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

“TAUHEED AS-SIFAT” LESSON - # 11
“INTRODUCTION TO THE
STUDY OF TAUHEED”
Intermediate Level Islamic course in English for Adults
conducted by Ustaz Zhulkeflee Hj Ismail

IT CAN ALSO BE A
16 weekly class started: 27 Nov 2010 REFRESHER COURSE
FOR MUSLIM
Every Saturday night @ 8pm – 10pm PARENTS,
Wisma Indah, 448 Changi Road, EDUCATORS, IN
CONTEMPORARY
#02-00 next to Masjid Kassim SINGAPORE.
OPEN TO ALL
For further information and
registration contact (9789 4915 )

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

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

ll Rights Reserved © Zhulkeflee Hj Ismail. 2012

PREVIOUS TOPICS


BELIEVE IN THE ONE GOD – This is not unique to
WHO ALONE IS THE Muslims. Even pagan
CREATOR DIVINE. worshippers and
(AL-KHALIQ-QIYYAH ) idolaters acknowledge
this.

This is where Muslims
BELIEVE IN THE ONE GOD – differ with pagan
WHO ALONE IS THE worshippers, idolaters
SUSTAINER DIVINE. and unbelievers, because
they erroneously ascribe
( AR-RUB-BUBIYYAH ) 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 –
WHO ALONE IS THE DIVINE.
( AL-ULUHIYYAH )


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

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

• This is termed – TAUHEED AL-ULUHIYYAH.


Knowledge concerning the “Divine” (ILAAHIYAT)


Knowledge concerning the “Divine” (ILAAHIYAT)

“Say : He is Allah, the Absolute One.
Allah is the Eternal, the Most Besought of all *,
He begets not, and neither is He begotten;
and there is nothing that could be compared to
Him.”
(Qur’an: al-Ikhlas: 112: 1-4)


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Criterion which clarify our concept of God

[1] The name, proper noun for God is “ALLAH “
He, most Exalted, is the Absolute One: indivisible, unique, the
only Divine, without any other, before or after.

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


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“Allah” : Arabic proper noun; name for God, it
refers to the One and Only, the Unique Creator,

Lord Sustainer of the Universe, Who Alone is God

– there is none besides Allah.

No equivalent translation in non-Semitic language.


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[2] “Allah” is referred to as “As-Somad” (in Arabic) which has
a profound meaning.
There is no equivalent word for it in English, and requires
explanations.

*the original Arabic word “As-Somad” means “the Eternal,
the Uncaused Cause of all being”


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“As-Somad” is therefore applied
to God Alone. It comprises the concept of the Primary Cause
and Eternal, independent Being; and also the idea that
everything existing or conceivable goes back to Him as its
source; and is therefore dependent on Him for its beginning as
well as for its continued existence.


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[3] “Allah” – is the only “Divine”.
Islam categorically refute any false notion which people ascribe to the
“Divine”, especially that of God procreating (begetting another God).
A “Divine” exists without need for any other, whereas “son” requires
a father. These two terms together are antithetical (contradictory and
absurd).


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[4] Since “Allah” – is Unique and the only “Divine”, there is
nothing that can be compared to Him, absolutely there can be
no equivalent.

Whatever we can visualize or imagine, fall short of Allah’s
Exaltedness, and must negated - Glory be to Allah ( SUB-
HAANALLAAH ! ).


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

“LAA-ILAA-HA-IL-LALLAAH”


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IMPORTANT TO NOTE
• Conceptually regarding this aspect, i.e. to only regard Allah as
the only Absolute One in His Divinity (ULUHIYYAH), and to regard
Allah as the only Absolute Sustainer (RUBBUBIYYAH) marks the
True Criterion in the belief in the Oneness of Allah.


