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Slideshare (lesson#1a)tauheed-course-(batch#5-aug-dec-2015)-12-august-2015

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Slideshare (lesson#1a)tauheed-course-(batch#5-aug-dec-2015)-12-august-2015

  1. 1. 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 # 1a# 1a 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 Ismail BATCH - #5 [AUGUST-DEC-2015] Updated 12 August 2015Updated 12 August 2015 18 weekly class starting:18 weekly class starting: 12th AUGUST 201512th AUGUST 2015 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 (2015))
  2. 2. BATCH #5 - [ AUGUST-DECEMBER 2015 ] All Rights Reserved © Zhulkeflee Hj Ismail (2015)) 18 weekly class starting:18 weekly class starting: 12th AUGUST 201512th AUGUST 2015 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
  3. 3. 3 REMEMBER THE … All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  4. 4. (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 (2015))
  5. 5. ”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: 30Surah Rum: 30: 30)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  6. 6. ””Seest thou not how Allah sets forth a parable?―Seest thou not how Allah sets forth a parable?― a goodly Worda goodly Word like a goodly treelike a goodly tree, whose, whose root is firmly fixedroot is firmly fixed, and its branches, and its branches (reach) to the heavens― It brings forth its fruit at all times, by the(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 orderleave of its Lord. So Allah sets forth parables for men, in order that they may receive admonition;”that they may receive admonition;” ((Qur’an: Ibrahim: 14: 24-25Qur’an: Ibrahim: 14: 24-25)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  7. 7. 7 REFLECT : COMPONENTS OF A TREE seed Sprout Roots Trunk Leaves Layers of BarkGrow towards sunlight & Power to break rocks Fruits All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  8. 8. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  9. 9. Western colonial powers introduced their schooling system,Western colonial powers introduced their schooling system, even though natives already have their own- i.e. eithereven though natives already have their own- i.e. either vernacular or religious based.vernacular or religious based. When linked to economic and job opportunities, whichWhen linked to economic and job opportunities, which favoured cohorts from such schools, private native or religiousfavoured cohorts from such schools, private native or religious full-time schools lost its appeal. Yet, Muslims students generallyfull-time schools lost its appeal. Yet, Muslims students generally were providedwere provided Islamic religious classesIslamic religious classes outside school hours atoutside school hours at home, mosques or the madrasah (part-time).home, mosques or the madrasah (part-time). All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  10. 10. Full-timeFull-time madrasahmadrasah gradually evolved distinctly to focus ingradually evolved distinctly to focus in producing the elite – “producing the elite – “teachers of Islamteachers of Islam” - to ensure the rest of” - to ensure the rest of the Muslims are guided with their Islamic knowledge.the Muslims are guided with their Islamic knowledge. Thus, other Muslim students were made to adapt to thisThus, other Muslim students were made to adapt to this ““dualistic education systemdualistic education system” –” – full-timefull-time conventional schoolconventional school (academic) and(academic) and part-timepart-time (religious) taught by these teachers.(religious) taught by these teachers. The full-timeThe full-time MadrasahMadrasah is therefore an exception rather thanis therefore an exception rather than the rule; fully private and independent, constituting only lessthe rule; fully private and independent, constituting only less than 4% of the total cohorts; sustained by the community &than 4% of the total cohorts; sustained by the community & philanthropists.philanthropists. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  11. 11. Students who were sent to these full-timeStudents who were sent to these full-time MadrasahMadrasah originally, were those with parents with altruistic-religiousoriginally, were those with parents with altruistic-religious reasons, not due to economic gains as their primary reason.reasons, not due to economic gains as their primary reason. The basic curriculum at the primary level were equallyThe basic curriculum at the primary level were equally neededneeded by those who do not attend full-timeby those who do not attend full-time MadrasahMadrasah.. To accommodate these, traditionalTo accommodate these, traditional MadrasahMadrasah extendedextended their function or assign their students to conduct part-timetheir function or assign their students to conduct part-time MadrasahMadrasah.. We in Singapore have had over 30 registeredWe in Singapore have had over 30 registered independent madrasahs but today it dwindled to only 6independent madrasahs but today it dwindled to only 6 which are as full-time schools.which are as full-time schools. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  12. 12. When at one time, IRK (Islamic Religious Knowledge) wasWhen at one time, IRK (Islamic Religious Knowledge) was incorporated in government schools which somewhat took on theincorporated in government schools which somewhat took on the function which independentfunction which independent MadrasahMadrasah had fulfilled, its proliferationhad fulfilled, its proliferation and existence then became regarded as less urgent.and existence then became regarded as less urgent. Lulled into the availability of ‘Lulled into the availability of ‘alternativealternative’, many of these part-time’, many of these part-time MadrasahMadrasah lost its appeal leading to lesser cohorts and graduallylost its appeal leading to lesser cohorts and gradually became neglected. When IRK was scrapped from being taught inbecame neglected. When IRK was scrapped from being taught in government schools, it hence left a major void.government schools, it hence left a major void. We have not yet fully recovered from this ‘traumatic’ lossWe have not yet fully recovered from this ‘traumatic’ loss. The. The truncation from our tradition andtruncation from our tradition and loss of Adabloss of Adab - have now caused- have now caused many to ‘experiment’ with many kinds of curriculum or approaches.many to ‘experiment’ with many kinds of curriculum or approaches. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  13. 13. HALAQAHHALAQAH VISITINGVISITING ISLAMICISLAMIC SCHOLARSSCHOLARS QUR’AN SCHOOLQUR’AN SCHOOL MOSQUEMOSQUE Independent – by community KUTTABKUTTAB All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  14. 14. HALAQAHHALAQAH VISITINGVISITING ISLAMICISLAMIC SCHOLARSSCHOLARS QUR’AN SCHOOLQUR’AN SCHOOL MOSQUEMOSQUE Government controlledIndependent – by community KUTTABKUTTAB BRITISH ENGLISH SCHOOLSBRITISH ENGLISH SCHOOLS ENGLISH SCHOOLSENGLISH SCHOOLS Seen as alien (and Christian), generallySeen as alien (and Christian), generally the indigenous Malay-Muslims then,the indigenous Malay-Muslims then, were afraid to sending their childrenwere afraid to sending their children All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  15. 15. HALAQAHHALAQAH VISITINGVISITING ISLAMICISLAMIC SCHOLARSSCHOLARS QUR’AN SCHOOLQUR’AN SCHOOL MOSQUEMOSQUE Government controlledIndependent – by community KUTTABKUTTAB BRITISH ENGLISH SCHOOLSBRITISH ENGLISH SCHOOLS ENGLISH SCHOOLSENGLISH SCHOOLS VERNACULAR SCHOOLSVERNACULAR SCHOOLS To remove the fear, the British colonialTo remove the fear, the British colonial Government Introduced VernacularGovernment Introduced Vernacular schools referred to as ‘Sekolah Melayu’schools referred to as ‘Sekolah Melayu’ All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  16. 16. HALAQAHHALAQAH VISITINGVISITING ISLAMICISLAMIC SCHOLARSSCHOLARS QUR’AN SCHOOLQUR’AN SCHOOL MOSQUEMOSQUE Government controlledIndependent – by community KUTTABKUTTAB BRITISH ENGLISH SCHOOLSBRITISH ENGLISH SCHOOLS ENGLISH SCHOOLSENGLISH SCHOOLS VERNACULAR SCHOOLSVERNACULAR SCHOOLS Yet, full-time schools teaching IslamYet, full-time schools teaching Islam continued but to differentiate it,continued but to differentiate it, began to be referred to as ‘Sekolah Arab’began to be referred to as ‘Sekolah Arab’ ARABIC SCHOOLARABIC SCHOOL (( MadrasahMadrasah)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  17. 17. HALAQAHHALAQAH VISITINGVISITING ISLAMICISLAMIC SCHOLARSSCHOLARS QUR’AN SCHOOLQUR’AN SCHOOL MOSQUEMOSQUE Government controlledIndependent – by community KUTTABKUTTAB BRITISH ENGLISH SCHOOLSBRITISH ENGLISH SCHOOLS ENGLISH SCHOOLSENGLISH SCHOOLS VERNACULAR SCHOOLSVERNACULAR SCHOOLS ARABIC SCHOOLARABIC SCHOOL (( MadrasahMadrasah)) More such school teaching the religion sprouted.More such school teaching the religion sprouted. And to emphasize its religious orientation, theseAnd to emphasize its religious orientation, these schools then were simply called “Sekolah Agama”schools then were simply called “Sekolah Agama” or the Arabic “Madrasah”or the Arabic “Madrasah” SEKOLAH AGAMA (SEKOLAH AGAMA (MadrasahMadrasah)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  18. 18. HALAQAHHALAQAH VISITINGVISITING ISLAMICISLAMIC SCHOLARSSCHOLARS QUR’AN SCHOOLQUR’AN SCHOOL MOSQUEMOSQUE Government controlledIndependent – by community KUTTABKUTTAB BRITISH ENGLISH SCHOOLSBRITISH ENGLISH SCHOOLS ENGLISH SCHOOLSENGLISH SCHOOLS VERNACULAR SCHOOLSVERNACULAR SCHOOLS ARABIC SCHOOLARABIC SCHOOL (( MadrasahMadrasah)) AsaatizahAsaatizah absorbed by M.O.E intoabsorbed by M.O.E into vernacular schools to teach I.R.K.vernacular schools to teach I.R.K. (Islamic Religious knowledge)(Islamic Religious knowledge)SEKOLAH AGAMA (SEKOLAH AGAMA (MadrasahMadrasah)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  19. 19. HALAQAHHALAQAH VISITINGVISITING ISLAMICISLAMIC SCHOLARSSCHOLARS QUR’AN SCHOOLQUR’AN SCHOOL MOSQUEMOSQUE Government controlledIndependent – by community KUTTABKUTTAB BRITISH ENGLISH SCHOOLSBRITISH ENGLISH SCHOOLS ENGLISH SCHOOLSENGLISH SCHOOLS VERNACULAR SCHOOLSVERNACULAR SCHOOLS ARABIC SCHOOLARABIC SCHOOL (( MadrasahMadrasah)) AsaatizahAsaatizah absorbed by M.O.E intoabsorbed by M.O.E into vernacular schools to teach I.R.K.vernacular schools to teach I.R.K. (Islamic Religious knowledge)(Islamic Religious knowledge) With the availability of lesson on Islam,With the availability of lesson on Islam, the general Malay-Muslim population’sthe general Malay-Muslim population’s concern for their children’s Islamicconcern for their children’s Islamic education were pacifiededucation were pacified SEKOLAH AGAMA (SEKOLAH AGAMA (MadrasahMadrasah)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  20. 20. HALAQAHHALAQAH VISITINGVISITING ISLAMICISLAMIC SCHOLARSSCHOLARS VERNACULAR SCHOOLSVERNACULAR SCHOOLS QUR’AN SCHOOLQUR’AN SCHOOL MOSQUEMOSQUE ARABIC SCHOOLARABIC SCHOOL ((MadrasahMadrasah)) INTEGRATED SCHOOLSINTEGRATED SCHOOLS Government controlledIndependent – by community BRITISH ENGLISH SCHOOLSBRITISH ENGLISH SCHOOLS ENGLISH SCHOOLSENGLISH SCHOOLS KUTTABKUTTAB AsaatizahAsaatizah absorbed by M.O.E intoabsorbed by M.O.E into vernacular schools to teach I.R.K.vernacular schools to teach I.R.K. (Islamic Religious knowledge)(Islamic Religious knowledge)SEKOLAH AGAMA (SEKOLAH AGAMA (MadrasahMadrasah)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  21. 21. HALAQAHHALAQAH VISITINGVISITING ISLAMICISLAMIC SCHOLARSSCHOLARS VERNACULAR SCHOOLSVERNACULAR SCHOOLS QUR’AN SCHOOLQUR’AN SCHOOL MOSQUEMOSQUE ARABIC SCHOOLARABIC SCHOOL ((MadrasahMadrasah)) INTEGRATED SCHOOLSINTEGRATED SCHOOLS FULL ENGLISH MEDIUM SCHOOLSFULL ENGLISH MEDIUM SCHOOLS Government controlledIndependent – by community BRITISH ENGLISH SCHOOLSBRITISH ENGLISH SCHOOLS ENGLISH SCHOOLSENGLISH SCHOOLS KUTTABKUTTAB AsaatizahAsaatizah absorbed by M.O.E intoabsorbed by M.O.E into vernacular schools to teach I.R.K.vernacular schools to teach I.R.K. (Islamic Religious knowledge)(Islamic Religious knowledge)SEKOLAH AGAMA (SEKOLAH AGAMA (MadrasahMadrasah)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  22. 