[Slideshare] akhlaq-batch#5-(aug-2016-intake) - lesson#2 -human-can-change-(24-august-2016)

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)”
LESSON # 2 –LESSON # 2 –
HUMANS CAN CHANGE OR BE CHANGEDHUMANS CAN CHANGE OR BE CHANGED
UPDATED –UPDATED – 24 AUGUST 201624 AUGUST 2016
““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))

““AD-DEEN-AL-ISLAMAD-DEEN-AL-ISLAM” is not just a ‘religion’ like what others may” is not just a ‘religion’ like what others may
assumed especially by non-Muslim and anthropologists, but it is indeedassumed especially by non-Muslim and anthropologists, but it is indeed
““a total way of live; a transformative and civilizational programme,a total way of live; a transformative and civilizational programme,
uplifting mankind towards achieving their potential as the best ofuplifting mankind towards achieving their potential as the best of
Allah’s creationAllah’s creation.”.”
One of the role and purpose of our Prophet Muhammad s.a.a.w. beingOne of the role and purpose of our Prophet Muhammad s.a.a.w. being
sent was to be the “sent was to be the “educator par excellenceeducator par excellence” – who was successful in” – who was successful in
transforming within one generation, the community which latertransforming within one generation, the community which later
spearheaded the great Islamic civilization.spearheaded the great Islamic civilization.

““He (Allah) it is who has sent unto the unlettered people aHe (Allah) it is who has sent unto the unlettered people a
Messenger from among themselves, to convey unto themMessenger from among themselves, to convey unto them
His messages (His messages (AAYA-TIHIAAYA-TIHI), and to cause them to grow in), and to cause them to grow in
purity (purity (YUZAK-KEEHIMYUZAK-KEEHIM), and to impart (), and to impart (YU-’AL-LIMUHUMYU-’AL-LIMUHUM))
unto them the divine writ (unto them the divine writ (AL-KITAABAL-KITAAB) as well as wisdom) as well as wisdom
((AL-HIKMAHAL-HIKMAH) - whereas before that they were indeed,) - whereas before that they were indeed,
most obviously, lost in error ”most obviously, lost in error ”
((Qur’an: Jumu’ah: 62: 2Qur’an: Jumu’ah: 62: 2))

“ …“ … and [to cause this message to spread] from them untoand [to cause this message to spread] from them unto
other people as soon as they come into contact with them:other people as soon as they come into contact with them:
for He alone is almighty, truly wise!for He alone is almighty, truly wise!
Such is Allah's bounty: He grants it to anyone who isSuch is Allah's bounty: He grants it to anyone who is
willing [to receive it]: for Allah is limitless in His greatwilling [to receive it]: for Allah is limitless in His great
bounty.”bounty.”
((Qur’an: Jumu’ah: 62: 3-4Qur’an: Jumu’ah: 62: 3-4))

““CALL THOU (invite all mankind] unto thy Sustainer's pathCALL THOU (invite all mankind] unto thy Sustainer's path
with wisdom (with wisdom (AL-AL-HHIKMAHIKMAH) and goodly exhortation, and) and goodly exhortation, and
argue with them in the most kindly manner- for, behold,argue with them in the most kindly manner- for, behold,
thy Sustainer knows best as to who strays from His path,thy Sustainer knows best as to who strays from His path,
and best knows He as to who are the right-guided.”and best knows He as to who are the right-guided.”
((Qur’an: An-Nahlu: 16: 125Qur’an: An-Nahlu: 16: 125))

““And thus have We willed you to be a community of theAnd thus have We willed you to be a community of the
middle way (middle way (UMMATAN WASOTANUMMATAN WASOTAN) [i.e. justly balanced], so) [i.e. justly balanced], so
that [with your lives] you might bear witness to the truththat [with your lives] you might bear witness to the truth
before all mankind (before all mankind (SHUHADAA-A - ‘ALAN-NAASSHUHADAA-A - ‘ALAN-NAAS) , and the) , and the
Messenger as a witness over you.“Messenger as a witness over you.“
((Qur’an: al- Baqarah: 2:143Qur’an: al- Baqarah: 2:143))

It is unfortunate that today, people and even many MuslimsIt is unfortunate that today, people and even many Muslims
themselves are merely “themselves are merely “learning Al- Islam or sciences related to Islamlearning Al- Islam or sciences related to Islam
as subjectsas subjects” within the secular educational system, whereas we are” within the secular educational system, whereas we are
supposed to “supposed to “subject ourselves to Islamsubject ourselves to Islam.”.”
Those Muslims who are aware, would extricate and re-orientateThose Muslims who are aware, would extricate and re-orientate
themselves from this predicament by seeking the traditional orthemselves from this predicament by seeking the traditional or
Prophetic approach, making its principles, aims and objective as theProphetic approach, making its principles, aims and objective as the
dominant philosophy for their life-long education.dominant philosophy for their life-long education.
Our education should be linked to theOur education should be linked to the raison d'etreraison d'etre of our existence,of our existence,
our entire life in this world, as a prelude to the eternal life in hereafter.our entire life in this world, as a prelude to the eternal life in hereafter.

MOST MERCIFULMOST MERCIFUL
EXTRACTS FROM PREVIOUS MODULE
“BEGINNERS’ COURSE ON ISLAM”

And (remember) when thy Lord drew forth from the Children ofAnd (remember) when thy Lord drew forth from the Children of
Adam― from their loins― their descendants, and made themAdam― from their loins― their descendants, and made them
testify concerning themselves, (saying):testify concerning themselves, (saying):
""Am I not your LordAm I not your Lord ((ROBBROBB-Who cherishes and sustains-Who cherishes and sustains
you)?“― They said:you)?“― They said: "Yea! we do testify!“"Yea! we do testify!“
(This), lest ye should say on the(This), lest ye should say on the Day of JudgmentDay of Judgment: "of this we: "of this we
were unaware.”were unaware.”
((Qur’an: A’raf: 7: 172Qur’an: A’raf: 7: 172))

