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““INTRODUCTION TO THE INTRODUCTION TO THE STUDY OF STUDY OF FIQH FIQH ””
Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail
IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL.
LESSON # 1 – (a continuation)LESSON # 1 – (a continuation)
INTRODUCTION TO THE STUDY OF FIQHINTRODUCTION TO THE STUDY OF FIQHAnd say: O Lord! Increase for me my knowledge
Using text & curriculum he has developed especially for Using text & curriculum he has developed especially for Muslim converts and young Adult English-speaking Muslims. Muslim converts and young Adult English-speaking Muslims.
““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”
Whatever is outside of person – Whatever is outside of person – to be regarded as information to be regarded as information �وم�ة)) not knowledge ) – not knowledge – ( م�ع�ل
عل�م ) ) ).).
Information may not necessarily Information may not necessarily convey any meanings, but can be convey any meanings, but can be subjected to process or subjected to process or interpretation – by a human - to interpretation – by a human - to arriving at meaning.arriving at meaning.Every one may have equal access Every one may have equal access to a given information.to a given information.
Whatever is outside of person – Whatever is outside of person – to be regarded as information to be regarded as information �وم�ة)) not knowledge ) – not knowledge – ( م�ع�ل
عل�م ) ) ).).
Information may not necessarily Information may not necessarily convey any meanings, but can be convey any meanings, but can be subjected to process or subjected to process or interpretation – by a human - to interpretation – by a human - to arriving at meaning.arriving at meaning.Every one may have equal access Every one may have equal access to a given information.to a given information.
Knowledge resides in the Knowledge resides in the person – and is also an person – and is also an attribute (attribute (sifatsifat) of himself.) of himself.
Knowledge has to do with Knowledge has to do with “meanings” – which may “meanings” – which may include abstract concepts and include abstract concepts and construct beyond the material construct beyond the material forms.forms.Yet, there can be difference in Yet, there can be difference in levels and depths of knowledge levels and depths of knowledge to a given information, to 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 the meant to be processed by the computer; observations, news, computer; observations, news, data and information etc. are data and information etc. are objects to be understood and objects to be understood and possible meanings from it to be possible meanings from it to be comprehended by man.comprehended by man.THUS the Qur’an categorize THUS the Qur’an categorize these (information) as: “Signs” these (information) as: “Signs”
Just as raw data input are Just as raw data input are meant to be processed by the meant to be processed by the computer; observations, news, computer; observations, news, data and information etc. are data and information etc. are objects to be understood and objects to be understood and possible meanings from it to be possible meanings from it to be comprehended by man.comprehended by man.THUS the Qur’an categorize THUS the Qur’an categorize these (information) as: “Signs” these (information) as: “Signs”
It is when cognition of man are It is when cognition of man are applied to process these applied to process these information, that he may be said information, that he may be said to arrive at knowledge (i.e. when to arrive at knowledge (i.e. when it becomes meaningful).it becomes meaningful).
THUS the Qur’anic approach for THUS the Qur’anic approach for man’s education enjoins him to man’s education enjoins him to “Read” ( “Read” ( أ ق�ر� إ ) these signs to ) these signs to arrive at the “meanings” – the arrive at the “meanings” – the REALITY.REALITY.
NoteNote: Arabic word “universe” and “a : Arabic word “universe” and “a scholar; one who is scholar; one who is knowledgeable” is spelt: knowledgeable” is spelt: ( ( عالم ))
[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 Daud’s “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas” (ISTAC publication 1998) p 74
“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:
1) 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 Daud’s “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas” (ISTAC publication 1998) p 74
23
External
Loss of ADAB (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:
1) Confusion and error in knowledge; creating the condition for:2) 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 Daud’s “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas” (ISTAC publication 1998) p 74
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(C) Rise / election of False leaders
External
Loss of ADAB (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:
1) Confusion and error in knowledge; creating the condition for:2) 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 Daud’s “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 of ADAB (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:
1) Confusion and error in knowledge; creating the condition for:2) The loss of ADAB within the Community. The condition arising out of (A) and (B) is:
“The rise of leaders who are not qualified for valid leadership of the Muslim Community, who do not possess the high moral, intellectual and spiritual standards required for Islamic leadership, who perpetuate the condition in (1) [1] above and ensure the continued control of the affairs of the Community by leaders like them who dominate in all fields.” [2]
[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 Daud’s “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas” (ISTAC publication 1998) p 74
““The pursuit of knowledge is not carried on without six The pursuit of knowledge is not carried on without six things which I shall inform you through words that are clear: things which I shall inform you through words that are clear: [1] Ingenious acumen, [1] Ingenious acumen, [2] fervent desire, [2] fervent desire, [3] patience, [3] patience, [4] sufficient sustenance, [4] sufficient sustenance, [5] guidance of a teacher, and [5] guidance of a teacher, and [6] length of time.”[6] length of time.”
““An immoral man of learning is a great evil,An immoral man of learning is a great evil,yet a greater evil is an ignoramus leading a ‘godly’ life.yet a greater evil is an ignoramus leading a ‘godly’ life.Both are a great trial everywhere,Both are a great trial everywhere,to whomever depends to them both, to whomever depends to them both, in holding on to his religion”in holding on to his religion”
REFLECTIONREFLECTION:: We would indeed be afflicted with this We would indeed be afflicted with this FitnahFitnah (trial). Only with appropriate (trial). Only with appropriate knowledge and knowledge and irshaadahirshaadah, and more importantly , and more importantly Taufiq wal-Hidaa-ya Taufiq wal-Hidaa-ya from from Allah SWT. would we be saved from its evil.Allah SWT. would we be saved from its evil.