Slideshare (lesson#1b)tauheed-course-(batch#6-januay-may-2017)-muqaddimah=historical-development-18-januay-2017

Using curriculum he has developed especially for English-speakingUsing curriculum he has developed especially for English-speaking
Muslim 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 AIT CAN ALSO BE A
REFRESHER COURSEREFRESHER COURSE
FOR MUSLIMFOR MUSLIM
PARENTS, EDUCATORS,PARENTS, EDUCATORS,
IN CONTEMPORARYIN CONTEMPORARY
SINGAPORE.SINGAPORE.
OPEN TO ALLOPEN TO ALL
IN THE NAME OF ALLAHIN THE NAME OF ALLAH
MOST COMPASIONATEMOST COMPASIONATE
MOST MERCIFULMOST MERCIFUL # 1b# 1b
For further information and registrationFor further information and registration
contact Econtact E -mail :-mail :
ad.fardhayn.sg@gmail.comad.fardhayn.sg@gmail.com
or +65 81234669 / +65 96838279or +65 81234669 / +65 96838279
LESSON
““INTRODUCTION TO STUDY OFINTRODUCTION TO STUDY OF
TAUTAUHHEED – (AQA’ID)EED – (AQA’ID)””
Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adults
conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj IsmailBATCH - # 6
[JANUAY-MAY-2017)
Updated 18 January 2017Updated 18 January 2017
18 weekly class starting:18 weekly class starting: 11th JANUARY 201711th JANUARY 2017
Every Wednesday night @ 8pm – 10pmEvery Wednesday night @ 8pm – 10pm
Wisma Indah, 450 Changi Road,Wisma Indah, 450 Changi Road,
#02-00 next to Masjid Kassim#02-00 next to Masjid Kassim
All Rights Reserved © Zhulkeflee Hj Ismail (2017))

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:

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A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACHA 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 ofacceptance. It is a process of acquiring a knowledge of
certainty in which we confirm with our innate nature andcertainty in which we confirm with our innate nature and
sense faculties especially that of reason - till we developsense faculties especially that of reason - till we develop
conviction.conviction.
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Basic and most fundamental message of Islam is theBasic 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)."
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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 GodLord 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.
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From the above statement, there are 2 aspects which we areFrom 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 oneGod (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) .
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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;

