(Slideshare) lesson#1b)tauheed sept-course-(12-sept-2012)

IN THE NAME OF ALLAH
MOST COMPASIONATE
MOST MERCIFUL LESSON #1b
“INTRODUCTION TO STUDY OF
RO DUC
ING TAUHEED – (AQA’ID) ”
INT TART E
S CO URS Intermediate Level Islamic course in English for Adults
A NEW -2012] conducted by Ustaz Zhulkeflee Hj Ismail
OF SEPT
[
IT CAN ALSO BE A
18 weekly class starting: 5th SEPTEMBER 2012 REFRESHER COURSE
Every Wadnesday night @ 8pm – 10pm FOR MUSLIM
Wisma Indah, 450 Changi Road, PARENTS, EDUCATORS,
#02-00 next to Masjid Kassim IN CONTEMPORARY
SINGAPORE.
OPEN TO ALL

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

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

All Rights Reserved ©Zhulkeflee Hj Ismail.2012 Updated 12 Sept 2012

This module # Intermediate on:

PURPOSE AND OBJECTIVE

Development of Certainty (Belief)
Awareness of Reality / Truth
Develop discernment between Truth & Falsehood,

All Rights Reserved ©Zhulkeflee Hj Ismail.2012

A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH

By : Ustaz Zhulkeflee Hj Ismail
Previous Lesson
Intermediate Islamic Course conducted (since 1990's)


Previous Lesson


Basic and most fundamental message of Islam is the
KALIMATUT-TAUHEED (Statement concerning the Absolute
Oneness of God), in Arabic:

LAA-ILAA-HA-IL-LALLAAH
“There is no other god (object of worship) except Allah (God)."

Previous Lesson

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

The Arabic proper noun “Allah” for God, refers to the One
Supreme Being, Who is Absolute, Unique and without equal.

“Allah” : Arabic proper noun; name for God,
it refers to the One and Only, the Unique Creator,
Lord Sustainer of the Universe, Who Alone is God
– there is none besides Allah.

No equivalent translation in non-Semitic language.

Previous Lesson

From the above statement, there are 2 aspects which we are
required to confirm and develop Faith (iiman) in :

(1) Recognizing and be convinced in the existence of God;

And
(2) That there is none other except ‘Allah’, the Absolute One
God (i.e. He is without equal or partner; sharing with no one
His Divinity, for there is none like Him) . Previous Lesson

Previous Lesson

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

FITRAH - i.e. by relying upon our natural or innate human
instincts, intuitions;

Previous Lesson

‘AQLIIYAH - i.e. by the using of the faculty of reasoning,
thought process;

Previous Lesson

Unlike other religion, Islam recognizes the use of reasoning
faculty, and in fact it encourages man to use them because,
from the point of view of Islam, the mind or reasoning
faculty is the greatest gift of God.

Previous Lesson

Although reason itself cannot fathom the infinite mysteries
yet it is the means by which man can verify and confirm
truth. And in this very way has the Qur'an spoke to man
and invite them to recognize the existence of God.

Previous Lesson

It provides verifiable arguments to convince the doubters,
by methods of pondering upon certain observable
phenomena in ourselves and our surroundings:

Previous Lesson

(1) Things that we see around us are 'new' and were created . Creation
must emanate from outside creation i.e. the Uncreated.

(2) Things are in constant state of motion. We cannot conceive motion
to have perpetually existed without a beginning (i.e. it must start from
a state of motionless).

(3) The dependability of things towards a cause or initiator . So where
do all things began?

Previous Lesson

(4) The existence of a unified order in the universe . To attribute this
order to random chance is most improbable without a universal will
(intelligent force).

(5) The realization that for this universe to exist as it does, there must be
a Sustainer. The complexity for its being sustained, and dependability of
things to other things affecting it besides itself, indicate the
determination by a 'cosmic force.‘

Previous Lesson

(6) Inherent preparedness in our creation, as well as in animals,
plants, etc. This preparedness cannot be something evolved because
without it, that animals or plants would not have any chance to begin
to survive in the first place.

