FARDHU’AIN: CONDUCTED BY USTAZ ZHULKEFLEE HJ ISMAIL LESSONS FROM TEXTBOOK “ Beginners’ Manual on Islam ” ARKAANUL-IIMAN : “BELIEVE IN THE DECREE AND FORE KNOWLEDGE OF ALLAH” Presentation by: Ustaz Zhulkeflee Hj Ismail (PERGAS) الْقَدْرِ خَيْرِهِ وَ شَرَّهِ مِنَ اللّهِ تَعَالَى “ (Believe in) the Decree, be it good or bad, are from Allah Most Exalted” AllRightsReserved©ZhulkefleeHjIsmail2009

No calamity befalls save by Allah's leave (permission). And whosoever believes in Allah, He guides his heart. And Allah is Knower of all things. Obey Allah and obey His messenger; but if ye turn away, then the duty of Our messenger is only to convey (the message) plainly. Allah! There is no God save Him. In Allah, therefore, let believers put their trust. (Qur’an: Taghabun: 64: 11-13) MESSAGE OF THE QUR’AN AllRightsReserved©ZhulkefleeHjIsmail2009

No calamity befalls save by Allah's leave (permission). And whosoever believes in Allah, He guides his heart. And Allah is Knower of all things. Obey Allah and obey His messenger; but if ye turn away, then the duty of Our messenger is only to convey (the message) plainly. Allah! There is no God save Him. In Allah, therefore, let believers put their trust.

(Qur’an: Taghabun: 64: 11-13)

ALLAH’S KNOWLEDGE AND POWER ENCOMPASS ALL AllRightsReserved©ZhulkefleeHjIsmail2009

“ Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtakes Him. Unto Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedes with Him save by His leave? He knows that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includes the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.” (Qur’an: Baqarah: 2: 255) MESSAGE OF THE QUR’AN AllRightsReserved©ZhulkefleeHjIsmail2009

“ Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtakes Him. Unto Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedes with Him save by His leave? He knows that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includes the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.”

(Qur’an: Baqarah: 2: 255)

MAN’S LIMITED KNOWLEDGE AND RESPONSIBILITY AllRightsReserved©ZhulkefleeHjIsmail2009

MAN’S LIMITED KNOWLEDGE AND RESPONSIBILITY Man’s knowledge is only regarding what has happened or is happening. He cannot claim (on his own) to know the future – as to what will occur, or what his fate will be. Yet, he knows things do occur according to certain laws of cause and effect ( sunna-tullaah ). And that Allah has given him free-will to participate in determining his destiny. This free-will is termed, “ ikhtiyar ” AllRightsReserved©ZhulkefleeHjIsmail2009

Man’s knowledge is only regarding what has happened or is happening.

He cannot claim (on his own) to know the future – as to what will occur, or what his fate will be.

Yet, he knows things do occur according to certain laws of cause and effect ( sunna-tullaah ). And that Allah has given him free-will to participate in determining his destiny.

This free-will is termed, “ ikhtiyar ”

MAN’S LIMITED KNOWLEDGE AND RESPONSIBILITY Man’s knowledge is only regarding what has happened or is happening. AllRightsReserved©ZhulkefleeHjIsmail2009

Man’s knowledge is only regarding what has happened or is happening.

MAN’S LIMITED KNOWLEDGE AND RESPONSIBILITY Man’s knowledge is only regarding what has happened or is happening. He cannot claim (on his own) to know the future – as to what will occur, or what his fate will be. AllRightsReserved©ZhulkefleeHjIsmail2009

Man’s knowledge is only regarding what has happened or is happening.

He cannot claim (on his own) to know the future – as to what will occur, or what his fate will be.

MAN’S LIMITED KNOWLEDGE AND RESPONSIBILITY Man’s knowledge is only regarding what has happened or is happening. He cannot claim (on his own) to know the future – as to what will occur, or what his fate will be. Yet, he knows things do occur according to certain laws of cause and effect ( sunna-tullaah ). And that Allah has given him free-will to participate in determining his destiny. AllRightsReserved©ZhulkefleeHjIsmail2009

Man’s knowledge is only regarding what has happened or is happening.

He cannot claim (on his own) to know the future – as to what will occur, or what his fate will be.

Yet, he knows things do occur according to certain laws of cause and effect ( sunna-tullaah ). And that Allah has given him free-will to participate in determining his destiny.

