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[Slideeshare] ntums-meaning-of-being-muslim-(18-feb-2013) [Slideeshare] ntums-meaning-of-being-muslim-(18-feb-2013) Presentation Transcript

  • IN THE NAME OF ALLAH, MOST COMPASSIONATE, MOST MERCIFUL. Presentation by Ustaz Zhulkeflee Hj Ismail for ”Monthly dose of Islam“ organize by NTU Muslim Society” - Singapore Monday , 18 February 2013 – 8 Rabi’ al-thani 1434 8 pm @ NIE LT 5, NTU (Nanyang Technological University)All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • IN THE NAME OF ALLAH, MOST COMPASSIONATE, MOST MERCIFUL. MUQADDIMAH (AN INTRODUCTION) As Muslims, giving sincere advice is an obligation between us, especially for those who may know a little – even though unsolicited, because Allah s.w.t. expects us to be enjoining one another towards truth and towards patient constancy Moreover, knowledge comes with responsibility, and in times of neglect and confusion, duty and trust (amanah) beckons whenever it is neededAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • IN THE NAME OF ALLAH, MOST COMPASSIONATE, MOST MERCIFUL. MUQADDIMAH (AN INTRODUCTION) Yet, this session is not meant to be a lecture, merely my sharing of perspective as an advice, hopefully it can be of some benefit to those who regard themselves as Muslim students and would-be educators I am not a graduate from any university nor colleges. Neither am I from any full- time Madrasah nor from Islamic universityAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • IN THE NAME OF ALLAH, MOST COMPASSIONATE, MOST MERCIFUL. MUQADDIMAH (AN INTRODUCTION) I am merely a perpetual student of Islam (home-grown) who is struggling to fulfil his duty as a Muslim – in following the way of our predecessors – to learn and to serve Allah s.w.t., and in upholding the Deen of al-Islam through khidmah (service) to the ummah I admit though, that I am passionate about Islam, Islamic Da’wah and the education of the entire ummah (human race) – as Prophet Muhammad s.a.w. is to me, the model educator of humanity par excellenceAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • IN THE NAME OF ALLAH, MOST COMPASSIONATE, MOST MERCIFUL. MUQADDIMAH (AN INTRODUCTION) These are the only qualification that I can offer And because I myself am still struggling to learn, what I can do perhaps, is only to share the little that I know as a perpetual Muslim student involved in educating the Ummah, especially from the experience which Allah s.w.t. has favoured me thus far, in my learning journey as a servant, a seeker and a traveller upon the path of knowledge and wisdomAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • IN THE NAME OF ALLAH, MOST COMPASSIONATE, MOST MERCIFUL. MUQADDIMAH (AN INTRODUCTION) These are the only qualification that I can offer And because I myself is still struggling to learn, what I can do perhaps, is only to share the little that I know as a perpetual Muslim student involve in educating the Ummah, especially from the experience which Allah s.w.t. has favoured me thus far, in my learning journey as a servant, a seeker and a traveller upon the path of seeking knowledge and wisdom “Allah suffices me! Glory be to You (O Allah), of knowledge we have none except what You have taught us, verily, You are perfect inAll Rights Reserved © Zhulkeflee Hj Ismail (2013) ) Knowledge, the Most Wise.”