““ I have only created jinns and menI have only created jinns and men, that they may serve, that they may serve
((worshipworship) Me –) Me – LIYA’-BU-DUUNLIYA’-BU-DUUN. No sustenance do I require. No sustenance do I require
of them nor do I require that they should feed Me. Forof them nor do I require that they should feed Me. For
Allah is He Who gives (all) Sustenance― Lord of Power,Allah is He Who gives (all) Sustenance― Lord of Power,
Steadfast (forever).”Steadfast (forever).”
((Qur’an: Dzaariyat : 51: 56-58Qur’an: Dzaariyat : 51: 56-58))

The innermost purpose of the creation of all rational beings isThe innermost purpose of the creation of all rational beings is
their cognition (their cognition (ma’rifahma’rifah) of the existence of God and, hence, their) of the existence of God and, hence, their
conscious willingness to conform their own existence to whateverconscious willingness to conform their own existence to whatever
they perceive of His will and plan :they perceive of His will and plan :
It is this two-fold concept “It is this two-fold concept “cognition and willingnesscognition and willingness” that gives” that gives
the deepest meaning to what the Qur’an describes as ”the deepest meaning to what the Qur’an describes as ”worshipworship””
((‘ibadah‘ibadah) ….) ….
((Muhammad Asad @Leopold Weiss – “Message of the Qur’an”Muhammad Asad @Leopold Weiss – “Message of the Qur’an”))
ACKNOWLEDGEMENT AND SUBMISSION

““The verse that follows shows, this spiritual call (“The verse that follows shows, this spiritual call (“worshipworship”) does”) does
not arise from any supposed “not arise from any supposed “needneed” on the part of the Creator,” on the part of the Creator,
Who is self-sufficient and infinite in His power, but is designed asWho is self-sufficient and infinite in His power, but is designed as
an instrument for the inner development of the worshipper, who,an instrument for the inner development of the worshipper, who,
by the act of his conscious self-surrender to the all-pervadingby the act of his conscious self-surrender to the all-pervading
Creative Will, may hope to come closer to an understanding of theCreative Will, may hope to come closer to an understanding of the
Will and, thus, closer to God Himself.”Will and, thus, closer to God Himself.”
((Muhammad Asad @Leopold Weiss – “Message of the Qur’an”Muhammad Asad @Leopold Weiss – “Message of the Qur’an”))
ACKNOWLEDGEMENT AND SUBMISSION

““O mankindO mankind, worship your Lord (, worship your Lord (A’-BUDUU-ROB-BAKUMA’-BUDUU-ROB-BAKUM), who), who
created you and those before you, that you may becomecreated you and those before you, that you may become
righteous (or god-fearing -righteous (or god-fearing - TAT-TA-QUUUNTAT-TA-QUUUN) -) -
[He] who made for you the earth a bed [spread out] and the sky[He] who made for you the earth a bed [spread out] and the sky
a ceiling and sent down from the sky, rain and brought fortha ceiling and sent down from the sky, rain and brought forth
thereby fruits as provision for you. So do not attribute to Allahthereby fruits as provision for you. So do not attribute to Allah
equalsequals** while you know [that there is nothing similar to Him].”while you know [that there is nothing similar to Him].”
((Qur’an:Baqarah: 2: 21-22Qur’an:Baqarah: 2: 21-22))
* Do not commit ‘shirk’ - taking others as partners; rivals, associates, etc.

““Allah”Allah” :: Arabic proper noun; name for God, it refersArabic proper noun; name for God, it refers
to the One and Only, the Unique Creator, Lordto the One and Only, the Unique Creator, Lord
Sustainer of the Universe, Who Alone is God – there isSustainer of the Universe, Who Alone is God – there is
none besides Allah.none besides Allah.
No equivalent translation in non-Semitic language.No equivalent translation in non-Semitic language.

““Muhammad s.a.a.w.”Muhammad s.a.a.w.” :: Arabic name meaning “Arabic name meaning “thethe
Praised OnePraised One”; he is the Chosen, Unlettered Prophet,”; he is the Chosen, Unlettered Prophet,
the servant and Messenger of Allah, the Awaitedthe servant and Messenger of Allah, the Awaited
Seal of Prophethood after whom there will be noSeal of Prophethood after whom there will be no
more prophet sent.more prophet sent.

IIMANIIMAN
BeliefBelief
FaithFaith
ConvictionConviction
‘‘AMALAMAL
[Islam][Islam]
SubmissionSubmission
ObedienceObedience
PracticePractice
IHSANIHSAN
Best orBest or
RighteousRighteous
ConductConduct
COGNITIVE PSYCHOMOTOR AFFECTIVE
Compare with the three domains of Learning – contemporary theories
in education - regarding the Taxonomies of :
[ re: Benjamin Bloom,
David Krathwohl, Anita Harrow ]

• Faith without obedience is meaningless; and obedience withoutFaith without obedience is meaningless; and obedience without
Faith is mere rituals and may even lead to hypocrisy.Faith is mere rituals and may even lead to hypocrisy.
• Together, Faith and Obedience must lead to Righteousness withTogether, Faith and Obedience must lead to Righteousness with
IHSAN which essentially focus in our intention to sincerely serveIHSAN which essentially focus in our intention to sincerely serve
Allah s.w.t.Allah s.w.t.
• Thus, in these three aspects can one be said to be true in hisThus, in these three aspects can one be said to be true in his
submission to the Will of Allah (as Muslim).submission to the Will of Allah (as Muslim).
ALL THREE ASPECTS ARE TO BE DEVELOPED IN TANDEM ACCORDINGLY
WITHOUT FOCUSING AT SPECIALIZATION UNTIL AT LATER STAGE
WHEN ESSENTIAL BASIC KNOWLEDGE ARE WELL ESTABLISHED

““Seeking knowledge is obligatory (Seeking knowledge is obligatory (FARDHFARDH) upon every Muslim,”) upon every Muslim,”
and he who imparts knowledge to those who do not deserve itand he who imparts knowledge to those who do not deserve it
((GHAYRI-AH-LIHIGHAYRI-AH-LIHI), is like one who puts a necklace of jewels, of), is like one who puts a necklace of jewels, of
pearls and of gold around the neck of swines.”pearls and of gold around the neck of swines.”
((Hadith reported by Ibn Majah from Anas ibn Malik r.aHadith reported by Ibn Majah from Anas ibn Malik r.a.).)

