[slideshare]intermediate islam introductnakhlaq-lesson#6a (10-dec-2011)

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

INTRODUCTION TO THE STUDY OFINTRODUCTION TO THE STUDY OF ‘‘ILM AL-AKHLAQILM AL-AKHLAQ

“Verily! You (Muhammad) are upon the most exalted (Kuluq) disposition.”

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)”

““INTRODUCTION TO THE INTRODUCTION TO THE STUDY OF ‘STUDY OF ‘ILM -AL-AKHLAQ ILM -AL-AKHLAQ

””Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adults

conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj IsmailLESSON # 6 – LESSON # 6 –

“VARIOUS STATES OF THE NAFS”

All Rights Reserved © Zhulkeflee Hj Ismail (2011))

1. Learning is organic, and new lesson are taught to expand

further from what has previously been covered. In Qur’anic

classes, students had to revise first the previous lessons

before being taught further. If their revision is not favorable,

the teacher will not proceed to teach any new lesson.

2. You are to refer to your notes and the PowerPoint slides

available.

3. From the list of topic or sub-topics, as reference for your

group – discuss and prepare to do a brief presentation to

the class for each topics or sub-topics.

““Can I get to know Can I get to know you ? What have you ? What have

we learnt?”we learnt?”

You are given only You are given only 30 minutes 30 minutes to complete this assignmentto complete this assignment

TAMRINTAMRIN

(EXERCISE)

(EXERCISE)

All Rights Reserved © Zhulkeflee Hj Ismail (2011)

TO CONTINUE LESSON # 6 – TO CONTINUE LESSON # 6 –


‘‘Ulama Ulama (scholars) of (scholars) of Tasawwuf/ ‘Ilmul AhklaqTasawwuf/ ‘Ilmul Ahklaq, has identified , has identified

various states in which the human “various states in which the human “NafsNafs” (self) may be in. It does ” (self) may be in. It does

not mean that there are many “not mean that there are many “nafsnafs” in a person, but it simply ” in a person, but it simply

means to describe the nature of characteristic of the “means to describe the nature of characteristic of the “NafsNafs” which ” which

can be subjected to change. can be subjected to change.

Perhaps we can describe this state as the dominate “Perhaps we can describe this state as the dominate “moodmood” of our ” of our

““NafsNafs”. One has to be aware of one’s state – termed as “”. One has to be aware of one’s state – termed as “HaalHaal”. From ”. From

the lower imperfect state, one has to strive to overcome them the lower imperfect state, one has to strive to overcome them

thereby attaining towards the subsequent level until one reaches the thereby attaining towards the subsequent level until one reaches the

higher and perfect state.higher and perfect state.


As explained previously “Nafs” is that “consciousness that is

you”. The state of our consciousness in our nafs (self) varies

according to its development. Because man is firstly aware of

himself, naturally he seeks to satisfy his self due to tendencies

motivated by the inherent powers within him which is constantly

developing.

His awareness of himself is naturally stronger than the awareness

of others. Thus his impulses are primarily concern with only

fulfilment of its own desires and satisfaction.


If this obsession continues while he is still oblivious to the

relationship with others besides himself, unconcerned as to its moral

implication, whether it is detrimental to others or not, not even

caring about the effect that his present actions will have on his

future, etc. - the danger of such a trait in that person is obvious.

This state is basic in everyone, and serves as the motive for it

incite man towards acting out his will and desire. This is called “nafs

al-‘amarah”- the commanding self.


Concerning this state of the nafs (self), it is stated in the Holy

Qur’an:


““And yet, I am not trying to absolve myself: for, verily, man's inner And yet, I am not trying to absolve myself: for, verily, man's inner

self (self (NAFS ‘AMMARAHNAFS ‘AMMARAH), does incite [him] to evil, and saved are ), does incite [him] to evil, and saved are

only they upon whom my Sustainer bestows His grace. Behold, my only they upon whom my Sustainer bestows His grace. Behold, my

Sustainer is much forgiving, a dispenser of grace!“Sustainer is much forgiving, a dispenser of grace!“

((Qur’an: Yusuf: 12: 53Qur’an: Yusuf: 12: 53))

It is this uncontrolled impulses which is termed as “It is this uncontrolled impulses which is termed as “Nafs Nafs

al-’amarahal-’amarah”, the commanding Self and if not guided, often it is in ”, the commanding Self and if not guided, often it is in

conflict with what the mind regards as a moral good. conflict with what the mind regards as a moral good.