MAN’S LIMITED KNOWLEDGE AND RESPONSIBILITY Man’s knowledge is only regarding what has happened or is happening. He cannot claim (on his own) to know the future – as to what will occur, or what his fate will be. Yet, he knows things do occur according to certain laws of cause and effect ( sunna-tullaah ). And that Allah has given him free-will to participate in determining his destiny. This free-will is termed, “ ikhtiyar ” AllRightsReserved©ZhulkefleeHjIsmail2009

Man’s knowledge is only regarding what has happened or is happening.

He cannot claim (on his own) to know the future – as to what will occur, or what his fate will be.

Yet, he knows things do occur according to certain laws of cause and effect ( sunna-tullaah ). And that Allah has given him free-will to participate in determining his destiny.

This free-will is termed, “ ikhtiyar ”

What is “ ikhtiyar ” إِخْتِيَار ? It is derived from the root word “ khayr ” خَيْر meaning “good” and “ akhyar ” أَخْيَار - “better” MAN’S LIMITED KNOWLEDGE AND RESPONSIBILITY AllRightsReserved©ZhulkefleeHjIsmail2009

What is “ ikhtiyar ” إِخْتِيَار ?

It is derived from the root word “ khayr ” خَيْر meaning “good” and “ akhyar ” أَخْيَار - “better”

What is “ ikhtiyar ” إِخْتِيَار ? It is derived from the root word “ khayr ” خَيْر meaning “good” and “ akhyar ” أَخْيَار - “better” Therefore the freedom given to man to determine for themselves their destiny, is only in choosing to do good. Although he may abuse this privilege and if he chose to do bad, he is said to have committed “ zulm ” ظُلْمٌ (injustice) to himself. MAN’S LIMITED KNOWLEDGE AND RESPONSIBILITY AllRightsReserved©ZhulkefleeHjIsmail2009

What is “ ikhtiyar ” إِخْتِيَار ?

It is derived from the root word “ khayr ” خَيْر meaning “good” and “ akhyar ” أَخْيَار - “better”

Therefore the freedom given to man to determine for themselves their destiny, is only in choosing to do good. Although he may abuse this privilege and if he chose to do bad, he is said to have committed “ zulm ” ظُلْمٌ (injustice) to himself.

What is “ ikhtiyar ” إِخْتِيَار ? It is derived from the root word “ khayr ” خَيْر meaning “good” and “ akhyar ” أَخْيَار - “better” Therefore the freedom given to man to determine for themselves their destiny, is only in choosing to do good. Although he may abuse this privilege and if he chose to do bad, he is said to have committed “ zulm ” ظُلْمٌ (injustice) to himself. Thus, man is to be responsible for his choices in his life as well as face consequences for his neglect and abuse. MAN’S LIMITED KNOWLEDGE AND RESPONSIBILITY AllRightsReserved©ZhulkefleeHjIsmail2009

What is “ ikhtiyar ” إِخْتِيَار ?

It is derived from the root word “ khayr ” خَيْر meaning “good” and “ akhyar ” أَخْيَار - “better”

Therefore the freedom given to man to determine for themselves their destiny, is only in choosing to do good. Although he may abuse this privilege and if he chose to do bad, he is said to have committed “ zulm ” ظُلْمٌ (injustice) to himself.

Thus, man is to be responsible for his choices in his life as well as face consequences for his neglect and abuse.

What is “ ikhtiyar ” إِخْتِيَار ? It is derived from the root word “ khayr ” خَيْر meaning “good” and “ akhyar ” أَخْيَار - “better” Therefore the freedom given to man to determine for themselves their destiny, is only in choosing to do good. Although he may abuse this privilege and if he chose to do bad, he is said to have committed “ zulm ” ظُلْمٌ (injustice) to himself. Thus, man is to be responsible for his choices in his life as well as his neglect. MAN’S LIMITED KNOWLEDGE AND RESPONSIBILITY AllRightsReserved©ZhulkefleeHjIsmail2009 ALTHOUGH MAN’S CHOICE AND ABILITY TO DO WHATEVER ACTION IS WITH ALLAH’S WILL OR PERMISSION ( MA-SHI’A ), YET MAN’S CHOICE TO ABUSE AND COMMIT WRONG IS NOT WITH ALLAH’S APPROVAL ( LAM YARDHA ) PERMISSION DOES NOT EQUAL APPROVAL.

What is “ ikhtiyar ” إِخْتِيَار ?