S
PIC
S TO
V IOU
PRE


SAY: "O you who deny the truth (AL-KAAFIRUN)!
I do not worship that which you worship, and neither
do you worship that which I worship!
And I will not worship that which you have [ever]
worshipped, and neither will you [ever] worship that
which I worship.
Unto you, your DEEN (religion and moral law), and
unto me, mine!“
(Qur’an: al-Kaafirun: 109: 1-6)


TO CONTINUE


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

[1] Introduction to the various Approaches in Developing
AQEEDAH - TAUHEED (Attestation to Oneness of God).
[2] TAUHEED AL-KHAALIQIYYAH
[3] TAUHEED AR-RUBIBIYYAH
[4] TAUHEED AL-ULUHIYYAH WAL- ‘UBUDIYYAH

• So now, for Tauheed part two module, I shall cover
“TAUHEED AS-SIFAT”


“LIMITLESS in His glory is thy Sustainer, the
Lord of almightiness, [exalted] above anything
that men may devise by way of definition!”
(Qur’an: Shaffat: 37: 108)


“Utterly remote is Allah, in His limitless glory,
from anything to which men may ascribe a
share in His divinity!!”
(Qur’an: Shaffat: 59: 23)


H
DD IMA N
MUQA UCTIO
OD
INTR

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


"(To know Allah) Think and reflect upon

Allah's attributes (Sifaat) and do not try

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

(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, the detail
and the general, etc. of the Qur’anic language - which to
them, are adequately self-explanatory.

 Unfortunately, mastery of the Qur’anic (classical) Arabic
language amongst the Muslim masses tends to diminish, or it
may become weakened , except amongst Islamic scholars.
 Thus the Muslims in general, have had to rely upon Islamic
jurists and scholars from whichever MADZAAHIB (schools of
theology and jurisprudence), regarding the teaching of Islam.
 Each strove to preserve and transmit the traditional scholastic
methods in understanding primary sources (AL-QUR’AN and
AHADITH) and teaching the masses.


 The ‘golden era’ according to the Prophet s.a.a.w., which
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
generation, then (a generation) after it, and then
(another generation) after that.”
(Hadith reported by Bukhary and Muslim)


 During the first three generations (Qurn’ Salafus-Soliheen),
religious or theological disagreements or dissentions amongst
Islamic scholars were very rare.
 But inevitably schism did arose much later as prophesised :


 During the first three generations (Qurn’ Salafus-Soliheen),
religious or theological disagreements or dissentions amongst
Islamic scholars were very rare.
 But inevitably schism did arose much later as prophesised :

“And whoever amongst you lives after me will see many
conflicts (disagreements), let him then adhere to whatever
they know o f my Sunnah and the Sunnah of my Rightly
guided Khalifah.”
(Hadith reported by Ahmad)


 It was compounded by the people being exposed to other
cultural-thoughts, philosophy and methods (especially from the
ancient Greek-Persian-Indo civilizations) .
 Thus the method and approach to teaching the Qur’anic creed of
TAUHEED of the pious generation (Salafus-Solih), had to be
revised to preserve the true teachings*, lest misinterpretations
due to man’s own weakness may occur.

 Please note, it is the approach and method of teaching that was revised,
not the Creed. This is in conformity with the Prophet’s Sunnah s.a.a.w.:
“Speak to people in accordance with their intellectual capacity.”


 In the first three generations (SHAHABI, TABI’ and TABIT-TABI’IN –
period ), the AQEEDAH of the Muslims regarding
MA’RIFATULLAAH (Knowledge in Knowing Allah) was never a
problem.
 Although differences of opinion regarding politics and other
secondary issues did occur, yet in deriving understanding of
theological and creed matters (AQEEDAH) , reliance upon revealed
knowledge (QUR’AN & AHADITH) overrides any human
speculations.


 It was in later era (known as ‘KHALAF’ era), when many non-Arabs
came into Islam; when adherence to primary sources by the
general Muslims decreased, whereas the learning and translation
of all available sciences from other civilizations especially the
Greek philosophy - and speculative theology and rational
discourses became popular, that problems arose.
 The dominance of the rationalists (MU’TAZILITE) scholars
threatened to undermine the traditional reliance upon Revelation.


 When the 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 :
LITERALISTS

[1] The Literalists – who follow textual basis (AL-QUR’AN and
AHADITH) as it is, and refusing the use of reasoning (TA’WIL ) in
understanding those verses which are allegorical (MUTASHABBIHA),
since most from SALAF generation refrained from this (interpreting).

Yet the difference with them from the SALAF was that many amongst
them tend to use the literal meaning of these verses (or allow such
erroneous literal understanding in the mind of the masses to persist),
and thus created controversy (FITNAH).