  •  When I was first approached for this talk, I was concerned for the topic the organizer had chosen  First it was proposed the topic – “Reconnecting with our Creator” . And after a brief meeting with some of the organizers the final topic chosen by them as announced on FB (as all of you are aware), is this “Rediscovering the Muslim Identity.”  I am still not comfortable with this topic because when we speak of “identity” , it usually is relative to something about us which we like others to know and usually it can have many distinctive layers, some can be contradictory even, if not dichotomized and distinctly restrictedAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  •  Example : identity as somebody’s son or daughter, or as belonging to certain vocation, profession etc. or affiliation to particular race or nationality or organization, party or gang, etc.  So perhaps what is suggested from the topic is that, amongst these multiple modes of personality, one can include another mode related to one’s religious belief and practice with the rest without problem  By current social convention, this has become such a convenient labeling as many assert that one’s religious affiliation need not (or must not) interfere with his other personality mode or identity  Yet, the question to ask should be: “Is being Muslim the same as others in their being Christian, Buddhist, Daoist, Hindu etc.? ”All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  •  To this question, my response would be “ No! It is not the same if you truly understand what is “AD-DEEN AL-ISLAM ”  And being a Muslim is not merely about one’s affiliation to Islam – as mere identity, but it requires knowledge, conviction, commitment, constancy in practice, loyalty, sincerity and a transformative struggle to subject oneself to AD-DEEN-AL-ISLAM - the teachings of Allah’s Final Messenger, Prophet Muhammad s.a.a.w. Being such a true Muslim is important because Allah even further distinguishes and warns us from becoming afflicted with many kinds of negative traits which a Muslim may be subjected to e.g. Muslim who is a Munaafiq, Faasiq, Mujrim, Mufsid etc.All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  •  And certainly, the dominant values, worldview, philosophy etc. must be guided by and be determined by his religion of Islam.  “ Al-Islam is the highest and nothing is higher than it ” “O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him].” (Qur’an: Aali ‘Imran: 3: 102)All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • IN THE NAME OF ALLAH, MOST COMPASSIONATE, MOST MERCIFUL. ALLOW WE TO MODIFY THE TOPIC Presentation by Ustaz Zhulkeflee Hj Ismail for ”Monthly dose of Islam“ organize by NTU Muslim Society” - Singapore Monday , 18 February 2013 – 8 Rabi’ al-thani 1434 8 pm @ NIE LT 5, NTU (Nanyang Technological University)All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • AL-HAM-DU-LIL-LAA-HIL-LADZEE – AH – YAA-NAA – BA’-DA - MAA - AMAA-TA-NAA – WA – ILAI-HIN-NU- SHUUR All the Praise is Allah’s, Who revive us from being dead to become alive and unto Him shall be our final returnAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • AL-HAM-DU-LIL-LAA-HIL-LADZEE – RAD-DA – ‘ALAI-YA RUU-HEE – WA – ‘AA-FA-NEE – FEE – JA-SA-DEE WA-ADZI-NA – LEE – BI-DZIK-RI-HI All the Praise is Allah’s, Who restores back to me my soul And give me health (well-being) to my physical body And permits me to engage in His remembrance.All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • AL-HAM-DU-LIL-LAA-HIL-LADZEE – KHO-LA-QAN- NAU-MA – WAL – YA – QA- ZA All the Praise is Allah’s, Who created (in our life) the (ability for) sleep and the awakening (from it).All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • AL-HAM-DU-LIL-LAA-HIL-LADZEE – BA – ‘A – THA – NEE – SAA – LI- MAN – SA – WEE-YAN All the Praise is Allah’s, Who has resurrected me again wholesome and safe.All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • ASH – HA-DU – AN-NALLAA-HA – YUH – YIL – MAW-TA WA – HU-WA – ‘ALAA – KUL-LI – SHAI- ‘INQ - QA – DEE-R I solemnly attest (bear witness) that Allah (is He Who) Give life to the dead and He has power over all things.All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • “And remember! your Lord caused to be declared (publicly): "If ye are grateful (SHAKAR-TUM), I will add more (favours) unto you; but if ye show ingratitude (KAFAR-TUM), truly My punishment is terrible indeed." (Qur’an: Ibrahim:14: 7)All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • CRITERIA 1. Acknowledge and extol praises of The key to the true giver, Allah Who alone is succeed in this test as well God, the Bestower of all favours. as to deserve achieving 2. Learn the value of what is given, further increase of do not take for granted any of bestowals from Allah. these favours. 3. Reciprocate with gratitude. yet how does one become Utilize what is given in grateful? What are the accordance to what may please important criteria? the Giver (i.e. do not abuse the gift), so as not to cause His wrathAll Rights Reserved © Zhulkeflee Hj Ismail (2013) ) to befall us.