It is derived from the root word “ khayr ” خَيْر meaning “good” and “ akhyar ” أَخْيَار - “better”

Therefore the freedom given to man to determine for themselves their destiny, is only in choosing to do good. Although he may abuse this privilege and if he chose to do bad, he is said to have committed “ zulm ” ظُلْمٌ (injustice) to himself.

Thus, man is to be responsible for his choices in his life as well as his neglect.

بِسْمِ اللهِ وَالْحَمْدُ لِلَّهِ وَالْخَيْرُ وَالشَّـرُّ بِمَشِيْئَـةِ اللهِ BIS-MIL-LAAHI- WAL- H AM-DU-LIL-LAAHI, WAL-KHAY-RU- WASH-SHAR-RU BI-MA-SHI-ATIL-LAAH In the Name of Allah, Praise be to Allah, Good and evil are by the Will (can happen only by permission) of Allah. THUS IN “RATIB AL-HADDAD”, WE RECITE THIS WIRD AllRightsReserved©ZhulkefleeHjIsmail2009

ALL THESE ARE FOR MANKIND TO BE TESTED AllRightsReserved©ZhulkefleeHjIsmail2009

ALL THESE ARE FOR MANKIND TO BE TESTED WHETHER: “ SHUKUR” OR “KUFUR” GRATEFUL OR UNGRATEFUL AllRightsReserved©ZhulkefleeHjIsmail2009

“ Verily! We create man from a drop of mingled sperm, in order to test him; so We gave him (gifts of) hearing, sight. Verily! We have shown him the Way, whether he be grateful or ungrateful i.e. disbelieving (rests on his will).” (Qur’an: Al-Insan:76: 2-3) MESSAGE OF THE QUR’AN AllRightsReserved©ZhulkefleeHjIsmail2009

“ Verily! We create man from a drop of mingled sperm, in order to test him; so We gave him (gifts of) hearing, sight. Verily! We have shown him the Way, whether he be grateful or ungrateful i.e. disbelieving (rests on his will).”

(Qur’an: Al-Insan:76: 2-3)

“ Verily, Allah does not change men’s condition unless they change their inner selves;” (Qur’an: Ra’ad : 13:11) MESSAGE OF THE QUR’AN AllRightsReserved©ZhulkefleeHjIsmail2009

“ Verily, Allah does not change men’s condition unless they change their inner selves;”

(Qur’an: Ra’ad : 13:11)

“ This, because Allah would never change the blessings with which He has graced a people unless they change their inner selves: and [know] that Allah is all-Hearing, all-Seeing.” (Qur’an: Al- Anfal : 8:53) MESSAGE OF THE QUR’AN AllRightsReserved©ZhulkefleeHjIsmail2009

“ This, because Allah would never change the blessings with which He has graced a people unless they change their inner selves: and [know] that Allah is all-Hearing, all-Seeing.”

(Qur’an: Al- Anfal : 8:53)

POINTS TO PONDER: Can we change our future? AllRightsReserved©ZhulkefleeHjIsmail2009

Can we change our future?

POINTS TO PONDER: Can we change our future? Before attempting to answer, note that this is an assumption (guessing) - as though we already know the outcome of our future. AllRightsReserved©ZhulkefleeHjIsmail2009

Can we change our future?

Before attempting to answer, note that this is an assumption (guessing) - as though we already know the outcome of our future.

POINTS TO PONDER: Can we change our future? Before attempting to answer, note that this is an assumption (guessing) - as though we already know the outcome of our future. Do we, for certain, know our future? AllRightsReserved©ZhulkefleeHjIsmail2009

Can we change our future?

Before attempting to answer, note that this is an assumption (guessing) - as though we already know the outcome of our future.

Do we, for certain, know our future?

POINTS TO PONDER: Can we change our future? Before attempting to answer, note that this is an assumption (guessing) - as though we already know the outcome of our future. Do we, for certain, know our future? How can we change something when we do not even know with absolute certainty that this thing will occur? AllRightsReserved©ZhulkefleeHjIsmail2009

Can we change our future?

Before attempting to answer, note that this is an assumption (guessing) - as though we already know the outcome of our future.

Do we, for certain, know our future?

How can we change something when we do not even know with absolute certainty that this thing will occur?

POINTS TO PONDER: The correct statement is: “Can we change our current condition, to ensure a better future in our destiny?” AllRightsReserved©ZhulkefleeHjIsmail2009

The correct statement is: “Can we change our current condition, to ensure a better future in our destiny?”

