Slideshare (lesson#2b)tauheed-course-(batch#5-aug-dec-2015)-2-september-2015

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)”
IN THE NAME OF ALLAHIN THE NAME OF ALLAH
MOST COMPASIONATEMOST COMPASIONATE
MOST MERCIFULMOST MERCIFUL # 2b# 2b
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 2 September 2015Updated 2 September 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))
HOW DO WE THINK?
IT CAN ALSO BE AIT CAN ALSO BE A
REFRESHER COURSE FORREFRESHER COURSE FOR
MUSLIM PARENTS,MUSLIM PARENTS,
EDUCATORS, INEDUCATORS, IN
CONTEMPORARYCONTEMPORARY
SINGAPORE.SINGAPORE.
OPEN TO ALLOPEN TO ALL

““And remember! your Lord caused to be declaredAnd remember! your Lord caused to be declared
(publicly): "If ye are grateful, I will add more (favours)(publicly): "If ye are grateful, I will add more (favours)
unto you; but if ye show ingratitude, truly Myunto you; but if ye show ingratitude, truly My
punishment is terrible indeed."punishment is terrible indeed."
((Qur’an: ibrahim: 14: 7Qur’an: ibrahim: 14: 7))

ROB-BANAA- AN-FA’-NAA -BI-MAA- ‘AL-LAM-TA-NAA
O our Lord! Make us to benefit from what You have taught usO our Lord! Make us to benefit from what You have taught us..

ROB-BI –’AL-LIM- NAL- LA-DzI- YAN-FA- ‘UNAROB-BI –’AL-LIM- NAL- LA-DzI- YAN-FA- ‘UNA
O Lord! Teach us whatever that is beneficial for us.O Lord! Teach us whatever that is beneficial for us.

A MODERNA MODERN
PARABLEPARABLE
““THE JIG-SAW PUZZLE”THE JIG-SAW PUZZLE”
By : Ustaz Zhulkeflee Hj Ismail.By : Ustaz Zhulkeflee Hj Ismail.
5

Information gathered are like
pieces of jig-saw puzzle.
6

Information gathered are like pieces of
jig-saw puzzle.
It may seem quite easy to get them,
especially when they seemed to be
scattered about almost everywhere.
7

Some people are keen to only gather
them, to pick them up, to steal these
pieces, and are obsessed with merely
having as much of them as possible –
not realizing its true meaning, its true
significance, its true place and
purpose.
8

Thus, some people may feel that they
have ‘knowledge’, whereas what they
possess may just be merely
‘information’.
9

Actually by “knowledge”, we
are referring to the relevant
“meaning of that subject that
we seek to acquire, arriving in
our soul ...”
10

The “Soul” (or sometimes
referred to as the ‘heart’,
‘mind’ or ‘intellect’) is the
spiritual Self of who we are -
our cognitive essence, capable
of knowing and of learning.
11

When we speak of
“knowledge” as referring to
“meaning” , it is:
12

When we speak of
“knowledge” as referring to
“meaning” , it is:
“ ... the arrival of meaning of
not just the subject per se, but
how it relates to whatever
knowledge which we already
possess within our soul.”
13

Thus education is said to be
“organic” liken to a living
organism – which pertains to
the growth of our soul.
14

Thus education is said to be
“organic” liken to a living
organism – which pertains to the
growth of our soul.
Education is not a mechanical
construct, but it entails nurturing
of something with Life –
educators to be likened as the
gardeners not engineers.
15

Actually, (in Islamic education),
when acquiring any pieces of it
(information), you (as students)
should also be learning what its
meaning and significance is, and
how it is to be applied (fixed)
unto what you already possess
thus far – increasing your
growth.
16

This can only be possible when
such pieces are given to you by
one who has true ownership of
these, and who consents to
give them to you and helps you
with how you should
understand them, and to form
(or attach) them unto your own
overall worldview.
17

Thus, you must also be learning
from the right person, i.e.
those who has ‘seen’ the full -
the completed picture. Only
they are the ones who can
rightfully teach you how you
are to make each pieces to
become meaningful to what
you already possess.
18

And the manner or approach
towards making it meaningful
(enlightening), may be seen
from various perspectives
(angles) amongst fellow
students in the same class,
because each student may have
a limited vision of what the
teacher was teaching.
19

