(Slideshare) lesson# 12-tauhid-sifat -(avoid-linguistic-pitfalls) 30-june-2012

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“INTRODUCTION TO THE STUDY OF TAUHEED”
Intermediate Level Islamic course in English for Adults conducted by Ustaz Zhulkeflee Hj Ismail

TAUHEED AL-SIFAAT

ATTESTATION TO THE ONENESS OF ALLAH IN HIS ATTRIBUTES BASED UPON REVELATION AND REFUTING THE ERRONEOUS ASSERTIONS OF THE RATIONALISTS AND LITERALISTS


AVOIDING LINGUISTIC PITFALLS IMPORTANT GUIDELINES TOWARDS UNDERSTANDING QUR’ANIC MESSAGE

AAYAT MUHKAMAT AAYAT MUTASHAABIHAT

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(Slideshare) lesson# 12-tauhid-sifat -(avoid-linguistic-pitfalls) 30-june-2012

  1. 1. IN THE NAME OF ALLAH MOST COMPASIONATE MOST MERCIFUL LESSON # 12 “INTRODUCTION TO THE M LE ODU E S STUDY OF TAUHEED” A NEW -COUR Intermediate Level Islamic course in English for Adults CH ] BAT [2012 conducted by Ustaz Zhulkeflee Hj Ismail IT CAN ALSO BE A 16 weekly class started from: 3 March 2012 REFRESHER COURSE FOR Every Saturday night @ 8pm – 10pm MUSLIM PARENTS, Wisma Indah, 450 Changi Road, EDUCATORS, IN #02-00 next to Masjid Kassim CONTEMPORARY SINGAPORE. OPEN TO ALL For further information and registration contact E -mail : ad.fardhayn.sg@gmail.com or +65 81234669 / +65 96838279 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)” REVISED @ JUNE 2012)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  2. 2. TO CONTINUEAll Rights Reserved © Zhulkeflee Hj Ismail. 2012
  3. 3.  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”All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  4. 4. “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)All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  5. 5. “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)All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  6. 6. 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)All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  7. 7. "(To know Allah) Think and reflect upon Allahs attributes (Sifaat) and do not try to think of (reality of) His Essence (Dzat).“ (Hadith reported by Abu-Shaykh – al Jami’ : 134 Risalah Tauhid)All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  8. 8.  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 all 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.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  9. 9.  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.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  10. 10.  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. 2012
  11. 11.  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)All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  12. 12.  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 :All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  13. 13.  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)All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  14. 14.  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. 2012
  15. 15.  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. 2012
  16. 16.  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.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  17. 17.  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. 2012
  18. 18. 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)All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  19. 19. TO CONTINUE ...All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  20. 20.  There are some people who tries to ‘attack’ Islam by misreading the Qur’an and Ahadith; quoting words out of context; applying their own interpretations (or rather misinterpretations) to some of the words pertaining to the attributes of Allah; accusing Muslims of anthropomorphism , etc.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  21. 21.  Allah in the Qur’an has already warned of this and thus provided the guidelines regarding its interpretation, which all traditional Islamic scholars have applied since the time of the Prophet Muhammad s.a.w.  Muslims must be informed of this.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  22. 22. All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  23. 23. “He (Allah) it is Who has sent down to thee the Book: in it are AAYAT MUHKAMAT - verses basic or fundamental (of established meaning); they are the foundation of the Book: others are AAYAT MUTASHAABIHAT – verses not of well- established meaning. But those in whose hearts is perversity follow the part thereof that is not of well- established meaning (AAYAT MUTASHAABIHAT ), seeking discord, and searching for its interpretation...” (Qur’an: Aali ‘Imran: 3: 7)All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  24. 24. All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  25. 