(Slideshare) lesson#2a)tauhid-course-19-sept-2012

IN THE NAME OF ALLAH
MOST COMPASIONATE
MOST MERCIFUL
#2a LESSON

“INTRODUCTION TO THE
M
LE
ODU E
S
STUDY OF TAUHEED”
A NEW -COUR Intermediate Level Islamic course in English for Adults
CH ]
BAT [2012 conducted by Ustaz Zhulkeflee Hj Ismail

18 weekly class started : 5th SEPTEMBER 2012 IT CAN ALSO BE A
Every Wadnesday night @ 8pm – 10pm REFRESHER COURSE
FOR MUSLIM
Wisma Indah, 450 Changi Road, PARENTS, EDUCATORS,
#02-00 next to Masjid Kassim IN CONTEMPORARY
SINGAPORE.
For further information and registration OPEN TO ALL
contact E -mail :
ad.fardhayn.sg@gmail.com
or +65 81234669 / +65 96838279
Using curriculum he has developed especially for English-speaking
Muslim converts and young English-speaking Adult Muslims.

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

UPDATED SEPT 2012
All Rights Reserved © Zhulkeflee Hj Ismail. 2012

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BE R …
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THA


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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.

PREVIOUS LESSON
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).


PREVIOUS LESSON
EPISTEMOLOGY


PREVIOUS LESSON
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
A REMINDER TO MUSLIMS FROM new to Islam in this class
can understand and
LESSONS ON ISLAMIC “ADAB” appreciate the reason for
this prelude

LESSONS FROM BEGINNERS’ COURSE
All Rights Reserved© Zhulkeflee Hj Ismail (2012) 12

PREVIOUS LESSON

SINCERE ADVICE TO MUSLIM ‘ INTELLECTUALS ’


TO CONTINUE ….. Lesson # 2

A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH

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

“AND ON EARTH there are signs [of Allah’s
existence, visible] to all who are endowed with inner
certainty, just as [there are signs thereof] within
your own selves: can you not, then, see?”
(Qur’an: Dzaariyat: 51: 20-21)


“[All this have We expounded in this] blessed divine writ
which We have revealed unto thee, [O Muhammad,] so
that men may ponder over its mes-sages, and that
those who are endowed with insight may take them to
heart.”
(Qur’an: Swad: 38: 29)

“And We have certainly created for Hell many
of the jinn and mankind. They have hearts
with which they do not understand, they have
eyes with which they do not see, and they
have ears with which they do not hear. Those
are like livestock; rather, they are more
astray. It is they who are the heedless.”
(Qur’an: 7: 179)


The Holy Qur'an calls upon people to think and to draw conclusions
through thought process.

It even regards thinking as part of worship, and does not recognise
the belief in its doctrinal tenets if it is not the outcome of correct
thinking.

Islam in this connection has paid attention to a basic point, that
although people are capable of thinking, still they can end up with
erroneous conclusion - if they neglect to use, or inappropriately
allow certain factors to influence their thought process.


Thus, in Islam, we are provided basic guidelines - basic lessons on
how to think correctly.

Firstly, in the Qur'an, it has pointed out the major causes which lead
to wrong thinking and has explained what to do to avoid error and
deviation.


“Now if thou pay heed (follow) unto the majority of those
[who live] on earth, they will but lead thee astray from
the path of Allah: they follow but [other people's]
conjectures, and they themselves do nothing but guess *.
Verily, thy Sustainer knows best as to who strays from
His path, and best knows He as to who are the right-
guided.”
(Qur’an: An-’am: 6: 116-117)


1. Reliance on conjecture instead of sure knowledge

The phrase: * “nothing but guess (conjecture)”

* i.e. They only guess regarding the true nature of human life and
its ultimate destiny, the problem of revelation, the relationship
between God and man, the meaning of good and evil etc. –
metaphysical questions.



Apart from leading man astray from spiritual truths, such
guesswork gives rise to arbitrary rules of conduct and self
imposed inhibitions.


"And do not follow (pursue) anything of which thou hast no
knowledge: verily (thy) hearing and sight and heart - all of
them - will be called to account for it (on Judgement Day)."