"Many are the Jinns (spirits) and men We have"Many are the Jinns (spirits) and men We have
made for Hell:made for Hell:
They have hearts (QULUB) wherewith theyThey have hearts (QULUB) wherewith they
understand not, eyes (A’-YUUN) wherewith theyunderstand not, eyes (A’-YUUN) wherewith they
see not, and ears (U-DZUNUN) wherewith theysee not, and ears (U-DZUNUN) wherewith they
hear not.hear not.
They are like cattle,- nay more misguided: for theyThey are like cattle,- nay more misguided: for they
are heedless (of warning)."are heedless (of warning)."
(( Qur’an : A'raf: 7 :179Qur’an : A'raf: 7 :179 ))

““Invite (call all mankind) to the way of your Lord with wisdomInvite (call all mankind) to the way of your Lord with wisdom
((AL-AL-HHIKMAHIKMAH) and good instruction () and good instruction (MAU-’IZAH-AL-MAU-’IZAH-AL-HHASANAHASANAH),),
and argue with them in a way that is best (and argue with them in a way that is best (JAA-DIL-HUM BIL-LATIJAA-DIL-HUM BIL-LATI
– HIYA-A– HIYA-AHHSANSAN).”).”
((Qur’an: Nahlu: 16: 125Qur’an: Nahlu: 16: 125))

"And"And do not follow (pursue) anything of which thou hast nodo not follow (pursue) anything of which thou hast no
knowledgeknowledge: verily (thy) hearing and sight and heart - all of: verily (thy) hearing and sight and heart - all of
them -them - will be called to accountwill be called to account for it (on Judgement Day)."for it (on Judgement Day)."
((Qur’an: Bani Israil : 17 :36Qur’an: Bani Israil : 17 :36))

As worship –As worship – ‘IBADAH‘IBADAH -entails “acknowledgement and submission”,-entails “acknowledgement and submission”,
knowing the Truth and Reality must lead to ‘deeds-action’ which affirmsknowing the Truth and Reality must lead to ‘deeds-action’ which affirms
and manifest that which we hold to be True.and manifest that which we hold to be True.
Therefore withTherefore with IIMANIIMAN (Faith) we are to manifest(Faith) we are to manifest ‘‘AMALAMAL (practice). For(practice). For
this, we need guideline, rules and laws, conforming to a clear purpose inthis, we need guideline, rules and laws, conforming to a clear purpose in
our life and how to attain them.our life and how to attain them.
Precisely, we Muslims have been given the “Precisely, we Muslims have been given the “way, or pathway, or path” technically” technically
termed as, thetermed as, the SHARI’AHSHARI’AH – commonly known as “– commonly known as “the Islamicthe Islamic LawLaw.”.”

“INTRODUCTION TO THE STUDY OF FIQH”
REMEMBER THIS LESSON IN
REMEMBER THIS LESSON IN
PREVIOUS INTERMEDIATE COURSE
PREVIOUS INTERMEDIATE COURSE

 The primary concern of the Shari’ah can be summed
up, generally as :
“(towards ensuring a better life by)
providing “maslahat ” (benefits)
and the removal of “mafsadah ” (harm) for mankind.”
“INTRODUCTION TO THE STUDY OF FIQH”All Rights Reserved © Zhulkeflee Hj Ismail (2016))

 Thus the Shari’ah laws are there to firstly preserve the basic
rights :
 Dharuriyyah: “the essential rights of mankind.”
This can be said to be Islam’s stipulations of basic human rights -
which the purpose of any legislative philosophy should uphold.
Yet, because Shari’ah is based on Divinely revealed principles ,
clearly established and documented, it cannot be repealed
anymore, like the man made legislative system.

 The five important essentials (human rights) which it seeks toThe five important essentials (human rights) which it seeks to
preserve are:preserve are:
1.1. right of religionright of religion,,
2.2. right to life,right to life,
3.3. right to proper use of the intellect,right to proper use of the intellect,
4.4. right to ownership of property,right to ownership of property,
5.5. right of progeny (including preservation of honour andright of progeny (including preservation of honour and
dignity).dignity).
DharuriyyahDharuriyyah: the essential rights of mankind.: the essential rights of mankind.

 Not only does the Shari’ah laws are there to preserve these basic
rights, it goes even beyond mere essentials but includes catering to
related human needs (Haa-jiat) :
 Haa-jiat : “the needs of mankind.”
The needs are those requirements attached to the essential rights
as mentioned above. Thus, it provides a wide and dynamic scope
for jurists to extend and include considerations for changing
circumstances of human life.
Haa-jiatHaa-jiat: the needs of mankind.: the needs of mankind.

TaTahhsiniyyatsiniyyat: the perfection in well-being.: the perfection in well-being.
Not merely the essential and needs, the Shari’ah even strive
towards the ultimate betterment, termed:
 Tahsiniyyat : the perfection of mankind’s well-being.
The perfection of man’s life are those which society is
enjoined by Islam to aspire to, which can be summed up
into two broad categories:
MAKARIM AL-AKHLAQ
MAHAASIN AL-’AADAH

MAKARIM AL-AKHLAQMAKARIM AL-AKHLAQ::
““the nobility of character of citizens”the nobility of character of citizens”
 As the aim in legislation is to ensure well-being of society,
Islam’s fundamental focus is also towards the actualizing of
the goodness in man through: ISLAH ‘reform’ or
‘rehabilitation’ of its citizen towards noble ethical virtues,
without which the ‘goodness’ of any law would be worthless
- as it can never be manifested in society.

 Thus, the educative (element) of the Prophet’s implementation
of Shari’ah upon the citizens must never be overlooked, lest it
become dry legalism - enforcement lacking compassion and
autocratic – which is opposed to how the Prophet Muhammad
s.a.a.w. had taught and had successfully established (SUNNAH)
to the first generation amongst our pious predecessors . Allah
SWT recorded praises regarding his exemplary approach:

““It is part of the Mercy of Allah that thou dost dealIt is part of the Mercy of Allah that thou dost deal
gently with them. Wert thou severe or harsh-heartedgently with them. Wert thou severe or harsh-hearted
they would have broken away from about thee; so passthey would have broken away from about thee; so pass
over (their faults), and ask for (Allah's) forgiveness forover (their faults), and ask for (Allah's) forgiveness for
them; and consult them in affairs (of moment). Thenthem; and consult them in affairs (of moment). Then
when thou hast taken a decision, put thy trust in Allah.when thou hast taken a decision, put thy trust in Allah.
For Allah loves those who put their trust (in Him).”For Allah loves those who put their trust (in Him).”
((Qur’an: Aali ‘Imran: 3:159Qur’an: Aali ‘Imran: 3:159))

““Ye are the best of peoples, evolved for mankind, enjoining whatYe are the best of peoples, evolved for mankind, enjoining what
is right, forbidding what is wrong, and believing in Allah.”is right, forbidding what is wrong, and believing in Allah.”
((Qur’an: Aali ‘Imran: 3: 110Qur’an: Aali ‘Imran: 3: 110))

''Verily, in the Messenger of Allah (Muhammad) you have a good
example (USWATUN HASANAH) for everyone who looks forward
(with hopes and awes) to Allah and the Last Day, and remembers
Allah unceasingly''. (Qur'an: Al Ahzab 33:21)

“INTRODUCTION TO THE STUDY OF FIQH”
““ Say (O Muhammad):Say (O Muhammad): ""If ye do love Allah, (FAT-TA-BI-’UU-NEE)If ye do love Allah, (FAT-TA-BI-’UU-NEE)
follow mefollow me : Allah will love you and forgive you your sins; for: Allah will love you and forgive you your sins; for
Allah is Oft-Forgiving, Most Merciful.“Allah is Oft-Forgiving, Most Merciful.“ ”.”.
((Qur’an : Aali ‘Imran : 3 : 31)Qur’an : Aali ‘Imran : 3 : 31)

“And thou (Muhammad) standest on an exalted
standard of character (KHULU-QIN – ‘AZEEM).”
(Qur’an: al-Qalam: 68:4)

MAHASIN-AL-’AADAHMAHASIN-AL-’AADAH::
““perfecting customs or life-style”perfecting customs or life-style”
 As to these (perfecting life-style and customs by making available
all that which benefits society) – the Shari’ah must aim to affect
positively to the customs and life-style in others based upon
universal moral value inherent in all religion or humane , so that
life can be an expression of praising and glorification of God.

 The right or freedom to choose religion being upheld, does not
prevent positive interaction amongst various people of different
race or religion to be done. Islamic Da’wah (call, invitation or
propagation) is most effectively done , by providing a practical
examples. Even if others do not accept to embrace Islam, it wish
to share the universal human morality inherent in people so
that life becomes better if not the best.
“INTRODUCTION TO THE STUDY OF FIQH”All Rights Reserved © Zhulkeflee Hj Ismail (2016)

““There is no compulsion in religion. Verily, the RightThere is no compulsion in religion. Verily, the Right
Path has become distinct from the wrong path.”Path has become distinct from the wrong path.”
((Qur’an: Baqarah: 2: 256Qur’an: Baqarah: 2: 256))

““Allah commands justice, the doing of good, and the givingAllah commands justice, the doing of good, and the giving
to kith and kin (their dues), and He forbids all shamefulto kith and kin (their dues), and He forbids all shameful
deeds, and injustice and rebellion: He instructs you, that yedeeds, and injustice and rebellion: He instructs you, that ye
may receive admonition.”may receive admonition.”
((Qur’an: Nahlu: 16: 90Qur’an: Nahlu: 16: 90))

““So set thou thy face steadily and truly to the faith:So set thou thy face steadily and truly to the faith:
(establish) Allah's handiwork(establish) Allah's handiwork according to the patternaccording to the pattern onon
which He has made mankind:which He has made mankind: no change (let there be) in theno change (let there be) in the
work (wrought) by Allah: that is the standard Religionwork (wrought) by Allah: that is the standard Religion: but: but
most among mankind understand not.”most among mankind understand not.”
((Qur’an: Rum: 30: 30Qur’an: Rum: 30: 30))

““And thus have We willed you to be a community of theAnd thus have We willed you to be a community of the
middle way (middle way (ummatan wasotanummatan wasotan) [i.e. justly balanced], so) [i.e. justly balanced], so
that [with your lives] you might bear witness to the truththat [with your lives] you might bear witness to the truth
before all mankind (before all mankind (shuhadaa-a ‘alan-naasshuhadaa-a ‘alan-naas) , and the) , and the
Messenger as a witness over you.“Messenger as a witness over you.“
((Qur’an: al- Baqarah: 2:143Qur’an: al- Baqarah: 2:143))

““Ye are the best of peoples, evolved for mankind, enjoining whatYe are the best of peoples, evolved for mankind, enjoining what
is right, forbidding what is wrong, and believing in Allah.is right, forbidding what is wrong, and believing in Allah.
If only the People of the Book had faith it were best for them;If only the People of the Book had faith it were best for them;
among them are some who have faith, but most of them areamong them are some who have faith, but most of them are
perverted transgressors. “perverted transgressors. “
((Qur’an: Aali ’Imran: 3: 110Qur’an: Aali ’Imran: 3: 110))

““So direct your face toward the religion, inclining to truth.So direct your face toward the religion, inclining to truth.
[Adhere to] the[Adhere to] the FIFITWTWRAHRAH (innate nature) of Allah upon(innate nature) of Allah upon
which He has created [all] people.which He has created [all] people. No change should thereNo change should there
be in the creation of Allah.be in the creation of Allah. That is the correct religion, butThat is the correct religion, but
most of the people do not know.”most of the people do not know.”
((Qur’an: Rum : 30: 30Qur’an: Rum : 30: 30))

