[slideshare]intermediate islam introductnakhlaq-lesson#9 [e]-(4-february-2012)

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 (Khuluq) 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 # 9 (e) – LESSON # 9 (e) –

“On striving as Muslims towards higher noble stations”

”

All Rights Reserved © Zhulkeflee Hj Ismail (2011))

FROM PREVIOUS LESSON # 6 – FROM PREVIOUS LESSON # 6 –

All Rights Reserved © Zhulkeflee Hj Ismail (2011)


FROM PREVIOUS LESSON # 7 a – FROM PREVIOUS LESSON # 7 a –


FROM PREVIOUS LESSON # 7 b – FROM PREVIOUS LESSON # 7 b –


FROM PREVIOUS LESSON # 8 a – FROM PREVIOUS LESSON # 8 a –

“ “ You have indeed in the Messenger of Allah (Prophet You have indeed in the Messenger of Allah (Prophet

Muhammad s.a.w.) a beautiful pattern (of conduct) for Muhammad s.a.w.) a beautiful pattern (of conduct) for

anyone whose hope is in Allah and the Final Day, and who anyone whose hope is in Allah and the Final Day, and who

engages much in the praise of Allah. “engages much in the praise of Allah. “

((Qur’an: al-Ahzab: 33: 21Qur’an: al-Ahzab: 33: 21) )


(When) ‘A-isha r.a. was asked as to the Prophet’s (When) ‘A-isha r.a. was asked as to the Prophet’s

s.a.a.w. disposition (s.a.a.w. disposition (akhlaqakhlaq) she replied: ) she replied:

““(His nature or disposition) is the Qur’an”.(His nature or disposition) is the Qur’an”.

((Hadith narrated by Abu Dawud and MuslimHadith narrated by Abu Dawud and Muslim)



FROM PREVIOUS LESSON # 8 FROM PREVIOUS LESSON # 8

LESSONS FROM SURAH AL-HUJURAT



O men! Behold, We have created you all out O men! Behold, We have created you all out

of a male and a female, and have made you of a male and a female, and have made you

into nations and tribes, so that you might into nations and tribes, so that you might

come to know one another. Verily, the noblest come to know one another. Verily, the noblest

of you in the sight of Allah is the one who is of you in the sight of Allah is the one who is

most deeply conscious of Him (most deeply conscious of Him (TAQWATAQWA). ).

Behold, Allah is all-knowing, all-aware.”Behold, Allah is all-knowing, all-aware.”

((Qur’an: Hujurat: 49: 13Qur’an: Hujurat: 49: 13))



TASAWWUR ISLAMTASAWWUR ISLAM

What is Taqwa?

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

may convey some aspect of it, yet the full understanding of this term

still evades many. I prefer to use term “the ‘consciousness of Allah’,

which entails factors which lead to true obedience to Allah s.w.t. and

His Messenger Muhammad s.a.w. - obedience to what Allah ordered

and staying away from what Allah forbade.



What is Taqwa?

Imam Abu Hamid al-Ghazali rhmImam Abu Hamid al-Ghazali rhm. .

[Ref: “al-Ghazali – Inner Dimensions of Islamic Worship”] [Ref: “al-Ghazali – Inner Dimensions of Islamic Worship”]

has listed six important qualities in ‘has listed six important qualities in ‘Taqwa Taqwa ’ (consciousness of ’ (consciousness of

Allah): Allah):



What is Taqwa?

[1] AWARENESS [1] AWARENESS

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

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

saying. Perception is united with action and speech. Thoughts do saying. Perception is united with action and speech. Thoughts do

not wonder. When the mind remains attentive to what one is not wonder. When the mind remains attentive to what one is

doing, when one is whole-heartedly involved, and when nothing doing, when one is whole-heartedly involved, and when nothing

makes one heedless, that is when one has achieved conscious makes one heedless, that is when one has achieved conscious

awareness.awareness.



What is Taqwa?

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

also include comprehension of the meaning of one’s utterance. also include comprehension of the meaning of one’s 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).



What is What is TaqwaTaqwa??

[3] REVERENCE[3] REVERENCE

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

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

and understanding the meaning of his words, yet without and understanding the meaning of his words, yet without

reverence, for reverence is in additional element. reverence, for reverence is in additional element.