(7) Time and the aging factor in our Universe. This would make us
ponder concerning the meta-concept of the infinity (past) and
eternity (future) - the concepts of the Divine.

Previous Lesson

(8) The 'law' of probability. The computation which actually informs
us (mathematically) of the utter remoteness of creation being the
outcome of chance accidents.

Previous Lesson


TO CONTINUE ...


The term TAUHEED is derived from Arabic word "Ahad”(Absolute One) -
"Wahada" (Oneness attested) “Yuwaa-hidu" (he unify or attest to the
Oneness) – “Tauhii-dan” (you attest to its' Oneness).

Therefore 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 and
verifying 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 and
deeds.


There are five approaches or methodology (types) of attesting to the
existence of the One and only God (Allah) – in the Islamic tradition
(that I was taught) , which as Muslims we are to be inculcated with -
each having a specific expectation, as will be explained herewith, are :


(1) TAUHIID AL-KHALI-QIYYAH

That we affirm and are convinced that every creation in the universe
was created by One Absolute Creator, Allah (God) of all the worlds –
Who alone is the Uncreated Being.


(2) TAUHEED AR-RUBUB-BIYYAH

In considering the ever-presence harmonious co-existence of the
universe and orderliness despite it multitudes and complexities, it
should lead to acknowledgement that the entire Universe is sustained
and cherished, by the One God (Allah) - Who has no equal, partner
nor associates.

These are obvious signs that over all things One Absolute Divine power
prevail. Allah (God) has power which is ever present and constantly
manifested thereby.

( 3) TAUHEED AL - ULU-HIYYAH or 'UBUDIYYAH

In terms of concept of Who is the “Divine” (Theological doctrine), the
acknowledgement that there is only One God (Allah), Who Alone is
Divine, deserving of our worship and servitude. There is no god
except Him. He is Allah the Absolute, Eternal. Who has no equal nor
partner. The Most besought unto Whom we rely.



Allah, the One and only God, deserving of our worship or servitude
(with our entire life) , and we are to deny and reject every forms of
associating His Divinity with anyone or anything else. This associating
or ascribing others with God is antithetical to Tauheed, termed as
“ SHIRK ”.



Since we know that our being created is but to fulfil a reason best
known to our Maker, therefore we are to manifest our
acknowledgement of this in our life through a total form of worship
or servitude (‘UBUDIYAH) by following the Guidance from Him,
established by the Messenger of Allah, the last and final Prophet
Muhammad s.a.w. – after whom there will be not be sent any
other.


(4) TAUHEED AS-SIFAT

Our knowledge of God’s attributes must never be tainted by
‘anthropomorphic’ tendencies. Thus, Muslims are to affirm and
attest that Allah, the Unique God as having all the attributes of
perfection, befitting His Majesty and Holiness, and reject all the
absurd attributes which man may attribute to Him - as the rationalist
(Mu'tazilites) had done, imputing imperfections in God when they
try to fathom the knowledge about God using the human mind, the
ratio as the highest and definitive criteria.


In Islam, the knowledge of Who is God (Allah), must come from
God (Allah) - Revelation. Those verses which require interpretation
must be consistent with the clear and explicit verses as guideline
which will never be ridiculous nor opposed to basic logic. Thus the
Islamic doctrines derived would not be some absurd notion, myths,
superstitions, ideas or concepts antithetical to reason.



Traditionally, the 13 or 20 attributes of God (SIFAATULLAAH) are
taught in traditional Islamic scholarship, to counter such absurdities
as perpetuated by others - using basis from both Revelation
(NAQLIYYAH) and reason (‘AQLIYYAH).



This method serves as refutation towards the deviations of the
rationalists, literalists and innovators who appeared later in history,
much influenced by philosophy of others. This is required for
upholding the original creed or doctrine of the AHL-AS-SUNNAH
WAL-JAMA’AH - of the Salafus- Soliheen (the pious predecessors).


(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.



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.