  • All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • “O MANKIND! Worship (serve) your Sustainer, who has created you and those who lived before you, so that you might remain conscious of Him (TAQWA)“ (Qur’an: Baqarah: 2: 21)All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • Imam ‘Ali bin Abi Tolib r.a. said: “The foremost in religion is the acknowledgement of Him (Allah)” Mankind’s existence is not accidental as though without purpose, but humans by nature are capable of knowing meanings and purpose to his life and his special place in nature Unlike animals, man’s reasoning faculty is summoned to reflect upon the higher philosophical questions as to the meaning and purpose of life which leads to the cognition of the existence of the Divine There is already and innate predisposition in him towards wanting to serve (worship) someone or somethingAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • Those who claimed to be “atheists” even are in reality serving or worshipping their own Selves (their desires) “Have you seen he who has taken as his god his [own] desire , and Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah? Then will you not be reminded?”All Rights Reserved © Zhulkeflee Hj Ismail (2013) ) (Qur’an: Jathiya: 45: 24)
  • MOST IMPORTANT QUESTION WHICH EVERYONE WILL HAVE TO ASKAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • ALLOW ME TO SHARE MY PERSPECTIVE ....All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • ALLOW ME TO SHARE MY PERSPECTIVE .... “Yet go on reminding [all who would listen]: for, verily, such a reminder will profit the believers. And [tell them that] I have not created the invisible beings and men to any end other than that they may [know and] worship Me . [But withal,] no sustenance do I ever demand of them, nor do I demand that they feed Me : for, verily, Allah Himself is the Provider of all sustenance, the Lord of all might, the Eternal!” (Qur’an: Dzariat: 51: 55-58)All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • ALLOW ME TO SHARE MY PERSPECTIVE .... “NEVER has Allah endowed any man with two hearts in one body” (Qur’an: Ahzab: 33: 4)All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • “Education” is not synonymous with “schooling”. For a Muslim, education is not confined to the school but must include the Muslim’s formal, informal and non-formal learning; acquiring knowledge as well as in gaining practical life experiences, etc. As such it is not about attending Madrasah or non-Madrasah type of school The mainstream schooling (some may call it as ‘education’) although is regarded as “secular” because it dichotomizes belief in God in its pursuit of knowledge, still has a place for Muslims because Islam regards all wisdom and sciences as part of the “...lost treasure of the believers (Hadith)” and must be sought afterAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • It is the onus upon the Muslims (educators) to Islamize such knowledge - to link it back to the TAUHEEDIC framework, philosophy, aims and objectives of Islam Also, TAUHEEDIC framework emphasizes not merely the intellectual development alone - but includes awareness of Muslims personal and community responsibilities, as well as development of their Islamic moral/characterAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • Allah commands us to “Read” , His Signs (Aayat) in His name. Qur’an categorize these (information) or “ Signs” – aayat ( ) as: [1] Al-Qur’an – aayat Qawliyyah [2] Universe – aayat Kauniyah Thus Muslim parents (who knows this) seek to compensate their children’s education by supplementing it with the Islamic inputs (presently being provided for in the mosques or at home) Unfortunately many be experimenting their own “cut and paste” approach, seeking to “integrate” – but without the right knowledge, may end up producing “hybrids”All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  •  Many of us today, especially young Muslim students, may have wrongly perceive Islam as though only those taught to us when young and we then fall into complacency, not realizing that perhaps many of our assumptions on knowledge and learning , may not be quite adequate. We do not realize that there are much more that we still do not know from Islam, especially when we grow and develop intellectually  Curiosity will arise in our selves which may challenge even our faith, because our knowledge of Islam is at ‘kindergarten/primary’ level which may then cause doubt, and even scepticism about our religious belief and of ourselvesAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  •  Yes studying up to tertiary level, we may seemed to have learnt a lot, and many may ‘marvel’ at their acquired ‘knowledge’ and ‘attainment’. Yet somehow within us, our inquisitive nature is always present , aware that there are more important questions still in us needing answers  Question pertaining to Reality and of Truth; about higher meaning to Life and Existence; about what do we mean by true Happiness and bliss which seek after; etc.  