25. “ ... but no one knows its true meanings except Allah *, and those who are firmly grounded in knowledge say: "We believe in it; the whole of it is from our Lord"; and none will grasp the Message except men of understanding.” (Qur’an: Aali ‘Imran: 3: 7)  Some Islamic scholars opine that this phrase ends here * – therefore they contend that nobody else knows the interpretation (TA’WIL) of the MUTASHABIHAT verses except Allah alone.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  26. 26. “ ... but no one knows its true meanings except Allah *, and those who are firmly grounded in knowledge say: "We believe in it; the whole of it is from our Lord"; and none will grasp the Message except men of understanding.” (Qur’an: Aali ‘Imran: 3: 7) While many others differ from this view and contend that knowledge of TA’WIL is also known by “those firmly grounded in knowledge “ - e.g. Companion Ibnu Abbas r.a. whom the Prophet s.a.w. approved of and make Du’a for it to be given to him by Allah SWT.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  27. 27. “Whoever claims that Allah is in something or on something or from something, commits the “SHIRK.” Because if He was in something, He would be contained, and if He was on something, He would be carried, and if He was from something, He would be a creature (creation)." * Imam Ja’afar ibn Muhammad ibn ‘Ali ibn Hussein ibn ‘Ali wa Fatimah binte Rasulillah s.a.a.w. Regarded by the SHI’ITE MADZHAB as their sixth Imam, he was also the teacher to many Imams of AHLUS-SUNNAH like Abu Hanifa, Malik, etc.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  28. 28. (In agreement to this) Imam Abu Ja’far At-Tahaawiy rh.m. said: "Whoever ascribe meaning to Allah’s attribute, with (the same) meanings as the attributes of humans, commits (KUFR) a blasphemy.“ (Quote from “Aqeedatut-Tahaawiyyah”)All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  29. 29.  They are those NEO-SALAFIS * who insist that Allah, literally, is in a place i.e. the heaven (sky), as in a verse: * True SALAFIS are only those of the SAHABI, TABI-’IN and TABI’-TA-BI-’IN period.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  30. 30.  They are those NEO-SALAFIS * who insist that Allah, literally, is in a place i.e. the heaven (sky), as in a verse: “Do ye feel secure that He Who is in heaven (FIS-SAMAA’) will not cause you to be swallowed up by the earth when it shakes (as in an earthquake)?” (Qur’an: Mulk: 67: 16) * True SALAFIS are only those of the SAHABI, TABI-’IN and TABI’-TA-BI-’IN period.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  31. 31.  Yet they adamantly insist that they are being true to the Salafus-Soleheen, whereas their argument in fact, indicate insistence to defend a literal interpretation (anthropomorphic) by always quoting many of these mutashaabihat ayat while preventing (or condemning even) any one who tries to offer a clear and correct interpretation (TA’WIL) consistent with aayat Muhkamat (which is as explained and commanded by Allah).All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  32. 32.  Yet they adamantly insist that they are being true to the Salafus-Soleheen, whereas their argument in fact, indicate insistence to defend a literal interpretation (anthropomorphic) by always quoting many of these mutashaabihat ayat while preventing (or condemning even) any one who tries to offer a clear and correct interpretation (TA’WIL) consistent with aayat Muhkamat (which is as explained and commanded by Allah).All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  33. 33.  It is true that some SALAF did not apply TA’WIL , like Imam Malik r.a. yet in actual fact they also “forbade” people from ever applying “any literal meanings” to these verses.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  34. 34.  It is true that some SALAF did not apply TA’WIL , like Imam Malik r.a. yet in actual fact they also “forbade” people from ever applying “any literal meanings” to these verses.  Their stand was as Imam Shafi-’ie r.a. said:All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  35. 35.  It is true that some SALAF did not apply TA’WIL , like Imam Malik r.a. yet in actual fact they also “forbade” people from ever applying “any literal meanings” to these verses.  Their stand was as Imam Shafi-’ie r.a. said: "I believe in what Allah revealed according to the meaning that Allah intended, and in what the Messenger of Allah conveyed according to the meaning that the Messenger of Allah intend."All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  36. 36.  The statement is to warn others from tampering or changing the actual words as used by Allah or His Prophet.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  37. 37.  The statement is to warn others from tampering or changing the actual words as used by Allah or His Prophet.  