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[Slideshare] akhlaq-batch#5-(aug-2016-intake) - lesson#4b - -preparation-for-learning-contn'd-(14-september-2016)

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PREPARATION FOR LEARNING
(continuation)
Philosophy of Education in design of PERGAS interior

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[Slideshare] akhlaq-batch#5-(aug-2016-intake) - lesson#4b - -preparation-for-learning-contn'd-(14-september-2016)

  1. 1. 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 forUsing 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 STUDYINTRODUCTION TO THE STUDY OF ‘OF ‘ILM AL-AKHLAQILM 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 Ismail All Rights Reserved © Zhulkeflee Hj Ismail (2016)) LESSON # 3 b –LESSON # 3 b – PREPARATION FOR LEARNINGPREPARATION FOR LEARNING (continuation)(continuation) UPDATED –UPDATED – 14 September 201614 September 2016
  2. 2.  It is called “It is called “RuhRuh” – ‘spirit’, when we refer to its essence, which we do” – ‘spirit’, when we refer to its essence, which we do not know except very little.not know except very little.  When it is in cognitive mode of its own existence, awareness of its identity,When it is in cognitive mode of its own existence, awareness of its identity, it is called “it is called “NafsNafs” – ‘self’. And it may go through many ‘states’ (” – ‘self’. And it may go through many ‘states’ (AHWALAHWAL))  The wordThe word ““QolbQolb” – “” – “Fu-adFu-ad” ‘heart’, also refers to our Soul,” ‘heart’, also refers to our Soul, when it is in the mode of reflection, or contemplation in understandingwhen it is in the mode of reflection, or contemplation in understanding meanings. Maintaining its well-being and purity must be of the ultimatemeanings. Maintaining its well-being and purity must be of the ultimate concern.concern.  When Allah s.w.t. grantsWhen Allah s.w.t. grants TaufiqTaufiq whereupon its understanding of ‘Reality’whereupon its understanding of ‘Reality’ penetrates deeply, it is referred to as “penetrates deeply, it is referred to as “LubbLubb” - ‘innermost’; ‘core’” - ‘innermost’; ‘core’  If is guided by Allah to go deeper still, it is referred to as “If is guided by Allah to go deeper still, it is referred to as “SirrSirr” –” – ‘secret’‘secret’  But all these terms refer to the same thing i.e. Our Spiritual Self.But all these terms refer to the same thing i.e. Our Spiritual Self. EPISTEMOLOGY PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  3. 3. PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  4. 4. “TRADITIONAL LEARNING FROM ISLAMIC TEACHERS AND SCHOLARS” PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  5. 5. PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  6. 6. PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  7. 7. ““Whoever seeks knowledge (intending) to argue withWhoever seeks knowledge (intending) to argue with the learned (scholars), or to brag with the foolish;the learned (scholars), or to brag with the foolish; or with it to attract peoples’ attention to himself;or with it to attract peoples’ attention to himself; Allah will make him to enter the Hell-fire.”Allah will make him to enter the Hell-fire.” ((Hadith also reported by Tirmidzi and Ibn MajahHadith also reported by Tirmidzi and Ibn Majah)) WARNING PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  8. 8. PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  9. 9. REMEMBER FROM PREVIOUS LESSONSREMEMBER FROM PREVIOUS LESSONS EPISTEMOLOGY PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  10. 10. Knowledge is a collection ofKnowledge is a collection of factsfacts,, informationinformation,, and/orand/or skillsskills acquired through experience oracquired through experience or educationeducation oror (more generally) the theoretical or practical understanding of(more generally) the theoretical or practical understanding of a subject.a subject. It can be implicit (as with practical skill or expertise) orIt can be implicit (as with practical skill or expertise) or explicit (as with the theoretical understanding of a subject);explicit (as with the theoretical understanding of a subject); and it can be more or less formal or systematic.and it can be more or less formal or systematic. OXFORD DICTIONARIES’ DEFINITION: REMEMBER FROM PREVIOUS LESSONSREMEMBER FROM PREVIOUS LESSONS EPISTEMOLOGY PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  11. 11. factsfacts,, informationinformation SkillsSkills KnowledgeKnowledge educationeducation MA’-LUMAT (information; facts) SINA’-AH (skills, industrious); FANNIYAH (artistry); ’ILM – (science and knowledge) TA-ADDIB; - which includes TA’-LIM; TAR-BIYYAH; TAZKIYYAH, etc. EQUIVALENT TERMS USED IN ISLAM EPISTEMOLOGY All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  12. 12. Amongst the definitions:Amongst the definitions: ““....... Knowledge is the arrival (....... Knowledge is the arrival (huhussulul- )- )** of the meaningof the meaning ((ma’nama’na- ) of a thing or object of knowledge in the soul of- ) of a thing or object of knowledge in the soul of the subject; and simultaneously,..... Knowledge is the soul’sthe subject; and simultaneously,..... Knowledge is the soul’s arrival (arrival (wuwussulul- ) at the meaning of that thing or the object- ) at the meaning of that thing or the object of knowledge.”of knowledge.” By “meaning” (By “meaning” (ma’nama’na- ) is: “- ) is: “the recognition of the properthe recognition of the proper place of anything in a systemplace of anything in a system ...”...” ** ““attainment; acquirement” is a better translationattainment; acquirement” is a better translation.. EPISTEMOLOGY Prof. Syed Muhammad Naquib Al-Attas All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  13. 13. REMEMBER FROM PREVIOUS LESSONSREMEMBER FROM PREVIOUS LESSONS EPISTEMOLOGY PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  14. 14. All Rights Reserved © Zhulkeflee Hj Ismail (2016)) TO CONTINUE FROM PREVIOUS LESSONSTO CONTINUE FROM PREVIOUS LESSONS
  15. 15. All Rights Reserved © Zhulkeflee Hj Ismail (2016)) ““Say [O Prophet]: "If you love Allah, follow me, [and] Allah willSay [O Prophet]: "If you love Allah, follow me, [and] Allah will love you and forgive you your sins; for Allah is much-forgiving, alove you and forgive you your sins; for Allah is much-forgiving, a dispenser of grace.”dispenser of grace.” ((Qur’an: Aali ‘Imran: 3: 31Qur’an: Aali ‘Imran: 3: 31))
  16. 16. All Rights Reserved © Zhulkeflee Hj Ismail (2016)) How do you “obey and follow”?How do you “obey and follow”? Whenever a matter has been decided by clear basis, especiallyWhenever a matter has been decided by clear basis, especially from authentic sources (Qur’an,from authentic sources (Qur’an, As-SunnahAs-Sunnah and teachings from aand teachings from a competent Islamic scholars), do not entertain any doubts, butcompetent Islamic scholars), do not entertain any doubts, but discipline yourself to want to act upon it first.discipline yourself to want to act upon it first. Acquire those knowledge from the Qur’an andAcquire those knowledge from the Qur’an and As-SunnahAs-Sunnah whichwhich leads us toward acting upon them, especially on obligatory matters.leads us toward acting upon them, especially on obligatory matters. In this way, we diminish our ‘intellectual ego’ from being conceited,In this way, we diminish our ‘intellectual ego’ from being conceited, for most of us forget thatfor most of us forget that ““to follow is not merely to know andto follow is not merely to know and narrate, but to act upon his teachings in ourselvesnarrate, but to act upon his teachings in ourselves.”.”
