(Slideshare lesson#2)tauhid-course-2012.pptx

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)”

#2#2

All Rights Reserved © Zhulkeflee Hj Ismail. 2012

LESSON

mailto:[email protected]

REMEMBER THE ….


PREVIOUS LESSON

REMEMBER ….


PREVIOUS LESSON

REMEMBER THAT….


PREVIOUS LESSON

REMEMBER THE ….


PREVIOUS LESSON

TO CONTINUE ….


CONSIDER:CONSIDER: Our learning journey is never staticOur learning journey is never static.

When we strive to understand deeper a given object of knowledge,

seeking to discover whatever profound meanings contain within it,

requiring much thinking, contemplation in processing our thoughts

while interacting with the information, till we uncover layers upon layers

of meanings, thereby increasing our understanding, we are adding

quality and it is this this mode of acquisition which I deem as “vertical”.

Thus, to me a Muslim’s learning is never static, although the subjects

we may be speaking of is similar, especially those regarded as “Fardhu

‘Ain” which I always like to re-visit and share.



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 is always judged in

accordance with whatever obligations he 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 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)”To seek knowledge is obligatory upon every Muslim (male & female)”

If you say, “knowledge” then we should ask what is “knowledge”?

Is there a difference between the ‘traditional’ Islamic perspective of it

with what was taught by the ‘conventional’ worldview?

Is there no 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 ἐπιστήμη(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?


Knowledge is a collection of Knowledge is a collection of factsfacts, , informationinformation, ,

and/or and/or skillsskills acquired through experience or acquired through experience or educationeducation or or

(more generally) the theoretical or practical understanding of (more generally) the theoretical or practical understanding of

a subject. a subject.

It can be implicit (as with practical skill or expertise) or It can be implicit (as with practical skill or expertise) or

explicit (as with the theoretical understanding of a subject); explicit (as with the theoretical understanding of a subject);

and it can be more or less formal or systematic.and it can be more or less formal or systematic.

OXFORD DICTIONARIES’ DEFINITION:


factsfacts, , informationinformation

SkillsSkills

KnowledgeKnowledge

educationeducation

MA’-LUMAT(information; facts)

SINA’-AH (skills, industrious);

FANNIYAH (artistry);

’ILM – (science and knowledge)

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

EQUIVALENT TERMS USED IN ISLAM


Amongst the definitions:Amongst the definitions:

““....... Knowledge is the arrival (....... Knowledge is the arrival (huhussulul- )- )** of the meaning of the meaning

((ma’nama’na- ) of a thing or object of knowledge in the soul of - ) of a thing or object of knowledge in the soul of

the subject; and simultaneously,..... Knowledge is the soul’s the subject; and simultaneously,..... Knowledge is the soul’s

arrival (arrival (wuwussulul- ) at the meaning of that thing or the object - ) at the meaning of that thing or the object

of knowledge.”of knowledge.”

By “meaning” (By “meaning” (ma’nama’na- ) is: “- ) is: “the recognition of the proper the recognition of the proper

place of anything in a systemplace of anything in a system ...” ...”

: Prof. Syed Muhammad Naquib Al-Attas: Prof. Syed Muhammad Naquib Al-Attas

** “ “attainment; acquirement” is a better translationattainment; acquirement” is a better translation ..

EPISTEMOLOGY


Thus, perspective of Education in Islam can be defined:

““... Recognition and acknowledgement, progressively instilled ... Recognition and acknowledgement, progressively instilled

into man, of the proper places of things in the order of into man, of the proper places of things in the order of

creation, such that it leads to the recognition and creation, such that it leads to the recognition and

acknowledgement of the proper place of God in the order of acknowledgement of the proper place of God in the order of

being and existence.”being and existence.”

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

publication).publication).

EPISTEMOLOGY


EPISTEMOLOGY


““Has there not been over Man a long period of Time, when he was Has there not been over Man a long period of Time, when he was

nothing--(not even) mentioned?― Verily We created Man from a nothing--(not even) mentioned?― Verily We created Man from a

drop of mingled sperm, in order to try him: so We gave him (the 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 gifts), of Hearing and Sight. We showed him the Way: whether he

be grateful or ungrateful (rests on his will).” be grateful or ungrateful (rests on his will).”

