ISLAM, BELIEF SYSTEMS AND IDEOLOGIES

Compiler: Fathiyyatunnur Idris

The belief systems
Meaning

Belief is defined as a state or habit of mind in which trust or confidence is placed in some person
or thing. It can also be understood as something that is accepted, considered to be true, or held as
an opinion: something believed1. Equally, it is a cognitive content2 or a mental acceptance of and
conviction in the truth, actuality, or validity of something3. Hence, as a noun, a belief system is an
organised set of cognitive acceptance and conviction in what is right and wrong and what is true
and false4.

Belief systems are formed by a set of ideas and concepts that help a person to form a
perspective on reality and through which life is interpreted and understood. Each person has his
own beliefs and convictions that help him have a sense of reality. A belief system often functions
as a mechanism for understanding life and making sense of life. Some belief systems are founded
on religious grounds, while others are formed on reason and philosophy. Others still are established
on trust in scientific conclusions. Generally, beliefs are classified into theistic and atheistic.
Theistic belief systems or theism consist of those systems that believe in the existence of god or
gods or deities, while atheistic belief systems or atheism reflects the philosophies and schools of
thought that are marked by disbelief in god.

1
Merriam-Webster.com Dictionary, s.v. “belief,” accessed December 2, 2020, https://www.merriam-
webster.com/dictionary/belief.
2
Abdurezak A Hashi, Worldview and Belief Systems A Comparative Introduction, First (Kuala Lumpur: Fajar Ulung
Sdn Bhd, 2016).
3
The American Heritage Dictionary of the English Language, s.v. “belief” accessed December 2, 2020,
https://ahdictionary.com/word/search.html?q=belief.
4
Advanced English Dictionary, s.v. “belief,” accessed December 2, 2020,
https://www.collinsdictionary.com/dictionary/english/belief-system.

1
Types of Belief System

Fundamentally, the belief system is divided into two major categories, theism and atheism.

1. Theism

The term ‘theism’, which originates from the Greek term theos [θεός] meaning ‘god’. It can be
generally defined as a belief in God or gods or deities5. The meaning of theism generally
understood as a belief in the existence of a God or gods. In its specific meaning, it is a belief in the
existence of God viewed as the creative source of humanity and the world who transcends yet is
immanent in the world6. In other words, it is a belief that there is God who is eternal, the creator
of the universe, being omnipotent, omniscient, benevolent and loving. He is also a personal god
and interacts with the universe, as in humans' religious experience and prayerful activities7. Thus,
the essence of theism is a belief in the existence of God, the source and the sustainer of the universe,
including humanity. God is characterised by eternity. He is not temporal; thus, He transcends time
and space, yet He is immanent and sustains the universe. He is reachable through prayers and
worship8.

There are certain basic teachings of theism, as practised commonly in various faiths around
the world, namely:

1. Firm belief in the existence of god is the ultimate principle.

2. God is not part of the universe. Instead, He is transcendental; He exists beyond time
and space, but in the meantime, sustains and nourishes the universe, and thus He is
related to the universe.

5
Mark Harris, ed., Philosophy, Science, and Religion for Everyone (London ; New York: Routledge, Taylor & Francis
Group, 2018).
6
“Theism.” Merriam-Webster.com Dictionary, Merriam-Webster, https://www.merriam-
webster.com/dictionary/theism. Accessed 3 Dec. 2020.
7
J. J. C. Smart and John Haldane, Atheism and Theism, 2nd ed, Great Debates in Philosophy (Malden, MA:
Blackwell Pub, 2003). P. 8.
8
Hashi, Worldview and Belief Systems A Comparative Introduction. P. 133.

2
 3. Most theists accept the need for, and the authority of, a divine revelation that describes
the character of God. They also believe in Divine revelation as a guide to life and
functions as the foundation of moral values9.

Notwithstanding, there are two major categories of theistic belief system, i.e., monotheism and
polytheism. These two categories have their subcategories, which will be discussed in the next
section.

a. Monotheism

Monotheism is simply defined as the belief in one god. The word monotheism is a relatively
modern one coined in the mid-17th century CE by the British philosopher Henry More
(1614-1687 CE). It comes from the Greek words, monos (single) and theos (god). In the
Western tradition, this 'belief in one god' specifically refers to the God of Judaism,
Christianity, and Islam10 which some scholars term as Abrahamic traditions as these
religions were rooted from Prophet Ibrahim or Abraham. Apart from the three Abrahamic
traditions, there are other religions that adhered to this system, such as Sikhism. These
religions are all monotheistic in belief, but there are different understandings and
interpretations of its belief.

In addition, this belief can be categorised into different forms, viz. absolute
monotheism, qualified monotheism and shared divinity. Absolute monotheism is the belief
in one God who is also the creator-God, and this God is supreme with no association with
His divinity at all. Qualified monotheism also believes in one god and this god can appear
or take expressions in other forms. Then there is also the belief in one god, but this god
shares his divinity or bestows equal divinity on other gods. And another form of

9
Hashi. P. 134.
10
Denova, Rebecca. "Monotheism in the Ancient World." Ancient History Encyclopedia. Last modified October 17,
2019. https://www.ancient.eu/article/1454/ accessed December 2, 2020,
https://www.ancient.eu/article/1454/monotheism-in-the-ancient-world/.

3
 monotheism is pantheism in which it promotes a belief in one creator-God who resides in
his creations11.

i. Judaism

The creed is depicted in the very opening line of the Shema12 as follows – "Hear O Israel!
The Lord, our God, the Lord is One". This creed undoubtedly shows that their almighty
God, i.e., YHWH, pronounced as Yahweh is only one, and without Him, there is none. He
is the sole creator of each and everything. He is the creator alone and except Him, all are
His creatures who are bound to worship Him by obeying Him through following His
commandments of revelation. Out of the Ten Commandments of Judaism, the first Four
Commandments are exclusively related to the unity of God. In the First Commandment,
God himself has clearly given His own identity that He is the only Lord who freed Israel
from the persecution of Egyptian rulers and has also made explicit about the concept of
His unity that no other gods and goddesses were before Him. Thus, any sort of idol worship
is totally prohibited13.