  17. 17. ““VERILY, in the Messenger of Allah you have a good exampleVERILY, in the Messenger of Allah you have a good example for everyone who looks forward [with hope and awe] tofor everyone who looks forward [with hope and awe] to Allah and the Last Day, and remembers Allah unceasingly.”Allah and the Last Day, and remembers Allah unceasingly.” ((Qur’an: Ahzab: 33: 6Qur’an: Ahzab: 33: 6)) All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  18. 18. All Rights Reserved © Zhulkeflee Hj Ismail (2016))  ““Imitating (or copying, emulating someone) is the sincerest form ofImitating (or copying, emulating someone) is the sincerest form of flattery (praiseflattery (praise)!” is an English proverb.)!” is an English proverb.  It reveals an obvious truth which we should consider, whether weIt reveals an obvious truth which we should consider, whether we have acted truthfully and sincerely, when we regard our Prophethave acted truthfully and sincerely, when we regard our Prophet Muhammad s.a.w. as the most beloved and best of Allah’s creationMuhammad s.a.w. as the most beloved and best of Allah’s creation ((KHAYRIL-KHOL-QILLAHKHAYRIL-KHOL-QILLAH).).  He, whose name is “He, whose name is “the praised onethe praised one”, indeed is praised by Allah,”, indeed is praised by Allah, Who is the Creator of every creation:Who is the Creator of every creation:
  19. 19. All Rights Reserved © Zhulkeflee Hj Ismail (2016)) ““And thou (Muhammad) standest on an exaltedAnd thou (Muhammad) standest on an exalted standard of character (standard of character (KHULUQI-’AZEEMKHULUQI-’AZEEM).”).” ((Qur’an: Qalam: 68: 4Qur’an: Qalam: 68: 4)) “I have been sent to perfect good AKHLAQ (character or disposition). (Hadith reported by Malik)
  20. 20. All Rights Reserved © Zhulkeflee Hj Ismail (2016))  . NoteNote: Therefore ultimately it is in the Prophet Muhammad’s noble: Therefore ultimately it is in the Prophet Muhammad’s noble AKHLAQAKHLAQ that we must strive to imitate and instil in ourselves.that we must strive to imitate and instil in ourselves.  Yet, mere outward conformity alone can lead to hypocrisy (Yet, mere outward conformity alone can lead to hypocrisy (NIFAQNIFAQ) or) or ostentatious (ostentatious (RIYARIYA ’’) or even conceit () or even conceit (‘‘UJUBUJUB). We seek refuge in Allah). We seek refuge in Allah s.w.t. from being afflicted by these evil traits.s.w.t. from being afflicted by these evil traits.  The inner cleansing (The inner cleansing (TAZKIYYATUN-NAFSTAZKIYYATUN-NAFS) and constancy () and constancy (ISTIQOMAHISTIQOMAH) in) in striving (striving (MUJAHADAHMUJAHADAH), with seeking Allah’s), with seeking Allah’s TAUFIQTAUFIQ and Guidance, isand Guidance, is crucial. Thus, apart from having correct belief (crucial. Thus, apart from having correct belief (AQEEDAHAQEEDAH)), conforming, conforming with correctwith correct ‘‘AMALYYAHAMALYYAH (outward deeds) we also require inculcation of(outward deeds) we also require inculcation of noble disposition (noble disposition (AKHLAQ-AL-KAREEMAAKHLAQ-AL-KAREEMA).).