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-LIYYAH) and in the whole
creations and alternations of night and day (AYAAT KAUNIYAH).


The true aspiration towards being close to our
Compassionate and Loving Creator, has to begin by
knowing Him and with striving towards achieving His
Pleasure (Mardhaa-tillah - ) following the
path of TAUHEED – leading to the love of Allah.

To attain this, Allah s.w.t. has provided the Guidance
and the Guide, the Last Messenger, Seal of the
Prophethood, Prophet Muhammad s.a.a.w.:


Say [O Prophet]: "If you love Allah, follow me
(TABI-’UUNI), [and]Allah will love you and forgive you your
sins; for Allah is much-forgiving, a dispenser of grace.“

Say: “(TA-’AH - Obey) Pay heed unto Allah and the
Messenger.” And if they turn away - verily, Allah does not
love those who deny the truth (KAAFIRIN).”
(Qur’an: Aali ‘Imran: 3: 31-32)


Say [O Prophet]: "I am but a mortal man like all of you. It
has been revealed unto me that your God is the One and
Only God. Hence, whoever looks forward [with hope and
awe] to meeting his Sustainer [on Judgment Day], let him
do righteous deeds, and (LAA YUSH-RIK) let him not
ascribe unto anyone or anything a share in (‘IBAADATI -
ROB) the worship due to his Sustainer!"
(Qur’an: Kahfi: 18: 110)


CONCLUSION:
Thus the Concept of Tauheed which serves as the
foundation of the teachings of Islam can only be
accomplished by following no other way except the way
shown by Allah s.w.t. through His prophets and
Messengers.


CONCLUSION:
The Last of Allah’s Prophets and Messengers, who came
to supersede them all, guided by Allah's revelation to
establish al-Islam as the perfected Deen al-Islam, is
prophet Muhammad ibnu 'Abdillah s.a.w - the Last
Messenger and the Seal of prophethood.


CONCLUSION:
And certainly there will be no other prophet after him.
That is why the Kalimah of al-Islam for every Muslim
must be completed with :

MUHAM-MADUR-RA-SUU-LULLAH
"Muhammad is the Messenger of Allah".


CONCLUSION:
And further elaborations after TAUHEED would include
aspects emanating from it such as:
(AL- ‘ADALAH) :
QADHA’-WAL-QADR
(SAM-’IYYAT) :
AL-GHAYB– RISAALAH - NUBUWWAT
(AL-AAKHIRAH)

QIYAMAH – HISAB – MIZAN – SIRAT – JANNAH - AN-NAR


A BRIEF OVERVIEW OF ITS HISTORY AND RELEVANCE FOR MUSLIMS


U E
TIN
CON .
TO …

All Rights Reserved © Zhulkeflee Hj Ismail. 2012

CONSIDER:  Our learning journey is never static.

 When we strive to understand deeper a given object of knowledge,
seeking to discover whatever profound meanings contain within it,
requiring much thinking, contemplation in processing our thoughts
while interacting with the information, till we uncover layers upon layers
of meanings, thereby increasing our understanding, we are adding
quality and it is this this mode of acquisition which I deem as “vertical”.
 Thus, to me a Muslim’s learning is never static, although the subjects
we may be speaking of is similar, especially those regarded as “Fardhu
‘Ain” which I always like to re-visit and share.



 Perhaps the common ‘understanding’ of what constitute Fardhu ’Ain,
amongst our community, may have been grossly misperceived because
too often, we imply increase in knowledge only in the horizontal sense.
 Knowledge of the Fardhu ‘Ain for a Muslim 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.



 We should ponder deeper on the saying:

“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.

Epistemology: from Greek ἐ πιστήμη(epistēmē),

meaning "knowledge, science",
and λόγος (logos), meaning "study of"

- is the branch of philosophy concerned
with the nature and scope (limitations) of knowledge.
It addresses the questions:
What is knowledge?
How is knowledge acquired?
How do we know what we know?


OXFORD DICTIONARIES’ DEFINITION:

Knowledge is a collection of facts, information,
and/or skills acquired through experience or education or
(more generally) the theoretical or practical understanding of
a subject.