POINTS TO PONDER: The correct statement is: “Can we change our current condition, to ensure a better future in our destiny?” Of course we can, because Allah has allowed us (nay, expects us) to continue to change for the better, to improve. AllRightsReserved©ZhulkefleeHjIsmail2009

The correct statement is: “Can we change our current condition, to ensure a better future in our destiny?”

Of course we can, because Allah has allowed us (nay, expects us) to continue to change for the better, to improve.

POINTS TO PONDER: The correct statement is: “Can we change our current condition, to ensure a better future in our destiny?” Of course we can, because Allah has allowed us (nay, expects us) to continue to change for the better, to improve. Allah will assist the change, but He will not change your condition unless you begin to change it ( ikhtiyar ) in yourself. AllRightsReserved©ZhulkefleeHjIsmail2009

The correct statement is: “Can we change our current condition, to ensure a better future in our destiny?”

Of course we can, because Allah has allowed us (nay, expects us) to continue to change for the better, to improve.

Allah will assist the change, but He will not change your condition unless you begin to change it ( ikhtiyar ) in yourself.

WHY THE TEST FOR MAN? AllRightsReserved©ZhulkefleeHjIsmail2009

“ Do men think that on their [mere] saying, ‘We believe,’ they will be left to themselves, and will not be put to a test? Yea, indeed, we did test those who lived before them; and so too, [shall be tested those Muslims who is now living and] most certainly will He mark out those who prove themselves true, and most certainly will He mark out those who are lying.” (Qur’an: al- Ankabut: 29: 2-3) MESSAGE OF THE QUR’AN AllRightsReserved©ZhulkefleeHjIsmail2009

“ Do men think that on their [mere] saying, ‘We believe,’ they will be left to themselves, and will not be put to a test? Yea, indeed, we did test those who lived before them; and so too, [shall be tested those Muslims who is now living and] most certainly will He mark out those who prove themselves true, and most certainly will He mark out those who are lying.”

(Qur’an: al- Ankabut: 29: 2-3)

WHY THE TEST FOR MAN? To believe in Allah s.w.t. cannot be by mere claim. It requires proof through tests, because believers would be rewarded with honour and exaltation. AllRightsReserved©ZhulkefleeHjIsmail2009

To believe in Allah s.w.t. cannot be by mere claim. It requires proof through tests, because believers would be rewarded with honour and exaltation.

WHY THE TEST FOR MAN? To believe in Allah s.w.t. cannot be by mere claim. It requires proof through tests, because believers would be rewarded with honour and exaltation. To be tested means that man is given the potential to be capable for both success as well as failure. He must not be compelled but must have the free-will and choice. AllRightsReserved©ZhulkefleeHjIsmail2009

To believe in Allah s.w.t. cannot be by mere claim. It requires proof through tests, because believers would be rewarded with honour and exaltation.

To be tested means that man is given the potential to be capable for both success as well as failure. He must not be compelled but must have the free-will and choice.

WHY THE TEST FOR MAN? Justice dictates that with possibility to be rewarded with honour and exaltation, there is equally the possibility of dishonour and debasement. AllRightsReserved©ZhulkefleeHjIsmail2009

Justice dictates that with possibility to be rewarded with honour and exaltation, there is equally the possibility of dishonour and debasement.

WHY THE TEST FOR MAN? Justice dictates that with possibility to be rewarded with honour and exaltation, there is equally the possibility of dishonour and debasement. Man can either choose to believe or to reject; to submit or to rebel; to be grateful or be ungrateful. Such is the nature of test or trial. AllRightsReserved©ZhulkefleeHjIsmail2009

Justice dictates that with possibility to be rewarded with honour and exaltation, there is equally the possibility of dishonour and debasement.

Man can either choose to believe or to reject; to submit or to rebel; to be grateful or be ungrateful. Such is the nature of test or trial.

WHY THE TEST FOR MAN? Justice dictates that with possibility to be rewarded with honour and exaltation, there is equally the possibility of dishonour and debasement. Man can either choose to believe or to reject; to submit or to rebel; to be grateful or be ungrateful. Such is the nature of test or trial. Thus there is the promise of Paradise, as there is the warning of Hell. AllRightsReserved©ZhulkefleeHjIsmail2009

Justice dictates that with possibility to be rewarded with honour and exaltation, there is equally the possibility of dishonour and debasement.

Man can either choose to believe or to reject; to submit or to rebel; to be grateful or be ungrateful. Such is the nature of test or trial.

Thus there is the promise of Paradise, as there is the warning of Hell.