  21. 21. All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  22. 22. All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  23. 23. “ If it [Tasawwuf] consisted of practices, it could be acquired by effort(mujahadah), and if it consisted of sciences, it could be gained by instruction (ta'allum ) but it is akhlaq and it is not acquired until you demand from yourself the requirements (hukm) of akhlaq, conform your actions to them, and do justice to them. Imam ‘Ali Hujwiri [May Allah be pleased with him] All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  24. 24. The distinction between practices (rusum) and akhlaq is this, that practices are contrived (bi-takalluf) actions proceeding from particular motives (asbab), such that their "outer form" (zahir) is at variance with their "inner truth" (batin); they are actions devoid of essence (ma'na). Akhlaq, on the other hand, are non-contrived praiseworthy actions not proceeding from particular motives. Their outer form is in harmony with their inner truth; they are actions devoid of pretension.” Imam ‘Ali Hujwiri [May Allah be pleased with him] All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  25. 25. ““The knowledge is what benefits,The knowledge is what benefits, not what is memorized”not what is memorized” ((Imam Muhammad Idris ash-Shafi’e rhm. aImam Muhammad Idris ash-Shafi’e rhm. a.).) All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  26. 26. ““O YOU who have attained to faith! Why do you sayO YOU who have attained to faith! Why do you say one thing and do another?one thing and do another? Most loathsome is it in the sight of Allah that youMost loathsome is it in the sight of Allah that you say what you do not do!”say what you do not do!” ((Qur’an: Saff: 61: 2-3Qur’an: Saff: 61: 2-3)) All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  27. 27. ““Do you bid other people to be pious, the while you forgetDo you bid other people to be pious, the while you forget your own selves - and yet you recite the divine writ?your own selves - and yet you recite the divine writ? Will you not, then, use your reason?”Will you not, then, use your reason?” ((Qur’an: Baqarah: 2: 44Qur’an: Baqarah: 2: 44)) All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  28. 28. ““THE PARABLE of those who were graced with the burden of theTHE PARABLE of those who were graced with the burden of the Torah, and thereafter failed to bear this burden, is that of an ass thatTorah, and thereafter failed to bear this burden, is that of an ass that carries a load of books [but cannot benefit from them]. Calamitous iscarries a load of books [but cannot benefit from them]. Calamitous is the parable of people who are bent on giving the lie to Allah'sthe parable of people who are bent on giving the lie to Allah's messages - for Allah does not bestow His guidance upon suchmessages - for Allah does not bestow His guidance upon such evildoing folk!”evildoing folk!” ((Qur’an: Jumu’ah: 62: 5Qur’an: Jumu’ah: 62: 5))All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  29. 29. All Rights Reserved © Zhulkeflee Hj Ismail (2013))
  30. 30. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) As reflected by Ustaz Zhulkeflee Hj Ismail (Manager PERGAS - 2000) When PERGAS moved to WISMA INDAH (1999), the interior was designed and certain meanings have been reflected, so as to explain through them, the ISLAMIC EDUCATION for which this centre aims to achieve in serving ISLAM and the UMMAH. What are these … meaning? *PERGAS – “Persatuan Ulama’ dan Guru-guru Agama Islam Singapura” Singapore Islamic Scholars and Religious Teachers’ Association
  31. 31. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) When PERGAS decided to move its office to WISMA INDAH, the renovation and design gave us an opportunity for expressing the ISLAMIC PHILOSOPHY regarding EDUCATION. Although some architectural feature were designed with pragmatic and aesthetic considerations, yet I saw through many of these, symbols to express philosophical meanings. After all, everything in creations are but signs (AAYAT), from which meanings can be derived. This reflection was first written in Malay published in the commemorative book inaugurating the opening of PERGAS at WISMA INDAH. Although some of its architectural features may have since been changed (renovation), perhaps lessons from it can still be documented here to benefit. May Allah s.w.t. illuminates our hearts and mind with knowledge (‘ILM), Faith (IIMAN) and wisdom (HIKMAH).
  32. 32. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) LIFT LOBBY IMMEDIATE FLOOR DESIGN The first a visitor to PERGAS would experience upon exiting the lift, is having to step upon the lobby with a multi-colored, oddly shaped, arranged in crazy-tile design, flooring (see above). THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  33. 33. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) This (design) is to symbolize the kind of environment our contemporary world has become. It wish to remind visitor, of where they had come from. It is to portray a very lively (vibrant), yet complex environment. With multifarious assortment of individuals, each with their uniqueness, struggling to seek attention and competing for space. The tiles’ sharp edges, protruding into each other, the absence of harmony, aptly describe our modern materialistic life- style which make ‘individualism’ (selfish motivation) as norm for success in many, with less regard towards others. Escape from this life-style may seem near impossible and one may be ‘forced’ to adopt and adapt with the trend. It is indeed a maddening ‘rat-race’ where many can end up losing their ‘humanity’. LIFT LOBBY IMMEDIATE FLOOR DESIGN
  34. 34. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) FLOOR DESIGN ACROSS THE LOBBY Further ahead, the design changes. The floor across on the other side of the lobby is sandy-like comprising of fine granules, compacted to form a tranquil landscape. What separates the two contrasting spaces is a blue streak, styled like a river of sort, that flows out from inside the building. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  35. 35. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) FLOOR DESIGN ACROSS THE LOBBY The contrast between the two floor design, beckons the visitor to seek forThe contrast between the two floor design, beckons the visitor to seek for meaning. The message is that of hope, that from vibrant, noisy andmeaning. The message is that of hope, that from vibrant, noisy and competitive world, it is possible for transformation to occur.competitive world, it is possible for transformation to occur. The meaning – in this design - is that ‘river’ that we need to traverse is notThe meaning – in this design - is that ‘river’ that we need to traverse is not by cutting across (taking the easy short-cut) but to seek out for the sourceby cutting across (taking the easy short-cut) but to seek out for the source of this transformative and life changing river.of this transformative and life changing river. One has to go back to the source in order to then traverse over to theOne has to go back to the source in order to then traverse over to the other side. It is the ‘river’ which had caused the change in the landscape.other side. It is the ‘river’ which had caused the change in the landscape. One’s attention therefore is drawn to the door which invites entrance.One’s attention therefore is drawn to the door which invites entrance. Interestingly, the root word for “Interestingly, the root word for “SHARI’AHSHARI’AH ” also means “” also means “the source ofthe source of water; the pathway to the source; the revealed law, etc.water; the pathway to the source; the revealed law, etc.”.”. And this (entrance on his left) is what a visitor will see ….And this (entrance on his left) is what a visitor will see ….