[4] AWE[4] AWE

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

of majesty.of majesty.




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

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




[6] SHAME[6] SHAME

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

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

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

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



Points for discussion and reflectionPoints for discussion and reflection

Islam places equality amongst all its adherents. Yet, this level is

only a beginning standard level from which we are expected to

strive.

Being Muslims places us on equal footing with regards to dignity

and honour for which all other Muslims must not disregard the

rights accorded to it. Being Muslims gives us that sanctity and

safeguard. But to think therefore that this “equality” means there

can be no hierarchy for distinction would be wrong and in error.



There is a hierarchy of levels of nobility which every Muslim

must strive for, but this is not in terms of our physical status or

viewed from a purely human perspective.

This is the Islamic criteria for distinction is the level of

consciousness of Allah and all its attending characteristics in a

person.


Alif-Lam-Meem! THIS DIVINE WRIT - let there be no doubt about it is Alif-Lam-Meem! THIS DIVINE WRIT - let there be no doubt about it is

[meant to be] a guidance for all the God-conscious ([meant to be] a guidance for all the God-conscious (MUTTAQEENMUTTAQEEN). ).

Who believe in [the existence of] that which is beyond the reach of Who believe in [the existence of] that which is beyond the reach of

human perception, and are constant in prayer, and spend on others human perception, and are constant in prayer, and spend on others

out of what We provide for them as sustenance; And who believe in out of what We provide for them as sustenance; And who believe in

that which has been bestowed from on high upon thee, [O Prophet,] that which has been bestowed from on high upon thee, [O Prophet,]

as well as in that which was bestowed before thy time: for it is they as well as in that which was bestowed before thy time: for it is they

who in their innermost are certain of the life to come! It is they who who in their innermost are certain of the life to come! It is they who

follow the guidance [which comes from their Sustainer; and it is they, follow the guidance [which comes from their Sustainer; and it is they,

they who' shall attain to a happy state!”they who' shall attain to a happy state!”

((Qur’an: Baqarah: 2: 1-5Qur’an: Baqarah: 2: 1-5))



““BEHOLD, as for those who are bent on denying the truth - it is all BEHOLD, as for those who are bent on denying the truth - it is all

one to them whether thou warnest them or dost not warn them: they one to them whether thou warnest them or dost not warn them: they

will not believe. Allah; has sealed their hearts and their hearing, and will not believe. Allah; has sealed their hearts and their hearing, and

over their eyes is a veil; and awesome suffering awaits them.”over their eyes is a veil; and awesome suffering awaits them.”


““And there are people who say, "We do believe in Allah and And there are people who say, "We do believe in Allah and

the Last Day," the while they do not [really] believe. They the Last Day," the while they do not [really] believe. They

would deceive Allah and those who have attained to faith-the would deceive Allah and those who have attained to faith-the

while they deceive none but themselves, and perceive it not.”while they deceive none but themselves, and perceive it not.”



““In their hearts is disease, and so Allah lets their disease In their hearts is disease, and so Allah lets their disease

increase; and grievous suffering awaits them because of increase; and grievous suffering awaits them because of

their persistent lying. their persistent lying.

And when they are told, "Do not spread corruption on And when they are told, "Do not spread corruption on

earth," they answer, "We are but improving things!“earth," they answer, "We are but improving things!“

Oh, verily, it is they, they who are spreading corruption Oh, verily, it is they, they who are spreading corruption

but they perceive it not? “but they perceive it not? “



And when they are told, "Believe as other people And when they are told, "Believe as other people

believe," they answer, "Shall we believe as the weak-believe," they answer, "Shall we believe as the weak-

minded believe?" Oh, verily, it is they, they who are minded believe?" Oh, verily, it is they, they who are

weak-minded but they know it not! weak-minded but they know it not!