HOW TO FACE THE TEST OR TRIAL OF THIS LIFE AllRightsReserved©ZhulkefleeHjIsmail2009

HOW TO FACE THE TEST OR TRIAL OF THIS LIFE إِمَّا شَاكِرً۬ا WHETHER GRATEFUL ‘ GOOD’ HEALTH WEALTH HAPPINESS STRENGTH ACCEPTANCE وَإِمَّا كَفُورًا OR UNGRATEFUL ‘ BAD’ SICKNESS POVERTY SADNESS WEAKNESS REJECTION THUS LIFE CONTAINS OPPOSITES – SO THAT THERE CAN BE APPRECIATION AllRightsReserved©ZhulkefleeHjIsmail2009

إِمَّا شَاكِرً۬ا

WHETHER GRATEFUL

‘ GOOD’

HEALTH

WEALTH

HAPPINESS

STRENGTH

ACCEPTANCE

وَإِمَّا كَفُورًا

OR UNGRATEFUL

‘ BAD’

SICKNESS

POVERTY

SADNESS

WEAKNESS

REJECTION

“ Among the believers are men who have [always] been true to what they have vowed before Allah: Of them some have fulfilled their obligations (with their lives), and some of them are still waiting (for its fulfillment) without having changed [their resolve] in the least.” (Qur’an: al-Ahzab: 33: 23) EVEN WHEN FACING ADVERSITY AND CALAMITY , THE TEST IS WHETHER WE HAVE صبّر PATIENCE FOREBEARANCE - REMAIN رضى CONTENTED AND FAITHFUL TO EVERY ALLAH’S DECREE UPON US ON THIS EARTH AllRightsReserved©ZhulkefleeHjIsmail2009

“ Among the believers are men who have [always] been true to what they have vowed before Allah: Of them some have fulfilled their obligations (with their lives), and some of them are still waiting (for its fulfillment) without having changed [their resolve] in the least.”

(Qur’an: al-Ahzab: 33: 23)

EVEN WHEN FACING ADVERSITY AND CALAMITY ,

THE TEST IS WHETHER WE HAVE صبّر PATIENCE FOREBEARANCE - REMAIN رضى CONTENTED AND FAITHFUL TO EVERY ALLAH’S DECREE UPON US ON THIS EARTH

“ And there is not a thing but with Us are the stores thereof. And we send it not down save in appointed measure.” (Qur’an: al-Hijr:15: 21) MESSAGE OF THE QUR’AN AllRightsReserved©ZhulkefleeHjIsmail2009

“ And there is not a thing but with Us are the stores thereof. And we send it not down save in appointed measure.”

(Qur’an: al-Hijr:15: 21)

“ And whosoever who is conscious of Allah ( Taqwa ), He (Allah) will appoint a way out for him (from every unhappiness), and will provide for him in a manner beyond all expectations. And whosoever puts his trust in Allah, He (alone) will suffice him. Verily! Allah brings His command to pass. Allah hath set appointed (term and) measure for all things.” (Qur’an: Talaq: 65: 2-3) MESSAGE OF THE QUR’AN AllRightsReserved©ZhulkefleeHjIsmail2009

“ And whosoever who is conscious of Allah ( Taqwa ), He (Allah) will appoint a way out for him (from every unhappiness), and will provide for him in a manner beyond all expectations. And whosoever puts his trust in Allah, He (alone) will suffice him. Verily! Allah brings His command to pass. Allah hath set appointed (term and) measure for all things.”

(Qur’an: Talaq: 65: 2-3)

Believe in “Qadha’ wal Qadr” is not a fatalistic concept. We cannot claim to know the knowledge that is with Allah unless He reveals it to us. AllRightsReserved©ZhulkefleeHjIsmail2009

We cannot claim to know the knowledge that is with Allah unless He reveals it to us.

Believe in “Qadha’ wal Qadr” is not a fatalistic concept. We cannot claim to know the knowledge that is with Allah unless He reveals it to us. Thus for us in life, with time, things will gradually occur. This is what we may understand “ Qadha ’ ” to mean : the unveiling or the revealing of Allah’s executing His fore-knowledge (Decree) to us. AllRightsReserved©ZhulkefleeHjIsmail2009

We cannot claim to know the knowledge that is with Allah unless He reveals it to us.

Thus for us in life, with time, things will gradually occur. This is what we may understand “ Qadha ’ ” to mean : the unveiling or the revealing of Allah’s executing His fore-knowledge (Decree) to us.