  36. 36. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) INVITATION TO ENTER AND SEEK THE SOURCE OF WATER THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  37. 37. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) INVITATION TO ENTER AND SEEK THE SOURCE OF WATER AHLAN WA SAHLANAHLAN WA SAHLAN – “you are most welcome”– “you are most welcome” At the top of entrance is calligraphy from a Hadith of Prophet MuhammadAt the top of entrance is calligraphy from a Hadith of Prophet Muhammad s.a.a.w. which means “s.a.a.w. which means “Whoever traverse upon a path to seek knowledge,Whoever traverse upon a path to seek knowledge, Allah will make easy for him the path to ParadiseAllah will make easy for him the path to Paradise.”.” By tracing the source, the visitor is liken as aBy tracing the source, the visitor is liken as a ‘seeker’ of knowledge‘seeker’ of knowledge uponupon SHARI’AHSHARI’AH. It is the basis of what Islamic education is all about. A. It is the basis of what Islamic education is all about. A transformative program to ‘revive’ man with that life-giving water.transformative program to ‘revive’ man with that life-giving water. In seeking for its source, the student already had begun to be positivelyIn seeking for its source, the student already had begun to be positively inculcated with striving with discipline, effort with patient perseverance.inculcated with striving with discipline, effort with patient perseverance. As the river meanders in, it turns to the left where the ‘seeker’ is made toAs the river meanders in, it turns to the left where the ‘seeker’ is made to walk through a corridor with several arches.walk through a corridor with several arches.
  38. 38. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) TRAVERSING THE ARCHWAY In retracing to seek out ‘the source of water’, visitor is made to walk through three archways (see above). Along this corridor are doors to many classrooms. Although the corridor itself is rather narrow, but note the arches which are symbolic representation of those corridor commonly seen in many medieval learning centre buildings. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  39. 39. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) TRAVERSING THE ARCHWAY This is not just any corridor - butThis is not just any corridor - but the corridor of learningthe corridor of learning.. Islamic concept of education is all concerned withIslamic concept of education is all concerned with ADABADAB – “to– “to exudeexude discipline in conformity to propriety - by putting things in their proper place, indiscipline in conformity to propriety - by putting things in their proper place, in their proper order and quantum, in accordance with the state of one’s selftheir proper order and quantum, in accordance with the state of one’s self.”.” The arches symbolizes the various spiritual ‘states’The arches symbolizes the various spiritual ‘states’ AHWALAHWAL - a seeker of- a seeker of divine knowledge has to go through. As the student goes through thesedivine knowledge has to go through. As the student goes through these arches, it is as though he has to strip off his lower and impure traits, stillarches, it is as though he has to strip off his lower and impure traits, still attached to his base desire – layer by layer.attached to his base desire – layer by layer. Essentially, learning is a spiritual act involving our heart-soul. DivineEssentially, learning is a spiritual act involving our heart-soul. Divine knowledge is “knowledge is “ LIGHTLIGHT ” which the heart-soul can receive and reflect.” which the heart-soul can receive and reflect. Like a mirror therefore, keeping it clean and always ready, is essential andLike a mirror therefore, keeping it clean and always ready, is essential and vital. Failure in this preparedness, may even be harmful for the student.vital. Failure in this preparedness, may even be harmful for the student.
  40. 40. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) FOUNTAIN THE SOURCE WATER The seeker then arrive at the source of the water from which the ‘river’ has its origin. It is like a FOUNTAIN, represented by tile-work (floor) designed into a circular multi-pointed star motive. Also, the student now is in an open space, after having travelled through the previous constricted corridor. Next to this are also present – a “CLOISTER (room)” and a spacious “GARDEN ”. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  41. 41. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) FOUNTAIN THE SOURCE WATER Due to constraint theDue to constraint the FOUNTAINFOUNTAIN is symbolically represented by the star-is symbolically represented by the star- design, from which the water begun to flow. The star signify that it’s origin isdesign, from which the water begun to flow. The star signify that it’s origin is Revelation –Revelation – WAHYUWAHYU – from above. Thus, unlike the earthly water, it’s– from above. Thus, unlike the earthly water, it’s mysterious abundance and perpetual flow, can be appreciatively understood.mysterious abundance and perpetual flow, can be appreciatively understood. Here around theHere around the FOUNTAINFOUNTAIN, the seeker of knowledge now has to ceased, the seeker of knowledge now has to ceased journeying horizontally and to remain stationed – as though he has arrived injourneying horizontally and to remain stationed – as though he has arrived in the garden –the garden – RAUDHAHRAUDHAH – as stated by the Prophet s.a.a.w. “– as stated by the Prophet s.a.a.w. “amongst theamongst the gardens of Paradisegardens of Paradise ((RIYAA-DHA-TIL-JANNAHRIYAA-DHA-TIL-JANNAH)” Thus, around this)” Thus, around this symbolic fountain is decorated to resemble presence in a garden .symbolic fountain is decorated to resemble presence in a garden . And next to this is to be found a room – with frosted glass paneling in IslamicAnd next to this is to be found a room – with frosted glass paneling in Islamic motive. This is a small cloister (room) for learning, devotional practices andmotive. This is a small cloister (room) for learning, devotional practices and learning sessions with a teacher, face-to-face (learning sessions with a teacher, face-to-face (TALAQQITALAQQI).).
  42. 42. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) This room represents learning with the guidance and be under tutelage – “face to face” with the MU’ALLIM (teacher). The mode is also termed as DZIKR – “the remembrance ” or reading text – AAYAT QAWLIYYAH This represent the important aspect of contemplation and reflections – FIKR. When not with the teacher or reciting the Divine text, they read and reflect upon the CREATION of the universe – AAYAT KAUNIYYAH TALAQQI ROOM (CLOISTER) TRANQUIL GARDEN THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  43. 43. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) TALAQQI ROOM (CLOISTER) TRANQUIL GARDEN THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY The learning here is for some duration, with knowledge ‘ILM and practice ‘AMAL ; with being in the company of the learned ‘ULAMA , imbibing from them the noble disposition AKHLAQ AL-KAREEMA , seeking spiritual bestowals from Allah BAROKAH, and wisdom AL-HIKMAH. Not merely seeking knowledge but to also emulate, through serving them KHIDMAH, in serving Allah, His Messenger s.a.w. and AL-ISLAM
  44. 44. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) Along the wall will be posted the life and achievements of our past and contemporary Islamic scholars ‘ULAMA ; contributions of the Islamic civilization TAMADDUN ISLAM ; and other relevant motivational information to inspire the student of Islam. The hallmark of traditional Islamic learning requires student, after adequate preparation, to go into the world to apply their knowledge through service – KHIDMAH – for the UMMAH and to be beneficial to the world. Just as in entering PERGAS learning centre, to go out to serve the UMMAH and the world, it is our hope that students are sufficiently equipped capable of conveying and sharing Islam – this message, symbolical implied by the various design along the corridor towards the exit. Along this corridor, look out for the tiling design on the floor and other features and signs AAYAT , to be reflected and meaning to be learnt.
