[Slideshare] fiqh-course-lesson-#11-(feb-2013-batch)-advice-regarding-contemporary-(8-may-2013)a

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,
MOST COMPASSIONATE,MOST COMPASSIONATE,
MOST MERCIFUL.MOST MERCIFUL.
““INTRODUCTION TOINTRODUCTION TO
THE STUDY OFTHE STUDY OF FIQHFIQH ””
Intermediate Level Islamic course in English forIntermediate Level Islamic course in English for
AdultsAdults
conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail
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)”
And say: O Lord! Increase for me my knowledge
MODULE BATCH-COURSE
[FEBRUARY 2013]
UPDATED 8 MAY 2013UPDATED 8 MAY 2013
For further information and registration contactFor further information and registration contact
EE-mail :-mail : ad.fardhayn.sg@gmail.comad.fardhayn.sg@gmail.com
or +65 81234669 / +65 96838279or +65 81234669 / +65 96838279
All Rights Reserved © Zhulkeflee Hj Ismail (2013))
LESSON # 11 –LESSON # 11 –
CONSOLIDATION EXERCISE AND ADVICECONSOLIDATION EXERCISE AND ADVICE
REGARDING THE CONTEMPORARYREGARDING THE CONTEMPORARY
APPROACH TO THE STUDY OF FIQHAPPROACH TO THE STUDY OF FIQH

““And [remember] when your Lord proclaimed, 'If you areAnd [remember] when your Lord proclaimed, 'If you are
grateful, I will surely increase you [in favour]; but if yougrateful, I will surely increase you [in favour]; but if you
deny (ungrateful), indeed, My punishment is severe.' “deny (ungrateful), indeed, My punishment is severe.' “
((Qur’an: Ibrahim: 14: 7Qur’an: Ibrahim: 14: 7))

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

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,
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
““ Learn the value of what isLearn the value of what is
given,given,
for granted.”for granted.”

Striving to be grateful is a life-long endeavour. Especially when itStriving to be grateful is a life-long endeavour. Especially when it
requires us to learn the value of what we have already been given.requires us to learn the value of what we have already been given.
When one stops doing itWhen one stops doing it, this inevitably lead to one becoming, this inevitably lead to one becoming
careless and would take for granted those bestowals. Suchcareless and would take for granted those bestowals. Such
carelessness may be harmful spiritually.carelessness may be harmful spiritually.
Our ego and self-conceit may deceive us into assuming that weOur ego and self-conceit may deceive us into assuming that we
already know the true value of these, whereas we knew very little.already know the true value of these, whereas we knew very little.
My teachers would impress upon me to work mostly on what theyMy teachers would impress upon me to work mostly on what they
had taught, reminding me that I am “had taught, reminding me that I am “still not there yet !still not there yet ! ””

And even when we had the privilege of our teachers’ presence,And even when we had the privilege of our teachers’ presence,
our focus would be towards wanting to discover the wisdomour focus would be towards wanting to discover the wisdom
which may have escaped us all regarding those knowledge whichwhich may have escaped us all regarding those knowledge which
we had already been taught, rather than be deluded to seek outwe had already been taught, rather than be deluded to seek out
other ‘new knowledge’ that our desire and ego, want to learn.other ‘new knowledge’ that our desire and ego, want to learn.
In fact, to be in their presence, we would most certainly beIn fact, to be in their presence, we would most certainly be
infected by their humility (infected by their humility (TAWADHU’TAWADHU’) which, on hindsight, THE) which, on hindsight, THE
most crucial lesson which a truemost crucial lesson which a true ‘ALEEM‘ALEEM exude in his dispositionexude in his disposition
((AKHLAQAKHLAQ) and not what spews from his tongue.) and not what spews from his tongue.