(Qur’an: Bani Israil : 17 :36)



Muslims are to be taught that there is distinction between
knowledge (‘ILM) and conjecture or guesswork (DZONN); between
absolute and relative; between what are reliable and unreliable
reports, and how to distinguish between them; etc. It exposes the
fallacy of merely following the majority without concern for
substantiation of truth, which seems to be the common approach,
albeit erroneously adopted by people, in matters of religion.


2. Bias and inclination towards base desires

If man wants to judge rightly, he should fully maintain his
impartiality. In other words, he should seek Truth only, and accept
without hesitation what evidence proves. He should behave exactly
like a judge in a court of justice, who while studying a case ought to
be neutral to the claims of both parties. If he is biased towards one
party, the arguments in favour of that party will unconsciously attract
his attention and the arguments against it will automatically be
missed by him. That is what will mislead the judge.



If man is not neutral and his thinking is lop-sided, the pointer of
his thinking will unconsciously be inclined towards his personal
liking and personal desire. That is why the Holy Qur'an regards the
base desires as much a source of error as reliance on guess and
conjecture. Allah says :



If man is not neutral and his thinking is lop-sided, the pointer of
his thinking will unconsciously be inclined towards his personal
liking and personal desire. That is why the Holy Qur'an regards the
base desires as much a source of error as reliance on guess and
conjecture. Allah says :

"They follow nothing but conjecture and
that which they desire. “
(Qur’an : Najm 53: 23)



The concept of justice (AL-‘ADL ) are to be applied in analysis, putting
things in their appropriate place, requiring impartial appraisal of all
relevant views available to be considered and not suppressed or
overlooked.

Often, this would be difficult when one inclines to own desires
(HAWA) or self-interest, therefore we are to be extra cautious of our
own failings.



“O YOU who have attained to faith! Be ever steadfast in
your devotion to Allah, bearing witness to the truth in
all equity; and never let hatred of any-one lead you into
the sin of deviating from justice. Be just: this is closest
to being God-conscious. And remain conscious of Allah:
verily, Allah is aware of all that you do.”
(Qur’an: Maa-idah: 5: 8)


3. Haste

To be able to express an opinion about a question, one should have
adequate evidence before him.

Unless there is enough evidence, any hasty expression of an opinion
is likely to lead to error. In the Holy Qur'an, Allah repeatedly refers to
the insufficiency of human knowledge for pronouncing an opinion in
respect of many important questions.

For example:


"And they ask you about the soul. Say: The soul is one of
the commands of my Lord, and you have been given but
little knowledge.“

(Qur’an : Bani Israil 17 :85)


3. Haste

In this verse, the question posed was to seek something which
man's knowledge is inadequate to appreciate any form of detailed
answer, thus only a general response suffices.

It does not provide fully what was being asked, but responded in
accordance with the preparedness of the questioner, but it
cautioned him that, although our knowledge about the soul may be
little, this general response may suffice.


3. Haste

So we should not deny its existence just because we cannot fully
satisfy our curiosity regarding it.

It teaches us that we should not be hasty in addressing any issue,
but to consider carefully what is offered based on available
knowledge.

The key point here is, knowledge. To accept is with knowledge, and
to deny it also must be based upon knowledge .


3. Haste

Do not reject something by simply basing it upon our ignorance of
that thing - e.g. some people categorically deny something with the
irrelevant excuse e.g. "because I have not come across it."

This statement is simply an admission of his ignorance of that thing,
not a proof (knowledge) that that thing does not exist!


3. Haste

From the above, we are taught, nay, warned against being hasty in 2
things :

(1) That we must not believe a thing unless we have sure knowledge
about it. (Warning against hasty believing something without
knowledge).

(2) That we must not deny a thing unless we have sure knowledge
about it. (Warning against hasty denial without knowledge).


“As it is, man [often] prays for things that are bad as if he were
praying for something that is good: for man is prone to be hasty
[in his judgments].”
(Qur’an: Isra’: 17: 11)


“FIGHTING is ordained for you, even though it be hateful to you;
but it may well be that you hate a thing the while it is good for
you, and it may well be that you love a thing the while it is bad for
you: and Allah knows, whereas you do not know.”
(Qur’an: Baqarah: 2: 216)


“IS MAN, then, not aware that it is We who create him out of
a [mere] drop of sperm - whereupon, lo! he shows himself
endowed with the power to think and to argue?