It can be implicit (as with practical skill or expertise) or
explicit (as with the theoretical understanding of a subject);
and it can be more or less formal or systematic.


EQUIVALENT TERMS USED IN ISLAM

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

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

’ILM –
Knowledge (science and knowledge)

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


EPISTEMOLOGY

Amongst the definitions:

“....... Knowledge is the arrival (husul- )* of the meaning
(ma’na- ) of a thing or object of knowledge in the soul of
the subject; and simultaneously,..... Knowledge is the soul’s
arrival (wusul- ) at the meaning of that thing or the object
of knowledge.”

By “meaning” (ma’na- ) is: “the recognition of the proper
place of anything in a system ...”
: Prof. Syed Muhammad Naquib Al-Attas

* “attainment; acquirement” is a better translation.

EPISTEMOLOGY

Thus, perspective of Education in Islam can be defined:

“... Recognition and acknowledgement, progressively instilled
into man, of the proper places of things in the order of
creation, such that it leads to the recognition and
acknowledgement of the proper place of God in the order of
being and existence.”

Quoted from: “The Educational Philosophy and Practice of Syed
Muhammad Naquib Al-Attas” by Wan Mohd Nor Wan Daud (ISTAC
publication).


EPISTEMOLOGY


EPISTEMOLOGY

“Has there not been over Man a long period of Time, when he was
nothing--(not even) mentioned?― Verily We created Man from a
drop of mingled sperm, in order to try him: so We gave him (the
gifts), of Hearing and Sight. We showed him the Way: whether he
be grateful or ungrateful (rests on his will).”
(Qur’an: al-Insan: 76:1-3)


(Allah) Most Gracious! It is He Who has taught
(‘ALAMA) the Qur'an. He has created man: He
has taught him AL-BAYAAN : speech (and
Intelligence)
(Qur’an: ar-Rahmaan: 55:1-4)


”It is He (Allah) Who has sent amongst the Unlettered
a messenger (Prophet Muhammad s.a.w.) from
among themselves, to rehearse to them His Signs, to
sanctify them, and to instruct them in Scripture and
Wisdom― although they had been, before, in manifest
error― “
(Qur’an: Jumu’ah:62: 2)


“As well as (to confer all these benefits upon) others of them, who
have not already joined them: and He is Exalted in Might, Wise.
Such is the Bounty of Allah, which He bestows on whom He will:
and Allah is the Lord of the highest bounty.”
(Qur’an: Jumu’ah: 63: 3-4)


EPISTEMOLOGY

To understand how we as human learn, let us analyse
the computer (a product attempted by human to create
an imitation or artificial intelligence)

Computerization is a total system comprising of:

[1] INPUT

[2] PROCESSING

[3] OUTPUT


EPISTEMOLOGY

INPUT - PROCESSING - OUTPUT


EPISTEMOLOGY

KEYBOARD
THUMB-DISK-DRIVES

SCANNER MOUSE

FEED TO CPU TO BE PROCESSED


EPISTEMOLOGY

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

• THUMB/DISK DRIVE  TRUE REPORT

• SCANNER  EXTRA-SENSORY -INSPIRATION,

• BLUE- DREAM, INTUITION, BURST OF

BRILLIANCE
TOOTH/WIRELESS
COMPUTER HUMAN BEING


EPISTEMOLOGY

PROCESSING TAKES
OUTPUT
PLACE HERE (FEEDBACK)
INPUT


EPISTEMOLOGY

• Control unit – storage, speed  Memory
• ROM – Read only memory  Linguistic & literacy
• RAM – Random access memory  Logic & music
• BIOS – Basic input-output  Deductive - inductive
System  Speculative extrapolation
• DOS – Disk operating System;  Emotive - empathy
Drivers etc.
 Contemplative - intuition
• ALU – Arithmetic logic unit
 Extraneous linkage



EPISTEMOLOGY

SCREEN MONITOR

PRINTER - SCANNER
THUMB-DISK-DRIVES

FROM CPU TO OUTPUT
OR BE SAVED, PRINTED


EPISTEMOLOGY

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

• Disk-drive  Creativity

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


Thus, what our Prophet Muhammad s.a,w. received was
not something new - as this phenomena had already
occurred before him.

