(Slideshare) lesson#1b)tauheed sept-course-(12-sept-2012)

Using curriculum he has developed especially for English-speakingUsing curriculum he has developed especially for English-speakingMuslim converts and young English-speaking Adult Muslims. Muslim converts and young English-speaking Adult Muslims.

““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”

IT CAN ALSO BE A IT CAN ALSO BE A REFRESHER COURSE REFRESHER COURSE

FOR MUSLIM FOR MUSLIM PARENTS, EDUCATORS, PARENTS, EDUCATORS,

IN CONTEMPORARY IN CONTEMPORARY SINGAPORE. SINGAPORE. OPEN TO ALLOPEN TO ALL

IN THE NAME OF ALLAHIN THE NAME OF ALLAHMOST COMPASIONATEMOST COMPASIONATEMOST MERCIFULMOST MERCIFUL # 1 b# 1 b

For further information and registration For further information and registration contact Econtact E-mail : -mail : [email protected] +65 81234669 / +65 96838279or +65 81234669 / +65 96838279

All Rights Reserved ©Zhulkeflee Hj Ismail.2012

LESSON

““INTRODUCTION TO STUDY OF INTRODUCTION TO STUDY OF TAUTAUHHEED – (AQA’ID) EED – (AQA’ID) ””

Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail

18 weekly class starting: 18 weekly class starting: 5th SEPTEMBER 2012 5th SEPTEMBER 2012 Every Wadnesday night @ 8pm – 10pmEvery Wadnesday night @ 8pm – 10pmWisma Indah, 450 Changi Road, Wisma Indah, 450 Changi Road, #02-00 next to Masjid Kassim#02-00 next to Masjid Kassim

INTRODUCING START

OF A NEW COURSE

[SEPT-2012]

Updated 12 Sept 2012Updated 12 Sept 2012

mailto:[email protected]

Development of Certainty (Belief)Development of Certainty (Belief)Awareness of Reality / TruthAwareness of Reality / Truth

Develop discernment between Truth & Falsehood,Develop discernment between Truth & Falsehood,


PURPOSE AND OBJECTIVEPURPOSE AND OBJECTIVE

This module # Intermediate on:

Previous Lesson

A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH

By : Ustaz Zhulkeflee Hj IsmailBy : Ustaz Zhulkeflee Hj Ismail Intermediate Islamic Course conducted (since 1990's)Intermediate Islamic Course conducted (since 1990's)


Faith (Faith (IIMANIIMAN), from the Islamic perspective is not mere blind ), from the Islamic perspective is not mere blind

acceptance. It is a process of acquiring a knowledge of acceptance. It is a process of acquiring a knowledge of

certainty in which we confirm with our innate nature and certainty in which we confirm with our innate nature and

sense faculties especially that of reason - till we develop sense faculties especially that of reason - till we develop

conviction. conviction.


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Basic and most fundamental message of Islam is the Basic and most fundamental message of Islam is the KALIMATUT-TAUKALIMATUT-TAUHHEEDEED (Statement concerning the Absolute (Statement concerning the Absolute Oneness of God), in Arabic: Oneness of God), in Arabic:

LAA-ILAA-HA-IL-LALLAAHLAA-ILAA-HA-IL-LALLAAH

“There is no other god (object of worship) except Allah (God)." “There is no other god (object of worship) except Allah (God)."


Previous Lesson

The message of Islam is very simple and exact, yet profound.

It stresses upon mankind to recognize the Truth that there is

only one God, the Creator, Sustainer, Cherisher of the

Universe, besides Whom there is no other god.


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The Arabic proper noun “Allah” for God, refers to the One

Supreme Being, Who is Absolute, Unique and without equal.

““Allah” Allah” : : Arabic proper noun; name for God, Arabic proper noun; name for God, it refers to the One and Only, the Unique Creator, it refers to the One and Only, the Unique Creator, Lord Sustainer of the Universe, Who Alone is God Lord Sustainer of the Universe, Who Alone is God – – there is none besides Allah.there is none besides Allah.

No equivalent translation in non-Semitic language.No equivalent translation in non-Semitic language.


Previous Lesson

From the above statement, there are 2 aspects which we are From the above statement, there are 2 aspects which we are

required to confirm and develop Faith (required to confirm and develop Faith (iimaniiman) in :) in :

(1) Recognizing and be convinced in the existence of God; (1) Recognizing and be convinced in the existence of God;

AndAnd

(2) That there is none other except ‘Allah’, the Absolute One (2) That there is none other except ‘Allah’, the Absolute One

God (i.e. He is without equal or partner; sharing with no one God (i.e. He is without equal or partner; sharing with no one

His Divinity, for there is none like Him) .His Divinity, for there is none like Him) .All Rights Reserved ©Zhulkeflee Hj Ismail.2012

Previous Lesson


Previous Lesson

TAUQIFIYYAH - i. e. by relying upon true report, which have

already been ascertained as to its reliability as being

authoritative – for Muslims, the using of evidence from the

Al-Qur’an (Revelation) and authenticated Ahadith (Sunnah

- sayings, actions or consent of the Prophet); true report or

news from many verifiable sources such that it eliminates

doubts to its veracity.


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FITRAH - i.e. by relying upon our natural or innate human

instincts, intuitions;


Previous Lesson


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‘AQLIIYAH - i.e. by the using of the faculty of reasoning,

thought process;


Previous Lesson

Unlike other religion, Islam recognizes the use of reasoning Unlike other religion, Islam recognizes the use of reasoning

faculty, and in fact it encourages man to use them because, faculty, and in fact it encourages man to use them because,

from the point of view of Islam, the mind or reasoning from the point of view of Islam, the mind or reasoning

faculty is the greatest gift of God. faculty is the greatest gift of God.


