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[Slideshare] tafaqqahu-(2015)-#8b - basic-knowledge-significance of niyyat-(18-april-2015)

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[Slideshare] tafaqqahu-(2015)-#8b - basic-knowledge-significance of niyyat-(18-april-2015)

  1. 1. UNDERSTANDING OF THE DEEN (AL-ISLAM) Intermediate Islamic (FIQH) course in English Conducted by Ustaz Zhulkeflee Hj Ismail LESSON # 8 bLESSON # 8 b 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)” All Rights Reserved © Zhulkeflee Hj Ismail (2015)) IN THE NAME OF ALLAH,IN THE NAME OF ALLAH, MOST COMPASSIONATE,MOST COMPASSIONATE, MOST MERCIFUL.MOST MERCIFUL. "O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from Thy Presence an authority to aid (me)” (Qur’an: Isra’: 17: 80) Daily application of FIQHDaily application of FIQH SEEKING TO BENEFIT FROMSEEKING TO BENEFIT FROM BASIC KNOWLEDGEBASIC KNOWLEDGE Significance of NIYYATSignificance of NIYYAT Updated 18 APRIL 2015 PARTPART # 2# 2 ((20152015))
  2. 2. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  3. 3. Praise be to Allah from Whom we ask help and pardon, and in Whom we take refuge from the evils within ourselves. He whom Allah guides has no one who can lead him astray, and he whom He leads astray has no one to guide him. I testify that there is no god but Allah, and I testify that Muhammad is His servant and Apostle All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  4. 4. O MANKIND! Be conscious of (and fear transgressing against) your Sustainer, who has created you out of one living entity and out of it created its mate, and out of the two spread abroad a multitude of men and women. And remain conscious of (and fear) Allah, in whose name you demand [your rights] from one another, and of these ties of kinship. Verily, Allah is ever watchful over you! All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  5. 5. 5  And salutations of Allah and Peace be upon the Messenger of Allah and upon His household and Companions . All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  6. 6. All Rights Reserved© Zhulkeflee Hj Ismail (2015) EITHER SHUKUR OR KUFUR ?
  7. 7. All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  8. 8. ““Has there not been over Man a long period of Time,Has there not been over Man a long period of Time, when he was nothing--(not even) mentioned?―when he was nothing--(not even) mentioned?― Verily We created Man from a drop of mingledVerily We created Man from a drop of mingled sperm, in order to try him: so We gave him (thesperm, in order to try him: so We gave him (the gifts), of Hearing and Sight.gifts), of Hearing and Sight. We showed him the Way: whether he be (We showed him the Way: whether he be (SHAKURSHAKUR)) grateful or (grateful or (KAFURKAFUR) ungrateful (rests on his will).”) ungrateful (rests on his will).” ((Qur’an: al-Insan (Dahri): 76: 2-3Qur’an: al-Insan (Dahri): 76: 2-3)) All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  9. 9. The key toThe key to succeed in this test as wellsucceed in this test as well as to deserve achievingas to deserve achieving further increase offurther increase of bestowals from Allah.bestowals from Allah. yet how does one becomeyet how does one become grateful? What are thegrateful? What are the important criteria?important criteria? 1.1. Acknowledge and extol praises ofAcknowledge and extol praises of the true giver, Allah Who alone isthe true giver, Allah Who alone is God, the Bestower of all favours.God, the Bestower of all favours. 2.2. Learn the value of what is given,Learn the value of what is given, do not take any of these favoursdo not take any of these favours for granted.for granted. 3.3. Utilize what is given inUtilize what is given in accordance to what may pleaseaccordance to what may please the Giver (i.e. do not abuse thethe Giver (i.e. do not abuse the gift), so as not to cause His wrathgift), so as not to cause His wrath to befall us.to befall us. CRITERIACRITERIA All Rights Reserved© Zhulkeflee Hj Ismail (2015)
  10. 10. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) ““Whomsoever Allah wants goodness, He grantsWhomsoever Allah wants goodness, He grants the person (the person (FAQ-QIH-HUFAQ-QIH-HU) understanding in the religion.”) understanding in the religion.” ((Hadith reported by TirmidziHadith reported by Tirmidzi)) FA-QA-HA – “to be learned, skilled in divine law, endowed with penetration, deep understanding of a thing.”
