[Powerpoint]:"Arkaan-ul Islam -#2- Establish Daily Obligatory Swolah" - Fardhu 'Ain beginners' course on Islam.

Alhamdulillahi-Rob-bil-'aa-la-meen! This is the first part on the #2 - "Arkan-ul-Islam - Swolah" powerpoint-slides, delivered yesterday. I am still having difficulty uploading the Qur'ani-Arabic script using the "slideshare". Students may request powerpoint by e-mailing direct to me, inshaAllaah!

May Allah s.w.t. grant the benefit upon us with whatever knowledge that we already know, and may He increase and teach us knowledge that will benefit us; and make us, our family and close friends and believing fellow citizens, male and female, Faqih in our Deen-al-Islaam.

May Allah shower His Salutations and Peace upon our Prophet Muhammad and his family, companions and all who follow him in benevolence till the Hereafter - amin!

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THE REST OF SUBSEQUENT POWERPOINTS FROM THIS COURSE WILL NOT BE PUT UP. HOWEVER, STUDENTS FROM THE COURSE MAY REQUEST FOR IT

E-mail : zhulkeflee@gmail.com

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Arkaanul Islam#2 Swolah[Slideshare]

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[Powerpoint]:"Arkaan-ul iman -Believe in Day of Judgement & Life in the Hereafter" - Fardhu 'Ain beginners' course on Islam.

We apologize that because of problem regarding the "slideshare" software's inability to transcribe the Quranic scripts without error, we have taken these portion out when uploading - but these are availble on the original powerpoint. My students wishing to request for this - please e-mail me.

May Allah increase us in every beneficial knowledge and Wisdom, granting us Taufiq and Hidaaya with Taqwa and His Redha. May He bless and be Merciful to us and our parents & teachers and all who contributed towards our being Muslims - Ameen!

Fardh Ain#7 Here After Arkaanul Iiman(Slideshare)

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3. "USING OF REASON - QUR'ANIC GUIDELINE"

USING OF REASON (AQLIYYAH)

AS ONE OF THE MEANS OF

DEVELOPING IIMAN (FAITH)

Notes compiled by : Ustaz Zhulkeflee Hj Ismail

The Holy Qur'an calls upon people to think and to draw conclusions through thought process. 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 thinking. Islam in this connection has paid attention to a basic point, that although people are capable of thinking, still they can end up with erroneous conclusion - if they neglect to use, or inappropriately allow certain factors to influence their thought process. Thus, in Islam, we are provided basic guidelines - basic lessons on how to think correctly.

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 deviation.

CAUSES OF WRONG THINKING

I. Reliance on conjecture instead of sure knowledge

Allah reveals in the Holy Qur'an:

وَإِن تُطِعۡ أَڪۡثَرَ مَن فِى ٱلۡأَرۡضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ‌ۚ

إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ هُمۡ إِلَّا يَخۡرُصُونَ

إِنَّ رَبَّكَ هُوَ أَعۡلَمُ مَن يَضِلُّ عَن سَبِيلِهِۦ‌ۖ وَهُوَ أَعۡلَمُ بِٱلۡمُهۡتَدِينَ

"Now if you pay heed unto the majority of those (who live) on earth, they will but lead thee astray from the path of Allah: they follow but conjectures, and they themselves do nothing but guess*. Verily, thy Lord knows best as to who strays from His path, and best knows He as to who are the rightly guided."

(Q: An 'am 6 :116-117)

* i.e. in matters 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.

Apart from leading man astray from spiritual truths, such guesswork gives rise to arbitrary rules of conduct and self imposed inhibitions.

وَلَا تَقۡفُ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ‌ۚ إِنَّ ٱلسَّمۡعَ وَٱلۡبَصَرَ وَٱلۡفُؤَادَ

كُلُّ أُوْلَـٰٓٮِٕكَ كَانَ عَنۡهُ مَسۡـُٔولاً۬

"And do not follow (pursue) anything of which thou hast no knowledge: verily (thy) hearing and sight and heart - all of them - will be called to account for it (on Judgement Day)."