Thus those, termed the “People of the Book” amongst
those of Abrahamic line i.e. the Jews and Christians,
would be the independent parties than can corroborate -
not deny but confirm this.


Whatever is outside of the Knowledge resides in the
person – to be regarded as person – and is also an
information ( ) – not attribute (sifat- ) of
knowledge ( ). the person him/herself.


Information may not Knowledge has to do
necessarily convey any with “meanings” –
meanings, but can be which may include
subjected to process or abstract concepts and
interpretation – by a human construct beyond the
– striving to seek and material forms.
arriving at understanding of
“meanings” from it.

Every one may have equal Yet, there can be
access to a given difference in levels and
information. depths of knowledge to
a given information,
depending upon who
contemplates upon it.


Just as raw data input are It is when cognition of
meant to be processed by man are applied to
the computer , our readings, process these
observations, news, data information, that he
and information etc. are may be said to arrive
objects to be understood at knowledge (i.e.
and possible meanings from when it becomes
it to be comprehended by us meaningful).
human.

THUS the Qur’an categorize THUS the Qur’anic
these (information) as: approach for man’s
education enjoins him
“Signs” – aayat ( )
to “Read” ( ) these
Al-Qur’an – aayat Qawliyyah signs to arrive at the
Universe – aayat Kauniyah “meanings” –
regarding the REALITY.


Note:

Arabic word “universe” and “a scholar; one who
is knowledgeable” is spelt:

( )


IN THE NAME OF ALLAH, MOST GRACIOUS, MOST MERCIFUL

ADDENDUM

Especially required
since most participants in
this class are Muslims
who may require this

important reminder.*

* Hope those non-
Muslim or participants
new to Islam in this
class can understand
A REMINDER TO MUSLIMS FROM and appreciate the
reason for this prelude
LESSONS ON ISLAMIC “ADAB”
LESSONS FROM BEGINNERS’ COURSE
All Rights Reserved© Zhulkeflee Hj Ismail (2012) 82

ADDENDUM

“Those who do not know that they do not know.” THE HEEDLESS

“Those who know that they do not know.” THE IGNORANT

“Those who do not know that they know.” THE NEGLIGENT

“Those who know that they know.” THE WISE

SPECIAL CHARACTERISTICS OF THE TRULY WISE

And the wise (those who truly know), will always look at what they
are ignorant of, maintaining humility , striving to continue learning,
rather than become conceited with whatever little they had already
learnt. LESSONS FROM BEGINNERS’ COURSE
All Rights Reserved© Zhulkeflee Hj Ismail (2012)

ADDENDUM

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

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

The beginning of Wisdom is when you realize you do not know!

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


ADDENDUM

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

have.
When we acquire these, our knowledge
grows (DARK GREEN area )



ADDENDUM

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

Remember: RED line (circumference)
indicates our encounter with
knowledge
which we now realize we do not know.
have.
When we acquire these, our knowledge
grows (DARK GREEN area )

“The more we know, the more will we encounter aspects of knowledge which
we do not know. And only realization of this which motivates us to grow in learning”



SINCERE ADVICE TO MUSLIM ‘ INTELLECTUALS ’


 Beginning of wisdom in a person is when he
CONSIDER:
realizes that he does not know.

Behold! Abraham said: "My Lord! show me how You give life to
the dead. He said: "Do you not then believe?"
He said: "Yea! but to satisfy my own understanding.“ *
(Qur’an: Baqarah: 2: 260)
* literally: “to make my heart tranquil”

Western scientific approach to knowledge, uses “ scepticism” as method
of enquiry. Whether it is “philosophical scepticism” (which even denies
possibility of knowledge) or “methodological scepticism”, we Muslims
must be very careful of those who are using this when ‘ learning’ and
‘teaching’ knowledge of al-Islam.