Thus traditional teachers
often encourage revision – (if
individually, the Malay term
used, that I remember was
“menderas”), or if in group
discussion, as “halaqah”
(study circle).
20

Thus traditional teachers
often encourage revision – (if
individually, the Malay term
used, that I remember was
“menderas”), or if in group
discussion, as “halaqah”
(study circle).
Group sharing exercise,
enhances your learning.
21

Get into groupings (not more than 8) and doGet into groupings (not more than 8) and do
a brief self-introduction to each other in thisa brief self-introduction to each other in this
new group.new group.
Discuss briefly – from given notesDiscuss briefly – from given notes #1#1 && #2#2 - what- what
has thus far been covered in “has thus far been covered in “Introduction toIntroduction to
TauTauhheedeed” - up to the previous lesson “” - up to the previous lesson “Causes ofCauses of
wrong thinkingwrong thinking”..”..
1.1. Briefly – share - what ‘Briefly – share - what ‘take-waystake-ways*’ you had*’ you had
noted from the lesson; feedback, comments;noted from the lesson; feedback, comments;
additionaladditional “*“*ah…haa-h sah…haa-h s !!”.”.
2.2. Prepare a summary (synopsis). Each group toPrepare a summary (synopsis). Each group to
present a briefpresent a brief RECAPRECAP for the class to ease thefor the class to ease the
continuation of the next lesson.continuation of the next lesson.
You are given onlyYou are given only 30 minutes30 minutes to complete this assignmentto complete this assignment
TAMRIN
TAMRIN
(EXERCISE
(EXERCISE))
““Can I get to knowCan I get to know
you ? What haveyou ? What have
we learnt?”we learnt?”
HALAQAH

RE-CAP PREVIOUS LESSONRE-CAP PREVIOUS LESSON

TO CONTINUETO CONTINUE

Criterion of AntithesisCriterion of Antithesis
Intellectual perception of all things, material or spiritual, tangible orIntellectual perception of all things, material or spiritual, tangible or
intangible, revolves around 3 postulates:intangible, revolves around 3 postulates:
[1] inevitability[1] inevitability ((WAJIBAHWAJIBAH););
When the evidence presents itself convincingly, such that we have toWhen the evidence presents itself convincingly, such that we have to
make a certain conclusion (judgement) and cannot remain neutral ormake a certain conclusion (judgement) and cannot remain neutral or
uncommitted.uncommitted.

Intellectual perception of all things, material or spiritual, tangible or
intangible, revolves around 3 postulates:
[2] possibility (HARUS);
This generally is a position of neutrality, neither an acceptance nor a
categorical rejection, but we remain open. (just like in cases when we
say to it as: "Maybe, maybe not, or perhaps").

Intellectual perception of all things, material or spiritual, tangible or
intangible, revolves around 3 postulates:
[3] impossibility (MUSTAHIL).
In Islam, this third postulate in thinking is termed 'rational impossibility'
or 'absurdity' or 'antithesis‘.

[3] impossibility (MUSTAHIL).
The word 'impossible' may be clear to simplest of people. Here we are
not taking its meaning in the general sense, but rather specific to
thinking process - the ratio. i.e. rationally impossible or absurd, which
our mind cannot even register.
Not type of ‘impossible’ because it seems uncommon.
But some of the best educated young people fail to differentiate between
these two kinds of impossibilities (common and rational):

NOTENOTE: There are 2 kinds of ‘impossibility’: There are 2 kinds of ‘impossibility’
(a) Rational impossibility(a) Rational impossibility, whose existence or non-existence, when, whose existence or non-existence, when
visualised, is unacceptable to the mind (e.g. when we say that “visualised, is unacceptable to the mind (e.g. when we say that “oneone ” is” is
the quarter of "the quarter of "twotwo" and not “" and not “half of ithalf of it” , or that “” , or that “a part of an object isa part of an object is
larger than the object itselflarger than the object itself” !? )” !? )
Or, when a proposition presented whichOr, when a proposition presented which inherently is self-contradictoryinherently is self-contradictory,,
or inconsistent; or rational absurdity or antithesis;or inconsistent; or rational absurdity or antithesis;
Thus, rightfully we have basis to reject such assertion or proposition .Thus, rightfully we have basis to reject such assertion or proposition .