22. HALAQAHHALAQAH VISITINGVISITING ISLAMICISLAMIC SCHOLARSSCHOLARS VERNACULAR SCHOOLSVERNACULAR SCHOOLS QUR’AN SCHOOLQUR’AN SCHOOL MOSQUEMOSQUE ARABIC SCHOOLARABIC SCHOOL ((MadrasahMadrasah)) INTEGRATED SCHOOLSINTEGRATED SCHOOLS FULL ENGLISH MEDIUM SCHOOLSFULL ENGLISH MEDIUM SCHOOLS Government controlledIndependent – by community BRITISH ENGLISH SCHOOLSBRITISH ENGLISH SCHOOLS ENGLISH SCHOOLSENGLISH SCHOOLS KUTTABKUTTAB AsaatizahAsaatizah absorbed by M.O.E intoabsorbed by M.O.E into vernacular schools to teach I.R.K.vernacular schools to teach I.R.K. (Islamic Religious knowledge)(Islamic Religious knowledge) TEACHING I.R.K TOTALLY SCRAPPEDTEACHING I.R.K TOTALLY SCRAPPED SEKOLAH AGAMA (SEKOLAH AGAMA (MadrasahMadrasah)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  23. 23. HALAQAHHALAQAH VISITINGVISITING ISLAMICISLAMIC SCHOLARSSCHOLARS VERNACULAR SCHOOLSVERNACULAR SCHOOLS QUR’AN SCHOOLQUR’AN SCHOOL MOSQUEMOSQUE ARABIC SCHOOLARABIC SCHOOL ((MadrasahMadrasah)) INTEGRATED SCHOOLSINTEGRATED SCHOOLS FULL ENGLISH MEDIUM SCHOOLSFULL ENGLISH MEDIUM SCHOOLS TEACHING I.R.K TOTALLY SCRAPPEDTEACHING I.R.K TOTALLY SCRAPPED Government controlledIndependent – by community BRITISH ENGLISH SCHOOLSBRITISH ENGLISH SCHOOLS MADRASAHMADRASAH Home-based study circles; Family trust;Home-based study circles; Family trust; MUIS - mosgues; Islamic organizations;MUIS - mosgues; Islamic organizations; private schools ; individual scholars; etc.private schools ; individual scholars; etc. ENGLISH SCHOOLSENGLISH SCHOOLS KUTTABKUTTAB AsaatizahAsaatizah absorbed by M.O.E intoabsorbed by M.O.E into vernacular schools to teach I.R.K.vernacular schools to teach I.R.K. (Islamic Religious knowledge)(Islamic Religious knowledge) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  24. 24. Every tree begun from a seed, and wouldEvery tree begun from a seed, and would grow in stages – from seedling into a plantgrow in stages – from seedling into a plant which from its onset develops severalwhich from its onset develops several important crucial components viz. Its roots,important crucial components viz. Its roots, its stems which then grow into trunk andits stems which then grow into trunk and branches, its barks and leaves etc.branches, its barks and leaves etc. All of these has to be nurtured and let toAll of these has to be nurtured and let to grow in tandem – as and when conditionsgrow in tandem – as and when conditions permits.permits. If any of these is neglected, or process forIf any of these is neglected, or process for their growth stymied to only allow onetheir growth stymied to only allow one component to be fully developed withoutcomponent to be fully developed without these others – then the tree may be harmed.these others – then the tree may be harmed. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  25. 25. 25 ““Allah has not made for any man two hearts in his (one) body “Allah has not made for any man two hearts in his (one) body “ ((Qur’an: Ahzab: 33: 4Qur’an: Ahzab: 33: 4))  Due to this circumstances, our parents have sent us to ‘Islamic religiousDue to this circumstances, our parents have sent us to ‘Islamic religious classes’ for our basic (classes’ for our basic (FARDHU’AINFARDHU’AIN) , as well as to then attend conventional) , as well as to then attend conventional school (school (ACADEMICACADEMIC).).  Yet, both types of education have different aims, objectives and concerns.Yet, both types of education have different aims, objectives and concerns.  Unfortunately many later emphasized too much upon conventional schoolingUnfortunately many later emphasized too much upon conventional schooling and neglected continuing with their crucial Islamicand neglected continuing with their crucial Islamic Fardhu’ainFardhu’ain learning andlearning and education .education . All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  26. 26. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) ““A BEGINNERS’ COURSE ONA BEGINNERS’ COURSE ON ISLAM”ISLAM” Lessons on Fardhu ‘Ain in English forLessons on Fardhu ‘Ain in English for AdultsAdults conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail Using textbook & curriculum he has developed especially forUsing textbook & curriculum he has developed especially for Muslim converts and young Adult English-speaking Muslims.Muslim converts and young Adult English-speaking Muslims. ““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”
  27. 27. WHAT’S NEXT ?WHAT’S NEXT ? All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  28. 28. ““ .. Islamic education is organic, just like a plant,.. Islamic education is organic, just like a plant, it has to be continuously nurtured to develop ait has to be continuously nurtured to develop a Muslim to grow to be like the good tree’ ..Muslim to grow to be like the good tree’ .. insha-Allahinsha-Allah! ...” (! ...” (Zhulkeflee Hj IsmailZhulkeflee Hj Ismail)) WHAT’S NEXT ?WHAT’S NEXT ? (FOLLOW-UP AFTER THE BEGINNERS’ COURSE)(FOLLOW-UP AFTER THE BEGINNERS’ COURSE) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  29. 29. WHAT’S NEXT ?WHAT’S NEXT ? All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  30. 30. TauTauhheedic paradigmeedic paradigm ‘ILM TAUHEED - ‘AQIDAH (Creed or Theology)   All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  31. 31. ‘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. 31 TauTauhheedic paradigmeedic paradigm All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  32. 32. ‘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 (Tauheed); knowing the true purpose, role and Destiny of Man. 32 RELEVANT COMPLEMENTARYRELEVANT COMPLEMENTARY KNOWLEDGE:KNOWLEDGE: Languages, Logic & philosophy,Languages, Logic & philosophy, Epistemology, Biology, Botany,Epistemology, Biology, Botany, Chemistry, Physical sciences,Chemistry, Physical sciences, Astronomy, Geology, History,Astronomy, Geology, History, Anthropology, Marine & Space,Anthropology, Marine & Space, Etc.Etc. TauTauhheedic paradigmeedic paradigm All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  33. 