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[Slideshare] lesson#1a)tauheed sept-course-(5-sept-2012)

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[Slideshare] lesson#1a)tauheed sept-course-(5-sept-2012)

  1. 1. IN THE NAME OF ALLAH MOST COMPASIONATE MOST MERCIFUL LESSON # 1a “INTRODUCTION TO STUDY OF CIN G STA RT RSE TAUHEED – (AQA’ID)” ODU W COU ] R INT A NE -201 2 Intermediate Level Islamic course in English for Adults O F EPT [S conducted by Ustaz Zhulkeflee Hj Ismail IT CAN ALSO BE A 18 weekly class starting: 5th SEPTEMBER 2012 REFRESHER COURSE Every Wadnesday night @ 8pm – 10pm FOR MUSLIM Wisma Indah, 450 Changi Road, PARENTS, EDUCATORS, #02-00 next to Masjid Kassim IN CONTEMPORARY SINGAPORE. OPEN TO ALL For further information and registration contact E -mail : ad.fardhayn.sg@gmail.com or +65 81234669 / +65 96838279 Using curriculum he has developed especially for English-speaking Muslim converts and young English-speaking Adult Muslims. “To seek knowledge is obligatory upon every Muslim (male & female)”All Rights Reserved ©Zhulkeflee Hj Ismail.2012 Updated 5 Sept 2012
  2. 2. THE M BER R EME … 2All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  3. 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. 4. ”So set thou thy face steadily and truly to the faith: (establish) Allahs 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. 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. 6. REFLECT : COMPONENTS OF A TREE seed Roots Trunk Leaves Sprout Grow towards sunlight Layers of Bark Fruits & Power to break rocks 6All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  7. 7. WHAT’S NEXT ? (FOLLOW-UP AFTER THE BEGINNERS’ COURSE) “ .. 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)All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  8. 8. WHAT’S NEXT ?All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  9. 9. WHAT’S NEXT ?All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  10. 10. Tauheedic paradigm ‘ILM TAUHEED - ‘AQIDAH (Creed or Theology)  All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  11. 11. Tauheedic paradigm ‘ILM TAUHEED - ‘AQIDAH (Creed or Theology)   Purpose / Objective Development of Certainty (Belief) Awareness of Reality / Truth Develop discernment between Truth & Falsehood, What is involved? ‘Aql - (proper use of Reason / Intellect) Fitrah - Instincts & innate feeling (perception) Tauqifiy – Revelations & reliable traditions What is the Effect? To develop firm conviction, strong principle, Commitment to concept of Unity & Justice of Allah (Tauheed); knowing the true purpose, role and Destiny of Man. 11All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  12. 12. Tauheedic paradigm ‘ILM TAUHIID - ‘AQIDAH RELEVANT COMPLEMENTARY (Creed or Theology) KNOWLEDGE:   Purpose / Objective Languages, Logic & philosophy, Development of CertaintyBotany, Epistemology, Biology, (Belief) Awareness of Realitysciences, Chemistry, Physical / Truth Develop discernment between Truth & Falsehood, Astronomy, Geology, History, Anthropology, Marine & Space, Etc. What is involved? ‘Aql - (proper use of Reason / Intellect) Fitrah - Instincts & innate feeling (perception) Tauqifiy – Revelations & reliable traditions What is the Effect? To develop firm conviction, strong principle, Commitment to concept of Unity & Justice of Allah (Tauheed); knowing the true purpose, role and Destiny of Man. 12All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  13. 13. Tauheedic paradigm ‘ILM FIQH (Practical Laws for life; Learning of the Shari’ah)  All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  14. 14. Tauheedic paradigm ‘ILM FIQH (Practical Laws for life; Learning of the Shari’ah)   Purpose / Objective Development of Correct Practices; Submission & Obedience to Will of Allah (Islam) What is involved? Knowing the law, rules as Guidance to every aspect of life Capability to implementing them in life What is the Effect? To develop a community of people, Inviting to what is good Enjoining what is right, and forbidding evil, Advocating the fulfilment of AMANAH (Trust) As Allah’s Khalifah (vicegerent), Establishing the Brotherhood of Man in The servitude of One God. 14All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  15. 15. Tauheedic paradigm ‘ILM FIQH (Practical Laws for life; Learning of the Shari’ah)   Purpose / Objective Development of Correct Practices; BROAD EXTENTObedience to WillCOVERED IN FIQH Submission & OF TOPICS of Allah (Islam) ‘ibadah (personal devotion / worship) What is involved? Muamalah (social transaction) Knowing the law, rules as Guidance to every aspect of life Munakahah (Marriageimplementing them in life Capability to & family) Irth / fara’id (Distribution of wealth) Jinayah (crimes is the Effect? What & punishment) To develop a community of people, Qodha’iyah (judiciary) Inviting to what is good Enjoining what Da’wah (struggle in war jihad / is right, and forbidding evil, & peace) imarah (Leadership/government) Advocating the fulfilment of AMANAH (Trust) As Allah’s Khalifah (vicegerent), Establishing the Brotherhood of Man in The servitude of One God. 15All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  16. 16. Tauheedic paradigm ‘ILM FIQH RELEVANT COMPLEMENTARY KNOWLEDGE: (Practical Laws for life; All applied sciences, technology Learning of the Shari’ah)   and skills, knowledge of economics, politics, social & Purpose / Objective administrative sciences etc. of Correctassist in the Development that can Practices; Submission & Obedience to Will of Allah (Islam) fulfilment of establishing justice, order, peace, harmony, prosperity, physical What is involved? Knowing the moral progress, and to every aspect of life with law, rules as Guidance the well-being of Man & society, etc. 