Previous Lesson

Although reason itself cannot fathom the infinite mysteries Although reason itself cannot fathom the infinite mysteries

yet it is the means by which man can verify and confirm yet it is the means by which man can verify and confirm

truth. And in this very way has the Qur'an spoke to man truth. And in this very way has the Qur'an spoke to man

and invite them to recognize the existence of God.and invite them to recognize the existence of God.


Previous Lesson

It provides verifiable arguments to convince the doubters, It provides verifiable arguments to convince the doubters,

by methods of pondering upon certain observable by methods of pondering upon certain observable

phenomena in ourselves and our surroundings: phenomena in ourselves and our surroundings:


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(1) (1) Things that we see around us are 'new' and were createdThings that we see around us are 'new' and were created. Creation . Creation

must emanate from outside creation i.e. the Uncreated.must emanate from outside creation i.e. the Uncreated.

(2) (2) Things are in constant state of motionThings are in constant state of motion. We cannot conceive motion . We cannot conceive motion

to have perpetually existed without a beginning (i.e. it must start from to have perpetually existed without a beginning (i.e. it must start from

a state of motionless).a state of motionless).

(3) (3) The dependability of things towards a cause or initiatorThe dependability of things towards a cause or initiator. So where . So where

do all things began?do all things began?


Previous Lesson

(4) (4) The existence of a unified order in the universeThe existence of a unified order in the universe. To attribute this . To attribute this

order to random chance is most improbable without a universal will order to random chance is most improbable without a universal will

(intelligent force).(intelligent force).

(5) (5) The realization that for this universe to exist as it does, there must be The realization that for this universe to exist as it does, there must be

a Sustainer. a Sustainer. The complexity for its being sustained, and dependability of The complexity for its being sustained, and dependability of

things to other things affecting it besides itself, indicate the things to other things affecting it besides itself, indicate the

determination by a determination by a 'cosmic force'cosmic force.‘.‘


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(6) (6) Inherent preparedness in our creation, as well as in animals, Inherent preparedness in our creation, as well as in animals,

plants, etc. plants, etc. This preparedness cannot be something evolved because This preparedness cannot be something evolved because

without it, that animals or plants would not have any chance to begin without it, that animals or plants would not have any chance to begin

to survive in the first place.to survive in the first place.

(7) (7) Time and the aging factor in our UniverseTime and the aging factor in our Universe. This would make us . This would make us

ponder concerning the meta-concept of the infinity (past) and ponder concerning the meta-concept of the infinity (past) and

eternity (future) - the concepts of the Divine.eternity (future) - the concepts of the Divine.


Previous Lesson

(8) (8) The 'law' of probability. The 'law' of probability. The computation which actually informs The computation which actually informs

us (mathematically) of the utter remoteness of creation being the us (mathematically) of the utter remoteness of creation being the

outcome of chance accidents.outcome of chance accidents.


Previous Lesson


TO CONTINUE ...


The term The term TAUTAUHHEEDEED is derived from Arabic word " is derived from Arabic word "AhadAhad”(Absolute One) - ”(Absolute One) -

""WahadaWahada" (Oneness attested) “" (Oneness attested) “Yuwaa-hiduYuwaa-hidu" (he unify or attest to the " (he unify or attest to the

Oneness) – “Oneness) – “Tauhii-danTauhii-dan” (you attest to its' Oneness). ” (you attest to its' Oneness).

Therefore it implies an act of attesting to the Belief in the Oneness of Therefore it implies an act of attesting to the Belief in the Oneness of

Allah (God) Who is the Absolute One; by first by seeking knowledge and Allah (God) Who is the Absolute One; by first by seeking knowledge and

verifying the truth in them, so as to arrive at conviction in our hearts and verifying the truth in them, so as to arrive at conviction in our hearts and

mind, and manifesting the effect of this in our life, through words and mind, and manifesting the effect of this in our life, through words and

deeds.deeds.


There are five approaches or methodology (types) of attesting to the There are five approaches or methodology (types) of attesting to the

existence of the One and only God (Allah) – in the Islamic tradition existence of the One and only God (Allah) – in the Islamic tradition

(that I was taught) , which as Muslims we are to be inculcated with - (that I was taught) , which as Muslims we are to be inculcated with -

each having a specific expectation, as will be explained herewith, are :each having a specific expectation, as will be explained herewith, are :


That we affirm and are convinced that every creation in the universe That we affirm and are convinced that every creation in the universe

was created by One Absolute Creator, Allah (God) of all the worlds – was created by One Absolute Creator, Allah (God) of all the worlds –

Who alone is the Uncreated Being.Who alone is the Uncreated Being.


(1) TAU(1) TAUHHIID AL-KHALI-QIYYAHIID AL-KHALI-QIYYAH

(2) TAUHEED AR-RUBUB-BIYYAH

In considering the ever-presence harmonious co-existence of the

universe and orderliness despite it multitudes and complexities, it

should lead to acknowledgement that the entire Universe is sustained

and cherished, by the One God (Allah) - Who has no equal, partner

nor associates.

These are obvious signs that over all things One Absolute Divine power

prevail. Allah (God) has power which is ever present and constantly

manifested thereby.


