Slideshare (lesson#1b)tauheed-course-(batch-january-2014)-22-january-2014

IN THE NAME OF ALLAH
MOST COMPASIONATE
MOST MERCIFUL

LESSON

#1b

“INTRODUCTION TO STUDY OF
TAUHEED – (AQA’ID) ”
TCH MAY
A

B
YUAR ]
N
[JA 2014

Intermediate Level Islamic course in English for Adults
conducted by Ustaz Zhulkeflee Hj Ismail

18 weekly class started : 15th JANUARY 2014
Every Wadnesday night @ 8pm – 10pm
Wisma Indah, 450 Changi Road, #02-00 next to Masjid Kassim

IT CAN ALSO BE A
REFRESHER COURSE
FOR MUSLIM
PARENTS, EDUCATORS,
IN CONTEMPORARY
SINGAPORE.
OPEN TO ALL

For further information and registration contact E-mail :
ad.fardhayn.sg@gmail.com
or +65 81234669 / +65 96838279
Using curriculum he has developed especially for English-speaking
Muslim converts and young English-speaking Adult Muslims.
“To seek knowledge is obligatory upon every Muslim (male & female)”
All Rights Reserved ©Zhulkeflee Hj Ismail.2014

Updated 22 January 2014

This module # Intermediate on:

PURPOSE AND OBJECTIVE

Development of Certainty (Belief)
Awareness of Reality / Truth
Develop discernment between Truth & Falsehood,

A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH

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

Previous Lesson

Faith (IIMAN), from the Islamic perspective is not mere blind
acceptance. It is a process of acquiring a knowledge of
certainty in which we confirm with our innate nature and
sense faculties especially that of reason - till we develop
conviction.


Previous Lesson

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

LAA-ILAA-HA-IL-LALLAAH

“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.

Previous Lesson

The Arabic proper noun “Allah” for God, refers to the One
Supreme Being, Who is Absolute, Unique and without equal.
“Allah” : Arabic proper noun; name for God,

it refers to the One and Only, the Unique Creator,
Lord Sustainer of the Universe, Who Alone is God
– there is none besides Allah.
No equivalent translation in non-Semitic language.

Previous Lesson

From the above statement, there are 2 aspects which we are
required to confirm and develop Faith (iiman) in :
(1) Recognizing and be convinced in the existence of God;
And
(2) That there is none other except ‘Allah’, the Absolute One
God (i.e. He is without equal or partner; sharing with no one
His Divinity, for there is none like Him) .

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.

Previous Lesson

FITRAH - i.e. by relying upon our natural or innate human
instincts, intuitions;

Previous Lesson

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

Previous Lesson

Unlike other religion, Islam recognizes the use of reasoning
faculty, and in fact it encourages man to use them because,
from the point of view of Islam, the mind or reasoning
faculty is the greatest gift of God.

Previous Lesson

(1) Things that we see around us are 'new' and were created . Creation
must emanate from outside creation i.e. the Uncreated.

(2) Things are in constant state of motion. We cannot conceive motion
to have perpetually existed without a beginning (i.e. it must start from
a state of motionless).

(3) The dependability of things towards a cause or initiator . So where
do all things began?
Previous Lesson

(4) The existence of a unified order in the universe . To attribute this
order to random chance is most improbable without a universal will
(intelligent force).

(5) The realization that for this universe to exist as it does, there must be
a Sustainer. The complexity for its being sustained, and dependability of
things to other things affecting it besides itself, indicate the
determination by a 'cosmic force.‘

Previous Lesson

(6) Inherent preparedness in our creation, as well as in animals,
plants, etc. This preparedness cannot be something evolved because
without it, that animals or plants would not have any chance to begin
to survive in the first place.

(7) Time and the aging factor in our Universe. This would make us
ponder concerning the meta-concept of the infinity (past) and
eternity (future) - the concepts of the Divine.