(b) Common impossibility is that which, while not altogether
unacceptable to the mind, does seem so by the force of our habit or to
consider it as such because it it does not occur ordinarily (customarily).
Eventually, however, we learn that it is not the same as rational
impossibility (e.g. like soaring to the sky, talking to people and seeing
things from far corners of the earth or landing on the moon.)
Actually, common impossibility still falls under the category of possible
(HARUS) i.e. it is still not rationally impossible, and we remain neutral or
open towards it – neither to accept yet nor to reject outright.

The criterion for dismissing a piece of information does not lie in the
fact that it seems improbable and strange, but that it must be
something which produces a mental antithesis * , an obvious
absurdity - something glaringly inconsistent and therefore self-
evidently false.
•Antithesis : “Contrast of ideas expressed by parallelism of strongly contrasted“Contrast of ideas expressed by parallelism of strongly contrasted
•words; opposition, contrast, direct opposite, or consisting of two opposites,words; opposition, contrast, direct opposite, or consisting of two opposites,
contradiction, inconsistency to reason. etc. “contradiction, inconsistency to reason. etc. “

Hence if a contention (proposition) produces such antithesis, we
repudiate it, and if it does not, then we should refrain from
repudiating it although we do not as yet believe it.
We need to substantiate with evidence and convincing basis - for both
cases, either of its acceptance or its categorical rejection. Without
which, we hold to an open mind.

Therefore, an educated young man should not forget to differentiateTherefore, an educated young man should not forget to differentiate
between these two kinds of impossibilities whenever he engages in anbetween these two kinds of impossibilities whenever he engages in an
argument within himself about God, religion, and the Qur'an.argument within himself about God, religion, and the Qur'an.

““When a person possesses deep thought,When a person possesses deep thought,
Then by everything is a lesson taught.”Then by everything is a lesson taught.”
-Imam Abu Hamid al-Ghazzali (Rahimahullah)-Imam Abu Hamid al-Ghazzali (Rahimahullah)

1.1. Pick up the paper and fall in the dustbin.Pick up the paper and fall in the dustbin.
2.2. Both of you stand together separately.Both of you stand together separately.
3.3. Why are you looking at the monkey outside when I amWhy are you looking at the monkey outside when I am
inside.inside.
4.4. Will you hang the calendar or else, I will hang myself.Will you hang the calendar or else, I will hang myself.
5.5. I have 2 daughters, both are girls.I have 2 daughters, both are girls.
6.6. Give me a blue pen of any colour.Give me a blue pen of any colour.
7.7. The principal is revolving in the corridor.The principal is revolving in the corridor.
8.8. All of you stand in a straight circle.All of you stand in a straight circle.
9.9. Open the window let the air-force come in.Open the window let the air-force come in.

1.1. The patient refused autopsy.The patient refused autopsy.
2.2. The patient has no previous history ofThe patient has no previous history of
suicides.suicides.
3.3. The skin was moist and dry.The skin was moist and dry.
4.4. Occasional, constant, infrequent headaches.Occasional, constant, infrequent headaches.
5.5. Patient was alert and unresponsive.Patient was alert and unresponsive.
FROM DOCTOR’S MEDICAL NOTE

Surmise (conjecture) cannot be theSurmise (conjecture) cannot be the
same as Truthsame as Truth
"Yet behold, never can surmise (conjecture) take the"Yet behold, never can surmise (conjecture) take the
place of Truth"place of Truth"
((Q: Najm 53 :28Q: Najm 53 :28))

From this verse, it stresses exactly the mind's logical process forFrom this verse, it stresses exactly the mind's logical process for
establishing a fact or negating it.establishing a fact or negating it.
In the matter of certitude, there is a great difference between proofIn the matter of certitude, there is a great difference between proof
and denial.and denial.
Thus we can be absolutely certain about an existence of an object ifThus we can be absolutely certain about an existence of an object if
such existence is proven scientifically or logically.such existence is proven scientifically or logically.