(Q: Bani Israil : 17 :36)

Muslims are to be taught that there is distinction between knowledge ('ilm) and conjecture or guesswork (dzonn); between absolute and relative; between what are reliable and unreliable reports, and how to distinguish between them; etc. It exposes the fallacy of merely following the majority without concern for substantiation of truth, which seems to be the common approach, albeit erroneously adopted by people, in matters of religion.

II. Bias and inclination towards base desires

If man wants to judge rightly, he should fully maintain his impartiality. In other words, he should seek Truth only, and accept without hesitation what evidence proves. He should behave exactly 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 party, the arguments in favour of that party will unconsciously attract his attention and the arguments against it will automatically be missed by him. That is what will mislead the judge.

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 :

إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهۡوَى ٱلۡأَنفُسُ‌ۖ

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

(Q : 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 failing.

III. Haste

To be able to express an opinion about a question, one should have adequate evidence before him. Unless there is enough evidence, any hasty expression of an opinion is likely to lead to error. In the Holy Qur'an, Allah repeatedly refers to the insufficiency of human knowledge for pronouncing an opinion in respect of many important questions. For example:

وَيَسۡـَٔلُونَكَ عَنِ ٱلرُّوحِ‌ۖ قُلِ ٱلرُّوحُ مِنۡ أَمۡرِ رَبِّى

وَمَآ أُوتِيتُم مِّنَ ٱلۡعِلۡمِ إِلَّا قَلِيلاً۬

"And they ask you about the soul. Say: The soul is one of the commands of my Lord, and you have been given but little knowledge."

(Q : Bani Israil 17 :85)

In this verse, the question posed was to seek something which man's knowledge is inadequate to appreciate any form of detailed answer, thus only a general response suffice. It does not provide fully what was being asked, but responded in accordance with the preparedness of the questioner but cautioned him that, although our knowledge about the soul may be little, it may suffice. So we should not deny its existence just because we cannot fully satisfy our curiosity regarding it. It teaches us that we should not be hasty in addressing any issue, but to consider carefully what is offered based on available knowledge. The key point here is knowledge. To accept with knowledge, and to deny it also must be based on knowledge. Do not reject something by simply basing it upon our ignorance of that thing - e.g. some people categorically deny something with the irrelevant excuse "because I have not come across it." This is simply an admission of his ignorance of that thing, not a proof (knowledge) that that thing does not exist!

From the above, we are taught nay, warned against being hasty in 2 things :

(1) That we must not believe a thing unless we have sure knowledge about it. (Warning against hasty believing something without knowledge).

(2) That we must not deny a thing unless we have sure knowledge about it. (Warning against hasty denial without knowledge).

IV. Traditional thinking and looking to the past

Man has a tendency to readily accept an idea or a belief that was accepted by past generations, without giving it any further thought. Allah s.w.t. in the Holy Qur'an, reminds people that they should have independent thinking and should not accept anything without judging it carefully, simply because it was accepted by others in the past. Thus:

وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُواْ مَآ أَنزَلَ ٱللَّهُ قَالُواْ بَلۡ نَتَّبِعُ مَآ أَلۡفَيۡنَا عَلَيۡهِ

ءَابَآءَنَآ‌ۗ أَوَلَوۡ كَانَ ءَابَآؤُهُمۡ لَا يَعۡقِلُونَ شَيۡـًٔ۬ا وَلَا يَهۡتَدُونَ

"But when they are told, "Follow what Allah has revealed" some answers, "Nay, we shall follow (only) that which we found our forefathers believe in and did."

What! even though their forefathers did not understand anything and had no guidance?"

(Q : Baqarah 2 :170)

Inspite of advancement in education, yet when it concerns religious beliefs and practices, many people tend to blindly imitate or follow whatever their forefathers may have passed on for them. When new and verifiable evidence are offered, they refused to even consider them but rely on this blind fanaticism.

V. Cult of personality

Another cause of wrong thinking is the cult of personality.

Because of the great respect in which they are held, some of the celebrated historical and contemporary personalities influence the thinking and the will of others. Some famous / infamous personalities have known to control the thinking of others such that these people think and have the same opinion as they. Other people do not dare differ from the (so-called) great people and so lose their independence of thought and will. Allah s.w.t. calls upon people to think independently and not to follow their elders and other influential personalities blindly. They, the misguided and heedless people will regret them on Judgement Day:

وَقَالُواْ رَبَّنَآ إِنَّآ أَطَعۡنَا سَادَتَنَا وَكُبَرَآءَنَا فَأَضَلُّونَا ٱلسَّبِيلَا۟

"And they will say : “O our Lord! Behold!We paid heed unto our leaders and great men, and it is they who have led us astray from the right path!”