““Do they now seek a religion other than prescribed by AllahDo they now seek a religion other than prescribed by Allah
even thougheven though all that is in the heavens and the earth is inall that is in the heavens and the earth is in
submission to Him - willing or unwillinglysubmission to Him - willing or unwillingly - and to Him all- and to Him all
shall return?”shall return?”
((Qur’an: Aali ‘Imran: 3: 83Qur’an: Aali ‘Imran: 3: 83))

“A BEGINNERS’ COURSE ON ISLAM”All Rights Reserved © Zhulkeflee Hj Ismail (2016))
IMPORTANT CLARIFICATION

“HALLOWED be He (Allah) in whose hand all dominion rests, since
He has the power to will anything: He who has created death as
well as life, so that He might put you to a test [and thus show]
which of you is best in conduct, and [make you realize that] He
alone is almighty, truly forgiving. ”
(Qur’an: al-Mulk: 62: 1-2)

““LET IT NOT deceive theeLET IT NOT deceive thee that those who are bent on denyingthat those who are bent on denying
the truth (i.e. unbelievers) seem to bethe truth (i.e. unbelievers) seem to be able to do as theyable to do as they
please on earthplease on earth: it is [but] a brief enjoyment, with hell: it is [but] a brief enjoyment, with hell
thereafter as their goal - and how vile a resting-place!”thereafter as their goal - and how vile a resting-place!”
((Qur’an: Aali ‘Imran: 3: 196-197Qur’an: Aali ‘Imran: 3: 196-197))

““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,sperm, in order to try himin order to try him: so We gave him (the: so We gave him (the
gifts), of Hearing and Sight.gifts), of Hearing and Sight.
We showed him the Way: whether he (We showed him the Way: whether he (SHAKURSHAKUR)) bebe
gratefulgrateful or (or (KAFURKAFUR)) ungratefulungrateful (rests on his will).”(rests on his will).”
((Qur’an: al-Insan (Dahri): 76: 2-3Qur’an: al-Insan (Dahri): 76: 2-3))

Although we may be using the term 'Although we may be using the term 'freedomfreedom''
mutually with the non-Muslims when speaking of rights,mutually with the non-Muslims when speaking of rights,
what does it really mean? Is our understanding and theirwhat does it really mean? Is our understanding and their
understanding of this term the same? I have written somethingunderstanding of this term the same? I have written something
about this in a journal (NUSMS), which I feel is relevant forabout this in a journal (NUSMS), which I feel is relevant for
Muslims to understand it, and would like to share it here:Muslims to understand it, and would like to share it here:
"" Freedom and freewillFreedom and freewill – what do they mean?” Lest some people– what do they mean?” Lest some people
may misconstrue this concept with the notion of “may misconstrue this concept with the notion of “freedomfreedom” in” in
the Western sense (thus we find some has mistakenly use thethe Western sense (thus we find some has mistakenly use the
Arabic the term “Arabic the term “hur-riyyahhur-riyyah” for ‘” for ‘freewillfreewill’), let us’), let us
consider the Islamic perspective on this.consider the Islamic perspective on this.

The meaning of “The meaning of “hurriyyahhurriyyah ” is connected more” is connected more
towards the freeing or removing oneself from something, whichtowards the freeing or removing oneself from something, which
is constraining him against his will. For a Muslim, to agree to thisis constraining him against his will. For a Muslim, to agree to this
Western concept without referring it (i.e. qualifying it) to theWestern concept without referring it (i.e. qualifying it) to the
Islamic perspective would be naïve.Islamic perspective would be naïve.
The very fact that ‘The very fact that ‘al-Islamal-Islam ’ requires of us Muslims, our’ requires of us Muslims, our
submission and obedience to a higher power (Allah and Hissubmission and obedience to a higher power (Allah and His
Messenger), we (as Muslims) therefore have already agreed toMessenger), we (as Muslims) therefore have already agreed to
be constrained by all its stipulated ideals.be constrained by all its stipulated ideals.

Therefore our agreement to this concept of freedom shouldTherefore our agreement to this concept of freedom should
not be like that of the non-Muslims.not be like that of the non-Muslims.
Were Muslims to blindly imitate this obsession for freedom (inWere Muslims to blindly imitate this obsession for freedom (in
the Western notion) it would imply agreeing to even freeingthe Western notion) it would imply agreeing to even freeing
oneself from the loyalty to Islam itself. Such would be termed inoneself from the loyalty to Islam itself. Such would be termed in
Islam as rebelliousness (Islam as rebelliousness (‘isw-yaan‘isw-yaan) and it tantamount to a Muslim) and it tantamount to a Muslim
renouncing his religion (renouncing his religion (irtidadirtidad i.e. becoming ai.e. becoming a murtadmurtad ).).
Na-‘uudzu-bil-laa-hi min dzaa-lik!Na-‘uudzu-bil-laa-hi min dzaa-lik!
(We seek refuge with Allah from this)(We seek refuge with Allah from this)

Thus when we ponder deeply upon these two terms i.e.Thus when we ponder deeply upon these two terms i.e.
““freedomfreedom” and “” and “IslamIslam”, in the absence of any qualification, these”, in the absence of any qualification, these
would be incompatible terms. Perhaps what we need to clarify iswould be incompatible terms. Perhaps what we need to clarify is
that in Islam, we do recognize that within our nature, we do havethat in Islam, we do recognize that within our nature, we do have
freedom to make choices i.e.freedom to make choices i.e. a free willa free will. And with it man should. And with it man should
assert this right responsibly.assert this right responsibly.
We, in Islam advocate “We, in Islam advocate “freedomfreedom” only in the sense of” only in the sense of freewillfreewill
here, but not absolute sense of freedom).here, but not absolute sense of freedom).