Many of us are still in this state - impulsive selfish and reckless. Many of us are still in this state - impulsive selfish and reckless.

We don’t seem to want to (reason) give a thought to what we We don’t seem to want to (reason) give a thought to what we

are doing. Our only concern is to be able to satisfy ourselves. are doing. Our only concern is to be able to satisfy ourselves.


We pamper our Self or Ego and regard it to be THE most We pamper our Self or Ego and regard it to be THE most

important consideration. important consideration.

We forget who we actually are, and in Whose presence we exist. We forget who we actually are, and in Whose presence we exist.

We may even entertain a grandiose notion of our bloated Ego - “We may even entertain a grandiose notion of our bloated Ego - “I am I am

better than hebetter than he” not by any moral or objective standard but because ” not by any moral or objective standard but because

““I feel I am betterI feel I am better”. ”.

Sometimes attributing ourselves a bigger than life importance, Sometimes attributing ourselves a bigger than life importance,

carrying ourselves about with an air of arrogance. Even our carrying ourselves about with an air of arrogance. Even our

expectations from others also may be of the unrealistic kind. expectations from others also may be of the unrealistic kind.


We sometimes tend to be overly sensitive, even “paranoia”;

entertaining to our suspicion - where benefit of doubt should be

given to others. We harbour “conspiracy theories” and easily accept

evil suggestions and whisperings of Satan and of bad people inciting

enmity and conflict, judging others without evidence.

Our capacity to “love”, which is a natural traits or tendency within

us - is wholly directed more to our Self. We look at ourselves always

as perfect and unblemished, and expecting others to look at us

likewise.


We expect praises for ourselves and resent (even become angry)

at any form of criticism even though it is well-meant and true!

Instead of reflecting and considering upon what is being said, we

immediately react impulsively because our feelings are “hurt”; our

bloated Ego is punctured.

Some resent because of who is saying it rather than what is being

said, because in his estimation, the other person is lesser than he.

With this deluded self-admiration, advice from others to reform

in him whatever shortcomings, will be difficult if not impossible.


Thus, a person whose Thus, a person whose NafsNafs (self) is in this state, is emotionally (self) is in this state, is emotionally

and directly linked to his “and directly linked to his “QuwwahQuwwah” (innate powers) which ” (innate powers) which

automatically transform it into reaction with his organs. automatically transform it into reaction with his organs.

His tongue, his hands and all other organs are enslaved to follow His tongue, his hands and all other organs are enslaved to follow

the dictates of this commanding Self. He or she will become very the dictates of this commanding Self. He or she will become very

impulsive, hasty and quick to temper.impulsive, hasty and quick to temper.

Reason and thought processes are completely ignored.Reason and thought processes are completely ignored.


Although the dominant state in a person’s “Although the dominant state in a person’s “NafsNafs” may be the ” may be the

Commanding Self, Allah s.w.t. has also equipped this “Commanding Self, Allah s.w.t. has also equipped this “nafsnafs” to ” to

undergo another state called “undergo another state called “Nafs al-law-waa-mahNafs al-law-waa-mah”. ”.

The literal translation of this is “The literal translation of this is “the reproaching selfthe reproaching self” or “” or “the the

accusing selfaccusing self”. ”.

This state usually in some people appears as an after-thought to This state usually in some people appears as an after-thought to

an act. Especially when the negative effect of that act becomes an act. Especially when the negative effect of that act becomes

apparent. apparent.


