Slideshare [nusms-sept-2012] islam   – iiman -  ihsan
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Slideshare [nusms-sept-2012] islam   – iiman -  ihsan Slideshare [nusms-sept-2012] islam – iiman - ihsan Presentation Transcript

  • IN THE NAME OF ALLAH, TASAWWUR ISLAM MOST COMPASSIONATE, MOST MERCIFUL. Presentation by Ustaz Zhulkeflee Hj Ismail for ”NUSMS – National University of Singapore Muslim Society Monday , 3rd September 2012 – 16 Shawwal 1433 7.30 pm – 9.30pm @ SDE (School of Design & Environment) 3, Level 4, Lecture Room 422 Kent Ridge CampusAll Rights Reserved © Zhulkeflee Hj Ismail (2012) )
  • IN THE NAME OF ALLAH MOST COMPASSIONATE MOST MERCIFUL “ADAB IN LEARNING” - ON THE LIGHTER SIDE ....... Adapted from Idries Shah’s “Thinkers of the East” – Penguin BookAll Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Once there was a man who, having travelled far and wide seeking knowledge arrived at the house of a well- known sheikh. His purpose was to seek acceptance of this illustrious sheikh for him to be accepted as a student.All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • When he met the Sheikh, he said: “O illustrious Teacher! I am but a humble seeker of Truth and Wisdom. As enjoined by Islam, my thirst for knowledge led me to read many books and became aware of the need to be guided by a teacher.”All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • When he met the Sheikh, he said: “So I travelled far and wide, spending time learning under many teachers. My disappointment with them was because I found that what they are imparting to me was nothing new, as I have in fact, read all of them.”All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • When he met the Sheikh, he said: “Sometimes I even feel that what I already know from my readings, far exceeded what these teachers were teaching me. And having wasted much time with them, I felt perhaps I need to seek out a True Teacher - one with the calibre that suits my need, and not the ordinary type.”All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • The Sheikh responded: “My son! I am but an ordinary teacher, just like the rest who try sincerely to carry out the trust (amanah ) of imparting whatever little knowledge and wisdom that Allah s.w.t. may have already bestowed upon us, to those who deserves.”All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • “Ah! But your fame has spread far and wide.” The man interjected. “Many of your students are now teachers, and therefore I know that I have come to the right person who can teach me Wisdom.”All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • The Sheikh responded: “I do not think that I am that teacher, whom you think that I am. Furthermore, there is no more space in my home (school) to cater for another student. Therefore I am so sorry to have to turn down your request.”All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Then, seeing disappointment in the man’s eyes, the Sheikh added: “But I shall teach you something, which perhaps may be useful, something you may in fact be in much need of. “All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • The Sheikh then continued: “In your searching for a true teacher, you can apply this criteria, a kind of test, if you like, so that you do not waste too much time for being disappointed time and again, for not knowing.”All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Elated, the man eagerly said: “O Sheikh! Please do tell. At least what you will give me is the key to my search. Alas, with it, perchance I would be able to easily distinguish the genuine from the false teachers.”All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Then the Sheikh said: “Know that True teachers are few, and for you today, it may even be rare –“ He paused to allow these words to sink in because too often, students only listen to their own self and failed to pay careful attention to a teacher’s words.All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • He then proceeded with slow measured tone, as though each word he uttered was deliberately meant to be inscribed in the student’s heart/mind. “Therefore the test that I shall teach you is – ‘how to know who is not a True teacher’ because, my son, I’m afraid you will encounter many of what you have called, the “false teachers.”All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Then he said: “The test is this :– IF A TEACHER ACCEPTS A STUDENT SUCH AS YOU, TO BE TAUGHT KNOWLEDGE AND WISDOM ........ KNOW THAT HE IS NOT A TRUE TEACHER!” Adapted from Idries Shah’s “Thinkers of the East” – Penguin BookAll Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • “Say (O Muhammad): Are those who know equal with those who know not? But only men of understanding will pay heed.” (Qur’an: az-Zumar: 39: 9)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