  45. 45. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) (FLOOR DESIGN) SPREADING ISLAMIC IMPRINT As and when directed, the student has to then proceed with learning through gaining practical experience. With the education and training received by now they would, INSHA-ALLAH, be able to impact others with AL-ISLAM, wherever they go. Thus – leaving IMPRINT – as seen along the corridor, which by the way, is now without arches (as in previous corridor) for them to walk through. A sign of some accomplishment in being educated. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  46. 46. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) ISLAMIC PERSPECTIVE Along this corridor too (on the right), notice the glass panel framed like an arch, but over-looking into the atrium space (outside). This symbolizes that among the student’s accomplishment is that his worldview has now changed to always be from an Islamic worldview – TASAWWUR ISLAM THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  47. 47. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) When walking along this corridor towards the exit, look ahead beyond the glass door at the pillars in the lobby. Attached on top of them are Arabic calligraphy, positioned in a way which can be read by those walking out – (slanted away from view of those stepping out from the lift). These are actually important virtues which student of Islam are reminded that they must strive to inculcate and uphold. It is a kind of code of conduct, nay the Islamic command to be adhered to for the Islamic students. The most important desired outcome in ISLAMIC EDUCATION is that of character and noble disposition – AKHLAQ-UL-KAREEMA Students of PERGAS must remember the Arabic proverb “Knowledge is what is in the breast (heart of the person), not in lines (on paper and certificates)” and “Knowledge is that which benefits”
  48. 48. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) AT-TAQWA AL-IKHLAS AS-SWIDQ REMINDER TO UPHOLD ISLAMIC VIRTUES TAQWA : God-fearing ; piety ; sense of reverential fear of Allah, by doing what is commanded and refrain the forbidden, etc. IKHLAS : Sincerity; having purity of intention to seek only the approval of Allah; negating other motives except in Allah and for Allah, etc. SWIDQ – to be true; truthful; acknowledging, upholding every truth, etc. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  49. 49. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) ASH-SHAJA’AH AL- ‘IFFAH AL-HILM REMINDER TO UPHOLD ISLAMIC VIRTUES THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY SHAJA’AH : Courageous; bravery in championing truth and justice, etc. ‘IFFAH : Modesty; chaste; purity; channeling desire towards what is right and pure, etc. HILM – gentle, mild, forbearance; intelligent; patient perseverance, etc.
  50. 50. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) AL- ‘ADALAH AL-QUWWAH AZ-ZUHD REMINDER TO UPHOLD ISLAMIC VIRTUES THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY ‘ADALAH : Justice; fairness; integrity; honesty; etc. QUWWAH : Strength; vigour; vitality; power; capable; firm, etc. ZUHD – ascetic; detachment from other than Allah; abstention, etc.
  51. 51. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) STEPPING OUT TO BE GRAINS OF SAND As we proceed, the floor tiling design along this corridor tapers off into a sandy textured surface. This symbolizes the final result of the journey of learning, a kind of desired transformation of the student who started as a self-centered, perhaps with attention-seeking personality (like that of the crazy-tile), to then become more disciplined and orderly, until as though through the intense washing and polishing, what remains is its true essence – that of only a tiny grain of SAND. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  52. 52. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) STEPPING OUT TO BE GRAINS OF SAND SAND, though humble and almost unnoticed, they belong to that vital component, essential for any building. Minutely each granule may be different, yet sand granule means nothing if only seen and scrutinized individually. Every granule seek to join with other, as sand, harmoniously bonding, as though losing its individuality to now be identified with the whole, concern with contribution in building and being a small part of something worthwhile. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  53. 53. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) STEPPING OUT TO BE GRAINS OF SAND Likewise, the learned are those who regard themselves as little and insignificant, just like that grain of sand in the vast Sahara desert. Through the process of natural cleansing which produce these minute granule, there may even be diamonds and gems. In essence they are valuable and in reality brilliant, yet they remain hidden (unknown) KHUMUL, in the service of the UMMAH. To them, unity and service is devoid of arrogance and ostentation. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  54. 54. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) STEPPING OUT TO BE GRAINS OF SAND Thus it is that TAWADHU’ – ( humility ) with KHASHI-’AH (reverential fear) of Allah, has become synonymous with the AKHLAQ of those who are truly the learned – ‘ULAMA. They would strive to become ‘selfless’ , purifying and restraining their ego and commanding self (NAFS); always cautious and dreading the entrapments of their own desires (HAWA’) and avoiding those who follow their desires. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  55. 55. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) STEPPING OUT TO BE GRAINS OF SAND For them, they see even their small faults as great and are ever worried, thus constantly seeking forgiveness. Whereas, even great deeds they may have done are regarded as little and insignificant. When they immerse themselves into society, they become like SAND – ready to join with others to build not destroy, ready to help in doing goodness; strengthening unity and closing ranks amongst Muslims with genuine love MAHABBAH and Islamic brotherhood UKHUWWAH . THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  56. 56. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) LIBRARY – LEGACY OF ISLAMIC SCHOLARSHIP A door to be opened On the way out, the student must notice a closed door, with a Qur’anic calligraphy. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  57. 57. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) In The Name of Allah, MostIn The Name of Allah, Most Compassionate, Most Merciful.Compassionate, Most Merciful. READREAD in the name of your Lordin the name of your Lord Who created.Who created. He created man from a clot.He created man from a clot. READREAD and your Lord is Mostand your Lord is Most Bounteous (Honourable),Bounteous (Honourable), Who taught (to write) with theWho taught (to write) with the pen. Taught man what he knew not.pen. Taught man what he knew not. QUR’AN : SURAH AL - ‘ALAQ : 96: 1-5 THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  58. 58. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) LIBRARY – LEGACY OF ISLAMIC SCHOLARSHIP A door to be opened Concealed behind this door On the way out, the student must notice a closed door, with a Qur’anic calligraphy. Behind this door is a symbolic LIBRARY which has a staircase leading upward. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  59. 59. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) This is to remind current Islamic students that reading, researching, revising and writing are among the legacy of our ‘ULAMA, to be emulated. We must cherish, preserve and continue to peruse and study the books, especially those books transmitted by them as legacy - TURATH. Also, this underscore as symbol, the sheer genius and productivity of our ‘ULAMA who were never idle but dedicated their lives entirely to the transmission of knowledge. Whenever they were free from teaching and preaching, they would read and write, do research, and had produced copious texts, in volumes even, that still continue to benefit humankind. Incidentally, the staircase in the library symbolizes the elevation in ranks, which knowledge – through reading and writing – can bring. Indeed, love for books, cherishing and preserving them, by having their own personal library, is one of hallmarks of Islamic scholarship to emulate.