And when they meet those who have attained to faith, And when they meet those who have attained to faith,

they assert, "We believe [as you believe]"; but when they they assert, "We believe [as you believe]"; but when they

find themselves alone with their- evil impulses, they say, find themselves alone with their- evil impulses, they say,

"Verily, we are with you; we were only mocking!“"Verily, we are with you; we were only mocking!“




““Allah will requite them for their mockery, and will leave them Allah will requite them for their mockery, and will leave them

for a while in their overweening arrogance, blindly stumbling to for a while in their overweening arrogance, blindly stumbling to

and fro: [for] it is they who have taken error in exchange for and fro: [for] it is they who have taken error in exchange for

guidance; and neither has their bargain brought them gain, nor guidance; and neither has their bargain brought them gain, nor

have they found guidance [elsewhere].”have they found guidance [elsewhere].”



“Their parable is that of people who kindle a fire: but as soon as

it has illumined all around them, Allah takes away their light and

leaves them in utter darkness, wherein they cannot see : Deaf,

dumb, blind and they cannot turn back.”

(Qur’an: Baqarah: 2: 17-18)


““Or [the parable] of a violent cloudburst in the sky, with utter Or [the parable] of a violent cloudburst in the sky, with utter

darkness, thunder and lightning: they put their fingers into their darkness, thunder and lightning: they put their fingers into their

ears to keep out the peals of thunder, in terror of death; but Allah ears to keep out the peals of thunder, in terror of death; but Allah

encompasses [with His might] all who deny the truth.”encompasses [with His might] all who deny the truth.”

((Qur’an: Baqarah: 2: 19Qur’an: Baqarah: 2: 19))


““The lightning well-nigh takes away their sight; whenever it gives them The lightning well-nigh takes away their sight; whenever it gives them

light, they advance therein, and whenever darkness falls around them, light, they advance therein, and whenever darkness falls around them,

they stand still. And if Allah so willed, He could indeed take away their they stand still. And if Allah so willed, He could indeed take away their

hearing and their sight: for, verily, Allah has the power to will anything.”hearing and their sight: for, verily, Allah has the power to will anything.”



“O you who have attained to faith! Surrender yourselves wholly unto

Allah, and follow not Satan's footsteps, for, verily, he is your open foe.”

(Qur’an: Baqarah: 2: 208)


““O you who have attained to faith! Be patient in adversity, and vie O you who have attained to faith! Be patient in adversity, and vie

in patience perseverance with one another, and [remain stationed] in patience perseverance with one another, and [remain stationed]

be ever ready [to do what is right], and remain conscious of Allah, be ever ready [to do what is right], and remain conscious of Allah,

so that you might attain to a happy state!”so that you might attain to a happy state!”

((Qur’an: Aali ‘Imran: 3: 208Qur’an: Aali ‘Imran: 3: 208))


““[MANY] WAYS of life have passed away before your time. Go, [MANY] WAYS of life have passed away before your time. Go,

then, about the earth and behold what happened in the end then, about the earth and behold what happened in the end

to those who gave the lie to the truth: this [should be] a clear to those who gave the lie to the truth: this [should be] a clear

lesson unto all men, and a guidance and an admonition unto lesson unto all men, and a guidance and an admonition unto

the God-conscious (the God-conscious (MUTTAQEENMUTTAQEEN). ).

Be not, then, faint of heart, and grieve not: for you are bound Be not, then, faint of heart, and grieve not: for you are bound

to rise high if you are [truly] believers (to rise high if you are [truly] believers (MU’-MINEENMU’-MINEEN).”).”

((Qur’an: Aali ‘Imran: 3: 137-139)Qur’an: Aali ‘Imran: 3: 137-139)


““But as for those who strive hard (But as for those who strive hard (JAAHADUJAAHADU) in Our cause -We ) in Our cause -We

shall most certainly guide them onto paths that lead unto Us: for, shall most certainly guide them onto paths that lead unto Us: for,

behold, Allah is indeed with the doers of good (behold, Allah is indeed with the doers of good (MUMUHHSINEENSINEEN).”).”

((Qur’an: Ankabut: 29: 69Qur’an: Ankabut: 29: 69))

MUSLIMMUSLIM

LEVELS OF ATTAINMENTLEVELS OF ATTAINMENTTOWARDS STATE OF TOWARDS STATE OF

TAQWATAQWA

Submission



MUNAFEEQINMUNAFEEQINFASIQEENFASIQEEN

MUJRIMEENMUJRIMEEN

ZOLIMEENZOLIMEEN GHOFILEENGHOFILEENMUSRIFEENMUSRIFEEN

MUFSIDEENMUFSIDEEN

IF NO EFFORT DONE TOWARDS STRIVING FOR HIGHER STATIONS,

A MUSLIM MAY END-UP BECOMING ....