Furthermore, Jewish Monotheism is often associated with the concept of Chosen

Community and the Lord YHWH who gives the land of others to His selected community14.
Jews regarded their ethnic identity and political identity as permanent values. Their
scripture is only theirs written in their language by their ancestors for their benefits alone.
God is in favor of one man, one family or one party and the favor of God towards them are
irrational and groundless. They are just being chosen by God without any reason. Thus,
their people are standing above the rest of humanity, and the Hebrew is better than non-
Hebrew simply because he is Hebrew, and he is not Hebrew15. Besides, the Jews believe
that God had a son named ÑUzayr as stated in Qur´Én (9:30);

11
Kamar Oniah Kamaruzaman, Understanding Islam Contemporary Discourse(Kuala Lumpur: Saba Islamic Media,
2009). P. 8.
12
The Jewish confession of faith and prayer that is recited daily at the morning and evening services and expresses
the Jewish people's ardent faith in and love of God.
13
The Monotheistic Concept of Judaism and Islam in the Light of their Basic Creeds: A Comparative Analysis
14
Hashi, Worldview and Belief Systems A Comparative Introduction. P. 170.
15
Isma’il Raji al-Faruqi, Christian Ethics: A Historical and Systematic Analysis of Its Dominant Ideas (Kuala Lumpur:
A.S. Noordeen, 1999).

4
 ِۡۖ‫ٱَّللِِۖ َذَٰل َِك قَ ۡول ُ ُهم بأَ ۡف َوَٰهِهم‬
‫ه َ َٰ َ ۡ َ ُ ۡ ُ ه‬ َ َ ‫ََ َ ۡ ُ ُ ۡ ۡ ه‬
ِ ‫ت ٱلَ ُهود ع َزي ٌر ٱب ُن ٱَّللِ َوقال‬
‫ت ٱنلصرى ٱلمسِيح ٱبن‬ ِ ‫وقال‬
ِ ِ

The Jews say, "Ezra is the son of Allah "; and the Christians say, "The Messiah is
the son of Allah." That is their statement from their mouths.

Hence, Jewish Monotheism can be classified into shared divinity since their
religion is community-centric in which their God is not for everybody and only them are
able and should be allowed to reach out to God, seek help, guidance and recompense from
him. No one, and no particular group, therefore, should have a monopoly over him, as no
one, and no particular group can claim special attention, affection or treatment from or by
him except them16. Plus, they equate the attribute of man to God which is having a child.

ii. Christianity

The concept of monotheism is expressed through two major sects, which is Unitarian and
Trinitarian or Trinity conceptions.

a. Unitarian is related to the belief of the Father as the only God, and Jesus was a
messenger of God. This belief was initiated by Arius (256-336) and his followers
was known as Arianism. He was the Christian presbyter for Alexandrian Church.
This sect still exists though they are using different names, such as Mormon,
Unitarianism, Socinianism, Monarchianism, Sabellianism, and other names.
Based on the historical analysis, there are approximately 23 to 25 sects or churches
that rejected the concept of Trinity17. Even though the Unitarians believe in Jesus
as the messenger, it is not the same as Muslims’ belief. The former regards Jesus
to be above other human beings but a bit below from God, The Father. Therefore,
he has some share in the divinity of God, the Father, in so far as he is higher than
all humans18.

16
Kamar Oniah Kamaruzaman, Understanding Islam Contemporary Discourse(Kuala Lumpur: Saba Islamic Media,
2009). P. 20.
17
Zaifuddin Md. Rasip, Perbandingan Agama: Islam & Kristian, (Kuala Lumpur: Telaga Biru Sdn. Bhd, 2020). P. 19-
20.
18
Mahmud bin Ahmad, Khadijah Mohd Khambali@Hambali, “Unitarianism Dalam Ajaran Kristian: Idea, Sejarah
Dan Perkembangan.” Jurnal Usuluddin, (29, 2009): 95-117.

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 b. Trinitarian is a belief, which elucidates God as one but three in one19 : God the
Father, God the Son, and God the Holy Spirit. These three are co-existing and co-
eternal. They work in different ways, but they all work together. God the Father
is the creator of all things. God the Son is Jesus Christ, the Saviour and Redeemer
of the sin, who gives life to all. While God the Holy Spirit is the Sanctifier, the
one who makes things holy, and is perceived as the active power of god on this
earth, carrying out the will of the Father20. Even though the concept is contradicted
to the logical-mathematical and is neither explicitly mentioned in the Bible nor
from Jesus, it is still accepted by the Church authority as some claimed it to be a
mysterious concept and no one can truly grasp the idea.

Thus, Unitarian and Trinitarian can be classified into shared divinity

because Unitarians concept gives a certain degree of divinity to Jesus. Meanwhile,
Trinitarian is a shared divinity due to separation of powers of authority as the three
God have different tasks, and there is no one god who have power over
everything21.

iii. Islam

The concept of monotheism is related to the term TawÍÊd or Tawhidic Monotheism. The
Quranic perspective on monotheism is exclusively uncompromising in which God i.e.,
Allah is characterised with absolute singularity; neither could there be a separation in
substance nor humanisation in attributes, and worship is due to Him only. No other gods,
lesser or greater, are imaginable besides Him. This type of monotheism requires a belief in
one God whose nature is (highly) elevated, so far beyond limited human conceptions. He
is the One, and Only God, the Only One to Whom worship is due; all other things or beings
are His creatures and in no way should be compared or associated with Him. He is Eternal
without beginning or end. He is Absolute, not limited to time, space or circumstance, and

19
Hashi, Worldview and Belief Systems A Comparative Introduction. P. 169.
20
Michael Keene, Christianity (Oxford: Lion, 2002).
21
Kamar Oniah Kamaruzaman, Understanding Islam Contemporary Discourse(Kuala Lumpur: Saba Islamic Media,
2009). P. 20.

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 He is the Ultimate Reality. This kind of belief in One God is known as TawÍÊdullÉh or the
Unity of Allah. It is similar to monotheism but differs in many aspects22.

In a general sense, both monotheism and TawÍÊd teach a belief in one personal God,
who is the Creator and the Ruler of the universe. However, TawÍÊd, goes one step further
and teaches not only the unity of the Creatorship (al-KhÉliqiyyah) of God but the unity of
His Lordship. It is because firstly, unlike monotheism, TawÍÊd teaches a belief in one
personal God, the Creator and the Ruler of the universe, whose character is indivisible and
resembles none. Second, in Islamic Monotheism, God's attributes are unique, and His
actions are comparable to none; He has no equal in rank and absolutely no equal in any
manner. Third, TawÍÊd requires acknowledgement and adoration of the One single
universal Lord, with the belief and assertion of His Oneness in terms of essence, attributes,
and actions. Fourth, TawÍÊd is not a theory formed by philosophical debates, supported by
mystical teachings, and justified by clerical declarations. It is instead a belief derived from
divine revelations. Thus, TawÍÊd and monotheism do not imply the same conceptions of
God. Hence, monotheism cannot be employed as a synonymous term for TawÍÊd 23.