Through experience and knowledge, this aspect of the “Through experience and knowledge, this aspect of the “NafsNafs” ”

serves as the counter to whatever suggestions put forth by the serves as the counter to whatever suggestions put forth by the

commanding self; you may equate it to what is called “commanding self; you may equate it to what is called “conscienceconscience”. ”.

Its dominance over the commanding state, marks the beginning Its dominance over the commanding state, marks the beginning

of morality in person.of morality in person.


Thus within us is a battle of sort for dominance between Thus within us is a battle of sort for dominance between

these two states. Usually because the commanding state has been these two states. Usually because the commanding state has been

dominant, suggestions from our “dominant, suggestions from our “Nafs al-law-waa-mahNafs al-law-waa-mah” may even at ” may even at

times be ignored or opposed. times be ignored or opposed.

Islam teaches us to always listen to this state, as it is naturally in Islam teaches us to always listen to this state, as it is naturally in

agreement with all of its moral teachings and serves as an advocate agreement with all of its moral teachings and serves as an advocate

within man. within man.

To constantly neglect listening to this state may cause the effect To constantly neglect listening to this state may cause the effect

of its “voice” to be gradually diminished. of its “voice” to be gradually diminished.


When it [i.e. “When it [i.e. “Nafs al-law-waa-mahNafs al-law-waa-mah”] is completely suppressed in ”] is completely suppressed in

a person, then “a person, then “Na’uudzubillahNa’uudzubillah”[we seek refuge in Allah from this] ”[we seek refuge in Allah from this]

that person will be completely immoral.that person will be completely immoral.


““NAY! I call to witness the Day of Resurrection! But nay! I call NAY! I call to witness the Day of Resurrection! But nay! I call

to witness the accusing voice of man's own conscience!”to witness the accusing voice of man's own conscience!”

((Qur’an: Qiyamah: 75: 1-2Qur’an: Qiyamah: 75: 1-2))

As humans, this innate consciousness in the “self” will also As humans, this innate consciousness in the “self” will also

serve as evidence for or against us in the hereafter. serve as evidence for or against us in the hereafter.

It is quite impossible to deny promptings from within ourselves, It is quite impossible to deny promptings from within ourselves,

whereas advice from others can simply be rejected, ignored and whereas advice from others can simply be rejected, ignored and

forgotten. forgotten.

Also, we may deceive others into having them believe whatever Also, we may deceive others into having them believe whatever

we want them to believe about ourselves. But we cannot deceive we want them to believe about ourselves. But we cannot deceive

our own selves! (only those who are sick and self-deluded perhaps?)our own selves! (only those who are sick and self-deluded perhaps?)


“ “O ye who believe! (be conscious of and ) fear Allah and let O ye who believe! (be conscious of and ) fear Allah and let

every soul look to what (provision) he has sent forth for the every soul look to what (provision) he has sent forth for the

morrow (hereafter). morrow (hereafter).

Yea, (be conscious of and) fear Allah: for Allah is well-Yea, (be conscious of and) fear Allah: for Allah is well-

acquainted with (all) that ye do. And be ye not like those who acquainted with (all) that ye do. And be ye not like those who

forgot Allah; and He made them forget their own souls! Such forgot Allah; and He made them forget their own souls! Such

are the rebellious transgressors! Not equal are the Companions are the rebellious transgressors! Not equal are the Companions

of the Fire and the Companions of the Garden: it is the of the Fire and the Companions of the Garden: it is the

Companions of the Garden, that will achieve Felicity.” Companions of the Garden, that will achieve Felicity.”

((Qur’an: Surah al-Hashr: 59: 18-20Qur’an: Surah al-Hashr: 59: 18-20) )

All Rights Reserved© Zhulkeflee Hj Ismail (2011)

Central to the teaching of Islam is consciousness of the Central to the teaching of Islam is consciousness of the

Oneness of God (Oneness of God (TAUTAUHHEEDEED). This consciousness then permeates to ). This consciousness then permeates to

teach us to consider our attitude and relationships towards our teach us to consider our attitude and relationships towards our

Creator, ourselves and others. It should lead to not merely an Creator, ourselves and others. It should lead to not merely an

awareness but to instil reverential fear of transgression (awareness but to instil reverential fear of transgression (TAQWATAQWA).).