((Qur’an: al-Insan: 76:1-3Qur’an: al-Insan: 76:1-3))

EPISTEMOLOGY


(Allah) Most Gracious! It is He Who has taught Allah) Most Gracious! It is He Who has taught

((‘ALAMA‘ALAMA) the Qur'an. He has created man: He ) the Qur'an. He has created man: He

has taught him has taught him AL-BAYAANAL-BAYAAN : speech (and : speech (and

Intelligence) Intelligence)

((Qur’an: ar-Rahmaan: 55:1-4Qur’an: ar-Rahmaan: 55:1-4))


” ”It is He (Allah) Who has sent amongst the Unlettered It is He (Allah) Who has sent amongst the Unlettered

a messenger (Prophet Muhammad s.a.w.) from a messenger (Prophet Muhammad s.a.w.) from

among themselves, to among themselves, to rehearse to them His Signsrehearse to them His Signs, to , to

sanctify themsanctify them, and to , and to instruct them instruct them in Scripture and in Scripture and

Wisdom― although they had been, before, in manifest Wisdom― although they had been, before, in manifest

error― “error― “

((Qur’an: Jumu’ah:62: 2Qur’an: Jumu’ah:62: 2) )


““As well as (As well as (to confer all these benefits uponto confer all these benefits upon) others of them, who ) others of them, who

have not already joined them: and He is Exalted in Might, Wise. have not already joined them: and He is Exalted in Might, Wise.

Such is the Bounty of Allah, which He bestows on whom He will: Such is the Bounty of Allah, which He bestows on whom He will:

and Allah is the Lord of the highest bounty.” and Allah is the Lord of the highest bounty.”

((Qur’an: Jumu’ah: 62: 3-4Qur’an: Jumu’ah: 62: 3-4) )


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 - OUTPUTINPUT - PROCESSING - OUTPUT

EPISTEMOLOGY


KEYBOARDTHUMB-DISK-DRIVES

SCANNER MOUSE

FEED TO CPU TO BE PROCESSED

EPISTEMOLOGY


• KEYBOARD

• MOUSE

• THUMB/DISK DRIVE

• SCANNER

• BLUE-TOOTH/

WIRELESS

THE FIVE SENSES:

SIGHT, SOUND, TOUCH, SMELL,

TASTE.

TRUE REPORT

EXTRA-SENSORY -INSPIRATION,

DREAM, INTUITION, BURST OF

BRILLIANCE

COMPUTERCOMPUTER HUMAN BEINGHUMAN BEING

EPISTEMOLOGY


EPISTEMOLOGY

PROCESSING TAKESPROCESSING TAKESPLACE HEREPLACE HERE

INPUT

OUTPUT(FEEDBACK)


MemoryMemory

Linguistic & literacyLinguistic & literacy

Logic & musicLogic & music

Deductive - inductiveDeductive - inductive

Speculative extrapolationSpeculative extrapolation

Emotive - empathyEmotive - empathy

Contemplative - intuitionContemplative - intuition

Extraneous linkageExtraneous linkage


EPISTEMOLOGY

• Control unit – storage, speed

• ROM – Read only memory

• RAM – Random access memory

• BIOS – Basic input-output

System

• DOS – Disk operating System;

Drivers etc.

• ALU – Arithmetic logic unit


EPISTEMOLOGY

SCREEN MONITOR

PRINTER - SCANNERTHUMB-DISK-DRIVES

FROM CPU TO OUTPUT FROM CPU TO OUTPUT OR BE SAVED, PRINTEDOR BE SAVED, PRINTED


SpeechSpeech

ActionsActions

CreativityCreativity

BehaviourBehaviour

Disposition (Disposition (akhlaqakhlaq))


EPISTEMOLOGY

• Monitor – screenMonitor – screen

• Printer – scannerPrinter – scanner

• Thumb-driveThumb-drive

• Disk-driveDisk-drive

• Sound-systemSound-system

• ProjectorProjector

• Other devicesOther devices


EPISTEMOLOGY


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.