33. TauTauhheedic paradigmeedic paradigm ‘ILM FIQH (Practical Laws for life; Learning of the Shari’ah)   All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  34. 34. ‘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. 34 TauTauhheedic paradigmeedic paradigm All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  35. 35. ‘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. 35 BROAD EXTENT OF TOPICS COVERED IN FIQHBROAD EXTENT OF TOPICS COVERED IN FIQH ‘‘ibadahibadah (personal devotion / worship)(personal devotion / worship) MuamalahMuamalah (social transaction)(social transaction) MunakahahMunakahah (Marriage & family)(Marriage & family) Irth / fara’idIrth / fara’id (Distribution of wealth)(Distribution of wealth) JinayahJinayah (crimes & punishment)(crimes & punishment) Qodha’iyahQodha’iyah (judiciary)(judiciary) jihad / Da’wahjihad / Da’wah (struggle in war & peace)(struggle in war & peace) imarahimarah (Leadership/government)(Leadership/government) TauTauhheedic paradigmeedic paradigm All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  36. 36. ‘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. 36 RELEVANT COMPLEMENTARY KNOWLEDGE:RELEVANT COMPLEMENTARY KNOWLEDGE: All applied sciences, technologyAll applied sciences, technology and skills, knowledge of economics, politics, social &and skills, knowledge of economics, politics, social & administrativeadministrative sciences etc. that can assist in thesciences etc. that can assist in the fulfilment of establishing justice, order, peace,fulfilment of establishing justice, order, peace, harmony, prosperity, physicalharmony, prosperity, physical with moral progress, and the well-beingwith moral progress, and the well-being of Man & society, etc.of Man & society, etc. TauTauhheedic paradigmeedic paradigm All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  37. 37. TauTauhheedic paradigmeedic paradigm ‘ILM AKHLAQ / TASAWWUF / IRFAN (Science of human Disposition/ Sufism)   All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  38. 38. ‘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”) 38 TauTauhheedic paradigmeedic paradigm All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  39. 39. ‘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”) 39 RELEVANT COMPLEMENTARY KNOWLEDGE:RELEVANT COMPLEMENTARY KNOWLEDGE: This aspect of development requiresThis aspect of development requires practical behaviour, the aspect of beingpractical behaviour, the aspect of being and becoming. Its area of developmentand becoming. Its area of development is the inner Self, the ‘human psyche’ oris the inner Self, the ‘human psyche’ or the state of the Soul reflected in histhe state of the Soul reflected in his Disposition (Disposition (AkhlaqAkhlaq). Therefore, the close). Therefore, the close equivalent may perhaps be ‘human’ psychology,equivalent may perhaps be ‘human’ psychology, behavioural sciences, manners & discipline, etc.behavioural sciences, manners & discipline, etc. TauTauhheedic paradigmeedic paradigm All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  40. 40. 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: All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  41. 41. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  42. 42. Prophet Muhammad ‫ﷺ‬ said: WARNING!WARNING! All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  43. 43. ““Whoever seeks knowledge (intending) toWhoever seeks knowledge (intending) to argue with the learned (scholars),argue with the learned (scholars), or to brag with the foolish;or to brag with the foolish; or with it to attract peoples’ attention to himself;or with it to attract peoples’ attention to himself; Allah will make him to enter the Hell-fire.”Allah will make him to enter the Hell-fire.” ((Hadith also reported by Tirmidzi and Ibn MajahHadith also reported by Tirmidzi and Ibn Majah)) Prophet Muhammad ‫ﷺ‬ said: WARNING!WARNING! All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  44. 44. WARNING!WARNING! All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  45. 45. Avoid polemics regarding (Avoid polemics regarding (niyyatniyyat).). (Difference between(Difference between Maslahat al-mursalaMaslahat al-mursala andand Bid’ahBid’ah)) 1.1. NiyyatNiyyat : Essentials (: Essentials (ruknrukn ’’) in every worship (servitude).) in every worship (servitude). 2.2. Intention is formulated in the heart and mind.Intention is formulated in the heart and mind. 3.3. In language that one understands.In language that one understands. 4.4. Conscious awareness accompanying the act.Conscious awareness accompanying the act. 5.5. Clarity of action and purpose.Clarity of action and purpose. 6.6. To eradicate ambiguity.To eradicate ambiguity. 7.7. Sincerity towards Allah s.w.t.Sincerity towards Allah s.w.t. ADDENDUMADDENDUM All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  46. 46. As an example of the intention (and Du’a): as formulated byAs an example of the intention (and Du’a): as formulated by Imam Qutb al-Irshad al-Habib ‘Abdullah ibn ‘Alawi al-HaddadImam Qutb al-Irshad al-Habib ‘Abdullah ibn ‘Alawi al-Haddad ((rahimahullahrahimahullah) – may we benefit from his Wisdom and secrets.) – may we benefit from his Wisdom and secrets. ADDENDUMADDENDUM All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  47. 