MUTTAQEENMUTTAQEEN

ETC.

God-consciousness or Piety

MUSLIMMUSLIM

MU’MEENMU’MEEN

MUMUHHSEENSEEN

MUKHLISWEEN

MUTTAQEENMUTTAQEENLEVELS OF ATTAINMENTLEVELS OF ATTAINMENTTOWARDS STATE OF TOWARDS STATE OF

TAQWATAQWA

Believer

Submission

Best or righteous conduct

Sincerity

God-consciousness or Piety



48

External

Loss of Adab (B)

Internal

(A)

Confusion and Error in Knowledge

.

It is because of (A) the confusion and error in Knowledge that lead to condition for

(B) The loss of Adab in the community. Both internally and externally.

REMINDER FROM MY PREVIOUS LESSONSAll Rights Reserved © Zhulkeflee Hj Ismail (2011)

49

(C) Rise / election of False leaders

External

Loss of Adab (B)

Internal

(A)


Figure 1

The condition arising out of (A) and (B) is:

(C) “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..”


50


External

Loss of Adab (B)

Internal

(A)


“These false leaders then usurped Islamic leadership, who (then) perpetuate the condition in (A) [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


51


External

Loss of Adab (B)

Internal

(A)


“This state of perpetual confusion at all levels of societal leadership is ingeniously termed by al-Attas as the loss of adab.

[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


With the “loss of Adab”, even the knowledge of who the

true leaders and scholars is lost, and the confusion compounded.

Actually this confusion in knowledge can be corrected

through Education ,

Yet, education in man cannot be truly done without his

having basic “Adab” itself.

Thus the importance of restoring the “Adab” in every

Muslim.

It may even have to begin by correcting their misuse of

“terms” (istilah) and clarifying wrongly assumed “definition”

(ta’rifat) that may have caused whatever misunderstandings.52REMINDER FROM MY PREVIOUS LESSONS


Say: "Are those equal, those who know and those who do not Say: "Are those equal, those who know and those who do not

know? It is those who are endued with understanding that receive know? It is those who are endued with understanding that receive

admonition.“admonition.“

((Qur’an: Zumar: 39: 9Qur’an: Zumar: 39: 9))


““So ask the people of the ‘Remembrance’ (i.e. those who know) in So ask the people of the ‘Remembrance’ (i.e. those who know) in

matters which you do not know.matters which you do not know.““

((Qur’an: Anbiya’: 21: 7Qur’an: Anbiya’: 21: 7))


“ “Verily those who truly fear Allah from among His Servants, those who Verily those who truly fear Allah from among His Servants, those who

have knowledge (have knowledge (AL-’ULAMAAL-’ULAMA): for Allah is Exalted in Might, Oft-): for Allah is Exalted in Might, Oft-

Forgiving.Forgiving.““

((Qur’an: Fatir: 35: 28Qur’an: Fatir: 35: 28))


“ “ Allah will raise up, to (suitable) ranks (and degrees), those of you who Allah will raise up, to (suitable) ranks (and degrees), those of you who

believe and who have been granted Knowledge (believe and who have been granted Knowledge (UU-TUL-’ILMAUU-TUL-’ILMA): and ): and

Allah is well-acquainted with all ye do.”Allah is well-acquainted with all ye do.”

((Qur’an: Mujadilah: 58: 11Qur’an: Mujadilah: 58: 11))


He (Allah) grants wisdom to whom He pleases; and he to whom He (Allah) grants wisdom to whom He pleases; and he to whom

wisdom is granted receives indeed a benefit overflowing; but none wisdom is granted receives indeed a benefit overflowing; but none

will grasp the message but men of understandingwill grasp the message but men of understanding.“.“



“Whomsoever that Allah wishes for him goodness, He will

make him a FAQIH (learned) in matters of the

religion(Deen); and for everything there is a pillar, and the

pillar of this religion is AL-FIQH – (the profound

understanding of the Deen); a learned scholar (of the Deen)

is more difficult upon satan than a thousand worshippers.”