( 3) TAU( 3) TAUHHEED AL - ULU-HIYYAH or 'UBUDIYYAHEED AL - ULU-HIYYAH or 'UBUDIYYAH

In terms of concept of Who is the “Divine” (Theological doctrine), the In terms of concept of Who is the “Divine” (Theological doctrine), the

acknowledgement that there is only One God (Allah), Who Alone is acknowledgement that there is only One God (Allah), Who Alone is

Divine, deserving of our worship and servitude. There is no god Divine, deserving of our worship and servitude. There is no god

except Him. He is Allah the Absolute, Eternal. Who has no equal nor except Him. He is Allah the Absolute, Eternal. Who has no equal nor

partner. The Most besought unto Whom we rely. partner. The Most besought unto Whom we rely.



Allah, the One and only God, deserving of our worship or servitude Allah, the One and only God, deserving of our worship or servitude

(with our entire life) , and we are to deny and reject every forms of (with our entire life) , and we are to deny and reject every forms of

associating His Divinity with anyone or anything else. This associating associating His Divinity with anyone or anything else. This associating

or ascribing others with God is antithetical toor ascribing others with God is antithetical to TauTauhheedeed, termed as , termed as

“ “ SHIRK SHIRK ”.”.



Since we know that our being created is but to fulfil a reason best Since we know that our being created is but to fulfil a reason best

known to our Maker, therefore we are to manifest our known to our Maker, therefore we are to manifest our

acknowledgement of this in our life through a total form of worship acknowledgement of this in our life through a total form of worship

or servitude (or servitude (‘UBUDIYAH‘UBUDIYAH) by following the Guidance from Him, ) by following the Guidance from Him,

established by the Messenger of Allah, the last and final Prophet established by the Messenger of Allah, the last and final Prophet

Muhammad s.a.w. – after whom there will be not be sent any Muhammad s.a.w. – after whom there will be not be sent any

other.other.


(4) TAU(4) TAUHHEED AS-SIFATEED AS-SIFAT

Our knowledge of God’s attributes must never be tainted by Our knowledge of God’s attributes must never be tainted by

‘‘anthropomorphicanthropomorphic’ tendencies. Thus, Muslims are to affirm and ’ tendencies. Thus, Muslims are to affirm and

attest that Allah, the Unique God as having all the attributes of attest that Allah, the Unique God as having all the attributes of

perfection, befitting His Majesty and Holiness, and reject all the perfection, befitting His Majesty and Holiness, and reject all the

absurd attributes which man may attribute to Him - as the rationalist absurd attributes which man may attribute to Him - as the rationalist

((Mu'tazilitesMu'tazilites) had done, imputing imperfections in God when they try ) had done, imputing imperfections in God when they try

to fathom the knowledge about God using the human mind, the ratio to fathom the knowledge about God using the human mind, the ratio

as the highest and definitive criteria. as the highest and definitive criteria. All Rights Reserved ©Zhulkeflee Hj Ismail.2012


In Islam, the knowledge of Who is God (Allah), must come from In Islam, the knowledge of Who is God (Allah), must come from

God (Allah) - Revelation. Those verses which require interpretation God (Allah) - Revelation. Those verses which require interpretation

must be consistent with the clear and explicit verses as guideline must be consistent with the clear and explicit verses as guideline

which will never be ridiculous nor opposed to basic logic. Thus the which will never be ridiculous nor opposed to basic logic. Thus the

Islamic doctrines derived would not be some absurd notion, myths, Islamic doctrines derived would not be some absurd notion, myths,

superstitions, ideas or concepts antithetical to reason. superstitions, ideas or concepts antithetical to reason.



Traditionally, the 13 or 20 attributes of God (Traditionally, the 13 or 20 attributes of God (SIFAATULLAAHSIFAATULLAAH) are ) are

taught in traditional Islamic scholarship, to counter such absurdities taught in traditional Islamic scholarship, to counter such absurdities

as perpetuated by others - using basis from both Revelation as perpetuated by others - using basis from both Revelation

((NAQLIYYAHNAQLIYYAH) and reason () and reason (‘AQLIYYAH‘AQLIYYAH).).



This method serves as refutation towards the deviations of the This method serves as refutation towards the deviations of the

rationalists, literalists and innovators who appeared later in history, rationalists, literalists and innovators who appeared later in history,

much influenced by philosophy of others. This is required for much influenced by philosophy of others. This is required for

upholding the original creed or doctrine of the upholding the original creed or doctrine of the AHL-AS-SUNNAH AHL-AS-SUNNAH

WAL-JAMA’AHWAL-JAMA’AH - of the - of the Salafus- SoliheenSalafus- Soliheen (the pious predecessors). (the pious predecessors).


(5) TAUHEED AL-ASMA'

That we affirm and attest that Allah is One, Unique, unmatched in

His Exaltedness and has all the Beautiful Names which He has

revealed and we glorify, invoke and beseech Him by These Holy

Names.



Affirmations of which require us also to reflect some of His

attributes in ourselves, by reciprocating those godly quality in our

life, such as in His Compassion, Mercy, Justice etc. so as to be

deserving of His Compassion, Mercy etc.



Through observing many of His Signs in nature, we reflect our

belief in these Names - and try to read and confirm these

attributes and of the act (AF-‘AL) - of the One God - which are

manifested in the Qur'an (AYAAT QAW-LIYYAH) and in the whole

creations and alternations of night and day (AYAAT KAUNIYAH).


The true aspiration towards being close to our The true aspiration towards being close to our

Compassionate and Loving Creator, has to begin by Compassionate and Loving Creator, has to begin by

knowing Him and with striving towards achieving His knowing Him and with striving towards achieving His

Pleasure (Pleasure (Mardhaa-tillahMardhaa-tillah - - ) following the ) following the

path of path of TAUTAUHHEEDEED – leading to the love of Allah. – leading to the love of Allah.