They were people who spoke from their heart-soul, to theirThey were people who spoke from their heart-soul, to their
students’ hearts-souls. Of course to be effective, their studentsstudents’ hearts-souls. Of course to be effective, their students
must not have a dead and heedless soul in the first place.must not have a dead and heedless soul in the first place.
Apart from humility, many amongst them were with suchApart from humility, many amongst them were with such
sincerity (sincerity (IKHLASIKHLAS) and gifted with spiritual insights due to their) and gifted with spiritual insights due to their
own striving and devotion to Allah, in practice of Islam at the levelown striving and devotion to Allah, in practice of Islam at the level
ofof IHSANIHSAN..
““Beware of the intuition (Beware of the intuition (FIRASAT)FIRASAT) of a (true) Believer,of a (true) Believer,
for verily he sees with the light (for verily he sees with the light (NURNUR) of Allah.”) of Allah.”
((Hadith reported by Tirmidzi and TabaraniHadith reported by Tirmidzi and Tabarani))

Thus humility in learning is very crucial. PastThus humility in learning is very crucial. Past tulaab-ul-’ilmtulaab-ul-’ilm and theand the
ulamaulama’ are ever fearful of such conceited feeling, always reminding’ are ever fearful of such conceited feeling, always reminding
themselves that they still do not know all.themselves that they still do not know all.
They instinctively knew that theyThey instinctively knew that they have not fully benefittedhave not fully benefitted from allfrom all
the knowledge already taught to them, and are never distractedthe knowledge already taught to them, and are never distracted
from this shortcoming. In fact they continuously beseech Allah SWTfrom this shortcoming. In fact they continuously beseech Allah SWT
to grant them to benefit from these.to grant them to benefit from these.
Thus when on their own, or with fellow travelers on the path ofThus when on their own, or with fellow travelers on the path of
knowledge, they would engage in deep reflection andknowledge, they would engage in deep reflection and
contemplation upon what they have already been given.contemplation upon what they have already been given.

This session is to consolidate what understandingThis session is to consolidate what understanding
the participants had gained from the lessons thusthe participants had gained from the lessons thus
far, relevant to the present plight and problemfar, relevant to the present plight and problem
faced by the ummah.faced by the ummah.
Therefore, the effectiveness of this session isTherefore, the effectiveness of this session is
dependent upon response (input) and participationdependent upon response (input) and participation
from everyone.from everyone.
Class will be grouped into 4 groups.Class will be grouped into 4 groups.
Several questions or subject matter will then beSeveral questions or subject matter will then be
flashed – one at a time - which require every groupflashed – one at a time - which require every group
to deliberate upon.to deliberate upon.
Then, from the deliberation these will then beThen, from the deliberation these will then be
presented to the whole class to be commentedpresented to the whole class to be commented
upon and perhaps discussed further.upon and perhaps discussed further.
TAMRIN
TAMRIN
(EXERCISE
(EXERCISE))
CONSOLIDATION
You are given only 10 minutes for each topic for group deliberationYou are given only 10 minutes for each topic for group deliberation
before presenting your response to the rest of the classbefore presenting your response to the rest of the class

TAMRIN
TAMRIN
(EXERCISE
(EXERCISE))
CONSOLIDATION
(Based on your personal exposure and experience)(Based on your personal exposure and experience)
– How effective or ineffective has the– How effective or ineffective has the
learning/teaching of FIQH been,learning/teaching of FIQH been, priorprior to yourto your
attending this “Introductory” module ?attending this “Introductory” module ?
Appreciate if the response given is with examples orAppreciate if the response given is with examples or
elaboration of its “effectiveness – ineffectiveness”elaboration of its “effectiveness – ineffectiveness”

TAMRIN
TAMRIN
(EXERCISE
(EXERCISE))
CONSOLIDATION
(Based on your personal exposure and experience)(Based on your personal exposure and experience)
– Thus far, what is your general comment on this– Thus far, what is your general comment on this
““Introduction to study of FIQHIntroduction to study of FIQH “ module?“ module?
Which previous topic or topics have impacted youWhich previous topic or topics have impacted you
most, and how or why so … ?most, and how or why so … ?