Thus, Islam is classified as absolute monotheism as it promotes a belief in one God

who is also the creator-God. This God is supreme with no association with His divinity at
all. Plus, this Only God is the God for all creations inhabited in heaven and on the earth.

From the perspectives of Islam, Judaism and Christianity are no longer considered
the authentic revealed religions since there are a lot of distortions, additions, and removal
of facts in their scriptures and teachings. For those records that are the same with Islam,
Muslims should accept it while any records in the Old and New Testaments not available
in the Qur´Én and ×adÊth; they should neither accept it nor reject it because no one knows
the Truth except Allah. All in all, Islam is the only authentic revealed religions because of
Prophet Muhammad has perfected the religion by following the core teaching of all

22
Hashi, Worldview and Belief Systems A Comparative Introduction. P. 171.
23
Hashi. P. 181-182.

7
 previous prophets, TawÍÊd. The difference between Prophet Muhammad’s teaching and
the previous prophets is only in the aspect of Shari´ah.

iv. Sikhism

Sikhs believe that God is the creator and sustainer of the universe, and he is both
transcendent and immanent in all of his creation. Sikhism affirms transmigration, the
continued rebirth after the death of some essential part of living beings. The goal of Sikhism
is to achieve union with God (mukti) through meditation on the divine name (nam), which
is the eternal presence of God in creation. If human beings devote themselves to the
remembrance of the divine name (Nam Simran), they will achieve complete peace in their
union with God and thereby stop the painful cycle of rebirth.

The devotees must love God with intensity, and they must seek God not through
conventional rituals, offerings, pilgrimages, or following traditional authority but instead
through inward meditation and unselfish devotion. God was sovereign, formless, eternal,
and ineffable, and he was also immanent in His creation and could be found inside one's
own heart through the right techniques and state of mind. The teachings were attributed to
Guru Nanak to his group of followers, and this interior, devotional religion continues to be
the core of Sikhism24. Hence, Sikhism is categorised as pantheism because the divinity of
their God is permeated in every creation so that God is within his creations and creations
is within God or in other words, God is equal to his creations.

In conclusion, the concept of monotheism among religious traditions is similar but

has significant differences. For the Jews, they believe in YHWH, and the laws should
always be strictly followed. For Christianity, some sects believe in the unity of God through
the Father, but some schools believe in trinity whereby they believe in One God but in three
separate entities. For Islam, Muslims believe in the concept of TawÍÊdullah, i.e., they
believe in the uniqueness of Allah; hence He cannot be associated with others. On the other
hand, in the teaching of Sikhism, God is within his creations.Thus, only Islam is the true

24
Sikh tradition

8
 and universal religion, which confirms that Allah is the God for all humanity and all beings,
living and non-living.

b. Polytheism

The word polytheism is derived from Greek, polutheon, which means many gods. It
denotes a belief in and worship of multiple divinities or gods. The term was first
popularised in the writings of 18th century European ethnographers. They sought to identify
and label the religious beliefs of primitive peoples they studied and contrast them to Judeo-
Christian monotheism, or the belief in a solitary divinity. Over time, polytheism has been
used to refer to various belief systems in which multiple beings are worshiped. These may
include gods, goddesses, semi-divine beings, good or evil spirits, or the spirits of departed
ancestors.

There are several significant characteristics typically found in polytheistic

traditions. These include:

1. Each divinity or spirit being is typically believed to have a specific function (such
as healing protection in travel, etc.), to control a particular realm (material or non-
material), or to possess a specific power or range of power. The latter can include
forces of nature, such as rain, thunder, a celestial body, and the seasons. Besides, it
may involve dominion over characteristics of human personality, like love,
devotion, compassion, jealousy, revenge, and so forth.

2. Each being is believed to either possess or adopt a specific human, animal form
aspect of nature, or a combination thereof, as his or her primary vehicle for
communicating with humans. Thus, a particular animal or natural phenomenon may
be viewed as the manifestation of a particular deity or even as an ancestor spirit.
An eagle, for instance, may signal the presence of a guardian spirit or an erupting
volcano may suggest an angry goddess manifesting herself.

9
 3. Singular devotion to one specific divinity is not necessary. Thus, simultaneous
conciliation of several deities is common and accepted. In some cases, it is seen as
practical and necessary since different spirits control different realms or powers25.

There are various instances of polytheistic religious belief, yet this article focuses on two,
namely idolatry and animism.

i. Idolatry is the adoration and worship of idols, the act of dedicating oneself to or
worshipping earthly and supernatural beings as representations of God. Idolatry is
derived from the Greek root eidolon or image, figure, and often expressed in
combination with the word ‘worshipper’, i.e., idol worshipper, which means an
adorer of images or physical objects as God or as representations of God. There are
examples, in which idolatry is expressed through excessive reverence or respect for
someone such as a national hero, leader or prophet or to something such as an image
or statue, as a replacement for God. It is the worship of someone (saints, prophets,
heroes) or something (idols, status, images) other than God as though these things
are God or deity26.

In classical documentation, this belief has been practised in the Pre-Islamic

period. Before the prophethood of RasËlullÉh (SAW), the Arabs, including the
people of Makkah, worshipped idols. The people of Makkah were all from the
offspring of Prophet IbrÉhÊm and IsmÉÑÊl (A.S.). Prophet IbrÉhÊm made a
supplication to Allah to safeguard his children and himself from worshipping idols.
Therefore, for an extended period of time, the people of his offspring were all
sincere believers in Allah. Gradually, with the influence of other Arab tribes, the
people of Makkah also became idol worshippers. The Arabs worshipped several
idols, which they carved from various materials. Three of the idols, namely Lāt,

25
Ramdas Lamb, ‘Polytheism’, Sage Publications, Encyclopaedia of Anthropology, 2005.
26
Hashi, Worldview and Belief Systems A Comparative Introduction. P. 141-142.

10
 Manāt and ÑUzzÉ were the most famous and are mentioned in SËrah al-Najm; 53:
19-20;27

ُۡ
ٰٓ ‫اثلَ َة ٱۡل ۡخ َر‬ َ َٰ ‫ت َو ۡٱل ُع هز‬ ‫َََ َُۡ ُ ه‬
َ َٰ ‫ٱلل‬
٢ ‫ى‬ ِ ‫ َو َم َن َٰوة ٱثله‬١٩ ‫ى‬ ‫أفرءيتم‬

So, have you considered al-LÉt and al-'UzzÉ? And ManÉt, the third - the
other one?

