[Slideshare]fiqh course#1b-continue(april2011)

Click here to load reader

  • date post

    26-Jun-2015
  • Category

    Education

  • view

    823
  • download

    0

Embed Size (px)

description

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

Transcript of [Slideshare]fiqh course#1b-continue(april2011)

  • 1. INTRODUCTION TO THE STUDY OFFIQH Intermediate LevelIslamic course in English for Adults conducted by Ustaz Zhulkeflee Hj Ismail IN THE NAME OF ALLAH, MOST COMPASSIONATE, MOST MERCIFUL. All Rights Reserved Zhulkeflee Hj Ismail (2011 ) LESSON # 1 (a continuation) INTRODUCTION TO THE STUDY OF FIQH And say: O Lord! Increase for me my knowledge Usingtext & curriculum he has developed especially forMuslim converts and young Adult English-speaking Muslims. To seek knowledge is obligatory upon every Muslim (male & female)

2. All Rights Reserved Zhulkeflee Hj Ismail (2011 ) IN THE NAME OF ALLAH, MOST COMPASSIONATE, MOST MERCIFUL. PREVIOUSLY DISCUSSED 3. It is He (Allah) Who has sent amongst the Unlettered a messenger (Muhammad) from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in Scripture and Wisdom although they had been, before, in manifest error. ( Quran: Jumuah: 62: 2 ) All Rights Reserved Zhulkeflee Hj Ismail (2011 ) IN THE NAME OF ALLAH, MOST COMPASSIONATE, MOST MERCIFUL. PREVIOUSLY DISCUSSED 4. All Rights Reserved Zhulkeflee Hj Ismail (2011 ) As well as (to confer all these benefits upon) others of them, who have not already joined them: and He is Exalted in Might, Wise. ( Quran: Jumuah: 62: 3 ) IN THE NAME OF ALLAH, MOST COMPASSIONATE, MOST MERCIFUL. PREVIOUSLY DISCUSSED 5. All Rights Reserved Zhulkeflee Hj Ismail (2011 ) Such is the Bounty of Allah, which He bestows on whom He will: and Allah is the Lord of the highest bounty. ( Quran: Jumuah: 62: 4 ) IN THE NAME OF ALLAH, MOST COMPASSIONATE, MOST MERCIFUL. PREVIOUSLY DISCUSSED 6. All Rights Reserved Zhulkeflee Hj Ismail (2011 ) PREVIOUSLY DISCUSSED 7. Nor should the Believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion ( LIYA-TAFAQQAHU -FID-DEEN ) and admonish the people when they return to them that thus they (may learn) to guard themselves (against evil).( Quran: Taubah: 9:122 ) All Rights Reserved Zhulkeflee Hj Ismail (2011 ) PREVIOUSLY DISCUSSED 8. All Rights Reserved Zhulkeflee Hj Ismail (2011 ) Prophet Muhammad s.a.a.w.said: PREVIOUSLY DISCUSSED 9. Whomsoever that Allah wishes for him goodness, He will make him aFAQIH(learned) in matters of the religion( Deen ); and for everything there is a pillar, and the pillar of this religion isAL-FIQH (the profound understanding of theDeen ); a learned scholar (of theDeen ) is more difficult upon satan than a thousand worshippers. ( Reported by Bukhary and Muslim ) All Rights Reserved Zhulkeflee Hj Ismail (2011 ) Prophet Muhammad s.a.a.w.said: PREVIOUSLY DISCUSSED 10. All Rights Reserved Zhulkeflee Hj Ismail (2011 ) PREVIOUSLY DISCUSSED 11. All Rights Reserved Zhulkeflee Hj Ismail (2011 ) NOWTO PROCEED ..... 12. Amongst the definitions: ... Knowledge is the arrival ( husul ) of the meaning ( mana ) of a thing or object of knowledge in the soul of the subject; and simultaneously,..... Knowledge is the souls arrival ( wusul ) at the meaning of that thing or the object of knowledge. By meaning ( mana ) is:the recognition of the proper place of anything in a system ... Prof. Syed Muhammad Naquib Al-Attas All Rights Reserved Zhulkeflee Hj Ismail (2011 ) 13.

  • INFORMATION
  • KNOWLEDGE
  • Whatever is outside of person to be regarded as information ( ) not knowledge ( ).
  • Information may not necessarily convey any meanings, but can be subjected to process or interpretation by a human - to arriving at meaning.
  • Every one may have equal access to a given information.

All Rights Reserved Zhulkeflee Hj Ismail (2011 ) 14.

