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Slideshare (lesson#1b)tauheed-course-(batch#5-aug-dec-2015)-19-august-2015

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CHECKING ON OUR FUNDAMENTALS
DIFFERENCE BETWEEN INFORMATION AND KNOWLEDGE
INTELLECTUAL CURIOSITY IS NOT THE SAME AS “SKEPTICISM ”

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Slideshare (lesson#1b)tauheed-course-(batch#5-aug-dec-2015)-19-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 # 1b# 1b For further information and registration contact EFor further information and registration contact 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 19 August 2015Updated 19 August 2015 18 weekly class starting:18 weekly class starting: 12th AUGUST 201512th AUGUST 2015 Every Wadnesday night @ 8pm – 10pmEvery Wadnesday 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. 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)
  3. 3. Previous Lesson 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)
  4. 4. 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. Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  5. 5. 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)." Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  6. 6. 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. Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  7. 7. 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. Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  8. 8. 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) . Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  9. 9. Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  10. 10. TAUQIFIYYAH - i. e. by relying upon true report, which have already been ascertained as to its reliability as being authoritative – for Muslims, the using of evidence from the Al-Qur’an (Revelation) and authenticated Ahadith (Sunnah - sayings, actions or consent of the Prophet); true report or news from many verifiable sources such that it eliminates doubts to its veracity. Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  11. 11. Previous Lesson FITRAH - i.e. by relying upon our natural or innate human instincts, intuitions; All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  12. 12. Previous Lesson ‘AQLIIYAH - i.e. by the using of the faculty of reasoning, thought process; All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  13. 13. Unlike other religion, Islam recognizes the use of reasoningUnlike other religion, Islam recognizes the use of reasoning faculty, and in fact it encourages man to use them because,faculty, and in fact it encourages man to use them because, from the point of view of Islam, the mind or reasoningfrom the point of view of Islam, the mind or reasoning faculty is the greatest gift of God.faculty is the greatest gift of God. Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  14. 14. Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  15. 15. (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? Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  16. 16. (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.‘.‘ Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  17. 17. (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. Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  18. 18. (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. Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  19. 19. A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACHA BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  20. 20. The termThe term TAUTAUHHEEDEED is derived from Arabic word "is derived from Arabic word "AhadAhad”(Absolute One) -”(Absolute One) - ""WahadaWahada" (Oneness attested) “" (Oneness attested) “Yuwaa-hiduYuwaa-hidu" (he unify or attest to the" (he unify or attest to the Oneness) – “Oneness) – “Tauhii-danTauhii-dan” (you attest to its' Oneness).” (you attest to its' Oneness). Therefore it implies an act of attesting to the Belief in the Oneness ofTherefore it implies an act of attesting to the Belief in the Oneness of Allah (God) Who is the Absolute One; by first by seeking knowledge andAllah (God) Who is the Absolute One; by first by seeking knowledge and verifying the truth in them, so as to arrive at conviction in our hearts andverifying the truth in them, so as to arrive at conviction in our hearts and mind, and manifesting the effect of this in our life, through words andmind, and manifesting the effect of this in our life, through words and deeds.deeds. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  21. 21. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  22. 22. ““Abraham was not a Jew nor yet a ChristianAbraham was not a Jew nor yet a Christian, but he was true in, but he was true in faith andfaith and bowed his will to Allah'sbowed his will to Allah's (“(“HANEEFAN-MUSLIMANHANEEFAN-MUSLIMAN”” which is as a Muslim following a way of life ‘which is as a Muslim following a way of life ‘al-ISLAMal-ISLAM’) and’) and hehe set not any as partnersset not any as partners with Allah.”with Allah.” ((Qur’an: Aali ‘Imran: 3: 67Qur’an: Aali ‘Imran: 3: 67)) All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  23. 23. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  24. 24. ““AndAnd who turns away from the religion of Abraham but suchwho turns away from the religion of Abraham but such as debase their souls with folly?as debase their souls with folly? Him (Abraham) We choseHim (Abraham) We chose and rendered pure in this world: and he will be in theand rendered pure in this world: and he will be in the Hereafter in the ranks of the Righteous.Hereafter in the ranks of the Righteous. Behold! His Lord said to him:Behold! His Lord said to him: "Submit (thy will to Me)""Submit (thy will to Me)" He said:He said: ""I bow (my will) to the Lord and Cherisher of the universeI bow (my will) to the Lord and Cherisher of the universe.“.“ ((Qur’an: Baqarah: 2:130-131Qur’an: Baqarah: 2:130-131)) All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  25. 25. There are five approaches or methodology (types) of attesting to theThere are five approaches or methodology (types) of attesting to the existence of the One and only God (Allah) – in the Islamic traditionexistence of the One and only God (Allah) – in the Islamic tradition (that I was taught) , which as Muslims we are to be inculcated with -(that I was taught) , which as Muslims we are to be inculcated with - each having a specific expectation, as will be explained herewith, are :each having a specific expectation, as will be explained herewith, are : All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  26. 26. (1) TAU(1) TAUHHIID AL-KHALI-QIYYAHIID AL-KHALI-QIYYAH (2) TAUHEED AR-RUBUB-BIYYAH ( 3) TAU( 3) TAUHHEED AL - ULU-HIYYAH or 'UBUDIYYAHEED AL - ULU-HIYYAH or 'UBUDIYYAH (4) TAU(4) TAUHHEED AS-SIFATEED AS-SIFAT (5) TAUHEED AL-ASMA' Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  27. 27. The true aspiration towards being close to ourThe true aspiration towards being close to our Compassionate and Loving Creator, has to begin byCompassionate and Loving Creator, has to begin by knowing Him and with striving towards achieving Hisknowing Him and with striving towards achieving His Pleasure (Pleasure (Mardhaa-tillahMardhaa-tillah -- ) following the) following the path ofpath of TAUTAUHHEEDEED – leading to the love of Allah.– leading to the love of Allah. To attain this, Allah s.w.t. has provided the GuidanceTo attain this, Allah s.w.t. has provided the Guidance and the Guide, the Last Messenger, Seal of theand the Guide, the Last Messenger, Seal of the Prophethood, Prophet Muhammad s.a.a.w.:Prophethood, Prophet Muhammad s.a.a.w.: Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  28. 28. Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  29. 29. Say [O Prophet]: "Say [O Prophet]: "If you love Allah, follow meIf you love Allah, follow me (TABI-’UUNI), [and]Allah will love you and forgive you your(TABI-’UUNI), [and]Allah will love you and forgive you your sinssins; for Allah is much-forgiving, a dispenser of grace.“; for Allah is much-forgiving, a dispenser of grace.“ Say: “(Say: “(TA-’AHTA-’AH - Obey) Pay heed unto Allah and the- Obey) Pay heed unto Allah and the Messenger.” And if they turn away - verily, Allah does notMessenger.” And if they turn away - verily, Allah does not love those who deny the truth (love those who deny the truth (KAAFIRINKAAFIRIN).”).” ((Qur’an: Aali ‘Imran: 3: 31-32Qur’an: Aali ‘Imran: 3: 31-32)) Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  30. 30. Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  31. 31. Say [O Prophet]: "I am but a mortal man like all of you. ItSay [O Prophet]: "I am but a mortal man like all of you. It has been revealed unto me that your God is the One andhas been revealed unto me that your God is the One and Only God. Hence, whoever looks forward [with hope andOnly God. Hence, whoever looks forward [with hope and awe] to meeting his Sustainer [on Judgment Day], let himawe] to meeting his Sustainer [on Judgment Day], let him do righteous deeds, and (do righteous deeds, and (LAA YUSH-RIKLAA YUSH-RIK) let him not) let him not ascribe unto anyone or anything a share in the worshipascribe unto anyone or anything a share in the worship due to his Sustainer! (‘due to his Sustainer! (‘IBAADATI – ROB-BI AIBAADATI – ROB-BI AHHADAADA)) ((Qur’an: Kahfi: 18: 110Qur’an: Kahfi: 18: 110)) Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  32. 32. 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. Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  33. 33. 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. Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  34. 34. 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". Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  35. 35. 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 Previous Lesson All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  36. 36. A BRIEF OVERVIEW OF ITS HISTORY AND RELEVANCE FOR MUSLIMSA BRIEF OVERVIEW OF ITS HISTORY AND RELEVANCE FOR MUSLIMS All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  37. 37. IN THE NAME OF ALLAH,IN THE NAME OF ALLAH, MOST COMPASSIONATE,MOST COMPASSIONATE, MOST MERCIFUL.MOST MERCIFUL. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  38. 38. IN THE NAME OF ALLAH,IN THE NAME OF ALLAH, MOST COMPASSIONATE,MOST COMPASSIONATE, MOST MERCIFUL.MOST MERCIFUL. ““O ye who believe! Obey Allah and obey the Messenger and thoseO ye who believe! Obey Allah and obey the Messenger and those charged with authority among you.charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and HisIf ye differ in anything among yourselves, refer it to Allah and His Messenger if ye do believe in Allah and the Last DayMessenger if ye do believe in Allah and the Last Day: that is best,: that is best, and most suitable for final determination.”and most suitable for final determination.” ((Qur’an: An-Nisa’: 4: 49Qur’an: An-Nisa’: 4: 49)) All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  39. 39. ““The best of mankind – (believers) – are inThe best of mankind – (believers) – are in my generation, then (a generation) after it,my generation, then (a generation) after it, and then (another generation) after that.”and then (another generation) after that.” ((Hadith reported by Bukhary and MuslimHadith reported by Bukhary and Muslim)) All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  40. 40. “Amongst you, after receiving guidance, you will not go astray except for those who then enter into debates (merely for argument sake) .” Then he (Prophet s.a.w.) recited a verse (Qur’an: Zukhruf: 43: 58): “They raise not the objection save for argument. Nay! but they are a contentious folk.” (Hadith quoted by Imam Ibn Hajar in “Az-Zawajir”) All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  41. 41. SALAF GENERATION Due to politics AHLUS-SUNNAH WAL JAMA’AH SHI’AH - ‘ALI UMAYYAD Due to Hellenistic influence QADARIYYAH JABARIYYAHMU’TAZILAH MURJI ’AHJAHMIYAH MUJASSIMAH KHAWARIJ KHALAF GENERATION RAWAAFEED QARAMATIYAH ABBASIYYAH ETC. Proliferation ofProliferation of KALAMKALAM No disputation in mattersNo disputation in matters AQEEDAHAQEEDAH Beginning of disputation in mattersBeginning of disputation in matters AQEEDAHAQEEDAH All Rights Reserved© Zhulkeflee Hj Ismail (2015) 300YEARSPeriodsucceeding TheologicalTheological discussionsdiscussions
  42. 42. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  43. 43. ““Allah most Exalted will never allow the affairs ofAllah most Exalted will never allow the affairs of my ummah to be with what deviates (from Truth)my ummah to be with what deviates (from Truth) forever; so follow the majority (of my ummah –forever; so follow the majority (of my ummah – SAWAA-DUL-A’-ZOMSAWAA-DUL-A’-ZOM). Allah’s hand is upon the). Allah’s hand is upon the Jama’ahJama’ah (united community), whoever defers away(united community), whoever defers away from it , defers toward Hell-fire.”from it , defers toward Hell-fire.” ((Hadith reported by al-Hakim from Ibn JarirHadith reported by al-Hakim from Ibn Jarir)) All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  44. 44. FIQH (MADZHAB) EXTREME DEFICIENT AQEEDAH (TAUHEED) ISLAMIC WORLDVIEW TABDI’TABDI’ TAKFIRTAKFIR WALA’- WAL - BARA’ RELIGIOUSRELIGIOUS PLURALISMPLURALISM FASIQFASIQ SECULAR HUMANISM JIHAD – AL - JANNAH LIFE MOTIVATION (DA’WAH ) MATERIALISMMATERIALISM HEDONISMHEDONISM Tendency - obsession Tendency - obsessionSAWAA-DUL- A’ZOM UMMATAN WASOTAN All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  45. 45. TO CONTINUE …. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  46. 46. CONSIDER:CONSIDER:  Our learning journey is never staticOur learning journey is never static.  When we strive to understand deeper a given object of knowledge, seeking to discover whatever profound meanings contain within it, requiring much thinking, contemplation in processing our thoughts while interacting with the information, till we uncover layers upon layers of meanings, thereby increasing our understanding, we are adding quality and it is this this mode of acquisition which I deem as “vertical”.  Thus, to me a Muslim’s learning is never static, although the subjects we may be speaking of is similar, especially those regarded as “Fardhu ‘Ain” which I always like to re-visit and share. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  47. 47. CONSIDER:CONSIDER:  Our learning journey is never staticOur learning journey is never static.  Perhaps the common ‘understanding’ of what constitute Fardhu ’Ain, amongst our community, may have been grossly misperceived because too often, we imply increase in knowledge only in the horizontal sense.  