((Reported by Bukhary and MuslimReported by Bukhary and Muslim))



“ “When Allah intends for a community goodness, He makes of When Allah intends for a community goodness, He makes of

their leaders those who are intelligent (with forbearance); their leaders those who are intelligent (with forbearance);

and judgement (rulings) are made amongst them by those and judgement (rulings) are made amongst them by those

who are truly learned (and just scholars); and He places who are truly learned (and just scholars); and He places

wealth in the hands of those who are charitable (and kind). wealth in the hands of those who are charitable (and kind).

And when Allah intends for a community bad, He makes of And when Allah intends for a community bad, He makes of

their leaders those who are foolish (uncouth); and judgement their leaders those who are foolish (uncouth); and judgement

(rulings) are made amongst them by those who are ignorant (rulings) are made amongst them by those who are ignorant

(reckless); and He places wealth in the hands of those who (reckless); and He places wealth in the hands of those who

are miserly (selfish).”are miserly (selfish).”

((Hadith reported by Ad-DailamyHadith reported by Ad-Dailamy))

"Indeed the "Indeed the scholars scholars are the inheritors of the Prophets, but if they fall are the inheritors of the Prophets, but if they fall

into covetousness and greed, who shall be taken as leaders? The into covetousness and greed, who shall be taken as leaders? The

merchants and businessmen merchants and businessmen are the trustees of Allah, so if they are are the trustees of Allah, so if they are

treacherous, who can be trusted? The treacherous, who can be trusted? The warriorswarriors are the guests of Allah are the guests of Allah

so if they become extreme (or take spoils without right), with whom can so if they become extreme (or take spoils without right), with whom can

we defeat the enemies? The righteous and we defeat the enemies? The righteous and ascetic ones ascetic ones are the kings of are the kings of

the earth but if they become insincere (i.e. have the earth but if they become insincere (i.e. have riya’riya’), who shall be ), who shall be

followed? The followed? The governors/rulersgovernors/rulers are the shepherds (protectors) of the are the shepherds (protectors) of the

people, but if the shepherd becomes a wolf, who shall protect the people, but if the shepherd becomes a wolf, who shall protect the

flock?" flock?"

- Imam 'Abdullah ibn al-Mubarak- Imam 'Abdullah ibn al-Mubarak

All Rights Reserved © Zhulkeflee Hj Ismail (2011)REMINDER FROM MY PREVIOUS LESSONS

“ “((‘ilm‘ilm) Knowledge without ) Knowledge without AdabAdab, ,

is like (having) fire (but) without wood (fuel); is like (having) fire (but) without wood (fuel);

and and AdabAdab without knowledge ( without knowledge (‘ilm‘ilm) ,) ,

is like (having) the Soul (but) without body.”is like (having) the Soul (but) without body.”


““We are (much) in need of a little We are (much) in need of a little AdabAdab, from (that of) , from (that of)

going out (seeking) after much of going out (seeking) after much of ‘ilm ‘ilm (knowledge)” – (knowledge)” –

(Imam ‘Abdullah ibn al-Mubarak)(Imam ‘Abdullah ibn al-Mubarak)


““The learned and wise among Muslims must use constant The learned and wise among Muslims must use constant

vigilance in detecting erroneous usage in language which vigilance in detecting erroneous usage in language which

impinges upon semantic change in major key elements and impinges upon semantic change in major key elements and

creates general confusion and error in the understanding of creates general confusion and error in the understanding of

Islam and of its worldviewIslam and of its worldview.” .”

Quote: “The Concept of Education in Islam” pp. 37-38Quote: “The Concept of Education in Islam” pp. 37-38

Prof. Syed Muhammad Naquib Al-Attas :



The egalitarian notion understood by many does not necessarily

mean that there is no respect to be given to those with noble Islamic

virtues.

It is the measure of our own conceit if we level (as equal to us in

every respect) everyone irrespective of their having such virtues; as

though we too deserve equally such respect.



This misperception has been identified as one of the major

cause of crisis faced by our Muslim community. This lack of adab due

to “levelling” in the relationships of teachers and students, parents

and siblings, leaders and followers, husbands and wives, the elders

and the young, etc. may breed anarchy and leads to breakdown of

the harmonious fabric of society.