Some simply choose to avoid these, (though they are now aware) of something which they “do not know.”All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • “To seek knowledge is obligatory upon every Muslim (male & female)” IMPORTANT CLARIFICATION It is wrong to refer to Islamic religious knowledge as ‘ilmu ukhrawi, as though implying that Islamic Religious knowledge has no value or relevance for this world. Traditional scholars always use the Qur’anic term ’ulum ad-Deen.All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  •  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” IMPORTANT CLARIFICATION It is wrong to refer to Islamic religious knowledge as ‘ilmu ukhrawi, as though implying that Islamic Religious knowledge has no value or relevance for this world. Traditional scholars always use the Qur’anic term ’ulum ad-Deen.All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  •  Perhaps the common ‘understanding’ (or ‘misunderstanding’) of what constitute Fardhu ’Ain, amongst our community, may have been grossly misperceived because too often, we imply increase only in religious knowledge (‘ulum ad-Deen) to the exclusion of “other knowledge” ( ‘ulum - ukhra -aakhar : ukhrawiy ), and that too in the horizontal sense IMPORTANT CLARIFICATION It is wrong to refer to Islamic religious knowledge as ‘ilmu ukhrawi, as though implying that Islamic Religious knowledge has no value or relevance for this world. Traditional scholars always use the Qur’anic term ’ulum ad-Deen.All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  •  Knowledge of the Fardhu ‘Ain for a Muslim is always judged in accordance with whatever obligations he is commanded by the religion to uphold. As these responsibilities increase when his social role changes, so too would be the Fardhu ‘Ain knowledge he has to or obligated (by our religion) or to (religiously) acquire them IMPORTANT CLARIFICATION It is wrong to refer to Islamic religious knowledge as ‘ilmu ukhrawi, as though implying that Islamic Religious knowledge has no value or relevance for this world. Traditional scholars always use the Qur’anic term ’ulum ad-Deen.All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • CONSIDER: “To seek knowledge is obligatory upon every Muslim (male & female)”  Perhaps one of the principles (Qawaa-id ) will explain: “Every matter (knowledge, skill, etc.), for which an obligation cannot be fulfilled except by (possessing) it (i.e. knowledge and skill), its acquisition is (therefore) obligatory (waajib).” -An Islamic principle.All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • ISLAMIC PERSPECTIVE AND WORLDVIEWAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
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  •  Information gathered are like pieces of jig-saw puzzle  It may seem quite easy to get them, especially when they seemed to be scattered about almost everywhere  Some people are keen to only gather them, to pick them up, to steal these pieces, and are obsessed with merely having as much of them as possible – not realizing its true meaning, its true significance, its true worth to benefit from it, its place and purpose to usAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  •  Thus, some people may feel that they have ‘knowledge’, whereas what they possess may just be merely ‘information’  Actually by “knowledge”, we are referring to the relevant “meaning” from that subject that we “seek to acquire, arriving in our soul ...” – not merely the subject  The “Soul” (or sometimes referred to as the ‘heart’, ‘mind’ or ‘intellect’) is the spiritual Self (of who we are) - our cognitive essence, capable of knowing and of learningAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • 20th century the developmental psychologist Howard Gardner proposed a theory of Multiple Intelligences. Left-brain right brain attribution WHEREAS ... THEY MAY SIMPLY BE OBSESSED ONLY WITH THE HARDWARE IN MAN (PHYSICAL). WHEREAS FOR ISLAM, REAL KNOWLEDGE IS SITUATED WITHIN MAN (THE SOFTWARE) WHICH IS IN HIS SOUL (SPIRITUAL)All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • EPISTEMOLOGY  It is called “Ruh” – ‘spirit’, when we refer to its essence, which we do not know except very little  When it is in cognitive mode of its own existence, awareness of its identity, it is called “Nafs” – ‘self’  The word “Qolb ” – ‘heart’, also refers to our Soul, when it is in contemplation to understand meanings; of reflection - “ ‘Aql ”  When Allah s.w.t. grants Taufiq whereupon its understanding of ‘Reality’ penetrates deeply, it is referred to as “Lubb” - ‘innermost’  If guided by Allah to go deeper still, it is referred