EPISTEMOLOGY


Whatever is outside of the Whatever is outside of the

person – to be regarded as person – to be regarded as

information (information ( ) – not ) – not

knowledge ( ).knowledge ( ).

Knowledge resides in the Knowledge resides in the

person – and is also an person – and is also an

attribute (attribute (sifatsifat- ) of - ) of

the person him/herself.the person him/herself.


Information may not Information may not

necessarily convey any necessarily convey any

meanings, but can be meanings, but can be

subjected to process or subjected to process or

interpretation – by a human interpretation – by a human

– striving to seek and – striving to seek and

arriving at understanding of arriving at understanding of

““meaningsmeanings” from it.” from it.

Knowledge has to do Knowledge has to do

with “with “meaningsmeanings” – ” –

which may include which may include

abstract concepts and abstract concepts and

construct beyond the construct beyond the

material forms.material forms.


Every one may have equal Every one may have equal

access to a given access to a given

information.information.

Yet, there can be Yet, there can be

difference in levels and difference in levels and

depths of knowledge to depths of knowledge to

a given information, a given information,

depending upon who depending upon who

contemplates upon it.contemplates upon it.


Just as raw data input are Just as raw data input are

meant to be processed by meant to be processed by

the computer , our readings, the computer , our readings,

observations, news, data observations, news, data

and information etc. are and information etc. are

objects to be understood objects to be understood

and possible meanings from and possible meanings from

it to be comprehended by us it to be comprehended by us

human.human.

It is when cognition of It is when cognition of

man are applied to man are applied to

process these process these

information, that he information, that he

may be said to arrive may be said to arrive

at knowledge (i.e. at knowledge (i.e.

when it becomes when it becomes

meaningful).meaningful).


THUS the Qur’an categorize THUS the Qur’an categorize

these (information) as: these (information) as:

““SignsSigns” – ” – aayataayat ( ( ))

Al-Qur’an – Al-Qur’an – aayat Qawliyyahaayat Qawliyyah

Universe – Universe – aayat Kauniyahaayat Kauniyah

THUS the Qur’anic THUS the Qur’anic

approach for man’s approach for man’s

education enjoins him education enjoins him

to “to “ReadRead” (” ( ) these ) these

signs to arrive at the signs to arrive at the

““meaningsmeanings” – ” –

regarding the regarding the REALITYREALITY..


NoteNote: :

Arabic word “Arabic word “universeuniverse” and “” and “a scholar; one who a scholar; one who

is knowledgeableis knowledgeable” is spelt: ” is spelt:

( )( )


A REMINDER TO MUSLIMS FROM LESSONS ON ISLAMIC “ADAB”

40

IN THE NAME OF ALLAH, MOST GRACIOUS, MOST MERCIFUL

All Rights Reserved© Zhulkeflee Hj Ismail (2012)

Especially requiredEspecially required

since most participants in since most participants in

this class are Muslims this class are Muslims

who may require this who may require this

important reminder.important reminder.**

ADDENDUMADDENDUM

** Hope those non- Hope those non-Muslim or participants Muslim or participants new to Islam in this class new to Islam in this class can understand and can understand and appreciate the reason for appreciate the reason for this preludethis prelude

LESSONS FROM BEGINNERS’ COURSE

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

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

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

““Those who know that they know.”Those who know that they know.”

SPECIAL CHARACTERISTICS OF THE TRULY WISE

And the wise (those who truly know), will always look at what they And the wise (those who truly know), will always look at what they

are ignorant of, maintaining humility , striving to continue learning, are ignorant of, maintaining humility , striving to continue learning,

rather than become conceited with whatever little they had already rather than become conceited with whatever little they had already

learnt.learnt.

THE HEEDLESS

THE IGNORANT

THE NEGLIGENT

THE WISE


ADDENDUMADDENDUM


BLACK space representsInfinite Knowledge“We don’t even knowthat we don’t know them”

The GREEN area represents whatever Knowledge that we have.

RED line (circumference) indicates our encounter with knowledge which we now realize we do not know; which motivates us to acquire them.