To attain this, Allah s.w.t. has provided the Guidance To attain this, Allah s.w.t. has provided the Guidance

and the Guide, the Last Messenger, Seal of the and the Guide, the Last Messenger, Seal of the

Prophethood, Prophet Muhammad s.a.a.w.:Prophethood, Prophet Muhammad s.a.a.w.:



Say [O Prophet]: "Say [O Prophet]: "If you love Allah, follow me If you love Allah, follow me

(TABI-’UUNI), [and]Allah will love you and forgive you your (TABI-’UUNI), [and]Allah will love you and forgive you your

sinssins; for Allah is much-forgiving, a dispenser of grace.“; for Allah is much-forgiving, a dispenser of grace.“

Say: “(Say: “(TA-’AHTA-’AH - Obey) Pay heed unto Allah and the - Obey) Pay heed unto Allah and the

Messenger.” And if they turn away - verily, Allah does not Messenger.” And if they turn away - verily, Allah does not

love those who deny the truth (love those who deny the truth (KAAFIRINKAAFIRIN).”).”

((Qur’an: Aali ‘Imran: 3: 31-32Qur’an: Aali ‘Imran: 3: 31-32))



Say [O Prophet]: "I am but a mortal man like all of you. It Say [O Prophet]: "I am but a mortal man like all of you. It

has been revealed unto me that your God is the One and has been revealed unto me that your God is the One and

Only God. Hence, whoever looks forward [with hope and Only God. Hence, whoever looks forward [with hope and

awe] to meeting his Sustainer [on Judgment Day], let him awe] to meeting his Sustainer [on Judgment Day], let him

do righteous deeds, and (do righteous deeds, and (LAA YUSH-RIKLAA YUSH-RIK) let him not ) let him not

ascribe unto anyone or anything a share in (‘ascribe unto anyone or anything a share in (‘IBAADATI - IBAADATI -

ROBROB) the worship due to his Sustainer!") the worship due to his Sustainer!"

((Qur’an: Kahfi: 18: 110Qur’an: Kahfi: 18: 110))


CONCLUSION:CONCLUSION:

Thus the Concept of Thus the Concept of TauTauhheedeed which serves as the which serves as the

foundation of the teachings of Islam can only be foundation of the teachings of Islam can only be

accomplished by following no other way except the way accomplished by following no other way except the way

shown by Allah s.w.t. through His prophets and shown by Allah s.w.t. through His prophets and

Messengers. Messengers.



The Last of Allah’s Prophets and Messengers, who came The Last of Allah’s Prophets and Messengers, who came

to supersede them all, guided by Allah's revelation to to supersede them all, guided by Allah's revelation to

establish establish al-Islamal-Islam as the perfected as the perfected Deen al-IslamDeen al-Islam, is , is

prophet prophet Muhammad ibnu 'Abdillah s.a.w - Muhammad ibnu 'Abdillah s.a.w - the Last the Last

Messenger and the Seal of prophethood. Messenger and the Seal of prophethood.



And certainly there will be no other prophet after him. And certainly there will be no other prophet after him.

That is why the That is why the Kalimah of al-Islam Kalimah of al-Islam for every Muslim for every Muslim

must be completed with : must be completed with :

MUHAM-MADUR-RA-SUU-LULLAHMUHAM-MADUR-RA-SUU-LULLAH"Muhammad is the Messenger of Allah". "Muhammad is the Messenger of Allah".



And further elaborations afterAnd further elaborations after TAUTAUHHEEDEED would include would include

aspects emanating from it such as:aspects emanating from it such as: (AL- ‘ADALAH) : (AL- ‘ADALAH) :

QADHA’-WAL-QADR QADHA’-WAL-QADR (SAM-’IYYAT) : (SAM-’IYYAT) :

AL-GHAYB– RISAALAH - NUBUWWAT AL-GHAYB– RISAALAH - NUBUWWAT (AL-AAKHIRAH)(AL-AAKHIRAH)

QIYAMAH – HISAB – MIZAN – SIRAT – JANNAH - AN-NARQIYAMAH – HISAB – MIZAN – SIRAT – JANNAH - AN-NAR


A BRIEF OVERVIEW OF ITS HISTORY AND RELEVANCE FOR MUSLIMSA BRIEF OVERVIEW OF ITS HISTORY AND RELEVANCE FOR MUSLIMS


TO CONTINUE ….

All Rights Reserved © Zhulkeflee Hj Ismail. 2012

CONSIDER:CONSIDER: Our learning journey is never staticOur learning journey is never static.

When we strive to understand deeper a given object of knowledge,

seeking to discover whatever profound meanings contain within it,

requiring much thinking, contemplation in processing our thoughts

while interacting with the information, till we uncover layers upon layers

of meanings, thereby increasing our understanding, we are adding

quality and it is this this mode of acquisition which I deem as “vertical”.

Thus, to me a Muslim’s learning is never static, although the subjects

we may be speaking of is similar, especially those regarded as “Fardhu

‘Ain” which I always like to re-visit and share.



Perhaps the common ‘understanding’ of what constitute Fardhu ’Ain,

amongst our community, may have been grossly misperceived because

too often, we imply increase in knowledge only in the horizontal sense.