 At that time there was tension between several extreme views:

LITERALISTS
[1] The Literalists –

There were some amongst them who were accused of being
‘anthropomorphic’ (MUJASIMAH ) or ‘those who rely on
allegorical verses’ (MUTASHAB-BIHA) -by asserting (or subtly
insinuating) that these verses are to be accepted literally -
highlighting them (without explaining its correct meaning) and
were adamant in chastising others or whoever are providing the
necessary explanation thereof through TA’WIL, since these are
metaphors.

 At that time there was tension between several extreme views:

LITERALISTS

[1] The Literalists –

They ruled that doing TA’WIL to be a heretical innovation
(BID’AH DOLAA-LAH), although we know that there were many
of Prophet’s companions who interpreted and did TA’WIL.

Not only this, they even went on to condemn logic and
philosophy, and many other ‘new’ ideas and improvements
developed due to changing needs in teaching Muslims.


 Then another group with extreme views appear :
RATIONALISTS

[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).


 Then another group with extreme views appear :
RATIONALISTS

[2] The Rationalists –

Their radicalism in using reason, perhaps were the very cause
why the ‘literalist’ reacted (albeit, they the literalists were
equally guilty of being radical too, in the other extreme.)

Some of these Rationalists were accused of being religious
‘innovators’ (MUB-TADI’ ) because of these attempt, seen as
changing the DEEN.


 The third group with another extreme view were the :
PSEUDO-SUFIS

[3] The Pseudo-Sufis –

These were groups claiming to be Sufis yet display ignorance of
the SHARI’AH in their practices of Islam.
 Because of them, the ‘literalists’ and ‘rationalists’ gained
credibility for attacking ‘Traditional Islamic scholars’ mistaking
them to be similar in their views, whereas these scholars had
condemned all ‘pseudo Sufis‘ and regarded them also as religious
‘innovators’ (MUB-TADI’ ) of that time.

 We Muslims are to follow the middle, or balanced way
(UMMATAN WASOTAN).

“Thus have We made of you an Ummah justly balanced
that ye might be witnesses over the nations and the
Messenger a witness over yourselves”
(Qur’an: Baqarah: 2: 143)


(UMMATAN WASOTAN).

“Those who listen to the Word, and follow the best
(meaning) in it: those are the ones whom Allah has
guided, and those are the ones endued with
understanding.”
(Qur’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: 105)


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


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

“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 – SAWAA-DUL-A’ZOM).
Allah’s hand is upon the Jama’ah (united community),
whoever defers away from it , defers toward Hell-fire.”
(Hadith reported by al-Hakim from Ibn Jarir)


 (874 – 936CE) Imam Abul Hassan Ash-’arie in fact, begun as a
MU’TAZILI (rationalists) but returned to the fold of pure creed
(AQEEDAH of AHLUS-SUNNAH WAL-JAMA’AH), and thus was
most competent to refute the MU’TAZILI, by upholding the
Revealed basis of the creed of the SALAF generation (NAQLIYAH),
and supported it with logic and reasoning approaches (‘AQLIYAH)
in argument and explanation, relevant to refute those
rationalists of his time because they were familiar with those
approaches in their argument and discourses.


 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 his own device.


 His method was further developed by Imam Abu Mansur
Maturidi (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 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 .


 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), 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 towards the intellectual legacy of our earlier
Islamic scholars.


 Similarly, it is indeed foolish to ‘ritualistically’ teach, (merely
repeating them mechanically from traditional text) without linking
(highlighting) it’s relevance in the present context of ideological
thoughts, explaining how it is to be applied in correcting the errors
of current intellectual discourse in AQEEDAH.
 Remember, AQEEDAH is not to be taught merely as a subject, but it
is imparting or rather instilling a believe (Creed) in such a way to
convince people of the Truth. To believe is to be convinced with
‘certainty’, rather than simply to ‘know’ or be informed of various
subjects or information.


 In today’s context, this methodology is much needed as
safeguard for the Muslim’s understanding against the
onslaught of secularist-atheistic-rationalists .
 It must be noted that even now, there are Muslim intellectuals
who have been influenced by their Orientalist mentors, and
are seeking to glamorize and revive the MU’TAZILITE discourse.
 These are the “Liberal Muslims” or we would rather refer to
them as NEO-MU’TAZILITES.

* NEO – means “new”


Who are the NEO-MU’TAZILITES ?