(Q: Ahzab: 33: 67)

SOME IMPORTANT CORNERSTONE OF ISLAMIC THOUGHT

Criterion of Antithesis

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.

[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").

[3] impossibility (MUSTAHIL).

In Islam, this third postulate in thinking is termed 'rational impossibility' or 'absurdity' or 'antithesis'.

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:

(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, a proposition which inherently self-contradictory. Thus, rightfully we have basis to reject.

(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 towards it.

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. 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. 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.

Surmise (conjecture) cannot be the same as Truth

وَإِنَّ ٱلظَّنَّ لَا يُغۡنِى مِنَ ٱلۡحَقِّ شَيۡـًٔ۬ا

"Yet behold, never can surmise (conjecture) take the place of Truth"

(Q: Najm 53 :28)

From the above, 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. 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. 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. ie. neither accept it unquestionably nor deny it categorically.

........................... (to be continued)

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* ADDENDUM to (1)

*ADDENDUM on the Education of Muslim.

The three-pronged approach in the education of a Muslim ("Iiman-Islam-Ihsan" or "Aqa'id-Fiqh-Akhlaq")is basic for every Muslim and the quantum is gradual for each aspect, until he develops to specialise in specific field/s. The continuity of its acquisition has to be emphasised, especially when a Muslim undergoes a formal/secular school. Unfortunately, in our present condition this has been neglected to a very large extent. This opens the Muslim to the onslaught of secularist value system. Whatever Islamic teaching that has been acquired remains stagnated, to an extent that it became relegated to mere ritualistic formalities. Whatever Islamic values acquired are not improved at par with the pace and standard acquired in formal/secular schools. This leads them to view Islam as backward, or they have a problem in seeing Islamic teachings as relevant and progressive, especially when compared to what they have achieved in the formal/secular schools. The same is also true where a Muslim student specialises in the knowledge of the Deen in the Madrasah, where current findings and achievements especially in contemporary knowledge, science and technology are omitted or that they are not kept up-to-date. This produces Muslim scholars who may have difficulty in applying their knowledge of Islam, in the context of a modern and fast changing world. The stereotyping of an Ustaz as being a 'kolot'-backward in thinking is the case in mind. Thus, the effect of secularism is a two-edged sword which cuts both ways, even in a typically 'Islamic' school.

Criticism - 'Ukhrawi' and/ 'Dunyawi' categorization of knowledge.


It is incorrect to regard Islamic religious knowledge as "ukhrawi" while other knowledge as "dunyawi", as though the religion of Islam has no relevance to this worldly life. These terminologies "ukhrawi/dunyawi" should be taken only as a matter of convenience, and not in principle the view of Islam. In my opinion, it smacks of the secularist notion of things and we must beware of the danger it harbours. Alas, there are many Muslims who, not realizing it, have fallen prey to this notion. The above-stated cases are the outcome of it. Islamic concept of knowledge is that, either it is beneficial or otherwise. The relevance of knowledge is both in this world as well as in the hereafter. Islam qualifies knowledge on the basis of its benefits, and there are rewards for all kinds of such knowledge. So-called 'Ukhrawiyah' knowledge becomes unbeneficial if its relevance is not applied in this world; and 'Dunyawiyah' knowledge likewise has no eternal benefits if no thought of the hereafter is applied in its acquisition and application. Thus all beneficial knowledge has 'Dunyawi' and 'Ukhrawi' values - in the sense of this world and the hereafter. Thus Islam stresses the seeking of all knowledge necessary to fulfill one's duty and standing in life, as an obligatory duty 'Fardh'- categorized in Islam as – Fardhu 'Ain or Fardhu Kifayah, i.e. beneficial to the individual or the society. This is the acceptable categorization of knowledge which, unfortunately, even some Muslim educational institutions and their personnels, have not seriously considered but instead it harp on the misconceived Ukhrawi/Dunyawi labelling of convenience. Thus the effect of secularization of knowledge is further accentuated amongst the general Muslims.