Knowledge of the Fardhu ‘Ain for a Muslim actually is always judged in accordance with whatever obligations he/she is commanded by the religion to uphold. As this responsibilities increases when his social role changes, so too would be the Fardhu ‘Ain knowledge he/she has to or obligated (by our religion) or to (religiously) acquire them. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  48. 48. CONSIDER:CONSIDER:  Our learning journey is never staticOur learning journey is never static.  We should ponder deeper on the saying: ““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”  If you say, we seek “knowledge” then we should ask what is “knowledge”?  Is there a difference between the ‘traditional’ Islamic perspective of its meaning with what was taught by the ‘conventional’ worldview?  Is there any difference between “knowledge” and “information” ?  Are there not many types or categories of knowledge? How do we go about prioritizing them? ... etc. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  49. 49. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  50. 50. Epistemology: from Greek πιστήμη(epistēmē)ἐ , meaning "knowledge, science", and λόγος (logos), meaning "study of" - is the branch of philosophy concerned with the nature and scope (limitations) of knowledge. It addresses the questions: What is knowledge? How is knowledge acquired? How do we know what we know? All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  51. 51. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  52. 52. Knowledge is a collection ofKnowledge is a collection of factsfacts,, informationinformation,, and/orand/or skillsskills acquired through experience oracquired through experience or educationeducation oror (more generally) the theoretical or practical understanding of(more generally) the theoretical or practical understanding of a subject.a subject. It can be implicit (as with practical skill or expertise) orIt can be implicit (as with practical skill or expertise) or explicit (as with the theoretical understanding of a subject);explicit (as with the theoretical understanding of a subject); and it can be more or less formal or systematic.and it can be more or less formal or systematic. OXFORD DICTIONARIES’ DEFINITION: All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  53. 53. factsfacts,, informationinformation SkillsSkills KnowledgeKnowledge educationeducation MA’-LUMAT (information; facts) SINA’-AH (skills, industrious); FANNIYAH (artistry); ’ILM – (science and knowledge) TA-ADDIB; - which includes TA’-LIM; TAR-BIYYAH; TAZKIYYAH, etc. EQUIVALENT TERMS USED IN ISLAM All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  54. 54. Amongst the definitions:Amongst the definitions: ““....... Knowledge is the arrival (....... Knowledge is the arrival (huhussulul- )- )** of the meaningof the meaning ((ma’nama’na- ) of a thing or object of knowledge in the soul of- ) of a thing or object of knowledge in the soul of the subject; and simultaneously,..... Knowledge is the soul’sthe subject; and simultaneously,..... Knowledge is the soul’s arrival (arrival (wuwussulul- ) at the meaning of that thing or the object- ) at the meaning of that thing or the object of knowledge.”of knowledge.” By “meaning” (By “meaning” (ma’nama’na- ) is: “- ) is: “the recognition of the properthe recognition of the proper place of anything in a systemplace of anything in a system ...”...” : Prof. Syed Muhammad Naquib Al-Attas: Prof. Syed Muhammad Naquib Al-Attas ** ““attainment; acquirement” is a better translationattainment; acquirement” is a better translation.. EPISTEMOLOGY All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  55. 55. Thus, perspective of Education in Islam can be defined: ““... Recognition and acknowledgement, progressively instilled... Recognition and acknowledgement, progressively instilled into man, of the proper places of things in the order ofinto man, of the proper places of things in the order of creation, such that it leads to the recognition andcreation, such that it leads to the recognition and acknowledgement of the proper place of God in the order ofacknowledgement of the proper place of God in the order of being and existence.”being and existence.” EPISTEMOLOGY Quoted from: “The Educational Philosophy and Practice ofQuoted from: “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas” by Wan Mohd NorSyed Muhammad Naquib Al-Attas” by Wan Mohd Nor Wan Daud (ISTAC publication).Wan Daud (ISTAC publication). All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  56. 56. EPISTEMOLOGY All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  57. 57. ““Has there not been over Man a long period of Time, when he wasHas there not been over Man a long period of Time, when he was nothing--(not even) mentioned?― Verily We created Man from anothing--(not even) mentioned?