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IN THE NAME OF ALLAHIN THE NAME OF ALLAHMOST COMPASIONATEMOST COMPASIONATEMOST MERCIFULMOST MERCIFUL
““INTRODUCTION TO THE INTRODUCTION TO THE STUDY OF TAUSTUDY OF TAUHHEED”EED”
Intermediate Level Islamic course in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismail
A NEW MODULE
BATCH-COURSE [2012]
16 weekly class started from: 3 March 2012 16 weekly class started from: 3 March 2012 Every Saturday night @ 8pm – 10pmEvery Saturday 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
IT CAN ALSO BE A IT CAN ALSO BE A REFRESHER COURSE REFRESHER COURSE
FOR MUSLIM FOR MUSLIM PARENTS, EDUCATORS, PARENTS, EDUCATORS,
IN CONTEMPORARY IN CONTEMPORARY SINGAPORE. SINGAPORE. OPEN TO ALLOPEN TO ALL
For further information and registration For further information and registration contact Econtact E-mail : -mail : [email protected] +65 81234669 / +65 96838279or +65 81234669 / +65 96838279
Using curriculum he has developed especially for English-speakingUsing curriculum he has developed especially for English-speakingMuslim 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)”
#3 a#3 aLESSON
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““And remember! your Lord caused to be declared And 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 My unto 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))
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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..
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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.
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A MODERN A MODERN PARABLEPARABLE
““THE JIG-SAW PUZZLE”THE JIG-SAW PUZZLE”By : Ustaz Zhulkeflee Hj Ismail.By : Ustaz Zhulkeflee Hj Ismail.
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Information gathered are like pieces of jig-saw puzzle.
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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.
7All Rights Reserved © Zhulkeflee Hj Ismail (2011))
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.
8All Rights Reserved © Zhulkeflee Hj Ismail (2011))
Thus, some people may feel that they have ‘knowledge’, whereas what they possess may just be merely ‘information’.
9All Rights Reserved © Zhulkeflee Hj Ismail (2011))
Actually by “knowledge”, we are referring to the relevant “meaning of that subject that we seek to acquire, arriving in our soul ...”
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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.
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When we speak of “knowledge” as referring to “meaning” , it is:
12All Rights Reserved © Zhulkeflee Hj Ismail (2011))
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.”
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Thus education is said to be “organic” liken to a living organism – which pertains to the growth of our soul.
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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.
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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.
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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.
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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.
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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.
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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).
20All Rights Reserved © Zhulkeflee Hj Ismail (2011))
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.
21All Rights Reserved © Zhulkeflee Hj Ismail (2011))
Get into groupings (not more than 8) and do Get into groupings (not more than 8) and do a brief self-introduction to each other in this a brief self-introduction to each other in this new group.new group.Discuss briefly – from given notes Discuss briefly – from given notes #1 #1 & & #2 #2 - what - what has thus far been covered in “has thus far been covered in “Introduction to Introduction to TauTauhheedeed” - up to the previous lesson “” - up to the previous lesson “Causes of Causes 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; additional additional “*“*ah…haa-h sah…haa-h s ! !”. ”.
2.2. Prepare a summary (synopsis). Each group to Prepare a summary (synopsis). Each group to present a brief present a brief RECAPRECAP for the class to ease the for the class to ease the continuation of the next lesson.continuation of the next lesson.
You are given only You are given only 30 minutes 30 minutes to complete this assignmentto complete this assignment
TAMRIN
TAMRIN
(EXERCISE
(EXERCISE))
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““Can I get to know Can I get to know you ? What have you ? What have
we learnt?”we learnt?”
HALAQAH
RE-CAP PREVIOUS LESSONRE-CAP PREVIOUS LESSON
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RE-CAP PREVIOUS LESSONRE-CAP PREVIOUS LESSON
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RE-CAP PREVIOUS LESSONRE-CAP PREVIOUS LESSON
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RE-CAP PREVIOUS LESSONRE-CAP PREVIOUS LESSON
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TO CONTINUETO CONTINUE
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Criterion of AntithesisCriterion of Antithesis
Intellectual perception of all things, material or spiritual, tangible or Intellectual 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 to When the evidence presents itself convincingly, such that we have to
make a certain conclusion (judgement) and cannot remain neutral or make a certain conclusion (judgement) and cannot remain neutral or
uncommitted.uncommitted.