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  • In my experience with educating adult Muslims regarding their DEEN, there are quite a number of confusion, which may need to be addressed and clarified. If we do not correct this in the people who are in the position to lead, teach or in position to influence others, great harm may occur. This especially pertains to fundamentals of Islam. Even some Islamic terms we commonly use may already be wrongly understood and thus misapplied – exacerbating further the confusion. Some pertinent examples of these confusion (errors) are : ILMU- UKHRAWI – as referring to Islamic religious knowledge (IRK); SECULAR knowledge – as though referring to every worldly knowledge and sciences, other than from that of Islamic sources;All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • And ‘ILMU FARDHU ‘AIN - as though pertains to knowledge and the learning about Rukun Islam and Iman only. The worldview held by many of us perhaps, may have already been tainted by other philosophy, ideology or sub-culture and we know that we need to “Islamise” it. This is vital in matters of our dealing with the education of Muslims. Yet, it cannot be done merely by “fusing”, or “grafting” the Islamic components upon what has been developed from worldview based upon concepts or philosophy from others, some of which may be opposed to Islamic values. Unless such anomalies are addressed, the exercise to add Islamic components would be mere ‘cosmetic ’ Islamization.All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • As Muslims, regarding our education, we need to understand the correct terms and concepts from the Islamic perspective or worldview (TASAWWUR ISLAM). This requires humility in unlearning / re- learning. “ EDUCATION ” from the Islamic perspective, goes beyond mere acquisition of knowledge into the concern for inculcation and the nurturing of the person (Muslim) appropriately, with ADAB.All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • And by ADAB therefore, the knowledge to be learnt must be prioritized according to certain order or sequence in their acquisition; categorized in accordance to their importance, relevance and urgency to our religious responsibility; judged or calibrated upon values and virtues Islamic; and its quantum appropriate for the intended Muslim at their current level of development and preparedness.All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Due to it being concern with ADAB, Islamic education cannot be mere learning of subjects we like or choose to pursue. Rather, it requires the crucial role and guidance of Islamic teachers / educators ( MUADDIB) – whose traditional approach would be to subject and nurture the Muslims to “ Ad-Deen Al-Islam ”. The criteria for being educated is not merely to be regarded as being learned or well-informed, but to be a person endowed with ADAB.All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Due to it being concern with ADAB, Islamic education cannot be mere learning of subjects we like or choose to pursue. Rather, it requires the crucial role and guidance of Islamic teachers / educators ( MUADDIB) – whose traditional approach would be to subject and nurture the Muslims to “ Ad-Deen Al-Islam ”. The criteria for being educated is not merely to be regarded as being learned or well-informed, but to be a person endowed with ADAB. “We are (much) in need of a little ADAB, from (that of) going out (seeking) after much of ‘ilm (knowledge)” – Imam ‘Abdullah al-MubarakAll Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Our general education as Muslims actually begun at home, under our parents guardianship who are commanded by Allah to ensure :All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Our general education as Muslims actually begun at home, under our parents guardianship who are commanded by Allah to ensure : “O YOU who have attained to faith! Ward off from yourselves (i.e. save yourself) and those who are close to you (AHLIKUM) that fire [of the hereafter] whose fuel is human beings and stones: [lording] over it are angelic powers awesome [and] severe, who do not disobey Allah in whatever He has commanded them, but [always] do what they are bidden to do.” (Qur’an: Tahrim: 66: 6)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • “Every child is born in a state of Fitrah (pure innocence); it is the parent that will make him to be a Jew, or a Christian, or a pagan (Majusi).” (Hadith of Prophet Muhammad s.a.w.)