According to Professor Syed Muhammad Naquib al-Attas
Founder Director of ISTAC and one of the most prominent
Muslim thinkers today, the term “ikhtiyar”, which
also include this innate volition to act according to our will, but it
delimits the scope of our choice within things which is good or
better and does not condone the choosing of what is harmful and
wrong.

Interestingly, he argues, the word ‘ikhtiyar’ has
‘khayr’ (good), – ‘akh-yaar’ (better or superior)
as the root. Therefore by the exercise of our freewill in the
Islamic perspective, it is the freedom for us towards choosing
only what is ‘right and good’. Whereas the Western notion of
freedom implies that choice is also for the ‘right to’ doing of what
is bad and wrong.
Thus, for them, individual right and freedom are not delimited
and somehow they are even trying to extend it to freedom to
self-destruct! Islam does not agree to such notion of freedom.

This confusion in their concept of ‘freedom’ perhaps may
account for their ‘iconoclastic’ tendencies towards all traditional
value system (ethico-religio), and the obsession of wanting to
free themselves from whatever they perceive as constrains.
In Islam, our concept of freedom (i.e. the freewill termed as
“ikhtiyar”) cannot allow for such anarchic license. It is not a
matter of freedom (ikhtiyar) for man to be at liberty to indulge in
what is ‘bad and wrong.’

Though man may direct this free volition even to indulge in
evil and wrong, but to be indulging in these (bad and wrong)
would be termed as “zulm” (i.e. meaning one has
“committed injustice and oppression” to oneself) and not an act
of ‘ikhtiyar’.
And since the society is obliged to uphold justice (as a
collective social responsibility) and prevent or disallow such
things from being done, such restrictions (NAHYUL-MUNKAR) is
not at all against personal freedom.

Surely, there must be a limit to what we mean by “freedom”.
This distinction is important as more young Muslims now seemed
to be attracted to the ‘liberal’ ideas of freedom (as expounded by
modernist) and yet they are ignorant of the profound difference
in perspective in the meaning of ‘freedom’. Is the ‘freedom’ to be
understood in the absolute sense? Surely not!
Without clarification on this point, many young Muslims may
be led to misconstrue the teachings of Islam, or even agree to the
criticism levelled by the Westerners upon it.

In my discussion with Dr. Wan Mohd Nor Wan Daud (ISTAC),
he opines that what these Westerners may misperceive in Islamic
society “as curtailment of individual freedom” is actually not acts
intended to deprive the individuals of their rights, but rather as
preventive action from his committing injustice to his own self
(and thus saving the individual as well as society from harm)."
EXTRACTEED FROM: NUSMS (National University of SingaporeEXTRACTEED FROM: NUSMS (National University of Singapore
Muslim Society) Quarterly Journal “The Fount” of June 2001)Muslim Society) Quarterly Journal “The Fount” of June 2001)
WaAllaahu - a’lamWaAllaahu - a’lam
http://an-naseehah.blogspot.com/http://an-naseehah.blogspot.com/

TADZKIRAHTADZKIRAH

DO YOU HAVE A PRISONER MENTALITY ?
TADZKIRAHTADZKIRAH

““Verily,Verily, Allah does not change men's condition unlessAllah does not change men's condition unless
they change their inner selvesthey change their inner selves ((ANFUS -NAFSANFUS -NAFS); and when); and when
Allah wills people to suffer evil [in consequence of theirAllah wills people to suffer evil [in consequence of their
own evil deeds], there is none who could avert it: forown evil deeds], there is none who could avert it: for
they have none who could protect them from Him. “they have none who could protect them from Him. “
((Qur’an: Ra’ad: 13: 11Qur’an: Ra’ad: 13: 11))

Even though the physical make-up of an individual producesEven though the physical make-up of an individual produces
certain dispositions on him, it is by no means true that man hascertain dispositions on him, it is by no means true that man has
no choice in the matter and is absolutely compelled to abide byno choice in the matter and is absolutely compelled to abide by
the dictates of his physical make-up.the dictates of his physical make-up.
On the contrary, since man had the power to choose, he canOn the contrary, since man had the power to choose, he can
overcome the dictates of his physical nature through practice andovercome the dictates of his physical nature through practice and
effort, and can acquire the disposition of his choice.effort, and can acquire the disposition of his choice.

Of course, it should be admitted that some of thoseOf course, it should be admitted that some of those
disposition of mental faculties such as intelligence, memory,disposition of mental faculties such as intelligence, memory,
mental agility, and the like, are mostly not alterable.mental agility, and the like, are mostly not alterable.
All other dispositions, however, may change according toAll other dispositions, however, may change according to
man’s will or left to be formed through habit.man’s will or left to be formed through habit.
Unlike animals, human can control his lust, anger and otherUnlike animals, human can control his lust, anger and other
emotions and desires, and channel them to edify himself andemotions and desires, and channel them to edify himself and
propel himself along the path of perfection and wisdom.propel himself along the path of perfection and wisdom.

““Verily, We create man in theVerily, We create man in the best conformationbest conformation; and thereafter; and thereafter
We reduce him toWe reduce him to the lowest of lowthe lowest of low. excepting only such as attain. excepting only such as attain
to faithto faith (IIMAN(IIMAN) and do good works (‘) and do good works (‘AMAL -AMAL - SWSWOLIHATOLIHAT) : and) : and
theirs shall be a reward unending!“theirs shall be a reward unending!“
((Qur’an: at-Tin: 95: 4-6Qur’an: at-Tin: 95: 4-6))

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

““Be conscious of Allah (Be conscious of Allah (TAQWATAQWA) wherever you may be, and follow-) wherever you may be, and follow-
up whatever misdeeds you may have committed (as reparation) byup whatever misdeeds you may have committed (as reparation) by
doing (more) righteous deeds (for these) shall efface them (thedoing (more) righteous deeds (for these) shall efface them (the
negative effect of these misdeeds), andnegative effect of these misdeeds), and interact with people in theinteract with people in the
best manner of dispositionbest manner of disposition (i.e. adopt a noble character -(i.e. adopt a noble character - AKHLAQAKHLAQ).”).”
((Hadith reported by Tabrani from Abi Dzar r.a.Hadith reported by Tabrani from Abi Dzar r.a.))

