[Slideshare]avoiding linguistic pitfalls.

1All Rights Reserved © Zhulkeflee Hj Ismail. 2010

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL.

“BETWEEN THE CLEAR AND THE AMBIGUOUS”

“UNDERSTANDING AL-QUR’AN”


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 guideline regarding its interpretation,

which all traditional Islamic scholars have applied since

the time of the Prophet Muhammad s.a.w.

Muslims must be informed of this.

All Rights Reserved © Zhulkeflee Hj Ismail. 2010

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL.

“He 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 ... but no one knows its true meanings except Allah **, ,

and those who are firmly grounded in knowledge say: and those who are firmly grounded in knowledge say:

"We believe in it; the whole of it is from our Lord"; and "We believe in it; the whole of it is from our Lord"; and

none will grasp the Message except men of none will grasp the Message except men of

understanding.”understanding.”

((Qur’an: Aali ‘Imran: 3: 7Qur’an: Aali ‘Imran: 3: 7))

Some Islamic scholars opine that this phrase ends here Some Islamic scholars opine that this phrase ends here ** – therefore – therefore

they contend that nobody else knows the interpretation (they contend that nobody else knows the interpretation (TA’WILTA’WIL) of ) of

the the MUTASHABIHATMUTASHABIHAT verses except Allah alone. verses except Allah alone.


“ “ ... but no one knows its true meanings except Allah ... but no one knows its true meanings except Allah **, ,

and those who are firmly grounded in knowledge say: and those who are firmly grounded in knowledge say:

"We believe in it; the whole of it is from our Lord"; and "We believe in it; the whole of it is from our Lord"; and

none will grasp the Message except men of none will grasp the Message except men of

understanding.”understanding.”


While many others differ from this view and contend that knowledge While many others differ from this view and contend that knowledge

of of TA’WILTA’WIL is also known by “those firmly grounded in knowledge “ - is also known by “those firmly grounded in knowledge “ -

e.g. Companion Ibnu Abbas r.a. whom the Prophet s.a.w. approved of 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.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)."

** Regarded by the Regarded by the SHI’ITE MADZHAB SHI’ITE MADZHAB as their sixth Imam, he was also the as their sixth Imam, he was also the teacher to many Imams of teacher to many Imams of AHLUS-SUNNAHAHLUS-SUNNAH like Abu Hanifa, Malik, etc. like Abu Hanifa, Malik, etc.


(In agreement to this) Imam Abu Ja’far At-Tahaawiy (In agreement to this) Imam Abu Ja’far At-Tahaawiy

rh.m. said: "Whoever attributes to Allah the rh.m. said: "Whoever attributes to Allah the

meanings with (same) meanings as the attributes of meanings with (same) meanings as the attributes of

humans, commits blasphemy (humans, commits blasphemy (KUFRKUFR).“).“

((Quote from “Aqeedatut-Tahaawiyyah”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 (Do ye feel secure that He Who is in heaven (FIS-SAMAA’FIS-SAMAA’) )

will not cause you to be swallowed up by the earth when will not cause you to be swallowed up by the earth when

it shakes (as in an earthquake)?” it shakes (as in an earthquake)?”

((Qur’an: Mulk: 67: 16Qur’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 (condemning) 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).


Some SALAF who did not apply TA’WIL , like Imam

Malik r.a. yet in actual fact they “forbade” people from

ever applying “any literal meanings” to these verses.





Their stand was as Imam Shafi-’ie r.a. said:





Their stand is as Imam Shafi-’ie r.a. said:

"I believe in what "I believe in what Allah Allah revealed according to the meaning that revealed according to the meaning that

Allah Allah willed, and in what the Messenger of willed, and in what the Messenger of Allah Allah conveyed conveyed

according to the meaning that the Messenger of according to the meaning that the Messenger of Allah Allah willed."willed."


The statement is to warn others from tampering or

changing the words as used by Allah or His Prophet.




At the time, there was the danger of TAHRIF

(possibility of interpolation to the text of revelation).




At the time, there was the danger of TAHRIF

(possibility of interpolation to the text of revelation).

Many of our SALAF simply accept 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 is the ignorant

people interpreting the meaning literally. Thus the

necessity for TA’WIL to ensure correct understanding.


But these NEO-SALAFIS twisted this into a blatant lie

as though implying that – not even a single scholars

amongst the pious predecessors (SALAFUS-SOLIHEEN) of

the three generations has ever applied any TA’WIL

(interpretation) upon these aayat Mutashaabihat.


But these NEO-SALAFIS twisted this into a blatant lie

as though implying that – not even a single scholars

amongst the pious predecessors (SALAFUS-SOLIHEEN) of

the three generations has ever applied any TA’WIL

(interpretation) upon these aayat Mutashaabihat.

In fact, there were many SALAF who applied TA’WIL,

which is even approved by the Prophet s.a.a.w.


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 But 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)”)”


The Arabic word “The Arabic word “ISTAWAISTAWA” literally means “sit” or “establish”, but ” literally means “sit” or “establish”, but

can also be used as a figure of speech, in a metaphorical or can also be used as a figure of speech, in a metaphorical or

allegorical sense – which is what Allah clearly referred to them as allegorical sense – which is what Allah clearly referred to them as

AAYAT MUTASHAABIHATAAYAT MUTASHAABIHAT. (. (ref: Q: Aali ‘Imran: 3: 7ref: Q: Aali ‘Imran: 3: 7))


““(Allah) Most Gracious is firmly established (Allah) Most Gracious is firmly established

((ISTAWAISTAWA) on the Throne (of authority).” ) on the Throne (of authority).”

((Qur’an: Ta Ha: 20: 5Qur’an: Ta Ha: 20: 5))

Their meanings must be referred to and consistent with the Their meanings must be referred to and consistent with the

Foundation of the Book, the clear verses termed Foundation of the Book, the clear verses termed AAYAT AAYAT

MUMUHHKAMATKAMAT..





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 it, without saying 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 other 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) the traditional Islamic scholars

today who accepts and apply TA’WIL , as 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 , as 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.


Our traditional scholars are only responding to this

BID’AH by ensuring that such misinterpretation is

avoided. While those NEO-SALAFIS 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 BID’AH.


Our traditional scholars are only responding to this

BID’AH by ensuring that such misinterpretation is

avoided. While those NEO-SALAFIS 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 BID’AH.

WaAllaahu a’-lam



““Glory 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.”And praise to Allah, the Lord and Cherisher of the Worlds.”

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[Slideshare]avoiding linguistic pitfalls.

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