In addition, idol worship can be perceived in Hinduism. ‘Idol Worship’ or

‘Image worship’ is one of the central aspects of Hindu practice. It is one of the
prominent valid means that a Hindu can adopt to travel the path that leads to Moksha
(reunion with the ultimate soul; Brahman). The rationality of the worship of idols
is its ability to help a devotee connect with his object of devotion, i.e. Brahman. In
Hindus’ belief, the worship of the idol is not about worshipping stone or wood.
Instead, it is about worshipping Brahman/God who has manifested in the form of a
devata (deity) in that idol28.

The major manifestation of Brahman is Trimurti. Trimurti consists of

Brahma, Vishnu, and Shiva. Brahma, the Creator god, is believed to have had four
heads. Each of Brahma's heads represents the four Vedas - Rig, Yajur, Sama and
Atharva; the four epochs of time – past, present, future and Moksha; and the four
Varnas or classes - Brahmin, Kshatriya, Vaisya and Shudra. Vishnu, the Preserver
god, is the one who supports and sustains the Universe and is a force of preservation.
He is described as being blue-coloured, four-armed, holding a Padma (lotus), Gada
(mace), Shankha (conch) and Chakra (wheel). Shiva, the destroyer god, is depicted
as a handsome and strong man, deeply immersed in meditation or dancing. Shiva is
portrayed as a powerful and rugged youth with matter hair and ash smeared all over
his body. He wears a crescent moon on his head (which shows the control he wields
over his own mind, through the waxing and waning phases of the moon) .

27
Mufti Muhammad Aashiq Elahi Muhajir Madani, Tafsir Anwarul Bayan, vol. 5 (Pakistan: Darul-Ishat Urdu Bazar
Karachi, 2005). P. 26-27.
28
Nithin Sridhar, The practice of Idol Worship in Hinduism (NewsGram.com).

11
 ii. The second example of polytheism is animism. The word animism is derived from
Latin ‘anima’, which means life or soul in the mid 19th century29. Animism is
defined as a belief in innumerable spiritual beings concerned with human affairs
and capable of helping or harming human interests. Animistic beliefs were first
coined by Sir Edward Burnett Tylor in his work Primitive Culture (1871)30.
Animists believe that the physical objects of the whole material world in the
universe possess souls and spiritual power31. Besides, they believe that nature has
humanlike thoughts and actions, where this applies to plants and animals, inanimate
objects, geographical parts such as hills, deserts, forest, caves, ocean, and also
natural phenomena such as rain and lightning, where all these things have a spirit
(or soul) or spiritual elements32. Hence, the animists worship these souls or animate
beings or inanimate beings to survive in this world.

In the Malaysian context, this animistic belief can be observed in the

community of Iban. Iban people believe in the existence of life after death. When
people die, their soul is referred to as spirit or (semengat) that can be risen again.
The spirits of the dead can be resurrected and live amongst them and be alive again.
They also believe in elements of nature like animals, animal sounds, rivers and the
like, which could bring good or bad omens to them33. Likewise, the Kadazandusun
have held their beliefs in good and evil spirits for ages. In general, there are some
spirit categories in the belief system of the Kadazandusun. The spirits are classified
as rogon (malevolent spirits that harm people), divato (helping spirits), tombiruvo
(souls of the dead), a Bambarayon (rice spirits) and etc. They also believe that all
surrounding objects, plants, and even household equipment possess spirits34.

29
Oxford Advanced Learner's Dictionary, s.v. “animism,” accessed December 4, 2020,
https://www.oxfordlearnersdictionaries.com/definition/english/animism?q=animism.
30
George Kerlin Park, ‘Animism’ (Encyclopædia Britannica, 29 October 2020),
https://www.britannica.com/topic/animism.
31
Hashi, Worldview and Belief Systems A Comparative Introduction. P. 150.
32
Jelani, J. P., & Muhammad, S. J. N. (2018). The Influence of Animism on the Customs and Culture of the Iban
Community. International Journal of Academic Research in Business and Social Sciences, 8(8), 763–774.
33
Ibid.
34
Low Kok On, Borneo Research Journal, Volume 6, December 2012, 75-101.

12
 In conclusion, idol worshippers associate god with specific someone or
something, while animists believe in every animate or inanimate being possessing
souls and spiritual power.

2. Atheism

The word atheism can be separated into two parts. The ‘a’ prefix means without or lacking. The
root of the rest of the word, “-theism,” is from the Greek term, theos, which means god. As a noun,
atheism is understood as without belief in a god or gods. Atheists are individuals who are without
a belief in a god or gods35. In other words, atheism is associated with the kind of denial that is the
rejection of the existence of God or other deities36. Among the instances of atheism are Humanism
and Materialism.

i. Humanism - It is generally defined as a belief in human effort and skill rather than
religion based on divine intervention. It seeks to establish sound ethical and moral
principles by relying on human reason, experience, and compassion since there are no
supernatural powers or sacred text that can guide them to live their lives. Humanists strive
for a tolerant world of mutual care and concern, free of cruelty and its consequences,
where differences are resolved cooperatively without violence. Everyone has a right to
attain happiness and avoid pain, and the best way to achieve this is to help other people
do the same37. Humans are intelligent creatures who can manage their lives and are able
to solve every problem without religion whatsoever. Besides, some Humanists bravely
assert that humans are the creator of religion and religion is not the creator of humans38.

In Islam, the relationship between man and God (religion) cannot be dichotomised
and will never be. This relationship is based on TawÍÊd and has long existed in the world

35
Ryan T. Cragun, ‘Nonreligion and Atheism’, in Handbook of Religion and Society, ed. David Yamane, Handbooks
of Sociology and Social Research (Cham: Springer International Publishing, 2016), 301–20,
https://doi.org/10.1007/978-3-319-31395-5_16.
36
Mark Harris, ed., Philosophy, Science, and Religion for Everyone (London; New York: Routledge, Taylor & Francis
Group, 2018).
37
‘What Is Humanism?’ (International Humanist & Ethical Union, 2002),
https://westlondon.humanist.org.uk/Resources/What%20is%20Humanism.pdf.
38
Mohd Aizam Mas’od, Serangan Ideologi Barat terhadap Pemikiran Umat Islam dan Implikasinya kepada Iman,
Jurnal Penyelidikan Islam, Volume 25/2012, 100-118.