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


ADDENDUMADDENDUM


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

BLACK space representsInfinite Knowledge“We don’t even knowthat we don’t know them”

When knowledge grows, the circle will expand. But with this expansion the circumference (RED line) also increases.

Remember: RED line (circumference) indicates our encounter with knowledge which we now realize we do not know.

The GREEN area represents whatever Knowledge that we have.

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

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

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


ADDENDUMADDENDUM


SINCERE ADVICE TO MUSLIM ‘ INTELLECTUALS ’


CONSIDER:CONSIDER:

Behold! Abraham said: "My Lord! show me how You give life to Behold! Abraham said: "My Lord! show me how You give life to

the dead. He said: "Do you not then believe?" the dead. He said: "Do you not then believe?"

He said: "Yea! but to satisfy my own understanding.“ He said: "Yea! but to satisfy my own understanding.“ * *

((Qur’an: Baqarah: 2: 260Qur’an: Baqarah: 2: 260) )

** l literally: “to make my heart tranquil”iterally: “to make my heart tranquil”

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


Western scientific approach to knowledge, uses “Western scientific approach to knowledge, uses “scepticismscepticism” as method ” as method

of enquiry. Whether it is “of enquiry. Whether it is “philosophical scepticismphilosophical scepticism” (which even denies ” (which even denies

possibility of knowledge) or “possibility of knowledge) or “methodological scepticismmethodological scepticism”, we Muslims ”, we Muslims

must be very careful of those who are using this when ‘must be very careful of those who are using this when ‘learninglearning’ and ’ and

‘‘teachingteaching’ knowledge of ’ knowledge of al-Islamal-Islam..

This is because it (This is because it (scepticismscepticism) posited ‘) posited ‘denialdenial’ to any thesis which cannot ’ to any thesis which cannot

be empirically substantiated. Whereas, in matters of belief, Islam does be empirically substantiated. Whereas, in matters of belief, Islam does

not limit proof only in the use of the five senses (not limit proof only in the use of the five senses (EMPIRICALEMPIRICAL), but also ), but also

include the proper use of the intellect (include the proper use of the intellect (REASONINGREASONING), innate pure instinct ), innate pure instinct

((FITRAH SALIMAHFITRAH SALIMAH), as well as reliance upon true and reliable report ), as well as reliance upon true and reliable report

((TAUQIFIYTAUQIFIY) especially authenticated revelations.) especially authenticated revelations.


Our analysis of any new information (potential knowledge) is not Our analysis of any new information (potential knowledge) is not

made, as though from a void (made, as though from a void (tabula rasatabula rasa), removing every known ), removing every known

truth which we already hold, as a basis or criteria.truth which we already hold, as a basis or criteria.

Especially when learning in Islam, a Muslim cannot be expected to Especially when learning in Islam, a Muslim cannot be expected to

learn something objectively (like the secularist), but must always learn something objectively (like the secularist), but must always

subject himself/herself to every truth regarding the subject himself/herself to every truth regarding the REALITYREALITY thus far thus far

acquired, and to build upon it. Just like Prophet Ibrahim a.s. , his acquired, and to build upon it. Just like Prophet Ibrahim a.s. , his

‘‘intellectual curiosityintellectual curiosity’ is not necessarily ’ is not necessarily scepticismscepticism, and does not , and does not

require him to negate whatever faith he already holds.require him to negate whatever faith he already holds.


Also remember, “Also remember, “one cannot ‘deny’ a thing to exist merely on the one cannot ‘deny’ a thing to exist merely on the

premise that it is not as yet known (proven) by him to existpremise that it is not as yet known (proven) by him to exist. “. “

For even to ‘deny’ something, Islam requires a “For even to ‘deny’ something, Islam requires a “proofproof” for its falsity. ” for its falsity.

Without which one is simply to hold to a neutral position (neither Without which one is simply to hold to a neutral position (neither

reject nor accept), remaining open and not to blatantly deny it.reject nor accept), remaining open and not to blatantly deny it.