  11. 11. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “You see that the people are like minerals (of different natures). Those who were the best in times of ignorance (the pre-lslamic period), are also the best in Islam if they comprehend religious knowledge (IDZAA-FA-QIHU) .” (Hadith reported by Bukhary)
  12. 12. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “You see that the best amongst the people in this respect (i.e. ambition ofYou see that the best amongst the people in this respect (i.e. ambition of ruling) are those who hate it.ruling) are those who hate it. And you see that the worst among people is the double faced (person) who appears to these with one face and to the others with another face (i.e. a hypocrite).” (Hadith reported by Bukhary)
  13. 13. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “O Allah, I seek refuge in Thee from four things: Knowledge which does not benefit (‘ILMIN -LAA –YAN-FA’), a heart which is not submissive (QOL-BIN –LAA-YAKH -SHA’), a soul which has an insatiable appetite (NAF-SIN –LAA-TASH-BA’), and a supplication which is not heard (DU-’AA-IN - LAA-YUS-MA’).” (Hadith reported by Abu Dawud)
  14. 14. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  15. 15. ““Verily, action is by intention; and verily the worth (merit) ofVerily, action is by intention; and verily the worth (merit) of that action is (to be measured) in accordancethat action is (to be measured) in accordance with what is intended ... ”with what is intended ... ” ((Hadith reported by Bukhary & MuslimHadith reported by Bukhary & Muslim)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  16. 16. ““ ...... 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 & MuslimHadith reported by Bukhary & Muslim)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  17. 17. This saying encapsulates the tacit prayer in our lessons: that one’s intention may become a vehicle to tawfiq (success) and a gateway to many more virtuous intentions in our ‘amal – thereby increasing its merits and value to be attained. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  18. 18. This saying encapsulates the tacit prayer in our lessons: that one’s intention may become a vehicle to tawfiq (success) and a gateway to many more virtuous intentions in our ‘amal – thereby increasing its merits and value to be attained. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  19. 19. EXCERPTS FROM: LESSONS ON ISLAMICLESSONS ON ISLAMIC CONCEPT OF ADABCONCEPT OF ADAB By: Ustaz Zhulkeflee Hj IsmailBy: Ustaz Zhulkeflee Hj Ismail TASAWWUR ISLAM All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  20. 20. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  21. 21. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  22. 22. (Verily Allah ta’ala has said): ‘Whosoever shows enmity to a wali (friend) of Mine, then I have declared war against him. And My servant does not draw near to Me with anything more loved to Me than the religious duties I have obligated upon him (FARDHU). And My servant continues to draw near to me with NAWAAFIL (supererogatory-devotions) deeds until I Love him. When I Love him, I am his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him; and were he to seek refuge with Me, I would surely grant him refuge.’ .” (Hadith reported by Bukhary) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  23. 23. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  24. 24. Allah (mighty and sublime be He) said: Whosoever shows enmity to someone devoted to Me (My Wali), I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him. (Hadith reported by Bukhary) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  25. 25. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  26. 26. "Allah, the Blessed and Exalted, said: 'Whoever does one good deed"Allah, the Blessed and Exalted, said: 'Whoever does one good deed will have (the reward of) ten like it and more, and whoever does a badwill have (the reward of) ten like it and more, and whoever does a bad deed will have one like it, or I will forgive him. Whoever draws near todeed will have one like it, or I will forgive him. Whoever draws near to Me a hand span, I draw near to him an arm's length; whoever comesMe a hand span, I draw near to him an arm's length; whoever comes to Me a forearm's length, I draw near him an arm's length; whoeverto Me a forearm's length, I draw near him an arm's length; whoever comes to Me walking, I come to him in a hurry. Whoever meets Mecomes to Me walking, I come to him in a hurry. Whoever meets Me with an earthful of sins, but does not associate anything in worshipwith an earthful of sins, but does not associate anything in worship with Me, I will meet it (i.e., his sins) with forgiveness equal to that.'"with Me, I will meet it (i.e., his sins) with forgiveness equal to that.'" ((Hadith reported by Ibn MajahHadith reported by Ibn Majah)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  27. 27. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  28. 28.  You must, O my brother, improve the soundness and sincerity of your intentions, examine them, and reflect well before embarking on your actions. For intentions are the bases of deeds; according to them your deeds will either be good or ugly, sound or unsound.  The Prophet has said, may blessings and peace be upon him: ‘Deeds are only according to intentions; each man has that which he intended.’ All Rights Reserved © Zhulkeflee Hj Ismail (2015)) TASAWWUR ISLAM
  29. 29.  You must, therefore, utter no word, do no action, and decide no matter without the intention of drawing nearer thereby to Allah and seeking the reward He has assigned, through His beneficence and grace, to intended act. And know that drawing nearer to Him can only be done through the obligatory and supererogatory devotions that He has indicated through His Messenger, may blessings and peace be upon him.  A sincere intention may change the merely licit into the devotional, for means are judged according to their ends. For example, one may eat to get the strength to perform devotions, or sleep with one’s wife to obtain a son who would worship Allah. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) TASAWWUR ISLAM