13
 of rËÍ. Due to this fact, humans are powerless even though they are granted by Allah with
intellect and freedom of choice. The abilities that humans have will always be limited in
nature, and they are always in a constant battle within themselves to commit evils. Thus,
they are in need of religion to live their lives. Besides, humanistic approach can lead to
the belief of Murji’ah in which they believe that ÊmÉn should always be in the heart
without any effects to their life as a whole39.

ii. Materialism is the belief that everything is made of matter and energy, with no
immaterial entities like souls, spirits, or supernatural gods. In addition, materialists do not
believe in ‘metaphysical transcendence’, or any layer of being beyond the material
world40. Physical matter is the only reality, and that everything, including thought,
feeling, mind, and will, can be explained in terms of matter and physical phenomena41.
Hence, every event in the universe happened due to the conditions and activity of matter
and thus, denies the existence of God and the immaterial soul42.
Modern Materialism claims that the universe is the infinite unity of the material.
Nature, including all matter and energy (motion or energy), always exists and will always
exist, and the universe (world) is a hard reality, it can be touched and always can be known
by man. It is further explained that material exists before the soul (mind), and the material
world is the first while thinking about the world is second43.
One of the famous figures who uphold this belief was Charles Robert Darwin, who
introduced the evolution theory. Darwin’s theory of evolution is contained with
materialism. This theory states that all organisms, whether plants and animals that exist
and ever existed, grow from a few or even a very simple form through the process of
descent with modification from a common ancestor by natural selection.
The concept of materialism is ultimately contrary to the core teachings of Islam,
especially the concept of TawÍÊd. There are six pillars of faith in Islam. These six pillars

39
Ibid.
40
‘Materialism’, accessed 4 December 2020, https://philosophyterms.com/materialism/.
41
Collins English Dictionary – Complete and Unabridged, 12th Edition 2014. S.v. "materialism." Retrieved December
4 2020 from https://www.thefreedictionary.com/materialism.
42
Muttaqin, The Emergence of Materialism and Islamic View upon it, Indonesian Journal of Islamic Literature and
Muslim Society, Vol. 1, No. 2, July-December 2016, 149-166.
43
Ibid.

14
 are metaphysical, and those are undetected by the naked eye. There are two main reasons
lead materialism unacceptable in Islam. First, materialism revolted against the Creator
and decreased the balance of a spiritual relationship between man and his Creator.
Second, materialism is contrary to prophethood. Materialism, which does not believe in
God, also does not believe in anything related to God. Prophethood is one that relates to
God. So, materialism does not believe in prophethood. In fact, believing in the
prophethood is one of the core teachings in Islam and is included in the six pillars of
faith44.

In conclusion, theism is a belief in the existence of god or gods or deities.

Meanwhile, atheism is a belief in no god or any supernatural powers. The major categories
of theism are two, namely monotheism and polytheism. These two can also be divided
into many subcategories, but those mentioned earlier listed out monotheism in Judaism,
Christianity, Islam, and Sikhism. Meanwhile, for polytheism, the instances are idolatry
and animism. For atheism, the examples are humanism and materialism.

44
Ibid.

15
 Deviant Ideologies
Compiler: Fathiyyatunnur Idris
Meaning

Ideology is defined as the set of ideas and beliefs of a group or political party. The word has been
in use in English since the end of the 18th century. French writer A. L. C. Destutt de Tracy
proposed it as a term to designate the “science of ideas,” and in that sense, the word was quickly
borrowed into English. In the present day, the word most often refers to “a systematic body of
concepts,” especially those of a particular group or political party45. Hence, deviant ideologies are
the set of ideas and beliefs of a group or political party deviated from the ÑAqÊdah of Islam. Among
the deviant ideologies from the perspectives of Islam are religious liberalism and religious
pluralism. In Malaysia, these ideologies have been declared as deviated from the true teaching of
Islam by the Department of Islamic Development Malaysia or JAKIM46 and the Government of
Selangor gazette on 31st July 2014.47

1. Religious Liberalism

Liberalism implicates the idea of freedom. Historically, the word is derived from
Latin liberalis suitable for a freeman and generous, from liber means free; perhaps akin to Old
English lēodan which means to grow, from Greek eleutheros meaning free48. Technically,
liberalism from the perspective of religion is defined as a philosophy or ideology brought by
the West that offered freedom of thought from the tradition and religion domains by using
rational and empirical approaches. It was the product of the Age of Enlightenment or also

45
Merriam-Webster.com Dictionary, s.v. “impractical,” accessed December 4, 2020, https://www.merriam-
webster.com/dictionary/impractical.
46
Jabatan Kemajuan Islam Malaysia, Kompilasi Pandangan Hukum Mudhakarah Jawatankuasa Fatwa
Majlis Kebangsaan Bagi Hal Ehwal Ugama Islam Malaysia, 5th ed. (Putrajaya: Jabatan Kemajuan
Islam Malaysia, 2015), 18.
47
Government of Selangor Gazette, “Enakmen Pentadbiran Agama Islam (Negeri Selangor) 2003,” July 31, 2014,
http://www.e-fatwa.gov.my/sites/default/files/fatwa_liberal-warta_selangor.pdf.
48
Merriam-Webster.com Dictionary, s.v. “liberalism,” accessed December 4, 2020, https://www.merriam-
webster.com/dictionary/liberalism.

16
 known as the Age of Reason. As a result, this ideology glorifies reasoning and modern thought
as the main methods in understanding religion and despises revelation49.

Even though the origin is stemming from the western world, the ideology has been
spreading out to the entire globe. It has been penetrated in a lot of religious traditions, and
Islam is no exception to the extent the term ‘liberal Islam’ emerged. In the context of Malaysia,
there has been no single group or individual openly labelling themselves as ‘liberal’ or any
group advocating the discourse of liberal Islam. Nevertheless, some groups are identified to be
propagating this ideology, such as Sisters in Islam (SIS) and Komuniti Seni Jalan Telawi
(KSJT), their associates in the Middle Eastern Graduate Centre (MEGC), and some scholars
like Farish A. Noor, Zainah Anwar and Norani Othman. These individuals were regarded as
liberalists because of their liberal ideas and thoughts in presenting Islamic thought in Malaysia,
women issues, and on the sources of the Qur´Én and ×adīth in preserving the rights and
freedom of individuals50.