In In FARDHU ‘AINFARDHU ‘AIN, Muslims will be taught (in this module, Muslims will be taught (in this module, insha-Allah, insha-Allah) )

how to think; especially the three intellectual postulates: (how to think; especially the three intellectual postulates: (HUKM HUKM

‘AQAL‘AQAL) – i.e. ) – i.e. WAJIBWAJIB (inevitability), (inevitability), HARUSHARUS (possibility), and (possibility), and MUSTAHILMUSTAHIL

(rational impossibility).(rational impossibility).

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


Muslims, who may have missed their subsequent acquisition Muslims, who may have missed their subsequent acquisition

regarding this in their regarding this in their FARDHU’AINFARDHU’AIN lessons on their development of lessons on their development of

AQEEDAHAQEEDAH, but went on to be trained in ‘, but went on to be trained in ‘scepticismscepticism’ may be spiritually ’ may be spiritually

(intellectually) harmed. They should be told that “(intellectually) harmed. They should be told that “scepticismscepticism” is not ” is not

knowledge, but only an admission of one’s “knowledge, but only an admission of one’s “ignoranceignorance.” .”

A doubt, or rather intellectual curiosity, only if managed with humility, A doubt, or rather intellectual curiosity, only if managed with humility,

leads to wisdom. So do not use leads to wisdom. So do not use scepticismscepticism as though it is a badge to as though it is a badge to

highlight one’s ‘highlight one’s ‘intellectual superiority intellectual superiority ’ in learning – (whereas it is but ’ in learning – (whereas it is but

a conceited ‘a conceited ‘cynicism cynicism ’ , pretentiously disguised as “’ , pretentiously disguised as “wisdom”wisdom”!) !)

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


Muslims make a clear distinction between :Muslims make a clear distinction between :

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

SHAKKSHAKK – “sceptical (with doubts)”. – “sceptical (with doubts)”.

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

““Certainty cannot be removed (overruled) by Doubt”Certainty cannot be removed (overruled) by Doubt”


LEVELS OF CERTAINTYLEVELS OF CERTAINTY LEVELS OF UNCERTAINTY

‘ILMUL YAQEENCertainty with knowledge andIntellection.

‘AINUL YAQEENCertainty by sight and sensoryperception.

HAQQUL YAQEENTrue certainty – ‘tasting’; direct experience of Reality;

RAIBA – suspicious misgivings; wavering doubt; uncertainty;

SHAKK – doubt,; uncertainty, distrust; sceptical;

DZONN – conjecture; assumption; yet still not certain; guess; inclining towards holding opinion even thoughstill without valid proof of certainty.


“Knowledge is hostile to the haughty youth,

just as flood water is hostile to the highlands.”

A SCHOLAR WROTE (POEM)A SCHOLAR WROTE (POEM)


““Neither the teacher nor the physician Neither the teacher nor the physician

advise you unless they are honoured. advise you unless they are honoured.

So bear your disease patiently So bear your disease patiently

if you have wronged its healer ;if you have wronged its healer ;

and be satisfied with your ignorance and be satisfied with your ignorance

if you have wronged a teacher.”if you have wronged a teacher.”



Lesson # 2 A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH

USING OF REASON (USING OF REASON (AQLIYYAHAQLIYYAH) ) AS ONE OF THE MEANS OF AS ONE OF THE MEANS OF DEVELOPING DEVELOPING IIMANIIMAN (FAITH) (FAITH)



““AND ON EARTH there are signs [of Allah’s AND ON EARTH there are signs [of Allah’s

existence, visible] to all who are endowed with inner existence, visible] to all who are endowed with inner

certainty, just as [there are signs thereof] within certainty, just as [there are signs thereof] within

your own selves: can you not, then, see?”your own selves: can you not, then, see?”

((Qur’an: Dzaariyat: 51: 20-21Qur’an: Dzaariyat: 51: 20-21))


““[All this have We expounded in this] blessed divine writ [All this have We expounded in this] blessed divine writ

which We have revealed unto thee, [O Muhammad,] so which We have revealed unto thee, [O Muhammad,] so

that men may ponder over its mes sages, and that those that men may ponder over its mes sages, and that those

who are endowed with insight may take them to who are endowed with insight may take them to

heart.”heart.”

