Islam.

Each strove to preserve and transmit the traditional scholastic

methods of understanding the primary sources (AL-QUR’AN and

AHADITH) and continue teaching these wisdom to the masses.


The ‘golden era’ according to the Prophet The ‘golden era’ according to the Prophet ملسو هيلع هللا ىلصملسو هيلع هللا ىلص., which ., which

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

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

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

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


The ‘golden era’ according to the Prophet The ‘golden era’ according to the Prophet ملسو هيلع هللا ىلصملسو هيلع هللا ىلص., which ., which

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

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

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

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

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

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

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

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


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

religious or theological disagreements or dissensions amongst

Islamic scholars were very rare.

But inevitably schism did arose much later as prophesised :


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

religious or theological disagreements or dissensions amongst

Islamic scholars were very rare.

But inevitably schism did arose much later as prophesised :

“And whoever amongst you live after me will see many

conflicts (disagreements), let him then adhere to whatever

they know of my Sunnah and the Sunnah of my Rightly

guided Successors (Khalifah).”

(Hadith reported by Ahmad)


Beginning with issue of succession, it was compounded later 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

respond as needed, to preserve the true understanding of AQEEDAH*, lest

misinterpretations due to man’s own weakness may occur.

Please note, it is the approach, method of teaching that was revised, not the

Creed (AQEEDAH). This is in conformity with the Prophet’s Sunnah ملسو هيلع هللا ىلصملسو هيلع هللا ىلص.:

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


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

period ), the understanding of 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 creedal matters (AQEEDAH) , reliance upon

revealed knowledge (QUR’AN & AHADITH) overrides any human

speculations.


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

came into Islam; when adherence to primary sources by the

general Muslims decreased, whereas the learning and translation

of all available sciences from other civilizations especially the

Greek philosophy - and speculative theology and rational

discourses became popular - that problems arose.

The dominance of the rationalists (MU’TAZILITE) scholars

threatened to undermine the traditional reliance upon Revelation.


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

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

undermine and replace the true creed (undermine and replace the true creed (AQEEDAHAQEEDAH) which must ) which must

remain consistent with that of the Prophetic generation, that remain consistent with that of the Prophetic generation, that

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

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

response to safeguard its theological belief – (termed as the response to safeguard its theological belief – (termed as the

creed of “creed of “the People of Tradition and the Communitthe People of Tradition and the Communityy” or “” or “AHLUS-AHLUS-

SUNNAH WAL- JAMA-’AH SUNNAH WAL- JAMA-’AH ”) or ”) or AHLUS-SUNNAHAHLUS-SUNNAH or simply or simply SUNNIYSUNNIY


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 (MUTASHA-BIHAT), since most from

SALAF generation refrained from interpreting these.

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

amongst them tend to insist on 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).

LITERALISTS


At that time there was tension between several extreme views:

[1] The Literalists –

There were some amongst them who were even accused of being

‘anthropomorphic’ (MUJASSIMAH ) or ‘those who rely on allegorical

verses’ (MUTASHA-BIHAT) - for asserting (or subtly insinuating) that

these verses are to be accepted literally - highlighting them (without

explaining its correct meaning) and were adamant in chastising as

deviant, whoever are providing the necessary explanation thereof

through TA’WIL. Yet these are clearly metaphors which are ambiguous.

LITERALISTS


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 the Muslims.

LITERALISTS


Then another group with yet another extreme view 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).

RATIONALISTS


Then another group with yet another extreme view appear :

[2] The Rationalists –

Their radicalism in using reason, perhaps were the very cause why

the ‘literalist’ reacted the other way (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 attempts, seen as

people of HAWA (followers of desire) rather than of revelation –

changing the DEEN to suit their thinking.

RATIONALISTS


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 belief and 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 (Traditional)

scholars had condemned all ‘pseudo Sufis‘ and regarded them

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

PSEUDO-SUFISPSEUDO-SUFIS


We Muslims are to follow the middle, or balanced way

(UMMATAN WASOTAN) – regarded as traditional or orthodox.

““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))All Rights Reserved © Zhulkeflee Hj Ismail (2015))



““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 guided, : those are the ones whom Allah has guided,

and those are the ones endued with understanding.” and those are the ones endued with understanding.”

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




““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))All Rights Reserved © Zhulkeflee Hj Ismail (2015))


(UMMATAN WASOTAN) – regarded as traditional or orthodox.PROPHET MUHAMMAD ملسو هيلع هللا ىلصملسو هيلع هللا ىلص SAID:




““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 ملسو هيلع هللا ىلصملسو هيلع هللا ىلص. 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 were familiar with it and

favour such approaches in their argument and discourses.


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

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

views of the time (Literalist-Rationalist), but most importantly,

it preserved and provide guidance in how should the Muslims’

understanding the creed of the AHLUS-SUNNAH WAL-JAMA’AH

should be, 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 his 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

and represent the creed of AHLUS-SUNNAH WAL-JAMA’AH *,

which serves to circumvent the likelihood of the ‘rationalists’

and ‘literalists’, resurfacing again with their extreme views.

* This was the creed which has been unanimously understood to conform

with and represent the creed (AQEEDAH) of the SALAF generation – in the

subsequent generations which follow them, known as KHALAF generations.


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.