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. 16All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  17. 17. Tauheedic paradigm ‘ILM AKHLAQ / TASAWWUF / IRFAN (Science of human Disposition/ Sufism)  All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  18. 18. Tauheedic paradigm ‘ILM AKHLAQ / TASAWWUF / IRFAN (Science of human Disposition/ Sufism)   Purpose / Objective Development of Righteous Personality Purification/perfection of the Self What is involved? Reforming or purification of the Self (Nafs) Best behaviour in relationship with Allah, within oneself, and with others. Knowledge of Self and of Allah (Gnosis) What is the Effect? Development of Most noble personality traits Founded on Love of Allah, of all His prophets [Nabiyyin] especially the Seal of Prophethood Muhammad s.a.w., his Household [itrah or Ahlul-bayti wa Aali -Rasul] and loyal Companions [Ashaab], In fellowship with the Truthful [siddiqqin], the Witnesses & martyrs [shuhada] and the Righteous servants of Allah [Solihin]; Striving to purify the Self (Nafs) and adorning it with the Exalted Moral traits of Our Beloved Prophet Muhammad s.a.w. (The Perfected Man – “Insan Kaamil”) 18All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  19. 19. Tauheedic paradigm ‘ILM AKHLAQ / TASAWWUF / IRFAN (Science of human Disposition/ Sufism) RELEVANT COMPLEMENTARY KNOWLEDGE:   Purpose / Objective This aspect of development requires Development of Righteous Personality practical behaviour, the aspect of being Purification/perfection of the Self and becoming. Its area of development is the inner Self, the ‘human psyche’ or the state What is involved? in his of the Soul reflected Reforming orAkhlaq). Therefore,Self (Nafs) Disposition ( purification of the the close Best behaviour in relationship with Allah, equivalent may perhaps be ‘human’ psychology, behavioural sciences, manners & others. within oneself, and with discipline, etc. Knowledge of Self and of Allah (Gnosis) What is the Effect? Development of Most noble personality traits Founded on Love of Allah, of all His prophets [Nabiyyin] especially the Seal of Prophethood Muhammad s.a.w., his Household [itrah or Ahlul-bayti wa Aali -Rasul] and loyal Companions [Ashaab], In fellowship with the Truthful [siddiqqin], the Witnesses & martyrs [shuhada] and the Righteous servants of Allah [Solihin]; Striving to purify the Self (Nafs) and adorning it with the Exalted Moral traits of Our Beloved Prophet Muhammad s.a.w. (The Perfected Man – “Insan Kaamil”) 19All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  20. 20. This module # Intermediate on: PURPOSE AND OBJECTIVE Development of Certainty (Belief) Awareness of Reality / Truth Develop discernment between Truth & Falsehood,All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  21. 21. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  22. 22. ADDENDUMAll Rights Reserved© Zhulkeflee Hj Ismail (2012)
  23. 23. ADDENDUM  Purify his soul (nafs) from impure traits and blameworthy Such as:- characteristics. ‘ujub (self-conceit) Juhud (ungrateful, obstinacy) Kibr (arrogance) Hasd (jealousy) Riya’ (ostentatious) Hub al-jah (love for status) Hub ad-dunya (love of the world) Etc. .. amongst others .... He is indeed successful who purify and causes it (self) to grow, (Qur’an: Shams: 91: 10) 23All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  24. 24. ADDENDUM  Remove impediments (affairs of the world) to devote with undivided attention to the study. “Allah has not made for any man two hearts in his (one) body “ (Qur’an: Ahzab: 33: 4) 24All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  25. 25. ADDENDUM  Never scorn knowledge nor exalt himself/herself over the teacher. Prophet Muhammad s.a.a.w. said: “Whosever has humility (tawwadhu’), Allah will raise his rank (and status); and whosoever is arrogant (proud - takabbur) Allah will humiliate him.” (Hadith of our Prophet Muhammad s.a.w.) 25All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  26. 26. ADDENDUM   Observe priority in learning and submit to the advise of the teacher in the matters of his learning. “... and be satisfied with your ignorance if you have wronged a teacher.” A POEM FROM KITAB “TA’LIM MUTA’LLIM” 26All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  27. 27. ADDENDUM  Must be patient and not be hasty in learning as one may need to master praiseworthy knowledge. Prophet Muhammad s.a.a.w. said: “Calmness is from Allah, and (whereas) hastiness is from satan.” (Hadith reported by Baihaqy from Anas r.a.) 27All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  28. 28. ADDENDUM  Do not attempt to address every branch of knowledge but must observe order and begin with the most important. O ye who believe! put not yourselves forward before Allah and His Messenger: but fear Allah: for Allah is He who hears and knows all things. (Qur’an: Hujurat: 49: 1) 28All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  29. 29. ADDENDUM  Learn to ascertain the noble nature of this or other science. Such as to know value & priority:- Fardh ‘Ain (personal obligation) Fardh Kifaya (community obligation) Muqaddimat (introductory) Mukhtasar (Summary) Mufasssal (Detail) Mujmal (General) Khususiya (Specialised) Usul (Principles) Furu’ (Branches or secondary) Manfa’at (beneficial) Ghoyr Manfa’at (not beneficial) Etc. .. amongst others .... 29All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  30. 30. ADDENDUM  Purpose of learning is for the adornment of inner self with virtues – seeking nearness to Allah (“Taqarrub-il- lAllaah”) and attainment of piety (“Taqwa”). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. (Qur’an: Hujurat: 49: 13) 30All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  31. 