““It is He (Allah) Who has sent amongst the Unlettered aIt is He (Allah) Who has sent amongst the Unlettered a
messenger (Muhammad) from among themselves, tomessenger (Muhammad) from among themselves, to
rehearse to them His Signs, to sanctify them, and torehearse to them His Signs, to sanctify them, and to
instruct them in Scripture and Wisdom― although theyinstruct them in Scripture and Wisdom― although they
had been, before, in manifest error―had been, before, in manifest error― .“.“
((Qur’an: Jumu’ah: 62: 2Qur’an: Jumu’ah: 62: 2))

““As well as (to confer all these benefits upon) others of them, whoAs well as (to confer all these benefits upon) others of them, who
have not already joined them: and He is Exalted in Might, Wise.”have not already joined them: and He is Exalted in Might, Wise.”
((Qur’an: Jumu’ah: 62: 3Qur’an: Jumu’ah: 62: 3))

“Such is the Bounty of Allah, which He bestows on whom He will:
and Allah is the Lord of the highest bounty.”
(Qur’an: Jumu’ah: 62: 4)

““Who is better in speech than one who calls (men) to Allah, worksWho is better in speech than one who calls (men) to Allah, works
righteousness, and says "I am of those who bow in Islam"righteousness, and says "I am of those who bow in Islam"
((Qur’an: Fussilat: 41: 33Qur’an: Fussilat: 41: 33))

““Nor should the Believers all go forth together: if a contingentNor should the Believers all go forth together: if a contingent
from every expedition remained behind, they could devotefrom every expedition remained behind, they could devote
themselves to studies in religion (themselves to studies in religion (LIYA-TAFAQQAHU -FID-DEENLIYA-TAFAQQAHU -FID-DEEN))
and admonish the people when they return to them― that thusand admonish the people when they return to them― that thus
they (may learn) to guard themselves (against evil).”they (may learn) to guard themselves (against evil).”
((Qur’an: Taubah: 9:122Qur’an: Taubah: 9:122))

Say: "Are those equal, those who know and those who doSay: "Are those equal, those who know and those who do
not know? It is those who are endued with understandingnot know? It is those who are endued with understanding
that receive admonition.“that receive admonition.“
((Qur’an: Zumar: 39: 9Qur’an: Zumar: 39: 9))

““So ask the people of the ‘Remembrance’ (i.e. those who know)So ask the people of the ‘Remembrance’ (i.e. those who know)
in matters which you do not know.in matters which you do not know.““
((Qur’an: Anbiya’: 21: 7Qur’an: Anbiya’: 21: 7))

““Verily those who truly fear Allah from among His Servants,Verily those who truly fear Allah from among His Servants,
those who have knowledge (those who have knowledge (AL-’ULAMAAL-’ULAMA): for Allah is Exalted): for Allah is Exalted
in Might, Oft-Forgiving.in Might, Oft-Forgiving.““
((Qur’an: Fatir: 35: 28Qur’an: Fatir: 35: 28))

““ Allah will raise up, to (suitable) ranks (and degrees),Allah will raise up, to (suitable) ranks (and degrees),
those of you who believe and who have been grantedthose of you who believe and who have been granted
Knowledge (Knowledge (UU-TUL-’ILMAUU-TUL-’ILMA): and Allah is well-): and Allah is well-
acquainted with all ye do.”acquainted with all ye do.”
((Qur’an: Mujadilah: 58: 11Qur’an: Mujadilah: 58: 11))

He (Allah) grants wisdom to whom He pleases; and he toHe (Allah) grants wisdom to whom He pleases; and he to
whom wisdom is granted receives indeed a benefitwhom wisdom is granted receives indeed a benefit
overflowing; but none will grasp the message but men ofoverflowing; but none will grasp the message but men of
understandingunderstanding.“.“
((Qur’an: Baqarah: 2: 269Qur’an: Baqarah: 2: 269))