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

Unlike other religion, Islam recognizes the use of reasoningUnlike 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 reasoningfrom the point of view of Islam, the mind or reasoning
faculty is the greatest gift of God.faculty is the greatest gift of God.
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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 fromto 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?
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(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 willorder 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 beThe 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 ofThe complexity for its being sustained, and dependability of
things to other things affecting it besides itself, indicate thethings to other things affecting it besides itself, indicate the
determination by adetermination 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 becauseThis preparedness cannot be something evolved because
without it, that animals or plants would not have any chance to beginwithout 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) andponder concerning the meta-concept of the infinity (past) and
eternity (future) - the concepts of the Divine.eternity (future) - the concepts of the Divine.
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(8)(8) The 'law' of probability.The 'law' of probability. The computation which actually informsThe computation which actually informs
us (mathematically) of the utter remoteness of creation being theus (mathematically) of the utter remoteness of creation being the
outcome of chance accidents.outcome of chance accidents.
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The termThe 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 ofTherefore 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 andAllah (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 andverifying 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 andmind, and manifesting the effect of this in our life, through words and
deeds.deeds.
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There are five approaches or methodology (types) of attesting to theThere are five approaches or methodology (types) of attesting to the
existence of the One and only God (Allah) – in the Islamic traditionexistence 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 :
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(1) TAU(1) TAUHHIID AL-KHALI-QIYYAHIID AL-KHALI-QIYYAH
(2) TAUHEED AR-RUBUB-BIYYAH
( 3) TAU( 3) TAUHHEED AL - ULU-HIYYAH or 'UBUDIYYAHEED AL - ULU-HIYYAH or 'UBUDIYYAH
(4) TAU(4) TAUHHEED AS-SIFATEED AS-SIFAT
(5) TAUHEED AL-ASMA'
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The true aspiration towards being close to ourThe true aspiration towards being close to our
Compassionate and Loving Creator, has to begin byCompassionate and Loving Creator, has to begin by
knowing Him and with striving towards achieving Hisknowing Him and with striving towards achieving His
Pleasure (Pleasure (Mardhaa-tillahMardhaa-tillah -- ) following the) following the
path ofpath of TAUTAUHHEEDEED – leading to the love of Allah.– leading to the love of Allah.
To attain this, Allah s.w.t. has provided the GuidanceTo attain this, Allah s.w.t. has provided the Guidance
and the Guide, the Last Messenger, Seal of theand the Guide, the Last Messenger, Seal of the
Prophethood, Prophet Muhammad s.a.a.w.:Prophethood, Prophet Muhammad s.a.a.w.:
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Say [O Prophet]: "Say [O Prophet]: "If you love Allah, follow meIf 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 notMessenger.” 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))
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Say [O Prophet]: "I am but a mortal man like all of you. ItSay [O Prophet]: "I am but a mortal man like all of you. It
has been revealed unto me that your God is the One andhas been revealed unto me that your God is the One and
Only God. Hence, whoever looks forward [with hope andOnly God. Hence, whoever looks forward [with hope and
awe] to meeting his Sustainer [on Judgment Day], let himawe] to meeting his Sustainer [on Judgment Day], let him
do righteous deeds, and (do righteous deeds, and (LAA YUSH-RIKLAA YUSH-RIK) let him) let him notnot
ascribe unto anyone or anything a share in the worshipascribe unto anyone or anything a share in the worship
due to his Sustainer! (‘due to his Sustainer! (‘IBAADATI – ROB-BI AIBAADATI – ROB-BI AHHADAADA))
((Qur’an: Kahfi: 18: 110Qur’an: Kahfi: 18: 110))
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CONCLUSION:CONCLUSION:
Thus the Concept ofThus the Concept of TauTauhheedeed which serves as thewhich serves as the
foundation of the teachings of Islam can only befoundation of the teachings of Islam can only be
accomplished by following no other way except the wayaccomplished by following no other way except the way
shown by Allah s.w.t. through His prophets andshown by Allah s.w.t. through His prophets and
Messengers.Messengers.
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The Last of Allah’s Prophets and Messengers, who cameThe Last of Allah’s Prophets and Messengers, who came
to supersede them all, guided by Allah's revelation toto supersede them all, guided by Allah's revelation to
establishestablish al-Islamal-Islam as the perfectedas the perfected Deen al-IslamDeen al-Islam, is, is
prophetprophet Muhammad ibnu 'AbdillahMuhammad ibnu 'Abdillah -- the Lastthe Last
Messenger and the Seal of prophethood.Messenger and the Seal of prophethood.
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And certainly there will be no other prophet after him.And certainly there will be no other prophet after him.
That is why theThat is why the Kalimah of al-IslamKalimah of al-Islam for every Muslimfor 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".
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And further elaborations afterAnd further elaborations after TAUTAUHHEEDEED would includewould include
aspects emanating from it such as:aspects emanating from it such as:
(AL- ‘ADALAH) :(AL- ‘ADALAH) :
QADHA’-WAL-QADRQADHA’-WAL-QADR
(SAM-’IYYAT) :(SAM-’IYYAT) :
AL-GHAYB– RISAALAH - NUBUWWATAL-GHAYB– RISAALAH - NUBUWWAT
(AL-AAKHIRAH)(AL-AAKHIRAH)
QIYAMAH – HISAB – MIZAN – SIRAT – JANNAH - AN-NARQIYAMAH – HISAB – MIZAN – SIRAT – JANNAH - AN-NAR
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““Abraham was not a Jew nor yet a ChristianAbraham was not a Jew nor yet a Christian, but he was true in, but he was true in
faith andfaith and bowed his will to Allah'sbowed his will to Allah's (“(“HANEEFAN-MUSLIMANHANEEFAN-MUSLIMAN””
which is as a Muslim following a way of life ‘which is as a Muslim following a way of life ‘al-ISLAMal-ISLAM’) and’) and hehe
set not any as partnersset not any as partners with Allah.”with Allah.”
((Qur’an: Aali ‘Imran: 3: 67Qur’an: Aali ‘Imran: 3: 67))