Knowledge of the Fardhu ‘Ain for a Muslim actually is always judged

in accordance with whatever obligations he/she is commanded by the

religion to uphold. As this responsibilities increases when his social role

changes, so too would be the Fardhu ‘Ain knowledge he/she has to or

obligated (by our religion) or to (religiously) acquire them.



We should ponder deeper on the saying:

““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”

If you say, we seek “knowledge” then we should ask what is

“knowledge”?

Is there a difference between the ‘traditional’ Islamic perspective of

its meaning with what was taught by the ‘conventional’ worldview?

Is there any difference between “knowledge” and “information” ?

Are there not many types or categories of knowledge? How do we go

about prioritizing them? ... etc.



Epistemology: from Greek ἐπιστήμη(epistēmē),

meaning "knowledge, science",

and λόγος (logos), meaning "study of"

- is the branch of philosophy concerned

with the nature and scope (limitations) of knowledge. It addresses the questions:

What is knowledge?

How is knowledge acquired?

How do we know what we know?



Knowledge is a collection of Knowledge is a collection of factsfacts, , informationinformation, ,

and/or and/or skillsskills acquired through experience or acquired through experience or educationeducation or or

(more generally) the theoretical or practical understanding of (more generally) the theoretical or practical understanding of

a subject. a subject.

It can be implicit (as with practical skill or expertise) or It can be implicit (as with practical skill or expertise) or

explicit (as with the theoretical understanding of a subject); explicit (as with the theoretical understanding of a subject);

and it can be more or less formal or systematic.and it can be more or less formal or systematic.

OXFORD DICTIONARIES’ DEFINITION:


factsfacts, , informationinformation

SkillsSkills

KnowledgeKnowledge

educationeducation

MA’-LUMAT(information; facts)

SINA’-AH (skills, industrious);

FANNIYAH (artistry);

’ILM – (science and knowledge)

TA-ADDIB; - which includesTA’-LIM; TAR-BIYYAH; TAZKIYYAH, etc.

EQUIVALENT TERMS USED IN ISLAM


Amongst the definitions:Amongst the definitions:

““....... Knowledge is the arrival (....... Knowledge is the arrival (huhussulul- )- )** of the meaning of the meaning

((ma’nama’na- ) of a thing or object of knowledge in the soul of - ) of a thing or object of knowledge in the soul of

the subject; and simultaneously,..... Knowledge is the soul’s the subject; and simultaneously,..... Knowledge is the soul’s

arrival (arrival (wuwussulul- ) at the meaning of that thing or the object - ) at the meaning of that thing or the object

of knowledge.”of knowledge.”

By “meaning” (By “meaning” (ma’nama’na- ) is: “- ) is: “the recognition of the proper the recognition of the proper

place of anything in a systemplace of anything in a system ...” ...”

: Prof. Syed Muhammad Naquib Al-Attas: Prof. Syed Muhammad Naquib Al-Attas

** “ “attainment; acquirement” is a better translationattainment; acquirement” is a better translation ..

EPISTEMOLOGY


Thus, perspective of Education in Islam can be defined:

““... Recognition and acknowledgement, progressively instilled ... Recognition and acknowledgement, progressively instilled

into man, of the proper places of things in the order of into man, of the proper places of things in the order of

creation, such that it leads to the recognition and creation, such that it leads to the recognition and

acknowledgement of the proper place of God in the order of acknowledgement of the proper place of God in the order of

being and existence.”being and existence.”

Quoted from: “The Educational Philosophy and Practice of Syed Quoted from: “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas” by Wan Mohd Nor Wan Daud (ISTAC Muhammad Naquib Al-Attas” by Wan Mohd Nor Wan Daud (ISTAC

publication).publication).

EPISTEMOLOGY


EPISTEMOLOGY


“ “Has there not been over Man a long period of Time, when he was Has there not been over Man a long period of Time, when he was

nothing--(not even) mentioned?― Verily We created Man from a nothing--(not even) mentioned?― Verily We created Man from a

drop of mingled sperm, in order to try him: so We gave him (the drop of mingled sperm, in order to try him: so We gave him (the

gifts), of Hearing and Sight. We showed him the Way: whether he gifts), of Hearing and Sight. We showed him the Way: whether he

be grateful or ungrateful (rests on his will).” be grateful or ungrateful (rests on his will).”

((Qur’an: al-Insan: 76:1-3Qur’an: al-Insan: 76:1-3))

EPISTEMOLOGY


(Allah) Most Gracious! It is He Who has taught Allah) Most Gracious! It is He Who has taught

((‘ALAMA‘ALAMA) the Qur'an. He has created man: He ) the Qur'an. He has created man: He

has taught him has taught him AL-BAYAANAL-BAYAAN : speech (and : speech (and

Intelligence) Intelligence)

((Qur’an: ar-Rahmaan: 55:1-4Qur’an: ar-Rahmaan: 55:1-4))



” ”It is He (Allah) Who has sent amongst the Unlettered It is He (Allah) Who has sent amongst the Unlettered

a messenger (Prophet Muhammad s.a.w.) from a messenger (Prophet Muhammad s.a.w.) from

among themselves, to among themselves, to rehearse to them His Signsrehearse to them His Signs, to , to

sanctify themsanctify them, and to , and to instruct them instruct them in Scripture and in Scripture and

Wisdom― although they had been, before, in manifest Wisdom― although they had been, before, in manifest

error― “error― “

((Qur’an: Jumu’ah:62: 2Qur’an: Jumu’ah:62: 2) )


““As well as (As well as (to confer all these benefits uponto confer all these benefits upon) others of them, who ) others of them, who

have not already joined them: and He is Exalted in Might, Wise. have not already joined them: and He is Exalted in Might, Wise.