  30. 30.  It is a condition of the sincere intention that behaviour does not belie it. For instance, a man who seeks knowledge claiming that his intention is to practice and teach it will be proved insincere in his intention if, when he becomes able to, he does not do so.  Or a man who pursues the world and claims that he is doing so only that he may be independent of other people and be able to give charity to the needy and help his relatives will be proved ineffectual in his intention should he not do so when able. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) TASAWWUR ISLAM
  31. 31.  Intentions do not affect sins, just as purification does not affect that which is, by its very nature, impure. A man who goes along with another who is slandering a Muslim, then pretends that he only wanted to humour him, is himself a slanderer.  Anyone who refrains from the enjoining of good and the forbidding of evil and pretends that he only did so to protect himself against the culprit, is his partner in evil-doing. A malicious intention attached to a good deed spoils it and renders it malicious; likewise when one performs good deeds for the sake of wealth and prestige. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) TASAWWUR ISLAM
  32. 32.  Strive, my brother, always to intend that your obedience be solely for the sake of Allah, and that whatever licit things you may use are only to help you to obey Him.  Know that many intentions can attach to a single act, and that each of them will attract its full reward. An example of this is in devotional activities is when someone reads the Qur’an intending to commune with Allah (which thing he will indeed do) but also to extract from it different kinds of knowledge, (for the Qur’an is the very mine of knowledge), to profit those who listen or [just happen to] hear, or any other good intention. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) TASAWWUR ISLAM
  33. 33.  And an example in licit matters is to eat with the intention of obeying the command of your Lord in His saying (Exalted is He!): All Rights Reserved © Zhulkeflee Hj Ismail (2015)) TASAWWUR ISLAM ““O you who have believed, eat from the good thingsO you who have believed, eat from the good things which We have provided for you and be grateful to Allahwhich We have provided for you and be grateful to Allah if it is [indeed] Him that you worship.”if it is [indeed] Him that you worship.” ((Quran: Baqarah: 2: 172Quran: Baqarah: 2: 172))
  34. 34.  Intend by so doing to acquire strength for devotion, and to put yourself in a situation where you must thank your Lord, for He says (Transcendent is He!):  You can apply these two examples in an analogous fashion to all other devotional and licit activities; and always do your best to increase your good intentions. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) TASAWWUR ISLAM "Eat from the provisions of your Lord and be grateful to Him. A good land [have you], and a forgiving Lord.” (Qur’an: TaHa: 34: 15)
  35. 35.  The word ‘intention’ can have one of two meaning. The first is the aim which made you decide, do, or say something. Taken in this sense the intention is usually better than the act when the act is good, and worse when the act is evil. He has said, may blessings and peace be upon him: ‘The intention of a believer is better than his action;’ notice how he specifically mentioned the believer. The second is your decision and determination to act. Taken in this sense it is not better than the act. A man, when he decided to do something, can only be in one of three situations. [1] He decides and acts. [I2] He decides but fails to act while able to. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) TASAWWUR ISLAM
  36. 36.  The way to evaluate these two situations can be clearly found in that which Ibn ‘Abbas, may Allah be pleased with them both, has transmitted to the effect that the Messenger of Allah, may blessings and peace be upon him, said: ‘Allah has written good and evil deeds, then rendered them clear; anyone who intend a good deed but does not perform it, Allah records it as one good deed, whereas should he intend and then perform it, Allah records it as ten good deeds, up to seven hundred fold, and to yet more multiplications …. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) TASAWWUR ISLAM
  37. 37.  The way to evaluate these two situations can be clearly found in that which Ibn ‘Abbas, may Allah be pleased with them both, has transmitted to the effect that the Messenger of Allah, may blessings and peace be upon him, said: ‘…. If he intends an evil deed and does not do it, Allah records it as one full good deed; if he intends and then does it, Allah records it as one evil deed.’ [3] He determines upon something which he is for the time being unable to do so and says: ‘Were I able, I would do [such-and-such a thing].’ He receives the same as the one who acts, whether this be for or against him. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) TASAWWUR ISLAM
  38. 38.  The evidence for this is the Prophet’s saying, may blessings and peace be upon him: All Rights Reserved © Zhulkeflee Hj Ismail (2015)) TASAWWUR ISLAM ‘People are of four kinds: a man to whom Allah has given knowledge and wealth, and who uses his knowledge to manage his wealth; another who says: “Were Allah to give me just as He has given so-and-so I would act like him,”–their rewards are equal. And a man to whom Allah has given wealth but no knowledge, who mishandles his wealth through ignorance; while another says: “Were Allah to give me as He has given so-and-so I would act like him”–their burdens of sin are equal.’