Believe in “Qadha’ wal Qadr” is not a fatalistic concept. We cannot claim to know the knowledge that is with Allah unless He reveals it to us. Thus for us in life, with time, things will gradually occur. This is what we may understand “ Qadha ’ ” to mean : the unveiling or the revealing of Allah’s executing His fore-knowledge (Decree) to us. Only when it has occurred do we say “this is in accordance with the Eternal pre-existing knowledge of Allah ( Qadr )”. Before it has happened we cannot say something is already predestined - to do so would be only mere speculation. AllRightsReserved©ZhulkefleeHjIsmail2009

We cannot claim to know the knowledge that is with Allah unless He reveals it to us.

Thus for us in life, with time, things will gradually occur. This is what we may understand “ Qadha ’ ” to mean : the unveiling or the revealing of Allah’s executing His fore-knowledge (Decree) to us.

Only when it has occurred do we say “this is in accordance with the Eternal pre-existing knowledge of Allah ( Qadr )”. Before it has happened we cannot say something is already predestined - to do so would be only mere speculation.

Believe in “Qadha’ wal Qadr” is not a fatalistic concept. And Allah’s knowledge includes the cause and effect of how things occur. And in this ‘cause and effect’ lies our responsibility, because there are free-will which we are given to exercise therein. AllRightsReserved©ZhulkefleeHjIsmail2009

And Allah’s knowledge includes the cause and effect of how things occur. And in this ‘cause and effect’ lies our responsibility, because there are free-will which we are given to exercise therein.

Believe in “Qadha’ wal Qadr” is not a fatalistic concept. And Allah’s knowledge includes the cause and effect of how things occur. And in this ‘cause and effect’ lies our responsibility, because there are free-will which we are given to exercise therein. Allah will not hold us responsible for causes which are beyond our control. Yet, these other causes may effect our life and destiny. AllRightsReserved©ZhulkefleeHjIsmail2009

And Allah’s knowledge includes the cause and effect of how things occur. And in this ‘cause and effect’ lies our responsibility, because there are free-will which we are given to exercise therein.

Allah will not hold us responsible for causes which are beyond our control. Yet, these other causes may effect our life and destiny.

Believe in “Qadha’ wal Qadr” is not a fatalistic concept. And Allah’s knowledge includes the cause and effect of how things occur. And in this ‘cause and effect’ lies our responsibility, because there are free-will which we are given to exercise therein. Allah will not hold us responsible for causes which are beyond our control. Yet, these other causes may effect our life and destiny. Thus, even if we have done our best exercising “ ikhtiyar ”, yet what is destined to occur may not always be pleasant and good. AllRightsReserved©ZhulkefleeHjIsmail2009

And Allah’s knowledge includes the cause and effect of how things occur. And in this ‘cause and effect’ lies our responsibility, because there are free-will which we are given to exercise therein.

Allah will not hold us responsible for causes which are beyond our control. Yet, these other causes may effect our life and destiny.

Thus, even if we have done our best exercising “ ikhtiyar ”, yet what is destined to occur may not always be pleasant and good.

Believe in “Qadha’ wal Qadr” is not a fatalistic concept. Therefore, it is foolish to say: “Well if things is going to happen according to what Allah has fixed, so ‘ que sera sera !’ what will be will be” and you chose to do nothing. ( Jabariyah ) AllRightsReserved©ZhulkefleeHjIsmail2009

Therefore, it is foolish to say: “Well if things is going to happen according to what Allah has fixed, so ‘ que sera sera !’ what will be will be” and you chose to do nothing. ( Jabariyah )

Believe in “Qadha’ wal Qadr” is not a fatalistic concept. Therefore, it is foolish to say: “Well if things is going to happen according to what Allah has fixed, so ‘ que sera sera !’ what will be will be” and you chose to do nothing. ( Jabariyah ) Also, it is foolish to expect that after you have put in every effort, things will occur exactly as you hope, as though other factors beyond your control cannot affect your life! ( Qodariyah ) AllRightsReserved©ZhulkefleeHjIsmail2009

Therefore, it is foolish to say: “Well if things is going to happen according to what Allah has fixed, so ‘ que sera sera !’ what will be will be” and you chose to do nothing. ( Jabariyah )

Also, it is foolish to expect that after you have put in every effort, things will occur exactly as you hope, as though other factors beyond your control cannot affect your life! ( Qodariyah )

Believe in “Qadha’ wal Qadr” is not a fatalistic concept. AllRightsReserved©ZhulkefleeHjIsmail2009 SUMMARY BELIEVE IN QADHA’ AND QADR REQUIRES US TO ACCEPT THAT MANKIND IS : [1] NEITHER FULLY COMPELLED

Believe in “Qadha’ wal Qadr” is not a fatalistic concept. AllRightsReserved©ZhulkefleeHjIsmail2009 SUMMARY BELIEVE IN QADHA’ AND QADR REQUIRES US TO ACCEPT THAT MANKIND IS : [1] NEITHER FULLY COMPELLED [2] NOR DOES HE HAS THE ABSOLUTE FREEDOM .

