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Slideshare (lesson # 11)tauheed-course-(batch-january-2014)-avoiding-linguistic-pitfalls-30-april-2014
1.
Using curriculum he
has developed especially for English-speakingUsing curriculum he has developed especially for English-speaking Muslim converts and young English-speaking Adult Muslims.Muslim converts and young English-speaking Adult Muslims. ââTo seek knowledge is obligatory upon every Muslim (male & female)âTo seek knowledge is obligatory upon every Muslim (male & female)â IT CAN ALSO BE AIT CAN ALSO BE A REFRESHER COURSEREFRESHER COURSE FOR MUSLIMFOR MUSLIM PARENTS, EDUCATORS,PARENTS, EDUCATORS, IN CONTEMPORARYIN CONTEMPORARY SINGAPORE.SINGAPORE. OPEN TO ALLOPEN TO ALL IN THE NAME OF ALLAHIN THE NAME OF ALLAH MOST COMPASIONATEMOST COMPASIONATE MOST MERCIFULMOST MERCIFUL # 11# 11 For further information and registration contact EFor further information and registration contact E-mail :-mail : ad.fardhayn.sg@gmail.comad.fardhayn.sg@gmail.com or +65 81234669 / +65 96838279or +65 81234669 / +65 96838279 LESSON âINTRODUCTION TO STUDY OF TAUHEED â (AQAâID) â Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adults conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail Updated 30 April 2014Updated 30 April 2014 BATCH - [JANUARY-MAY 2014] 18 weekly class started on :18 weekly class started on : 15th JANUARY 201415th JANUARY 2014 Every Wadnesday night @ 8pm â 10pmEvery Wadnesday night @ 8pm â 10pm Wisma Indah, 450 Changi Road, #02-00 next to Masjid KassimWisma Indah, 450 Changi Road, #02-00 next to Masjid Kassim TAUTAUHHEED SIFAAT âEED SIFAAT â AVOIDING THEAVOIDING THE LINGUISTIC PITFALLSLINGUISTIC PITFALLS All Rights Reserved © Zhulkeflee Hj Ismail. 2014
2.
PREVIOUS LESSONPREVIOUS LESSON All
Rights Reserved © Zhulkeflee Hj Ismail. 2014
3.
ï± This is
the continuation from my previous âIntermediateThis is the continuation from my previous âIntermediate Lesson on Islam -Lesson on Islam - TAUTAUHHEEDEEDâ module *. In that part oneâ module *. In that part one module, we have covered topics of :module, we have covered topics of : [1] Introduction to the various Approaches in Developing[1] Introduction to the various Approaches in Developing AQEEDAHAQEEDAH -- TAUTAUHHEEDEED (Attestation to Oneness of God).(Attestation to Oneness of God). [2] 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-RUBIBIYYAHEED AR-RUBIBIYYAH [5][5] TAUTAUHHEED AL-ULUHIYYAH WAL- âUBUDIYYAHEED AL-ULUHIYYAH WAL- âUBUDIYYAH So now, for TauSo now, for Tauhheed part two module, I shall covereed part two module, I shall cover âTAUâTAUHHEED AS-SIFATâEED AS-SIFATâ All Rights Reserved © Zhulkeflee Hj Ismail. 2014
4.
ââLIMITLESS in His
glory is thy Sustainer, theLIMITLESS in His glory is thy Sustainer, the Lord of almightiness, [exalted] above anythingLord of almightiness, [exalted] above anything that men may devise by way of definition!âthat men may devise by way of definition!â ((Qurâan: Shaffat: 37: 108Qurâan: Shaffat: 37: 108)) All Rights Reserved © Zhulkeflee Hj Ismail. 2014
5.
ââUtterly remote is
Allah, in His limitless glory,Utterly remote is Allah, in His limitless glory, from anything to which men may ascribe afrom anything to which men may ascribe a share in His divinity!share in His divinity!!â!â ((Qurâan: Shaffat: 59: 23Qurâan: Shaffat: 59: 23)) All Rights Reserved © Zhulkeflee Hj Ismail. 2014
6.