Perhaps they may have misunderstood the term "aa-khar" or "ukh-rawi" which in the literal sense means the "other" - which early Muslim educationists were referring to the worldly sciences. Those knowledge or science (today referred to by some as 'secular' science) which Muslims must acquire, apart from the obligatory sciences or knowledge of the Deen. It the early period, the main science or knowledge that Muslims sought out firstly and foremost is " 'ulum al-Deen". Thus the magnum opus of Hujjatul Islam, Imam Abu Hamid Al-Ghazalie is titled "Ihya- 'ulum-al-Deen" - 'Revivication of the Sciences of the Religion'.This is the correct term to refer to knowledge that pertains to our religion - not "ukhrawi" as mistakenly used today. It should be "Deeniyat" not "ukhrawiya". And worldly science should not be termed 'secular knowledge' but "dunyawiya", because such knowledge is not to be monopolized by secularists only, whose wish actually is to keep out religious view and religious interpretation, completely from the domain of contemporary science.

Acquisition of knowledge - Horizontal and Vertical.

Another important consideration is the dynamics of acquiring knowledge. One begins to acquire knowledge firstly by the horizontal plane. The actual understanding of it is only basic or just enough superficially. New subject matter is added as one goes on acquiring knowledge. But true growth is achieved when depth is given to whatever one has acquired horizontally, by the vertical aspect. For example in mathematics, one is taught to apply the formulae TTr2 to derive the area of a given circle - this I deem as the horizontal. When one then studies the derivation of this formulae, this is the vertical aspect of the knowledge. In the studies pertaining to "Usuuluddin", "Fiqh" and "'Ilmul-Akhlaq", the same mechanics must also apply. This vertical growth is what I see lacking and would very much like to see future improvements for the general education of Muslims of Islam. The following categorization may help:

Muqallid (following by imitating) - horizontalist

Muttabi' (following with understanding) - verticalist (although technically, still a muqallid)

Mujtahid (independent originator from the canons) – as specialist

(yet there are still various degree of ranking, heirarchy or grades of specialization in Islamic scholarship)

Attitude in acquiring knowledge - the parable of a Circle

"Wisdom begins when one realizes that one does not know" may seem to be a paradox, but it is the measure of wisdom to be humble in that, "the more one knows the more will one realizes that one does not know." From the Islamic viewpoint, knowledge is from the Infinite Reality i.e. Allah. When one has been bestowed with some of it, it is like a small circle. Whatever is within that circle represents that knowledge already acquired, and outside it is the infinite knowledge which is still unknown. The circumference represents the boundary of the knowledge which one becomes aware of but which one has yet not acquired. When these are acquired, the circle will expand. Thus the bigger the circle grows, the wider will the circumference be, i.e. the more one knows the more will one realise of the knowledge which one does not as yet know.

سُبۡحَـٰنَكَ لَا عِلۡمَ لَنَآ إِلَّا مَا عَلَّمۡتَنَآ‌ۖ إِنَّكَ أَنتَ ٱلۡعَلِيمُ ٱلۡحَكِيمُ

"Glory be to You (O! Allah), we have no knowledge saving that which Thou hast taught us. Lo! Thou, only Thou, art the Knower, the Wise."

Alas today, humility as a mark of being educated has been surmounted by arrogance and status conscious madness of the secularist materialist. There are some who, having successfully attained academic qualification from the formal institution felt that there is nothing more to be learnt from our Asaatizah and 'ulama. Their delusion caused them to cynically disregard traditional Islamic teachers or scholars who do not possess, so-called paper 'qualification' according to their estimation, whereas these people do conform to a different method of assessment standard (traditional / talaqqi / mentoring). Instead they arrogantly try to meddle in matters of the Deen which they are not competently qualified. Perhaps the term "Muslim Intellectuals" has to be seriously defined.

" 'ilm-wa-tarbiyyah" or “ta’dibiyyah”- Criteria in Islamic Education.