Believe in “Qadha’ wal Qadr” is not a fatalistic concept. AllRightsReserved©ZhulkefleeHjIsmail2009 SUMMARY BELIEVE IN QADHA’ AND QADR REQUIRES US TO ACCEPT THAT MANKIND IS : [1] NEITHER FULLY COMPELLED [2] NOR DOES HE HAS THE ABSOLUTE FREEDOM . ITS REALITY IS TO BE FOUND BETWEEN THESE TWO EXTREMES.

EFFECT OF THOSE WHO BELIEVE IN QADHA’ AND QADR AllRightsReserved©ZhulkefleeHjIsmail2009

BELIEVING IN QADHA’ & QADAR OF ALLAH, INCULCATES VIRTUES IN MUSLIMS SwOBR صَبْرٌ (PATIENT PERSERVERANCE) “ Swobr ” – ‘patience perseverance’; if instilled in us then whatever the outcome in life’s trial & tribulation would not deter nor cause us to loose hope. There would always be positive optimism, ever determined, knowing that Allah knows all that we are going through and: “ Allah is with the patiently persevering ones” - (Q: Baqarah:2:159) AllRightsReserved©ZhulkefleeHjIsmail2009

SwOBR صَبْرٌ

(PATIENT PERSERVERANCE)

“ Swobr ” – ‘patience perseverance’; if instilled in us then whatever the outcome in life’s trial & tribulation would not deter nor cause us to loose hope. There would always be positive optimism, ever determined, knowing that Allah knows all that we are going through and:

“ Allah is with the patiently persevering ones” - (Q: Baqarah:2:159)

WHAT DOES BELIEVING IN QADHA’ & QADAR OF ALLAH, INCULCATES IN MUSLIMS SHAJA’AH شَجَاعَة (COURAGE) Knowing that when Allah s.w.t. permits something to happen, only then can it happen. If He does not permit it, then it can never happen. Thus the actual future outcome rests only with Allah, although we may speculate with our knowledge of cause and effect. Yet, our knowledge is limited – whereas Allah’s knowledge encompass all. This instils in us courage to face the future. AllRightsReserved©ZhulkefleeHjIsmail2009

SHAJA’AH شَجَاعَة

(COURAGE)

Knowing that when Allah s.w.t. permits something to happen, only then can it happen. If He does not permit it, then it can never happen.

Thus the actual future outcome rests only with Allah, although we may speculate with our knowledge of cause and effect. Yet, our knowledge is limited – whereas Allah’s knowledge encompass all. This instils in us courage to face the future.

WHAT DOES BELIEVING IN QADHA’ & QADAR OF ALLAH, INCULCATES IN MUSLIMS TAWAKKUL تَوَكُّل (TRUST) Believe in Qadha ’ & Qadr requires a Muslim to place trust completely in Allah (after exhausting all resolve and ikhtiyar ). Trust in Allah make us deserving of his Love: “ Then when thou hast taken a decision, put thy trust in Allah. For Allah loves those who put their trust (in Him).” (Qur’an: Aali ‘Imran: 3: 159) AllRightsReserved©ZhulkefleeHjIsmail2009

TAWAKKUL تَوَكُّل

(TRUST)

Believe in Qadha ’ & Qadr requires a Muslim to place trust completely in Allah (after exhausting all resolve and ikhtiyar ). Trust in Allah make us deserving of his Love:

“ Then when thou hast taken a decision, put thy trust in Allah. For Allah loves those who put their trust (in Him).” (Qur’an: Aali ‘Imran: 3: 159)

WHAT DOES BELIEVING IN QADHA’ & QADAR OF ALLAH, INCULCATES IN MUSLIMS HUSNUZ-DZON حُسْنُ الظَنْ (GOOD OPINION TOWARDS ALLAH) Having only good opinion of Allah marks a true Believer. Thus the ‘good and the bad’ are seen only as a temporary gifts or affliction – decided by One Who is Compassionate, Merciful and Wise. AllRightsReserved©ZhulkefleeHjIsmail2009

HUSNUZ-DZON حُسْنُ الظَنْ

(GOOD OPINION TOWARDS ALLAH)

Having only good opinion of Allah marks a true Believer. Thus the ‘good and the bad’ are seen only as a temporary gifts or affliction – decided by One Who is Compassionate, Merciful and Wise.