Previous Lesson

(8) The 'law' of probability. The computation which actually informs
us (mathematically) of the utter remoteness of creation being the
outcome of chance accidents.

Previous Lesson


Previous Lesson

The term TAUHEED is derived from Arabic word "Ahad”(Absolute One) "Wahada" (Oneness attested) “Yuwaa-hidu" (he unify or attest to the
Oneness) – “Tauhii-dan” (you attest to its' Oneness).

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
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
deeds.


“Abraham was not a Jew nor yet a Christian, but he was true in
faith and bowed his will to Allah's (“HANEEFAN-MUSLIMAN”
which is as a Muslim following a way of life ‘ al-ISLAM’) and he
set not any as partners with Allah.”
(Qur’an: Aali ‘Imran: 3: 67)

“And who turns away from the religion of Abraham but such
as debase their souls with folly? Him (Abraham) We chose
and rendered pure in this world: and he will be in the
Hereafter in the ranks of the Righteous.

Behold! His Lord said to him: "Submit (thy will to Me)" He said:
"I bow (my will) to the Lord and Cherisher of the universe .“
(Qur’an: Baqarah: 2:130-131)


There are five approaches or methodology (types) of attesting to the
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 each having a specific expectation, as will be explained herewith, are :


(1) TAUHIID AL-KHALI-QIYYAH
(2) TAUHEED AR-RUBUB-BIYYAH
( 3) TAUHEED AL - ULU-HIYYAH or 'UBUDIYYAH
(4) TAUHEED AS-SIFAT
(5) TAUHEED AL-ASMA'

Previous Lesson

The true aspiration towards being close to our
Compassionate and Loving Creator, has to begin by
knowing Him and with striving towards achieving His
Pleasure (Mardhaa-tillah -

) following the

path of TAUHEED – leading to the love of Allah.
To attain this, Allah s.w.t. has provided the Guidance
and the Guide, the Last Messenger, Seal of the
Prophethood, Prophet Muhammad s.a.a.w.:
Previous Lesson

Say [O Prophet]: "If you love Allah, follow me
(TABI-’UUNI), [and]Allah will love you and forgive you your
sins; for Allah is much-forgiving, a dispenser of grace.“
Say: “(TA-’AH - Obey) Pay heed unto Allah and the
Messenger.” And if they turn away - verily, Allah does not
love those who deny the truth (KAAFIRIN).”
(Qur’an: Aali ‘Imran: 3: 31-32)

Previous Lesson

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
Only God. Hence, whoever looks forward [with hope and
awe] to meeting his Sustainer [on Judgment Day], let him
do righteous deeds, and (LAA YUSH-RIK) let him not
ascribe unto anyone or anything a share in (‘IBAADATI ROB) the worship due to his Sustainer!"
(Qur’an: Kahfi: 18: 110)

Previous Lesson

CONCLUSION:
Thus the Concept of Tauheed which serves as the
foundation of the teachings of Islam can only be
accomplished by following no other way except the way
shown by Allah s.w.t. through His prophets and
Messengers.

Previous Lesson

CONCLUSION:
The Last of Allah’s Prophets and Messengers, who came
to supersede them all, guided by Allah's revelation to
establish al-Islam as the perfected Deen al-Islam, is
prophet Muhammad ibnu 'Abdillah s.a.w - the Last
Messenger and the Seal of prophethood.

Previous Lesson

CONCLUSION:
And certainly there will be no other prophet after him.
That is why the Kalimah of al-Islam for every Muslim
must be completed with :

MUHAM-MADUR-RA-SUU-LULLAH

"Muhammad is the Messenger of Allah".
Previous Lesson

CONCLUSION:
And further elaborations after TAUHEED would include
aspects emanating from it such as:
(AL- ‘ADALAH) :
QADHA’-WAL-QADR
(SAM-’IYYAT) :
AL-GHAYB– RISAALAH - NUBUWWAT
(AL-AAKHIRAH)
QIYAMAH – HISAB – MIZAN – SIRAT – JANNAH - AN-NAR
Previous Lesson