Knowing Who Allah is, necessarily teaches us our place in His vast Knowing Who Allah is, necessarily teaches us our place in His vast

kingdom and what our relationship with them should be. Without kingdom and what our relationship with them should be. Without

consciousness of Allah, due to strong obsession with ourselves, consciousness of Allah, due to strong obsession with ourselves,

three (3) “three (3) “ailmentsailments” may accrue in our “” may accrue in our “NafsNafs” which impedes us ” which impedes us

from the proper relationship with Allah, ourselves and others:from the proper relationship with Allah, ourselves and others:


EGO-CENTRICITY LEADS TO VARIOUS EGO-CENTRICITY LEADS TO VARIOUS MORTAL SINS IN OUR RELATIONSHIPS:MORTAL SINS IN OUR RELATIONSHIPS:



““By the By the NAFSNAFS (Soul, or self) , and the proportion and (Soul, or self) , and the proportion and

order given to it; order given to it;

And its enlightenment as to its wrong and its right;― And its enlightenment as to its wrong and its right;―

Truly he succeeds that purifies it, Truly he succeeds that purifies it,

And he fails that corrupts it!”And he fails that corrupts it!”

((Qur’an: as-Shams: 91: 7-10Qur’an: as-Shams: 91: 7-10))



SELFSELF

RELATIONSHIP TO HIMSELFRELATIONSHIP TO HIMSELF



SELFSELF

RELATIONSHIP TO HIMSELFRELATIONSHIP TO HIMSELF

THE SIN OF SELF-CONCEIT*THE SIN OF SELF-CONCEIT*


* Vainglorious; self-centred


SELFSELF

ALLAHALLAH

RELATIONSHIP TOWARDS ALLAHRELATIONSHIP TOWARDS ALLAH



SELFSELF

ALLAHALLAH

RELATIONSHIP TOWARDS ALLAHRELATIONSHIP TOWARDS ALLAH

THE SIN OF INGRATITUDE*THE SIN OF INGRATITUDE*


* Obstinacy; unyielding


SELFSELF

OTHERSOTHERS

RELATIONSHIP TOWARDS OTHERSRELATIONSHIP TOWARDS OTHERS



SELFSELF

OTHERSOTHERS

RELATIONSHIP TOWARDS OTHERSRELATIONSHIP TOWARDS OTHERS

THE SIN OF ARROGANCE*THE SIN OF ARROGANCE*


* Proud; haughty

““Verily, man's inner self (Verily, man's inner self (NAFS ‘AMMARAHNAFS ‘AMMARAH), does incite [him] to ), does incite [him] to

evil, and saved are only they upon whom my Sustainer bestows evil, and saved are only they upon whom my Sustainer bestows

His grace. Behold, my Sustainer is much forgiving, a dispenser of His grace. Behold, my Sustainer is much forgiving, a dispenser of

grace!“grace!“

((Qur’an: Yusuf: 12: 53Qur’an: Yusuf: 12: 53))



““MAKE due allowance for man's nature (by forgiving them), and MAKE due allowance for man's nature (by forgiving them), and

enjoin the doing of what is right; and leave alone all those who enjoin the doing of what is right; and leave alone all those who

choose to remain ignorant. And if it should happen that a choose to remain ignorant. And if it should happen that a

prompting from Satan stirs thee up [to blind anger], seek refuge prompting from Satan stirs thee up [to blind anger], seek refuge

with Allah: behold, He is all-hearing, all-knowing.”with Allah: behold, He is all-hearing, all-knowing.”

((Qur’an: A’-raf: 7: 199-200Qur’an: A’-raf: 7: 199-200))


“Verily, they who are conscious of Allah (TAQWA) bethink

themselves [of Him] whenever any dark suggestion from Satan

touches them - whereupon, lo! they begin to see [things] clearly,

even though their [godless] brethren would [like to] draw them into

error: and then they cannot fail [to do what is right].”