“Whomsoever that Allah wishes for him goodness, He will
make him a FAQIH (learned) in matters of the
religion(Deen); and for everything there is a pillar, and the
pillar of this religion is AL-FIQH – (the profound
understanding of the Deen); a learned scholar (of the Deen)
is more difficult upon satan than a thousand worshippers.”
((Reported by Bukhary and MuslimReported by Bukhary and Muslim))

““Whosoever sets out upon the path in which toWhosoever sets out upon the path in which to
seek knowledge (seek knowledge (‘ILMA‘ILMA), Allah will make easy), Allah will make easy
for him the path to Paradise.”for him the path to Paradise.”
((Reported by Abu Daud & TirmidziReported by Abu Daud & Tirmidzi))

““The best ones amongst you is the person who makes youThe best ones amongst you is the person who makes you
remember Allah when you look upon him; and whenever heremember Allah when you look upon him; and whenever he
speaks it increases you your knowledge (of the Deen), and withspeaks it increases you your knowledge (of the Deen), and with
his deeds it inspires (motivates) you to strive for yourhis deeds it inspires (motivates) you to strive for your
Hereafter.”Hereafter.”
((Hadith reported by Hakim from Ibnu ‘Umar r.aHadith reported by Hakim from Ibnu ‘Umar r.a.).)

In my advice to some of my students, I have reiterated myIn my advice to some of my students, I have reiterated my
concern of the way Muslims learn and carry out theirconcern of the way Muslims learn and carry out their FARDHUFARDHU
’AIN’AIN,, which needs to be re-looked into again.which needs to be re-looked into again.
My concern was because I sensed that many may have learntMy concern was because I sensed that many may have learnt
Islam merely as a subject or subjects, and not so much as a wayIslam merely as a subject or subjects, and not so much as a way
of life to strive upon.of life to strive upon.
For many,For many, FARDHU‘AINFARDHU‘AIN are regarded merely as things to beare regarded merely as things to be
done, and they overlooked that these are made as obligationdone, and they overlooked that these are made as obligation
upon us Muslims to benefit from, because it containsupon us Muslims to benefit from, because it contains HIKMAHHIKMAH
and the Mercy of Allah – as “and the Mercy of Allah – as “transformative program oftransformative program of
changing our entire worldview and paradigmchanging our entire worldview and paradigm.”.”

Remember, by being Muslims we are not doing Allah s.w.t. any
favour, whereas it is Allah Who has favoured us with Islam.
Actually when Muslims re-orientate themselves and regard the
“ARKAAN-AL-ISLAM” as crucial ‘building blocks’ of their life and
that each fulfilment of these ARKAAN (singular – RUKUN) must
be appraised upon by how close (TAQARRUB) they have become
towards Allah s.w.t., only then can they extricate themselves out
of the malaise which some have analysed and described (which I
termed as “Dr. Jekyll & Mr. Hyde” syndrome

“Dr. Jekyll & Mr. Hyde” syndrome – i.e. intermittently lapsing
into forgetfulness or heedlessness (GHAFLAH), then
remembrance, then forgetfulness of Allah again in a kind of cycle
in life), causing their identity as Muslims to be compromised e.g.
referring to himself / herself as “Secular-Muslim” !?
This is because their worldview of and the fundamental
understanding of Islam perhaps may be faulty, partial and
truncated, whereas the spirit of Islam should dominate and
permeate our entire existence.