At the time, there was the danger of TAHRIF (possibility of interpolation or TAMPERING to the original text of revelation).All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  38. 38.  The statement is to warn others from tampering or changing the actual words as used by Allah or His Prophet.  At the time, there was the danger of TAHRIF (possibility of interpolation or TAMPERING to the original text of revelation).  Many of our SALAF simply accepted it as ‘allegorical’ or metaphorical (figure of speech) of which the meaning is not to be understood in their literal sense.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  39. 39.  The proper meanings are not literal according to the sensuous and physical meanings, such as ascribing places, shapes, limbs, movements, sitting, colours, directions, smiling, laughing, or any other meanings which are not permissible to be attributed to Allah.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  40. 40.  The proper meanings are not literal according to the sensuous and physical meanings, such as ascribing places, shapes, limbs, movements, sitting, colours, directions, smiling, laughing, or any other meanings which are not permissible to be attributed to Allah.  In the KHALAF period, the danger now is that the ignorant people are mistakenly assuming or interpreting their meaning, literally. Thus the necessity for TA’WIL to ensure they have the correct understanding.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  41. 41.  But these NEO-SALAFIS suppressed or twisted the fact into a blatant lie, as though ‘implying’ that – there was not even a single scholars amongst the pious predecessors (SALAFUS-SOLIHEEN) of the three generations who has ever applied any TA’WIL (interpretation) upon these aayat Mutashaabihat. Therefore to do so is deviancy.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  42. 42.  But these NEO-SALAFIS suppressed or twisted the fact into a blatant lie, as though ‘implying’ that – there was not even a single scholars amongst the pious predecessors (SALAFUS-SOLIHEEN) of the three generations who has ever applied any TA’WIL (interpretation) upon these aayat Mutashaabihat. Therefore to do so is deviancy.  Whereas in actual fact, historically and well-known by them who study , there were many SALAF who applied TA’WIL, even SAHABIY whom the Prophet s.a.a.w. sought that Allah grant him the ability.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  43. 43. Prophet Muhammad s.a.a.w. made this Du’a for Ibnu Abbas. r.a. “O Allah! Teach him the Wisdom (knowledge of Sunnah) and TA’WIL (interpretation) of the Book.” (Hadith reported by Bukhary, Ibnu Majah and others)All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  44. 44. Ibn ‘Abbas, Sufyan ath-Thaury, Mujaahid, Sa’id Ibn Jubayr, Malik, Ahmad, al-Bukhary, an-Nawawy, Ibn Rajab al-Hanbaly, Ibnul-Jawziyy, Ibn Hajar, al-Bayhaqy, Abu Fadl at-Tamimy, ‘Abdul-Qahir al-Baghdady, And even the famous linguist and scholar of Hadith, Murtada az- Zabidiyy, and others.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  45. 45. “But those in whose hearts is perversity follow the part thereof that is not of well-established meaning (MUTASHAABIHAT), seeking discord (FITNAH)” (Qur’an: Aali ‘Imran: 3: 7)All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  46. 46. All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  47. 47. “(Allah) Most Gracious is firmly established (ISTAWA) on the Throne (of authority).” (Qur’an: Ta Ha: 20: 5) The Arabic word “ISTAWA” literally means “sit” or “establish”, but can also be used as a figure of speech, in a metaphorical or allegorical sense – which is why Allah clearly referred to such verses as AAYAT MUTASHAABIHAT. (ref: Qur’an: Aali ‘Imran: 3: 7)All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  48. 48. “(Allah) Most Gracious is firmly established (ISTAWA) on the Throne (of authority).” (Qur’an: Ta Ha: 20: 5)  Their meanings must be referred to and consistent with the Foundation of the Book, the clear verses termed AAYAT MUHKAMAT.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  49. 49. “(Allah) Most Gracious is firmly established (ISTAWA) on the Throne (of authority).” (Qur’an: Ta Ha: 20: 5)  Therefore correct way of explaining the MUTASHAABIHAT aayat in the Qur‘an is to say one believes in them according to the meaning that Allah willed or intended it, without implying literally what that meaning is; and without a how, i.e., without attributing to Allah ‘sitting, standing, occupying places, sensuous attributes’, or any of the meanings that apply to humans and others in creations.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  50. 