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

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)

TO CONTINUE

All Rights Reserved © Zhulkeflee Hj Ismail. 2012

 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 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.

 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”).


TO CONTINUE ...


 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.


 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.


“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)


“ ... 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.”

 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.


“ ... 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.”

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.


“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.


(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”)


 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.


 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.


 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).


 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:



 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."


 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).



 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.


 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.


 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.


 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.


 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.

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)


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.


“But those in whose hearts is perversity follow the part thereof
that is not of well-established meaning (MUTASHAABIHAT),
seeking discord (FITNAH)”

“(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)



 Their meanings must be referred to and consistent with the
Foundation of the Book, the clear verses termed AAYAT
MUHKAMAT.



 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.

“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.”


 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.


 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.”


 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.


 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’-lam


“Whithersoever ye turn, there is Allah's
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.'

“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.”

“(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.


AND THERE ARE MANY MORE …..


“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.”


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 .”


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)


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 -


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 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/

66

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

Recommandé

Recommandé

Contenu connexe

Tendances

Tendances (20)

En vedette

En vedette (17)

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

Similaire à (Slideshare) lesson# 12-tauhid-sifat -(avoid-linguistic-pitfalls) 30-june-2012 (20)

Plus de Zhulkeflee Ismail

Plus de Zhulkeflee Ismail (20)

Dernier

Dernier (20)

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