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • “From amongst the rights of a children upon their parents are, that they be instilled (to be educated by them) with ADAB and to be given a good name.” (Hadith of the Prophet s.a.w. reported by Baihaqy from Ibnu ‘Abbas r.a.)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • “Educate (nurture ADAB in) your children upon three things: [1] To Love your Prophet (s.a.w.), [2] And to love the Family members of his household (Aali Muhammad), [3] and (learn) to recite Al-Qur’an.” (Hadith narrated by Tabrani)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • “Everyone of you is leader (shepherd) and will be question regarding those whom you lead (look after).” (Hadith reported by Bukhary and MuslimAll Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Reality of the Self NAFS al-AMMARAH Initial traits : (Commanding self) [1] Appetite, [2] Emotion still link to needs, Link to various [3] curiosity, memory, TIME Quwwah (powers): [4] imitative, see, listen & do, [5] application of [1] shahwiyya basic sensory feelings (desires) [2] ghadabiyya BODY (anger) SELF HEART [3] Wahmiyah (imaginative) TONGUE [4] ‘aqliyya DESIRE (thoughts) MIND Importance of linguistics to thoughts: THE WORLDAll Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Reality of the Self NAFS al-AMMARAH Initial traits : (Commanding self) [1] Appetite, [2] Emotion still link to needs, Link to various [3] curiosity, memory, TIME Quwwah (powers): [4] imitative, see, listen & do, [5] application of [1] shahwiyya basic sensory feelings (desires) [2] ghadabiyya BODY (anger) SELF HEART [3] Wahmiyah (imaginative) TONGUE [4] ‘aqliyya DESIRE (thoughts) MIND Importance of linguistics to thoughts: “He (Allah) has created man: He has imparted unto him articulate thought and speech.” (Q:55: 3-5) THE WORLDAll Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Relationship with the Parents and Teacher Beginning of education: Obedience to Parents and teachers [1] Tarbiyya pertains to training of the soul still attached to TIME desires, etc. KNOWLEDGE TEACHERS PARENTS Teacher/Educator: [1] Parent BODY SELF HEART [2] Teacher TONGUE Although ultimate is DESIRE Knowledge, (both MIND theoretical and practical) – initial disciplining, rote learning, Islam: to submit the entire memorization, etc. may be self (body, tongue, heart and crucial. Mind) – Freeing it from desire which needs to always be guided to the Will of Allah. THE WORLDAll Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • And they will say: "All praise is due to Allah, who has guided us unto this; for we would certainly not have found the right path unless Allah had guided us! Indeed, our Sustainers Messengers have told us the truth!“ (Qur’an: A’-raf: 7: 43)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
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  • “Allah did confer a great favour on the Believers when He sent among them an Messenger from among themselves, rehearsing unto them (YATLU- ‘ALAI-HIM) the Signs of Allah, sanctifying them (YUZAK-KEE-HIM), and instructing them (YU-’AL-LIMUHUM) in Scripture and Wisdom, while, before that, they had been in manifest error.” (Qur’an: Aali’Imran: 3: 164)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
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  • “And [tell them that] I have not created the invisible beings and men to any end other than that they may [know and] worship [serve] Me . [But withal,] no sustenance do I ever demand of them, nor do I demand that they feed Me: for, verily, Allah Himself is the Provider of all sustenance, the Lord of all might, the Eternal!” (Qur’an: Dzaariyat: 51: 56-58)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • “And whoever desires other than Al-Islam as religion (DEEN) - never will it be accepted from him, and he, in the Hereafter, will be among the losers.” (Qur’an: Aali ‘Imran: 3: 85)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • “Say: "Verily my Lord hath guided me to a way that is straight― a religion of right― the path (trod) by Abraham the true in Faith, and he (certainly) joined not gods with Allah.” (Qur’an : An’am: : 6: 161)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • “Abraham was not a Jew nor yet a Christian, but he was true in faith and bowed his will to Allahs (which is as a Muslim following ‘al-Islam’) and he set not any as partners with Allah.” (Qur’an: Aali ‘Imran: 3: 67)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