MUQADDIMAH MUQADDIMAH INTRODUCTION INTRODUCTION This is one
of the traditional approaches inThis is one of the traditional approaches in ensuring the understanding of attributes ofensuring the understanding of attributes of Allah, amongst Muslims who are exposed toAllah, amongst Muslims who are exposed to other religious or philosophical views, does notother religious or philosophical views, does not deviate from that of the pious predecessorsâdeviate from that of the pious predecessorsâ (Salafus-Soleheen)(Salafus-Soleheen) All Rights Reserved © Zhulkeflee Hj Ismail. 2014
7.
NOW TO CONTINUE
... All Rights Reserved © Zhulkeflee Hj Ismail. 2014
8.
WARNING WARNING All Rights Reserved
© Zhulkeflee Hj Ismail. 2014 ââWhoever seeks knowledge (intending) to argue withWhoever seeks knowledge (intending) to argue with the learned (scholars), or to brag with the foolish;the learned (scholars), or to brag with the foolish; or with it to attract peoplesâ attention to himself;or with it to attract peoplesâ attention to himself; Allah will make him to enter the Hell-fire.âAllah will make him to enter the Hell-fire.â ((Hadith also reported by Tirmidzi and Ibn MajahHadith also reported by Tirmidzi and Ibn Majah))
9.
ï± There are
some people who tries to âattackâ Islam byThere are some people who tries to âattackâ Islam by misreading themisreading the QurâanQurâan andand AhadithAhadith; quoting words out of; quoting words out of context; applying their own interpretations (or rathercontext; applying their own interpretations (or rather misinterpretations) to some of the words pertaining to themisinterpretations) to some of the words pertaining to the attributes of Allah; accusing Muslims of anthropomorphism , etc.attributes of Allah; accusing Muslims of anthropomorphism , etc. All Rights Reserved © Zhulkeflee Hj Ismail. 2014
10.
ï± Allah in
the Qurâan has already warned us of this and thusAllah in the Qurâan has already warned us of this and thus provided the guidelines regarding its interpretation, which allprovided the guidelines regarding its interpretation, which all traditional Islamic scholars have applied since the time of thetraditional Islamic scholars have applied since the time of the Prophet Muhammad s.a.w.Prophet Muhammad s.a.w. ï± Muslims must be informed of this.Muslims must be informed of this. All Rights Reserved © Zhulkeflee Hj Ismail. 2014
11.
All Rights Reserved
© Zhulkeflee Hj Ismail. 2014
12.
âHe (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 â 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...â (Qurâan: Aali âImran: 3: 7) All Rights Reserved © Zhulkeflee Hj Ismail. 2014
13.
All Rights Reserved
© Zhulkeflee Hj Ismail. 2014
14.
ââ ... but
no one knows its true meanings except Allah... but no one knows its true meanings except Allah **, and, and those who are firmly grounded in knowledge say: "We believe inthose who are firmly grounded in knowledge say: "We believe in it; the whole of it is from our Lord"; and none will grasp theit; the whole of it is from our Lord"; and none will grasp the Message except men of understanding.âMessage except men of understanding.â ((Qurâan: Aali âImran: 3: 7Qurâan: Aali âImran: 3: 7)) ï± Some Islamic scholars opine that this phrase ends hereSome Islamic scholars opine that this phrase ends here ** ââ therefore they contend that nobody else knows the interpretationtherefore they contend that nobody else knows the interpretation ((TAâWILTAâWIL) of the) of the MUTASHABIHATMUTASHABIHAT verses except Allah alone.verses except Allah alone. All Rights Reserved © Zhulkeflee Hj Ismail. 2014
15.
ââ ... but
no one knows its true meanings except Allah... but no one knows its true meanings except Allah **, and, and those who are firmly grounded in knowledge say: "We believe inthose who are firmly grounded in knowledge say: "We believe in it; the whole of it is from our Lord"; and none will grasp theit; the whole of it is from our Lord"; and none will grasp the Message except men of understanding.âMessage except men of understanding.â ((Qurâan: Aali âImran: 3: 7Qurâan: Aali âImran: 3: 7)) ï±While many others differ from this view and contend that knowledgeWhile many others differ from this view and contend that knowledge ofof TAâWILTAâWIL is also known by âis also known by âthose firmly grounded in knowledgethose firmly grounded in knowledge â -â - e.g. Companion Ibnu Abbas r.a. whom the Prophet s.a.w. approved ofe.g. Companion Ibnu Abbas r.a. whom the Prophet s.a.w. approved of and make Duâa for it to be given to him by Allah SWT.and make Duâa for it to be given to him by Allah SWT. All Rights Reserved © Zhulkeflee Hj Ismail. 2014
16.