““AndAnd whoever turns away from the religion of Abraham butwhoever turns away from the religion of Abraham but
such as debase their souls with folly?such as debase their souls with folly? Him (Abraham) WeHim (Abraham) We
chose and rendered pure in this world: and he will be in thechose and rendered pure in this world: and he will be in the
Hereafter in the ranks of the Righteous.Hereafter in the ranks of the Righteous.
Behold! His Lord said to him:Behold! His Lord said to him: “(ASLIM)-Submit (thy will to Me)"“(ASLIM)-Submit (thy will to Me)"
He said: "He said: "I bow (my will) to the Lord and Cherisher of theI bow (my will) to the Lord and Cherisher of the
universe (AS-LAMTU-LI-ROB-BIL-’AA-LA-MEEEN)universe (AS-LAMTU-LI-ROB-BIL-’AA-LA-MEEEN).“.“
((Qur’an: Baqarah: 2:130-131Qur’an: Baqarah: 2:130-131))

A BRIEF OVERVIEW OF ITS HISTORY AND RELEVANCE FOR MUSLIMSA BRIEF OVERVIEW OF ITS HISTORY AND RELEVANCE FOR MUSLIMS
TO CONTINUE
….

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

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

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

“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”)

SALAF GENERATION
Due to politics
AHLUS-SUNNAH WAL JAMA’AH
SHI’AH - ‘ALI UMAYYAD
Due to Hellenistic influence
QADARIYYAH JABARIYYAHMU’TAZILAH
MURJI ’AHJAHMIYAH MUJASSIMAH
KHAWARIJ
KHALAF GENERATION
RAWAAFEED QARAMATIYAH
ABBASIYYAH
ETC.
Proliferation ofProliferation of KALAMKALAM
No disputation in mattersNo disputation in matters AQEEDAHAQEEDAH
Beginning of disputation in mattersBeginning of disputation in matters AQEEDAHAQEEDAH
300YEARSPeriodsucceeding
TheologicalTheological
discussionsdiscussions

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

FIQH
(MADZHAB)
EXTREME DEFICIENT
AQEEDAH
(TAUHEED)
ISLAMIC
WORLDVIEW
TABDI’TABDI’
TAKFIRTAKFIR
WALA’- WAL - BARA’
RELIGIOUSRELIGIOUS
PLURALISMPLURALISM
FASIQFASIQ
SECULAR
HUMANISM
JIHAD – AL - JANNAH
LIFE
MOTIVATION
(DA’WAH )
MATERIALISMMATERIALISM
HEDONISMHEDONISM
Tendency - obsession Tendency - obsessionSAWAA-DUL- A’ZOM
UMMATAN WASOTAN

TO CONTINUE
….

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.

““A BEGINNERS’ COURSEA BEGINNERS’ COURSE
ON ISLAM”ON ISLAM”
Lessons on Fardhu ‘Ain in English for AdultsLessons on Fardhu ‘Ain in English for Adults
conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail
Excerpted from:
LET’S RE-VISIT OUR
BASIC
FUNDAMENTALS

Epistemology: from Greek πιστήμη(epistēmē)ἐ ,
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?

