Slideshare~$(lesson#2b)tauheed course-(batch#6-januay-may-2017)-causes-of-wrong-thinking[contnd]-1-februuary-2017

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)”

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

IN THE NAME OF ALLAHIN THE NAME OF ALLAHMOST COMPASIONATEMOST COMPASIONATEMOST MERCIFULMOST MERCIFUL # 2b# 2b

For further information and registration For further information and registration contact Econtact E -mail : -mail : [email protected]@gmail.comor +65 81234669 / +65 96838279or +65 81234669 / +65 96838279

LESSON

““INTRODUCTION TO STUDY OF INTRODUCTION TO STUDY OF TAUTAUHHEED – (AQA’ID)EED – (AQA’ID)””

Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj IsmailBATCH - # 6

[JANUAY-MAY-2017)

Updated 1 February 2017Updated 1 February 2017All Rights Reserved © Zhulkeflee Hj Ismail (2017))

mailto:[email protected]

Development of Certainty (Belief)Development of Certainty (Belief)

Awareness of Reality / TruthAwareness of Reality / Truth

Develop discernment between Truth & Falsehood,Develop discernment between Truth & Falsehood,

PURPOSE AND OBJECTIVEPURPOSE AND OBJECTIVE

This module # Intermediate on:

All Rights Reserved © Zhulkeflee Hj Ismail (2017))

““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))


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 ..


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.


A MODERN A MODERN PARABLEPARABLE

““THE JIG-SAW PUZZLE”THE JIG-SAW PUZZLE”By : Ustaz Zhulkeflee Hj Ismail.By : Ustaz Zhulkeflee Hj Ismail.

6All Rights Reserved © Zhulkeflee Hj Ismail (2014))

Information gathered are like pieces of jig-saw puzzle.


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.


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.


Thus, some people may feel that they have ‘knowledge’, whereas what they possess may just be merely ‘information’.


Actually by “knowledge”, we are referring to the relevant “meaning of that subject that we seek to acquire, arriving in our soul ...”


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.


When we speak of “knowledge” as referring to “meaning” , it is:


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.”


Thus education is said to be “organic” liken to a living organism – which pertains to the growth of our soul.


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.


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.


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.


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.


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.


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).


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.


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

(EXERC

ISE

(EXERC

ISE))

““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










NOW TO CONTINUE NOW TO CONTINUE



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.



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").


















Common phrase – “leave it open; keep in view; still under consideration”




[3] impossibility (MUSTAHIL).

In Islam, this third postulate in thinking is termed 'rational impossibility'

or 'absurdity' or '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 the type of ‘impossible’ because it seems uncommon.

But some of the best educated young people fail to differentiate between

these two kinds of impossibilities – [a] rational and [b] common :


*(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 “" and not “half of ithalf of it” , or that “” , or that “a part of an object is a part of an object is

larger than the object itselflarger than the object itself” !? ) ” !? )

Or, when a proposition presented which Or, when a proposition presented which inherently is self-contradictoryinherently is self-contradictory, ,

or inconsistent; or rational absurdity or antithesis;or inconsistent; or rational absurdity or antithesis;

Thus, rightfully we have basis to reject such assertion or proposition .Thus, rightfully we have basis to reject such assertion or proposition .

All Rights Reserved © Zhulkeflee Hj Ismail (2015))* Traditionally in Malay -“Mustahil bagi akal”

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, talking 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 (2015))

* Traditionally in Malay -“Mustahil bagi adat”


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. “



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 its acceptance or its categorical rejection. Without

which, we hold to an open mind.



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.



““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-Ghazzali (Rahimahullah)-Imam Abu Hamid al-Ghazzali (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.


1.1. The patient refused autopsy.The patient refused autopsy.

2.2. The patient has no previous history of The patient has no previous history of

suicides.suicides.

3.3. The skin was moist and dry.The skin was moist and dry.

4.4. Occasional, constant, infrequent headaches.Occasional, constant, infrequent headaches.

5.5. Patient was alert and unresponsive.Patient was alert and unresponsive.

FROM DOCTOR’S MEDICAL NOTE



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))



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.



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. “



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.


TO CONTINUETO CONTINUE



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


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.



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.



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” -



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.



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.



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.



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?



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.


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!

TO BE CONTINUEDAll Rights Reserved © Zhulkeflee Hj Ismail (2015))

"(To know Allah) Think (and reflect) upon Allah's creation "(To know Allah) Think (and reflect) upon Allah's creation

(i.e. what He has created) and do not try to think in Allah (i.e. what He has created) and do not try to think in Allah

(His Essence: (His Essence: DzatDzat), for you will most certainly not be able ), for you will most certainly not be able

to comprehend it.“ to comprehend it.“

((Al-HadithAl-Hadith))


http://an-naseehah.blogspot.com/http://an-naseehah.blogspot.com/

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/

http://with-the-truthful.blogspot.com/ http://with-the-truthful.blogspot.com/

http ://muqaddam-nurul.blogspot.com/http ://muqaddam-nurul.blogspot.com/

All welcome to visit my web-blog:All welcome to visit my web-blog:
