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LESSON # 13 (n) LESSON # 13 (n) – – part 1part 1ADAB TOWARDS ALLAHADAB TOWARDS ALLAH

( ‘TAQWA’ – Piety , God fearing consciousness )( ‘TAQWA’ – Piety , God fearing consciousness )

3RD RUN OF THE MODULE

Arabic (plural) of Adab : meanings – “good breeding, decency, nurture, good manners, refinement, cultured, decorum, courteous, etiquette, propriety, social grace, to educate, discipline, the humanities, etc.” sense of proportion and knowledge of their rightful place in the order of things, the absence of which indicates injustice

started 18 January 2014

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL.

All Rights Reserved © Zhulkeflee Hj Ismail (2014)All Rights Reserved © Zhulkeflee Hj Ismail (2014)UPDATEDUPDATED - 26 APRIL 2014 - 26 APRIL 2014

Topic for 26 April 2014Topic for 26 April 2014

ADAB (Part 2) -The continuationADAB (Part 2) -The continuation

By retracing our life, we start with understanding By retracing our life, we start with understanding

our basic nature as a human being - having our basic nature as a human being - having

inherent powers and their potentialities to be inherent powers and their potentialities to be

developed.developed.

RECAP PREVIOUS LESSON

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

In our relationship regarding our Education – we In our relationship regarding our Education – we

are to encounter, i.e. assisted by our educators - are to encounter, i.e. assisted by our educators -

with what is referred to as, “with what is referred to as, “knowledgeknowledge”.”.



Yet, we are born helpless and have to be cared, Yet, we are born helpless and have to be cared,

nurtured, to be inculcated with discipline, taught and nurtured, to be inculcated with discipline, taught and

developed by a developed by a Murabbi’Murabbi’ (EDUCATOR) – the first of (EDUCATOR) – the first of

whom are our PARENTS.whom are our PARENTS.



TO PROCEED

WE ARE STILL NOW ON THE TOPICWE ARE STILL NOW ON THE TOPIC


THE WORLDTHE WORLD

TIMETIME

SELFSELFBODYBODY

TONGUETONGUE

MINDMINDDESIREDESIRE

HEARTHEART

NAFS al-AMMARAH NAFS al-AMMARAH (Commanding self)(Commanding self)

Link to various Link to various QuwwahQuwwah (powers): (powers):

[1] [1] shahwiyyashahwiyya (desires)(desires)[2] [2] ghadabiyyaghadabiyya (anger)(anger)[3] [3] WahmiyahWahmiyah (imaginative)(imaginative)[4][4] ‘aqliyya‘aqliyya (thoughts)(thoughts)

Islam: to submit the entire self (body, tongue, heart and Mind) – Freeing it from desire which needs to always be guided to the Will of Allah.

AD-DEENUL-ISLAMAD-DEENUL-ISLAM


THE WORLDTHE WORLD

TIMETIME

SELFSELFBODYBODY

TONGUETONGUE


HEARTHEART


ALLAH RASULULLAH

HEREAFTERHEREAFTERAL-QUR’AN

AS-SUNNAH


THE WORLDTHE WORLD

TIMETIME

SELFSELFBODYBODY

TONGUETONGUE


HEARTHEART


RASULULLAH

HEREAFTERHEREAFTERAL-QUR’AN

AS-SUNNAHALLAH


II-MANII-MAN



Definition of iiman :

“Utterance with the tongue (speech);

affirmation with the heart/mind (conviction);

and manifesting through practice (actions).”


SIL-MI - KAAFAHSIL-MI - KAAFAH



[1] TONGUE[1] TONGUE

[2] HEARING[2] HEARING

[3] SIGHT[3] SIGHT

[4] HANDS[4] HANDS

[5] LEGS[5] LEGS

[6] STOMACH[6] STOMACH

[7] PRIVATE PARTS[7] PRIVATE PARTS


AL-IHSANAL-IHSAN



DZIKRDZIKR



SHAKURSHAKUR



KHKHAUFAUF



KHKHASHI-YAASHI-YA



RA-JAARA-JAA



TAWAA-TAWAA-DHDHU’U’



HAYAA’HAYAA’



TAU-BAHTAU-BAH



ISTIGHFARISTIGHFAR



DU’ADU’A



SwSwOBR’OBR’



REDHAREDHA



ISTIQOMAHISTIQOMAH



TAF-WIDwTAF-WIDw



TAWAKKULTAWAKKUL



IKHLASwIKHLASw



TAQWALLAHTAQWALLAH

TO PROCEED


““O MANKIND! Worship your Sustainer, who has O MANKIND! Worship your Sustainer, who has

created you and those who lived before you, so created you and those who lived before you, so

that you might remain conscious of Him (that you might remain conscious of Him (TAQWATAQWA). ).

Who has made the earth a resting-place for you Who has made the earth a resting-place for you

and the sky a canopy, and has sent down water and the sky a canopy, and has sent down water

from the sky and thereby brought forth fruits for from the sky and thereby brought forth fruits for

your sustenance: do not, then, claim that there is your sustenance: do not, then, claim that there is

any power that could rival Allah, when you know any power that could rival Allah, when you know

[that He is One].”[that He is One].”

((Qur’an: Baqarah: 2: 21-22Qur’an: Baqarah: 2: 21-22))


““O you who have attained to faith! Be conscious of O you who have attained to faith! Be conscious of

Allah (Allah (TAQWATAQWA) with all the consciousness that is ) with all the consciousness that is

due to Him, and do not allow death to overtake due to Him, and do not allow death to overtake

you ere you have surrendered yourselves unto you ere you have surrendered yourselves unto

Him.”Him.”

((Qur’an: Aali ‘Imran: 3: 102Qur’an: Aali ‘Imran: 3: 102))All Rights Reserved © Zhulkeflee Hj Ismail (2014)All Rights Reserved © Zhulkeflee Hj Ismail (2014)

“O YOU who have attained to faith! Remain conscious

of Allah (TAQWA), and seek to come closer unto Him,

and strive hard in His cause, so that you might attain

to a happy state.”

(Qur’an: Maa-idah: 5: 35)


““O YOU who have attained to faith! Do not put yourselves O YOU who have attained to faith! Do not put yourselves

forward in the presence of [what] Allah and His Messenger forward in the presence of [what] Allah and His Messenger

[may have ordained], but remain conscious of Allah [may have ordained], but remain conscious of Allah

((TAQWATAQWA): for, verily, Allah is all-hearing, all-knowing!”): for, verily, Allah is all-hearing, all-knowing!”

((Qur’an: Hujurat: 49: 1Qur’an: Hujurat: 49: 1))


““O YOU who have attained to faith! Remain conscious O YOU who have attained to faith! Remain conscious

of Allah (of Allah (TAQWATAQWA); and let every human being look to ); and let every human being look to

what he sends ahead for the morrow! And [once what he sends ahead for the morrow! And [once

again]: Remain conscious of Allah, for Allah is fully again]: Remain conscious of Allah, for Allah is fully

aware of all that you do; and be not like those who are aware of all that you do; and be not like those who are

oblivious of Allah, and whom He therefore causes to oblivious of Allah, and whom He therefore causes to

be oblivious of [what is good for] their own selves: be oblivious of [what is good for] their own selves:

[for] it is they, they who are truly depraved!”[for] it is they, they who are truly depraved!”

((Qur’an: Hashr: 59: 18-19Qur’an: Hashr: 59: 18-19))


“Not equal are those who are destined for the fire and

those who are destined for paradise: those who are

destined for paradise - it is they, they [alone] who

shall triumph [on Judgment Day]!”

(Qur’an: Hashr: 59: 20)


““O YOU who have attained to faith! Remain O YOU who have attained to faith! Remain

conscious of Allah (conscious of Allah (TAQWATAQWA), and believe in His ), and believe in His

Messenger, [and] He will grant you doubly of His Messenger, [and] He will grant you doubly of His

grace, and will light for you a light wherein you grace, and will light for you a light wherein you

shall walk, and will forgive you [your past sins]: shall walk, and will forgive you [your past sins]:

for Allah is much-forgiving, a dispenser of grace.”for Allah is much-forgiving, a dispenser of grace.”

((Qur’an: Hadid: 57: 28Qur’an: Hadid: 57: 28))


““And remain conscious of Allah (And remain conscious of Allah (TAQWATAQWA), and it is ), and it is

Allah who is teaching you [herewith] - and Allah has Allah who is teaching you [herewith] - and Allah has

full knowledge of everything.”full knowledge of everything.”

((Qur’an: Hashr: 59: 2020))


““O YOU who have attained to faith! Remain conscious O YOU who have attained to faith! Remain conscious

of Allah (of Allah (TAQWATAQWA), and be among those who are true ), and be among those who are true

to their word!”to their word!”

((Qur’an: Taubah: 9: 119Qur’an: Taubah: 9: 119))


““O you who have attained to faith! Remain O you who have attained to faith! Remain

conscious of Allah (conscious of Allah (TAQWATAQWA), and [always] speak ), and [always] speak

with a will to bring out [only] what is just and true – with a will to bring out [only] what is just and true –

[whereupon] He will cause your deeds to be [whereupon] He will cause your deeds to be

virtuous, and will forgive you your sins. And [know virtuous, and will forgive you your sins. And [know

that] whoever pays heed unto Allah and His that] whoever pays heed unto Allah and His

Messenger has already attained to a mighty Messenger has already attained to a mighty

triumph.”triumph.”

((Qur’an: Ahzab: 33: 70-71Qur’an: Ahzab: 33: 70-71))


““Fulfil the personal religious obligations (Fulfil the personal religious obligations (FARDHFARDH’) that has ’) that has

been fixed by Allah (upon Muslims), and this will make you to been fixed by Allah (upon Muslims), and this will make you to

become a person of become a person of TAQWATAQWA (righteous and God-fearing).” (righteous and God-fearing).”

((Hadith reported by TabaraniHadith reported by Tabarani))


““Be conscious of Allah (Be conscious of Allah (TAQWATAQWA) wherever you may be, ) wherever you may be,

and follow-up whatever misdeeds you may have and follow-up whatever misdeeds you may have

committed (as reparation) by doing (more) righteous committed (as reparation) by doing (more) righteous

deeds (for these) shall efface them (the negative effect deeds (for these) shall efface them (the negative effect

of these misdeeds), and interact with people in the best of these misdeeds), and interact with people in the best

manner of disposition (i.e. adopt a noble character).”manner of disposition (i.e. adopt a noble character).”

((Hadith reported by Tabrani from Abi DzarHadith reported by Tabrani from Abi Dzar))


““Islam (submission to the Will of Allah) is built upon five .... “Islam (submission to the Will of Allah) is built upon five .... “

((Hadith reported by MuslimHadith reported by Muslim))

““Do not regard your duty in Do not regard your duty in ‘ibadat ‘ibadat as mere rituals, as mere rituals, for they are for your education and developmental for they are for your education and developmental program to become truly a Muslim”program to become truly a Muslim”


Aspects of practices, when consistently performed definitely will Aspects of practices, when consistently performed definitely will

leave an indelible impression upon our disposition – sooner or later by leave an indelible impression upon our disposition – sooner or later by

Allah’s leave.Allah’s leave.

To hasten impact, doing an act with knowledge certainly is important. To hasten impact, doing an act with knowledge certainly is important.

Thus acts of devotions which in Islam constitute the essential programme Thus acts of devotions which in Islam constitute the essential programme

for every Muslim’s development. To merely see these aspects purely for every Muslim’s development. To merely see these aspects purely

from the “ from the “ do’s and don’t do’s and don’t ” alone ; or mere ritualistic perspective, would ” alone ; or mere ritualistic perspective, would

be incorrect.be incorrect.

Implicit in all the teaching on the practices is the development of Implicit in all the teaching on the practices is the development of

inner awareness and purity in the inner awareness and purity in the NafsNafs (Self), which would then form (Self), which would then form

that character (disposition) of a person who submits to Allah.that character (disposition) of a person who submits to Allah.


There is always that inner dimension in the Muslims’ acts of worship , There is always that inner dimension in the Muslims’ acts of worship ,

the spiritual to what is seen as physical.the spiritual to what is seen as physical.

Why It begins with the physical aspects is because man’s inner Why It begins with the physical aspects is because man’s inner

spirituality is usually dimmed by our attraction to the physical and spirituality is usually dimmed by our attraction to the physical and

material outlook in life.material outlook in life.

The development favoured by Islam is for the achievement of a The development favoured by Islam is for the achievement of a

balanced growth, both physical and spiritual: for the material well-being balanced growth, both physical and spiritual: for the material well-being

in this world as well as, more importantly, the eternal happiness in the in this world as well as, more importantly, the eternal happiness in the

Hereafter – the place where our Hereafter – the place where our NAFSNAFS (Self) ultimately will be for (Self) ultimately will be for

eternity.eternity.


We may taste the higher conditions (We may taste the higher conditions (HAALHAAL), but by our sincere ), but by our sincere

striving we hope Allah may grant us the success (striving we hope Allah may grant us the success (TaufiqTaufiq) to have ) to have

consistency (consistency (ISTIQOMAHISTIQOMAH) to be in this condition such that it becomes our ) to be in this condition such that it becomes our

permanent state or station (permanent state or station (MAQOMMAQOM).”).”

Thus, this basic condition Thus, this basic condition ((HAALHAAL) and state or station () and state or station (MAQOMMAQOM) – of ) – of

““ISLAMISLAM” OR the condition of “” OR the condition of “submission and obedience to Allah’s will submission and obedience to Allah’s will ” ”

must firstly be traversed first prior to attainment of the higher stations.must firstly be traversed first prior to attainment of the higher stations.

The condition of being Muslim is for all to begin with, whereas the The condition of being Muslim is for all to begin with, whereas the

subsequent stations are subsequent conferment or attainment of the subsequent stations are subsequent conferment or attainment of the

degree of nearness to Allah the highest being degree of nearness to Allah the highest being TAQWATAQWA..


From the word root “From the word root “WAU-QAF-YAWAU-QAF-YA” - we have:” - we have:

“ “WI-QAA-YAWI-QAA-YA” meaning – “” meaning – “to safeguard; shelter; shield; to safeguard; shelter; shield;

take care from; precaution; avert; etc.take care from; precaution; avert; etc.””

Thus the implication is “Thus the implication is “to have regard or being conscious of Allah to have regard or being conscious of Allah

such that we are especially cautious (by safeguarding ourselves such that we are especially cautious (by safeguarding ourselves

and our deeds from all sins), so as not to incur His wrath and and our deeds from all sins), so as not to incur His wrath and

punishmentpunishment..””

TAQWATAQWA


The usual translation into English is The usual translation into English is ‘reverential fear of Allah’‘reverential fear of Allah’, ,

which may convey some aspect of it, yet the full understanding of which may convey some aspect of it, yet the full understanding of

this term still evades many. I prefer to use term this term still evades many. I prefer to use term “the “the

‘‘consciousness of Allah’consciousness of Allah’, , which entails factors which lead to true which entails factors which lead to true

obedience to Allah s.w.t. and His Messenger Muhammad s.a.w. - obedience to Allah s.w.t. and His Messenger Muhammad s.a.w. -

obedience to what Allah has ordered and staying away from what obedience to what Allah has ordered and staying away from what

Allah forbade.Allah forbade.

TAQWATAQWA


If you are wearing an

overflowing robe, how

would you walk through

upon a road full of

bushes of thorns ?

# ۱

PARABLE OF WALKING IN

THORNY PATHWAY


It would not be a problem to walk upon this road this wide isn’t it?

2 metres

# ۲

Suppose you are shown this lighted path ….

PARABLE OF

‘ACROPHOBIA’


But now knowing the reality of where you really are, how would you be walking upon it?

2 metres

# ۲

PARABLE OF

‘ACROPHOBIA’


TAUFIQTAUFIQ HIDAAYAHIDAAYA

(success) (guidance)

PARABLE OF THE ROAD

What is ….


TAUFIQTAUFIQ

HIDAAYAHIDAAYA

(astray)(astray)

(success)

(guidance)PARABLE OF

THE ROAD


TAUFIQTAUFIQ

(missed completely)

(‘Bulls-eye’)

(on target)

HIDAAYAHIDAAYA

(missed completely)

PARABLE IN

ARCHERY


Imam Abu Hamid al-Ghazalie rhmImam Abu Hamid al-Ghazalie rhm. [Ref: “al-Ghazalie – . [Ref: “al-Ghazalie –

Inner Dimensions of Islamic Worship”] has listed six Inner Dimensions of Islamic Worship”] has listed six

important qualities in ‘important qualities in ‘TaqwaTaqwa’ (consciousness of Allah):’ (consciousness of Allah):

TAQWATAQWA


[1] AWARENESS[1] AWARENESS

By conscious awareness we mean the state in which one’s By conscious awareness we mean the state in which one’s

mind and feelings are in no way distracted from what one is mind and feelings are in no way distracted from what one is

doing and saying. Perception is united with action and speech. doing and saying. Perception is united with action and speech.