  39. 39. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  40. 40. ‘The likeness of this nation is that of four people: A man to whom Allah gives wealth and knowledge, so he acts according to his knowledge with regard to his wealth, spending it as it should be spent; a man to whom Allah gives knowledge, but he does not give him wealth, so he says: “If I had been given (wealth) like this one, I would have done what (the first man) did.” The Messenger of Allah ‫ﷺ‬ said: ‘They will be equal in reward. And a man to whom Allah gives wealth but does not give knowledge, so he squanders his wealth and spends it in inappropriate ways; and a man to whom Allah gives neither knowledge nor wealth, and he says: “If I had (wealth) like this one, I would do what (the third man) did.” The Messenger of Allah ‫ﷺ‬ said: ‘They are equal in their burden (of sin).’” (Hadith reported by Ibn Majah) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  41. 41. TA’ARUF AND SHORT GROUP DISCUSSION  From the previousFrom the previous HADITHHADITH, discuss :, discuss : [1] what the whole[1] what the whole HadithHadith means to you.means to you. [2] discuss its implication upon our present community – the challenges[2] discuss its implication upon our present community – the challenges we face; the consequences or effects of modern trends in life-style andwe face; the consequences or effects of modern trends in life-style and media ‘reality’ programs; etc. especially towards future generation ofmedia ‘reality’ programs; etc. especially towards future generation of Muslims.Muslims. Break into groupings (of not more than 8 person in each). Do brief introduction of each other. Proceed to discuss All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  42. 42. THE FOUR CATEGORIES OF PEOPLETHE FOUR CATEGORIES OF PEOPLE All Rights Reserved © Zhulkeflee Hj Ismail (2015)) [1] [2] [3] [4]
  43. 43. PEAK OF ELOQUENCEPEAK OF ELOQUENCE Prepared by Zhulkeflee Hj Ismail (2012)Prepared by Zhulkeflee Hj Ismail (2012) WISE RESPONSE OF IMAM ‘ALI IBN ABI TALIB (MAY ALLAH BE PLEASED WITH HIM AND PRESERVE HIS NOBLE COUNTENANCE) IN THE NAME OF ALLAH MOST COMPASSIONATE MOST MERCIFUL.
  44. 44. PEAK OF ELOQUENCEPEAK OF ELOQUENCE Prepared by Zhulkeflee Hj Ismail (2012)Prepared by Zhulkeflee Hj Ismail (2012) Imam Ali a.s. once replied to a group of ten learnedImam Ali a.s. once replied to a group of ten learned men who said,men who said, “We seek your permission for our“We seek your permission for our putting a question to you.”putting a question to you.” Imam Ali a.s. replied,Imam Ali a.s. replied, “You are at perfect liberty.”“You are at perfect liberty.” They said,They said, “Of knowledge and wealth, which is better“Of knowledge and wealth, which is better and why... andand why... and ... Please give a separate answer to each of us !... Please give a separate answer to each of us !