  60. 60. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) FINAL OUTCOME OF TRANSFORMATION THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY Seekers of knowledge – TOLIB-AL-’ILM is also called a traveler - SAALIK. After completing his SAFAR RUHANI (journey of spiritual nature) is expected to be drastically transformed. Contrast between the beginner and those who accomplished the journey successfully, is as the contrast in the above floor design.
  61. 61. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY FINAL OUTCOME OF TRANSFORMATION From this
  62. 62. FINAL OUTCOME OF TRANSFORMATION THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY To become this All Rights Reserved © Zhulkeflee Hj Ismail (2013))
  63. 63. All Rights Reserved © Zhulkeflee Hj Ismail (2013))  ””All praise is due to Allah, who hasAll praise is due to Allah, who has guided us unto this; for we wouldguided us unto this; for we would certainly not have found the right pathcertainly not have found the right path unless Allah had guided us!”unless Allah had guided us!”
  64. 64. All Rights Reserved © Zhulkeflee Hj Ismail (2013))  And salutations of Allah and Peace be upon the Messenger of Allah, Muhammad ibn ‘Abdullah and upon His household and Companions .
  65. 65. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) ”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.”
  66. 66. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) May Allah grant us all, and all our beloved family and companions, theMay Allah grant us all, and all our beloved family and companions, the success (success (TAUFIQTAUFIQ) and the Guidance () and the Guidance (HIDAAYAHIDAAYA) to attain to His) to attain to His Acceptance, Forgiveness and Mercy (Acceptance, Forgiveness and Mercy (RAHMAHRAHMAH) and gain His Pleasure) and gain His Pleasure ((MARDHA-TILLAHMARDHA-TILLAH).).
  67. 67. All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  68. 68. ““Now there is a kind of man whose views on the life of thisNow there is a kind of man whose views on the life of this world may please thee greatly, and [the more so as] he citesworld may please thee greatly, and [the more so as] he cites Allah as witness to what is in his heart and is, moreover,Allah as witness to what is in his heart and is, moreover, exceedingly skilful in argument.”exceedingly skilful in argument.” ((Qur’an: Baqarah: 2: 204Qur’an: Baqarah: 2: 204)) “NIFAAQ” - SICKNESS OF THE HEART (SOUL) All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  69. 69. REFLECTION: Today, leaders are chosen by people based on their ability to impress and dazzle others with their speeches. Even those with better character, outstanding moral qualities, proven ability to serve, etc. may simply be ‘passed-over’ by such people who can mesmerise others. They may even claim to religiosity and piety; exceedingly skilful in imitating the learned with information they may read in books and internet; and with their social skills they often manoeuvre and position themselves amongst religious groups seeking to gain ‘credentials’ through such associations. “NIFAAQ” - SICKNESS OF THE HEART (SOUL) All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  70. 70. REFLECTION: It is frightening that Islamic values and principle in ascertaining the rightful leadership of the Muslims have been replaced with the secular culture of “corporate governance”, where economic consideration and pragmatism, is unashamedly embraced over ethical-religious consideration. “TAQWA” or any references towards adhering to Islamic principles are regarded as orthodox, antiquated and irrelevant to their “progressive”, “open-minded”, “liberal” and “moderate” religiosity (as though coining a new type of ‘Islam’, whatever that means!). “NIFAAQ” - SICKNESS OF THE HEART (SOUL) All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  71. 71. ““But whenever he prevails, he goes about the earth spreadingBut whenever he prevails, he goes about the earth spreading corruption and destroying [man's] tilth and progeny: and Allahcorruption and destroying [man's] tilth and progeny: and Allah does not love corruption.”does not love corruption.” ((Qur’an: Baqarah: 2: 205Qur’an: Baqarah: 2: 205)) “NIFAAQ” - SICKNESS OF THE HEART (SOUL) All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  72. 72. “And whenever he is told, "Be conscious of Allah (TAQWA)," his false pride drives him into sin: wherefore hell will be his allotted portion-and how vile a resting-place! ” (Qur’an: Baqarah: 2: 206) “NIFAAQ” - SICKNESS OF THE HEART (SOUL) All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  73. 73. MUSLIMMUSLIM Submission TASAWWUR ISLAMTASAWWUR ISLAM MUNAAFIQEENMUNAAFIQEEN FASIQEENFASIQEEN MUJRIMEENMUJRIMEEN ZOLIMEENZOLIMEEN GHOFILEENGHOFILEEN MUSRIFEENMUSRIFEEN MUFSIDEENMUFSIDEEN IF NO EFFORT DONE TOWARDS STRIVING FOR HIGHERIF NO EFFORT DONE TOWARDS STRIVING FOR HIGHER STATIONS, A MUSLIM MAY END-UP BECOMING ....STATIONS, A MUSLIM MAY END-UP BECOMING .... MUTTAQEENMUTTAQEEN ETC. God-consciousness or Piety LEVELS OF ATTAINMENTLEVELS OF ATTAINMENT TOWARDS HIGHER STATE OFTOWARDS HIGHER STATE OF TAQWATAQWA WARNING ! All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  74. 74. MUSLIMMUSLIM MU’MEENMU’MEEN MUMUHHSEENSEEN MUKHLISWEEN MUTTAQEENMUTTAQEEN Believer Submission Best or righteous conduct Sincerity God-consciousness or Piety TASAWWUR ISLAMTASAWWUR ISLAM MAQOM AL-ISLAM MAQOM AT-TAUBAHMAQOM AT-TAUBAH MAQOM AL-WARA’MAQOM AL-WARA’ MAQOM AZ-ZUHUDMAQOM AZ-ZUHUD MAQOM AL-’ARIFEENMAQOM AL-’ARIFEEN LEVELS OF ATTAINMENTLEVELS OF ATTAINMENT TOWARDS HIGHER STATE OFTOWARDS HIGHER STATE OF TAQWATAQWA All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  75. 