[Slideshare] fardh'ain(aug-2016-batch#16))-#4-arkanul-iiman-(believe-in allah)-23-sept-2016

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““A BEGINNERS’ COURSEA BEGINNERS’ COURSE
ON ISLAM”ON ISLAM”
Lessons on Fardhu ‘Ain in English for AdultsLessons on Fardhu ‘Ain in English for Adults
conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail
HADITH OF JIBRA-’IL
HADITH OF JIBRA-’IL
LESSON # 4
LESSON # 4
““ARKAAN AL-IIMAN”ARKAAN AL-IIMAN”
Articles of Faith / BeliefArticles of Faith / Belief
BELIEVE IN ALLAHBELIEVE IN ALLAH

(The basic message of Islam)(The basic message of Islam)
FARDHU’AINFARDHU’AIN: CONDUCTED BY: CONDUCTED BY
USTAZ ZHULKEFLEE HJ ISMAILUSTAZ ZHULKEFLEE HJ ISMAIL
LESSONS FROM TEXTBOOKLESSONS FROM TEXTBOOK
““Beginners’ Manual on IslamBeginners’ Manual on Islam””
2
IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,
MOSTMOST
COMPASSIONATE,COMPASSIONATE,
MOST MERCIFULMOST MERCIFUL
FROM PREVIOUS LESSONSFROM PREVIOUS LESSONS
All Rights Reserved© Zhulkeflee Hj Ismail (2016)

““Allah”Allah” :: Arabic proper noun; name for God, it refersArabic proper noun; name for God, it refers
to the One and Only, the Unique Creator, Lordto the One and Only, the Unique Creator, Lord
Sustainer of the Universe, Who Alone is God – thereSustainer of the Universe, Who Alone is God – there
is none besides Allah.is none besides Allah.
No equivalent translation in non-Semitic language.No equivalent translation in non-Semitic language.

4
““The CriteriaThe Criteria
for a Holyfor a Holy
Book”Book”
by :by :
Ustaz Zhulkeflee Hj IsmailUstaz Zhulkeflee Hj Ismail
Singapore.Singapore.
- a case for the Qur’an
http://criteriaforaholybook-quran.blogspot.com/http://criteriaforaholybook-quran.blogspot.com/TO VIEW ON BLOGTO VIEW ON BLOG
MOSTMOST

 claims to be from God;
 And which could not be produced by any
who tries;
 And contains absolute principles;
 And does not contain discrepancies;

 And has contributed to the well-being ofAnd has contributed to the well-being of
mankind at all levels;mankind at all levels;
 And can be shown that some of itsAnd can be shown that some of its
prophecies were proven true;prophecies were proven true;
 And some of its data compatible withAnd some of its data compatible with
scientific research;scientific research;

 And the whole book still remains in itsAnd the whole book still remains in its
original text (language);original text (language);
 And speaks of God and His plan;And speaks of God and His plan;
 And has universal appeal and application.And has universal appeal and application.

WHAT MUST BE
YOUR VERDICT OR
CONCLUSION?

MOST CERTAINLY, IT
MUST BE FROM GOD.
BECAUSE,BECAUSE,
NO OTHER CONCLUSIONNO OTHER CONCLUSION
IS PLAUSIBLE...!IS PLAUSIBLE...!

11
Many Muslims scholars understands this verse as a
reference to him being like Moses a.s. - as prophesized
and recorded in the Book of Deuteronomy 18 : 18
“I will raise up for them a prophet like unto you (O
Moses) from amongst their brethren; and I will put My
words in his mouth, and he shall speak to them all that
I command him. And whoever will not give heed to My
words which he shall speak in My name, I Myself will
require it of him.”
( Deuteronomy 18 : 18 )

“for We assuredly sent
amongst every nation, (other nations)
a Messenger”
(Q: Nahl : 16:36)
JOHN THE BAPTIST (Yahya)
ADAM
(other nations) NOAH (Nuh)
(Shem) (Ham) (Yaphet)
JACOB (Ya’akub))
(1st Born) (2nd Born)
ISHMAEL (Isma’il) ISAAC (Ishaq)
JOSEPH (Yusuf)
MOSES (Musa)
DAVID (Dawud)
ABRAHAM (Ibrahim)
SOLOMON (Sulaiman)
(many others amongst Israelite)
JESUS CHRIST (‘Isa al-Maseeh)

“for We assuredly sent
amongst every nation, (other nations)
a Messenger”
(Q: Nahl : 16:36)
JOHN THE BAPTIST (Yahya)
MUHAMMAD
(The chosen Seal of Prophethood)
ADAM
(other nations) NOAH (Nuh)
(Shem) (Ham) (Yaphet)
JACOB (Ya’akub))
(1st Born) (2nd Born)
ISHMAEL (Isma’il) ISAAC (Ishaq)
JOSEPH (Yusuf)
(The Quraysh tribe
in Mecca, direct
descendants of
Ishmael)
MOSES (Musa)
DAVID (Dawud)
ABRAHAM (Ibrahim)
SOLOMON (Sulaiman)
(many others amongst Israelite)
JESUS CHRIST (‘Isa al-Maseeh)

““MuhammadMuhammad ”” :: Arabic name meaning “Arabic name meaning “thethe
Praised OnePraised One”; he is the Chosen, Unlettered Prophet,”; he is the Chosen, Unlettered Prophet,
the servant and Messenger of Allah, the Awaitedthe servant and Messenger of Allah, the Awaited
Seal of Prophethood after whom there will be noSeal of Prophethood after whom there will be no
more prophet sent.more prophet sent.