Human perfection has many levels. The greater the amount ofHuman perfection has many levels. The greater the amount of
self-discipline and effort on the part of the individual, the higherself-discipline and effort on the part of the individual, the higher
the level of perfection that he would attain.the level of perfection that he would attain.
We stand between two extreme points, the lowest of which isWe stand between two extreme points, the lowest of which is
below the level of beasts, and the highest of which surpassesbelow the level of beasts, and the highest of which surpasses
even the high station of angels.even the high station of angels.
““ ’’Ilmul AkhlaqIlmul Akhlaq” (science of human disposition) entails” (science of human disposition) entails
discussion on these levels of attainment.discussion on these levels of attainment.

Thus scholars regardThus scholars regard ‘Ilmul Akhlaq‘Ilmul Akhlaq as very important andas very important and
consider it to be the most exalted and valuable of science; sinceconsider it to be the most exalted and valuable of science; since
thethe worth of any science is directly related to the worth of theworth of any science is directly related to the worth of the
subjectsubject with which it is concerned.with which it is concerned.
The subject inThe subject in ‘Ilmul Akhlaq‘Ilmul Akhlaq being “being “HumanHuman” and the means” and the means
through which he can attain perfection as Human, Islam teachesthrough which he can attain perfection as Human, Islam teaches
positively of man’s destiny - whose ultimate purpose of existencepositively of man’s destiny - whose ultimate purpose of existence
is to attain perfection through submission to the guidance of Hisis to attain perfection through submission to the guidance of His
Creator / Sustainer.Creator / Sustainer.

““O mankind! Behold, We have created you all out of a male and a female, andO mankind! Behold, We have created you all out of a male and a female, and
have made you into nations and tribes, so that you might come to know onehave made you into nations and tribes, so that you might come to know one
another. Verily,another. Verily, the noblest of you in the sight of Allahthe noblest of you in the sight of Allah is the one who is mostis the one who is most
deeply conscious of Him (deeply conscious of Him (TAQWATAQWA). Behold, Allah is all-knowing, all-aware."). Behold, Allah is all-knowing, all-aware."
((Qur’an: Hujurat: 49 13Qur’an: Hujurat: 49 13))

‘Ulama (Islamic scholars) in the past did not consider any of
the other fields of learning to be truly independent sciences.
They believe that without the science of human disposition
(‘Ilmul Ahklaq) which stresses spiritual purification, mastery of
other sciences is not only devoid of any value but it would in fact
lead to the obstruction of insight and ultimate destruction of
those who pursue it.

Thus it has been said: “Knowledge is the thickest of veils!”
which prevents man from seeing the real nature of things.
In ‘ilm-al-Akhlaq (the science of Human disposition), it entail
firstly the removal of accretions, blemishes, and other ‘veils’
which may even require process of ‘unlearning’ – before its
adornment with noble traits and disposition. In fact, the ‘Ulama
regard adornment of the noble disposition in the person as an
indispensible criteria for being learned.

““CONSIDER the flight of time! Verily, man is bound to lose himself.CONSIDER the flight of time! Verily, man is bound to lose himself.
unless he be of those whounless he be of those who attain to faithattain to faith, and, and do good worksdo good works, and, and
enjoin upon one another the keeping toenjoin upon one another the keeping to truthtruth, and enjoin upon, and enjoin upon
one anotherone another patiencepatience in adversity.”in adversity.”
((Qur’an: al-Asr’: 103: 1-3Qur’an: al-Asr’: 103: 1-3))

““DO MEN THINK that on their [mere] saying, “We have attained to faith”,DO MEN THINK that on their [mere] saying, “We have attained to faith”,
they will be left to themselves, and will not be put to a test? Yea, indeed,they will be left to themselves, and will not be put to a test? Yea, indeed,
We did test those who lived before them; and so, [too, shall be tested theWe did test those who lived before them; and so, [too, shall be tested the
people now livingpeople now living: and] most certainly will Allah mark out those who prove: and] most certainly will Allah mark out those who prove
themselves true, and most certainly will He mark out those who are lying.themselves true, and most certainly will He mark out those who are lying.
((Qur’an: Ankabut: 29: 2-3Qur’an: Ankabut: 29: 2-3))

““And [remember the time] when your Sustainer made [thisAnd [remember the time] when your Sustainer made [this
promise] known: 'If you arepromise] known: 'If you are gratefulgrateful [to Me], I shall most[to Me], I shall most
certainly give you more and more; but if you arecertainly give you more and more; but if you are
ungratefulungrateful, verily, My chastisement will be severe indeed!", verily, My chastisement will be severe indeed!"
((Qur’an: Ibrahim: 14: 7Qur’an: Ibrahim: 14: 7))

Islamic development entails the forging of relationshipIslamic development entails the forging of relationship
between ourselves and our Maker, Who will guide us in ourbetween ourselves and our Maker, Who will guide us in our
relationship with others.relationship with others.
Thus the awareness of Allah (inThus the awareness of Allah (in TAUTAUHHEEDEED) brings to mind our) brings to mind our
own position as the created beings of Allah. Everything that weown position as the created beings of Allah. Everything that we
have are bestowals from Allah, the Most Gracious. Therefore, forhave are bestowals from Allah, the Most Gracious. Therefore, for
successful development, the key factor according to Allah is thesuccessful development, the key factor according to Allah is the
sense of gratefulness, termed as “sense of gratefulness, termed as “SHAKURSHAKUR”.”.

FROM: BASIC FARDHU ‘AINFROM: BASIC FARDHU ‘AIN

The key toThe key to
succeed in this life-test assucceed in this life-test as
well as to deservewell as to deserve
achieving further increaseachieving further increase
of bestowals from Allah.of 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. Bring to mind andfor granted. Bring to mind and
speak about it.speak about it.
3.3. Utilize what is given in accordanceUtilize what is given in accordance
to what may please the Giver (i.e.to what may please the Giver (i.e.
do not abuse the gift), so as not todo not abuse the gift), so as not to
cause His wrath to befall us.cause His wrath to befall us.