((Qur’an: Swad: 38: 29Qur’an: Swad: 38: 29))


““And We have certainly created for Hell many And We have certainly created for Hell many

of the jinn and mankind. They have hearts of the jinn and mankind. They have hearts

with which they do not understand, they have with which they do not understand, they have

eyes with which they do not see, and they eyes with which they do not see, and they

have ears with which they do not hear. Those have ears with which they do not hear. Those

are like livestock; rather, they are more are like livestock; rather, they are more

astray. It is they who are the heedless.”astray. It is they who are the heedless.”

((Qur’an: A’raf: 7: 179Qur’an: A’raf: 7: 179))

The Holy Qur'an calls upon people to think and to draw conclusions The Holy Qur'an calls upon people to think and to draw conclusions

through thought process. through thought process.

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

thinking. thinking.

Islam in this connection has paid attention to a basic point, that Islam in this connection has paid attention to a basic point, that

although people are capable of thinking, still they can end up with although people are capable of thinking, still they can end up with

erroneous conclusion - if they neglect to use, or inappropriately erroneous conclusion - if they neglect to use, or inappropriately

allow certain factors to influence their thought process. allow certain factors to influence their thought process.


Thus, in Islam, we are provided basic guidelines - basic lessons on Thus, in Islam, we are provided basic guidelines - basic lessons on

how to think correctly. how to think correctly.

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

deviation. deviation.


““Now if thou pay heed (follow) unto the majority of those Now if thou pay heed (follow) unto the majority of those

[who live] on earth, they will but lead thee astray from [who live] on earth, they will but lead thee astray from

the path of Allah: they follow but [other people's] the path of Allah: they follow but [other people's]

conjectures, and they themselves do nothing but guess conjectures, and they themselves do nothing but guess **. .

Verily, thy Sustainer knows best as to who strays from Verily, thy Sustainer knows best as to who strays from

His path, and best knows He as to who are the right-His path, and best knows He as to who are the right-

guided.”guided.”

((Qur’an: An-’am: 6: 116-117Qur’an: An-’am: 6: 116-117))


1. Reliance on conjecture instead of sure knowledge1. Reliance on conjecture instead of sure knowledge

The phrase: The phrase: ** “nothing but guess (conjecture)”“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 "And do not follow (pursue) anything of which thou hast no

knowledge: verily (thy) hearing and sight and heart - all of knowledge: verily (thy) hearing and sight and heart - all of

them - will be called to account for it (on Judgement Day)." them - will be called to account for it (on Judgement Day)."

((Qur’an: Bani Israil : 17 :36Qur’an: Bani Israil : 17 :36))



Muslims are to be taught that there is distinction between Muslims are to be taught that there is distinction between

knowledge (knowledge ('ilm'ilm) and conjecture or guesswork () and conjecture or guesswork (dzonndzonn); between ); between

absolute and relative; between what are reliable and unreliable absolute and relative; between what are reliable and unreliable

reports, and how to distinguish between them; etc. It exposes the reports, and how to distinguish between them; etc. It exposes the

fallacy of merely following the majority without concern for fallacy of merely following the majority without concern for

substantiation of truth, which seems to be the common approach, substantiation of truth, which seems to be the common approach,

albeit erroneously adopted by people, in matters of religion.albeit erroneously adopted by people, in matters of religion.


If man wants to judge rightly, he should fully maintain his If man wants to judge rightly, he should fully maintain his

impartiality. In other words, he should seek Truth only, and accept impartiality. In other words, he should seek Truth only, and accept

without hesitation what evidence proves. He should behave exactly without hesitation what evidence proves. He should behave exactly

like a judge in a court of justice, who while studying a case ought to 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 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 party, the arguments in favour of that party will unconsciously attract

his attention and the arguments against it will automatically be his attention and the arguments against it will automatically be

missed by him. That is what will mislead the judge.missed by him. That is what will mislead the judge.

2. Bias and inclination towards base desires 2. Bias and inclination towards base desires



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 "They follow nothing but conjecture and that which they desire. “that which they desire. “

((Qur’an : Najm : 53: 23Qur’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.



TO BE CONTINUED – INSHA-ALLAHTO BE CONTINUED – INSHA-ALLAH

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