47. As an example of the intention (and Du’a): as formulated byAs an example of the intention (and Du’a): as formulated by Imam Qutb al-Irshad al-Habib ‘Abdullah ibn ‘Alawi al-HaddadImam Qutb al-Irshad al-Habib ‘Abdullah ibn ‘Alawi al-Haddad ((rahimahullahrahimahullah) – may we benefit from his Wisdom and secrets.) – may we benefit from his Wisdom and secrets. ““I intend to learn and teach (knowledge), to gain and to shareI intend to learn and teach (knowledge), to gain and to share benefits, to receive and to give reminders, to seek (Allah’s)benefits, to receive and to give reminders, to seek (Allah’s) bestowals and to bestow (upon others), to holdfast to thebestowals and to bestow (upon others), to holdfast to the teachings of the Book of Allah (Qur’an) and As-Sunnah of Histeachings of the Book of Allah (Qur’an) and As-Sunnah of His Messenger s.a.a.w. , to invite towards the right guidance, toMessenger s.a.a.w. , to invite towards the right guidance, to show to the path of goodness, beseeching and seeking to pleaseshow to the path of goodness, beseeching and seeking to please Allah s.w.t., so as to gain nearness to Him and hoping for (HisAllah s.w.t., so as to gain nearness to Him and hoping for (His acceptance and) His reward. Amin”acceptance and) His reward. Amin” ADDENDUMADDENDUM All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  48. 48. A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACHA BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  49. 49. Lesson # 1 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) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  50. 50. 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. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  51. 51. 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)." All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  52. 52. 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 (2015))
  53. 53. 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. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  54. 54. 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) . All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  55. 55. 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 (2015))
  56. 56. FITRAH - i.e. by relying upon our natural or innate human instincts, intuitions; All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  57. 57. ‘AQLIIYAH - i.e. by the using of the faculty of reasoning, thought process; All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  58. 58. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  59. 59. Man cannot claim to be born with knowledge, but thatMan cannot claim to be born with knowledge, but that knowledge is acquired. It is bestowed upon him throughknowledge is acquired. It is bestowed upon him through experience, inspiration and insight. We recognize greatexperience, inspiration and insight. We recognize great thinkers with their profound discoveries of the laws of thethinkers with their profound discoveries of the laws of the universe, and that is basically how science developed. Butuniverse, and that is basically how science developed. But science is only limited to certain aspects of knowledge andscience is only limited to certain aspects of knowledge and cannot traverse the great mysteries of the infinite.cannot traverse the great mysteries of the infinite. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  60. 60. Yet history recognizes other types of luminaries, who wereYet history recognizes other types of luminaries, who were people gifted with the knowledge that delves beyond thepeople gifted with the knowledge that delves beyond the boundaries of physics into the realm of the metaphysics.boundaries of physics into the realm of the metaphysics. They were the prophets and messenger of God sentThey were the prophets and messenger of God sent throughout history, repeating the same message in thethroughout history, repeating the same message in the existence of God, and inviting mankind towards the way ofexistence of God, and inviting mankind towards the way of submission to the One Creator of the Universe.submission to the One Creator of the Universe. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  61. 61. The last of these messengers was MuhammadThe last of these messengers was Muhammad ‫ﷺ‬ whowho has left behind to posterity, his teachings in the Qur'an andhas left behind to posterity, his teachings in the Qur'an and his Sunnah. In themselves, the Qur'an and Sunnah are thehis Sunnah. In themselves, the Qur'an and Sunnah are the undeniable evidence of hisundeniable evidence of his NUBUWWATNUBUWWAT (prophethood) –(prophethood) – With verifiable evidence of which have been preserved inWith verifiable evidence of which have been preserved in its pristine state even till the present age.its pristine state even till the present age. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  62. 62. HeHe ‫ﷺ‬ was indeed a messenger of God from Whom hewas indeed a messenger of God from Whom he received enlightenment of the profound Reality. Thus, byreceived enlightenment of the profound Reality. Thus, by relying upon the authority of the Qur'an and the Sunnahrelying upon the authority of the Qur'an and the Sunnah itself, Muslims are convinced about the existence of God.itself, Muslims are convinced about the existence of God. Note:Note: Yet in the QUR’AN, Allah does not only inform man of His existenceYet in the QUR’AN, Allah does not only inform man of His existence but offers sound arguments, appealing to the inherent instinct inbut offers sound arguments, appealing to the inherent instinct in man as well as to man's ability to use his reason.man as well as to man's ability to use his reason. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  63. 63. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  64. 64. Man has certain natural instincts to perceive the existenceMan has certain natural instincts to perceive the existence of One whom they call God. In these naturally endowedof One whom they call God. In these naturally endowed pure instincts (pure instincts (fitrah salee-mafitrah salee-ma), they lead man towards the), they lead man towards the recognition, by sense intuition - that there must exist, therecognition, by sense intuition - that there must exist, the Almighty Being, a ‘conscious Force’ Who overseas over hisAlmighty Being, a ‘conscious Force’ Who overseas over his life and the entire Universe, not attributing the wholelife and the entire Universe, not attributing the whole creations simply as product of ‘Nature’.creations simply as product of ‘Nature’. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  65. 65. The instinct of fear is one of the most profound. Another isThe instinct of fear is one of the most profound. Another is that of hope; yearning towards a sense of justice and fairthat of hope; yearning towards a sense of justice and fair play; the innate ability to appreciate what is right andplay; the innate ability to appreciate what is right and wrong; inclination towards orderliness and progress;wrong; inclination towards orderliness and progress; striving for perfection, etc.striving for perfection, etc. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  66. 66. These pure instincts (intuitions), although they may haveThese pure instincts (intuitions), although they may have become dimmed or corrupted, or be affected by doubtsbecome dimmed or corrupted, or be affected by doubts and scepticism, yet its presence in every person isand scepticism, yet its presence in every person is undeniable and is the reason why in many communitiesundeniable and is the reason why in many communities throughout the world's history there are evidence of somethroughout the world's history there are evidence of some form of worship to God - i.e. the notion of a Supremeform of worship to God - i.e. the notion of a Supreme Being. From the simple tribal society, to renownBeing. From the simple tribal society, to renown civilizations - evidence can be found.civilizations - evidence can be found. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  67. 67. 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 (2015))
  68. 68. ““If indeed thou ask them who has created the heavens and theIf indeed thou ask them who has created the heavens and the earth and subjected the sun and the moon (to His Law); they willearth and subjected the sun and the moon (to His Law); they will certainly reply "Allah (God)." How are they then deluded awaycertainly reply "Allah (God)." How are they then deluded away (from the truth)?”(from the truth)?” ((Qur’an: Ankabut: 29: 61Qur’an: Ankabut: 29: 61)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  69. 69. Say: "who is it that delivers you from the dark recesses of land and sea,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 uswhen 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'.?"from these (dangers), (we vow) we shall truly show our gratitude'.?" ((Qur’an: An-’am: 6: 63Qur’an: An-’am: 6: 63)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  70. 70. Say: "It is Allah that delivers you from these and all (other) distresses:Say: "It is Allah that delivers you from these and all (other) distresses: and yet ye worship false gods!"and yet ye worship false gods!" ((Qur’an: An-’am: 6: 64Qur’an: An-’am: 6: 64)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  71. 71. Say: "He hath power to send calamities on you, from above andSay: "He hath power to send calamities on you, from above and below, or to cover you with confusion in party strife, giving you abelow, or to cover you with confusion in party strife, giving you a taste of mutual vengeance― each from the other." See how Wetaste of mutual vengeance― each from the other." See how We explain the Signs by various (symbols) that they may understand.explain the Signs by various (symbols) that they may understand. ((Qur’an: An-’am: 6: 65Qur’an: An-’am: 6: 65)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  72. 72. ““and yet, to all this thy peoples have given the lie, although it is theand yet, to all this thy peoples have given the lie, although it is the truth. Say [then]: "I am not responsible for your conduct.truth. Say [then]: "I am not responsible for your conduct. Every tiding [from Allah] has a term set for its fulfilment: and in timeEvery tiding [from Allah] has a term set for its fulfilment: and in time you will come to know [the truth].".you will come to know [the truth].". ((Qur’an: An-’am: 6: 66-67Qur’an: An-’am: 6: 66-67)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  73. 73. 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 (2015))
  74. 74. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  75. 75. Unlike some other religion, Islam recognizes the use ofUnlike some other religion, Islam recognizes the use of reasoning faculty, and in fact it encourages man to usereasoning faculty, and in fact it encourages man to use them because, from the point of view of Islam, the mind orthem because, from the point of view of Islam, the mind or reasoning faculty is the greatest gift of God.reasoning faculty is the greatest gift of God. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  76. 76. Although reason itself cannot fathom the infinite mysteriesAlthough reason itself cannot fathom the infinite mysteries yet it is the means by which man can verify and confirmyet it is the means by which man can verify and confirm truth. And in this very way has the Qur'an spoke to mantruth. And in this very way has the Qur'an spoke to man and invite them to recognize the existence of God.and invite them to recognize the existence of God. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  77. 77. It provides verifiable arguments to convince the doubters,It provides verifiable arguments to convince the doubters, by methods of pondering upon certain observableby methods of pondering upon certain observable phenomena in ourselves and our surroundings:phenomena in ourselves and our surroundings: All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  78. 78. [Or do they deny the existence of God?] Have they themselves been[Or do they deny the existence of God?] Have they themselves been created without anything [that might have caused their creation]? or werecreated without anything [that might have caused their creation]? or were they, perchance, their own creators? [And] have they created the heavensthey, perchance, their own creators? [And] have they created the heavens and the earth? Nay, but they have no certainty of anything!”and the earth? Nay, but they have no certainty of anything!” ((Qur’an: Tur: 52: 35-36Qur’an: Tur: 52: 35-36)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  79. 