Gratefulness requires the acknowledgement to Allah of theGratefulness requires the acknowledgement to Allah of the
gifts being given, knowing its worth and fulfilling its potential bygifts being given, knowing its worth and fulfilling its potential by
utilising them according to His Guidance.utilising them according to His Guidance.
Our entire creation, our Self (Our entire creation, our Self (NafsNafs), our life-time sojourn in), our life-time sojourn in
this world, and all its inherent potentialities and opportunity, etcthis world, and all its inherent potentialities and opportunity, etc
requires our immediate attention and consideration.requires our immediate attention and consideration.
This – “This – “striving to become endowed with gratefulnessstriving to become endowed with gratefulness” - is” - is
essential inessential in ‘Ilmul Akhlaq‘Ilmul Akhlaq..

“Verily, We did offer the trust [of reason and volition] to the heavens,
and the earth, and the mountains: but they refused to bear it because
they were afraid of it. Yet man took it up - for, verily, he has always
been prone to be most wicked (unjust), most foolish.“
(Qur’an: Ahzab: 33: 72)

““YEA, INDEED, [O men,] We have given you a [bountiful]YEA, INDEED, [O men,] We have given you a [bountiful]
place on earth, and appointed thereon means of livelihoodplace on earth, and appointed thereon means of livelihood
for youfor you: [yet] how seldom are you grateful!: [yet] how seldom are you grateful! ““
((Qur’an: A’raf: 7: 10Qur’an: A’raf: 7: 10))

Our ignorance, or rather curiosity (Our ignorance, or rather curiosity (the realization that we dothe realization that we do
not know somethingnot know something) which basically prepares us for knowledge) which basically prepares us for knowledge
can be detrimental if we do not want to acknowledge it withcan be detrimental if we do not want to acknowledge it with
humility and seek to learn and be educated.humility and seek to learn and be educated.
We may be guilty of havingWe may be guilty of having ““Compound IgnoranceCompound Ignorance”,”,
JAHIL - MURAKAB -JAHIL - MURAKAB - which is characterised by ourwhich is characterised by our
unwillingness to be developed, always thinking that we alreadyunwillingness to be developed, always thinking that we already
know, but in actual fact, we don’t. In other words t is “know, but in actual fact, we don’t. In other words t is “ignoranceignorance
compounded with self-conceited arrogancecompounded with self-conceited arrogance””..

With this, we become cynical of others, and often rebelWith this, we become cynical of others, and often rebel
towards the advise and the Guidance from Allah s.w.t. , Histowards the advise and the Guidance from Allah s.w.t. , His
Messenger s.a.w. , our parents and teachers, - which are meantMessenger s.a.w. , our parents and teachers, - which are meant
for our own good.for our own good.
We have a dislike for being dictated by Allah and HisWe have a dislike for being dictated by Allah and His
Messenger s.a.a.w. –by refusing to acknowledge that it is Allah’sMessenger s.a.a.w. –by refusing to acknowledge that it is Allah’s
Sovereignty over our lives to prevail.Sovereignty over our lives to prevail.
Who do we think we are?! How we have taken many thingsWho do we think we are?! How we have taken many things
about ourselves for granted, without the true realisation.about ourselves for granted, without the true realisation.

Who are we actually? When we say “I”, who is this “I? In theWho are we actually? When we say “I”, who is this “I? In the
Qur’an, Allah in addressing us directly uses the term “Qur’an, Allah in addressing us directly uses the term “NafsNafs” (self)” (self)
or the plural form “or the plural form “AnfusAnfus”, and directs us to see the many”, and directs us to see the many
wondrous signs.wondrous signs.
Each one of us is a “Each one of us is a “NafsNafs”, but the state of this “”, but the state of this “NafsNafs” differ” differ
from people to people, or from time to time. It can either be leftfrom people to people, or from time to time. It can either be left
corrupted or be purified and adorned with noble disposition.corrupted or be purified and adorned with noble disposition.
In ‘In ‘Ilmul AhklaqIlmul Ahklaq, it usually begins with a deeper, it usually begins with a deeper
understanding of the nature and state of our “understanding of the nature and state of our “NafsNafs”.”.
WaAllaahu - a’lamWaAllaahu - a’lam

““O you who have believed, persevere (O you who have believed, persevere (ISWBIRUISWBIRU) and) and
((SWOBIRUSWOBIRU) endure and remain stationed () endure and remain stationed (ROBITWUROBITWU) and be) and be
(conscious and) fear Allah ((conscious and) fear Allah (TAQWATAQWA) that you may be) that you may be
successful (successful (MUFLIMUFLIHHUNUN).”).”
((Qur’an : Aali ‘Imran: 3: 200Qur’an : Aali ‘Imran: 3: 200))

““That home of the Hereafter (Paradise) We assign itThat home of the Hereafter (Paradise) We assign it
exclusively to those who do not desire exaltedness uponexclusively to those who do not desire exaltedness upon
the earth nor corruption. And the [best] outcome is forthe earth nor corruption. And the [best] outcome is for
the righteous (the righteous (MUTTAQEENMUTTAQEEN)”)”
((Qur’an : Qasas: 28: 83Qur’an : Qasas: 28: 83))
TO BE CONTINUED – INSHA-ALLAHTO BE CONTINUED – INSHA-ALLAH

IMPORTANT DU’AIMPORTANT DU’A
ALLAA-HUM-MA – ARI-NAL-HAQ-QA - HAQ-QAN
WAR- ZUQ-NAT - TI-BAA- ’A
WA-ARI-NAL – BAA-TWILA – BAA-TWI-LAAN
WAR-ZUQ-NAJ – TI –NAA - BAH
““O Allah! Make us see the Truth to be trueO Allah! Make us see the Truth to be true
and grant us ability to follow it.and grant us 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.”

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