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Criterion of AntithesisCriterion of Antithesis
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").
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Criterion of AntithesisCriterion of Antithesis
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").
All Rights Reserved © Zhulkeflee Hj Ismail. 2012
Criterion of AntithesisCriterion of Antithesis
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").
All Rights Reserved © Zhulkeflee Hj Ismail. 2012
Criterion of AntithesisCriterion of Antithesis
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‘.
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Criterion of AntithesisCriterion of 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 ‘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):
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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 “one one ” is ” is
the quarter of "the quarter of "twotwo" and not half of it , or that a part of an object is " and not half of it , or that a part of an object is
larger than the object itself !!!) larger than the object itself !!!)
Or, when a proposition presented which inherently is self-contradictory, Or, when a proposition presented which inherently is self-contradictory,
or inconsistent. or inconsistent.
Thus, rightfully we have basis to reject such assertion or proposition .Thus, rightfully we have basis to reject such assertion or proposition .
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NOTENOTE: There are 2 kinds of ‘impossibility’: There are 2 kinds of ‘impossibility’
(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, taking 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.All Rights Reserved © Zhulkeflee Hj Ismail. 2012
NOTENOTE: There are 2 kinds of ‘impossibility’: There are 2 kinds of ‘impossibility’
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. “
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NOTENOTE: There are 2 kinds of ‘impossibility’: There are 2 kinds of ‘impossibility’
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 acceptance or categorical rejection. Without which, we
hold to an open mind.
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NOTENOTE: There are 2 kinds of ‘impossibility’: There are 2 kinds of ‘impossibility’
Therefore, an educated young man should not forget to differentiate Therefore, an educated young man should not forget to differentiate
between these two kinds of impossibilities whenever he engages in an between 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.
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““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-Ghazali (Rahimahullah)-Imam Abu Hamid al-Ghazali (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 am Why 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.
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Surmise (conjecture) cannot be the Surmise (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))
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Surmise (conjecture) cannot be the Surmise (conjecture) cannot be the same as Truthsame as Truth
From this verse, it stresses exactly the mind's logical process for From 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 proof In 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 if Thus 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.
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Surmise (conjecture) cannot be the Surmise (conjecture) cannot be the same as Truthsame as Truth
But we should not categorically deny the existence of an object or a But we should not categorically deny the existence of an object or a
piece of information just because there is no proof of it unless the piece of information just because there is no proof of it unless the
visualisation of that object or information produces a mental visualisation 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. “
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Surmise (conjecture) cannot be the Surmise (conjecture) cannot be the same as Truthsame as Truth
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 not then 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 it neither to accept it unquestionably nor to deny it
categorically. categorically.
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TO CONTINUETO CONTINUE
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Limitations of the mindLimitations of the mind
Another cornerstone of Islamic thought based on principles of the Qur'an Another cornerstone of Islamic thought based on principles of the Qur'an
is the distinction made on the between perceptions of the visible and is 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 essence true essence of an object, and of an object, and
(2) perception of (2) perception of the evidence the evidence of its existence, although absolute of its existence, although absolute
perception of its essence may not be possibleperception of its essence may not be possible
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Limitations of the mindLimitations of the mind
The human mind can more or less perceive the essence of objects within The 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 the a 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 its intangible, 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 God This latter kind of perception enables us to ascertain the existence of God
and some of His attributes of perfection through the signs He has given and 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.
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All Rights Reserved © Zhulkeflee Hj Ismail. 2012
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.
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Visualization and Conception
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” -
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Visualization and Conception
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.
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Visualization and Conception
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.
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Visualization and Conception
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.
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Visualization and Conception
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?
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Man's Limitation Man'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.
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Man's Limitation Man'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!
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TO BE CONTINUED
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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/
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All welcome to visit my web-blog:All welcome to visit my web-blog:
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