Thus, respect for those whom Allah accords such virtues will

reflect our own nobility and conversely we do not deserve respect if

we ourselves don’t show respect. It is important to note that a

person respected is only due to his adherence to virtues which Allah

accepts as virtues.

Similarly, bad traits are detested in a person and the absence of

respect for such people is not personal. Our being able to act in this

way - to love and hate because of Allah is therefore a characteristic

which we must inculcate in our behaviour.



THE BEDOUIN (Arab) say, “We have attained to faith.” Say THE BEDOUIN (Arab) say, “We have attained to faith.” Say

[unto them, O Muhammad]: “You have not [yet] attained [unto them, O Muhammad]: “You have not [yet] attained

to faith; you should [rather] say, ‘We have [outwardly] to faith; you should [rather] say, ‘We have [outwardly]

surrendered’ - for [true] faith has not yet entered your surrendered’ - for [true] faith has not yet entered your

hearts. hearts.

But if you [truly] pay heed unto Allah and His Messenger, But if you [truly] pay heed unto Allah and His Messenger,

He will not let the least of your deeds go to waste: for, He will not let the least of your deeds go to waste: for,

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




Taking our status as a Muslim is only the beginning. Taking our status as a Muslim is only the beginning.

Yet, many feel contented and assume that they deserve similar Yet, many feel contented and assume that they deserve similar

honour accorded to other Muslims. They fail to realise that Islam honour accorded to other Muslims. They fail to realise that Islam

emphasise that Muslims must strive towards higher noble station emphasise that Muslims must strive towards higher noble station

e.g. being a e.g. being a Mu’meenMu’meen (a true Believer). (a true Believer).

Although all “Although all “Mu’meenMu’meen” is a Muslim, not all Muslim can be ” is a Muslim, not all Muslim can be

accorded the term accorded the term Mu’meenMu’meen because this appellation is based on because this appellation is based on

merit, as specified by Allah s.w.t. obviously, it is not just mere claim!merit, as specified by Allah s.w.t. obviously, it is not just mere claim!



[Know that true] believers are only those who have [Know that true] believers are only those who have

attained to faith (attained to faith (AAMANUAAMANU) in Allah and His Messenger ) in Allah and His Messenger

and have left all doubt behind (and have left all doubt behind (LAM YARTAA-BULAM YARTAA-BU), and ), and

((WA-JAHADUWA-JAHADU) who strive hard in Allah’s cause with their ) who strive hard in Allah’s cause with their

possessions and their lives: it is they, they who are true to possessions and their lives: it is they, they who are true to

their word (their word (AS-SWAADIQUUNAS-SWAADIQUUN)!)!




Say: “Do you, perchance, [want to] inform Allah of [the Say: “Do you, perchance, [want to] inform Allah of [the

nature of] your faith although Allah knows all that is in nature of] your faith although Allah knows all that is in

the heavens and all that is on earth? the heavens and all that is on earth?

Indeed, Allah has full knowledge of every thing!”Indeed, Allah has full knowledge of every thing!”




““Many people think that they have bestowed a favour Many people think that they have bestowed a favour

upon thee [O Prophet] by having surrendered [to upon thee [O Prophet] by having surrendered [to

thee]. thee].

Say thou: “Deem not your surrender a favour unto me: Say thou: “Deem not your surrender a favour unto me:

nay, but it is Allah who bestows a favour upon you by nay, but it is Allah who bestows a favour upon you by

showing you the way to faith - if you are true to your showing you the way to faith - if you are true to your

word!”word!”





““Verily, Allah knows the hidden reality of the heavens Verily, Allah knows the hidden reality of the heavens

and the earth; and Allah sees all that you do.”and the earth; and Allah sees all that you do.”



Being a Muslim, either because our parents were Muslims, or Being a Muslim, either because our parents were Muslims, or

we have converted, should not be taken for granted as though we we have converted, should not be taken for granted as though we

have done a favour to Islam. have done a favour to Islam.