79. ““Had there been in heaven or on earth any deities other than Allah,Had there been in heaven or on earth any deities other than Allah, both [those realms would surely have fallen into ruin! But limitlessboth [those realms would surely have fallen into ruin! But limitless in His glory is Allah, enthroned in His awesome almightiness far]in His glory is Allah, enthroned in His awesome almightiness far] above anything that men may devise by way of definition!”above anything that men may devise by way of definition!” ((Qur’an: Tur: 52: 35-36Qur’an: Tur: 52: 35-36)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  80. 80. Say: "If there were as some people assert [other] deities side bySay: "If there were as some people assert [other] deities side by side with Him, surely [even] they would have to strive to find aside with Him, surely [even] they would have to strive to find a way unto Him who is enthroned on His almightiness?“way unto Him who is enthroned on His almightiness?“ Limitless is He in His glory, and sublimely, immeasurablyLimitless is He in His glory, and sublimely, immeasurably exalted above anything that men may say [about Him]”exalted above anything that men may say [about Him]” ((Qur’an: Isra’: 17: 42-43Qur’an: Isra’: 17: 42-43)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  81. 81. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  82. 82. ““Never did Allah take unto Himself any offspring, nor hasNever did Allah take unto Himself any offspring, nor has there ever been any deity side by side with Him: [for, hadthere ever been any deity side by side with Him: [for, had there been any,] lo! each deity would surely have stoodthere been any,] lo! each deity would surely have stood apart [from the others] in whatever it had created, andapart [from the others] in whatever it had created, and they would surely have [tried to] overcome one another!they would surely have [tried to] overcome one another! Limitless in His glory is Allah, [far] above anything thatLimitless in His glory is Allah, [far] above anything that men may devise by way of definition,”men may devise by way of definition,” ((Qur’an: al-Mu’minun: 23: 91Qur’an: al-Mu’minun: 23: 91)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  83. 83. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  84. 84. (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? All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  85. 85. (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.‘.‘ All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  86. 86. (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. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  87. 87. (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. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  88. 88. A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACHA BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH TO CONTINUE ... All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  89. 89. The termThe term TAUTAUHHEEDEED is derived from Arabic word "is derived from Arabic word "AAhhadad”(Absolute One) -”(Absolute One) - ""WaWahhadaada" (Oneness attested) “" (Oneness attested) “Yuwaa-Yuwaa-hhiduidu" (he unify or attest to the" (he unify or attest to the Oneness) – “Oneness) – “TauTauhhee-danee-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 having conviction in ourAllah (God) Who is the Absolute One; by first having conviction in our hearts and mind, and manifesting them in our life, through words andhearts and mind, and manifesting them in our life, through words and deeds.deeds. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  90. 90. There are five approaches or methodology (types) of attestation– inThere are five approaches or methodology (types) of attestation– in the Islamic tradition (that I was taught) , which as Muslims we are tothe Islamic tradition (that I was taught) , which as Muslims we are to be inculcated with - each having a specific expectation, as will bebe inculcated with - each having a specific expectation, as will be explained herewith, are :explained herewith, are : All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  91. 91. (1) TAU(1) TAUHHEED AL-KHALI-QIYYAHEED AL-KHALI-QIYYAH That we affirm and are convinced that every creation in the universeThat we affirm and are convinced that every creation in the universe was created by One Creator, Allah (God) of all the worlds – Who alonewas created by One Creator, Allah (God) of all the worlds – Who alone is the Uncreated Being.is the Uncreated Being. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  92. 92. (2) TAUHEED 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 (2015))
  93. 93. ( 3) TAU( 3) TAUHHEED AL - ULU-HIYYAH or 'UBUDIYYAHEED AL - ULU-HIYYAH or 'UBUDIYYAH Acknowledgement that there is only One God (Allah), Who Alone isAcknowledgement that there is only One God (Allah), Who Alone is Divine, deserving of our worship and servitude. There is no godDivine, deserving of our worship and servitude. There is no god except Him. He is Allah the Absolute, Eternal. Who has no equal norexcept Him. He is Allah the Absolute, Eternal. Who has no equal nor partner. The Most besought unto Whom we rely.partner. The Most besought unto Whom we rely. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  94. 94. ( 3) TAU( 3) TAUHHEED AL - ULU-HIYYAH or 'UBUDIYYAHEED AL - ULU-HIYYAH or 'UBUDIYYAH Allah, the One and only God, deserving of our worship or servitudeAllah, the One and only God, deserving of our worship or servitude (with our entire life) , and we are to deny every forms of associating(with our entire life) , and we are to deny every forms of associating His Divinity with anyone or anything. This associating or ascribingHis Divinity with anyone or anything. This associating or ascribing others with God is antithetical toothers with God is antithetical to TauTauhheedeed, termed as “, termed as “ SHIRKSHIRK ”.”. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  95. 95. ( 3) TAU( 3) TAUHHEED AL - ULU-HIYYAH or 'UBUDIYYAHEED AL - ULU-HIYYAH or 'UBUDIYYAH Since we know that our being created is but to fulfil a reason bestSince we know that our being created is but to fulfil a reason best known to our Maker, therefore we are to manifest ourknown to our Maker, therefore we are to manifest our acknowledgement of this in our life through a total form of worshipacknowledgement of this in our life through a total form of worship or servitude by following the Guidance from Him, established byor servitude by following the Guidance from Him, established by the Messenger of Allah, Muhammad ibn ‘Abdullahthe Messenger of Allah, Muhammad ibn ‘Abdullah ‫ﷺ‬ All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  96. 96. (4) TAU(4) TAUHHEED AS-SIFATEED AS-SIFAT That we affirm and attest that Allah, the Unique God as having allThat we affirm and attest that Allah, the Unique God as having all the attributes of perfection, befitting His Majesty and Holiness, andthe attributes of perfection, befitting His Majesty and Holiness, and reject all the absurd attributes which man may attribute to Him - asreject all the absurd attributes which man may attribute to Him - as the rationalist (the rationalist (MU‘TAZILITESMU‘TAZILITES) had done, imputing imperfections in) had done, imputing imperfections in God when they try to fathom the knowledge about God using theGod when they try to fathom the knowledge about God using the human mind, ratio.human mind, ratio. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  97. 97. (4) TAU(4) TAUHHEED AS-SIFATEED AS-SIFAT In Islam, the knowledge of Who is God (Allah), must come fromIn Islam, the knowledge of Who is God (Allah), must come from God (Allah). Those verses which require interpretation must beGod (Allah). Those verses which require interpretation must be consistent with the clear and explicit verses as guideline. Thus theconsistent with the clear and explicit verses as guideline. Thus the Islamic doctrines derived would not be some absurd notion, myths,Islamic doctrines derived would not be some absurd notion, myths, superstitions, ideas or concepts antithetical to reason.superstitions, ideas or concepts antithetical to reason. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  98. 98. (4) TAU(4) TAUHHEED AS-SIFATEED AS-SIFAT Traditionally, the 13 or 20 attributes of God (Traditionally, the 13 or 20 attributes of God (SIFAATULLAAHSIFAATULLAAH) are) are taught in traditional Islamic scholarship, to counter them, usingtaught in traditional Islamic scholarship, to counter them, using basis both from Revelation (basis both from Revelation (NAQLIYYAHNAQLIYYAH) and reason () and reason (‘AQLIYYAH‘AQLIYYAH).). All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  99. 99. (4) TAU(4) TAUHHEED AS-SIFATEED AS-SIFAT This method serves as refutation towards the deviations of theThis method serves as refutation towards the deviations of the rationalists and innovators who appeared later in history, muchrationalists and innovators who appeared later in history, much influenced by philosophy of others. This is required for upholdinginfluenced by philosophy of others. This is required for upholding the original creed or doctrine of thethe original creed or doctrine of the AHL-AS-SUNNAH WA AL-AHL-AS-SUNNAH WA AL- JAMA’AHJAMA’AH - of the- of the SALAFUS- SOLIHEENSALAFUS- SOLIHEEN (the pious predecessors).(the pious predecessors). All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  100. 100. (5) TAUHEED 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. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  101. 101. (5) TAUHEED 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. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  102. 102. (5) TAUHEED 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-LIYAH) and in the whole creations and alternations of night and day (AYAAT KAUNIYAH). All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  103. 103. 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 MuhammadProphethood, Prophet Muhammad ‫ﷺ‬.:.: All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  104. 104. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  105. 105. Say [O Prophet]: "If you love Allah, follow me, [and]AllahSay [O Prophet]: "If you love Allah, follow me, [and]Allah will love you and forgive you your sins; for Allah is much-will love you and forgive you your sins; for Allah is much- forgiving, a dispenser of grace.“forgiving, a dispenser of grace.“ Say: “Pay heed unto Allah and the Messenger.” And ifSay: “Pay heed unto Allah and the Messenger.” And if they turn away - verily, Allah does not love those whothey turn away - verily, Allah does not love those who deny the truth.”deny the truth.” ((Qur’an: Aali ‘Imran: 3: 31-32Qur’an: Aali ‘Imran: 3: 31-32)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  106. 106. 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. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  107. 107. CONCLUSION:CONCLUSION: 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 ‫ﷺ‬ -- the Lastthe Last Messenger and the Seal of prophethood.Messenger and the Seal of prophethood. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  108. 108. CONCLUSION:CONCLUSION: 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". All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  109. 109. CONCLUSION:CONCLUSION: 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 All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  110. 110. A BRIEF OVERVIEW OF ITS HISTORY AND RELEVANCE FOR MUSLIMSA BRIEF OVERVIEW OF ITS HISTORY AND RELEVANCE FOR MUSLIMS TO BE CONTINUED .....TO BE CONTINUED ..... INSHA-ALLAHINSHA-ALLAH All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  111. 111. 111 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: All Rights Reserved © Zhulkeflee Hj Ismail (2015))

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