In today's society where formal education in the classrooms of school is the trend, there arose a dangerous perception amongst many, that to be educated one must be formally schooled. This is further aggravated by the paper chase syndrome which places exclusive importance to certificates and degrees, leaving behind the most vital criteria that is the man himself. Do not misunderstand this for I am not trying to de-emphasise academic achievements from the formal school system nor am I advocating the abolition of the formal examination system, but rather my concern is the narrow thinking amongst many Muslims who regard only those with paper qualification as being educated. What they fail to consider is the criteria emphasised by Islam for one to be considered as educated - that of 'ilm (knowledge) and Tarbiyyah (training), manifested by his adab (mannerism) and embodied in the person - not the paper. The input of knowledge must be internalised with training and from the earliest period of Islam, the Muslims have evolved the 'Halaqah' or study circle as being an important aspect in their education. It is quite different from the classroom system of today in that the 'halaqah' is not space-confined nor does it follow a semester oriented time frame, but rather it revolves around the teacher who oversees the progress and development of the group of students grouped in the halaqah (a kind of close fraternity – study circle). It is not always input of knowledge (Ta'alim) but it place special regard to group discussion and evaluation, very much like the now recognized method recently introduced in today's formal school (i.e. S.A.P.(Special Assisted Program) schools where the teacher to student ratio is kept low, such that students enjoy full mentoring). This is especially important where certain knowledge is not meant to be merely understood but to be realised and manifested in the students, especially the Akhlaqul-Karimah (inculcation of noble traits and disposition). Thus for those who think that to be able to organise classes without regard to tarbiyyah / ta’dibiyyah, as being sufficient in Islamic education, has probably not been informed of this aspect. Likewise for the Muslim students, to have attended religious classes is not enough unless that knowledge has been internalised and they are able to apply them in their life, - it is the ‘halaqah’ environment that has proven to being the best place for its realization. (It is worthwhile to consider the Tarbiyyah or Ta'lim system of the “Ikhwaan al-Muslimun”, as laid down by Asshahid Hassan AI-Banna (re: book by Fathi Yakan “The Madrasah of Imam Hassan Al-Banna), or the traditional pondok/talaqqi system still being practiced, i.e. faithful to past madrasah ethos and Adab.)

Respect for knowledge

يَرۡفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ مِنكُمۡ وَٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ دَرَجَـٰتٍ۬‌ۚ

وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٌ۬

"Allah will exalt those who believe among you, and those who have knowledge, to a high ranks. Allah is informed of what ye do."

( Qur’an: Surah al-Mujaadilah :58: : 11)

Amongst some of the unhealthy signs today is when Muslims, who are affected by the secularist ideas and ideals, have begun to look down and arrogantly deny the special ranks of our Asaatizah and 'Ulama. This reflects very much the kind of respects they have towards the knowledge of the Deen, of which these Asaatizah and Ulama' possess and strive to pass them on. As individuals, everyone has their shortcomings and weaknesses. Yet, let not these be the cause for us to be disrespectful for the knowledge that they possess. If western scholars are looked upon with special esteem in spite of them being confirmed atheists and polytheists, it would indicate a jaundiced bias towards the knowledge of the Deen if a different attitude is shown towards our Asaatizah and 'Ulama because of certain of their personal weaknesses. Evidently, another indication which perhaps may be indirect is the kind of remunerations given for the services of our Asaatizah as compared to tutors teaching other subjects. The concept of 'Ikhlash' (sincerity) has obviously been abused. It is not that these category of people demands it, but rather many of our Asaatizah selflessly serve society and placed their trust in Allah s.w.t. for livelihood, because they do not indulge in 'peddling' knowledge. Yet, we are facing a vicious cycle which has reduced the Ustaz to the level of an endangered species. Our society's disregard for them, by not placing the proper 'economic value', has even affected the way they learn the religion from these Asaatizah. The lack of discipline and seriousness when attending religious classes is another unhealthy trend, if compared to when they attend formal/secular schools. Perhaps it is because, no monetary value was placed upon such classes as compared to when learning other subjects or attending courses, that contribute towrds this lackadaisical attitude. It is pertinent to realise that the number of Asaatizah is not self-replacing, due to the decrease in the intake in Madrasah, perhaps due to our society's neglect in correcting this misperception of the importance of the services of the Asaatizah.

Wa Allaahu a'lam

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1. “MUQADDIMAH” ISLAM: TAUHID, EDUCATION AND WAY OF LIFE. (Part I)

Lecture notes by: Ustaz Zhulkeflee Hj Ismail.

