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“INTRODUCTION TO THE STUDY OF TAUHEED”...

“INTRODUCTION TO THE STUDY OF TAUHEED”
Intermediate Level Islamic course in English for Adults conducted by Ustaz Zhulkeflee Hj Ismail

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  • 1. “ INTRODUCTION TO THE STUDY OF TAU H EED” Intermediate Level Islamic course in English for Adults conducted by Ustaz Zhulkeflee Hj Ismail 16 weekly class starting: 3 March 2012 Every Saturday night @ 8pm – 10pm Wisma Indah, 450 Changi Road, #02-00 next to Masjid Kassim INTRODUCING START OF A NEW COURSE [2012] 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)” IT CAN ALSO BE A REFRESHER COURSE FOR MUSLIM PARENTS, EDUCATORS, IN CONTEMPORARY SINGAPORE. OPEN TO ALL IN THE NAME OF ALLAH MOST COMPASIONATE MOST MERCIFUL #1 For further information and registration contact E -mail : [email_address] or +65 81234669 / +65 96838279 All Rights Reserved ©Zhulkeflee Hj Ismail.2012 LESSON
  • 2. REMEMBER THE …. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 3. (Say:) ”Behold, my prayer, and [all] my acts of worship, my living and my dying are for God [Allah alone, Who is], the Sustainer of all the worlds, in whose divinity none has a share: for thus have I been bidden – and I shall [always] be foremost among those who surrender themselves to Him (Muslimeen).” ( Qur’an: al-An’am:6:162 ) All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 4. ” So set thou thy face steadily and truly to the faith: (establish) Allah's handiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah: that is the standard Religion: but most among mankind understand not.”  ( Surah Rum: 30: 30 ) All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 5. ” Seest thou not how Allah sets forth a parable?― a goodly Word like a goodly tree, whose root is firmly fixed, and its branches (reach) to the heavens― It brings forth its fruit at all times, by the leave of its Lord. So Allah sets forth parables for men, in order that they may receive admonition;” ( Qur’an: Ibrahim: 14: 24-25 ) All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 6. REFLECT : COMPONENTS OF A TREE seed Sprou t Roots Trunk Leaves Layers of Bark Grow towards sunlight & Power to break rocks Fruits All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 7. “ .. Islamic education is organic, just like a plant, it has to be continuously nurtured to develop a Muslim to grow to be like the good tree’ .. insha-Allah! ...” ( Zhulkeflee Hj Ismail ) WHAT’S NEXT ? (FOLLOW-UP AFTER THE BEGINNERS’ COURSE) All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 8. WHAT’S NEXT ? All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 9. WHAT’S NEXT ? All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 10. Tau h eedic paradigm ‘ ILM TAU H EED - ‘AQIDAH (Creed or Theology)   All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 11. ‘ ILM TAU H EED - ‘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 (Tau h eed); knowing the true purpose, role and Destiny of Man. Tau h eedic paradigm All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 12. ‘ ILM TAUHIID - ‘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 (Tau h eed); knowing the true purpose, role and Destiny of Man. RELEVANT COMPLEMENTARY KNOWLEDGE: Languages, Logic & philosophy, Epistemology, Biology, Botany, Chemistry, Physical sciences, Astronomy, Geology, History, Anthropology, Marine & Space, Etc. Tau h eedic paradigm All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 13. Tau h eedic paradigm ‘ ILM FIQH (Practical Laws for life; Learning of the Shari’ah)   All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 14. ‘ 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. Tau h eedic paradigm All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 15. ‘ 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. BROAD EXTENT OF TOPICS COVERED IN FIQH ‘ ibadah (personal devotion / worship) Muamalah (social transaction) Munakahah (Marriage & family) Irth / fara’id (Distribution of wealth) Jinayah (crimes & punishment) Qodha’iyah (judiciary) jihad / Da’wah (struggle in war & peace) imarah (Leadership/government) Tau h eedic paradigm All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 16. ‘ 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. RELEVANT COMPLEMENTARY KNOWLEDGE: All applied sciences, technology and skills, knowledge of economics, politics, social & administrative sciences etc. that can assist in the fulfilment of establishing justice, order, peace, harmony, prosperity, physical with moral progress, and the well-being of Man & society, etc. Tau h eedic paradigm All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 17. Tau h eedic paradigm ‘ ILM AKHLAQ / TASAWWUF / IRFAN (Science of human Disposition/ Sufism)   All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 18. ‘ 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 [As haab] , 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”) Tau h eedic paradigm All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 19. ‘ 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 [As haab] , 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”) RELEVANT COMPLEMENTARY KNOWLEDGE: This aspect of development requires practical behaviour, the aspect of being and becoming. Its area of development is the inner Self, the ‘human psyche’ or the state of the Soul reflected in his Disposition ( Akhlaq ). Therefore, the close equivalent may perhaps be ‘human’ psychology, behavioural sciences, manners & discipline, etc. Tau h eedic paradigm All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 20. Development of Certainty (Belief) Awareness of Reality / Truth Develop discernment between Truth & Falsehood, All Rights Reserved ©Zhulkeflee Hj Ismail.2012 PURPOSE AND OBJECTIVE
  • 21. Prophet Muhammad s.a.a.w. said: WARNING! All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 22. “ Whoever seeks knowledge (intending) to argue with the learned (scholars), or to brag with the foolish; or with it to attract peoples’ attention to himself; Allah will make him to enter the Hell-fire.” ( Hadith also reported by Tirmidzi and Ibn Majah ) Prophet Muhammad s.a.a.w. said: WARNING! All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 23. WARNING! All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 24.