Excerpted from:

Knowledge is a collection ofKnowledge is a collection of factsfacts,, informationinformation,,
and/orand/or skillsskills acquired through experience oracquired through experience or educationeducation oror
(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) orIt 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 includes
TA’-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 meaningof 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 arrivalthe subject; and simultaneously,..... Knowledge is the soul’s arrival
((wuwussulul- ) at the meaning of that thing or the object of- ) at the meaning of that thing or the object of
knowledge.”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 ofinto man, of the proper places of things in the order of
creation, such that it leads to the recognition andcreation, such that it leads to the recognition and
acknowledgement of the proper place of God in the order ofacknowledgement of the proper place of God in the order of
being and existence.”being and existence.”
EPISTEMOLOGY
Quoted from: “The Educational Philosophy and Practice of SyedQuoted from: “The Educational Philosophy and Practice of Syed
Muhammad Naquib Al-Attas” by Wan Mohd Nor Wan DaudMuhammad Naquib Al-Attas” by Wan Mohd Nor Wan Daud
(ISTAC publication).(ISTAC publication).

EPISTEMOLOGY
Excerpted from:

“ “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 a messenger (Prophet Muhammad .) from among .) from among
themselves, to themselves, to rehearse to them His Signsrehearse to them His Signs, to , to sanctify sanctify
themthem, and to , and to instruct them instruct them in Scripture and Wisdom― in Scripture and Wisdom―
although they had been, before, in manifest error― “although they had been, before, in manifest 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
Excerpted from:

INPUT - PROCESSING - OUTPUTINPUT - PROCESSING - OUTPUT
EPISTEMOLOGY

KEYBOARD
THUMB-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 TAKES
PLACE 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 - SCANNER
THUMB-DISK-DRIVES
FROM CPU TO OUTPUTFROM 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 . received in the
form of revelation, 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 theWhatever is outside of the
person – to be regarded asperson – to be regarded as
information (information ( ) – not) – not
knowledge ( ).knowledge ( ).
Knowledge resides in theKnowledge resides in the
person – and is also anperson – and is also an
attribute (attribute (sifatsifat- ) of- ) of
the person him/herself.the person him/herself.

Information may notInformation may not
necessarily convey anynecessarily convey any
meanings, but can bemeanings, but can be
subjected to process orsubjected to process or
interpretation – by a humaninterpretation – by a human
– striving to seek and– striving to seek and
arriving at understanding ofarriving at understanding of
““meaningsmeanings” from it.” from it.
Knowledge has to doKnowledge has to do
with “with “meaningsmeanings” –” –
which may includewhich may include
abstract concepts andabstract concepts and
construct beyond theconstruct beyond the
material forms.material forms.

Every one may have equalEvery one may have equal
access to a givenaccess to a given
information.information.
Yet, there can beYet, there can be
difference in levels anddifference in levels and
depths of knowledge todepths of knowledge to
a given information,a given information,
depending upon whodepending upon who
contemplates upon it.contemplates upon it.

Just as raw data input areJust as raw data input are
meant to be processed bymeant to be processed by
the computer , our readings,the computer , our readings,
observations, news, dataobservations, news, data
and information etc. areand information etc. are
objects to be understoodobjects to be understood
and possible meanings fromand possible meanings from
it to be comprehended by usit to be comprehended by us
human.human.
It is when cognition ofIt is when cognition of
man are applied toman are applied to
process theseprocess these
information, that heinformation, that he
may be said to arrivemay be said to arrive
at knowledge (i.e.at knowledge (i.e.
when it becomeswhen it becomes
meaningful).meaningful).

THUS the Qur’an categorizeTHUS 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’anicTHUS the Qur’anic
approach for man’sapproach for man’s
education enjoins himeducation enjoins him
to “to “ReadRead” (” ( ) these) these
signs to arrive at thesigns to arrive at the
““meaningsmeanings” –” –
regarding theregarding the REALITYREALITY..