to as “ Sirr” – ‘secret’  ... etcetera ... But all these terms refer to the same thing i.e. Our Spiritual Self WaAllaahu a’lamAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  •  Thus education is said to be “organic” liken to a living organism – which pertains, primarily, to the growth (of meaning, realization and actualization) of our soul  Education, from the Islamic perspective, is not a mechanical construct, but it entails nurturing of a Muslim with ‘Life’ – and the Islamic educators to be likened as the ‘gardeners ’ not ‘engineers’  Actually, (in Islamic education), when acquiring any pieces of it (information), a student should also be learning what are its meanings and significance, and how it is to be applied (fixed or connected) unto what he/she already possess thus far – increasing spiritual growthAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  •  This can only be possible when such pieces are given to them by one who has true ownership of these, and who consents to give these to them and helps them with how they should understand these, and to form (or attach) them unto their overall worldview  Thus, students must be learning from the right person, i.e. those who has ‘seen’ the full - the completed picture; those who have traversed the path themselves. Only such are the ones who can rightfully teach them how they are to make each piece to become meaningful to what they already possessAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  •  And the manner or approach towards making it meaningful (enlightening), may be seen from various perspectives (angles) amongst fellow students in the same class, because each student; although may have a limited vision of what the teacher was teaching; may be granted new meanings - ‘arriving in his soul’. Thus in traditional teaching sessions, ‘knowledge’ expands and increases  Thus being physically present in class with a teacher, learning face- to-face, sharing what they have learnt with the teacher and fellow students, seeking constant guidance etc. has always been a highly valued traditional method (which, unfortunately, we may have lost or slowly loosing through neglect)All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • SINCERE ADVICE TO MUSLIM ‘ INTELLECTUALS ’All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  •  Beginning of wisdom in a person is when heCONSIDER: realizes that he does not know. Behold! Abraham said: "My Lord! show me how You give life to the dead. He said: "Do you not then believe?" He said: "Yea! but to satisfy my own understanding.“ * (Qur’an: Baqarah: 2: 260) * literally: “to make my heart tranquil”All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • Western scientific approach to knowledge, uses “ scepticism” as method of enquiry. Whether it is “philosophical scepticism” (which even denies possibility of knowledge) or “methodological scepticism”, we Muslims must be very careful of those who are using this when ‘ learning’ and ‘teaching’ knowledge of al-Islam This is because it (scepticism) posited ‘denial’ to any thesis which cannot be empirically substantiated. Whereas, in matters of belief, Islam does not limit proof only in the use of the five senses ( EMPIRICAL), but also include the proper use of the intellect ( REASONING), innate pure instinct (FITRAH SALIMAH), as well as reliance upon true and reliable report (TAUQIFIY) especially authenticated revelationsAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • Our analysis of any new information (potential knowledge) is not made, as though from a void (tabula rasa), removing every known truth which we already hold, as a basis or criteria Especially when learning in Islam, a Muslim cannot be expected to learn something objectively (like the secularist), but must always subject himself/herself to every truth regarding the REALITY thus far acquired, and to build upon it. Just like Prophet Ibrahim a.s. , his ‘intellectual curiosity’ is not necessarily scepticism, and does not require him to negate whatever faith he already holdsAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • Also remember, “one cannot ‘deny’ a thing to exist merely on the premise that it is not as yet known (proven) by him to exist . “ For even to ‘deny’ something, Islam requires a “ proof” for its falsity. Without which one is simply to hold to a neutral position (neither reject nor accept), remaining open and not to blatantly deny it In FARDHU ‘AIN, Muslims are thought how to think; especially the three intellectual postulates: (HUKM ‘AQAL) – i.e. WAJIB (inevitability), HARUS (possibility), and MUSTAHIL (rational impossibility) Have we learnt this? Perhaps many “may not know, that they know!”All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • Muslims, who may have missed their subsequent acquisition regarding this in their