  45. 45. THE RESPONSE FROM IMAM‘ALITHE RESPONSE FROM IMAM‘ALI 1. Knowledge is the legacy of the Prophets; wealth is the inheritance of the Pharaohs. Therefore, knowledge is better than wealth. PEAK OF ELOQUENCEPEAK OF ELOQUENCE Prepared by Zhulkeflee Hj Ismail (2012)Prepared by Zhulkeflee Hj Ismail (2012)
  46. 46. 2.2. You are to guard your wealthYou are to guard your wealth but knowledge guards you.but knowledge guards you. Therefore, knowledge is better.Therefore, knowledge is better. PEAK OF ELOQUENCEPEAK OF ELOQUENCE THE RESPONSE FROM IMAM‘ALITHE RESPONSE FROM IMAM‘ALI Prepared by Zhulkeflee Hj Ismail (2012)Prepared by Zhulkeflee Hj Ismail (2012)
  47. 47. 3.3. A man of wealth has many enemies,A man of wealth has many enemies, while a man of knowledge has manywhile a man of knowledge has many friends. Hence, knowledge is better.friends. Hence, knowledge is better. PEAK OF ELOQUENCEPEAK OF ELOQUENCE THE RESPONSE FROM IMAM‘ALITHE RESPONSE FROM IMAM‘ALI Prepared by Zhulkeflee Hj Ismail (2012)Prepared by Zhulkeflee Hj Ismail (2012)
  48. 48. 4.4. Knowledge is better because itKnowledge is better because it increases with distribution, whileincreases with distribution, while wealth decreases by that act.wealth decreases by that act. PEAK OF ELOQUENCEPEAK OF ELOQUENCE THE RESPONSE FROM IMAM‘ALITHE RESPONSE FROM IMAM‘ALI Prepared by Zhulkeflee Hj Ismail (2012)Prepared by Zhulkeflee Hj Ismail (2012)
  49. 49. 5.5. Knowledge is better because aKnowledge is better because a learned man is apt to be generouslearned man is apt to be generous while a wealthy person is apt to bewhile a wealthy person is apt to be miserly.miserly. PEAK OF ELOQUENCEPEAK OF ELOQUENCE THE RESPONSE FROM IMAM‘ALITHE RESPONSE FROM IMAM‘ALI Prepared by Zhulkeflee Hj Ismail (2012)Prepared by Zhulkeflee Hj Ismail (2012)
  50. 50. 6.6. Knowledge is better because itKnowledge is better because it cannot be stolen while wealth cancannot be stolen while wealth can be stolen.be stolen. PEAK OF ELOQUENCEPEAK OF ELOQUENCE THE RESPONSE FROM IMAM‘ALITHE RESPONSE FROM IMAM‘ALI Prepared by Zhulkeflee Hj Ismail (2012)Prepared by Zhulkeflee Hj Ismail (2012)
  51. 51. 7.7. Knowledge is better becauseKnowledge is better because time cannot harm knowledge buttime cannot harm knowledge but wealth rusts in course of time andwealth rusts in course of time and wears away.wears away. PEAK OF ELOQUENCEPEAK OF ELOQUENCE THE RESPONSE FROM IMAM‘ALITHE RESPONSE FROM IMAM‘ALI Prepared by Zhulkeflee Hj Ismail (2012)Prepared by Zhulkeflee Hj Ismail (2012)
  52. 52. 8.8. Knowledge is better because it isKnowledge is better because it is boundless while wealth is limitedboundless while wealth is limited and you can keep account of it.and you can keep account of it. PEAK OF ELOQUENCEPEAK OF ELOQUENCE THE RESPONSE FROM IMAM‘ALITHE RESPONSE FROM IMAM‘ALI Prepared by Zhulkeflee Hj Ismail (2012)Prepared by Zhulkeflee Hj Ismail (2012)
  53. 53. 9.9. Knowledge is better because itKnowledge is better because it illuminates the mind while wealthilluminates the mind while wealth is apt to blacken it.is apt to blacken it. PEAK OF ELOQUENCEPEAK OF ELOQUENCE THE RESPONSE FROM IMAM‘ALITHE RESPONSE FROM IMAM‘ALI Prepared by Zhulkeflee Hj Ismail (2012)Prepared by Zhulkeflee Hj Ismail (2012)
  54. 54. 1010. Knowledge is better because. Knowledge is better because knowledge induced the humanity in ourknowledge induced the humanity in our Prophet to say to ALLAH “We worshipProphet to say to ALLAH “We worship thee as we are your servants,” whilethee as we are your servants,” while wealth engendered in Pharaoh (Fir’aun)wealth engendered in Pharaoh (Fir’aun) and Nimrod (Namruz)the vanity whichand Nimrod (Namruz)the vanity which made them claim god-head.made them claim god-head. PEAK OF ELOQUENCEPEAK OF ELOQUENCE THE RESPONSE FROM IMAM‘ALITHE RESPONSE FROM IMAM‘ALI Prepared by Zhulkeflee Hj Ismail (2012)Prepared by Zhulkeflee Hj Ismail (2012)
  55. 55. PEAK OF ELOQUENCEPEAK OF ELOQUENCE Prepared by Zhulkeflee Hj Ismail (2012)Prepared by Zhulkeflee Hj Ismail (2012)