Allah warns us of this forgetfulness in some people, and with the
Qur’an and the teachings of His Messenger Muhammad s.a.a.w.,
He wants to guide us to be different:

““Let not the free disposal (and affluence) of theLet not the free disposal (and affluence) of the
disbelievers throughout the land deceive you. Adisbelievers throughout the land deceive you. A
brief enjoyment; then, their ultimate abode is Hell;brief enjoyment; then, their ultimate abode is Hell;
and worst indeed is that place for rest.”and worst indeed is that place for rest.”
((Qur’an: Aali ‘Imran: 3: 196Qur’an: Aali ‘Imran: 3: 196))

““But, for those who fear their Lord, are GardensBut, for those who fear their Lord, are Gardens
under which rivers flow (in Paradise); therein areunder which rivers flow (in Paradise); therein are
they to dwell (for ever), an entertainment fromthey to dwell (for ever), an entertainment from
Allah; and that which is with Allah is the Best forAllah; and that which is with Allah is the Best for
Al-Abrar (those who are obedient to Allah andAl-Abrar (those who are obedient to Allah and
follow strictly His Orders).”follow strictly His Orders).”
((Qur’an: Aali ‘Imran: 3: 197-198Qur’an: Aali ‘Imran: 3: 197-198))

If ourIf our Fardhu ‘ainFardhu ‘ain is done in accordance with the intendedis done in accordance with the intended
(correct) approach, which I regard as the traditional way (as(correct) approach, which I regard as the traditional way (as
differentiated by the ‘conventional’ IRK-style in learning Islam),differentiated by the ‘conventional’ IRK-style in learning Islam),
the Muslims remembrance of Allah would be continuous andthe Muslims remembrance of Allah would be continuous and
strong throughout their life, (strong throughout their life, (Insha'AllahInsha'Allah, Allah will instil, Allah will instil
istiqomahistiqomah) not just in their wakeful hours, even when they are in) not just in their wakeful hours, even when they are in
their sleep too, in spite of the so many life-engagement andtheir sleep too, in spite of the so many life-engagement and
worldly distraction he/she may be exposed too.worldly distraction he/she may be exposed too.

So theSo the ‘‘FIRASATFIRASAT’’ (inner sense -intuition) of a believing Muslim(inner sense -intuition) of a believing Muslim
((MU’MINMU’MIN) that make us sense that perhaps “) that make us sense that perhaps “mymy Fardh 'ainFardh 'ain is ofis of
poor qualitypoor quality” which many of us may harbour, is spot-on, and” which many of us may harbour, is spot-on, and
should worry us all into acting to redress it.should worry us all into acting to redress it.
The problem of Muslims today may primarily be due to oneThe problem of Muslims today may primarily be due to one
single principle problem i.e.single principle problem i.e. of knowledge and of their educationof knowledge and of their education
– more precisely Islamic education (or the lack of it, or and the– more precisely Islamic education (or the lack of it, or and the
confusion regarding it).confusion regarding it).

So do not despair and strive to carry out what Allah wish for usSo do not despair and strive to carry out what Allah wish for us
to aim to do, especially to wholeheartedly enter into Islam (asto aim to do, especially to wholeheartedly enter into Islam (as
opposed to learning partially and hesitantly) and be careful ofopposed to learning partially and hesitantly) and be careful of
distractions which are what our enemy Satan is trying to snaredistractions which are what our enemy Satan is trying to snare
us into, so do not allow yourself to backslide – especially inus into, so do not allow yourself to backslide – especially in
seeking knowledge with practice (‘seeking knowledge with practice (‘ILM WA ‘AMALILM WA ‘AMAL):):

So do not despair and strive to carry out what Allah wish for usSo do not despair and strive to carry out what Allah wish for us
to aim to do, especially to wholeheartedly enter into Islam (asto aim to do, especially to wholeheartedly enter into Islam (as
opposed to learning partially and hesitantly) and be careful ofopposed to learning partially and hesitantly) and be careful of
distractions which are what our enemy Satan is trying to snaredistractions which are what our enemy Satan is trying to snare
us into, so do not allow yourself to backslide – especially inus into, so do not allow yourself to backslide – especially in
seeking knowledge with practice (‘seeking knowledge with practice (‘ILM WA ‘AMALILM WA ‘AMAL):):
““O ye who believe! enter into Islam whole-heartedly (fully);O ye who believe! enter into Islam whole-heartedly (fully);
and follow not the footsteps of the Evil One; for he is to youand follow not the footsteps of the Evil One; for he is to you
an avowed enemy.”an avowed enemy.”
(Qur’an: Surah al-Baqorah: 2: 208(Qur’an: Surah al-Baqorah: 2: 208))