Such is the Bounty of Allah, which He bestows on whom He will: Such is the Bounty of Allah, which He bestows on whom He will:

and Allah is the Lord of the highest bounty.” and Allah is the Lord of the highest bounty.”

((Qur’an: Jumu’ah: 63: 3-4Qur’an: Jumu’ah: 63: 3-4) )


To understand how we as human learn, let us analyse

the computer (a product attempted by human to create

an imitation or artificial intelligence)

Computerization is a total system comprising of:

[1] INPUT

[2] PROCESSING

[3] OUTPUT

EPISTEMOLOGY


INPUT - PROCESSING - OUTPUTINPUT - PROCESSING - OUTPUT

EPISTEMOLOGY


KEYBOARDTHUMB-DISK-DRIVES

SCANNER MOUSE

FEED TO CPU TO BE PROCESSED

EPISTEMOLOGY


• KEYBOARD

• MOUSE

• THUMB/DISK DRIVE

• SCANNER

• BLUE-TOOTH/

WIRELESS

THE FIVE SENSES:

SIGHT, SOUND, TOUCH, SMELL,

TASTE.

TRUE REPORT

EXTRA-SENSORY -INSPIRATION,

DREAM, INTUITION, BURST OF

BRILLIANCE

COMPUTERCOMPUTER HUMAN BEINGHUMAN BEING

EPISTEMOLOGY


EPISTEMOLOGY

PROCESSING TAKESPROCESSING TAKESPLACE HEREPLACE HERE

INPUT

OUTPUT(FEEDBACK)


MemoryMemory

Linguistic & literacyLinguistic & literacy

Logic & musicLogic & music

Deductive - inductiveDeductive - inductive

Speculative extrapolationSpeculative extrapolation

Emotive - empathyEmotive - empathy

Contemplative - intuitionContemplative - intuition

Extraneous linkageExtraneous linkage


EPISTEMOLOGY

• Control unit – storage, speed

• ROM – Read only memory

• RAM – Random access memory

• BIOS – Basic input-output

System

• DOS – Disk operating System;

Drivers etc.

• ALU – Arithmetic logic unit


EPISTEMOLOGY

SCREEN MONITOR

PRINTER - SCANNERTHUMB-DISK-DRIVES

FROM CPU TO OUTPUT FROM CPU TO OUTPUT OR BE SAVED, PRINTEDOR BE SAVED, PRINTED


SpeechSpeech

ActionsActions

CreativityCreativity

BehaviourBehaviour

Disposition (Disposition (akhlaqakhlaq))


EPISTEMOLOGY

• Monitor – screenMonitor – screen

• Printer – scannerPrinter – scanner

• Thumb-driveThumb-drive

• Disk-driveDisk-drive

• Sound-systemSound-system

• ProjectorProjector

• Other devicesOther devices


EPISTEMOLOGY


Thus, what our Prophet Muhammad s.a,w. received was

not something new - as this phenomena had already

occurred before him.

Thus those, termed the “People of the Book” amongst

those of Abrahamic line i.e. the Jews and Christians,

would be the independent parties than can corroborate -

not deny but confirm this.


EPISTEMOLOGY


Whatever is outside of the Whatever is outside of the

person – to be regarded as person – to be regarded as

information (information ( ) – not ) – not

knowledge ( ).knowledge ( ).

Knowledge resides in the Knowledge resides in the

person – and is also an person – and is also an

attribute (attribute (sifatsifat- ) of - ) of

the person him/herself.the person him/herself.


Information may not Information may not

necessarily convey any necessarily convey any

meanings, but can be meanings, but can be

subjected to process or subjected to process or

interpretation – by a human interpretation – by a human

– striving to seek and – striving to seek and

arriving at understanding of arriving at understanding of

““meaningsmeanings” from it.” from it.

Knowledge has to do Knowledge has to do

with “with “meaningsmeanings” – ” –

which may include which may include

abstract concepts and abstract concepts and

construct beyond the construct beyond the

material forms.material forms.


Every one may have equal Every one may have equal

access to a given access to a given

information.information.

Yet, there can be Yet, there can be

difference in levels and difference in levels and

depths of knowledge to depths of knowledge to

a given information, a given information,

depending upon who depending upon who

contemplates upon it.contemplates upon it.


Just as raw data input are Just as raw data input are

meant to be processed by meant to be processed by

the computer , our readings, the computer , our readings,

observations, news, data observations, news, data

and information etc. are and information etc. are

objects to be understood objects to be understood

and possible meanings from and possible meanings from

it to be comprehended by us it to be comprehended by us

human.human.

It is when cognition of It is when cognition of

man are applied to man are applied to

process these process these

information, that he information, that he

may be said to arrive may be said to arrive

at knowledge (i.e. at knowledge (i.e.

when it becomes when it becomes

meaningful).meaningful).


THUS the Qur’an categorize THUS the Qur’an categorize

these (information) as: these (information) as:

““SignsSigns” – ” – aayataayat ( ( ))

Al-Qur’an – Al-Qur’an – aayat Qawliyyahaayat Qawliyyah

Universe – Universe – aayat Kauniyahaayat Kauniyah

THUS the Qur’anic THUS the Qur’anic

approach for man’s approach for man’s

education enjoins him education enjoins him

to “to “ReadRead” (” ( ) these ) these

signs to arrive at the signs to arrive at the

““meaningsmeanings” – ” –

regarding the regarding the REALITYREALITY..