And [now] he [argues about Us, and] thinks of Us in terms of
comparison, and is oblivious of how he himself was created!
[And so] he says, “Who could give life to bones that have
crumbled to dust?”
(Qur’an: Ya Seen: 77: 78)


“Why do not the believing men and women, whenever such
[a rumour] is heard, think the best of one another and say,
“This is an obvious falsehood”?

why do they not [demand of the accusers that they] bring
[prove of] their allegation? for, if they do not produce four
such witnesses, it is those [accusers] who, in the sight of
Allah, are liars indeed!”
(Qur’an: Nur : 24: 12-13)


4. Traditional thinking and looking to the past

Man has a tendency to readily accept an idea or a belief that was
accepted by past generations, without giving it any further thought.

Allah s.w.t. in the Holy Qur'an, reminds people that they should
have independent thinking and should not accept anything without
judging it carefully, simply because it was accepted by others in the
past.

Thus:


"But when they are told, "Follow what Allah has
revealed" some answers, "Nay, we shall follow (only) that
which we found our forefathers believe in and did."
What! even though their forefathers did not understand
anything and had no guidance?“
(Qur’an : Baqarah 2 :170)


4. Traditional thinking and looking to the past

In spite of advancement in education, yet when it concerns
religious beliefs and practices, many people tend to blindly imitate
or follow whatever their forefathers may have passed on for them.

When new and verifiable evidence are offered, they refuse to even
consider them but rely only on this blind fanaticism.


ADDITIONAL CLARIFICATION

This does not therefore mean we reject “TRADITIONS”, like the
group advocating post-modernism and ‘liberal ’ tendencies are
promoting. They wish to present a truncated version of ‘truth’ by
ignoring the past.

By denying the validity of truth as embedded within the continuous
and valid historical legacy of true scholars, they hope to usurp and
hijack the Islamic discourse only with their ‘newly ’ enlightened
liberal ideas - by simplistically branding all earlier scholars’ views as
‘backward’, hiding all the valid arguments already established.



“(Honour) My successors, may Allah s.w.t. be Merciful towards them!.” He was
asked: “Who are your successors O Messenger of Allah?” And he said: “They
are those who revive my Sunnah and teaches them to the servants of Allah.”

(Hadith of the Prophet s.a.w.)



“He is not from my Ummah (community),
One who do not respect our elders, or
One who is not merciful (kind) to our young, and
one who do not know (and respect the rights of)
our ‘Ulama’ (Islamic scholars).”
(Hadith of our Prophet s.a.w. Reported by Tabrany )


5. Cult of personality

In this last era, another cause of wrong thinking is the cult of
personality.

Because of the great respect in which certain people are held, some
of the celebrated historical and contemporary personalities
influence the thinking and the will of others. Some famous /
infamous personalities have been known to control the thinking of
others such that these people think and have the same opinion as
they.


5. Cult of personality

Other people do not dare differ from the (so-called) great people
and so lose their independence of thought and will.

Allah s.w.t. calls upon people to think independently and not to
follow their elders and other influential personalities blindly. They,
the misguided and heedless people will regret them on Judgement
Day:


"And they will say (in the Hereafter) : “O our Lord! Behold! We
(obeyed) paid heed unto our leaders and great men, and it is
they who have led us astray from the right path!”

(Qur’an: Ahzab: 33: 67)


5. What is meant by “Cult of personality”? –

‘Cult of personality’ - It is when a person is being followed, obeyed
or imitated unconditionally, i.e. without him needing to provide
any authoritative basis or verifiable knowledge; – relying only upon
his charisma, power, charm, popularity or whatever factor he
possesses, which held people to be in awe or captivated by him –
but devoid of any rationale proof, true knowledge or in accordance
with certain reasonable criteria.