(Original based on a paper written and presented in “Konvensyiun Pelajar Islam ke-2” (1409H/1988) held at Pertapis Al-Qur’an Centre, Singapore – organised by Permusi (Perstuan Muslimin Singapura). This write-up has been included in appendix of author’s “Beginners’ Manual on Islam – Textbook for new Muslim undergoing Fardhu ‘ain class”)

INTRODUCTION

Every thinking individual will have to address in himself certain fundamental questions about his existence; who is he? Why is he here, in this world? What is this existence all about? Where is he going to? In short, the ability for human to think and ponder necessitates him to search for meaning or raison d’être to his life. The meaning which is not confined just simply to the needs of food, clothing, shelter and procreation; but extends further and becomes the central basis for his every action, his very life.

ISLAMIC CONCEPT OF TAUHIID

The most profound meaning to this life which is in fact the universal truth is in the concept of attestation to the Oneness of God, referred to in the Arabic term “Tauhiid.” The recognition of which started with the history of mankind itself, propounded and reasserted throughout the ages by the prophets and messengers of God, until it blossomed and bloomed, and became established in “Al-Islam” as a perfect way of life (“Ad-Deen”) by the Last Messenger of God, Muhammad ibn ‘Abdullah s.a.w.

Tauhiid is the very essence, the lifeblood and living force of the religion of Islam. It is the basis from which the rest of its teachings spring forth. It was inculcated from the beginning of the first thirteen years in Prophet Muhammad’s s.a.w. early mission, and was the living force to the successes of the Muslims, until its culmination into perfection and completion.

ٱلۡيَوۡمَ يَٮِٕسَ ٱلَّذِينَ كَفَرُواْ مِن دِينِكُمۡ فَلَا تَخۡشَوۡهُمۡ وَٱخۡشَوۡنِ‌ۚ

ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِى وَرَضِيتُ

لَكُمُ ٱلۡإِسۡلَـٰمَ دِينً۬ا‌ۚ

This day have those who reject Faith given up all hope of your religion: yet fear them not but fear Me.

This day have I perfected your religion for you, completed my favour upon you, and have chosen for you ‘al-Islam’ as your religion.

(Qur’an: Surah al-Ma-idah: 5: 4)

The whole message of this concept, from which Islam is founded is simply but concisely expressed in the Kalimah (word):

لا إِلـهَ إِلاّ اللهُ

LAA-ILAA-HA IL-LALLAAH

(There is no god except Allah)

“Tauhiid” is the belief in the Absolute Oneness of God, Who is the Creator, Preserver, Sustainer and Nourisher of all creations. “Allah” (proper noun or name for God, in the Arabic) is Unique and only One. There is no other god except Allah. He does not have partners nor does He share His Divinity with anything or anyone. He alone is Lord and Master of the Universe and all that is contained in it are His. Nothing moves without His knowledge and His permission. He is the source of all existence. He has created mankind and has accorded fo each human being a fixed period of life in this world. He has given human, organs and faculties and has created the earth and all other things for the benefit of human.

Through His messengers and prophets, He reveals the knowledge of Himself, and the purpose of man’s creation. To help mankind to achieve that purpose, He prescribes certain codes for living which is the correct way of life. A code of life which is practical and achievable; and in harmony with the Reality (Haqiqah). Allah has also given man freedom of choice as to whether or not to follow and adopt this code as the actual basis of his life. With this freedom, mankind shall be responsible for the choice he made. And all the messengers of Allah have forewarned mankind of the Day of Requital and have repeatedly reminded mankind of the ultimate destination of this life in the Hereafter.

It is not enough for a person to say that he believes in One God. Many idolaters will tell you that they actually believe that there is only one supreme God. Yet they take on other things as gods. Islam teaches that in Tauhiid – believing in the Oneness of Allah, a person must not only acknowledge the fact that the Creator, Allah is One, but also that it is Allah alone that deserves to be worshipped and served. And the believer has to show and express this (faith) belief in his deeds and words, throughout his life.