““O people of the Book! now hath come unto you, making (things)O people of the Book! now hath come unto you, making (things)
clear unto you, Our Messenger after the break in (the series of)clear unto you, Our Messenger after the break in (the series of)
Our MessengersOur Messengers, lest ye should say: there came unto us no, lest ye should say: there came unto us no
bringer of glad tidings and no warner (from evil): but now hathbringer of glad tidings and no warner (from evil): but now hath
come unto you a bringer of glad tidings and a warner (from evil):come unto you a bringer of glad tidings and a warner (from evil):
and Allah hath power over all things.”and Allah hath power over all things.”
((Qur’an: Maa-idah: 5: 15Qur’an: Maa-idah: 5: 15

““ Say, [O Muhammad], "Say, [O Muhammad], "O mankindO mankind, indeed I am the, indeed I am the
Messenger of Allah to you allMessenger of Allah to you all, [from Him] to whom, [from Him] to whom
belongs the dominion of the heavens and the earth. ”belongs the dominion of the heavens and the earth. ”
((Qur’an: A’raf: 7: 158Qur’an: A’raf: 7: 158))

“ Say [O Prophet]: "If you love Allah, follow me, [and]
Allah will love you and forgive you your sins; for Allah
is much-forgiving, a dispenser of grace.
Say, "Obey Allah and the Messenger." But if they turn
away - then indeed, Allah does not like the
disbelievers.”
(Qur’an: Aali ‘Imran: 3: 31-32)

‘‘Umar ibn al-Khattab r.a. narrated: “While we were oneUmar ibn al-Khattab r.a. narrated: “While we were one
day sitting with the Messenger of Allahday sitting with the Messenger of Allah there appearedthere appeared
before us a man dressed in extremely white clothes andbefore us a man dressed in extremely white clothes and
with very black hair. No traces of journeying were visiblewith very black hair. No traces of journeying were visible
on him, and none of us knew him. He sat down close by theon him, and none of us knew him. He sat down close by the
ProphetProphet rested his knee against his thighs, and said: "Orested his knee against his thighs, and said: "O
Muhammad! Inform me about Islam." The Messenger ofMuhammad! Inform me about Islam." The Messenger of
AllahAllah ‫ﷺ‬‫ﷺ‬ replied :replied :

“Tell me about Islam” Islam is built upon fiveIslam is built upon five
things:things:
Bear witness that thereBear witness that there
is none deserving ofis none deserving of
worship except Allah,worship except Allah,
and that Muhammad isand that Muhammad is
His servant andHis servant and
Messenger.Messenger.

things:things:
And to establishAnd to establish
Swolah (the obligatorySwolah (the obligatory
five daily worship orfive daily worship or
specific devotion).specific devotion).

things:things:
And to pay the ZakahAnd to pay the Zakah
(obligatory tax upon(obligatory tax upon
the wealth).the wealth).

things:things:
And to makeAnd to make
pilgrimage (Hajj) to thepilgrimage (Hajj) to the
House (Ka’ba inHouse (Ka’ba in
Makkah) if you areMakkah) if you are
able.able.

things:things:
And to observe fastingAnd to observe fasting
daily in the month ofdaily in the month of
Ramadhan.Ramadhan.

.....“Tell me about
iiman (Faith/Belief)”
(Belief) iiman is that(Belief) iiman is that
you:you:
Solemnly believe in Allah;Solemnly believe in Allah;
His angels;His angels;
His Books,His Books,
His Messengers;His Messengers;
In the Afterlife;In the Afterlife;
In the Decree, the good &In the Decree, the good &
bad, all comes from (thebad, all comes from (the
eternal knowledge of)eternal knowledge of)
Allah;Allah;

........ “ Tell me........ “ Tell me
about ‘about ‘Al-IhsanAl-Ihsan’-’-
(the Best or(the Best or
Righteous conduct orRighteous conduct or
Excellence)”Excellence)”
““Al-Ihsan” (excellence)Al-Ihsan” (excellence)
is:is:
... That you serve... That you serve
(worship) Allah as(worship) Allah as
though you see Him,though you see Him,
but if you do not seebut if you do not see
Him, He (Allah) seesHim, He (Allah) sees
you.”you.”

'Umar said: 'Three (days) passed, then the Messenger of Allah [SAW] said to'Umar said: 'Three (days) passed, then the Messenger of Allah [SAW] said to
me: "O 'Umar, do you know who the questioner was?"me: "O 'Umar, do you know who the questioner was?"
I said: "Allah and His Messenger know best."I said: "Allah and His Messenger know best."
He said:He said: "That was Jibril, peace be upon him, who came to you all"That was Jibril, peace be upon him, who came to you all
to teach you your religion.“to teach you your religion.“
((Hadith reported by MuslimHadith reported by Muslim))

IIMANIIMAN
BeliefBelief
FaithFaith
ConvictionConviction
‘‘AMALAMAL
[Islam][Islam]
SubmissionSubmission
ObedienceObedience
PracticePractice
IHSANIHSAN
Best orBest or
RighteousRighteous
ConductConduct

IIMANIIMAN
BeliefBelief
FaithFaith
ConvictionConviction
‘‘AMALAMAL
[Islam][Islam]
SubmissionSubmission
ObedienceObedience
PracticePractice
IHSANIHSAN
Best orBest or
RighteousRighteous
ConductConduct
COGNITIVE PSYCHOMOTOR AFFECTIVE
Compare with the three domains of Learning – contemporary theories
in education - regarding the Taxonomies of :
[ re: Benjamin Bloom, David Krathwohl, Anita Harrow ]

• Faith without obedience is meaningless; and obedience withoutFaith without obedience is meaningless; and obedience without
Faith is mere rituals and may even lead to hypocrisy.Faith is mere rituals and may even lead to hypocrisy.
• Together, Faith and Obedience must lead to Righteousness withTogether, Faith and Obedience must lead to Righteousness with
IHSAN which essentially focus in our intention to sincerely serveIHSAN which essentially focus in our intention to sincerely serve
Allah s.w.t.Allah s.w.t.
• Thus, in these three aspects can one be said to be true in hisThus, in these three aspects can one be said to be true in his
submission to the Will of Allah (as Muslim).submission to the Will of Allah (as Muslim).
ALL THREE ASPECTS ARE TO BE DEVELOPED IN TANDEM ACCORDINGLY
WITHOUT FOCUSING AT SPECIALIZATION UNTIL AT LATER STAGE
WHEN ESSENTIAL BASIC KNOWLEDGE ARE WELL ESTABLISHED