When this becomes our attitude, we will be lacking in our striving, When this becomes our attitude, we will be lacking in our striving,

or may become conceited because we somehow fail to express our or may become conceited because we somehow fail to express our

gratitude for the Guidance. gratitude for the Guidance.

We think that all this while it is our effort and ‘goodness’ which We think that all this while it is our effort and ‘goodness’ which

propel us upon Islam. propel us upon Islam.



Some of us even expect Islam to serve them whereas it is we Some of us even expect Islam to serve them whereas it is we

who should serve Allah in Islam. who should serve Allah in Islam.

Many even have a grandiose notion that Islam owes them Many even have a grandiose notion that Islam owes them

something for their adding another digit to the general Muslim something for their adding another digit to the general Muslim

population!population!



In all humility, we should praise Allah s.w.t. thus:In all humility, we should praise Allah s.w.t. thus:


"All praise is due to Allah, who has guided us "All praise is due to Allah, who has guided us

unto this; for we would certainly not have found unto this; for we would certainly not have found

the right path unless Allah had guided us!”the right path unless Allah had guided us!”

((Qur’an: A’-raf: 7: 43Qur’an: A’-raf: 7: 43) )

ALLAA-HUM-MAR – HAM-NI - BIL – QUR- ‘AA-N

WAJ- ‘AL – HU – LEE – IMAA-MAN - WA – NUU – RAN –

WA – HU-DAN WA RAH - MAH


““O Allah! Bestow mercy upon me through the Quran and O Allah! Bestow mercy upon me through the Quran and

make it for me a leader (leading to Truth), a light, a Guide, make it for me a leader (leading to Truth), a light, a Guide,

and a Mercy. O Allah! “and a Mercy. O Allah! “

ALLAA-HUM-MA – ALLAA-HUM-MA – DZDZAK – KIR – NEE – MIN-HU-MAAAK – KIR – NEE – MIN-HU-MAA

NA –SEE –TU – WA – ‘AL –LIM – NEENA –SEE –TU – WA – ‘AL –LIM – NEE

MIN – HU-MAA - JA – HIL -TUMIN – HU-MAA - JA – HIL -TU


““Remind me of that which I have forgotten, teach me those Remind me of that which I have forgotten, teach me those

(parts of the Quran) of which I am ignorant,” (parts of the Quran) of which I am ignorant,”

WAR – ZUQ – NEE – TI – LAA – WA - TA – HU

AA – NA – AL – LAI – LI - WA – ATW

TRAA – FA - AN - NA - HAAR


““Grant me (ability for) Its recitation in the hours of the night Grant me (ability for) Its recitation in the hours of the night

and different parts of the day,” and different parts of the day,”

WAJ – ‘AL – HU – LEE – HUJ – JA-TAN

YAA – ROB – BAL – ‘AA – LA – MEE-N


“And make it as argument point in my favour,

O Lord of all the worlds.”

"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. And pardon us; and forgive us; and have ability to bear. And pardon us; and forgive us; and have

mercy upon us. You are our protector, so give us victory mercy upon us. You are our protector, so give us victory

over the disbelieving people."over the disbelieving people."


“O Allah, make my speech be guidance, inspire me with

reverential fear, give me success in that which is most

pure, and employ me in what is most pleasing to Thee!

O Allah, let me tread the most exemplary path and make

me live and die in Thy creed!

O Allah, bless Muhammad and his Household, give me to

enjoy moderation, make me into one of the people of

right behaviour, the proofs of right conduct, and the

servants of righteousness,"



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 AllAnd (may Allaah send) salutations and prayers upon Muh send) salutations and prayers upon Muhhammad ammad

and upon the household and companions of Muand upon the household and 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.”

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http://introductiontotauhid.blogspot.com/http://introductiontotauhid.blogspot.com/

http://oyoubelievers.blogspot.com/http://oyoubelievers.blogspot.com/

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http://zhulkeflee-archive.blogspot.com/ http://zhulkeflee-archive.blogspot.com/

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97All Rights Reserved © Zhulkeflee Hj Ismail (2011)

[slideshare]intermediate islam introductnakhlaq-lesson#9 [e]-(4-february-2012)

Education

previous lesson

tasawwur islam

sight of allah

praise of allah

conscious awareness

taqwa consciousness

termthe consciousness

kind of fear