In Islam, worship or serving Allah is called “ ‘ibaadah” and has a wide meaning. This term is derived from the word " 'abd" - meaning "slave". It is thus, not restricted only to rituals of prayers and devotions but includes servitude to Allah in every aspect of our life. Therefore a believer’s life is an acknowledgement of his belief that he worships none except Allah and shows it by obedience to the laws given by Allah. A Muslim strives to do all that which Allah has commanded and refrain from all that which Allah has forbidden; by following the complete code of life that was brought and established by the Last and Final Messenger of Allah, Muhammad ibn ‘Abdillah s.a.w. Thus the Kalimah of Tauhiid is followed by the Kalimah:

مُحَمَّدٌ رَسُولَ ٱللَّهِ

MUHAM-MADUR RA-SUU-LULLAAH

Muhammad is the Messenger of Allah.

Therefore the concept of Tauhiid is the essence of the teaching of Islam which motivates a Muslim to strive towards becoming a true Muslim. With this concept of Tauhiid, it develops the Muslim towards a higher level of consciousness, righteousness and piety – in his relationship with Allah, with himself and with the rest of creation – as the obedient and faithful servant and representative of Allah on this earth.

To implement Tauhiid (the attestation in the Oneness of Allah) there are three (3) important aspects that have to be realized and established, as taught by Prophet Muhammad s.a.w.:

[1] Aspect of Practice – ‘Amal – which constitute ‘obedience and submission’ i.e. “Islam”.

[2] Aspect of Belief and Conviction- “iiman”.

[3] Aspect of Righteousness or Best Conduct – “ihsan”.

All three constitute the aspects that every Muslim should fulfil. One without the other is insufficient to truly realise the concept of attesting to the Oneness of Allah. For there cannot be obedience without faith; faith without obedience is meaningless; and faith and obedience must lead to best and righteous conduct – of a Muslim who truly submits to the will of Allah.

وَأُدۡخِلَ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ جَنَّـٰتٍ۬ تَجۡرِى مِن

تَحۡتِہَا ٱلۡأَنۡہَـٰرُ خَـٰلِدِينَ فِيہَا بِإِذۡنِ رَبِّهِمۡ‌ۖ تَحِيَّتُہُمۡ فِيہَا سَلَـٰمٌ

أَلَمۡ تَرَ كَيۡفَ ضَرَبَ ٱللَّهُ مَثَلاً۬ كَلِمَةً۬ طَيِّبَةً۬ كَشَجَرَةٍ۬ طَيِّبَةٍ

أَصۡلُهَا ثَابِتٌ۬ وَفَرۡعُهَا فِى ٱلسَّمَآءِ

 تُؤۡتِىٓ أُڪُلَهَا كُلَّ حِينِۭ بِإِذۡنِ رَبِّهَا‌ۗ وَيَضۡرِبُ ٱللَّهُ

ٱلۡأَمۡثَالَ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَڪَّرُونَ

“But those who believe and work righteousness will be admitted to Gardens beneath which rivers flow to dwell therein for aye with the leave of their Lord: Their greeting therein will be: "Peace!"

Seest thou not how Allah sets forth a parable?― a goodly Word like a goodly tree, whose root is firmly fixed, and its branches (reach) to the heavens― It brings forth its fruit at all times, by the leave of its Lord. So Allah sets forth parables for men, in order that they may receive admonition.”

(Qur’an: Surah Ibrahim: 14: 23-25)

(to read my elaboration on the parable of the 'good word' in the above verses - click here)

........... (to be continued, insha Allah).

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God according to Islam - through Ameerul Mu'mineeen Imam 'Ali (AS) video w/ English subs

To view the above Video click (here)

Another is an excerpt from 'Nahjul Balaghah':

HIS SERMON 1

(quote is only portion of the beginning of longer sermon)

In this sermon he recalls the creation of Earth and Sky and the birth of Adam.

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الحَمْدُ للهِ الَّذَي لاَ يَبْلُغُ مِدْحَتَهُ القَائِلُونَ، وَلاِ يُحْصِي نَعْمَاءَهُ العَادُّونَ،

ولاَ يُؤَدِّي حَقَّهُ الُمجْتَهِدُونَ، الَّذِي لاَ يُدْركُهُ بُعْدُ الهِمَمِ،

وَلاَ يَنَالُهُ غَوْصُ الفِطَنِ، الَّذِي لَيْسَ لِصِفَتِهِ حَدٌّ مَحْدُودٌ،

وَلاَ نَعْتٌ مَوْجُودٌ، وَلا وَقْتٌ مَعْدُودٌ، وَلا أَجَلٌ مَمْدُودٌ. ا

Praise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be counted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate, and the divings of understanding cannot reach; He for whose description no limit has been laid down, no eulogy exists, no time is ordained and no duration is fixed.