âWhoever claims that
Allah is in something or on something or from something, commits the âSHIRK.â 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 Jaâafar ibn Muhammad ibn âAli ibn Hussein ibn âAli wa Fatimah binte RasulillahImam Jaâafar ibn Muhammad ibn âAli ibn Hussein ibn âAli wa Fatimah binte Rasulillah s.a.a.w. Regarded by thes.a.a.w. Regarded by the SHIâITE MADZHABSHIâITE MADZHAB as their sixth Imam, he was the mostas their sixth Imam, he was the most prominent leader of Prophetâs Household (prominent leader of Prophetâs Household (AHLIL-BAYTAHLIL-BAYT ) of his time, the teacher also to) of his time, the teacher also to many Imams ofmany Imams of AHLUS-SUNNAHAHLUS-SUNNAH like Abu Hanifa, Malik, etc.like Abu Hanifa, Malik, etc. All Rights Reserved © Zhulkeflee Hj Ismail. 2014
17.
(In agreement to
this) Imam Abu Jaâfar At-Tahaawiy rh.m. said:(In agreement to this) Imam Abu Jaâfar At-Tahaawiy rh.m. said: "Whoever ascribe meaning to Allahâs attribute, with (the same)"Whoever ascribe meaning to Allahâs attribute, with (the same) meanings as the attributes of humans, commits (meanings as the attributes of humans, commits (KUFRKUFR) a) a blasphemy.âblasphemy.â ((Quote from âAqeedatut-TahaawiyyahâQuote from âAqeedatut-Tahaawiyyahâ)) All Rights Reserved © Zhulkeflee Hj Ismail. 2014
18.
ï± 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-âIN and TABIâ-TA-BI-âIN period. All Rights Reserved © Zhulkeflee Hj Ismail. 2014
19.
ï± 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-âIN and TABIâ-TA-BI-âIN period. ââDo ye feel secure that He Who is in heaven (Do ye feel secure that He Who is in heaven (FIS-SAMAAâFIS-SAMAAâ)) will not cause you to be swallowed up by the earth whenwill not cause you to be swallowed up by the earth when it shakes (as in an earthquake)?âit shakes (as in an earthquake)?â ((Qurâan: Mulk: 67: 16Qurâan: Mulk: 67: 16)) All Rights Reserved © Zhulkeflee Hj Ismail. 2014
20.
ï± 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 (TAâWIL) consistent with aayat Muhkamat (which is as explained and commanded by Allah). All Rights Reserved © Zhulkeflee Hj Ismail. 2014
21.
ï± 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 (TAâWIL) consistent with aayat Muhkamat (which is as explained and commanded by Allah). All Rights Reserved © Zhulkeflee Hj Ismail. 2014
22.
ï± It is
true that some SALAF did not apply TAâWIL , like Imam Malik r.a. yet in actual fact they also âforbadeâ people from ever applying âany literal meaningsâ to these verses. All Rights Reserved © Zhulkeflee Hj Ismail. 2014
23.
ï± It is
true that some SALAF did not apply TAâWIL , like Imam Malik r.a. yet in actual fact they also âforbadeâ people from ever applying âany literal meaningsâ to these verses. ï± Their stand was as Imam Shafi-âie r.a. said: All Rights Reserved © Zhulkeflee Hj Ismail. 2014
24.
"I believe in
what Allah revealed according to the meaning that"I believe in what Allah revealed according to the meaning that Allah intended, and in what the Messenger of Allah conveyedAllah intended, and in what the Messenger of Allah conveyed according to the meaning that the Messenger of Allah intend."according to the meaning that the Messenger of Allah intend." ï± It is true that some SALAF did not apply TAâWIL , like Imam Malik r.a. yet in actual fact they also âforbadeâ people from ever applying âany literal meaningsâ to these verses. ï± Their stand was as Imam Shafi-âie r.a. said: All Rights Reserved © Zhulkeflee Hj Ismail. 2014
25.
ï± 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. 2014
26.