THE FIRST ASPECT REQUIRED IN THE ATTESTATION TOTHE FIRST ASPECT REQUIRED IN THE ATTESTATION TO
THE ABSOLUTE ONENESS OF ALLAH (TAUTHE ABSOLUTE ONENESS OF ALLAH (TAUHHEED)EED)
MOSTMOST
ELUCIDATION
OF :

IIMANIIMAN is “Belief or Faith” to something beyond sense
perception, termed as “ - al-ghayb” meaning “the
unseen”.
It is derived from the root word “ ” which also means
“safety, peace, security, protection”
It denote: “certainty of the ultimate truth”, adherence to it
instils sense of “security in him” from doubts, uncertainty,
restlessness etc.

Yet from Islamic perspective “iiman” cannot be by mere blind
acceptance devoid of proof or substantiation i.e. Believe or
faith must be with knowledge (‘ILM‘ILM ).

"And do not follow (pursue) anything of which thou"And do not follow (pursue) anything of which thou
hast no knowledge: verily (thy) hearing and sighthast no knowledge: verily (thy) hearing and sight
and heart - all of them - will be called to accountand heart - all of them - will be called to account
for it (on Judgement Day).“for it (on Judgement Day).“
((Q: Bani Israil : 17 :36Q: Bani Israil : 17 :36))
Yet from Islamic perspective “iiman” cannot be by mere blind
acceptance devoid of proof or substantiation i.e. Believe or
faith must be with knowledge (‘ILM‘ILM ).

Yet from Islamic perspective “iiman” cannot be by mere
blind acceptance devoid of proof or substantiation i.e.
Believe or faith must be with knowledge (‘ILM‘ILM ).
Three sources for knowledge:
[1] Five sensory perceptions - ;
[2] Reasoning - ;
[3] True report - ;

(The Detailed Belief)(The Detailed Belief) “Al-iiman“Al-iiman is that you:is that you:
 Solemnly believe in Allah;Solemnly believe in Allah;
 His angels;His angels;
 His Books,His Books,
 His Messengers;His Messengers;
 In the Afterlife;In the Afterlife;
 In the Decree, the good & bad, all comesIn the Decree, the good & bad, all comes
from (the eternal knowledge of) Allahfrom (the eternal knowledge of) Allah
Most Exalted.”Most Exalted.”

THE ABSOLUTE ONENESS OF ALLAH (THE ABSOLUTE ONENESS OF ALLAH (TAUTAUHHEEDEED))
MOST COMPASSIONATE,MOST COMPASSIONATE,

TOPIC ON 23 SEPT 2016
““A BEGINNERS’ COURSE ONA BEGINNERS’ COURSE ON
ISLAM”ISLAM”
Lessons on Fardhu ‘Ain in English for Adults
conducted by Ustaz Zhulkeflee Hj Ismail
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AUGUST 2016
Every Friday night
@ 8pm – 10pm
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Masjid Kassim

"In (with) the Name of Allah, the Most
Compassionate, the Most Merciful."
(Qur'an: Al-Fatiha: 1: 1)

"QUL – HU-WALLAA - HU- A"QUL – HU-WALLAA - HU- AHHAD,AD,
ALLAA-HUS –ALLAA-HUS – SwSwO - MAD,O - MAD,
LAM-YA-LID – WA –LAM – YUU - LAD,LAM-YA-LID – WA –LAM – YUU - LAD,
WA-LAM – YAKUN – LA - HUUWA-LAM – YAKUN – LA - HUU
KU-FU-AN - AKU-FU-AN - AHHAD"AD"

"No vision can encompass Him,"No vision can encompass Him,
whereas He encompasses all vision: for He alone iswhereas He encompasses all vision: for He alone is
unfathomable (latif)unfathomable (latif) **, all-aware.“, all-aware.“
((Qur’an: An'am: 6: 103Qur’an: An'am: 6: 103))

"There is nothing like unto Him"There is nothing like unto Him**, and yet He alone is all-, and yet He alone is all-
hearing, all-seeing.“hearing, all-seeing.“
((Qur’an: As-Shura 42 : 11Qur’an: As-Shura 42 : 11))

Holy Prophet MuhammadHoly Prophet Muhammad s.a.a.w. have said:s.a.a.w. have said:

Holy Prophet MuhammadHoly Prophet Muhammad s.a.a.w. have said:s.a.a.w. have said:
"(To know Allah) Think and reflect upon
Allah's creation and do not try to think
of His Essence (Dzat), for you will certainly
not be able to comprehend it.“
(Hadith reported by Abu-Shaykh – al Jami’ : 134 Risalah Tauhid)

““And yet,And yet, some people choose to worship certain earthlysome people choose to worship certain earthly
things or beingsthings or beings as deities that [are supposed to] resurrectas deities that [are supposed to] resurrect
the dead; and they fail to realize that,the dead; and they fail to realize that, had there been inhad there been in
heaven or on earth any other deity besides Allah, bothheaven or on earth any other deity besides Allah, both
[those realms] would surely have fallen to ruin![those realms] would surely have fallen to ruin! ButBut
limitless in His Glory is Allah, enthroned in His awesomelimitless in His Glory is Allah, enthroned in His awesome
almightiness [far] above anything that man can devise byalmightiness [far] above anything that man can devise by
way of definition!”way of definition!”
((Qur’an: Anbiya’: 21: 21-22Qur’an: Anbiya’: 21: 21-22))