(Qur’an: A’-raf: 7: 201-202)

““O Allah! Make us see the Truth to be true O Allah! Make us see the Truth to be true

and grant us the ability to follow it.and grant us the ability to follow it.

And make us see Falsehood to be false And make us see Falsehood to be false

and grant us the ability to reject it.”and grant us the ability to reject it.”


O Allah! There is none who can withhold O Allah! There is none who can withhold

what You send, nor send whatever You withholdwhat You send, nor send whatever You withhold


Neither can they guide whom You leave astrNeither can they guide whom You leave astray

Nor can they lead astray whom You have guided


Neither can they give whatever You deprive, Neither can they give whatever You deprive,

nor can they deprive to whom You givenor can they deprive to whom You give


Neither (can any) draw closer those whom You cast,Neither (can any) draw closer those whom You cast,

nor (can any) be cast those whom You draw closernor (can any) be cast those whom You draw closer


O Allah! Bestow upon us from Your blessings, O Allah! Bestow upon us from Your blessings,

and Your mercy, and Your grace and Your and Your mercy, and Your grace and Your

provisions.provisions.


O Allah! I ask You for the eternal delight (favours) O Allah! I ask You for the eternal delight (favours)

that never ends nor fades away.that never ends nor fades away.


O Allah! I ask You for provisions (favours) O Allah! I ask You for provisions (favours)

on the Day of deprivation (Hereafter), on the Day of deprivation (Hereafter),

and the safety on the Day of fear (Judgement Day).and the safety on the Day of fear (Judgement Day).


O Allah! I seek refuge with You from the evil O Allah! I seek refuge with You from the evil

repercussions of what You have given us and repercussions of what You have given us and

from the evil of what You have deprived us of.from the evil of what You have deprived us of.


"Our Lord, do not impose blame upon us if we have "Our Lord, do not impose blame upon us if we have

forgotten or erred. forgotten or erred.

Our Lord, and lay not upon us a burden like that which Our Lord, and lay not upon us a burden like that which

You laid upon those before us. You laid upon those before us.

Our Lord, and burden us not with that which we have no Our Lord, and burden us not with that which we have no

ability to bear. ability to bear.

And pardon us; and forgive us; and have mercy upon us. And pardon us; and forgive us; and have mercy upon us.

You are our protector, so give us victory over the You are our protector, so give us victory over the

disbelieving people."disbelieving people."



O Allah! Make faith (O Allah! Make faith (iimaniiman) dear to us and beautify it in our hearts ) dear to us and beautify it in our hearts

and make disbelief (and make disbelief (KufrKufr), sinning (), sinning (FusuqFusuq) and rebelliousness () and rebelliousness (`isyan`isyan) )

hateful to us, and make us among the rightly guided (hateful to us, and make us among the rightly guided (Raa-shi-duunRaa-shi-duun).).


O Allah! Allow us to die as Muslims, live as Muslims O Allah! Allow us to die as Muslims, live as Muslims

and join us with the ranks of the righteous ones, and join us with the ranks of the righteous ones,

without tasting humiliation or turmoil.without tasting humiliation or turmoil.


‘‘And (may Allah send) salutations and prayers upon MuAnd (may Allah send) salutations and prayers upon Muhhammad ammad

and upon the household and upon the household

and companions of Muand companions of Muhhammad ammad

(the pure ones of his family and all the loyal followers).(the pure ones of his family and all the loyal followers).


““Glory to thy Lord the Lord, of Honour and Power! Glory to thy Lord the Lord, of Honour and Power!

(He is free) from what they ascribe (to Him)! (He is free) from what they ascribe (to Him)!

And Peace on the Messengers! And Peace on the Messengers!

And praise to Allah, the Lord and Cherisher of the Worlds.” And praise to Allah, the Lord and Cherisher of the Worlds.”

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:

50All Rights Reserved © Zhulkeflee Hj Ismail (2011)

[slideshare]intermediate islam introductnakhlaq-lesson#6a (10-dec-2011)

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