― Verily We created Man from a drop of mingled sperm, in order to try him: so We gave him (thedrop of mingled sperm, in order to try him: so We gave him (the gifts), of Hearing and Sight. We showed him the Way: whether hegifts), of Hearing and Sight. We showed him the Way: whether he be grateful or ungrateful (rests on his will).”be grateful or ungrateful (rests on his will).” ((Qur’an: al-Insan: 76:1-3Qur’an: al-Insan: 76:1-3)) EPISTEMOLOGY All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  58. 58. (Allah) Most Gracious! It is He Who has taughtAllah) Most Gracious! It is He Who has taught ((‘ALAMA‘ALAMA) the Qur'an. He has created man: He) the Qur'an. He has created man: He has taught himhas taught him AL-BAYAANAL-BAYAAN : speech (and: speech (and Intelligence)Intelligence) ((Qur’an: ar-Rahmaan: 55:1-4Qur’an: ar-Rahmaan: 55:1-4)) All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  59. 59. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  60. 60. ””It is He (Allah) Who has sent amongst the UnletteredIt is He (Allah) Who has sent amongst the Unlettered a messenger (Prophet Muhammada messenger (Prophet Muhammad ‫ﷺ‬.) from among.) from among themselves, tothemselves, to rehearse to them His Signsrehearse to them His Signs, to, to sanctifysanctify themthem, and to, and to instruct theminstruct them in Scripture and Wisdom―in Scripture and Wisdom― although they had been, before, in manifest error― “although they had been, before, in manifest error― “ ((Qur’an: Jumu’ah:62: 2Qur’an: Jumu’ah:62: 2)) All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  61. 61. ““As well as (As well as (to confer all these benefits uponto confer all these benefits upon) others of them, who) others of them, who have not already joined them: and He is Exalted in Might, Wise.have not already joined them: and He is Exalted in Might, Wise. Such is the Bounty of Allah, which He bestows on whom He will:Such is the Bounty of Allah, which He bestows on whom He will: and Allah is the Lord of the highest bounty.”and Allah is the Lord of the highest bounty.” ((Qur’an: Jumu’ah: 63: 3-4Qur’an: Jumu’ah: 63: 3-4)) All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  62. 62. 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 All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  63. 63. INPUT - PROCESSING - OUTPUTINPUT - PROCESSING - OUTPUT EPISTEMOLOGY All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  64. 64. KEYBOARD THUMB-DISK-DRIVES SCANNER MOUSE FEED TO CPU TO BE PROCESSED EPISTEMOLOGY All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  65. 65. • KEYBOARD • MOUSE • THUMB/DISK DRIVE • SCANNER • BLUE- TOOTH/WIRELESS  THE FIVE SENSES: SIGHT, SOUND, TOUCH, SMELL, TASTE.  TRUE REPORT  EXTRA-SENSORY -INSPIRATION, DREAM, INTUITION, BURST OF BRILLIANCE COMPUTERCOMPUTER HUMAN BEINGHUMAN BEING EPISTEMOLOGY All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  66. 66. EPISTEMOLOGY PROCESSING TAKESPROCESSING TAKES PLACE HEREPLACE HERE INPUT OUTPUT (FEEDBACK) All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  67. 67.  MemoryMemory  Linguistic & literacyLinguistic & literacy  Logic & musicLogic & music  Deductive - inductiveDeductive - inductive  Speculative extrapolationSpeculative extrapolation  Emotive - empathyEmotive - empathy  Contemplative - intuitionContemplative - intuition  Extraneous linkageExtraneous linkage COMPUTERCOMPUTER HUMAN BEINGHUMAN BEING EPISTEMOLOGY • Control unit – storage, speed • ROM – Read only memory • RAM – Random access memory • BIOS – Basic input-output System • DOS – Disk operating System; Drivers etc. • ALU – Arithmetic logic unit All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  68. 68. EPISTEMOLOGY SCREEN MONITOR PRINTER - SCANNER THUMB-DISK-DRIVES FROM CPU TO OUTPUTFROM CPU TO OUTPUT OR BE SAVED, PRINTEDOR BE SAVED, PRINTED All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  69. 69.  SpeechSpeech  ActionsActions  CreativityCreativity  BehaviourBehaviour  Disposition (Disposition (akhlaqakhlaq)) COMPUTERCOMPUTER HUMAN BEINGHUMAN BEING EPISTEMOLOGY • Monitor – screenMonitor – screen • Printer – scannerPrinter – scanner • Thumb-driveThumb-drive • Disk-driveDisk-drive • Sound-systemSound-system • ProjectorProjector • Other devicesOther devices All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  70. 70. EPISTEMOLOGY All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  71. 71. Thus, what our Prophet Muhammad ‫.ﷺ‬ 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. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  72. 72. EPISTEMOLOGY All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  73. 73. Whatever is outside of theWhatever is outside of the person – to be regarded asperson – to be regarded as information (information ( ) – not) – not knowledge ( ).knowledge ( ). Knowledge resides in theKnowledge resides in the person – and is also anperson – and is also an attribute (attribute (sifatsifat- ) of- ) of the person him/herself.the person him/herself. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  74. 74. Information may notInformation may not necessarily convey anynecessarily convey any meanings, but can bemeanings, but can be subjected to process orsubjected to process or interpretation – by a humaninterpretation – by a human – striving to seek and– striving to seek and arriving at understanding ofarriving at understanding of ““meaningsmeanings” from it.” from it. Knowledge has to doKnowledge has to do with “with “meaningsmeanings” –” – which may includewhich may include abstract concepts andabstract concepts and construct beyond theconstruct beyond the material forms.material forms. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  75. 75. Every one may have equalEvery one may have equal access to a givenaccess to a given information.information. Yet, there can beYet, there can be difference in levels anddifference in levels and depths of knowledge todepths of knowledge to a given information,a given information, depending upon whodepending upon who contemplates upon it.contemplates upon it. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  76. 76. Just as raw data input areJust as raw data input are meant to be processed bymeant to be processed by the computer , our readings,the computer , our readings, observations, news, dataobservations, news, data and information etc. areand information etc. are objects to be understoodobjects to be understood and possible meanings fromand possible meanings from it to be comprehended by usit to be comprehended by us human.human. It is when cognition ofIt is when cognition of man are applied toman are applied to process theseprocess these information, that heinformation, that he may be said to arrivemay be said to arrive at knowledge (i.e.at knowledge (i.e. when it becomeswhen it becomes meaningful).meaningful). All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  77. 77. THUS the Qur’an categorizeTHUS the Qur’an categorize these (information) as:these (information) as: ““SignsSigns” –” – aayataayat (( )) Al-Qur’an –Al-Qur’an – aayat Qawliyyahaayat Qawliyyah Universe –Universe – aayat Kauniyahaayat Kauniyah THUS the Qur’anicTHUS the Qur’anic approach for man’sapproach for man’s education enjoins himeducation enjoins him to “to “ReadRead” (” ( ) these) these signs to arrive at thesigns to arrive at the ““meaningsmeanings” –” – regarding theregarding the REALITYREALITY.. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  78. 78. NoteNote:: Arabic word “Arabic word “universeuniverse” and “” and “a scholar; one whoa scholar; one who is knowledgeableis knowledgeable” is spelt:” is spelt: ( )( ) All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  79. 79. A REMINDER TO MUSLIMS FROM LESSONS ON ISLAMIC “ADAB” 79 IN THE NAME OF ALLAH, MOST GRACIOUS, MOST MERCIFUL Especially requiredEspecially required since most participants insince most participants in this class are Muslimsthis class are Muslims who may require thiswho may require this important reminder.important reminder.** ADDENDUMADDENDUM ** Hope those non-Hope those non- Muslim or participantsMuslim or participants new to Islam in thisnew to Islam in this class can understandclass can understand and appreciate theand appreciate the reason for this preludereason for this prelude LESSONS FROM BEGINNERS’ COURSE All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  80. 80. ““Those who do not know that they do not know.”Those who do not know that they do not know.” ““Those who know that they do not know.”Those who know that they do not know.” ““Those who do not know that they know.”Those who do not know that they know.” ““Those who know that they know.”Those who know that they know.” SPECIAL CHARACTERISTICS OF THE TRULY WISE And the wise (those who truly know), will always look at what they are stillAnd the wise (those who truly know), will always look at what they are still ignorant of, maintaining humility , striving to continue learning, rather thanignorant of, maintaining humility , striving to continue learning, rather than become conceited with whatever little they may have already learnt.become conceited with whatever little they may have already learnt. THE HEEDLESS THE IGNORANT THE NEGLIGENT THE WISE ADDENDUMADDENDUM LESSONS FROM BEGINNERS’ COURSE All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  81. 81. BLACK space represents Infinite Knowledge “We don’t even know that we don’t know them” The GREEN area represents whatever Knowledge that we have. RED line (circumference) indicates our encounter with knowledge which we now realize we do not know; which motivates us to acquire them. The beginning of Wisdom is when you realize you do not know!The beginning of Wisdom is when you realize you do not know! *Extracted and elaborated from “Beginners’ Manual on Islam” by Ustaz Zhulkeflee Hj ismail (PERGAS) ADDENDUMADDENDUM LESSONS FROM BEGINNERS’ COURSE All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  82. 