When we know that there can be only One God, Who is the Unique, theWhen we know that there can be only One God, Who is the Unique, the
Uncreated Creator, Who is totally different from creations -Uncreated Creator, Who is totally different from creations - the easiestthe easiest
and the safest is firstly to deny any possibility of others in existenceand the safest is firstly to deny any possibility of others in existence, to, to
be God except Allah.be God except Allah.
Errors ofErrors of anthropomorphismanthropomorphism andand pagan misconceptionpagan misconception, where objects in, where objects in
creation or imagined, are being regarded as God, or manifestations ofcreation or imagined, are being regarded as God, or manifestations of
God (which has occurred even in monotheist religions) - and thus, theseGod (which has occurred even in monotheist religions) - and thus, these
are to be denied prior to our affirming Allah as the Divine.are to be denied prior to our affirming Allah as the Divine.

The term “ “ pronounce ‘The term “ “ pronounce ‘SHIRKSHIRK’ –’ –
means “means “partner; associate; one who shares; etcpartner; associate; one who shares; etc.”.”
Therefore in Islam we refer this to the sin of :Therefore in Islam we refer this to the sin of :
““associating or ascribing to Allah, with others as partnersassociating or ascribing to Allah, with others as partners .”.”

The term “ “ pronounce ‘The term “ “ pronounce ‘SHIRKSHIRK’ –’ –
means “means “partner; associate; one who shares; etcpartner; associate; one who shares; etc.”.”
Therefore in Islam we refer this to the sin of :Therefore in Islam we refer this to the sin of :
““associating or ascribing to Allah, with others as partnersassociating or ascribing to Allah, with others as partners .”.”
The sin of "The sin of "SHIRKSHIRK “ is in the ‘“ is in the ‘ beliefbelief ’, not merely the’, not merely the
‘‘outward actionoutward action.’.’
NOTE:NOTE:

It is only “It is only “ SHIRKSHIRK”” when a person:when a person:
[1][1] who in his belief, regards other being or entity in creation, orwho in his belief, regards other being or entity in creation, or
imaginary ‘beings’ conjured in his mind, etc. to be alsoimaginary ‘beings’ conjured in his mind, etc. to be also
‘‘DivineDivine’; or’; or
[2][2] belief that they (these creations) have a share in ‘belief that they (these creations) have a share in ‘DivinityDivinity ’’
with Allah in His exclusive aspects; in His exclusive attributes;with Allah in His exclusive aspects; in His exclusive attributes;
or His ‘or His ‘union or in-dwellingunion or in-dwelling’ or ‘’ or ‘incarnationincarnation’ in them; etc. or’ in them; etc. or
[3][3] to regard any of these as being independent of Allah.to regard any of these as being independent of Allah.

It is indeed true when a learned scholar said:It is indeed true when a learned scholar said:
“ ““ “ SHIRKSHIRK is an intellectual sin.”is an intellectual sin.”
Just likeJust like TAUTAUHHEEDEED, it deals primarily with ‘, it deals primarily with ‘thoughts orthoughts or
cognitioncognition’; i.e. what a person ‘’; i.e. what a person ‘knows and believesknows and believes’’
regarding God or the ‘regarding God or the ‘DivineDivine’ - (the doctrine or theological’ - (the doctrine or theological
concept that the person holds in his mind).concept that the person holds in his mind).
NOTE:NOTE:

A person’s beliefA person’s belief may generally be presumedmay generally be presumed to beto be
adhering to the creed (religion) which he professes toadhering to the creed (religion) which he professes to
follow.follow.
Thus, unlike non-Muslims, all Muslims are to be regarded asThus, unlike non-Muslims, all Muslims are to be regarded as
a “a “MuwaMuwahheedeed”, (upholding”, (upholding TAUTAUHHEEDEED) unless proven to be) unless proven to be
otherwise. This is becauseotherwise. This is because he begins by denying any otherhe begins by denying any other
to be god before acknowledging Allah, Who Alone is Godto be god before acknowledging Allah, Who Alone is God ––
One and Unique without partner nor equal nor rival.One and Unique without partner nor equal nor rival.
NOTE:NOTE:

One of the primary cause leading toOne of the primary cause leading to SHIRKSHIRK is ignorance ofis ignorance of
the true knowledge of thisthe true knowledge of this DEENDEEN of Islam in matters ofof Islam in matters of
AQEEDAHAQEEDAH. Allah s.w.t. warns us:. Allah s.w.t. warns us:
NOTE:NOTE:

"And"And do not follow (pursue) anything of which thou hast nodo not follow (pursue) anything of which thou hast no
knowledgeknowledge: verily (thy) hearing and sight and heart - all of: verily (thy) hearing and sight and heart - all of
them - will be called to account for it (on Judgement Day)."them - will be called to account for it (on Judgement Day)."
((Qur’an: Bani Israil : 17 :36Qur’an: Bani Israil : 17 :36))
NOTE:NOTE:

" Now if you pay" Now if you pay heed (follow) unto the majority of those [who live]heed (follow) unto the majority of those [who live]
on earthon earth, they will but lead thee astray from the path of Allah: they, they will but lead thee astray from the path of Allah: they
follow but [other people's]follow but [other people's] conjecturesconjectures, and they themselves do, and they themselves do
nothing butnothing but guessguess."."
((Qur’an: An-’am: 6: 116Qur’an: An-’am: 6: 116))
NOTE:NOTE:

" But when they are told, "" But when they are told, "Follow what Allah has revealedFollow what Allah has revealed" some" some
answers, "Nay, we shall follow (only) that which we found ouranswers, "Nay, we shall follow (only) that which we found our
forefathers believe in and did." What!forefathers believe in and did." What! even though theireven though their
forefathers did not understand anything and had no guidanceforefathers did not understand anything and had no guidance?“?“
((Qur’an: Baqarah: 2: 170Qur’an: Baqarah: 2: 170))
NOTE:NOTE:

Thus, Muslims mustThus, Muslims must avoid blindly imitatingavoid blindly imitating others inothers in
matters of belief (matters of belief (AQEEDAHAQEEDAH) and devotional practices) and devotional practices
((‘IBAADAH‘IBAADAH) related to belief, without basis in Islamic) related to belief, without basis in Islamic
knowledge. These kinds of belief, which are untruths toknowledge. These kinds of belief, which are untruths to
be avoided are termed:be avoided are termed:
- “- “khkhurafaturafat” : superstitions; myths; fables; etc.” : superstitions; myths; fables; etc.
-“-“TaTakhkhayyulatayyulat” (pl. From “” (pl. From “tatakhkhayyulayyul”) :”) :
imaginations; whims, delusions; fantasies; etcimaginations; whims, delusions; fantasies; etc
NOTE:NOTE:

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 which I do not know.”
(Hadith reported by Ahmad, Tabarani & Abu Ya’la)
DU’A TAUGHT BY OUR PROPHET MUHAMMADDU’A TAUGHT BY OUR PROPHET MUHAMMAD s.a.a.w. :s.a.a.w. :

ASMA’ WA-SIFATASMA’ WA-SIFAT

""AllahAllah is He, whom there is no other god;is He, whom there is no other god;
(‘(‘AALIM AL-GHAYBI WAS-SHAHAADAAALIM AL-GHAYBI WAS-SHAHAADA) Who) Who
knows (all things), both secret and open,knows (all things), both secret and open,
He, (He, (AR-RAH-MAANAR-RAH-MAAN) the Most Compassionate,) the Most Compassionate,
((AR-RAHEEMAR-RAHEEM) the Most Merciful.“) the Most Merciful.“
((Qur'an: Hashr: 59: 22Qur'an: Hashr: 59: 22))

""AllahAllah is He, whom there is no other god; (is He, whom there is no other god; (AL-MAALIKAL-MAALIK))
the Sovereign, (the Sovereign, (AL-QUD-DUSAL-QUD-DUS) the Holy One, () the Holy One, (AS-SALAAMAS-SALAAM))
the Source of Peace and Perfection, (the Source of Peace and Perfection, (AL-MU’-MEENAL-MU’-MEEN))
the Guardian of faith, (the Guardian of faith, (AL-MUHAY-MEENAL-MUHAY-MEEN) the Preserver of Safety,) the Preserver of Safety,
((AL-’AZIZAL-’AZIZ) the Exalted in Might, () the Exalted in Might, (AL-JAB-BARAL-JAB-BAR) the Irresistible,) the Irresistible,
((AL-MUTAKABBIRAL-MUTAKABBIR) the Supreme.“) the Supreme.“
((Qur'an: Hashr: 59: 22Qur'an: Hashr: 59: 22))All Rights Reserved© Zhulkeflee Hj Ismail (2016)

"Glory be to"Glory be to AllahAllah! (High is He) above the! (High is He) above the
partners they attribute to Him.“partners they attribute to Him.“
((Qur'an: Hashr: 59: 23Qur'an: Hashr: 59: 23))

"He is Allah! (AL-KHAALIQ) The Creator,
(AL-BAA-RI-U) the Evolver,
(AL-MUSAW-WIR) the Bestower of forms (and
colours) – to Him belongs (ASMA-UL-HUSNA) the
Most Beautiful (Most Perfect) Names!“
(Qur'an: Hashr: 59: 24)

"Whatever is in the heavens or on Earth,
both declare His Praise and Glory:
for He alone is almighty, truly wise!!“
(Qur'an: Hashr: 59: 24)

"And if my servants ask you concerning Me – behold,"And if my servants ask you concerning Me – behold, I am nearI am near;; II
respond to the call of him who calls Me: let him then respond untorespond to the call of him who calls Me: let him then respond unto
Me, and believe in MeMe, and believe in Me, so that they might follow the right way“, so that they might follow the right way“
((Qur'an: Baqarah: 2: 186Qur'an: Baqarah: 2: 186))

"No vision can encompass Him whereas He"No vision can encompass Him whereas He
encompasses all vision : for He is (encompasses all vision : for He is (AL-LATIFFAL-LATIFF) unfathomable,) unfathomable,
((AL-KHABIRAL-KHABIR) all-Aware.") all-Aware."
((Qur'an: An'am: 6: 103Qur'an: An'am: 6: 103))

"That no bearer of burdens shall be made to bear"That no bearer of burdens shall be made to bear
another's burden; and naught shall be accounted untoanother's burden; and naught shall be accounted unto
man except what he is striving for; and in time [theman except what he is striving for; and in time [the
nature of all] his striving will be shown [to him in itsnature of all] his striving will be shown [to him in its
true light], whereupon he shall be requited for it withtrue light], whereupon he shall be requited for it with
the fullest requital; and thatthe fullest requital; and that with thy Sustainer is thewith thy Sustainer is the
beginning and the end [of all that existsbeginning and the end [of all that exists].“].“
((Qur'an: Najm: 53: 38-42Qur'an: Najm: 53: 38-42))

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 exposedAllah, amongst Muslims who are exposed
to other religious or philosophical views,to other religious or philosophical views,
does not deviate from that of the piousdoes not deviate from that of the pious
predecessors’ (Salafus-Soleheen)predecessors’ (Salafus-Soleheen)
EXTRACTED FROM “INTRODUCTION TO TAUHEED COURSE NOTES”

TO DISTINGUISHTO DISTINGUISH
ALLAH’S EXISTENCEALLAH’S EXISTENCE
FROM THAT OF CREATIONFROM THAT OF CREATION
AND MUSLIMS’ UNDERSTANDINGAND MUSLIMS’ UNDERSTANDING
OF ALLAH’S ESSENTIAL ATTRIBUTESOF ALLAH’S ESSENTIAL ATTRIBUTES
ADDITIONAL NOTESADDITIONAL NOTES

84
Thus, even the "Thus, even the "howhow " of His being "" of His being "differentdifferent" from" from
everything else is beyond the categories of humaneverything else is beyond the categories of human
thought.thought.
Therefore, the concern in Islamic theology is not inTherefore, the concern in Islamic theology is not in
trying to discern His Essence (trying to discern His Essence (DzatDzat), which is an), which is an
impossibility due to human imperfection and limitation.impossibility due to human imperfection and limitation.
But we are encourage to know Him by way of HisBut we are encourage to know Him by way of His
attributes and other Signs (attributes and other Signs (AayatAayat).).