    • Avoid polemics regarding ( niyyat ).
    • (Difference between Maslahat al-mursalah and Bid’ah )
    • Niyyat : Essentials ( rukn ’ ) in every worship (servitude).
    • Intention is formulated in the heart and mind.
    • In language that one understands.
    • Conscious awareness accompanying the act.
    • Clarity of action and purpose.
    • To eradicate ambiguity.
    • Sincerity towards Allah s.w.t.
    ADDENDUM All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 25. As an example of the intention (and Du’a): as formulated by Imam Qutb al-Irshad al-Habib ‘Abdullah ibn ‘Alawi al-Haddad ( rahimahullah ) – may we benefit from his Wisdom and secrets. ADDENDUM All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 26. As an example of the intention (and Du’a): as formulated by Imam Qutb al-Irshad al-Habib ‘Abdullah ibn ‘Alawi al-Haddad ( rahimahullah ) – may we benefit from his Wisdom and secrets.  “ I intend to learn and teach (knowledge), to gain and to share benefits, to receive and to give reminders, to seek (Allah’s) bestowals and to bestow (upon others), to holdfast to the teachings of the Book of Allah (Qur’an) and As-Sunnah of His Messenger s.a.a.w. , to invite towards the right guidance, to show to the path of goodness, beseeching and seeking to please Allah s.w.t., so as to gain nearness to Him and hoping for (His acceptance and) His reward. Amin” ADDENDUM All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 27. A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 28. Lesson # 1 A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH By : Ustaz Zhulkeflee Hj Ismail Intermediate Islamic Course conducted (since 1990's) All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 29.
    • 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.
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 30.
    • Basic and most fundamental message of Islam is the KALIMATUT-TAU H EED (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)."
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 31.
    • 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.
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 32.
    • 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. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 33.
    • 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) .
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 34.
    • 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);
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 35.
    • FITRAH - i.e. by relying upon our natural or innate human instincts, intuitions;
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 36.
    • ‘ AQLIIYAH - i.e. by the using of the faculty of reasoning, thought process;
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 37. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 38. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
    • Man cannot claim to be born with knowledge, but that knowledge is acquired. It is bestowed upon him through experience, inspiration and insight. We recognize great thinkers with their profound discoveries of the laws of the universe, and that is basically how science developed. But science is only limited to certain aspects of knowledge and cannot traverse the great mysteries of the infinite.
  • 39. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
    • Yet history recognizes other types of luminaries, who were people gifted with the knowledge that delves beyond the boundaries of physics into the realm of the metaphysics. They were the prophets and messenger of God sent throughout history, repeating the same message in the existence of God, and inviting mankind towards the way of submission to the One Creator of the Universe.
  • 40. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
    • The last of these messengers was Muhammad s.a.w. who has left behind to posterity, his teachings in the Qur'an and his Sunnah. In themselves, the Qur'an and Sunnah are the undeniable evidence of his NUBUWWAT (prophethood) –
    • With verifiable evidence of which have been preserved in its pristine state even till the present age.
  • 41. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
    • He was indeed a messenger of God from Whom he received enlightenment of the profound Reality. Thus, by relying upon the authority of the Qur'an and the Sunnah itself, Muslims are convinced about the existence of God.
    Note: Yet in the QUR’AN, Allah does not only inform man of His existence but offers sound arguments, appealing to the inherent instinct in man as well as to man's ability to use his reason.
  • 42. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 43. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
    • Man has certain natural instincts to perceive the existence of One whom they call God. In these naturally endowed pure instincts ( fitrah salee-ma ), they lead man towards the recognition, by sense intuition - that there must exist, the Almighty Being, a ‘conscious Force’ Who overseas over his life and the entire Universe, not attributing the whole creations simply as product of ‘Nature’.