This is because it (scepticism) posited ‘denial’ to any thesis which cannot
be empirically substantiated. Whereas, in matters of belief, Islam does
not limit proof only in the use of the five senses ( EMPIRICAL), but also
include the proper use of the intellect ( REASONING), innate pure instinct
(FITRAH SALIMAH), as well as reliance upon true and reliable report
(TAUQIFIY) especially authenticated revelations.

Our analysis of any new information (potential knowledge) is not
made, as though from a void (tabula rasa), removing every known
truth which we already hold, as a basis or criteria.

Especially when learning in Islam, a Muslim cannot be expected to
learn something objectively (like the secularist), but must always
subject himself/herself to every truth regarding the REALITY thus far
acquired, and to build upon it. Just like Prophet Ibrahim a.s. , his
‘intellectual curiosity’ is not necessarily scepticism, and does not
require him to negate whatever faith he already holds.


Also remember, “one cannot ‘deny’ a thing to exist merely on the
premise that it is not as yet known (proven) by him to exist . “

For even to ‘deny’ something, Islam requires a “proof” for its falsity.
Without which one is simply to hold to a neutral position (neither
reject nor accept), remaining open and not to blatantly deny it.

In FARDHU ‘AIN, Muslims will be taught (in this module, insha-Allah)
how to think; especially the three intellectual postulates: ( HUKM
‘AQAL) – i.e. WAJIB (inevitability), HARUS (possibility), and MUSTAHIL
(rational impossibility).

Have we learnt this? Perhaps many “may not know, that they know!”


Muslims, who may have missed their subsequent acquisition
regarding this in their FARDHU’AIN lessons on their development of
AQEEDAH, but went on to be trained in ‘scepticism’ may be spiritually
(intellectually) harmed.

They should be told that “scepticism” is not knowledge, but only an
admission of one’s “ignorance.”


A doubt, or rather intellectual curiosity, only if managed with humility,
leads to wisdom. So do not use scepticism as though it is a badge to
highlight one’s ‘intellectual superiority ’ in learning – (whereas it is but
a conceited ‘cynicism ’ , pretentiously disguised as “wisdom”!)

So please, be humble. Adhere to the ADAB in learning.


Muslims make a clear distinction between :

YAQEEN – ”belief (in a certainty)”; and

SHAKK – “sceptical (with doubts)”.

We are guided by one of the principles (QAWAA-ID) :

“Certainty cannot be removed (overruled) by Doubt”


LEVELS OF CERTAINTY LEVELS OF UNCERTAINTY

‘ILMUL YAQEEN RAIBA – suspicious misgivings;
Certainty with knowledge and wavering doubt; uncertainty;
Intellection.

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

DZONN – conjecture; assumption;
HAQQUL YAQEEN yet still not certain; guess; inclining
True certainty – ‘tasting’; towards holding opinion even though
direct experience of Reality; still without valid proof of certainty.


A SCHOLAR WROTE (POEM)

“Knowledge is hostile to the haughty youth,
just as flood water is hostile to the highlands.”



“Neither the teacher nor the physician
advise you unless they are honoured.
So bear your disease patiently
if you have wronged its healer ;
and be satisfied with your ignorance
if you have wronged a teacher.”


TO BE CONTINUED ..... INSHA-ALLAH .. IN Lesson # 2


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


All welcome to visit my web-blog:

http://an-naseehah.blogspot.com/
http://introductiontotauhid.blogspot.com/
http://oyoubelievers.blogspot.com/
http://al-amthaal.blogspot.com/
http://zhulkeflee-archive.blogspot.com/
http://criteriaforaholybook-quran.blogspot.com/
http://with-the-truthful.blogspot.com/
http ://muqaddam-nurul.blogspot.com/

100

(Slideshare) lesson#1b)tauheed sept-course-(12-sept-2012)

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(Slideshare) lesson#1b)tauheed sept-course-(12-sept-2012)