85
Thus, even the "Thus, even the "howhow " of His being "" of His being "differentdifferent" from everything" from everything
else is beyond the categories of human thought.else is beyond the categories of human thought.
Therefore, the concern in Islamic theology is not in trying toTherefore, the concern in Islamic theology is not in trying to
discern His Essence (discern His Essence (DzatDzat), which is an impossibility due to), which is an impossibility due to
human imperfection and limitation. But we are encourage tohuman imperfection and limitation. But we are encourage to
know Him by way of His attributes and other Signs (know Him by way of His attributes and other Signs (AayatAayat).).
The Holy Prophet MuhammadThe Holy Prophet Muhammad s.a.a.w. have said:s.a.a.w. have said:
"(To know Allah) Think and reflect upon Allah's attributes ("(To know Allah) Think and reflect upon Allah's attributes (SifatSifat))
and do not try to think of (reality of) His Essence (and do not try to think of (reality of) His Essence (DzatDzat).“).“
(Hadith reported by Abu-Shaykh – al Jami’ : 134 Risalah Tauhid)

 In man’s reliance upon rationalising to understand the ‘nature’In man’s reliance upon rationalising to understand the ‘nature’
of God, they may be prone to error which, if left unguided, may leadof God, they may be prone to error which, if left unguided, may lead
to grave consequences.to grave consequences.
 Although mankind may discern the existence of God – theAlthough mankind may discern the existence of God – the
Supreme Being, Creator of every creations, yet knowledge aboutSupreme Being, Creator of every creations, yet knowledge about
who that Supreme Being is (what are His names, attributes etc.),who that Supreme Being is (what are His names, attributes etc.),
must come from God Himself.must come from God Himself.
86All Rights Reserved© Zhulkeflee Hj Ismail (2016)

 Islamic scholars responded by stipulating the ‘criteria’ orIslamic scholars responded by stipulating the ‘criteria’ or
guideline for using reason (guideline for using reason (‘aqliyyah‘aqliyyah) in theology, which must also) in theology, which must also
be substantiated with textual basis in Revelations (be substantiated with textual basis in Revelations (naqliyyahnaqliyyah).).
 Without which, man’s tendencies towards speculating withWithout which, man’s tendencies towards speculating with
anthropomorphicanthropomorphic imaginings may occur – especially when ignoringimaginings may occur – especially when ignoring
difference in meaning of words in Qur’an, between metaphoricaldifference in meaning of words in Qur’an, between metaphorical
and literal.and literal.
87All Rights Reserved© Zhulkeflee Hj Ismail (2016)

““.. in it (Al-Qur’an) are.. in it (Al-Qur’an) are AAYAT MUAAYAT MUHHKAMATKAMAT - verses- verses
basic or fundamental (of established meaning); theybasic or fundamental (of established meaning); they
are theare the FOUNDATION OF THE BOOKFOUNDATION OF THE BOOK: others are: others are AAYATAAYAT
MUTASHAABIHATMUTASHAABIHAT – verses not of well-established– verses not of well-established
meaning.”meaning.”
(Qur’an: Aali ‘Imran: 3: 7)

“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 but no one knows its true meaningsbut no one knows its true meanings
except Allahexcept Allah **, and those who are firmly grounded in, and those who are firmly grounded in
knowledge say: "We believe in it; the whole of it isknowledge say: "We believe in it; the whole of it is
from our Lord"; and none will grasp the Messagefrom our Lord"; and none will grasp the Message
except men of understanding.”except men of understanding.”...”
(Qur’an: Aali ‘Imran: 3: 7)

* Attributing human forms or personalities to Allah.Attributing human forms or personalities to Allah.

 There are countless ways to verify the existence of God. WhenThere are countless ways to verify the existence of God. When
Muslim acknowledges God’s existence, by this he is also certain ofMuslim acknowledges God’s existence, by this he is also certain of
what God is not – i.e. anything antithetical to this notion is rejected aswhat God is not – i.e. anything antithetical to this notion is rejected as
absurd, and cannot be attributed to God.absurd, and cannot be attributed to God.
EXISTENCEEXISTENCE
WUJUDWUJUD
ALLAH’S ATTRIBUTE (ALLAH’S ATTRIBUTE (SIFATSIFAT) WHICH IS ALSO HIS ESSENCE () WHICH IS ALSO HIS ESSENCE (DZATDZAT))

 Our understanding of “Our understanding of “existenceexistence” must be differentiated when” must be differentiated when
applied to God. Firstly, Allah is the creator of our ‘notion’ of time, thusapplied to God. Firstly, Allah is the creator of our ‘notion’ of time, thus
only Allah alone has existed without any beginning (forever existing).only Allah alone has existed without any beginning (forever existing).
Whose ‘Whose ‘existence is essential’existence is essential’ ((WAJIB-AL-WUJUDWAJIB-AL-WUJUD) , to the existence of) , to the existence of
creations – i.e. termed ‘creations – i.e. termed ‘contingent existencecontingent existence’ - (’ - (MUMKIN-AL-WUJUDMUMKIN-AL-WUJUD).).
EXISTENCEEXISTENCE
QIDAM
ETERNITY - FOREVER EXISTING
WITHOUT ANY BEGINNING