31. WARNING! Prophet Muhammad s.a.a.w. said:All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  32. 32. WARNING! Prophet Muhammad s.a.a.w. said: “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)All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  33. 33. WARNING!All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  34. 34. ADDENDUM Avoid polemics regarding (niyyat). (Difference between Maslahat al-mursala and Bid’ah) 1. Niyyat : Essentials (rukn ’) in every worship (servitude). 2. Intention is formulated in the heart and mind. 3. In language that one understands. 4. Conscious awareness accompanying the act. 5. Clarity of action and purpose. 6. To eradicate ambiguity. 7. Sincerity towards Allah s.w.t.All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  35. 35. ADDENDUM 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.All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  36. 36. ADDENDUM “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” 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.All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  37. 37. A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACHAll Rights Reserved ©Zhulkeflee Hj Ismail.2012
  38. 38. Lesson # 1 A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH By : Ustaz Zhulkeflee Hj Ismail Intermediate Islamic Course conducted (since 1990s)All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  39. 39. 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
  40. 40. Basic and most fundamental message of Islam is the KALIMATUT-TAUHEED (Statement concerning the Absolute Oneness of God), in Arabic: LAA-ILAA-HA-IL-LALLAAH “There is no other god (object of worship) except Allah (God)."All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  41. 41. 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
  42. 42. 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
  43. 43. 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
  44. 44. 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
  45. 45. FITRAH - i.e. by relying upon our natural or innate human instincts, intuitions;All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  46. 46. ‘AQLIIYAH - i.e. by the using of the faculty of reasoning, thought process;All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  47. 47. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  48. 48. 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.All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  49. 49. 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.All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  50. 50. The last of these messengers was Muhammad s.a.w. who has left behind to posterity, his teachings in the Quran and his Sunnah. In themselves, the Quran 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.All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  51. 51. He was indeed a messenger of God from Whom he received enlightenment of the profound Reality. Thus, by relying upon the authority of the Quran 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 mans ability to use his reason.All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  52. 52. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  53. 53. 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’.All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  54. 54. 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.All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  55. 55. 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 worlds 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.All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  56. 56. 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.All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  57. 57. “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)All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  58. 58. 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)All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  59. 59. 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)All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  60. 60. 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)All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  61. 61. “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)All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  62. 62. 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.All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  63. 63. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  64. 64. 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
  65. 65. 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 Quran spoke to man and invite them to recognize the existence of God.All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  66. 66. 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
  67. 67. [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
  68. 68. “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
  69. 69. 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
  70. 70. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  71. 71. “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
  72. 72. All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  73. 73. (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
  74. 74. (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
  75. 75. (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
  76. 76. (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
  77. 77. A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH TO CONTINUE ...All Rights Reserved ©Zhulkeflee Hj Ismail.2012
  78. 78. 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/ 78All Rights Reserved© Zhulkeflee Hj Ismail (2012)

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