FARDHU’AIN lessons on their development of AQEEDAH, but went on to be trained in ‘scepticism’ may be spiritually (intellectually) harmed. They should be told that “ scepticism” is not knowledge, but only an admission of one’s “ ignorance.” A doubt, or rather intellectual curiosity, only if managed with humility, leads to wisdom. So do not use scepticism as though it is a badge to highlight one’s ‘intellectual superiority ’ in learning – (whereas it is but a conceited ‘cynicism ’ , pretentiously disguised as “wisdom”!) So please, be humble. Adhere to the ADAB in learningAll Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • Muslims make a clear distinction between : YAQEEN – ”belief (in a certainty)”; and SHAKK – “sceptical (with doubts)”. We are guided by one of the principles ( QAWAA-ID) : “Certainty cannot be removed (overruled) by (mere) Doubt”All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • “O you who have attained to faith! Respond to the call of Allah and the Messenger whenever he calls you unto that which will give you life; and know that Allah intervenes between man and [the desires of] his heart, and that unto Him you shall be gathered.”All Rights Reserved © Zhulkeflee Hj Ismail (2013) ) (Qur’an: Anfal: 8: 24)
  • “.. a goodly Word like a goodly tree ..”All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
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  • IIMAN ‘AMAL IHSAN [Islam] Belief Submission Best or Faith Obedience Righteous Conviction Practice Conduct Faith without obedience is meaningless; and obedience without Faith is mere rituals and may even lead to hypocrisy. Together, Faith and Obedience must lead to Righteousness with IHSAN which essentially focus in our intention to sincerely serve Allah s.w.t. Thus, in these three aspects can one be said to be true in his submission to the Will of Allah (as Muslim).All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • TAUHEEDIC PARADIGM ‘ILM TAUHEED - ‘AQIDAH (Creed or Theology)   Purpose / Objective Development of Certainty (Belief) Awareness of Reality / Truth Develop discernment between Truth & Falsehood, What is involved? ‘Aql - (proper use of Reason / Intellect) Fitrah - Instincts & innate feeling (perception) Tauqifiy – Revelations & reliable traditions What is the Effect? To develop firm conviction, strong principle, Commitment to concept of Unity & Justice of Allah (Tauheed); knowing the true purpose, role and Destiny of Man.All Rights Reserved © Zhulkeflee Hj Ismail (2013) ) 59
  • TAUHEEDIC PARADIGM ‘ILM TAUHIID - ‘AQIDAH (Creed or Theology) RELEVANT COMPLEMENTARY   Purpose / Objective KNOWLEDGE: Development of Certainty (Belief) Languages, Logic & philosophy, Awareness of Reality / Truth Epistemology, Biology, Botany, Develop discernment between Truth & Falsehood, Chemistry, Physical sciences, Astronomy, Geology, History, Anthropology, Marine & Space, What is involved? Etc. ‘Aql - (proper use of Reason / Intellect) Fitrah - Instincts & innate feeling (perception) Tauqifiy – Revelations & reliable traditions What is the Effect? To develop firm conviction, strong principle, Commitment to concept of Unity & Justice of Allah (Tauheed); knowing the true purpose, role and Destiny of Man.All Rights Reserved © Zhulkeflee Hj Ismail (2013) ) 60
  • TAUHEEDIC PARADIGM ‘ILM FIQH (Practical Laws for life; Learning of the Shari’ah)   Purpose / Objective Development of Correct Practices; Submission & Obedience to Will of Allah (Islam) What is involved? Knowing the law, rules as Guidance to every aspect of life Capability to implementing them in life What is the Effect? To develop a community of people, Inviting to what is good Enjoining what is right, and forbidding evil, Advocating the fulfilment of AMANAH (Trust) As Allah’s Khalifah (vicegerent), Establishing the Brotherhood of Man in The servitude of One God.All Rights Reserved © Zhulkeflee Hj Ismail (2013) ) 61
  • TAUHEEDIC PARADIGM ‘ILM FIQH (Practical Laws for life; Learning of the Shari’ah)   Purpose / Objective Development of Correct Practices; Submission & Obedience to Will of Allah (Islam) BROAD EXTENT OF TOPICS COVERED IN FIQH What is involved? ‘ibadah (personal devotion /rules as Guidance to every aspect of life Knowing the law, worship) Muamalah (social transaction) Capability to implementing them in life Munakahah (Marriage & family) What is the Effect? Irth / fara’id (Distribution of wealth) To develop a community of people, Jinayah Inviting to what is good (crimes & punishment) Qodha’iyah (judiciary) Enjoining what is right, and forbidding evil, Advocating the/ Da’wah (struggle in war & peace) jihad fulfilment of AMANAH (Trust) As Allah’s Khalifah (vicegerent), imarah (Leadership/government) Establishing the Brotherhood of Man in The servitude of One God.All Rights Reserved © Zhulkeflee Hj Ismail (2013) ) 62