Thoughts do not wonder. When the mind remains attentive to Thoughts do not wonder. When the mind remains attentive to

what one is doing, when one is whole-heartedly involved, and what one is doing, when one is whole-heartedly involved, and

when nothing makes one heedless, that is when one has when nothing makes one heedless, that is when one has

achieved conscious awareness.achieved conscious awareness.


[2] UNDERSTANDING[2] UNDERSTANDING

Understanding the meaning of one’s words is something that Understanding the meaning of one’s words is something that

goes beyond awareness, for one may be conscious of making an goes beyond awareness, for one may be conscious of making an

utterance, yet not be aware of the meaning of that utterance. utterance, yet not be aware of the meaning of that utterance.

What we mean by understanding therefore is an awareness What we mean by understanding therefore is an awareness

that also include comprehension of the meaning of one’s that also include comprehension of the meaning of one’s

utterance. utterance.

People differ in this respect, not sharing a common People differ in this respect, not sharing a common

understanding of the Qur’an and the glorifications (we uttered).understanding of the Qur’an and the glorifications (we uttered).


[3] REVERENCE[3] REVERENCE

As for reverence, this is something beyond both awareness As for reverence, this is something beyond both awareness

and understanding. A man may address his servant in full and understanding. A man may address his servant in full

awareness and understanding the meaning of his words, awareness and understanding the meaning of his words,

yet without reverence, for reverence is in additional yet without reverence, for reverence is in additional

element.element.


As for awe, it is over and above reverence. In fact, it represents a As for awe, it is over and above reverence. In fact, it represents a

kind of fear that grows out of the latter (i.e. reverence). Without kind of fear that grows out of the latter (i.e. reverence). Without

experiencing fear, one will not stand in awe. There is an ordinary experiencing fear, one will not stand in awe. There is an ordinary

fear of things we find repugnant, like scorpions or bad temper, fear of things we find repugnant, like scorpions or bad temper,

but this is not awe. What we called awe, is the kind of fear we but this is not awe. What we called awe, is the kind of fear we

have for a mighty king. Awe is the kind of fear induced by a have for a mighty king. Awe is the kind of fear induced by a

sense of majesty.sense of majesty.

[4] AWE[4] AWE


[5] HOPE[5] HOPE

As for hope, this is unquestionably something else again. There As for hope, this is unquestionably something else again. There

are many who revere one or other, and who are in awe of him or are many who revere one or other, and who are in awe of him or

afraid of his power, yet do not hope to be rewarded by him. In afraid of his power, yet do not hope to be rewarded by him. In

our prayers, however, we must hope for the reward of God, our prayers, however, we must hope for the reward of God,

Great and Glorious is He, just as we fear His punishment for our Great and Glorious is He, just as we fear His punishment for our

faults.faults.


[6] SHAME[6] SHAME

As for shame, it is something additional to all the rest, for it As for shame, it is something additional to all the rest, for it

is based on the realization of one’s deficiencies and the is based on the realization of one’s deficiencies and the

apprehension of sin. It is quite possible to conceive of apprehension of sin. It is quite possible to conceive of

reverence, fear and hope, without this element of shame. reverence, fear and hope, without this element of shame.


In summary, In summary, TAQWATAQWA is that state of consciousness of Allah s.w.t. is that state of consciousness of Allah s.w.t.

with:with:

[1] AWARENESS[1] AWARENESS

[2] UNDERSTANDING[2] UNDERSTANDING

[3] REVERENCE[3] REVERENCE

[4] AWE[4] AWE

[5] HOPE [5] HOPE

[6] SHAME[6] SHAME


TO BE CONTINUED

AND ALLAH KNOWS ALLAND ALLAH KNOWS ALL


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[slideshare]...

Education

personal religious obligations

recap previous lesson

mere ritualistic perspective

achieved conscious awareness

god fearing consciousness

mere rituals

hadith reported

mighty king