(Slideshare) lesson#10)-tauhid-course-(12-december-2012)

“TAUHEED AS-SIFAT” –
AN INTRODUCTION LESSON - # 11
“INTRODUCTION TO THE
LE
ODU E
STUDY OF TAUHEED”
M S
A NEW -COUR Intermediate Level Islamic course in English for Adults
CH ] conducted by Ustaz Zhulkeflee Hj Ismail
BAT [2012

IT CAN ALSO BE A
16 weekly class started from: September 2012 REFRESHER COURSE
Every Saturday night @ 8pm – 10pm FOR MUSLIM
Wisma Indah, 450 Changi Road, PARENTS,
EDUCATORS, IN
#02-00 next to Masjid Kassim
CONTEMPORARY
SINGAPORE.
For further information and registration OPEN TO ALL
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)”

UPDATED 12 DECEMBER 2012
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)


S
TOPIC
OUS
PR EV I

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.


S
TOPIC
OUS
PR EV I


“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.


S
TOPIC
OUS
PR EV I


[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”


S
TOPIC
OUS
PR EV I


“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.


S
TOPIC
OUS
PR EV I


[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).


S
TOPIC
OUS
PR EV I


[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 be negated - Glory be to Allah ( SUB-
HAANALLAAH ! ).


S
TOPIC
OUS
PR EV I

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

“LAA-ILAA-HA-IL-LALLAAH”


S
TOPIC
OUS
PR EV I

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.

Those who assert that the non-Muslims, including even the MUSHRIKEEN in
Makkah during the Prophet’s s.a.a.w period also adhere to TAUHEED AR-
RUBUBIYYAH, are grossly mistaken. Acknowledging Allah as the exclusive
ROBB-AL-‘AA-LAMEEN, is one of the cornerstone of TAUHEED - to be attested
and affirmed daily in our prayer – which the others do not truly acknowledge.


S
PIC
S TO
VIO U
PRE


SAY: "O you who deny the truth (AL-KAAFIRUN)!
I do not worship that (MA’BUD) which you worship,
and neither do you worship that (MA’BUD) which I
worship! And I will not worship that (MA’BUD) which
you have [ever] worshipped, and neither will you
[ever] worship that (MA’BUD) 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-RUBUBIYYAH
[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 (attribute) 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
DO
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), to guide them regarding the
teaching of Islam.
 Each strove to preserve and transmit the traditional scholastic
methods of understanding primary sources (AL-QUR’AN and
AHADITH) and continue teaching these wisdom to 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 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)


 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 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 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 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 Mu’tazilites (rationalists - influenced by Greek
philosophy) introduced innovations (BID’AH) that threatened to
undermine and replace the true creed (AQEEDAH) which must
remain consistent with that of 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 (MUTASHA-BIHA),
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).

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

[1] The Literalists –

There were some amongst them who were even accused of being
‘anthropomorphic’ (MUJASIMAH ) or ‘those who rely on allegorical
verses’ (MUTASHA-BIHA) - 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.

 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 the Muslims.


 Then another group with yet another extreme view 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 yet another extreme view 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 attempts, seen as
people of HAWA (followers of desire) rather than of revelation –
changing the DEEN to suit their thinkiing.

 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 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.

 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 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) 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), 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.

 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) 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.


 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 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’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 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 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 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, 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 – 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 s.a.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 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-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 (becomes a 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 (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 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)”.
WaAllaahu a’lam

“And whoever obeys Allah and the Messenger - those will
be with the ones upon whom Allah has bestowed favour of
the prophets (NABIYYIN), the steadfast affirmers of truth
(SwIDDIQEEN), the martyrs (SHUHADAA) and the
righteous (SwOLIHEEN). And excellent are those as
companions. That is the bounty from Allah, and sufficient
is Allah as Knower.”
(Qur’an: an-Nisa’: 4: 69-70)


“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: Az-Zumar:39:18)


“Exalted is your Lord (ROBB), the Lord of might, above
what they describe. And peace upon the messengers.
And praise to Allah, Lord (ROBB) of the worlds.”
(Qur’an: Saffat: 37: 180-182)


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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