  • TAUHEEDIC PARADIGM ‘ILM FIQH (Practical Laws for life; RELEVANT COMPLEMENTARY KNOWLEDGE: Learning of the Shari’ah)   All applied sciences, technology Purpose / Objective and skills, knowledge of economics, politics, social & Development of Correct Practices; administrative Submission & Obedience to Will of Allah (Islam) sciences etc. that can assist in the fulfilment of establishing justice, order, peace, What is involved? Knowing the harmony, prosperity, physical law, rules as Guidance to every aspect of life with moralto implementingthe well-being Capability progress, and them in life of Man & society, etc. What is the Effect? To develop a community of people, Inviting to what is good Enjoining what is right, and forbidding evil, Advocating the fulfilment of AMANAH (Trust) As Allah’s Khalifah (vicegerent), Establishing the Brotherhood of Man in The servitude of One God.All Rights Reserved © Zhulkeflee Hj Ismail (2013) ) 63
  • TAUHEEDIC PARADIGM ‘ILM AKHLAQ / TASAWWUF / IRFAN (Science of human Disposition/ Sufism)   Purpose / Objective Development of Righteous Personality Purification/perfection of the Self What is involved? Reforming or purification of the Self (Nafs) Best behaviour in relationship with Allah, within oneself, and with others. Knowledge of Self and of Allah (Gnosis) What is the Effect? Development of Most noble personality traits Founded on Love of Allah, of all His prophets [Nabiyyin] especially the Seal of Prophethood Muhammad s.a.w., his Household [itrah or Ahlul-bayti wa Aali -Rasul] and loyal Companions [Ashaab], In fellowship with the Truthful [siddiqqin], the Witnesses & martyrs [shuhada] and the Righteous servants of Allah [Solihin]; Striving to purify the Self (Nafs) and adorning it with the Exalted Moral traits of Our Beloved Prophet Muhammad s.a.w. (The Perfected Man – “Insan Kaamil”)All Rights Reserved © Zhulkeflee Hj Ismail (2013) ) 64
  • TAUHEEDIC PARADIGM ‘ILM AKHLAQ / TASAWWUF / IRFAN (Science of human Disposition/ Sufism)   Purpose / Objective RELEVANT COMPLEMENTARY KNOWLEDGE: Development of Righteous Personality This aspect of development requires practical behaviour, the aspect ofSelf Purification/perfection of the being and becoming. Its area of development is the innerWhat is involved? psyche’ or Self, the ‘human Reforming or purification of the Selfhis the state of the Soul reflected in (Nafs) Disposition (Akhlaq). Therefore, theAllah, Best behaviour in relationship with close equivalent mayoneself, and ‘human’ psychology, within perhaps be with others. Knowledge of Self and of Allah (Gnosis) behavioural sciences, manners & discipline, etc. What is the Effect? Development of Most noble personality traits Founded on Love of Allah, of all His prophets [Nabiyyin] especially the Seal of Prophethood Muhammad s.a.w., his Household [itrah or Ahlul-bayti wa Aali -Rasul] and loyal Companions [Ashaab], In fellowship with the Truthful [siddiqqin], the Witnesses & martyrs [shuhada] and the Righteous servants of Allah [Solihin]; Striving to purify the Self (Nafs) and adorning it with the Exalted Moral traits of Our Beloved Prophet Muhammad s.a.w. (The Perfected Man – “Insan Kaamil”)All Rights Reserved © Zhulkeflee Hj Ismail (2013) ) 65
  • “And thus have We willed you to be a community of the middle way (UMMATAN WASOTAN) [i.e. justly balanced], so that [with your lives] you might bear witness to the truth before all mankind (SHUHADAA-A - ‘ALAN-NAAS) , and the Messenger as a witness over you.“ (Qur’an: al- Baqarah: 2:143)All Rights Reserved © Zhulkeflee Hj Ismail (2013) ) EXCERPTS FROM FARDHU-’AIN COURSE
  • “And when Allah guides a single person (to Islam), through you (with your sincere effort), (the reward) for you is better than (if you are given) the whole world and whatever it contains.” (Hadith of the Prophet )All Rights Reserved © Zhulkeflee Hj Ismail (2013) ) EXCERPTS FROM FARDHU-’AIN COURSE
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  • “Whomsoever that Allah wishes for him goodness, He will make him a FAQIH (learned) in matters of the religion(Deen); and for everything there is a pillar, and the pillar of this religion is AL-FIQH – (the profound understanding of the Deen); a learned scholar (of the Deen) is more difficult upon satan than a thousand worshippers.” (Reported by Bukhary and Muslim)All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
  • “Among the believers are men who have [always] been true to what they have vowed before Allah: Of them some have fulfilled their obligations (with their lives), and some of them are still waiting (for its fulfillment) without having changed [their resolve] in the least.” (Qur’an: al-Ahzab: 33: 23)All Rights Reserved © Zhulkeflee Hj Ismail (2013) ) EXCERPTS FROM FARDHU-’AIN COURSE
  • All Rights Reserved © Zhulkeflee Hj Ismail (2013) )
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