Prophets (a.s.) and all Islamic scholars who are true heirs of the
prophets (WARATHATUL-ANBIYA), such as those proven scholars of
Islam (e.g. A-immah mujtahidun, Hujjatul Islam Abu Hamid al-
Ghazali, Imam An-Nawaawi and Qutb al-Irshad Habib ‘Abdillah Al-
Haddad, and our ‘Ulama in the Nusantara that follow them
faithfully – may Allah bless their souls and elevate their ranks), do
not fall into this category of cult.



Their works have been continuously studied, checked, discussed
and disseminated through generations of Islamic scholars up till the
present; and the classical original texts are still available to be
referred to.

This cross-referencing and scrutiny by fellow scholars, ensures the
faithful transmission, and the learning process would inevitably
trained Muslims to verify whatever they are taught.



Yet, in the present age, we need to be cautious of pseudo-scholars who
may use religion to start a cult-following. Devoid of knowledge ( JAHIL ),
they would attract followings only through a display of outward ‘ piety’
or ‘holiness’ as though these are sufficient and valid credentials to
prove that they are learned and thus by this method, they manipulate
obedience of their followers. Unfortunately, many followers of cult are
themselves ignorant, devoid of criterion, attracted only to charms and
charisma. It is only those truly learned, that can detect the ignorance.



One tell-tale sign of cult is that the ‘teacher’ would strictly forbid
their students/followers from asking him questions (which he fear
would expose his own ignorance); or forbid them from learning or
consulting with other Islamic scholars and teachers of the Deen.

Traditionally, Islamic scholars requires an ‘ ijazah’ (permission) from
his teacher or established Islamic scholars before he can teach (not
mere self-reading or paper qualifications certificates).



As in most profession, he must have the permission of qualified Islamic
scholar or scholars of standing ( from the community of practitioners ).
And whatever his teachings, it can and be open to being scrutinised.

Therefore, to know who his past (and perhaps, present) teachers, is very
important – not merely knowing which school, university or faceless
organization he claims to be from. With this, even his character, moral
standings and competency can be cross-referenced with other known
scholars who may be his colleagues under the same teacher.



And learning in Islam must be “TALAQQI” (face-to-face), student-
teacher in sessions (class or halaqah), and preferably being under
mentoring, for a duration under a living teacher – from which the
Islamic teacher’s “ijazah” is then given. This ensures “Sanad ”
(chain of transmission) and of the blessings of knowledge is kept.

From traditional Islamic perspective, viewing videos, mere reading
from books, or watching on ‘YouTube’, does not qualify one to be
regarded as the student of the particular scholar.



“An immoral man of learning is a great evil,
yet greater evil is an ignoramus (jaahilun) leading
a ‘godly pious’ life (mutanassik).

Both are a great trial everywhere,
to whomsoever (wishing to) cling to his
religion (by having to follow people like them).”



Most important today is that, those who are not Muslims, cannot be
regarded as our ‘Ulama (Islamic scholars), no matter how much he
may have learnt or have ‘taught’ Islamic studies.

Although we may benefit from some of their research and learning,
yet we have to be very discerning and careful in deriving any Islamic
knowledge or information from them. We need to rely upon our
Islamic ‘Ulama , and constantly check whatever input they may
disseminate.



“O ye who believe! Obey Allah and obey the Messenger
and (ULIL-’AMRI MINKUM) those charged with authority
among you. If ye differ in anything among yourselves,
refer it to Allah and His Messenger if ye do believe in
Allah and the Last Day: that is best, and most suitable
for final determination.”
(Qur’an: An-Nisa’: 4: 59)



“Nor should the Believers all go forth together: if a
contingent from every expedition remained behind,
they could devote themselves to studies in religion
(FAQ-QIH FID-DEEN) and admonish the people when
they return to them ― that thus they (may learn) to
guard themselves (against evil).”
(Qur’an: Taubah: 9: 122)



“O ye who believe! Take not into your intimacy (bitwaa-nah*)
those outside your ranks; they will not fail to corrupt you.
They only desire your ruin: rank hatred has already appeared
from their mouths; what their hearts conceal is far worse. We
have made plain to you the Signs, if ye have wisdom.

(Qur’an : Aali’Imran: 3:118)

*bitwaa-nah : advisors, consultants, protectors, intimate friends, helpers ...