Since this ideology brings threat to Muslims, the 74th Muzakarah Jawatankuasa Fatwa
Majlis Kebangsaan Bagi Hal Ehwal Ugama Islam Malaysia, which convened on 25 to 27 July
2006 has decided that the groups who adhered to this ideology are found to be deviated from
Islam in terms of ÑAqÊdah and Shari´ah. The details are as follow:

a. ÑAqÊdah:

i. Abide by the concept of pluralism51.

ii. The human mind is a revelation. Revelation has two categories: written revelation
and unwritten revelation. Written revelation is the Qur´Én, and it is a mere text.
Unwritten revelation is the intellect of man, and this intellect is the authentic way
to conceive the text of Qur´Én based on the current aim and context.
iii. Doubting the authenticity of the Quran: The Qur´Én is infused with Arabic culture
because the Arabs are the owners of the language. Even Prophet Muhammad was

49
Najiah Athirah Binti Jamaludin, ‘The Rise of Liberalism and Religious Pluralism in Malaysia: An Analysis’ (Master
of Islamic Revealed Knowledge and Heritage (Uṣūl al-Dīn and Comparative Religion), Kuala Lumpur, International
Islamic University Malaysia, 2017). P. 27.
50
Ibid. P. 61-62.
51
Will be discussed in the next section.

17
 an Arab. The authenticity of the Qur´Én no longer exists because it was all messages
of Arab culture.

b. Shari´ah:

i. Questioning the methods of exegesis in Qur´Én and ×adÊth: they came up with their
interpretation which is significantly different from Ahl al-Sunnah wa al-JamÉÑah.
For example, the Last Day does not exist, but it is a phase for men to improve
themselves to be more matured and perfect.
ii. Urging a new interpretation of the concept of ÑIbÉdah or worship in order to be
progressive.
iii. Questioning the criteria and ethics of the prophets, such as the leadership of Prophet
Muhammad can be performed by anybody. The miracles like Isra’ and Mi’rÉj were
exaggerated stories from the followers since they were merely a dream.
iv. Voicing hostile attitudes towards Islamic sciences: Islamic sciences such as UÎËl
al-TafsÊr, UÎËl al-Fiqh, UÎËl al-×adÊth, al-Jarah wa al-Ta'dÊl etc. that have been
unanimously accepted as a method in the discipline of science, have been criticised
by them as artificial and man-made.
v. Attitude towards law: they have their own methods when referring to the laws of
Fiqh which is to take the purpose of the law, not the form of law52.

2. Religious Pluralism

Pluralism is derived from the word plural, which means many. According to English Oxford
Living Dictionaries, pluralism means a condition or system in which two or more states,
groups, principles, sources of authority, etc., coexist. Apart from portraying variety and
multiplicity, pluralism also signifies differences and divergences which are frequently
interpreted as a conflicting phenomenon53.

52
Muhammad Rashidi Wahab, Ancaman Liberalisme Di Malaysia, Jurnal Penyelidikan Islam, No. 29, 2017/1438H,
17-40.
53
https://en.oxforddictionaries.com/definition/pluralism

18
 As a noun, the word religious pluralism is generally divided into two types of definition.
The first definition is related to the generic meaning of pluralism which is the plurality of
religions in this world. The second definition is beyond the generic meaning which is related
to the philosophy of understanding diversity.

The generic meaning of religious pluralism can be paralleled with the term religious
coexistence. It is defined as a multiplicity of religious groupings or precisely to the
phenomenon of religious diversity. In other words, it is understood as many or plural religions
in a society or community who are living harmoniously and peacefully. In fact, diversity or
plurality does not only happen in religions, it is available in many instances such as languages,
races, skin colours etc. This is in line with Islam as Allah highlights the plural phenomenon in
this world as the sign (al-Éyah) of His supremacy as the Creator of the universe as stated in
SËrah al-RËm (30:22) and SËrah al-ShËra (42:29);

َ ‫ٓأَليَٰت ل ِۡل َع َٰلِم‬

َ َ َٰ َ ‫ُ ه‬ َۡ ُ َ َۡ ُ َ ۡ َۡ َ َ ‫َوم ِۡن َء َايَٰتهِۦ َخ ۡل ُق ه‬
٢٢ ‫ني‬ ِ ٖ ‫ۡرض َوٱختِلَٰف ألسِنتِك ۡم َوأل َوَٰن ِك ۡ ۚۡم إِن ِِف ذل ِك‬
ِ ‫ت َوٱۡل‬
ِ َٰ ‫ٱلسمَٰو‬ ِ

And of His signs is the creation of the heavens and the earth and the diversity of your
languages and your colors. Indeed, in that are signs for those of knowledge.

ۡ َ َٰ َ َ َ ُ َ ‫َ ٓ ه‬
ٞ ‫َجعِه ۡم إ َذا ي َ َشا ٓ ُء قَد‬ ‫ََ َ ه‬ َۡ َ َ َ ‫َ ُۡ ه‬ َ
٢٩ ‫ِير‬ ِ ِ ‫لَع‬ ‫و‬ ‫ه‬ ‫و‬ ٖۚ ‫ة‬
ٖ ‫ب‬‫ا‬‫د‬ ‫ِن‬
‫م‬ ‫ا‬ َ
‫م‬ ‫ه‬
ِ ‫ِي‬ ‫ف‬ ‫ث‬ ‫ب‬ ‫ا‬ ‫م‬‫و‬ ِ
‫ۡرض‬ ِ َٰ ‫َوم ِۡن َءايَٰتِهِۦ خلق ٱلسمَٰو‬
‫ت وٱۡل‬

And of His signs is the creation of the heavens and earth and what He has dispersed
throughout them of creatures. And He, for gathering them when He wills, is competent.

The above verses clearly indicate that universal diversity is the human reality and destiny, and
it is among the signs and wonders of Allah. Thus, Allah’s supremacy is everywhere in each of
His creations54.

In the context of religious diversity, religious pluralism seeks to justify the plural-truth
claims made by the world religions. Hence, the scholars have defined it as equality in religions,

54
Haslina Ibrahim, Exploring Religious Pluralism: Christian and Muslim Responses. (Batu Caves, Selangor: Islamic
and Strategic Studies Institute (ISSI), 2016).

19
 and this indicates no religion can claim their religions to be the only valid way to reach the
Truth. To put in another way, religious pluralism is understood as a philosophy or an ideology
that promotes equality of all religion regardless of the religious viewpoints, and this is
contradicting to the ultimate message of Islam, i.e., TawÍÊd55.