NoteNote::
Arabic word “Arabic word “universeuniverse” and “” and “a scholar; one whoa scholar; one who
is knowledgeableis knowledgeable” is spelt:” is spelt:
( )( )

A REMINDER TO MUSLIMS FROM
LESSONS ON ISLAMIC “ADAB”
80
IN THE NAME OF ALLAH, MOST GRACIOUS, MOST MERCIFUL
Especially requiredEspecially required
since most participants insince most participants in
this class are Muslimsthis class are Muslims
who may require thiswho may require this
important reminder.important reminder.**
ADDENDUMADDENDUM
** Hope those non-Hope those non-
Muslim or participantsMuslim or participants
new to Islam in thisnew to Islam in this
class can understandclass can understand
and appreciate theand 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 are stillAnd the wise (those who truly know), will always look at what they are still
ignorant of, maintaining humility , striving to continue learning, rather thanignorant of, maintaining humility , striving to continue learning, rather than
become conceited with whatever little they may have already learnt.become conceited with whatever little they may have already learnt.
THE HEEDLESS
THE IGNORANT
THE NEGLIGENT
THE WISE
ADDENDUMADDENDUM

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!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

Infinite Knowledge
have.
When we acquire these, our knowledge
grows and grows (DARK GREEN area )
ADDENDUMADDENDUM

Infinite Knowledge
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.
have.
When we acquire these, our knowledge
grows and 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 toBehold! Abraham said: "My Lord! show me how You give life to
the dead. He (Allahthe dead. He (Allah ) said: "Do you not then believe?") 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))
** lliterally: “to make my heart tranquil”iterally: “to make my heart tranquil”
 Beginning of wisdom in a person is when heBeginning 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 doesbe 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 SA-LEEMAHFITRAH SA-LEEMAH), 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 notOur 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 toEspecially when learning in Islam, a Muslim cannot be expected to
learn something objectively (like the secularist), but must alwayslearn something objectively (like the secularist), but must always
subject himself/herself to every truth regarding thesubject himself/herself to every truth regarding the REALITYREALITY thus farthus far
acquired, and to build upon it.acquired, and to build upon it.
Just like Prophet Ibrahim a.s. , his ‘Just like Prophet Ibrahim a.s. , his ‘intellectual curiosityintellectual curiosity’ is not’ is not
necessarilynecessarily scepticismscepticism, and does not require him to negate whatever, and does not require him to negate whatever
faith he already holds.faith he already holds.

Also remember, “Also remember, “one cannot ‘deny’ a thing to exist merely on theone 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 (neitherWithout 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.
InIn 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: (HUKMHUKM
‘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 acquisitionMuslims, who may have missed their subsequent acquisition
regarding this in theirregarding this in their FARDHU’AINFARDHU’AIN lessons on their development oflessons 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 useleads to wisdom. So do not use scepticismscepticism as though it is a badge toas though it is a badge to
highlight one’s ‘highlight one’s ‘intellectual superiorityintellectual superiority ’ in learning – (whereas it is but’ in learning – (whereas it is but
a conceited ‘a conceited ‘cynicismcynicism ’ , pretentiously disguised as “’ , pretentiously disguised as “wisdom”wisdom”!)!)
So please, be humble. Adhere to theSo please, be humble. Adhere to the ADABADAB in learning.in learning.

Muslims make a clear distinction between :Muslims make a clear distinction between :
YAQEENYAQEEN – ”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 YAQEEN
Certainty with knowledge and
Intellection.
‘AINUL YAQEEN
Certainty by sight and sensory
perception.
HAQQUL YAQEEN
True 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 though
still 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 physicianNeither the teacher nor the physician
advise you unless they are honoured.advise you unless they are honoured.
So bear your disease patientlySo bear your disease patiently
if you have wronged its healer ;if you have wronged its healer ;
and be satisfied with your ignoranceand 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 DEVELOPINGAS ONE OF THE MEANS OF DEVELOPING
IIMANIIMAN (FAITH)(FAITH)
TO BE CONTINUED .....TO BE CONTINUED ..... INSHA-ALLAH .. ININSHA-ALLAH .. IN

98
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/
All welcome to visit my web-blog:All welcome to visit my web-blog:
http://www.zhulkeflee.com

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