My insistence that we re-visit our basicMy insistence that we re-visit our basic Fardhu 'AinFardhu 'Ain topic, buttopic, but
with Da'wah in mindwith Da'wah in mind (towards ultimately for each of us to being(towards ultimately for each of us to being
able to share it with the non-Muslims).able to share it with the non-Muslims).
It would be unjust to burden you all withIt would be unjust to burden you all with Da'wahDa'wah when thewhen the
'Da'wah'Da'wah' should firstly be towards ourselves.' should firstly be towards ourselves.
Are we truly convinced (Are we truly convinced (YAQEENYAQEEN) of those basic knowledge of) of those basic knowledge of
Islam that we have already been taught?Islam that we have already been taught?
You may ask:You may ask:
What is my basis for choosing this approach?

My involvement in Islamic work begun as aMy involvement in Islamic work begun as a Da’iDa’i inin DA’WAHDA’WAH
(accurately as(accurately as MUBALLIGHMUBALLIGH missionary to convey Islam especiallymissionary to convey Islam especially
to English speaking non-Muslims since 1980), and not as ato English speaking non-Muslims since 1980), and not as a
teacher (teacher (mudarrismudarris).).
When theWhen the Mufti Syed Esa bIn SumaitMufti Syed Esa bIn Sumait andand Allahyarham al-FadhilAllahyarham al-Fadhil
al-Ustaz Syed ‘Abdillah bin Ahmad al-Jufrial-Ustaz Syed ‘Abdillah bin Ahmad al-Jufri approved and directedapproved and directed
me to teach converts in 1982, I had to develop a curriculum onme to teach converts in 1982, I had to develop a curriculum on
““Fardhu ‘ainFardhu ‘ain”, specific for converts’ need.”, specific for converts’ need.

It was unlike that of the curriculum amongst the MalayIt was unlike that of the curriculum amongst the Malay
Muslim’s, and I guess myMuslim’s, and I guess my Da’wahDa’wah background somewhat shapedbackground somewhat shaped
its syllabus, methods and approaches.its syllabus, methods and approaches.
After many years teaching converts theirAfter many years teaching converts their Fardhu ‘ainFardhu ‘ain, I have, I have
noticed that many of them were somewhat empowered to donoticed that many of them were somewhat empowered to do
Da’wahDa’wah work, although they may have never studied any specificwork, although they may have never studied any specific
subject onsubject on Da’wahDa’wah..

It is in the manner that they were taught that perhaps made theIt is in the manner that they were taught that perhaps made the
difference. And some Malay-Muslims (those born into a Muslimdifference. And some Malay-Muslims (those born into a Muslim
family) also experienced the difference with this approach,family) also experienced the difference with this approach,
which from itwhich from it al-al-HHam-dulillaaham-dulillaah, I was able to develop a teachers, I was able to develop a teachers
training program to empower more Islamic educators.training program to empower more Islamic educators.
I strongly opine that “I strongly opine that “Teachers’ training for theTeachers’ training for the AsaatizahAsaatizah” –” –
should beshould be seriouslyseriously looked into. Mere ‘grafting’ or giving them alooked into. Mere ‘grafting’ or giving them a
stint in N.I.E. may have been done, but is not adequate. Withoutstint in N.I.E. may have been done, but is not adequate. Without
them being given the “them being given the “wisdom gained from experience of ourwisdom gained from experience of our
past practitionerspast practitioners”, we would not recover what have been lost.”, we would not recover what have been lost.