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  • “Say, "O People of the Scripture, come to a word that is equitable between us and you - that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah." But if they turn away, then say, "Bear witness that we are Muslims [submitting to Him]."” (Qur’an: Aali ‘Imran: 3: 64)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Say, "I am only a man like you, to whom has been revealed that your god is one God. Whoever expects to meet his Lord, let him work righteousness, and in the worship of his Lord, admit no one as partner (LAA YUSHRIK). “ (Qur’an: Kahfi: 18: 110)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
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  • TASAWWUR ISLAM “Allah” : Arabic proper noun; name for God, it refers to the One and Only, the Unique Creator, Lord Sustainer of the Universe, Who Alone is God – there is none besides Allah. No equivalent translation in non-Semitic language.All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • TASAWWUR ISLAM “Muhammad s.a.a.w.” : Arabic name meaning “the Praised One”; he is the Chosen, Unlettered Prophet, the servant and Messenger of Allah, the Awaited Seal of Prophethood after whom there will be no more prophet sent.All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • TASAWWUR ISLAM O you who have believed, do not put [yourselves] forward before Allah and His Messenger but fear (TAQWA) Allah. Indeed, Allah is Hearing and Knowing.” (Qur’an: Surah Hujurat: 49: 1) 48All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • TASAWWUR ISLAM “O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life (LIMAA-YUH- YIIKUM).” (Qur’an: Surah Anfal: 8: 24) 49All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • TASAWWUR ISLAM “(Say our life takes its) colour from Allah; and who could give a better colour (to life) than Allah? and it is He (Alone) Whom we worship (and serve).” (Qur’an: Surah Baqarah: 2: 138) 50All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • ISLAM - IIMAN IHSAN Prophet Muhammad s.a.a.w. said: “That was Jibra-il a.s. ,who came to you all to teach you concerning your religion ( DEEN).” (Hadith reported by Muslm)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • IN THE NAME OF ALLAH, MOST COMPASSIONATE, MOST MERCIFUL THE FIRST ASPECT REQUIRED IN THE ATTESTATION TO THE ABSOLUTE ONENESS OF ALLAH (TAU HEED)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Islam is built upon Five (pillars): [1] To bear witness that there is no god except Allah, and that Muhammad is the Messenger of Allah; [2] And to establish the (Daily obligatory) Swolah; [3] And pay out the Zakah (tax on wealth); [4] And to make pilgrimage (Hajj) to the House) for those who has the means to (do) it; [5] And to Fast (daily) in Ramadhan.All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • “O you who have attained to faith! Surrender yourselves wholly unto Allah, and follow not Satans footsteps, for, verily, he is your open foe.“ (Qur’an: Baqarah: 2-208)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • IN THE NAME OF ALLAH, MOST COMPASSIONATE, MOST MERCIFUL THE SECOND ASPECT REQUIRED IN THE ATTESTATION TO THE ABSOLUTE ONENESS OF ALLAH (TAU HEED)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • The Bedouins (Arab) say, "We have believed." Say, "You have not [yet] believed (LAM TU’-MINU); but say [instead], We have submitted (ASLAM-NA), for faith (IIMAN) has not yet entered your hearts.“ (Qur’an: Hujurat: 49: 14)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • “And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful.“ (Qur’an: Hujurat: 49: 14)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  IIMAN is “Belief or Faith” to something beyond sense perception, termed as “ - al-ghayb” meaning “the unseen”.  