WHAT DOES BELIEVING IN QADHA’ & QADAR OF ALLAH, INCULCATES IN MUSLIMS HUSNUZ-DZON حُسْنُ الظَنْ (GOOD OPINION TOWARDS ALLAH) Those who holds to “good opinion of Allah and His Decree”, develops their Nafs (Soul) to become Tranquil ( mutwma-’in-nah ). Thus Allah says : "O (thou) soul, in (complete) rest and satisfaction! "Come back thou to thy Lord well pleased (thyself), and well-pleasing unto Him! "Enter thou, then among my Devotees! "Yea, enter thou my Heaven"! (Qur’an: Fajr: 89: 27-30) AllRightsReserved©ZhulkefleeHjIsmail2009

HUSNUZ-DZON حُسْنُ الظَنْ

(GOOD OPINION TOWARDS ALLAH)

Those who holds to “good opinion of Allah and His Decree”, develops their Nafs (Soul) to become Tranquil ( mutwma-’in-nah ). Thus Allah says :

"O (thou) soul, in (complete) rest and satisfaction! "Come back thou to thy Lord well pleased (thyself), and well-pleasing unto Him! "Enter thou, then among my Devotees! "Yea, enter thou my Heaven"!

(Qur’an: Fajr: 89: 27-30)

“ STORY OF BAHLUL AND THE RATIONALIST” “ Things that we cannot see ( ghayb ) don’t exist!” “ Fire will not effect (hurt) another fire!” “ If God already knows that I’m going to be bad, why blame me!” AllRightsReserved©ZhulkefleeHjIsmail2009

“ Things that we cannot see ( ghayb ) don’t exist!”

“ Fire will not effect (hurt) another fire!”

“ If God already knows that I’m going to be bad, why blame me!”

OUR DU’A (Supplicate & Pray): "Our Lord! condemn us not if we forget or fall into error; our Lord! Lay not on us a burden like that which Thou didst lay on those before us; Our Lord! lay not on us a burden greater than we have strength to bear. Blot out our sins and grant us forgiveness. Have mercy on us. Thou art our Protector; help us against those who stand against faith." (Qur’an: Baqarah: 2: 286) AllRightsReserved©ZhulkefleeHjIsmail2009

(Supplicate & Pray): "Our Lord! condemn us not if we forget or fall into error; our Lord! Lay not on us a burden like that which Thou didst lay on those before us; Our Lord! lay not on us a burden greater than we have strength to bear. Blot out our sins and grant us forgiveness. Have mercy on us. Thou art our Protector; help us against those who stand against faith."

(Qur’an: Baqarah: 2: 286)

OUR DU’A جَزَى اللَهُ عَنَّا مُحَمَّدًا صَلَّى اللَهُ عَلَيْهِ وَآلِهِ وَسَلَمَ مَاهُوَ أَهْلُهُ “ (May) Allah grant His Reward upon Muhammad, salutations of Allah and Peace be upon him and his family, in accordance with what he deserves (in Allah’s knowledge & estimation).” AllRightsReserved©ZhulkefleeHjIsmail2009

جَزَى اللَهُ عَنَّا مُحَمَّدًا صَلَّى اللَهُ عَلَيْهِ وَآلِهِ وَسَلَمَ مَاهُوَ أَهْلُهُ

“ (May) Allah grant His Reward upon Muhammad, salutations of Allah and Peace be upon him and his family, in accordance with what he deserves (in Allah’s knowledge & estimation).”

OUR DU’A ” Glory to thy Lord the Lord, of Honour and Power! (He is free) from what they ascribe (to Him)! And Peace on the Messengers! And praise to Allah, the Lord and Cherisher of the Worlds.” ( Qur’an : Saffat: 37 : 180-182 ) AllRightsReserved©ZhulkefleeHjIsmail2009

” Glory to thy Lord the Lord, of Honour and Power! (He is free) from what they ascribe (to Him)! And Peace on the Messengers! And praise to Allah, the Lord and Cherisher of the Worlds.”

( Qur’an : Saffat: 37 : 180-182 )

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