A BRIEF OVERVIEW OF ITS HISTORY AND RELEVANCE FOR MUSLIMS


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


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

“O ye who believe! Obey Allah and obey the Messenger and those
charged with authority among you.
If ye differ in anything among yourselves, refer it to Allah and His
Messenger if ye do believe in Allah and the Last Day : that is best,
and most suitable for final determination.”
(Qur’an: An-Nisa’: 4: 49)


“The best of mankind – (believers) – are in
my generation, then (a generation) after it,
and then (another generation) after that.”
(Hadith reported by Bukhary and Muslim)


“Allah most Exalted will never allow the affairs of
my ummah to be with what deviates (from Truth)
forever; so follow the majority (of my ummah –
SAWAA-DUL-A’-ZOM). Allah’s hand is upon the
Jama’ah (united community), whoever defers away
from it , defers toward Hell-fire.”
(Hadith reported by al-Hakim from Ibn Jarir)


SALAF GENERATION
No disputation in matters AQEEDAH

Due to politics
SHI’AH - ‘ALI

UMAYYAD

Due to Hellenistic influence
Proliferation of KALAM

KHAWARIJ

ABBASIYYAH

KHALAF GENERATION
Beginning of disputation in matters AQEEDAH

Theological
discussions

AHLUS-SUNNAH WAL JAMA’AH
MU’TAZILAH

QADARIYYAH

JAHMIYAH
RAWAAFEED

MUJASSIMAH

JABARIYYAH
MURJI ’AH

QARAMATIYAH

ETC.

“Amongst you, after receiving guidance, you will not go astray except
for those who then enter into debates (merely for argument sake) .”
Then he (Prophet s.a.w.) recited a verse (Qur’an: Zukhruf: 43: 58):
“They raise not the objection save for argument.
Nay! but they are a contentious folk.”
(Hadith quoted by Imam Ibn Hajar in “Az-Zawajir”)

UMMATAN WASOTAN
EXTREME
JIHAD – AL - JANNAH

LIFE
MOTIVATION

DEFICIENT

(DA’WAH )

MATERIALISM
HEDONISM

ISLAMIC
WORLDVIEW

SECULAR
HUMANISM

TAKFIR

AQEEDAH
(TAUHEED)

RELIGIOUS
PLURALISM

TABDI’

FIQH

FASIQ

WALA’- WAL - BARA’

(MADZHAB)

Tendency - obsession

SAWAA-DUL- A’ZOM

Tendency - obsession

U
TIN
CON .
TO
…

E


CONSIDER:

 Our 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.

CONSIDER:


 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.


CONSIDER:


 We should ponder deeper on the saying:
“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 ἐ πιστήμη(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?


OXFORD DICTIONARIES’ DEFINITION:

Knowledge is a collection of facts, information,
and/or skills acquired through experience or education or
(more generally) the theoretical or practical understanding of
a subject.
It can be implicit (as with practical skill or expertise) or
explicit (as with the theoretical understanding of a subject);
and it can be more or less formal or systematic.


EQUIVALENT TERMS USED IN ISLAM

facts, information

MA’-LUMAT
(information; facts)

Skills

SINA’-AH (skills, industrious);

Knowledge

’ILM –
(science and knowledge)

education

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


FANNIYAH (artistry);

EPISTEMOLOGY

Amongst the definitions:
“....... Knowledge is the arrival (husul(ma’na-

)* of the meaning

) of a thing or object of knowledge in the soul

of the subject; and simultaneously,..... Knowledge is the soul’s
arrival (wusul-

) at the meaning of that thing or the

object of knowledge.”
By “meaning” (ma’na-

) is: “the recognition of the proper

place of anything in a system ...”
: Prof. Syed Muhammad Naquib Al-Attas

* “attainment; acquirement” is a better translation.

