(Slideshare lesson#2)tauhid-course-2012.pptx

#2
IN THE NAME OF ALLAH
MOST COMPASIONATE
MOST MERCIFUL
LESSON

“INTRODUCTION TO THE
M
LE
ODU E
S
STUDY OF TAUHEED”
A NEW -COUR Intermediate Level Islamic course in English for Adults
CH ]
BAT [2012 conducted by Ustaz Zhulkeflee Hj Ismail

IT CAN ALSO BE A
16 weekly class started from: 3 March 2012 REFRESHER COURSE
FOR MUSLIM
Every Saturday night @ 8pm – 10pm PARENTS, EDUCATORS,
Wisma Indah, 450 Changi Road, IN CONTEMPORARY
SINGAPORE.
#02-00 next to Masjid Kassim OPEN TO ALL

For further information and registration
contact E -mail :
ad.fardhayn.sg@gmail.com
or +65 81234669 developed96838279English-speaking
Using curriculum he has / +65 especially for
Muslim converts and young English-speaking Adult Muslims.

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

All Rights Reserved © Zhulkeflee Hj Ismail. 2012

PREVIOUS LESSON

THE
M BER
R EME ….


PREVIOUS LESSON
.
BE R …
E M
REM


PREVIOUS LESSON
R
MBE
R EME T….
THA


U E
TIN
CON
TO ….


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.



 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 is always judged in
accordance with whatever obligations he 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 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)”

 If you say, “knowledge” then we should ask what is “knowledge”?
 Is there a difference between the ‘traditional’ Islamic perspective of it
with what was taught by the ‘conventional’ worldview?
 Is there no 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

MA’-LUMAT
facts, information (information; facts)

SINA’-AH (skills, industrious);
Skills
FANNIYAH (artistry);

’ILM –
Knowledge (science and knowledge)

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


EPISTEMOLOGY

Amongst the definitions:

“....... Knowledge is the arrival (husul- )* of the meaning
(ma’na- ) 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: 62: 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

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

• THUMB/DISK DRIVE
 TRUE REPORT

• SCANNER
 EXTRA-SENSORY -INSPIRATION,
• BLUE-
DREAM, INTUITION, BURST OF
TOOTH/WIRELESS BRILLIANCE

COMPUTER HUMAN BEING


EPISTEMOLOGY

PROCESSING TAKES
OUTPUT
PLACE HERE (FEEDBACK)
INPUT


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  Speculative extrapolation
• DOS – Disk operating System;  Emotive - empathy
Drivers etc.
 Contemplative - intuition
• ALU – Arithmetic logic unit
 Extraneous linkage



EPISTEMOLOGY

SCREEN MONITOR

PRINTER - SCANNER
THUMB-DISK-DRIVES

FROM CPU TO OUTPUT
OR BE SAVED, PRINTED


EPISTEMOLOGY

• Monitor – screen
 Speech
• Printer – scanner
 Actions
• Thumb-drive

• Disk-drive  Creativity

• Sound-system  Behaviour
• Projector  Disposition (akhlaq)
• Other devices


• 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 ( ) – not attribute (sifat- ) of
knowledge ( ). 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.*

* Hope those non-
Muslim or participants
A REMINDER TO MUSLIMS FROM new to Islam in this class
can understand and
LESSONS ON ISLAMIC “ADAB” appreciate the reason for
this prelude

LESSONS FROM BEGINNERS’ COURSE
All Rights Reserved© Zhulkeflee Hj Ismail (2012) 40

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

“Those who know that they know.” THE WISE

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. LESSONS FROM BEGINNERS’ COURSE
All Rights Reserved© Zhulkeflee Hj Ismail (2012)

ADDENDUM

BLACK space represents
Infinite Knowledge
“We don’t even know
that we don’t know them”

RED line (circumference) indicates our
encounter with knowledge which we now
realize we do not know; which motivates
us to acquire them.
The GREEN area represents
whatever Knowledge that we
have.

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

BLACK space represents
Infinite Knowledge When knowledge grows, the circle will
“We don’t even know expand. But with this expansion the
that we don’t know them” circumference (RED line) also increases.

Remember: RED line (circumference)
indicates our encounter with
knowledge
which we now realize we do not know.
The GREEN area represents
whatever Knowledge that we
have.
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”

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


SINCERE ADVICE TO MUSLIM ‘ INTELLECTUALS ’


 Beginning of wisdom in a person is when he
CONSIDER:
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
‘AQAL) – 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 RAIBA – suspicious misgivings;
Certainty with knowledge and wavering doubt; uncertainty;
Intellection.