82. BLACK space represents Infinite Knowledge “We don’t even know that we don’t know them” The GREEN area represents whatever Knowledge that we have. When we acquire these, our knowledge grows and grows (DARK GREEN area ) *Extracted and elaborated from “Beginners’ Manual on Islam” by Ustaz Zhulkeflee Hj ismail (PERGAS) ADDENDUMADDENDUM LESSONS FROM BEGINNERS’ COURSE All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  83. 83. BLACK space represents Infinite Knowledge “We don’t even know that we don’t know them” When knowledge grows, the circle will expand. But with this expansion the circumference (RED line) also increases. Remember: RED line (circumference) indicates our encounter with knowledge which we now realize we do not know. The GREEN area represents whatever Knowledge that we have. When we acquire these, our knowledge grows and grows (DARK GREEN area ) “The more we know, the more will we encounter aspects of knowledge which we do not know. And only realization of this which motivates us to grow in learning” *Extracted and elaborated from “Beginners’ Manual on Islam” by Ustaz Zhulkeflee Hj ismail (PERGAS) ADDENDUMADDENDUM LESSONS FROM BEGINNERS’ COURSE All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  84. 84. SINCERE ADVICE TO MUSLIM ‘ INTELLECTUALS ’ All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  85. 85. CONSIDER:CONSIDER: Behold! Abraham said: "My Lord! show me how You give life toBehold! Abraham said: "My Lord! show me how You give life to the dead. He said: "Do you not then believe?"the dead. He said: "Do you not then believe?" He said: "Yea! but to satisfy my own understanding.“He said: "Yea! but to satisfy my own understanding.“ ** ((Qur’an: Baqarah: 2: 260Qur’an: Baqarah: 2: 260)) ** lliterally: “to make my heart tranquil”iterally: “to make my heart tranquil”  Beginning of wisdom in a person is when heBeginning of wisdom in a person is when he realizes that he does not know.realizes that he does not know. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  86. 86. Western scientific approach to knowledge, uses “Western scientific approach to knowledge, uses “scepticismscepticism” as method” as method of enquiry. Whether it is “of enquiry. Whether it is “philosophical scepticismphilosophical scepticism” (which even denies” (which even denies possibility of knowledge) or “possibility of knowledge) or “methodological scepticismmethodological scepticism”, we Muslims”, we Muslims must be very careful of those who are using this when ‘must be very careful of those who are using this when ‘learninglearning’ and’ and ‘‘teachingteaching’ knowledge of’ knowledge of al-Islamal-Islam.. This is because it (This is because it (scepticismscepticism) posited ‘) posited ‘denialdenial’ to any thesis which cannot’ to any thesis which cannot be empirically substantiated. Whereas, in matters of belief, Islam doesbe empirically substantiated. Whereas, in matters of belief, Islam does not limit proof only in the use of the five senses (not limit proof only in the use of the five senses (EMPIRICALEMPIRICAL), but also), but also include the proper use of the intellect (include the proper use of the intellect (REASONINGREASONING), innate pure instinct), innate pure instinct ((FITRAH SALIMAHFITRAH SALIMAH), as well as reliance upon true and reliable report), as well as reliance upon true and reliable report ((TAUQIFIYTAUQIFIY) especially authenticated revelations.) especially authenticated revelations. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  87. 87. Our analysis of any new information (potential knowledge) is notOur analysis of any new information (potential knowledge) is not made as though from a void (made as though from a void (tabula rasatabula rasa), removing every known), removing every known truth which we already hold, as a basis or criteria.truth which we already hold, as a basis or criteria. Especially when learning in Islam, a Muslim cannot be expected toEspecially when learning in Islam, a Muslim cannot be expected to learn something objectively (like the secularist), but must alwayslearn something objectively (like the secularist), but must always subject himself/herself to every truth regarding thesubject himself/herself to every truth regarding the REALITYREALITY thus farthus far acquired, and to build upon it. Just like Prophet Ibrahim a.s. , hisacquired, and to build upon it. Just like Prophet Ibrahim a.s. , his ‘‘intellectual curiosityintellectual curiosity’ is not necessarily’ is not necessarily scepticismscepticism, and does not, and does not require him to negate whatever faith he already holds.require him to negate whatever faith he already holds. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  88. 