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 accordingly.


Arguing that the method cannot be accepted because it (the

method) 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 of the fuller history of Islam and of

the Muslim intellectuals and Islamic scholarship; 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 – categorized by them as “BID’AH” too, simply because they

themselves have not understood its relevance and are clearly

unappreciative of how it has saved the Ummah from misguidance.

Their dismissive attitude may be regarded perhaps as naïve by some,

and this strict rigidity reveal sheer arrogance - a sign of ungratefulness

towards the intellectual legacy of most of our earlier Islamic scholars.


Similarly, it is indeed foolish to ‘ritualistically’ teach the ASH ’ARIE –

MATURUDIYY method, (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 the

inculcating understanding 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.All Rights Reserved © Zhulkeflee Hj Ismail (2015))

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

safeguard for the Muslim’s understanding of the Islamic creed

against the onslaught of “secularist-atheistic-rationalists” ideas

being propagated .

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

discourses.

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

them as NEO-MU’TAZILITES. * 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 - even using their mode of philosophy

and rational arguments.All Rights Reserved © Zhulkeflee Hj Ismail (2015))


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).All Rights Reserved © Zhulkeflee Hj Ismail (2015))


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 etc., mostly supported by secular institutions seeking to

undermine the traditional MADZAAHIB and the traditionalists.

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

trying to gain acceptance from unsuspecting Muslims.



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

logical thoughts whereas these were ‘rehashed’ ideas (rather poor

imitations which) have already been refuted by past scholars of

AHLUS-SUNNAH WAL JAMA’AH – the knowledge of these refutations

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.



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

Islam – the traditionally transmitted teachings - and are contented

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”


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 ( .(ملسو هيلع هللا ىلصملسو هيلع هللا ىلص

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.


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 are metaphoricalmetaphorical, and , and must not must not be understood be understood

literallyliterally..

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.



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.



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 by the

people during that SALAF period (unlike in later KHALAF era).



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 ملسو هيلع هللا ىلصملسو هيلع هللا ىلص when he

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


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 more the

controversy (FITNAH) , 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, this view was revived by Muhammad ibn Abd

al-Wahhab (1703–92) bringing up more controversial views. It 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’ (or other

referred to them as ‘WAHABIY’) even condemned other Muslims

studying the Islamic traditional sciences of Theology (‘ILMU KALAM),

logic (MANTIQ), philosophy (FALASIFAH), Sufism (TASAWWUF) etc.


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 – worldwide.

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” .


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 honestly identify themselves

with the HANABALI and AHLIL-HADITH rather than using the term

SALAFI label and claim exclusivity 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 Prophet ملسو هيلع هللا ىلصملسو هيلع هللا ىلص.

Thus we would rightfully termed them as NEO-SALAFIS.

waAllaahu a’lamwaAllaahu a’lam* 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.



Those who take exception to these terminologies (especially term

‘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 term

‘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-IAl-Ihhsansan (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 (becomes a (practicing Sufism) corrupts himself (becomes a 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 ” , as when rituals or ‘belief’ are

followed without possessing true knowledge.

It is from this group (pseudo-Sufis ) 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.



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

public) truly understand their true profound and exclusive

meanings. Thus the ignorance and confusion of knowledge 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 “Dzikr” sessions to people who may actually have little

or inadequate basic Islamic knowledge.



And just like the NEO-SALAFIS, these PSEUDO-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)”.All Rights Reserved © Zhulkeflee Hj Ismail (2015))

WaAllaahu a’lamWaAllaahu a’lam

““And whoever obeys Allah and the Messenger - those will And whoever obeys Allah and the Messenger - those will

be with the ones upon whom Allah has bestowed favour of be with the ones upon whom Allah has bestowed favour of

the prophets (the prophets (NABIYYINNABIYYIN), the steadfast affirmers of truth ), the steadfast affirmers of truth

((SwIDDIQEENSwIDDIQEEN), the martyrs (), the martyrs (SHUHADAASHUHADAA) and the ) and the

righteous (righteous (SwOLISwOLIHHEENEEN). And excellent are those as ). And excellent are those as

companions. That is the bounty from Allah, and sufficient companions. That is the bounty from Allah, and sufficient

is Allah as Knower.”is Allah as Knower.”

((Qur’an: an-Nisa’: 4: 69-70Qur’an: an-Nisa’: 4: 69-70))


““Those Those who listen to the Word, and follow the best (meaning) in itwho listen to the Word, and follow the best (meaning) in it: :

those are the ones whom Allah has guided, and those are the onesthose are the ones whom Allah has guided, and those are the ones

endued with understanding.” endued with understanding.”

((Qur’an: Az-Zumar:39:18Qur’an: Az-Zumar:39:18))


““Exalted is your Lord (Exalted is your Lord (ROBBROBB), the Lord of might, above ), the Lord of might, above

what they describe. And peace upon the messengers. what they describe. And peace upon the messengers.

And praise to Allah, Lord (And praise to Allah, Lord (ROBBROBB) of the worlds.”) of the worlds.”

((Qur’an: Saffat: 37: 180-182Qur’an: Saffat: 37: 180-182))


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.”All Rights Reserved © Zhulkeflee Hj Ismail (2015))

TO BE CONTINUED TO BE CONTINUED - -


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