75. All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  76. 76. ATTITUDE OF THE ‘MUNAFIQUN’ All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  77. 77. ““Hast thou not observed those who assert that they believe inHast thou not observed those who assert that they believe in that which hath been sent down unto thee and that which haththat which hath been sent down unto thee and that which hath been sent down before thee desiring to go tobeen sent down before thee desiring to go to TAGHUTTAGHUT (the devil)(the devil) for judgement, whereas they have been commanded tofor judgement, whereas they have been commanded to disbelieve in him; anddisbelieve in him; and SatanSatan desires to lead them far astray.”desires to lead them far astray.” ((Qur’an: Nisa’: 4: 60Qur’an: Nisa’: 4: 60)) ATTITUDE OF THE ‘MUNAFIQUN’ All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  78. 78. ““As for those who take the deniers of the truth for their allies inAs for those who take the deniers of the truth for their allies in preference to the believers - do they hope to be honoured by thempreference to the believers - do they hope to be honoured by them when, behold, all honour belongs to Allah [alone]?”when, behold, all honour belongs to Allah [alone]?” ((Qur’an: An-Nisa’: 4: 139Qur’an: An-Nisa’: 4: 139)) ATTITUDE OF THE ‘MUNAFIQUN’ All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  79. 79. REFLECTION: From being a Muslim, actually one has to strive towards being true believer – Mu’-meen. Without which, hypocrisy (NIFAQ) may afflict such Muslim - especially when they lack sincerity towards Allah and the Prophet s.a.a.w. Such people would inwardly reject Islam and its teachings, preferring other “-isms”, ways or rules, even when these are contrary to the Islamic principles. Their ignorance of Islam would be obvious yet, they may styled themselves as being well-read, intellectual and ‘knowledgeable ’ on the subject of Islam. ATTITUDE OF THE ‘MUNAFIQUN’ All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  80. 80. ““When it is said to them: "Come to what Allah hath revealed andWhen it is said to them: "Come to what Allah hath revealed and to the Messenger": thou sees theto the Messenger": thou sees the HypocritesHypocrites ((MunafiqunMunafiqun) , avert) , avert their faces from thee in disgust.”their faces from thee in disgust.” ((Qur’an: Nisa’: 4: 61Qur’an: Nisa’: 4: 61)) ATTITUDE OF THE ‘MUNAFIQUN’ All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  81. 81. ATTITUDE OF THE ‘MUNAFIQUN’ All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  82. 82. ““Of the people there are some who say: "We believe in Allah and the Last Day" but they do not (really) believe. Fain would they deceive Allah and those who believe, but they only deceive themselves, and realize (it) not! In their hearts is a disease; and Allah has increased their disease and grievous is the penalty they (incur), because they are false (to themselves).”” ((Qur’an: Baqarah: 2: 8-10Qur’an: Baqarah: 2: 8-10)) ATTITUDE OF THE ‘MUNAFIQUN’ All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  83. 83. ““When it is said to them: "Make not mischief on the earth", theyWhen it is said to them: "Make not mischief on the earth", they say: "Why, we only want to make peace!"say: "Why, we only want to make peace!" ((Qur’an: Baqarah: 2: 11Qur’an: Baqarah: 2: 11)) ATTITUDE OF THE ‘MUNAFIQUN’ All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  84. 84. ““When it is said to them: "Believe as the others believe" they say:When it is said to them: "Believe as the others believe" they say: "Shall we believe as the fools believe?" Nay, of a surety they are"Shall we believe as the fools believe?" Nay, of a surety they are the fools, but they do not know.“the fools, but they do not know.“ ((Qur’an: Baqarah: 2: 13Qur’an: Baqarah: 2: 13)) ATTITUDE OF THE ‘MUNAFIQUN’ All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  85. 85. “When they meet those who believe, they say: "We believe" but when they are alone with their evil ones (SHAYAATIN – their leaders) they say: "We are really with you, we (were) only jesting.“ (Qur’an: Baqarah: 2: 14) ATTITUDE OF THE ‘MUNAFIQUN’ All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  86. 86. REFLECTION: These Muslims, referred to as hypocrites, would outwardly insist their loyalty and affiliation is with the Muslims, yet they are merely mocking Islam. They may have a hidden agenda for this, because their true loyalty is in fact with their ‘leaders’ whom Allah describes as their ‘Satans’ (SHAYAATIN). ATTITUDE OF THE ‘MUNAFIQUN’ All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  87. 87. HE WHO SERVES TWO MASTERS IS FALSE TO ONE OF THEM (Arabic Proverb) IN THE NAME OF ALLAH, MOST COMPASSIONATE, MOST MERCIFUL. AN-NASEEHAH The Sincere Advice All Rights Reserved © Zhulkeflee Hj Ismail (2013)) ““Allah has not made for any man twoAllah has not made for any man two hearts in his (one) body “hearts in his (one) body “ ((Qur’an: Ahzab: 33: 4Qur’an: Ahzab: 33: 4))