It is derived from the root word “ ” which also means “safety, peace, security, protection”  It denote: “certainty of the ultimate truth”, adherence to it instils sense of “security in him” from doubts, uncertainty, restlessness etc.All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  Yet from Islamic perspective “iiman” cannot be by mere blind acceptance devoid of proof or substantiation i.e. Believe or faith must be with knowledge.All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  Yet from Islamic perspective “iiman” cannot be by mere blind acceptance devoid of proof or substantiation i.e. Must be with knowledge. "And do not follow (pursue) anything of which thou hast no knowledge: verily (thy) hearing and sight and heart - all of them - will be called to account for it (on Judgement Day).“ (Q: Bani Israil : 17 :36)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  Yet from Islamic perspective “iiman” cannot be by mere blind acceptance devoid of proof or substantiation i.e. Must be with knowledge.  Three sources for knowledge: [1] Five sensory perceptions - ; [2] Reasoning - ; [3] True report - ;All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • (The Detailed Belief) “Al-iiman is that you:  Solemnly believe in Allah;  His angels;  His Books,  His Messengers;  In the Afterlife;  In the Decree, the good & bad, all comes from (the eternal knowledge of) Allah Most Exalted.”All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • IN THE NAME OF ALLAH, MOST COMPASSIONATE, MOST MERCIFUL THE THIRD ASPECT REQUIRED IN THE ATTESTATION TO THE ABSOLUTE ONENESS OF ALLAH (TAU HEED)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
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  •  – ( IHSAN ) in Arabic means “best conduct; performance of good deeds; righteousness; excellence etc.”  Basically it pertains to the quality of our attesting to the Oneness of Allah (TAUHEED).All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  If ‘IIMAN’ serves to strengthen our conviction;  ‘ISLAM’ guides our practices in life;  Then ‘IHSAN’ completes or perfects our “attestation to the Oneness of Allah.”All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • PROPHET MUHAMMAD S.A.A.W. :  His reply to the question “what is AL-IHSAN ?”, he said :All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • PROPHET MUHAMMAD S.A.A.W. :  His reply to the question “what is AL-IHSAN ?”, he said : “Al- Ihsan (righteousness or best conduct) is that you worship (serve) Allah as though you are seeing Him; while you see Him not, yet truly He sees you” (Hadith reported by Muslim)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  It is indeed amazing that IHSAN- “righteousness of best conduct” has been linked by the Prophet Muhammad s.a.a.w. to our consciousness or awareness of Allah SWT. in our doing a good deed.  This therefore distinguishes a good deed performed by a believer whose motivation is in ‘obedience to Allah’ from deeds performed for other reasons (even if they are similar and generally judged as a good deeds).All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  And regarding deeds or any act of devotion, he said: “Verily, action is by intention; and verily the worth (merit) of that action is (to be measured) in accordance with what is intended ... ” (Hadith reported by Bukhary & Muslim)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  And regarding deeds or any act of devotion, he said:All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  And regarding deeds or any act of devotion, he said: “ ... Thus he who migrates for the sake of Allah and His Messenger, then his migration is for Allah and His Messenger. And he who migrates seeking to gain worldly benefits or for the sake of marrying a woman, then his migration is for that which he has intended.” (Hadith reported by Bukhary & Muslim)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  Standard of righteousness or of one doing good deeds in Islam is absolute in that, it “must be done as an act of worship, i.e. of serving Allah s.w.t.”  Thus, apart from ensuring the act to be correct according to the teaching of His prophet, Allah requires that it must be done with sincerity: 73All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  Standard of righteousness or of one doing good deeds in Islam is absolute in that, it “must be done as an act of worship, i.e. of serving Allah s.w.t.”  