  • INFORMATION
  • KNOWLEDGE
  • Whatever is outside of person to be regarded as information ( ) not knowledge ( ).
  • Information may not necessarily convey any meanings, but can be subjected to process or interpretation by a human - to arriving at meaning.
  • Every one may have equal access to a given information.
  • Knowledge resides in the person and is also an attribute ( sifat ) of himself.
  • Knowledge has to do with meanings which may include abstract concepts and construct beyond the material forms.
  • Yet, there can be difference in levels and depths of knowledge to a given information, depending upon who contemplates upon it.

All Rights Reserved Zhulkeflee Hj Ismail (2011 ) 15.

  • INFORMATION
  • KNOWLEDGE
  • Just as raw data input are meant to be processed by the computer; observations, news, data and information etc. are objects to be understood and possible meanings from it to be comprehended by man.
  • THUS the Quran categorize these (information) as: Signs aayat( )
  • Al-Quran aayat Qawliyyah
  • Universe aayat Kauniyah

All Rights Reserved Zhulkeflee Hj Ismail (2011 ) 16.

  • INFORMATION
  • KNOWLEDGE
  • Just as raw data input are meant to be processed by the computer; observations, news, data and information etc. are objects to be understood and possible meanings from it to be comprehended by man.
  • THUS the Quran categorize these (information) as: Signs aayat( )
  • Al-Quran aayat Qawliyyah
  • Universe aayat Kauniyah
  • It is when cognition of man are applied to process these information, that he may be said to arrive at knowledge (i.e. when it becomes meaningful).
  • THUS the Quranic approach for mans education enjoins him to Read ( ) these signs to arrive at the meanings the REALITY.
  • Note : Arabic word universe and a scholar; one who is knowledgeableis spelt:( )

All Rights Reserved Zhulkeflee Hj Ismail (2011 ) 17. All Rights Reserved Zhulkeflee Hj Ismail (2011 ) 18. All Rights Reserved Zhulkeflee Hj Ismail (2011 ) 19. " Verily Allah does not remove knowledge from the (hearts of the) people, rather he takes away knowledge by taking away its people (the true scholars ULAMA ), until there are no more scholars, the people then take leaders that are ignorant, and when they are asked, and givefatwas religious rulings, (they give) without knowledge, so they misguide and are misguided. ( Hadith reported by Ashaab as-Sunnan from Ibnu Umar r.a .) All Rights Reserved Zhulkeflee Hj Ismail (2011 ) 20. Analysis of Prof. Syed Muhammad Naquib Al-Attas All Rights Reserved Zhulkeflee Hj Ismail (2011 ) THE PROBLEM 21.

  • (A)
  • Confusion and Error in Knowledge
  • Figure 1
  • [1]The loss of Adab in the community. Thus restoration of Adab has higher priority for Adab precedes even learning.
  • [2]Wan Mohd Nor Wan Dauds The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas (ISTAC publication 1998) p 74

All Rights Reserved Zhulkeflee Hj Ismail (2011 ) 22.

  • (A)
  • Confusion and Error in Knowledge
  • Figure 1
  • This state of perpetual confusion at all levels of societal leadership is ingeniously termed by al-Attas as the loss of ADAB . This can be describe as follows:
  • Confusion and error in knowledge; creating the condition for:
  • [1]The loss of Adab in the community. Thus restoration of Adab has higher priority for Adab precedes even learning.
  • [2]Wan Mohd Nor Wan Dauds The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas (ISTAC publication 1998) p 74

23.

  • External
  • Loss ofADAB (B)
  • Internal
  • (A)
  • Confusion and Error in Knowledge
  • Figure 1
  • This state of perpetual confusion at all levels of societal leadership is ingeniously termed by al-Attas as the loss of ADAB . This can be describe as follows:
  • Confusion and error in knowledge; creating the condition for:
  • The loss of ADAB within the Community. The condition arising out of (A) and (B) is:
  • [1]The loss of Adab in the community. Thus restoration of Adab has higher priority for Adab precedes even learning.
  • [2]Wan Mohd Nor Wan Dauds The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas (ISTAC publication 1998) p 74

24.

  • (C)
  • Rise / election of
  • False leaders
  • External
  • Loss ofADAB (B)
  • Internal
  • (A)
  • Confusion and Error in Knowledge
  • Figure 1
  • This state of perpetual confusion at all levels of societal leadership is ingeniously termed by al-Attas as the loss of ADAB . This can be describe as follows:
  • Confusion and error in knowledge; creating the condition for:
  • The loss of ADAB within the Community. The condition arising out of (A) and (B) is:Rise of False leaders
  • [1]The loss of Adab in the community. Thus restoration of Adab has higher priority for Adab precedes even learning.
  • [2]Wan Mohd Nor Wan Dauds The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas (ISTAC publication 1998) p 74

25.

  • (C)
  • Rise / election of
  • False leaders
  • External
  • Loss ofADAB (B)
  • Internal
  • (A)
  • Confusion and Error in Kn