ï± The statement
is to warn others from tampering or changing the actual words as used by Allah or His Prophet. ï± At the time, there was real danger of TAHRIF (possibility of interpolation or TAMPERING to the original text of revelation). All Rights Reserved © Zhulkeflee Hj Ismail. 2014
27.
ï± The statement
is to warn others from tampering or changing the actual words as used by Allah or His Prophet. ï± At the time, there was real danger of TAHRIF (possibility of interpolation or TAMPERING to the original text of revelation). ï± Many of our SALAF simply accepted it as âallegoricalâ or metaphorical (figure of speech) of which the meaning is not to be understood in their literal sense. All Rights Reserved © Zhulkeflee Hj Ismail. 2014
28.
ï± 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. 2014
29.
ï± 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. ï± In the KHALAF period, the danger now is that the ignorant people are mistakenly assuming or interpreting their meaning, literally. Thus the necessity for TAâWIL to ensure they have the correct understanding. All Rights Reserved © Zhulkeflee Hj Ismail. 2014
30.
ï± But these
NEO-SALAFIS suppressed or twisted the fact into a blatant lie, as though âimplyingâ that â there was not even a single scholars amongst the pious predecessors (SALAFUS-SOLIHEEN) of the three generations who has ever applied any TAâWIL (interpretation) upon these aayat Mutashaabihat. Therefore to do so now is deviancy according to them. All Rights Reserved © Zhulkeflee Hj Ismail. 2014
31.
ï± But these
NEO-SALAFIS suppressed or twisted the fact into a blatant lie, as though âimplyingâ that â there was not even a single scholars amongst the pious predecessors (SALAFUS-SOLIHEEN) of the three generations who has ever applied any TAâWIL (interpretation) upon these aayat Mutashaabihat. Therefore to do so is now deviancy according to them. ï± Whereas in actual fact, historically and well-known by them who study , there were many SALAF who applied TAâWIL, even SAHABIY whom the Prophet s.a.a.w. sought that Allah grant him the ability. All Rights Reserved © Zhulkeflee Hj Ismail. 2014
32.
Prophet Muhammad s.a.a.w.
made this Duâa for Ibnu Abbas. r.a. âO Allah! Teach him the Wisdom (knowledge of Sunnah) and TAâWIL (interpretation) of the Book.â (Hadith reported by Bukhary, Ibnu Majah and others) All Rights Reserved © Zhulkeflee Hj Ismail. 2014
33.
Ibn âAbbas, Sufyan
ath-Thaury, Mujaahid, Saâid Ibn Jubayr, Malik, Ahmad, al-Bukhary, an-Nawawy, Ibn Rajab al-Hanbaly, Ibnul-Jawziyy, Ibn Hajar, al-Bayhaqy, Abu Fadl at-Tamimy, âAbdul-Qahir al-Baghdady, And even the famous linguist and scholar of Hadith, Murtada az- Zabidiyy, and others. All Rights Reserved © Zhulkeflee Hj Ismail. 2014
34.
ââBut those in
whose hearts is perversity follow the part thereofBut those in whose hearts is perversity follow the part thereof that is not of well-established meaning (that is not of well-established meaning (MUTASHAABIHATMUTASHAABIHAT),), seeking discord (seeking discord (FITNAHFITNAH)â)â ((Qurâan: Aali âImran: 3: 7Qurâan: Aali âImran: 3: 7)) All Rights Reserved © Zhulkeflee Hj Ismail. 2014
35.
All Rights Reserved
© Zhulkeflee Hj Ismail. 2014
36.
ââ(Allah) Most Gracious
is firmly established(Allah) Most Gracious is firmly established ((ISTAWAISTAWA) on the Throne (of authority).â) on the Throne (of authority).â ((Qurâan: Ta Ha: 20: 5Qurâan: Ta Ha: 20: 5)) ï±The Arabic word âThe Arabic word âISTAWAISTAWAâ literally means âsitâ or âestablishâ, butâ literally means âsitâ or âestablishâ, but can also be used as a figure of speech, in a metaphorical orcan also be used as a figure of speech, in a metaphorical or allegorical sense â which is why Allah clearly referred to such versesallegorical sense â which is why Allah clearly referred to such verses asas AAYAT MUTASHAABIHATAAYAT MUTASHAABIHAT. (. (ref: Qurâan: Aali âImran: 3: 7ref: Qurâan: Aali âImran: 3: 7)) All Rights Reserved © Zhulkeflee Hj Ismail. 2014
37.
ï± Their meanings
must be referred to and consistent with theTheir meanings must be referred to and consistent with the Foundation of the Book, the clear verses termedFoundation of the Book, the clear verses termed AAYATAAYAT MUMUHHKAMATKAMAT.. ââ(Allah) Most Gracious is firmly established(Allah) Most Gracious is firmly established ((ISTAWAISTAWA) on the Throne (of authority).â) on the Throne (of authority).â ((Qurâan: Ta Ha: 20: 5Qurâan: Ta Ha: 20: 5)) All Rights Reserved © Zhulkeflee Hj Ismail. 2014
38.
All Rights Reserved
© Zhulkeflee Hj Ismail. 2014
39.
âHe (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 â verses not of well-established meaningâŠâ (Qurâan: Aali âImran: 3: 7) All Rights Reserved © Zhulkeflee Hj Ismail. 2014
40.
ï± Therefore correct
way of explaining the MUTASHAABIHAT aayat in the Qurâan 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 âsitting, standing, occupying places, sensuous attributesâ, or any of the meanings that apply to humans and others in creations. ââ(Allah) Most Gracious is firmly established(Allah) Most Gracious is firmly established ((ISTAWAISTAWA) on the Throne (of authority).â) on the Throne (of authority).â ((Qurâan: Ta Ha: 20: 5Qurâan: Ta Ha: 20: 5)) All Rights Reserved © Zhulkeflee Hj Ismail. 2014
41.
âISTAWAâ (Establishment) is
known; the âhowâ of it is unknown; and this act is beyond (any finite) conception; belief in it is obligatory, and the questioning about it is (reprehensible) innovation âBIDâAH.â All Rights Reserved © Zhulkeflee Hj Ismail. 2014
42.
ï± The NEO-SALAFIS
often use this statement to accuse (or insinuate) that traditional Islamic scholars today who accepts and apply TAâWIL , are committing BIDâAH. All Rights Reserved © Zhulkeflee Hj Ismail. 2014
43.
ï± The NEO-SALAFIS
often use this statement to accuse (or insinuate) the traditional Islamic scholars today who accepts and apply TAâWIL , are committing BIDâAH. ï± This is malicious because actually the BIDâAH is when ordinary people began to âquestionâ the apparent anthropomorphic implication of these verses â as warned by Imam Malik r.a. : âand the questioning about it is (reprehensible) innovation âBIDâAH.â All Rights Reserved © Zhulkeflee Hj Ismail. 2014
44.
ï± So our
traditional scholars are only responding to this BIDâAH by ensuring that such misinterpretation is avoided. ï± While it is those NEO-SALAFIS or whosoever who allow such âmisinterpretationâ to these âMUTASHAABIHATâ verses to persist, not giving the correct TAâWIL (some even preventing by condemning others who are giving itâs correct interpretation), they are the ones who are being irresponsible to the ummah and indeed, condoning the real BIDâAH. All Rights Reserved © Zhulkeflee Hj Ismail. 2014
45.
ï± So our
traditional scholars are only responding to this BIDâAH by ensuring that such misinterpretation is avoided. ï± While it is those NEO-SALAFIS or whosoever who allow such âmisinterpretationâ to these âMUTASHAABIHATâ verses to persist, not giving the correct TAâWIL (some even preventing by condemning others who are giving itâs correct interpretation), they are the ones who are being irresponsible to the ummah and indeed, condoning the real BIDâAH. WaAllaahu Aâ-lam All Rights Reserved © Zhulkeflee Hj Ismail. 2014
46.
All Rights Reserved
© Zhulkeflee Hj Ismail. 2014
47.
âWhithersoever ye turn,
there is Allah's countenance (WAJHâ).â (Qurâan: Baqarah: 2: 115) ï± Imam Mujahid, the student of Ibn âAbbas r.a., said that the word WAJH means âQIBLAH,' 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. 2014
48.
ââAnd We breathed
(And We breathed (NAFAKH-NAANAFAKH-NAA) into her (body)) into her (body) of Our spirit.âof Our spirit.â ((Qurâan: Tahrim: 66: 12Qurâan: Tahrim: 66: 12)) ï± When taken literally, it may mean that âAllah blew part of His Soulâ into Mary to conceive âIsa (Jesus) a.s. However, this is wrong thus the scholars said that this ayah must be understood to mean: âAllah ordered arch-angel Jibril to blow into Mary the soul âIsa a.s. which is honorable to Allah.â All Rights Reserved © Zhulkeflee Hj Ismail. 2014
49.