Historically, John Hick was the first person to coin the term religious pluralism, and he
introduced it as a philosophy that stemmed from Christian theology. Hick claimed that all
religions are the manifestation of the same Truth in different forms due to human different
context and orientation. Hick’s version of religious pluralism rejected the traditional Christian
idea of exclusivism which propagates that Christianity is the only path to salvation.56

Since this ideology is against Islam, there are many significant works rejecting it. Among
the works by influential scholars in Malaysia are works such as the one by Khalif Muammar.
He defines religious pluralism as an affirmation that all religions are the same and valid way
to the same God. Nonetheless, Islam never rejects the concept of religious plurality and
religious tolerance. He rejects this ideology as it is an antithesis of TawÍÊd, and it contradicts
the core teaching of all past prophets.57

The cardinal belief that was brought by all the prophets and messengers is TawÍÊd. The
inculcation of TawÍÊd can be seen at the beginning of his creation, submitted to the one and
same God until deviating from their original belief, and therefore Allah sent them prophet as a
reminder58. Thus, believing in Allah means that Muslims only accept Him as the only God,
and He will never ever give His beautiful Names to be used by other religions as the religious
pluralist believed. One’s belief in Allah, submission to Him, and through His mercy enable
him to enter heaven easily. Qur’an states in SËrah Ali- ÑImrÉn (3:19);

55
Fathiyyatunnur Idris, ‘Muslims’ Understanding of Religious Pluralism: An Analytical Study of IIUM Students in
Kuantan Campus’ (Master of Islamic Revealed Knowledge and Heritage (Uṣūl al-Dīn and Comparative Religion),
Kuala Lumpur, International Islamic University Malaysia, 2019). P. 36-37.
56
John Hick, Problems of Religious Pluralism (Houndmills: MacMillan, 1985).
57
Khalif Muammar, Islam Dan Pluralisme Agama Memperkukuh Tawhid Di Zaman Kekeliruan (Kuala Lumpur: CASIS
UTM, 2013), 90.
58
Haslina Ibrahim, Exploring Religious Pluralism: Christian and Muslim Responses. (Batu Caves, Selangor: Islamic
and Strategic Studies Institute (ISSI), 2016). P. 164.

20
 َ َٰ‫ِين أُوتُوا ْ ۡٱلك َِت‬
ُۡۗ‫ب إ هَّل ِم ۢن َب ۡع ِد َما َجا ٓ َء ُه ُم ۡٱلعِ ۡل ُم َب ۡغ َيۢا بَ ۡي َن ُهم‬ ۡ َ َ ُ َٰ َ ۡ ۡ ‫َ ه‬
َ ‫ٱخ َتلَ َف هٱَّل‬ ‫ٱۡلسلمُۗ وما‬ َ ‫ه‬
ِ ِ ِ‫إِن ٱلِين عِند ٱَّلل‬

١٩ ‫اب‬ َ ۡ ُ َ ‫ٱَّلل‬
َ ‫ٱَّللِ فَإ هن ه‬
‫ه‬ َ ُ ۡ َ
ِ َٰ ‫َومن يَكف ۡر أَ‍ِبي‬
ِ ‫َسيع ٱۡل ِس‬
ِ ِ ‫ت‬

Indeed, the religion in the sight of Allah is Islam. And those who were given the Scripture
did not differ except after knowledge had come to them - out of jealous animosity between
themselves. And whoever disbelieves in the verses of Allah, then indeed, Allah is swift in
[taking] account.

The above verse clearly stated that Islam could never be the same as other religions as Allah
the Almighty only accept Islam as the one and true religion.

Thus, Islam recognises religious plurality but not religious pluralism. Plurality refers to the
diversity of religion, culture, and belief which existed in this world. Meanwhile, pluralism is
about equality of all religions, putting Islam as the same as other religion. Consequently,
Muslim scholars must be able to explain the confusion that overshadows the word religious
pluralism. The confusion lies in understanding and using religious plurality interchangeably
with religious pluralism. In reality, the terms carry different meanings and implications.

Premises of Religious Pluralism

Firstly, all major religious traditions are equal regarding making common reference to a single
transcendent or sacred reality. Because all religions have their own understanding and
interpretation of their God, all religions are correct, and there will be no one religion that is
incorrect if they have a diverse interpretation of God. God in Judaism is called YHWH, in
Christianity is called Holy Trinity, in Islam is called Allah, in Hinduism is called Brahman,
and in Mahayana Buddhism is called Dharmakaya. Even though the terminology used by the
adherents of faith is different, it is still referring to the same sacred reality. This diversity
emerged as a result of every religion being bound in a historical and cultural phenomenon. If
a person were born in Saudi, he would probably be a Muslim, if in China, probably a Buddhist,
if in India, probably a Hindu, if in London, probably a Christian.

21
 Secondly, all major traditions are equal in respect of offering some means or other to
human salvation. All religions have their path to be saved by God, and all religions are in God’s
plan for salvation. Thus, the belief of ‘extra eccelesiam nulla salus’, which means no salvation
outside the Church, and the belief of ‘Solus Christus’, which means salvation is through Jesus
Christ alone, do not apply to the philosophy of religious pluralism.

Thirdly, all religious traditions contain revisable, limited accounts of the nature of the
sacred and that none is certain enough in its strict formulations to provide the norm for
interpreting the others. This feature is meant to negate all of the theology brought by the
religions, including those of Islam or Christianity or Hinduism or Buddhism or Judaism. The
pluralist came with new terminology that can unite all religions as the same, which is named
as ‘world theology’ that acknowledged all other religious belief are correct no matter how
different their belief from others 59.

Relationship between Religious Liberalism and Religious Pluralism

It is elemental to understand the connection between the philosophy of liberalism and religious
pluralism. Some of the similarities found in the two philosophies are both originated from the
Western background, which indicates the same origin. These philosophies also concern the
freedom of the individual in fighting for human rights regardless of any religious traditions or
rules. Intriguingly, pluralists like John Hick had been called liberalists, and it is because a
liberal mind established the concept of religious pluralism itself. For that reason, it appears that
religious pluralism is a product of liberalism.

Besides, religious pluralism is a product of postmodern liberal theology, and they share
the same culture. Liberalism tends to reduce parts in Christianity, and religious pluralism adds
certain parts in Christianity to meet the endless greed of human need and desire. Apart from
that, religious pluralism was the liberal’s accomplishment of religious evolution, which reveals
inter-religious thought. It is the ultimate dream of liberalism that celebrates openness and
disregards exclusiveness. Pluralists and liberalists make reason and rational thinking the

59
Haslina Ibrahim, Exploring Religious Pluralism: Christian and Muslim Responses. (Batu Caves, Selangor: Islamic
and Strategic Studies Institute (ISSI), 2016).