  • 44. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
    • The instinct of fear is one of the most profound. Another is that of hope; yearning towards a sense of justice and fair play; the innate ability to appreciate what is right and wrong; inclination towards orderliness and progress; striving for perfection, etc.
  • 45. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
    • These pure instincts (intuitions), although they may have become dimmed or corrupted, or be affected by doubts and scepticism, yet its presence in every person is undeniable and is the reason why in many communities throughout the world's history there are evidence of some form of worship to God - i.e. the notion of a Supreme Being. From the simple tribal society, to renown civilizations - evidence can be found.
  • 46. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
    • Although some scientists may scoffed at this because they could not satisfactorily understand them, yet they can neither prove nor disprove all of them using empirical methods.
    • And although by relying upon innate instinct and intuition, some people may have deviated away from the belief that the Creator is One, into ascribing pantheons of deities, yet deep down in their instinct there still reverberates that only One is the Almighty Lord of all creation.
  • 47. All Rights Reserved ©Zhulkeflee Hj Ismail.2012 “ If indeed thou ask them who has created the heavens and the earth and subjected the sun and the moon (to His Law); they will certainly reply "Allah (God)." How are they then deluded away (from the truth)?” ( Qur’an: Ankabut: 29: 61 )
  • 48. All Rights Reserved ©Zhulkeflee Hj Ismail.2012 Say: "who is it that delivers you from the dark recesses of land and sea, when ye call upon Him in humility and silent terror: `if He only delivers us from these (dangers), (we vow) we shall truly show our gratitude'.?" ( Qur’an: An-’am: 6: 63 )
  • 49. All Rights Reserved ©Zhulkeflee Hj Ismail.2012 Say: "It is Allah that delivers you from these and all (other) distresses: and yet ye worship false gods!" ( Qur’an: An-’am: 6: 64 )
  • 50. All Rights Reserved ©Zhulkeflee Hj Ismail.2012 Say: "He hath power to send calamities on you, from above and below, or to cover you with confusion in party strife, giving you a taste of mutual vengeance― each from the other." See how We explain the Signs by various (symbols) that they may understand. ( Qur’an: An-’am: 6: 65 )
  • 51. All Rights Reserved ©Zhulkeflee Hj Ismail.2012 “ and yet, to all this thy peoples have given the lie, although it is the truth. Say [then]: "I am not responsible for your conduct. Every tiding [from Allah] has a term set for its fulfilment: and in time you will come to know [the truth].". ( Qur’an: An-’am: 6: 66-67 )
  • 52. All Rights Reserved ©Zhulkeflee Hj Ismail.2012 Atheism is a new phenomena in the history of mankind and cannot be said to be natural. It is totally against the pure instinct of man, not to believe in a supernatural being - for this would only be replacing the idea of ‘God’ (the intelligent Force), with ‘nature’ (an unknown entity without any will nor intelligence, yet said to be the cause) capable of creating many amazing things in this universe ! Historically, atheism or agnosticism came about because of rejection of certain absurd myths attributed to God, not an absolute rejection of the idea of God.
  • 53. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 54.
    • 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.
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 55.
    • Although reason itself cannot fathom the infinite mysteries 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 and invite them to recognize the existence of God.
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 56.
    • It provides verifiable arguments to convince the doubters, by methods of pondering upon certain observable phenomena in ourselves and our surroundings:
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 57. [Or do they deny the existence of God?] Have they themselves been created without anything [that might have caused their creation]? or were they, perchance, their own creators? [And] have they created the heavens and the earth? Nay, but they have no certainty of anything!” ( Qur’an: Tur: 52: 35-36 ) All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 58. “ Had there been in heaven or on earth any deities other than Allah, both [those realms would surely have fallen into ruin! But limitless in His glory is Allah, enthroned in His awesome almightiness far] above anything that men may devise by way of definition!” ( Qur’an: Tur: 52: 35-36 ) All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 59. Say: "If there were as some people assert [other] deities side by side with Him, surely [even] they would have to strive to find a way unto Him who is enthroned on His almightiness?“ Limitless is He in His glory, and sublimely, immeasurably exalted above anything that men may say [about Him]” ( Qur’an: Isra’: 17: 42-43 ) All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 60. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 61. “ Never did Allah take unto Himself any offspring, nor has there ever been any deity side by side with Him: [for, had there been any,] lo! each deity would surely have stood apart [from the others] in whatever it had created, and they would surely have [tried to] overcome one another! Limitless in His glory is Allah, [far] above anything that men may devise by way of definition,” ( Qur’an: al-Mu’minun: 23: 91 ) All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 62. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 63.
    • (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?
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 64.
    • (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 .‘
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 65.
    • (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.
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 66.