‘AINUL YAQEEN SHAKK – doubt,; uncertainty,
Certainty by sight and sensory distrust; sceptical;
perception.

DZONN – conjecture; assumption;
HAQQUL YAQEEN yet still not certain; guess; inclining
True certainty – ‘tasting’; towards holding opinion even though
direct experience of Reality; 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.”


Lesson # 2 A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH

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

“AND ON EARTH there are signs [of Allah’s
existence, visible] to all who are endowed with inner
certainty, just as [there are signs thereof] within
your own selves: can you not, then, see?”
(Qur’an: Dzaariyat: 51: 20-21)


“[All this have We expounded in this] blessed divine writ
which We have revealed unto thee, [O Muhammad,] so
that men may ponder over its mes-sages, and that
those who are endowed with insight may take them to
heart.”
(Qur’an: Swad: 38: 29)

“And We have certainly created for Hell many
of the jinn and mankind. They have hearts
with which they do not understand, they have
eyes with which they do not see, and they
have ears with which they do not hear. Those
are like livestock; rather, they are more
astray. It is they who are the heedless.”
(Qur’an: A’raf: 7: 179)


The Holy Qur'an calls upon people to think and to draw conclusions
through thought process.

It even regards thinking as part of worship, and does not recognise
the belief in its doctrinal tenets if it is not the outcome of correct
thinking.

Islam in this connection has paid attention to a basic point, that
although people are capable of thinking, still they can end up with
erroneous conclusion - if they neglect to use, or inappropriately
allow certain factors to influence their thought process.


• Thus, in Islam, we are provided basic guidelines - basic lessons on
how to think correctly.

• Firstly, in the Qur'an, it has pointed out the major causes which lead
to wrong thinking and has explained what to do to avoid error and
deviation.


“Now if thou pay heed (follow) unto the majority of those
[who live] on earth, they will but lead thee astray from
the path of Allah: they follow but [other people's]
conjectures, and they themselves do nothing but guess *.
Verily, thy Sustainer knows best as to who strays from
His path, and best knows He as to who are the right-
guided.”
(Qur’an: An-’am: 6: 116-117)


1. Reliance on conjecture instead of sure knowledge

• The phrase: * “nothing but guess (conjecture)”

* i.e. They only guess regarding the true nature of human life and its
ultimate destiny, the problem of revelation, the relationship
between God and man, the meaning of good and evil etc. –
metaphysical questions.



Apart from leading man astray from spiritual truths, such
guesswork gives rise to arbitrary rules of conduct and self
imposed inhibitions.


"And do not follow (pursue) anything of which thou hast no
knowledge: verily (thy) hearing and sight and heart - all of
them - will be called to account for it (on Judgement Day)."

(Qur’an: Bani Israil : 17 :36)



• Muslims are to be taught that there is distinction between
knowledge ('ilm) and conjecture or guesswork (dzonn); between
absolute and relative; between what are reliable and unreliable
reports, and how to distinguish between them; etc. It exposes the
fallacy of merely following the majority without concern for
substantiation of truth, which seems to be the common approach,
albeit erroneously adopted by people, in matters of religion.


2. Bias and inclination towards base desires

If man wants to judge rightly, he should fully maintain his
impartiality. In other words, he should seek Truth only, and accept
without hesitation what evidence proves. He should behave exactly
like a judge in a court of justice, who while studying a case ought to
be neutral to the claims of both parties. If he is biased towards one
party, the arguments in favour of that party will unconsciously attract
his attention and the arguments against it will automatically be
missed by him. That is what will mislead the judge.



• If man is not neutral and his thinking is lop-sided, the pointer of
his thinking will unconsciously be inclined towards his personal
liking and personal desire. That is why the Holy Qur'an regards the
base desires as much a source of error as reliance on guess and
conjecture. Allah says :



• If man is not neutral and his thinking is lop-sided, the pointer of
his thinking will unconsciously be inclined towards his personal
liking and personal desire. That is why the Holy Qur'an regards the
base desires as much a source of error as reliance on guess and
conjecture. Allah says :

"They follow nothing but conjecture and
that which they desire. “
(Qur’an : Najm : 53: 23)



• The concept of justice (al-'adl ) are to be applied in analysis, putting
things in their appropriate place, requiring impartial appraisal of all
relevant views available to be considered and not suppressed or
overlooked. Often, this would be difficult when one inclines to own
desires (hawa) or self-interest, therefore we are to be extra cautious
of our own failings.


TO BE CONTINUED – INSHA-ALLAH


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

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