EPISTEMOLOGY

Thus, perspective of Education in Islam can be defined:
“... Recognition and acknowledgement, progressively instilled
into man, of the proper places of things in the order of
creation, such that it leads to the recognition and
acknowledgement of the proper place of God in the order of
being and existence.”
Quoted from: “The Educational Philosophy and Practice of
Syed Muhammad Naquib Al-Attas” by Wan Mohd Nor
Wan Daud (ISTAC publication).


EPISTEMOLOGY


EPISTEMOLOGY

“Has there not been over Man a long period of Time, when he was
nothing--(not even) mentioned?― Verily We created Man from a
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
be grateful or ungrateful (rests on his will).”
(Qur’an: al-Insan: 76:1-3)

(Allah) Most Gracious! It is He Who has taught
(‘ALAMA) the Qur'an. He has created man: He
has taught him AL-BAYAAN : speech (and
Intelligence)
(Qur’an: ar-Rahmaan: 55:1-4)

”It is He (Allah) Who has sent amongst the Unlettered
a messenger (Prophet Muhammad s.a.w.) from
among themselves, to rehearse to them His Signs, to
sanctify them, and to instruct them in Scripture and
Wisdom― although they had been, before, in manifest
error― “
(Qur’an: Jumu’ah:62: 2)


“As well as (to confer all these benefits upon) others of them, who
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:
and Allah is the Lord of the highest bounty.”
(Qur’an: Jumu’ah: 63: 3-4)


EPISTEMOLOGY

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 - OUTPUT

EPISTEMOLOGY

KEYBOARD
THUMB-DISK-DRIVES

SCANNER

MOUSE

FEED TO CPU TO BE PROCESSED

EPISTEMOLOGY

• KEYBOARD
• MOUSE
• THUMB/DISK DRIVE

 THE FIVE SENSES:
SIGHT, SOUND, TOUCH, SMELL,
TASTE.

 TRUE REPORT

• SCANNER
• BLUETOOTH/WIRELESS
COMPUTER

 EXTRA-SENSORY -INSPIRATION,
DREAM, INTUITION, BURST OF
BRILLIANCE

HUMAN BEING

EPISTEMOLOGY

PROCESSING TAKES
PLACE HERE
INPUT

OUTPUT
(FEEDBACK)

EPISTEMOLOGY

• Control unit – storage, speed

 Memory

• ROM – Read only memory

 Linguistic & literacy

• RAM – Random access memory

 Logic & music

• BIOS – Basic input-output

 Deductive - inductive

System
• DOS – Disk operating System;
Drivers etc.
• ALU – Arithmetic logic unit

COMPUTER

 Speculative extrapolation
 Emotive - empathy
 Contemplative - intuition
 Extraneous linkage
HUMAN BEING

EPISTEMOLOGY

SCREEN MONITOR

PRINTER - SCANNER

FROM CPU TO OUTPUT
OR BE SAVED, PRINTED

THUMB-DISK-DRIVES

EPISTEMOLOGY

• Monitor – screen
• Printer – scanner
• Thumb-drive

 Speech
 Actions

• Disk-drive

 Creativity

• Sound-system

 Behaviour

• Projector

 Disposition (akhlaq)

• Other devices
COMPUTER

HUMAN BEING

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.


Whatever is outside of the

Knowledge resides in the

person – to be regarded as

person – and is also an

information (

attribute (sifat-

knowledge (

) – not
).


) of

the person him/herself.

Information may not

Knowledge has to do

necessarily convey any

with “meanings” –

meanings, but can be

which may include

subjected to process or

abstract concepts and

interpretation – by a human

construct beyond the

– striving to seek and

material forms.

arriving at understanding of
“meanings” from it.

Every one may have equal

Yet, there can be

access to a given

difference in levels and

information.

depths of knowledge to
a given information,
depending upon who
contemplates upon it.