    • (8) The 'law' of probability. The computation which actually informs us (mathematically) of the utter remoteness of creation being the outcome of chance accidents.
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 67. A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH TO CONTINUE ... All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 68.
    • The term TAU H EED 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 having conviction in our hearts and mind, and manifesting them in our life, through words and deeds.
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 69.
    • There are five approaches or methodology (types) of attestation– 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 :
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 70.
    • (1) TAU H IID AL-KHALI-QIYYAH That we affirm and are convinced that every creation in the universe was created by One Creator, Allah (God) of all the worlds – Who alone is the Uncreated Being.
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 71.
    • (2) TAU H EED AR-RUBUB-BIYYAH
    • Acknowledgement that the entire Universe is sustained and cherished, by the One God (Allah) - Who has no equal, partner nor associates.
    • That over all things Allah (God) has power which is ever present and constantly manifested thereby.
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 72.
    • ( 3) TAU H EED AL - ULU-HIYYAH or 'UBUDIYYAH
    • Acknowledgement that there is only One God (Allah), Who Alone is Divine, deserving of our worship and servitude. There is no god except Him. He is Allah the Absolute, Eternal. Who has no equal nor partner. The Most besought unto Whom we rely.
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 73.
    • ( 3) TAU H EED AL - ULU-HIYYAH or 'UBUDIYYAH
    • Allah, the One and only God, deserving of our worship or servitude (with our entire life) , and we are to deny every forms of associating His Divinity with anyone or anything. This associating or ascribing others with God is antithetical to Tau h eed , termed as " shirk ”.
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 74.
    • ( 3) TAU H EED AL - ULU-HIYYAH or 'UBUDIYYAH
    • Since we know that our being created is but to fulfil a reason best known to our Maker, therefore we are to manifest our acknowledgement of this in our life through a total form of worship or servitude by following the Guidance from Him, established by the Messenger of Allah s.a.w.
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 75.
    • (4) TAU H EED AS-SIFAT
    • That we affirm and attest that Allah, the Unique God as having all the attributes of perfection, befitting His Majesty and Holiness, and reject all the absurd attributes which man may attribute to Him - as the rationalist ( Mu'tazilites ) had done, imputing imperfections in God when they try to fathom the knowledge about God using the human mind, ratio.
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 76.
    • (4) TAU H EED AS-SIFAT
    • In Islam, the knowledge of Who is God (Allah), must come from God (Allah). Those verses which require interpretation must be consistent with the clear and explicit verses as guideline. Thus the Islamic doctrines derived would not be some absurd notion, myths, superstitions, ideas or concepts antithetical to reason.
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 77.
    • (4) TAU H EED AS-SIFAT
    • Traditionally, the 13 or 20 attributes of God ( sifaatullaaah ) are taught in traditional Islamic scholarship, to counter them, using basis both from Revelation ( naqliyyah ) and reason ( ‘ aqliyyah ).
    All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 78.
    • (4) TAU H EED AS-SIFAT
    • This method serves as refutation towards the deviations of the rationalists and innovators who appeared later in history, much influenced by philosophy of others. This is required for upholding the original creed or doctrine of the Ahl-as-sunnah wa al-jama'ah - of the Salafus- Soliheen (the pious predecessors).
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  • 79.
    • (5) TAU H EED 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.
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  • 80.
    • (5) TAU H EED AL-ASMA'
    • 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.
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  • 81.
    • (5) TAU H EED AL-ASMA'
    • 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 ).
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  • 82. 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 TAU H EED – 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.: All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 83. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 84. Say [O Prophet]: "If you love Allah, follow me, [and]Allah will love you and forgive you your sins; for Allah is much-forgiving, a dispenser of grace.“ Say: “Pay heed unto Allah and the Messenger.” And if they turn away - verily, Allah does not love those who deny the truth.” ( Qur’an: Aali ‘Imran: 3: 31-32 ) All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 85. CONCLUSION: Thus the Concept of Tau h eed 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. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 86. 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. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 87. 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". All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 88. CONCLUSION: And further elaborations after TAU H EED would include aspects emanating from it such as: (AL- ‘ADALAH) : QADHA’-WAL-QADR (SAM-’IYYAT) : AL-GHAYB– RISAALAH - NUBUWWAT (AL-AAKHIRAH) All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  • 89. A BRIEF OVERVIEW OF ITS HISTORY AND RELEVANCE FOR MUSLIMS All Rights Reserved ©Zhulkeflee Hj Ismail.2012 TO BE CONTINUED ..... INSHA-ALLAH
  • 90. 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/ http ://muqaddam-nurul.blogspot.com/ All welcome to visit my web-blog: All Rights Reserved© Zhulkeflee Hj Ismail (2012)