ââ(Allah) said: "O
Iblis! what prevents thee from(Allah) said: "O Iblis! what prevents thee from prostrating thyself to one whom I have createdprostrating thyself to one whom I have created with My hands (with My hands (BI-YADAYBI-YADAY)?.â)?.â ((Qurâan: Sad: 38: 75Qurâan: Sad: 38: 75)) ï± The Arabic word âYADâ literally do means âhandsâ, 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. 2014
50.
AND THERE ARE
MANY MORE âŠ..AND THERE ARE MANY MORE âŠ.. All Rights Reserved © Zhulkeflee Hj Ismail. 2014
51.
ââGlory to thy
Lord, the Lord of Honour and Power!Glory to thy Lord, the Lord of Honour and Power! (He is free) from what they ascribe (to Him)!(He is free) from what they ascribe (to Him)! And Peace on the Messengers!And Peace on the Messengers! And praise to Allah, the Lord and Cherisher of the Worlds.âAnd praise to Allah, the Lord and Cherisher of the Worlds.â All Rights Reserved © Zhulkeflee Hj Ismail. 2014
52.
LAA- ILAA-HA- IL-LALLAAHU
- WALAA- ILAA-HA- IL-LALLAAHU - WAHHDAHU âDAHU â LAA â SHAREE-KA LAH, LAHUL-MULKU âLAA â SHAREE-KA LAH, LAHUL-MULKU â WALAHUL-WALAHUL-HHAMD, WA-HUWA - âALAAAMD, WA-HUWA - âALAA KUL-LI- SHAY -INQ- QADEER,KUL-LI- SHAY -INQ- QADEER, ââThere is no god (none has the right to be worshipped)There is no god (none has the right to be worshipped) except Allexcept Allaah, alone, without partner, to Him belongsh, alone, without partner, to Him belongs all sovereignty and praise and He is All-Powerful overall sovereignty and praise and He is All-Powerful over all things .âall things .â IMPORTANT DZIKRIMPORTANT DZIKR All Rights Reserved © Zhulkeflee Hj Ismail. 2014
53.
DUâA TAUGHT BY
OUR PROPHET MUHAMMADDUâA TAUGHT BY OUR PROPHET MUHAMMAD ALLAA-HUM-MA - IN-NEE â A ââUU-DZU-BIKA - MIN AN - USH-RI-KA â BI-KA â SHAY-AN â WA âANA â Aâ-LAMU, WA âAS-TAGH-FIRU-KA â MI-NADZâDZAM - BILâ LADZII - LAA â Aâ-LAM âO 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.â (Hadith reported by Ahmad, Tabarani & Abu Yaâla) All Rights Reserved © Zhulkeflee Hj Ismail. 2014
54.
IMPORTANT DUâAIMPORTANT DUâA ââO
Allah! Make us see the Truth to be trueO 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 andAnd make us see Falsehood to be false and grant us the ability to reject it.âgrant us the ability to reject it.â All Rights Reserved © Zhulkeflee Hj Ismail. 2014 ALLAA-HUM-MA â ARI-NAL-HAQ-QA - HAQ-QAN WAR- ZUQ-NAT - TI-BAA- âA WA-ARI-NAL â BAA-TWILA â BAA-TWI-LAAN WAR-ZUQ-NAJ â TI âNAA - BAH
55.
TO BE CONTINUEDTO
BE CONTINUED -- All Rights Reserved © Zhulkeflee Hj Ismail. 2014
56.
TO BE CONTINUEDTO
BE CONTINUED -- This is one of the traditional approaches in ensuring theThis is one of the traditional approaches in ensuring the understanding of attributes of Allah, amongst Muslimsunderstanding of attributes of Allah, amongst Muslims who are exposed to other religious or philosophical views,who are exposed to other religious or philosophical views, does not deviate from that of the pious predecessorsdoes not deviate from that of the pious predecessors (Salafus-Sole(Salafus-Solehheen)een) All Rights Reserved © Zhulkeflee Hj Ismail. 2014
57.
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