50. “ISTAWA” (Establishment) is known; the ‘how’ of it is unknown; belief in it is obligatory, and the questioning about it is (reprehensible) innovation –BID’AH.”All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  51. 51.  The NEO-SALAFIS often use this statement to accuse (or insinuate) that traditional Islamic scholars today who accepts and apply TA’WIL , are committing BID’AH.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  52. 52.  The NEO-SALAFIS often use this statement to accuse (or insinuate) the traditional Islamic scholars today who accepts and apply TA’WIL , are committing BID’AH.  This is malicious because actually the BID’AH is when ordinary people began to ‘question’ the apparent anthropomorphic implication of these verses – as warned by Imam Malik r.a. “and the questioning about it is (reprehensible) innovation –BID’AH.”All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  53. 53.  Our traditional scholars are only responding to this BID’AH by ensuring that such misinterpretation is avoided.  While it is those NEO-SALAFIS or whosoever who allow such ‘misinterpretation’ to these “MUTASHAABIHAT” verses to persist by not giving the correct TA’WIL (some even preventing others from giving it), are being irresponsible and indeed, condoning the real BID’AH.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  54. 54.  Our traditional scholars are only responding to this BID’AH by ensuring that such misinterpretation is avoided.  While it is those NEO-SALAFIS or whosoever who allow such ‘misinterpretation’ to these “MUTASHAABIHAT” verses to persist by not giving the correct TA’WIL (some even preventing others from giving it), are being irresponsible and indeed, condoning the real BID’AH. WaAllaahu a’-lamAll Rights Reserved © Zhulkeflee Hj Ismail. 2012
  55. 55. All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  56. 56. “Whithersoever ye turn, there is Allahs countenance (WAJH’).” (Qur’an: Baqarah: 2: 115)  Imam Mujahid, the student of Ibn ‘Abbas r.a., said that the word WAJH means ‘QIBLAH, i.e., the direction of prayers during the voluntary prayers while traveling and riding on an animal. Yet, the literalist (anthropomorphist) insist on taking the literal meaning; they say the term, WAJH means face.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  57. 57. “And We breathed (NAFAKH-NAA) into her (body) of Our spirit.” (Qur’an: Tahrim: 66: 12)  When taken literally, it may mean that “Allah blew part of His Soul” into Mary to conceive ‘Isa (Jesus) a.s. However, this is wrong thus the scholars said that this ayah must be understood to mean: “Allah ordered arch-angel Jibril to blow into Mary the soul ‘Isa a.s. which is honorable to Allah.”All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  58. 58. “(Allah) said: "O Iblis! what prevents thee from prostrating thyself to one whom I have created with My hands (BI-YADAY)?.” (Qur’an: Sad: 38: 75)  The Arabic word “YAD” literally do means ‘hands’, yet here it is clearly being used as a figure of speech, in a metaphorical sense. Glory be Allah from the deviant assertions of the anthropomorphist.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  59. 59. AND THERE ARE MANY MORE …..All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  60. 60. “Glory to thy Lord, the Lord of Honour and Power! (He is free) from what they ascribe (to Him)! And Peace on the Messengers! And praise to Allah, the Lord and Cherisher of the Worlds.”All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  61. 61. IMPORTANT DZIKR LAA- ILAA-HA- IL-LALLAAHU - WAHDAHU – LAA – SHAREE-KA LAH, LAHUL-MULKU – WALAHUL-HAMD, WA-HUWA - ‘ALAA KUL-LI- SHAY -INQ- QADEER, “There is no god (none has the right to be worshipped) except Allah, alone, without partner, to Him belongs all sovereignty and praise and He is All-Powerful over all things .”All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  62. 62. DU’A TAUGHT BY OUR PROPHET MUHAMMAD ALLAA-HUM-MA - IN-NEE – A –’UU-DZU-BIKA - MIN AN - USH-RI-KA – BI-KA – SHAY-AN – WA –ANA – A’-LAMU, WA –AS-TAGH-FIRU-KA – MI-NADZ—DZAM - BIL– LADZII - LAA – A’-LAM “O Allah! I seek refuge with You from committing SHIRK i.e. associating others with You, knowingly, and I seek Your forgiveness from the committing of the sins (of SHIRK) which I do not know.” (Hadith reported by Ahmad, Tabarani & Abu Ya’la)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  63. 63. 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.”All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  64. 64. TO BE CONTINUED -All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  65. 65. 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 BE CONTINUED -All Rights Reserved © Zhulkeflee Hj Ismail. 2012
  66. 66. 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/ 66All Rights Reserved © Zhulkeflee Hj Ismail. 2012

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