Thus, apart from ensuring the act to be correct according to the teaching of His prophet, Allah requires that it must be done with sincerity: “And they have been commanded no more than this: to worship Allah, offering Him sincere devotion, being True (in faith);” (Qur’an: Bayyinah: 98: 5) 74All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • “Say: "Verily, I am commanded to serve (worship) Allah with sincere devotion; And I am commanded to be the first of those who bow to Allah in Islam." (Qur’an: Zumar: 67: 11-12) 75All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  The message of Islam is established upon TAUHEED – a profound concept of attesting to the Absolute Oneness of Allah through active submission and obedience to Allah by adhering to the teaching of Allah’s final Messenger Muhammad s.a.w.  Thus the two statements contain this message:All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  The message of Islam is established upon TAUHEED – a profound concept of attesting to the Absolute Oneness of Allah through active submission and obedience to Allah by adhering to the teaching of Allah’s final Messenger Muhammad s.a.w.  Thus the two statements contain this message: “There is no god except Allah, Muhammad is the Messenger of Allah”All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  How does one “Attest” to this? How to manifest this message in one’s life?  From Hadith Jibra-il a.s. , our Prophet enumerated the important aspects of :All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • [1] ISLAM – inculcating act of submission to the Will of Allah, essentially through establishing its pillars (Arkaan) involving aspects of deeds , such that it will build this identity in us; [2] IIMAN – instilling faith or conviction upon aspects of Reality (Truth) that give meaning and purpose to our Life; it involves affirming truth with knowledge and conviction; replacing doubts with certainty and making it as our ‘driver & motivation’ in life – in this world leading to the Hereafter.All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  Thus, being convinced of the truth (Reality) and able to manifest this conviction correctly through acts of submission – it is still not sufficient, unless the consciousness of the presence of Allah s.w.t. as the only Divine Being unto Whom we direct our servitude to, becomes the primary reason or raison dêtre.  It is not merely by Faith (Belief) that man is saved, nor by his good works (Deeds). Even with both IIMAN and ‘AMAL, it is insufficient without a third aspect.All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  We are only saved by Allah’s Grace and His Merciful Acceptance of our servitude and worship. This must be the core attitude of every Muslim’s life striving – which reside in the secret of our inner being; in our motive and intention accompanying our every worship and striving in life.  And a Muslim regard his whole life as “worship” or what is in Arabic “IBAADAT” - which would be assessed by Allah, Who knows:All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • “I have only created jinns and men, that they may serve (worship) Me.” (Qur’an: Dzaariyat: 51: 56)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  And validity of ‘IBAADAT in the Islamic perspective, requires that doer adhere to: Correct belief (with IIMAN) Correct action (with ‘AMAL) And the most crucial which must accompany the 2 previous aspects, is: Correct intention (with IHSAN)  And this (intention) is unseen to every one except Allah.All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  This concern must eventually lead us to a “spiritual state of righteousness” i.e. being conscious of Allah at all times, such that we become mindful in striving not to transgress Allah’s law and fulfilling His every command.  This state of consciousness of Allah’s ever-Presence, Who is all-Aware of our inner motive for doing what we do – making us to direct our ‘amal (deeds) primarily to be made accountable to Him, rather than seeking recognition from others or for personal vanity (conceit).All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  This state is termed TAQWA – (consciousness with reverential fear of Allah) the ultimate criteria of Nobility: “Verily the most honoured of you in the sight of Allah is (he who is) the most TAQWA of you (in a righteous state or being the most god-fearing). And Allah has full knowledge and is well acquainted (with all things).” (Qur’an: Hujurat: 49: 13)All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  •  Thus, to attain to TAQWA , our belief and practice must be with this IHSAN, inculcating mindfulness of Allah’s presence and of His Awareness over us.  