  56. 56. PEAK OF ELOQUENCEPEAK OF ELOQUENCE Prepared by Zhulkeflee Hj Ismail (2012)Prepared by Zhulkeflee Hj Ismail (2012) ““O Allah, (Your) salutations and blessings be upon ourO Allah, (Your) salutations and blessings be upon our master Muhammad, Your slave and Your Messenger,master Muhammad, Your slave and Your Messenger, the Unlettered Prophet, and upon the family of ourthe Unlettered Prophet, and upon the family of our Master Muhammad, and his wives, the mothers of allMaster Muhammad, and his wives, the mothers of all the Believers, and upon his descendants, the peoplethe Believers, and upon his descendants, the people of his house, just as You have blessed Ibrahim and theof his house, just as You have blessed Ibrahim and the family of Ibrahim, in the worlds, for You are thefamily of Ibrahim, in the worlds, for You are the Praiseworthy, the Mighty!"Praiseworthy, the Mighty!"
  57. 57. PEAK OF ELOQUENCEPEAK OF ELOQUENCE Prepared by Zhulkeflee Hj Ismail (2012)Prepared by Zhulkeflee Hj Ismail (2012)
  58. 58. PEAK OF ELOQUENCEPEAK OF ELOQUENCE Prepared by Zhulkeflee Hj Ismail (2012)Prepared by Zhulkeflee Hj Ismail (2012) ““And sanctify our master Muhammad, Your slave andAnd sanctify our master Muhammad, Your slave and Your Messenger, the Unlettered Prophet, and uponYour Messenger, the Unlettered Prophet, and upon the family of our Master Muhammad, and his wives,the family of our Master Muhammad, and his wives, the mothers of all the Believers, and upon histhe mothers of all the Believers, and upon his descendants, the people of his house, just as Youdescendants, the people of his house, just as You have sanctified Ibrahim and the family of Ibrahim, inhave sanctified Ibrahim and the family of Ibrahim, in the worlds, for You are the Praiseworthy, thethe worlds, for You are the Praiseworthy, the Mighty!"Mighty!"
  59. 59. THE FOUR CATEGORIES OF PEOPLETHE FOUR CATEGORIES OF PEOPLE All Rights Reserved © Zhulkeflee Hj Ismail (2015)) [1] [2] [3] [4]
  60. 60. A man to whom Allah gives wealth and knowledge, so he acts according to his knowledge with regard to his wealth, spending it as it should be spent; All Rights Reserved © Zhulkeflee Hj Ismail (2015)) PERSON # 1  Generally, two aspects of Allah’s favoursGenerally, two aspects of Allah’s favours NI’MAHNI’MAH - are highlighted :–- are highlighted :– [a] knowledge; and [b] wealth.[a] knowledge; and [b] wealth.  Knowledge here would mean beneficial knowledge, especiallyKnowledge here would mean beneficial knowledge, especially ‘ULUM-‘ULUM- AD-DEENIYATAD-DEENIYAT ,, which guides us in our application of our otherwhich guides us in our application of our other NI’MAHNI’MAH (favours) which Allah grants us throughout our life.(favours) which Allah grants us throughout our life.  TheThe virtues of knowledge over wealthvirtues of knowledge over wealth must never be underestimated:must never be underestimated:
  61. 61. He says: “If I had been given (wealth) like this one, I would have done what (the first man) did.” All Rights Reserved © Zhulkeflee Hj Ismail (2015)) PERSON # 2  In most cases an act (or a deed) is considered to have started when one’sIn most cases an act (or a deed) is considered to have started when one’s intention is manifested or verbalized. Example is in the performance ofintention is manifested or verbalized. Example is in the performance of HAJJHAJJ andand UMRAHUMRAH, a pilgrim enters into the state of devotion (, a pilgrim enters into the state of devotion (IHRAMIHRAM) by) by verbalizing the intention which is then followed by theverbalizing the intention which is then followed by the TALBIYYATALBIYYA. Also In. Also In marriage solemnization (marriage solemnization (NIKAHNIKAH) or divorce) or divorce (TALAQ(TALAQ), the verbal), the verbal expression if it is clear expressed, binds or cause separation to theexpression if it is clear expressed, binds or cause separation to the marriage respectively. So, one has to be mindful of what one expresses.marriage respectively. So, one has to be mindful of what one expresses.