88. Also remember, “Also remember, “one cannot ‘deny’ a thing to exist merely on theone cannot ‘deny’ a thing to exist merely on the premise that it is not as yet known (proven) by him to existpremise that it is not as yet known (proven) by him to exist. “. “ For even to ‘For even to ‘denydeny’ something, Islam requires a “’ something, Islam requires a “proofproof” for its falsity.” for its falsity. Without which one is simply to hold to a neutral position (neitherWithout which one is simply to hold to a neutral position (neither reject nor accept), remaining open and not to blatantly deny it.reject nor accept), remaining open and not to blatantly deny it. InIn FARDHU ‘AINFARDHU ‘AIN, Muslims will be taught (in this module, Muslims will be taught (in this module, insha-Allah, insha-Allah)) how to think; especially the three intellectual postulates: (how to think; especially the three intellectual postulates: (HUKMHUKM ‘AQAL‘AQAL) – i.e.) – i.e. WAJIBWAJIB (inevitability),(inevitability), HARUSHARUS (possibility), and(possibility), and MUSTAHILMUSTAHIL (rational impossibility).(rational impossibility). Have we learnt this? Perhaps many “Have we learnt this? Perhaps many “may not know, that they knowmay not know, that they know!”!” All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  89. 89. Muslims, who may have missed their subsequent acquisitionMuslims, who may have missed their subsequent acquisition regarding this in theirregarding this in their FARDHU’AINFARDHU’AIN lessons on their development oflessons on their development of AQEEDAHAQEEDAH, but went on to be trained in ‘, but went on to be trained in ‘scepticismscepticism’ may be spiritually’ may be spiritually (intellectually) harmed.(intellectually) harmed. They should be told that “They should be told that “scepticismscepticism” is not knowledge, but only an” is not knowledge, but only an admission of one’s “admission of one’s “ignoranceignorance.”.” A doubt, or rather intellectual curiosity, only if managed with humility,A doubt, or rather intellectual curiosity, only if managed with humility, leads to wisdom. So do not useleads to wisdom. So do not use scepticismscepticism as though it is a badge toas though it is a badge to highlight one’s ‘highlight one’s ‘intellectual superiorityintellectual superiority ’ in learning – (whereas it is but’ in learning – (whereas it is but a conceited ‘a conceited ‘cynicismcynicism ’ , pretentiously disguised as “’ , pretentiously disguised as “wisdom”wisdom”!)!) So please, be humble. Adhere to theSo please, be humble. Adhere to the ADABADAB in learning.in learning. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  90. 90. Muslims make a clear distinction between :Muslims make a clear distinction between : YAQEENYAQEEN – ”belief (in a certainty)”; and– ”belief (in a certainty)”; and SHAKKSHAKK – “sceptical (with doubts)”.– “sceptical (with doubts)”. We are guided by one of the principles (We are guided by one of the principles (QAWAA-IDQAWAA-ID) :) : ““Certainty cannot be removed (overruled) by Doubt”Certainty cannot be removed (overruled) by Doubt” All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  91. 91. LEVELS OF CERTAINTYLEVELS OF CERTAINTY LEVELS OF UNCERTAINTY ‘ILMUL YAQEEN Certainty with knowledge and Intellection. ‘AINUL YAQEEN Certainty by sight and sensory perception. HAQQUL YAQEEN True certainty – ‘tasting’; direct experience of Reality; RAIBA – suspicious misgivings; wavering doubt; uncertainty; SHAKK – doubt,; uncertainty, distrust; sceptical; DZONN – conjecture; assumption; yet still not certain; guess; inclining towards holding opinion even though still without valid proof of certainty. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  92. 92. “Knowledge is hostile to the haughty youth, just as flood water is hostile to the highlands.” A SCHOLAR WROTE (POEM)A SCHOLAR WROTE (POEM) All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  93. 93. A SCHOLAR WROTE (POEM)A SCHOLAR WROTE (POEM) All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  94. 94. ““Neither the teacher nor the physicianNeither the teacher nor the physician advise you unless they are honoured.advise you unless they are honoured. So bear your disease patientlySo bear your disease patiently if you have wronged its healer ;if you have wronged its healer ; and be satisfied with your ignoranceand be satisfied with your ignorance if you have wronged a teacher.”if you have wronged a teacher.” A SCHOLAR WROTE (POEM)A SCHOLAR WROTE (POEM) All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  95. 95. Lesson # 2 A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACHA BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH USING OF REASON (USING OF REASON (AQLIYYAHAQLIYYAH)) AS ONE OF THE MEANS OF DEVELOPINGAS ONE OF THE MEANS OF DEVELOPING IIMANIIMAN (FAITH)(FAITH) TO BE CONTINUED .....TO BE CONTINUED ..... INSHA-ALLAH .. ININSHA-ALLAH .. IN All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  96. 96. 96 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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