Just as raw data input are

It is when cognition of

meant to be processed by

man are applied to

the computer , our readings,

process these

observations, news, data

information, that he

and information etc. are

may be said to arrive

objects to be understood

at knowledge (i.e.

and possible meanings from

when it becomes

it to be comprehended by us

meaningful).

human.

THUS the Qur’an categorize

THUS the Qur’anic

these (information) as:

approach for man’s
education enjoins him

“Signs” – aayat (

)

to “Read” (

) these

Al-Qur’an – aayat Qawliyyah

signs to arrive at the

Universe – aayat Kauniyah

“meanings” –
regarding the REALITY.


Note:
Arabic word “universe” and “a scholar; one who
is knowledgeable” is spelt:
(


)

IN THE NAME OF ALLAH, MOST GRACIOUS, MOST MERCIFUL

ADDENDUM
Especially required
since most participants in
this class are Muslims
who may require this
important reminder.*

*

A REMINDER TO MUSLIMS FROM
LESSONS ON ISLAMIC “ADAB”

Hope those nonMuslim or participants
new to Islam in this
class can understand
and appreciate the
reason for this prelude

LESSONS FROM BEGINNERS’ COURSE
79

ADDENDUM

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

THE HEEDLESS

“Those who know that they do not know.”

THE IGNORANT

“Those who do not know that they know.”

THE NEGLIGENT
THE WISE

“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 are
ignorant of, maintaining humility , striving to continue learning, rather
than become conceited with whatever little they had already learnt.
All RightsReserved© Zhulkeflee Hj Ismail (2012)

ADDENDUM
BLACK space represents
Infinite Knowledge
“We don’t even know
that 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!
*Extracted and elaborated from “Beginners’ Manual on Islam” by Ustaz Zhulkeflee Hj ismail (PERGAS)


ADDENDUM
Infinite Knowledge

have.

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



ADDENDUM
Infinite Knowledge

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

Remember: RED line (circumference)

have.

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”



SINCERE ADVICE TO MUSLIM ‘ INTELLECTUALS ’


CONSIDER:

 Beginning of wisdom in a person is when he
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”

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 revelations.

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 holds.


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 will be taught (in this module, insha-Allah)
how to think; especially the three intellectual postulates: ( HUKM ‘AQL)
– i.e. WAJIB (inevitability), HARUS (possibility), and MUSTAHIL
(rational impossibility).
Have we learnt this? Perhaps many “may not know, that they know!”

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 learning.

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 Doubt”


LEVELS OF CERTAINTY

LEVELS OF UNCERTAINTY

‘ILMUL YAQEEN
Certainty with knowledge and
Intellection.

RAIBA – suspicious misgivings;
wavering doubt; uncertainty;

‘AINUL YAQEEN
Certainty by sight and sensory
perception.

SHAKK – doubt,; uncertainty,
distrust; sceptical;

HAQQUL YAQEEN
True certainty – ‘tasting’;
direct experience of Reality;

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

A SCHOLAR WROTE (POEM)

“Knowledge is hostile to the haughty youth,
just as flood water is hostile to the highlands.”



“Neither the teacher nor the physician
advise you unless they are honoured.
So bear your disease patiently
if you have wronged its healer ;
and be satisfied with your ignorance
if you have wronged a teacher.”


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

Lesson # 2


USING OF REASON (AQLIYYAH)
AS ONE OF THE MEANS OF DEVELOPING
IIMAN (FAITH)

All welcome to visit my web-blog:

http://an-naseehah.blogspot.com/
http://introductiontotauhid.blogspot.com/
http://oyoubelievers.blogspot.com/
http://al-amthaal.blogspot.com/
http://zhulkeflee-archive.blogspot.com/
http://criteriaforaholybook-quran.blogspot.com/
http://with-the-truthful.blogspot.com/
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Slideshare (lesson#1b)tauheed-course-(batch-january-2014)-22-january-2014

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Slideshare (lesson#1b)tauheed-course-(batch-january-2014)-22-january-2014