 As our understanding of “existence” must be differentiated when
applied to God, therefore secondly, Allah alone is Absolute and will
always exist without any ending (forever existing). All other existence
(i.e. in creations) is only contingent existence (mumkin al-wujud)
which may cease, dependent upon the Will of Allah.
EXISTENCE
BAQA’
EVERLASTINGNESS –EVERLASTINGNESS –
ETERNALLY WITHOUT ENDETERNALLY WITHOUT END

 Muslim holds the belief that we cannot attribute to Allah similarMuslim holds the belief that we cannot attribute to Allah similar
attributes like those possessed by creations. Any descriptions inattributes like those possessed by creations. Any descriptions in
the Qur’an andthe Qur’an and As-SunnahAs-Sunnah which use metaphors or allegoricalwhich use metaphors or allegorical
verses (verses (ayat mutashabbihaayat mutashabbiha) for Allah, must not be taken as literal or) for Allah, must not be taken as literal or
regarded as having a decisive meaning.regarded as having a decisive meaning.
EXISTENCEEXISTENCE
DIFFERENT FROM ANYTHING WHICHDIFFERENT FROM ANYTHING WHICH
IS REGARDED AS NEW (CREATION)IS REGARDED AS NEW (CREATION)
MUKHALA-FATUHU-LIL-MUKHALA-FATUHU-LIL-
HAWADITHHAWADITH

 Men’s tendencies towards anthropomorphic attributions to God isMen’s tendencies towards anthropomorphic attributions to God is
to beto be refutedrefuted. Allah alone is God, the One Being who is Absolute and. Allah alone is God, the One Being who is Absolute and
utterly transcendsutterly transcends the notion of ever needing a cause, other than inthe notion of ever needing a cause, other than in
and by Himself.and by Himself.
EXISTENCEEXISTENCE
HE EXISTED BY HIMSELFHE EXISTED BY HIMSELF
(WITHOUT NEED FOR OTHERS)(WITHOUT NEED FOR OTHERS)
QIYAA-MUHU-BI-NAFSIHIQIYAA-MUHU-BI-NAFSIHI

 In our understanding Allah - His attributes (In our understanding Allah - His attributes (sifaatsifaat ), His Names), His Names
((asmaasma’’) and His Acts () and His Acts (Af -’alAf -’al ); we do not in any way negate His); we do not in any way negate His
Absolute Oneness. Allah being the Absolute One, indivisible, InfiniteAbsolute Oneness. Allah being the Absolute One, indivisible, Infinite
Being – having no partners, etc. is fundamental in the Islamic Creed.Being – having no partners, etc. is fundamental in the Islamic Creed.
EXISTENCEEXISTENCE
ABSOLUTE ONENESSABSOLUTE ONENESS
WAH-DAA-NIYAH

 Certainly Allah is all-powerful. Thus, we regard as absurdity forCertainly Allah is all-powerful. Thus, we regard as absurdity for
any one to entertain the assertion of God as having attributes ofany one to entertain the assertion of God as having attributes of
weakness, impotent etc.weakness, impotent etc.
EXISTENCEEXISTENCE
QUDRAH
POSSESSING POWERPOSSESSING POWER

 Certainly Allah possesses ‘Will’. Thus, we regard as absurdity forCertainly Allah possesses ‘Will’. Thus, we regard as absurdity for
any one to entertain the misconception of God without a Will,any one to entertain the misconception of God without a Will,
incapable of decree and decision, inconsequential, uncreative, etc.incapable of decree and decision, inconsequential, uncreative, etc.
EXISTENCEEXISTENCE
IRAADAH
POSSESSING WILLPOSSESSING WILL

 Certainly Allah is all-knowing. Thus, we regard as absurdity forCertainly Allah is all-knowing. Thus, we regard as absurdity for
any one to entertain the assertion of God as being ignorant,any one to entertain the assertion of God as being ignorant,
forgetful, etc.forgetful, etc.
EXISTENCEEXISTENCE
‘‘ILMUNILMUN
KNOWINGKNOWING

 Certainly Allah is the Ever-Living. Thus, we regard as absurdity
for any one to entertain the assertion of God who is dead or who can
die.
EXISTENCEEXISTENCE
HAYAAT
LIVINGLIVING

 Certainly Allah is all-Hearing. Thus, we regard as absurdity for
any one to entertain the ridiculous assertion of God as being deaf,
deprived or obstructed from hearing etc.
EXISTENCEEXISTENCE
SAM’UN
HEARINGHEARING

 Certainly Allah is All-Seeing. Thus, we regard as absurdity for anyCertainly Allah is All-Seeing. Thus, we regard as absurdity for any
one to entertain the ridiculous assertion of God as being blind, orone to entertain the ridiculous assertion of God as being blind, or
that things can be concealed or hidden from Him, etc.that things can be concealed or hidden from Him, etc.
EXISTENCEEXISTENCE
BASWARUN
SEEINGSEEING

 Certainly Allah possesses Speech. Thus, we regard as absurdityCertainly Allah possesses Speech. Thus, we regard as absurdity
for any one to entertain the foolish assertion of God as being dumb,for any one to entertain the foolish assertion of God as being dumb,
unable to communicate, etc.unable to communicate, etc.
EXISTENCEEXISTENCE
KALAAMUN
SPEECHSPEECH

