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

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 Campus
All 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 Book

All 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.


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.”



“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.”



“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.”


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.”


“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.”


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.”


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. “


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.”


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.”


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.


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.”


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 Book


“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)


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;


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.

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.


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.


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.


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-Mubarak


Our general education as Muslims actually begun at home, under our
parents guardianship who are commanded by Allah to ensure :


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)

“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.)


“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.)


“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)


“Everyone of you is leader (shepherd) and will be question
regarding those whom you lead (look after).”

(Hadith reported by Bukhary and Muslim


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 WORLD

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 WORLD

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 WORLD

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 Sustainer's Messengers have told
us the truth!“
(Qur’an: A’-raf: 7: 43)


“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)


“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)


“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)


“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)


“Abraham was not a Jew nor yet a Christian, but he was true in
faith and bowed his will to Allah's (which is as a Muslim
following ‘al-Islam’) and he set not any as partners with Allah.”


“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]."”


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)


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.


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.


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)
48

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)
49

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)

50

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)


IN THE NAME OF ALLAH,
MOST
COMPASSIONATE,
MOST MERCIFUL

THE FIRST ASPECT REQUIRED IN THE ATTESTATION TO
THE ABSOLUTE ONENESS OF ALLAH (TAU HEED)


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.


“O you who have attained to faith! Surrender yourselves wholly
unto Allah, and follow not Satan's footsteps, for, verily, he is your
open foe.“
(Qur’an: Baqarah: 2-208)


MOST
COMPASSIONATE,
MOST MERCIFUL

THE SECOND ASPECT REQUIRED IN THE ATTESTATION TO


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)


“And if you obey Allah and His Messenger, He will
not deprive you from your deeds of anything.
Indeed, Allah is Forgiving and Merciful.“


 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.


 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.


 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)


 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 - ;


(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.”


MOST
COMPASSIONATE,
MOST MERCIFUL

THE THIRD ASPECT REQUIRED IN THE ATTESTATION TO


 – ( 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).


 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.”


PROPHET MUHAMMAD S.A.A.W. :

 His reply to the question “what is AL-IHSAN ?”, he said :


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)


 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).


 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)



“ ... 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)


 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:

73

 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)

74

“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)

75

 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:


 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”


 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 :


[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.

 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 d'être.

 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.


 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:

“I have only created jinns and men, that they may
serve (worship) Me.”
(Qur’an: Dzaariyat: 51: 56)


 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.


 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).

 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).”


 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 .”


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).


89

”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)

90

91

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.

92

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.

93

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 Ismail


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.

95

Tauheedic paradigm

‘ILM FIQH

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)
Qodha’iyah (judiciary)
Enjoining what Da’wah (struggle in war
jihad / is right, and forbidding evil, & peace)
imarah (Leadership/government)

96

Tauheedic paradigm

‘ILM FIQH
RELEVANT COMPLEMENTARY KNOWLEDGE:
All applied sciences, technology
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?
Enjoining what is right, and forbidding evil,

97

Tauheedic paradigm

‘ILM FIQH

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 ”


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”)

99

Tauheedic paradigm

‘ILM AKHLAQ / TASAWWUF / IRFAN
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”)

100

Tauheedic paradigm

‘ILM AKHLAQ / TASAWWUF /
IRFAN

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 ”


All welcome to visit my web-blog:

http://an-naseehah.blogspot.com/

http://introductiontotauhid.blogspot.com/

http://oyoubelievers.blogspot.com/

http://al-amthaal.blogspot.com/

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

http://criteriaforaholybook-quran.blogspot.com/

http://with-the-truthful.blogspot.com/

http ://muqaddam-nurul.blogspot.com/

103

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

Recommandé

Recommandé

Contenu connexe

En vedette

En vedette (20)

Similaire à Slideshare [nusms-sept-2012] islam – iiman - ihsan

Similaire à Slideshare [nusms-sept-2012] islam – iiman - ihsan (20)

Plus de Zhulkeflee Ismail

Plus de Zhulkeflee Ismail (20)

Dernier

Dernier (20)

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