22
 fundamental yet significant tool in their thoughts rather than revelation. They also changed the
religious account by proposing their religious preference based solely on desire and flaws.

Hence, the philosophy of religious pluralism is much related with the philosophy of
liberalism in the sense that both focus on human-centeredness rather than God-centeredness.
Religious pluralism regards religion as human interpretation rather than revelation. Therefore
no one religion is superior to the other. Both philosophies have the same objective: to secure
human tolerance and interest using similar methods: human experience or empirical method60.

In brief, it is crucial for Muslim scholars to change the term used from pluralism to plurality
or diversity to educate Muslims on the exact meaning of religious pluralism. Not only religious
pluralism, the real meaning of liberalism and its danger to the faith of Muslim also should be
warned in numerous ways. All parties should be working hand in hand to save Muslim Ummah
from being astray from the true teaching of Islam.

60
Najiah Athirah Binti Jamaludin, ‘The Rise of Liberalism and Religious Pluralism in Malaysia: An Analysis’. P. 46-47.

23
 Deviant Teachings
Compiler: Dr. Zubaidi Wahyono
Meaning

Literally, the word “deviant” means not following the right path/way, while “teachings” can mean
the doctrines, advice, paths or guidance. According to Department of Islamic Development Malaysia
or JAKIM61, deviant teachings are any teachings or practices brought by a Muslim or non-Muslim
who claims it to be Islamic teaching, when in fact it contradicts Quran and Sunnah, as well as the
principles of Ahl al-Sunnah wa al- Jama’ah. According to Tafsir Pimpinan al-Rahman, the word
deviant refers to those who have no knowledge of the religion due to their refusal to learn it and
learned men who are misguided by a wrong understanding and wrong methods of learning.

History of Deviant Teachings in Malaysia

th
Historically, deviant teachings in Malaysia have existed since the 15 century. Elements of
animism, dynamism, Hinduism, and Buddhism have been assimilated into Islamic teachings and
beliefs, forming these deviant teachings. The most obvious influence on deviant teachings in
Malaysia is from the elements of extreme Shi’ite sects, such as Saba’iyyah, Kaysaniyyah,
Ismailiyyah Batiniyyah and others.

The earliest deviant sect in Malaysia was known as the Taslim sect, led by Hj. Ahmad
Matahari in 1870 and established in Bayan Lepas, Penang. This sect had spread into neighbouring
states such as Perak, Negeri Sembilan, Kedah etc. Meanwhile, Kelantan is the birthplace of the
deviant sects known as Martabat tujuh and Subud.

It was indicated that there were around 100 deviant sects founded in the country by the end
th
of 20 century. Most of these deviant sects were practised and spread secretly by getting the people
and local religious leaders' support. It was reported that there were incidents that threatened the
peace of the country involving these deviant sects. The clash was between the followers of a
deviant sect in Rantau Panjang in October 1974 with the security forces, which led to the loss of
four lives. Another incident was the assassination of Tajul Arifin, who claimed to be Imam al-

61
Jabatan Kemajuan Islam Malaysia

24
Mahdi in 1979 and assaulted the Imam of the mosque of Rapat Setia, Perak. In October 1980, their
attack on the Police station in Batu Pahat, Johor led by Ahmad Nasir bin Ismail resulted in the
deaths of eight people.

According to JAKIM, the characteristics of deviant teachings are prevalent in terms of their
deviations in the following:

1. Sources from Qur´Én and ×adÊth.

i. Believe in the existence of new revelations.

ii. Change the text and meaning of the Qur´Én on purpose.
iii. Believe in the existence of arcane and apparent meaning in the contents of the Qur´Én.
2. Divinity
i. Avow to the incarnation of God in him.
ii. Believe in the positive and negative impacts of a guru’s recital upon an object such as a
rock, mountain, and others.
iii. Avow to know things that are occult and in fortune-telling.
iv. Believe in the existence of absolute power of objects such as wood and stone.
v. Believe that their teachers can expiate their sins with money.
3. Prophethood
i. Confess that they or their teachers receive revelation.
ii. Admit that they or their teachers as a prophet or Jesus.
iii. Believe there are yet other prophets after Prophet Muhammad (Peace be upon him).
iv. Claim to be the representative of the prophet himself who can confer shafa‘at
(intercession) to his students.
v. Claim that they or their teachers are divinely protected.
vi. Claim that their teachers are entrusted with the apostle tasks.
vii. Claim that their teachers have miracle powers.
4. Unseen Matters
i. Believe that the souls of the dead or saints can be incarnated into the body of the living.
ii. Ask help from the dead.
iii. Believe that certain people do not die and will be reborn as Imam al-Mahdi.

25
 iv. Believe that the dead can assist when being called.
v. Believe that sorcerers can summon the spirits of the dead in practising witchcraft.62
vi. Predict the emergence of Imam al-Mahdi and the resurrection.
vii. Confess that their teachers hold the key to the gates of heaven.
viii. Confess and believe that one can communicate directly with Allah through the Nur
Muhammad found in himself.

5. Shari´ah
i. Nullify certain obligations in Islam such as prayer, fasting, tithe, pilgrimage, and others
and create new obligations.
ii. Submit to the teachers spiritually and physically through spiritual marriage.
iii. Neglect the Friday prayers because of mysticism practices.
iv. Believe that there is no necessity for congregational prayers and no necessity to face the
Qiblah during prayers.
v. Believe that solemnisation of marriage according to Shari´ah is merely a custom. Thus,
it requires another ritual, that is, spiritual remarriage.
vi. Believe that the act of adultery, gambling, drinking alcohol and all forms of sins can be
committed by the teachers or caliphs of tarikat and forgiveness of their sins and their
followers are guaranteed.
vii. Believe that it is adequate to have the intention to perform the prayers.
viii. Legalise things that Allah forbids.
ix. Believe that all religions are the same.
x. Believe that performing the pilgrimage is not necessarily in Makkah. It can be performed
in other places as well.

6. Manners / Morals
i. Comply blindly with the teachers’ teachings even if they commit sins.
ii. Believe that followers can receive incredible strength from their teacher.

62
Mediterranean Journal of Social Sciences MCSER Publishing, Rome-Italy Vol 6 No 2 S1, March 2015, p.467

26
iii. Require both male and female followers to be tested in a special room and swear not to
tell anyone what happens between their teacher and them.
iv. Insist that followers keep the teachings confidential. Otherwise, they will be afflicted
with problems.

27