He brought forth creation through His Omnipotence, dispersed winds through His Compassion, and made firm the shaking earth with rocks.

أَوَّلُ الدِّينِ مَعْرِفَتُهُ، وَكَمَالُ مَعْرِفَتِهِ التَّصْديقُ بِهِ،

وَكَمَالُ التَّصْدِيقِ بِهِ تَوْحِيدُهُ، وَكَمَالُ تَوْحِيدِهِ الاْ

خْلاصُ لَهُ، وَكَمَالُ الاْ خْلاصِ لَهُ نَفْيُ الصِّفَاتِ عَنْهُ

لِشَهَادَةِ كُلِّ صِفَة أَنَّها غَيْرُ المَوْصُوفِ، وَشَهَادَةِ كُلِّ

مَوْصُوف أَنَّهُ غَيْرُ الصِّفَةِ، فَمَنْ وَصَفَ اللهَ سُبْحَانَهُ فَقَدْ قَرَنَهُ،

وَمَنْ قَرَنَهُ فَقَدْ ثَنَّاهُ،وَمَنْ ثَنَّاهُ فَقَد جَزَّأَهُ، وَمَنْ جَزَّأَهُ فَقَدْ جَهِلَهُ،

وَمَنْ جَهِلَهُ فَقَدْ أشَارَ إِلَيْهِ،

وَمَنْ أشَارَ إِلَيْهِ فَقَدْ حَدَّهُ، وَمَنْ حَدَّهُ فَقَدْ عَدَّهُ،

وَمَنْ قَالَ: «فِيمَ» فَقَدْ ضَمَّنَهُ، وَمَنْ قَالَ: «عَلاَمَ؟» فَقَدْ أَخْلَى مِنُهُ.

كائِنٌ لاَ عَنْ حَدَث، مَوْجُودٌ لاَ عَنْ عَدَم، مَعَ كُلِّ شَيْء لاَ

بِمُقَارَنَة، وَغَيْرُ كُلِّ شيء لا بِمُزَايَلَة، فَاعِلٌ لا بِمَعْنَى

الْحَرَكَاتِ وَالاْلةِ، بَصِيرٌ إذْ لاَ مَنْظُورَ إلَيْهِ مِنْ

خَلْقِهِ، مُتَوَحِّدٌ إذْ لاَ سَكَنَ يَسْتَأْنِسُ بهِ وَلاَ يَسْتوْحِشُ لِفَقْدِهِ.

The foremost in religion is the acknowledgement of Him, the perfection of acknowledging Him is to testify Him, the perfection of testifying Him is to believe in His Oneness, the perfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny Him attributes, because every attribute is a proof that it is different fromthat to which it is attributed and everything to which something is attributed is different from the attribute.

Thus whoever attaches attributes to Allah recognises His like, and who recognises His like regards Him two; and who regards Him two recognises parts for Him; and who recognises parts for Him mistook Him; and who mistook Him pointed at Him; and who pointed at Him admitted limitations for Him; and who admitted limitations for Him numbered Him.

Whoever said in what is He, held that He is contained; and whoever said on what is He held He is not on something else. He is a Being but not through phenomenon of coming into being. He exists but not from non-existence. He is with everything but not in physical nearness.He is different from everything but not in physical separation.

He acts but without connotation of movements and instruments. He sees even when there is none to be looked at from among His creation. He is only One, such that there is none with whom He may keep company or whom He may miss in his absence.

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Footnotes:

1. فَطَرَ الخلائقَ: ابتدعها على غير مثال سبق.

2. وَتّدَ ـ بالتشديد والتخفيف ـ : ثبّت.

3. ميَدان أرضه: تحرّكها بتمايل

4. لاعن حَدَث: لا عن إيجاد موجد.

5. المزايلة: المفارقة والمباينة.

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