Say, "O disbelievers,Say, "O disbelievers, I do not worship what you worshipI do not worship what you worship. Nor are. Nor are
you worshippers of what I worship.you worshippers of what I worship. Nor will I be a worshipper ofNor will I be a worshipper of
what you worshipwhat you worship. Nor will you be worshippers of what I. Nor will you be worshippers of what I
worship. For you is your religion, and for me is my religion.“worship. For you is your religion, and for me is my religion.“
((Qur’an: Kafirun: 109: 1-6Qur’an: Kafirun: 109: 1-6))

““ He is (He is (AL-HAYUAL-HAYU) the Ever-Living; there is no deity except) the Ever-Living; there is no deity except
Him, so (Him, so (FAD-’UUHUFAD-’UUHU) call upon Him, [being] sincere to Him in) call upon Him, [being] sincere to Him in
religion (religion (MUMUKHKH-LISAN LAHUD-DEEN-LISAN LAHUD-DEEN). [All] praise is [due] to). [All] praise is [due] to
Allah, (Allah, (ROB-BIL-’AA-LA-MEENROB-BIL-’AA-LA-MEEN) Lord of the worlds.) Lord of the worlds.
Say, [O Muhammad], "Say, [O Muhammad], "Indeed, I have been forbidden toIndeed, I have been forbidden to
worship those you call uponworship those you call upon ((TAD-’UUNATAD-’UUNA)) besides Allah oncebesides Allah once
the clear proofs have come to me from my Lordthe clear proofs have come to me from my Lord, and I have, and I have
been commanded to submit to the Lord of the worlds.”been commanded to submit to the Lord of the worlds.”
((Qur’an: Ghafir: 40: 65-66Qur’an: Ghafir: 40: 65-66))

 Difference between the terms:Difference between the terms:
““The DivineThe Divine” – that Supreme Being, acknowledged by all religions to” – that Supreme Being, acknowledged by all religions to
transcend in His Infiniteness, from others in creation and the created.transcend in His Infiniteness, from others in creation and the created.
““That which is worshippedThat which is worshipped” – that object or entity of worship, defined” – that object or entity of worship, defined
(rightly or wrongly) by one’s theological doctrines as “(rightly or wrongly) by one’s theological doctrines as “the Divinethe Divine”.”.
Therefore “Therefore “ilaahilaah” and “” and “ma’budma’bud” are not necessarily synonymous.” are not necessarily synonymous.
Thus we assert there is noThus we assert there is no “ilaah“ilaah” except Allah, but we reject what” except Allah, but we reject what
others are worshipping (termed as their “others are worshipping (termed as their “ma’budma’bud”) and invite them”) and invite them
to the correct “to the correct “ilaahilaah” i.e. Allah – the pure message of” i.e. Allah – the pure message of TAUTAUHHEEDEED..
“ILAAH”
“MA’-BUD”

““Say: ‘Say: ‘O People of the Book (Scripture)! Exceed not in your religionO People of the Book (Scripture)! Exceed not in your religion
the bounds (of what is proper), trespassing beyond the Truththe bounds (of what is proper), trespassing beyond the Truth, nor, nor
follow the vain desires of people who went wrong in times gone byfollow the vain desires of people who went wrong in times gone by
– who misled many, and strayed (themselves from the even Way.”– who misled many, and strayed (themselves from the even Way.”
((Qur’an: al- Maa-’idah: 5 : 77Qur’an: al- Maa-’idah: 5 : 77))

Say: O People of the Scripture! Come to a common word between usSay: O People of the Scripture! Come to a common word between us
and youand you: that we shall worship none but Allah (God), and that we: that we shall worship none but Allah (God), and that we
shall ascribe no partner unto Him, and that none of us shall takeshall ascribe no partner unto Him, and that none of us shall take
others for lords beside Allah (God). And if they turn away, then say:others for lords beside Allah (God). And if they turn away, then say:
Bear witness that we are they who have surrendered (unto Him).Bear witness that we are they who have surrendered (unto Him).
((Qur’an: Aal ‘Imran 3:64Qur’an: Aal ‘Imran 3:64))All Rights Reserved© Zhulkeflee Hj Ismail (2016)

““A BEGINNERS’ COURSE ON ISLAM”A BEGINNERS’ COURSE ON ISLAM”
Extracted from:
MOSTMOST
Lessons on Fardhu’Ain for Adults in EnglishLessons on Fardhu’Ain for Adults in English
Conducted by Ustaz Zhulkeflee Hj IsmailConducted by Ustaz Zhulkeflee Hj Ismail

ALL RELIGION TEACH GOOD AND ALL LEADS TO THE SAME
GOD
JESUS SAID HE IS THE “SON OF GOD’, “I AND MY FATHER
ARE ONE” ETC.
WHY CAN’T GOD HAVE A ‘SON’, HE HAS POWER TO DO
ANYTHING RIGHT?
YES WE CANNOT UNDERSTAND ‘TRINITY’ WITH OUR MIND,
BECAUSE IT IS A ‘MYSTERY’
HUMAN MIND IS FINITE WHEREAS ‘GOD’ IS INFINITE

““There 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 .”all things .”
LAA- ILAA-HA- IL-LALLAAHU - WALAA- ILAA-HA- IL-LALLAAHU - WAHHDAHU –DAHU –
LAA – SHAREE-KA LAH, LAHUL-MULKU –LAA – SHAREE-KA LAH, LAHUL-MULKU –
WALAHUL-WALAHUL-HHAMD, WA-HUWA - ‘ALAAAMD, WA-HUWA - ‘ALAA
KUL-LI- SHAY -INQ- QADEER,KUL-LI- SHAY -INQ- QADEER,
IMPORTANT DZIKRIMPORTANT DZIKR

TO BE CONTINUED –TO BE CONTINUED –

THE SECOND ARTICLE OF FAITH IN ACKNOWLEDGINGTHE SECOND ARTICLE OF FAITH IN ACKNOWLEDGING
TO BE CONTINUED –TO BE CONTINUED –

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All welcome to visit my web-blog:All welcome to visit my web-blog:
118

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