But we should not categorically deny the existence of an object or aBut we should not categorically deny the existence of an object or a
piece of information just because there is no proof of it - unless thepiece of information just because there is no proof of it - unless the
visualisation of that object or information produces a mentalvisualisation of that object or information produces a mental
antithesis.antithesis.
•Antithesis : “Contrast of ideas expressed by parallelism of strongly contrasted“Contrast of ideas expressed by parallelism of strongly contrasted
•words; opposition, contrast, direct opposite, or consisting of two opposites,words; opposition, contrast, direct opposite, or consisting of two opposites,
contradiction, inconsistency to reason. etc. “contradiction, inconsistency to reason. etc. “

If, however, the object or information is in the realm of possible,If, however, the object or information is in the realm of possible,
then we should look at it the way we look at everything that is notthen we should look at it the way we look at everything that is not
impossible. i.e.impossible. i.e. neither to accept it unquestionably nor to deny itneither to accept it unquestionably nor to deny it
categorically.categorically.

Limitations of the mindLimitations of the mind
Another cornerstone of Islamic thought based on principles of the Qur'anAnother cornerstone of Islamic thought based on principles of the Qur'an
is the distinction made on the between perceptions of the visible andis the distinction made on the between perceptions of the visible and
invisible worlds.invisible worlds.
There are two kinds of perceptions:There are two kinds of perceptions:
(1) perception of the(1) perception of the true essencetrue essence of an object, andof an object, and
(2) perception of(2) perception of the evidencethe evidence of its existence, although absoluteof its existence, although absolute
perception of its essence may not be possibleperception of its essence may not be possible

Limitations of the mindLimitations of the mind
The human mind can more or less perceive the essence of objects withinThe human mind can more or less perceive the essence of objects within
a limited scope, the scope of the tangible world. But in the world of thea limited scope, the scope of the tangible world. But in the world of the
intangible, it can only deduce the existence of an object from itsintangible, it can only deduce the existence of an object from its
attributes or effects. This is an established fact.attributes or effects. This is an established fact.
This latter kind of perception enables us to ascertain the existence of GodThis latter kind of perception enables us to ascertain the existence of God
and some of His attributes of perfection through the signs He has givenand some of His attributes of perfection through the signs He has given
us, and not because we can perceive His true essence.us, and not because we can perceive His true essence.

Visualization and Conception
Human mind's ability to abstraction (and deduction) enables him to
know the reality of a thing beyond merely the physical perception.
Thus distinction between visualization and conception - is another
cornerstone of Islamic thought, which springs forth from the principles
of the Qur'an.

VISUALIZATION
“ To perceive the object with our senses or the mind's eye by
picturing its essence”
and
CONCEPTION
“Being aware of the existence of an object without the need
to form a mental image of its essence” -

We cannot visualize all things we conceive.
For, we may conceive the existence of an object through its
manifestations, although we may not be able to visualize its form.
The fact that we cannot visualize an object already conceived to exist,
does not justify the claim that it does not exist.

Thus, for example, although we cannot imagine (visualize) that a
paper, if cut in half and then stacked and pieces are each cut in half
again, 45 times and stacked, would make a pile that reach the clouds;
yet we can conceive it (i.e. its possibility) after a simple mathematical
calculation.

Again, if a television set falls in our midst from one of the galaxies,
would it not prove to us the existence of its maker and indicate that,
that ‘being’, is a wise and intelligent scientist?
Yet, despite this knowledge (concerning some of his attributes), we
cannot visualize the essence of that maker because we have not seen
or felt him; we do not know whether he is a human being or a robot.

But would it be logical to deny his existence altogether? .... just because
we cannot visualize his essence, although we did conceive his existence
as well as some of his attributes?

Man's LimitationMan's Limitation
Another cornerstone of Islamic thought based on the principles of the
Qur'an is that we are incapable of perceiving the beginnings and ends
of things.
This is a fact. That is the way our minds and senses were created, even
in the material world in which we live in, our limitations are obvious.

Man's LimitationMan's Limitation
A sound that is too loud deafens us, and a light that is too bright
blinds us as it blinded Prophet Moses a.s.
Excessive closeness to an object prevents us from seeing it, and so
does excessive remoteness from it.
If this is true of the tangible world, it is much more so of the
intangible world!
TO BE CONTINUED

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:
65All Rights Reserved © Zhulkeflee Hj Ismail (2015))

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