““Knowledge is not from the listening of much narrationsKnowledge is not from the listening of much narrations
(or merely reading books), verily knowledge is light (which(or merely reading books), verily knowledge is light (which
Allah s.w.t.) into the heart.”Allah s.w.t.) into the heart.”
((Saying ofSaying of ** Ibnu Mas’ud r.aIbnu Mas’ud r.a.).)
* The famous companion (SAHABI) of the Prophet s.a.a.w.The famous companion (SAHABI) of the Prophet s.a.a.w.

““The most meritorious of knowledge is knowledge of the ‘The most meritorious of knowledge is knowledge of the ‘HaalHaal’’
(spiritual state); and the most meritorious of actions (deeds) is to(spiritual state); and the most meritorious of actions (deeds) is to
maintain one’s standing (goodly spiritual state attained).”maintain one’s standing (goodly spiritual state attained).”
* Muhammad ibn al-Hassan Abu ’Abdallah al-Shaibany r.h.m. said:
•The famous student of Imam Abu Hanifah r.h.mThe famous student of Imam Abu Hanifah r.h.m.
amongst the teachers of Imam Ash-Shafi’ie r.h.m

• REFLECTION:REFLECTION:
Our concern should be towards drawing close to AllahOur concern should be towards drawing close to Allah
spiritually described as states (spiritually described as states (HaalHaal). In the incremental). In the incremental
states which we gained, we must strive to maintain withstates which we gained, we must strive to maintain with
‘amal‘amal (practice) as we can regress. When ‘(practice) as we can regress. When ‘istiqomahistiqomah’ in’ in
one’s Haal is achieved, it is called ‘one’s Haal is achieved, it is called ‘MaqomMaqom’’

““Learn (seek knowledge)! For the learning is an adornment forLearn (seek knowledge)! For the learning is an adornment for
the one who (strive and) possesses it; a virtue and a prelude tothe one who (strive and) possesses it; a virtue and a prelude to
every praiseworthy action.”every praiseworthy action.”

Certainly, this is from the Islamic perspective ofCertainly, this is from the Islamic perspective of
knowledge linked toknowledge linked to ‘ibaadah‘ibaadah – not the secularist-culture– not the secularist-culture
of learning which is attached to value-system quiteof learning which is attached to value-system quite
opposed to Islamic ideals.opposed to Islamic ideals.

““Give yourself up to the study of jurisprudence (FIQH), for the
knowledge of jurisprudence is the best guide to piety and the fear
of God and it is the straightest path to the ultimate goal.”.”
““FiqhFiqh” – literally means “profound understanding (of the” – literally means “profound understanding (of the
Deen)” – ref: al-Qur’an Surah Taubah : 9: 122, which laterDeen)” – ref: al-Qur’an Surah Taubah : 9: 122, which later
was used to refer to the studies of Islamic jurisprudence.was used to refer to the studies of Islamic jurisprudence.

“It is the milestone leading to the ways of proper guidance;
it is the fortress that saves [one] from all hardships. “
Again, one has to understand Islam’s value system which doAgain, one has to understand Islam’s value system which do
not separate the eternal goodness and hardship in Hereafternot separate the eternal goodness and hardship in Hereafter
with present life which is temporary and fleeting. Thus,with present life which is temporary and fleeting. Thus,
those with secular worldview, may not be able to appreciatethose with secular worldview, may not be able to appreciate
profoundly this message.profoundly this message.

“Indeed, one godly person versed in jurisprudence is more
powerful against Satan than a thousand [ordinary] worshippers.”
Only by knowing the boundaries between obedience andOnly by knowing the boundaries between obedience and
disobedience, instilled withdisobedience, instilled with TaqwaTaqwa (fear of transgression)(fear of transgression)
that can effectively equip a Muslim against being temptedthat can effectively equip a Muslim against being tempted
or deceived by Satan. Thus, the emphasis upon thisor deceived by Satan. Thus, the emphasis upon this
knowledge.knowledge.