“For, never will the Jews be pleased with thee. nor yet the
Christians, unless thou follow their own creeds (Faiths).”
(Qur’an: Baqarah: 2: 120)



“If anyone contends with the Messenger even after
guidance has been plainly conveyed to him, and follows
a path other than that becoming to men to Faith , We
shall leave him in the path he has chosen, and land him
in Hell, what an evil refuge.”
(Qur’an: An-Nisa’: 4: 115)



Imam Muhammad ibnu Sirrin (rh.a) advices and warns us Muslims:

”Verily this is knowledge (contains the rules) of the DEEN (Religion),

so look thoroughly into the person from whom

you acquire (the knowledge of) your DEEN Religion.”


EXCERPTS FROM “Introduction to the Approach to Study FIQH”

RELEVANT EXCERPTS FROM “Introduction to the Approach to Study FIQH”

TEACHER : AN IMPORTANT QUALIFICATION

When we speak of learning and education in Islam, the role of the
learned scholar – MU’ALLIM, the USTAZ (teacher) whose capacity is also
as a MU-ADDIB (Educator) who provides IRSHADAH (spiritual guidance)
etc., cannot be overlooked.

Remember, the ‘ULAMA is an ‘institution’ within the persons or the
personalities - and cannot be ‘hijacked’ by the corporate people as
though to refer to organizations, bodies, schools etc.




The proper development of Islamic teachers : with the correct belief,
worldview, passion and committed to DA’WAH, who understand the
AMANAH (Trust) which they are supposed to be shouldering, constantly
vigilant regarding the challenges to the UMMAH etc. - is the most vital
consideration.

Without this factor – the teachers, their training and their development
- it is rather useless to speak of any curriculum.




Unfortunately today, certain people’s obsession with only producing
texts, experimenting with educational aids and latest in information
technology , overawed by other system of learning, that they
inadvertently ignored the difference in the Islamic educational
philosophy, the aims, approach and objective etc. until Muslims are
learning ‘Islam’ merely as subjects, rather than subjecting themselves
to ‘Islam’.




Thus, the tendency towards teaching FIQH as subjects to be taught
according to whatever text / books popularly chosen may be
predominant. And given that most of these books were written as
reference manual on FIQH, the class should rather focus on students
understanding, inculcating the appreciation of how relevant these
rulings are to Muslims in life.

Therefore this depends much upon who is teaching FIQH.



CHALLENGES AND DEVELOPMENT

It must be noted that today, with the availability of easy access to
books and information on the internet; with greater reliance to self-
study rather than undergoing right tutelage under the guidance of
competent teachers; with the proliferations of ideologies of groups
promoting unknown agendas in the name of Islam; - Muslims being
deprived of a competent teacher’s guidance in FIQH should be a very
grave concern - indeed.




Indeed it is alarming, with people entering discourses and meddling in
Islam beyond their competency (by Muslims and even non-Muslims),
and compounded by the relative ignorance of general Muslims
regarding their own basics knowledge of their DEEN.

Especially when this involves specialized fields and subjects, for which
they do not have any authority to be giving their opinion to the public.




Can any one claim the right to be involved in giving or engaging in
serious discourse in other specialised fields like medicine or
engineering without adequate knowledge?

Or even if one knows something about draughtsmanship or have
read medical journals, without the proper training and approval of
the true practitioners in their respective fields, messing in these
would be deemed a crime – wouldn’t it?


SO LET US MAKE DU’A TO ALLAH S.W.T.

"ALLAA-HUM-MA ARINAL-HAQ-QA - HAQ-QA ,

WAR-ZUQ-NAT –TIBAA - ’A-

WA-ARINAL – BAA-TWI-LA BAA-TWILA ,

WAR-ZUQ-NAJ- TI-NAA-BA”


SO LET US MAKE DU’A TO ALLAH S.W.T.

“O Allah! Make us to see truth as true
and grant us the ability to follow it;
And make us to see falsehood as false
and make us able to reject it.”
TO BE CONTINUED ... INSHA-ALLAH

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/

90
All Rights Reserved© Zhulkeflee Hj Ismail (2012)

(Slideshare) lesson#2a)tauhid-course-19-sept-2012

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