NoteNote: :

Arabic word “Arabic word “universeuniverse” and “” and “a scholar; one who a scholar; one who

is knowledgeableis knowledgeable” is spelt: ” is spelt:

( )( )


A REMINDER TO MUSLIMS FROM LESSONS ON ISLAMIC “ADAB”

82

IN THE NAME OF ALLAH, MOST GRACIOUS, MOST MERCIFUL

All Rights Reserved© Zhulkeflee Hj Ismail (2012)

Especially requiredEspecially required

since most participants in since most participants in

this class are Muslims this class are Muslims

who may require this who may require this

important reminder.important reminder.**

ADDENDUMADDENDUM

** Hope those non- Hope those non-Muslim or participants Muslim or participants new to Islam in this new to Islam in this class can understand class can understand and appreciate the and appreciate the reason for this preludereason for this prelude

LESSONS FROM BEGINNERS’ COURSE

““Those who do not know that they do not know.”Those who do not know that they do not know.”

““Those who know that they do not know.”Those who know that they do not know.”

““Those who do not know that they know.”Those who do not know that they know.”

““Those who know that they know.”Those who know that they know.”

SPECIAL CHARACTERISTICS OF THE TRULY WISE

And the wise (those who truly know), will always look at what they And the wise (those who truly know), will always look at what they

are ignorant of, maintaining humility , striving to continue learning, are ignorant of, maintaining humility , striving to continue learning,

rather than become conceited with whatever little they had already rather than become conceited with whatever little they had already

learnt.learnt.

THE HEEDLESS

THE IGNORANT

THE NEGLIGENT

THE WISE


ADDENDUMADDENDUM


BLACK space representsInfinite Knowledge“We don’t even knowthat we don’t know them”

The GREEN area represents whatever Knowledge that we have.

RED line (circumference) indicates our encounter with knowledge which we now realize we do not know; which motivates us to acquire them.

The beginning of Wisdom is when you realize you do not know!The beginning of Wisdom is when you realize you do not know!

*Extracted and elaborated from “Beginners’ Manual on Islam” by Ustaz Zhulkeflee Hj ismail (PERGAS)


ADDENDUMADDENDUM




When we acquire these, our knowledge grows (DARK GREEN area )



ADDENDUMADDENDUM



When knowledge grows, the circle will expand. But with this expansion the circumference (RED line) also increases.

Remember: RED line (circumference) indicates our encounter with knowledge which we now realize we do not know.


When we acquire these, our knowledge grows (DARK GREEN area )

“The more we know, the more will we encounter aspects of knowledge which we do not know. And only realization of this which motivates us to grow in learning”



ADDENDUMADDENDUM


SINCERE ADVICE TO MUSLIM ‘ INTELLECTUALS ’


CONSIDER:CONSIDER:

Behold! Abraham said: "My Lord! show me how You give life to Behold! Abraham said: "My Lord! show me how You give life to

the dead. He said: "Do you not then believe?" the dead. He said: "Do you not then believe?"

He said: "Yea! but to satisfy my own understanding.“ He said: "Yea! but to satisfy my own understanding.“ * *

((Qur’an: Baqarah: 2: 260Qur’an: Baqarah: 2: 260) )

** l literally: “to make my heart tranquil”iterally: “to make my heart tranquil”

Beginning of wisdom in a person is when he Beginning of wisdom in a person is when he realizes that he does not know.realizes that he does not know.


Western scientific approach to knowledge, uses “Western scientific approach to knowledge, uses “scepticismscepticism” as method ” as method

of enquiry. Whether it is “of enquiry. Whether it is “philosophical scepticismphilosophical scepticism” (which even denies ” (which even denies

possibility of knowledge) or “possibility of knowledge) or “methodological scepticismmethodological scepticism”, we Muslims ”, we Muslims

must be very careful of those who are using this when ‘must be very careful of those who are using this when ‘learninglearning’ and ’ and

‘‘teachingteaching’ knowledge of ’ knowledge of al-Islamal-Islam..

This is because it (This is because it (scepticismscepticism) posited ‘) posited ‘denialdenial’ to any thesis which cannot ’ to any thesis which cannot

be empirically substantiated. Whereas, in matters of belief, Islam does be empirically substantiated. Whereas, in matters of belief, Islam does

not limit proof only in the use of the five senses (not limit proof only in the use of the five senses (EMPIRICALEMPIRICAL), but also ), but also

include the proper use of the intellect (include the proper use of the intellect (REASONINGREASONING), innate pure instinct ), innate pure instinct

((FITRAH SALIMAHFITRAH SALIMAH), as well as reliance upon true and reliable report ), as well as reliance upon true and reliable report

((TAUQIFIYTAUQIFIY) especially authenticated revelations.) especially authenticated revelations.


Our analysis of any new information (potential knowledge) is not Our analysis of any new information (potential knowledge) is not

made, as though from a void (made, as though from a void (tabula rasatabula rasa), removing every known ), removing every known

truth which we already hold, as a basis or criteria.truth which we already hold, as a basis or criteria.

Especially when learning in Islam, a Muslim cannot be expected to Especially when learning in Islam, a Muslim cannot be expected to

learn something objectively (like the secularist), but must always learn something objectively (like the secularist), but must always

subject himself/herself to every truth regarding the subject himself/herself to every truth regarding the REALITYREALITY thus far thus far

acquired, and to build upon it. Just like Prophet Ibrahim a.s. , his acquired, and to build upon it. Just like Prophet Ibrahim a.s. , his

‘‘intellectual curiosityintellectual curiosity’ is not necessarily ’ is not necessarily scepticismscepticism, and does not , and does not

require him to negate whatever faith he already holds.require him to negate whatever faith he already holds.