  88. 88. ““Allah will throw back their mockery on them and give them ropeAllah will throw back their mockery on them and give them rope in their trespasses (in their trespasses (TUGHYANTUGHYAN) ; so they will wander like blind ones) ; so they will wander like blind ones (to and fro)”(to and fro)” ((Qur’an: Baqarah: 2: 16Qur’an: Baqarah: 2: 16)) ATTITUDE OF THE ‘MUNAFIQUN’ All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  89. 89. ““These are they who have bartered guidance for error: but theirThese are they who have bartered guidance for error: but their traffic is profitless, and they have lost true direction.”traffic is profitless, and they have lost true direction.” ((Qur’an: Baqarah: 2: 16Qur’an: Baqarah: 2: 16)) ATTITUDE OF THE ‘MUNAFIQUN’ All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  90. 90. REFLECTION: Although it may seem that they are successful in their scheme, having their ways infiltrating into the Muslim community and institutions, this is only because Allah has gave them temporary leeway, to test all of us mankind. Yet, the reality is that they (MUNAFIQUN) have no true direction in life, they are astray, groping like the blind. ATTITUDE OF THE ‘MUNAFIQUN’ All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  91. 91. FALSEHOODFALSEHOOD IS FLEETING BYIS FLEETING BY MOMENTARILY,MOMENTARILY, BUT THEBUT THE TRUTHTRUTH WILL REMAINWILL REMAIN TILL THE ENDTILL THE END OF TIMEOF TIME (Arabic Proverb)(Arabic Proverb) IN THE NAME OF ALLAH, MOST COMPASSIONATE, MOST MERCIFUL. AN-NASEEHAH The Sincere Advice All Rights Reserved © Zhulkeflee Hj Ismail (2013)) “ And proclaim: "The Truth has come, and falsehood has vanished. Surely falsehood is ever bound to vanish." (Qur’an: Isra’: 17: 81)
  92. 92. “Of those who reject faith the patrons are the TAGHUT – (Evil Ones): from light they will lead them forth into the depths of darkness. They will be companions of the fire, to dwell therein (for ever).” (Qur’an: Baqarah: 2: 257) ATTITUDE OF THE ‘MUNAFIQUN’ All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  93. 93. REFLECTION: Allah tells us that these hypocrites (MUNAFIQUN) and the Unbelievers (KAFIRUN) are in fact being led by TAGHUT, who is their WALIY (patron, protector, friend, helper, etc.). When judged in the light of Islam, their life is moving along a slippery downward path into further unbelief. One of the most glaring sign of the MUNAFIQUN is their ‘intimate’ alliance, and almost sycophantic dependence upon the help and patronage of those whom Allah had warned us to be vigilant against. All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  94. 94. REFLECTION: Allah tells us that these hypocrites (MUNAFIQUN) and the Unbelievers (KAFIRUN) are in fact being led by TAGHUT, who is their WALIY (patron, protector, friend, helper, etc.). When judged in the light of Islam, their life is moving along a slippery downward path into further unbelief. One of the most glaring sign of the MUNAFIQUN is their ‘intimate’ alliance, and almost sycophantic dependence upon the help and patronage of those whom Allah had warned us to be vigilant against. MAY ALLAH SWT PROTECT AND PRESERVE US FROM THE DISEASE OF HYPOCRACY AND THE EVIL OF THE HYPOCRITES All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  95. 95. ““O Allah! Make us see the Truth to be true andO Allah! Make us see the Truth to be true and grant us the ability to follow it.grant us the ability to follow it. And make us see Falsehood to be false andAnd make us see Falsehood to be false and grant us the ability to reject it.”grant us the ability to reject it.” All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  96. 96. All Rights Reserved © Zhulkeflee Hj Ismail (2016)) O Allah! Purify my heart from (NIFAQ) hypocrisy, my deeds from (RIYA’) ostentatious (show-off), my tongue from (KAZIB) lying (falsehood), and my eyes from (KHIYANAH) treachery (infidelity). Verily You know the sinning of the eyes and (sins of) whatever is hidden in the heart.
  97. 97. All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  98. 98. "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. Our Lord, and lay not upon us aforgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us.burden like that which You laid upon those before us. Our Lord, and burden us not with that which we haveOur Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; andno ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give ushave mercy upon us. You are our protector, so give us victory over the disbelieving people."victory over the disbelieving people." All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  99. 99. 99 "Our Lord! Give us good in this world and good in the Hereafter"Our Lord! Give us good in this world and good in the Hereafter and save us from the torment of the fire!"and save us from the torment of the fire!" ((Qur’an : al-Baqarah: 2 : 201Qur’an : al-Baqarah: 2 : 201)) All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  100. 100. 100 And salutations of Allah and Peace beAnd salutations of Allah and Peace be upon our Leader Muhammad, and uponupon our Leader Muhammad, and upon His household and Companions .His household and Companions . All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  101. 101. 101 ”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) All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  102. 102. ““Grant us (these our supplication),Grant us (these our supplication), by Your Mercy, (O Allah, You are) theby Your Mercy, (O Allah, You are) the Most Merciful of those who show Mercy!”Most Merciful of those who show Mercy!” 102All Rights Reserved © Zhulkeflee Hj Ismail (2016))
  103. 103. http://an-naseehah.blogspot.com/http://an-naseehah.blogspot.com/ http://introductiontotauhid.blogspot.com/http://introductiontotauhid.blogspot.com/ http://oyoubelievers.blogspot.com/http://oyoubelievers.blogspot.com/ http://al-amthaal.blogspot.com/http://al-amthaal.blogspot.com/ http://zhulkeflee-archive.blogspot.com/http://zhulkeflee-archive.blogspot.com/ http://criteriaforaholybook-quran.blogspot.com/http://criteriaforaholybook-quran.blogspot.com/ http://with-the-truthful.blogspot.com/http://with-the-truthful.blogspot.com/ http ://muqaddam-nurul.blogspot.com/http ://muqaddam-nurul.blogspot.com/ All welcome to visit my web-blog:All welcome to visit my web-blog: 103All Rights Reserved © Zhulkeflee Hj Ismail (2016))

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