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“INTRODUCTION TO THE STUDY OF TAUHEED” Intermediate Level Islamic course in English for Adults conducted by Ustaz Zhulkeflee Hj Ismail (Singapore)

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  • INTRODUCTION TO THE STUDY OF TAUHEEDIntermediate Level Islamic course in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismail

    16 weekly class started: 27 Nov 2010 Every Saturday night @ 8pm 10pmWisma Indah, 448 Changi Road, #02-00 next to Masjid KassimINTRODUCING START OF A NEW COURSE [2]Using curriculum he has developed especially for English-speakingMuslim converts and young English-speaking Adult Muslims. To seek knowledge is obligatory upon every Muslim (male & female)For further information and registration contact Sameer Abdul Jalil (9669 8512) - or e-mail IT CAN ALSO BE A REFRESHER COURSE FOR MUSLIM PARENTS, EDUCATORS, IN CONTEMPORARY SINGAPORE. OPEN TO ALLIN THE NAME OF ALLAHMOST COMPASIONATEMOST MERCIFULAll Rights Reserved Zhulkeflee Hj Ismail. 2010LESSON #3

  • Get into a different groupings. Discuss briefly from given notes #1 & #2 - what has thus far been covered in Introduction to Tauheed - up to the previous lesson Causes of wrong thinking..

    Briefly share - what take-ways* you had noted from the lesson; feedback, comments; additional *ahhaahs !.

    Prepare a summary (synopsis). Each group to present a brief RECAP for the class to ease the continuation of the next lesson.TAMRIN(EXERCISE)Its been sometime since we discussed. What have we learnt?*You are given only 15 minutes to complete this assignmentAll Rights Reserved Zhulkeflee Hj Ismail. 2010

  • RE-CAP PREVIOUS LESSONAll Rights Reserved Zhulkeflee Hj Ismail. 2010

  • All Rights Reserved Zhulkeflee Hj Ismail. 2010RE-CAP PREVIOUS LESSON

  • All Rights Reserved Zhulkeflee Hj Ismail. 2010RE-CAP PREVIOUS LESSON

  • All Rights Reserved Zhulkeflee Hj Ismail. 2010RE-CAP PREVIOUS LESSON

  • TO CONTINUEAll Rights Reserved Zhulkeflee Hj Ismail. 2010

  • All Rights Reserved Zhulkeflee Hj Ismail. 2010

  • Intellectual perception of all things, material or spiritual, tangible or intangible, revolves around 3 postulates:

    [1] inevitability (WAJIBAH); When the evidence presents itself convincingly, such that we have to make a certain conclusion (judgement) and cannot remain neutral or uncommitted.Criterion of AntithesisAll Rights Reserved Zhulkeflee Hj Ismail. 2010

  • 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").

    Criterion of AntithesisAll Rights Reserved Zhulkeflee Hj Ismail. 2010

  • 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.Criterion of AntithesisAll Rights Reserved Zhulkeflee Hj Ismail. 2010

  • [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: Criterion of AntithesisAll Rights Reserved Zhulkeflee Hj Ismail. 2010

  • (a) Rational impossibility, whose existence or non-existence, when visualised, is unacceptable to the mind (e.g. when we say that one is the quarter of "two" and not half of it , or that a part of an object is larger than the object itself!!!)

    Or, when a proposition presented which inherently is self-contradictory, or inconsistent.

    Thus, rightfully we have basis to reject.NOTE: There are 2 kinds of impossibilityAll Rights Reserved Zhulkeflee Hj Ismail. 2010

  • (b) Common impossibility is that which, while not altogether unacceptable to the mind, does seem so by the force of our habit to consider it as such. 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.NOTE: There are 2 kinds of impossibilityAll Rights Reserved Zhulkeflee Hj Ismail. 2010

  • 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. NOTE: There are 2 kinds of impossibilityAll Rights Reserved Zhulkeflee Hj Ismail. 2010Antithesis : Contrast of ideas expressed by parallelism of strongly contrasted words; opposition, contrast, direct opposite, or consisting of two opposites, contradiction, inconsistency to reason. etc.

  • Hence if a contention (proposition) produces such antithesis, we repudiate it, and if it does not, then we should refrain from repudiating it although we do not as yet believe it.

    We need to substantiate with evidence and convincing basis - for both cases, either of acceptance or categorical rejection. Without which, we hold to an open mind.NOTE: There are 2 kinds of impossibilityAll Rights Reserved Zhulkeflee Hj Ismail. 2010

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

    NOTE: There are 2 kinds of impossibilityAll Rights Reserved Zhulkeflee Hj Ismail. 2010

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  • "Yet behold, never can surmise (conjecture) take the place of Truth" (Q: Najm 53 :28)Surmise (conjecture) cannot be the same as TruthAll Rights Reserved Zhulkeflee Hj Ismail. 2010

  • From this verse , it stresses exactly the mind's logical process for establishing a fact or negating it.

    In the matter of certitude, there is a great difference between proof and denial.

    Thus we can be absolutely certain about an existence of an object if such existence is proven scientifically or logically. Surmise (conjecture) cannot be the same as TruthAll Rights Reserved Zhulkeflee Hj Ismail. 2010

  • 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 visualisation of that object or information produces a mental antithesis.

    Surmise (conjecture) cannot be the same as TruthAll Rights Reserved Zhulkeflee Hj Ismail. 2010Antithesis : Contrast of ideas expressed by parallelism of strongly contrasted words; opposition, contrast, direct opposite, or consisting of two opposites, contradiction, inconsistency to reason. etc.

  • 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 impossible. i.e. neither to accept it unquestionably nor to deny it categorically. Surmise (conjecture) cannot be the same as TruthAll Rights Reserved Zhulkeflee Hj Ismail. 2010

  • TO CONTINUEAll Rights Reserved Zhulkeflee Hj Ismail. 2010

  • All Rights Reserved Zhulkeflee Hj Ismail. 2010

  • Another cornerstone of Islamic thought based on principles of the Qur'an is the distinction made on the between perceptions of the visible and invisible worlds. There are two kinds of perceptions: (1) perception of the true essence of an object, and (2) perception of the evidence of its existence, although absolute perception of its essence may not be possibleLimitations of the mindAll Rights Reserved Zhulkeflee Hj Ismail. 2010

  • 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 intangible, it can only deduce the existence of an object from its attributes or effects. This is an established fact.

    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 us, and not because we can perceive His true essence. Limitations of the mindAll Rights Reserved Zhulkeflee Hj Ismail. 2010

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  • Human mind's ability to abstraction (and deduction) enables him to know the reality of a thing beyond merely the physical perception.

    Thus distinction between visualization and conception - is another cornerstone of Islamic thought, which springs forth from the principles of the Qur'an. Visualization and ConceptionAll Rights Reserved Zhulkeflee Hj Ismail. 2010

  • 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 - Visualization and ConceptionAll Rights Reserved Zhulkeflee Hj Ismail. 2010

  • 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. Visualization and ConceptionAll Rights Reserved Zhulkeflee Hj Ismail. 2010