Also remember, “Also remember, “one cannot ‘deny’ a thing to exist merely on the one cannot ‘deny’ a thing to exist merely on the

premise that it is not as yet known (proven) by him to existpremise that it is not as yet known (proven) by him to exist. “. “

For even to ‘For even to ‘denydeny’ something, Islam requires a “’ something, Islam requires a “proofproof” for its falsity. ” for its falsity.

Without which one is simply to hold to a neutral position (neither Without which one is simply to hold to a neutral position (neither

reject nor accept), remaining open and not to blatantly deny it.reject nor accept), remaining open and not to blatantly deny it.

In In FARDHU ‘AINFARDHU ‘AIN, Muslims will be taught (in this module, Muslims will be taught (in this module, insha-Allah, insha-Allah) )

how to think; especially the three intellectual postulates: (how to think; especially the three intellectual postulates: (HUKM HUKM

‘AQAL‘AQAL) – i.e. ) – i.e. WAJIBWAJIB (inevitability), (inevitability), HARUSHARUS (possibility), and (possibility), and MUSTAHILMUSTAHIL

(rational impossibility).(rational impossibility).

Have we learnt this? Perhaps many “Have we learnt this? Perhaps many “may not know, that they knowmay not know, that they know!”!”


Muslims, who may have missed their subsequent acquisition Muslims, who may have missed their subsequent acquisition

regarding this in their regarding this in their FARDHU’AINFARDHU’AIN lessons on their development of lessons on their development of

AQEEDAHAQEEDAH, but went on to be trained in ‘, but went on to be trained in ‘scepticismscepticism’ may be spiritually ’ may be spiritually

(intellectually) harmed. (intellectually) harmed.

They should be told that “They should be told that “scepticismscepticism” is not knowledge, but only an ” is not knowledge, but only an

admission of one’s “admission of one’s “ignoranceignorance.”.”


A doubt, or rather intellectual curiosity, only if managed with humility, A doubt, or rather intellectual curiosity, only if managed with humility,

leads to wisdom. So do not use leads to wisdom. So do not use scepticismscepticism as though it is a badge to as though it is a badge to

highlight one’s ‘highlight one’s ‘intellectual superiority intellectual superiority ’ in learning – (whereas it is but ’ in learning – (whereas it is but

a conceited ‘a conceited ‘cynicism cynicism ’ , pretentiously disguised as “’ , pretentiously disguised as “wisdom”wisdom”!) !)

So please, be humble. Adhere to the So please, be humble. Adhere to the ADAB ADAB in learning. in learning.


Muslims make a clear distinction between :Muslims make a clear distinction between :

YAQEEN YAQEEN – ”belief (in a certainty)”; and – ”belief (in a certainty)”; and

SHAKKSHAKK – “sceptical (with doubts)”. – “sceptical (with doubts)”.

We are guided by one of the principles (We are guided by one of the principles (QAWAA-IDQAWAA-ID) :) :

““Certainty cannot be removed (overruled) by Doubt”Certainty cannot be removed (overruled) by Doubt”


LEVELS OF CERTAINTYLEVELS OF CERTAINTY LEVELS OF UNCERTAINTY

‘ILMUL YAQEENCertainty with knowledge andIntellection.

‘AINUL YAQEENCertainty by sight and sensoryperception.

HAQQUL YAQEENTrue certainty – ‘tasting’; direct experience of Reality;

RAIBA – suspicious misgivings; wavering doubt; uncertainty;

SHAKK – doubt,; uncertainty, distrust; sceptical;

DZONN – conjecture; assumption; yet still not certain; guess; inclining towards holding opinion even thoughstill without valid proof of certainty.


“Knowledge is hostile to the haughty youth,

just as flood water is hostile to the highlands.”

A SCHOLAR WROTE (POEM)A SCHOLAR WROTE (POEM)




““Neither the teacher nor the physician Neither the teacher nor the physician

advise you unless they are honoured. advise you unless they are honoured.

So bear your disease patiently So bear your disease patiently

if you have wronged its healer ;if you have wronged its healer ;

and be satisfied with your ignorance and be satisfied with your ignorance

if you have wronged a teacher.”if you have wronged a teacher.”



Lesson # 2


USING OF REASON (USING OF REASON (AQLIYYAHAQLIYYAH) ) AS ONE OF THE MEANS OF DEVELOPING AS ONE OF THE MEANS OF DEVELOPING IIMANIIMAN (FAITH) (FAITH)


TO BE CONTINUED ..... TO BE CONTINUED ..... INSHA-ALLAH .. ININSHA-ALLAH .. IN

100

http://an-naseehah.blogspot.com/http://an-naseehah.blogspot.com/

http://introductiontotauhid.blogspot.com/http://introductiontotauhid.blogspot.com/

http://oyoubelievers.blogspot.com/http://oyoubelievers.blogspot.com/

http://al-amthaal.blogspot.com/http://al-amthaal.blogspot.com/

http://zhulkeflee-archive.blogspot.com/ http://zhulkeflee-archive.blogspot.com/

http://criteriaforaholybook-quran.blogspot.com/http://criteriaforaholybook-quran.blogspot.com/

http://with-the-truthful.blogspot.com/ http://with-the-truthful.blogspot.com/

http ://muqaddam-nurul.blogspot.com/http ://muqaddam-nurul.blogspot.com/

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(Slideshare) lesson#1b)tauheed sept-course-(12-sept-2012)