  62. 62. The Messenger of Allah ‫ﷺ‬ said: ‘They (both) will be equal in reward. All Rights Reserved © Zhulkeflee Hj Ismail (2015))  Although one may not have the opportunity nor capacity to do a goodAlthough one may not have the opportunity nor capacity to do a good deed, expressing one’s resolve to emulate a righteous act have positivedeed, expressing one’s resolve to emulate a righteous act have positive effect. Such is Allah’s generosity, that good intentions when expressed iseffect. Such is Allah’s generosity, that good intentions when expressed is deemed as though we also has participated in the goodness wedeemed as though we also has participated in the goodness we perceived in the action of others.perceived in the action of others.  Thus regarding actions, actually none has the strength nor the ability toThus regarding actions, actually none has the strength nor the ability to do unless granted by Allah –do unless granted by Allah – LAA-HAU-LA-WA-LAA-QUW-WATA-IL-LAA-LAA-HAU-LA-WA-LAA-QUW-WATA-IL-LAA- BIL-LAAH.BIL-LAAH.
  63. 63. And a man to whom Allah gives wealth but does not give knowledge, so he squanders his wealth and spends it in inappropriate ways; All Rights Reserved © Zhulkeflee Hj Ismail (2015)) PERSON # 3  Knowledge is so important that without it, a good bestowals from AllahKnowledge is so important that without it, a good bestowals from Allah may be rendered harmful to a person.may be rendered harmful to a person.  Although in this example it singles out wealth, it must be appliedAlthough in this example it singles out wealth, it must be applied analogously (analogously (QIYASQIYAS) to other bestowals and favours of Allah which a) to other bestowals and favours of Allah which a person has been granted.person has been granted.
  64. 64. He says: “If I had (wealth) like this one, I would do what (the third man) did.” All Rights Reserved © Zhulkeflee Hj Ismail (2015)) PERSON # 4  So when another view and expressed his admiration of the bestowal andSo when another view and expressed his admiration of the bestowal and wanting to emulate the same evil deeds, the verbal expression of hiswanting to emulate the same evil deeds, the verbal expression of his intention is deemed as having also participated – either directly becauseintention is deemed as having also participated – either directly because he has already resolved and would do the same if given the opportunity;he has already resolved and would do the same if given the opportunity; or indirectly as an accomplice, supporter, advocator to the same evil.or indirectly as an accomplice, supporter, advocator to the same evil.
  65. 65. The Messenger of Allah ‫ﷺ‬ said: ‘‘They are equal in their burden (of sin).” All Rights Reserved © Zhulkeflee Hj Ismail (2015))  Actually, any evil and wrong we see others doing, as Muslims we shouldActually, any evil and wrong we see others doing, as Muslims we should be quick to seek refuge with Allah from being tested like them. Thoughbe quick to seek refuge with Allah from being tested like them. Though our desires may be incited to like, yet our (our desires may be incited to like, yet our (‘ILM‘ILM) Knowledge of the Deen) Knowledge of the Deen with faith (with faith (IIMANIIMAN) would deem it as wrong and despicable. Our thoughts) would deem it as wrong and despicable. Our thoughts and our admiration of others, tempting our desire (and our admiration of others, tempting our desire (HAWAHAWA) to want to) to want to emulate anything evil would not have the burden of sin when it is keptemulate anything evil would not have the burden of sin when it is kept them our self and not expressed.them our self and not expressed.
  66. 66. "Allah has permitted my nation ("Allah has permitted my nation (Ummah)Ummah) whatwhat occurs in their minds, as long as it is not spoken oroccurs in their minds, as long as it is not spoken or acted upon."acted upon." ((Hadith reported by TirmidziHadith reported by Tirmidzi)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  67. 67. "Allah has forgiven my nation ( Ummah) for the evil suggestions of their hearts, so long as they do not act upon it or speak of it, and for what they are forced to do." (Hadith reported by Ibn Majah) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  68. 68. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) TO BE CONTINUED INSHA-ALLAH

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