 The original MU’TAZILITES were followers of Wasil bin Atha’
(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.



 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).


 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.



 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.



 It is most unfortunate that the general Muslims are ’lazy’ to learn
Islam – the traditionally transmitted teachings - and are content to
be ‘simplistic’ in their grasp on knowledge of their AQEEDAH.
 Or they are being misled by those who mock the traditional
ASH’ARITE school of AHLUS-SUNNAH , even accusing it to be a
‘deviant’ sect while favouring another extreme group, the literalist
view of the “NEO-SALAFIS”.

waAllaahu a’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 (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.



 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 of their excellent 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.



 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 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 s.a.aw. when he
prayed for Allah to grant Ibnu Abbas r.a. this knowledge.


 When later, the controversially known scholar from Harran
Imam Taqiyuddin Ibn Taymiyyah (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 his controversial views had
again caused much confusion to the common Muslims whose
knowledge of Islam, generally, is very much deficient.
 This was compounded when many of these new ‘SALAFIS’ even
condemned other Muslims studying the Islamic traditional
sciences of Theology (‘ILMU KALAM), logic (MANTIQ), philosophy
(FALASIFAH), Sufism (TASAWWUF) etc.


 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” .


 To gain credence from public, they even styled themselves as the
SALAFIYYIN – (or SALAFIS), as though implying, that the rest of the
Muslims have not adhered to the true methodology of the “early
pious predecessors”, but only their group “are upon the true path.”
 We need to qualify and acknowledge that we do not here refer to
those who are true and legitimate followers of any MADZAAHIB .
We respect those amongst them who identify themselves with the
HANABALI and AHLIL-HADITH rather than using the term SALAFI
label exclusively for themselves.


 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’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
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-Ihsan (righteousness or best conduct) is that you
worship (serve) Allah as though you are seeing Him;
while you see Him not, yet truly He sees you”
(Hadith 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 TASAWWAFA (practices Sufism) without learning
FIQH (Sacred Law) corrupts his Faith (becomes a ZINDIQ),
while he who learns FIQH (Sacred Law) without TASAWWUF
(practicing Sufism) corrupts himself (become FASIQ).
Only he who combines the two proves True (TAHAQQUQ).”
(Iqaz 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 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 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.



 And just like the NEO-SALAFIS, these NEO-SUFIS also in a way,
are claiming exclusivity for themselves, as though implying
(and some don’t even hide their arrogance by asserting that)
other Muslims who do not identify themselves with their
group (TARIQAH), are not really “practicing Islam at the level
of IHSAN” or perhaps “not as good as us the SUFIS”. They even
styled themselves as “AHLIL-HAQIQAT (Esoteric)” while
condemning others derogatively as “AHLI-SHARI’AT
(Exoteric)”.


 And just like the NEO-SALAFIS, these NEO-SUFIS also in a way,
are claiming exclusivity for themselves, as though implying
(and some don’t even hide their arrogance by asserting that)
other Muslims who do not identify themselves with their
group (TARIQAH), are not really “practicing Islam at the level
of IHSAN” or perhaps “not as good as us the SUFIS”. They
styled themselves as “AHLIL-HAQIQAT (Esoteric)” while
condemning others derogatively as “AHLI-SHARI’AT
(Exoteric)”.
WaAllaahu a’lam

IMPORTANT DU’A

ALLAA-HUM-MA – ARI-NAL-HAQ-QA - HAQ-QAN
WAR- ZUQ-NAT - TI-BAA- ’A
WA-ARI-NAL – BAA-TWILA – BAA-TWI-LAAN
WAR-ZUQ-NAJ – TI –NAA - BAH

“O Allah! Make us see the Truth to be true
and grant us ability to follow it.
And make us see Falsehood to be false and
grant us the ability to reject it.”

TO BE CONTINUED -


All welcome to visit my web-blog:
• http://an-naseehah.blogspot.com/
• http://introductiontotauhid.blogspot.com/
• http://oyoubelievers.blogspot.com/
• http://al-amthaal.blogspot.com/
• http://zhulkeflee-archive.blogspot.com/
• http://criteriaforaholybook-quran.blogspot.com/
• http://with-the-truthful.blogspot.com/
• http ://muqaddam-nurul.blogspot.com/

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