Without which, we may become “ego-centric” because we are already strongly aware of our own existence. We may become heedless of Allah’s Presence – Whom: “no vision can comprehend, whereas He alone comprehends all vision .”All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • IIMAN ‘AMAL IHSAN [Islam] Belief Submission Best or Faith Obedience Righteous Conviction Practice Conduct Faith without obedience is meaningless; and obedience without Faith is mere rituals and may even lead to hypocrisy. Together, Faith and Obedience must lead to Righteousness with IHSAN which essentially focus in our intention to sincerely serve Allah s.w.t. Thus, in these three aspects can one be said to be true in his submission to the Will of Allah (as Muslim).All Rights Reserved© Zhulkeflee Hj Ismail (2012)
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  • ”Seest thou not how Allah sets forth a parable?― a goodly Word like a goodly tree, whose root is firmly fixed, and its branches (reach) to the heavens― It brings forth its fruit at all times, by the leave of its Lord. So Allah sets forth parables for men, in order that they may receive admonition; (Qur’an: Ibrahim: 14: 24-25) 90All Rights Reserved© Zhulkeflee Hj Ismail (2012)
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  • Tauheedic paradigm ‘ILM TAUHEED - ‘AQIDAH (Creed or Theology) Purpose / Objective Development of Certainty (Belief) Awareness of Reality / Truth Develop discernment between Truth & Falsehood, What is involved? ‘Aql - (proper use of Reason / Intellect) Fitrah - Instincts & innate feeling (perception) Tauqifiy – Revelations & reliable traditions What is the Effect? To develop firm conviction, strong principle, Commitment to concept of Unity & Justice of Allah (Tauheed); knowing the true purpose, role and Destiny of Man. 92All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Tauheedic paradigm ‘ILM TAUHIID - ‘AQIDAH RELEVANT COMPLEMENTARY (Creed or Theology) KNOWLEDGE: Purpose / Objective Languages, Logic & philosophy, Development of CertaintyBotany, Epistemology, Biology, (Belief) Awareness of Realitysciences, Chemistry, Physical / Truth Develop discernment between Truth & Falsehood, Astronomy, Geology, History, Anthropology, Marine & Space, Etc. What is involved? ‘Aql - (proper use of Reason / Intellect) Fitrah - Instincts & innate feeling (perception) Tauqifiy – Revelations & reliable traditions What is the Effect? To develop firm conviction, strong principle, Commitment to concept of Unity & Justice of Allah (Tauheed); knowing the true purpose, role and Destiny of Man. 93All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Tauheedic paradigm ‘ILM TAUHEED - ‘AQIDAH (Creed or Theology) RT STA NG E IF INTERESTED – UCI OURS 12] OD W C R INT A NE 2O PLEASE REGISTER NOW B ER Y OF EPTEM NESDA S ED [5th ERY W HT EV NIG “INTRODUCTION TO THE STUDY OF TAUHEED” Intermediate Level Islamic course in English for Adults conducted by Ustaz Zhulkeflee Hj IsmailAll Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Tauheedic paradigm ‘ILM FIQH (Practical Laws for life; Learning of the Shari’ah) Purpose / Objective Development of Correct Practices; Submission & Obedience to Will of Allah (Islam) What is involved? Knowing the law, rules as Guidance to every aspect of life Capability to implementing them in life What is the Effect? To develop a community of people, Inviting to what is good Enjoining what is right, and forbidding evil, Advocating the fulfilment of AMANAH (Trust) As Allah’s Khalifah (vicegerent), Establishing the Brotherhood of Man in The servitude of One God. 95All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Tauheedic paradigm ‘ILM FIQH (Practical Laws for life; Learning of the Shari’ah) Purpose / Objective Development of Correct Practices; BROAD EXTENTObedience to WillCOVERED IN FIQH Submission & OF TOPICS of Allah (Islam) ‘ibadah (personal devotion / worship) Muamalah (social transaction) is involved? What Knowing the law, rules as Guidance to every aspect of life Munakahah (Marriageimplementing them in life Capability to & family) Irth / fara’id (Distribution of wealth) Jinayah (crimes is the Effect? What & punishment) To develop a community of people, Qodha’iyah (judiciary) Inviting to what is good Enjoining what Da’wah (struggle in war jihad / is right, and forbidding evil, & peace) imarah (Leadership/government) Advocating the fulfilment of AMANAH (Trust) As Allah’s Khalifah (vicegerent), Establishing the Brotherhood of Man in The servitude of One God. 96All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Tauheedic paradigm ‘ILM FIQH RELEVANT COMPLEMENTARY KNOWLEDGE: (Practical Laws for life; All applied sciences, technology Learning of the Shari’ah) and skills, knowledge of economics, politics, social & Purpose / Objective administrative sciences etc. of Correctassist in the Development that can Practices; Submission & Obedience to Will of Allah (Islam) fulfilment of establishing justice, order, peace, harmony, prosperity, physical What is involved? Knowing the moral progress, and to every aspect of life with law, rules as Guidance the well-being of Man & society, etc. Capability to implementing them in life What is the Effect? To develop a community of people, Inviting to what is good Enjoining what is right, and forbidding evil, Advocating the fulfilment of AMANAH (Trust) As Allah’s Khalifah (vicegerent), Establishing the Brotherhood of Man in The servitude of One God. 97All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Tauheedic paradigm ‘ILM FIQH (Practical Laws for life; Learning of the Shari’ah) T TAR G S SE CIN R ODU W COU 2O12] TR NE IF INTERESTED – IN A ER GHT OF PT EMB DAY NI PLEASE REGISTER NOW th S E UR [8 SAT RY EVE “INTRODUCTION TO THE STUDY OF FIQH ” Intermediate Level Islamic course in English for Adults conducted by Ustaz Zhulkeflee Hj IsmailAll Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Tauheedic paradigm ‘ILM AKHLAQ / TASAWWUF / IRFAN (Science of human Disposition/ Sufism) Purpose / Objective Development of Righteous Personality Purification/perfection of the Self What is involved? Reforming or purification of the Self (Nafs) Best behaviour in relationship with Allah, within oneself, and with others. Knowledge of Self and of Allah (Gnosis) What is the Effect? Development of Most noble personality traits Founded on Love of Allah, of all His prophets [Nabiyyin] especially the Seal of Prophethood Muhammad s.a.w., his Household [itrah or Ahlul-bayti wa Aali -Rasul] and loyal Companions [Ashaab], In fellowship with the Truthful [siddiqqin], the Witnesses & martyrs [shuhada] and the Righteous servants of Allah [Solihin]; Striving to purify the Self (Nafs) and adorning it with the Exalted Moral traits of Our Beloved Prophet Muhammad s.a.w. (The Perfected Man – “Insan Kaamil”) 99All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Tauheedic paradigm ‘ILM AKHLAQ / TASAWWUF / IRFAN (Science of human Disposition/ Sufism) RELEVANT COMPLEMENTARY KNOWLEDGE: Purpose / Objective This aspect of development requires Development of Righteous Personality practical behaviour, the aspect of being Purification/perfection of the Self and becoming. Its area of development is the inner Self, the ‘human psyche’ or the state What is involved? in his of the Soul reflected Reforming orAkhlaq). Therefore,Self (Nafs) Disposition ( purification of the the close Best behaviour in relationship with Allah, equivalent may perhaps be ‘human’ psychology, behavioural sciences, manners & others. within oneself, and with discipline, etc. Knowledge of Self and of Allah (Gnosis) What is the Effect? Development of Most noble personality traits Founded on Love of Allah, of all His prophets [Nabiyyin] especially the Seal of Prophethood Muhammad s.a.w., his Household [itrah or Ahlul-bayti wa Aali -Rasul] and loyal Companions [Ashaab], In fellowship with the Truthful [siddiqqin], the Witnesses & martyrs [shuhada] and the Righteous servants of Allah [Solihin]; Striving to purify the Self (Nafs) and adorning it with the Exalted Moral traits of Our Beloved Prophet Muhammad s.a.w. (The Perfected Man – “Insan Kaamil”) 100All Rights Reserved© Zhulkeflee Hj Ismail (2012)
  • Tauheedic paradigm ‘ILM AKHLAQ / TASAWWUF / IRFAN (Science of human Disposition/ Sufism) ECT IF INTERESTED – S UBJ S Y ET, OF PLEASE INFORM US P LAN I LITY FOR A SURVEY NO LAB NTS VAI T O A T UDE D S MI TTE COM “INTRODUCTION TO THE STUDY OF ‘ILM AL-AKHLAQ ” Intermediate Level Islamic course in English for Adults conducted by Ustaz Zhulkeflee Hj IsmailAll Rights Reserved© Zhulkeflee Hj Ismail (2012)
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