““The knowledge is what benefits,The knowledge is what benefits,
not what is memorized”not what is memorized”
((Imam Muhammad Idris ash-Shafi’e rhm. aImam Muhammad Idris ash-Shafi’e rhm. a.).)

““Whoever seeks knowledge (intending) to argue withWhoever seeks knowledge (intending) to argue with
the learned (scholars), or to brag with the foolish;the learned (scholars), or to brag with the foolish;
or with it to attract peoples’ attention to himself;or with it to attract peoples’ attention to himself;
Allah will make him to enter the Hell-fire.”Allah will make him to enter the Hell-fire.”
((Hadith also reported by Tirmidzi and Ibn MajahHadith also reported by Tirmidzi and Ibn Majah))
WARNING !

““We are (much) in need of a littleWe are (much) in need of a little AdabAdab, from (that of), from (that of)
going out (seeking) after much ofgoing out (seeking) after much of ‘ilm‘ilm (knowledge)” –(knowledge)” –
(Imam ‘Abdullah ibn al-Mubarak)(Imam ‘Abdullah ibn al-Mubarak)

"Indeed the"Indeed the scholarsscholars are the inheritors of the Prophets, but if they fallare the inheritors of the Prophets, but if they fall
into covetousness and greed, who shall be taken as leaders? Theinto covetousness and greed, who shall be taken as leaders? The
merchants and businessmenmerchants and businessmen are the trustees of Allah, so if they areare the trustees of Allah, so if they are
treacherous, who can be trusted? Thetreacherous, who can be trusted? The warriorswarriors are the guests of Allahare the guests of Allah
so if they become extreme (or take spoils without right), with whomso if they become extreme (or take spoils without right), with whom
can we defeat the enemies? The righteous andcan we defeat the enemies? The righteous and ascetic onesascetic ones are theare the
kings of the earth but if they become insincere (i.e. havekings of the earth but if they become insincere (i.e. have riya’riya’), who), who
shall be followed? Theshall be followed? The governors/rulersgovernors/rulers are the shepherds (protectors)are the shepherds (protectors)
of the people, but if the shepherd becomes a wolf, who shall protectof the people, but if the shepherd becomes a wolf, who shall protect
the flock?"the flock?"
- Imam 'Abdullah ibn al-Mubarak- Imam 'Abdullah ibn al-Mubarak

““((‘ilm‘ilm) Knowledge without) Knowledge without AdabAdab,,
is like (having) fire (but) without wood (fuel);is like (having) fire (but) without wood (fuel);
andand AdabAdab without knowledge (without knowledge (‘ilm‘ilm) ,) ,
is like (having) the Soul (but) without body.”is like (having) the Soul (but) without body.”

“SLIDES OF HIS ISLAMIC EDUCATION & LEARNING”
IN THE NAME OF ALLAHIN THE NAME OF ALLAH
MOST COMPASIONATEMOST COMPASIONATE
MOST MERCIFULMOST MERCIFUL
IT MAY BE RELEVANT FOR SOME OF YOU TO ASK ME :IT MAY BE RELEVANT FOR SOME OF YOU TO ASK ME :
““WHAT ABOUT YOU ? CAN WE KNOW YOUR BACKGROUND ?”WHAT ABOUT YOU ? CAN WE KNOW YOUR BACKGROUND ?”
A SLIGHT DIGRESSION …A SLIGHT DIGRESSION …

““The best ones amongst you is the person who makesThe best ones amongst you is the person who makes
you remember Allah when you look upon him;you remember Allah when you look upon him;
and whenever he speaks it increases you yourand whenever he speaks it increases you your
knowledge (of the Deen), and with his deeds itknowledge (of the Deen), and with his deeds it
inspires (motivates) you to strive for your Hereafter.”inspires (motivates) you to strive for your Hereafter.”
((Hadith reported by Hakim from Ibnu ‘Umar r.aHadith reported by Hakim from Ibnu ‘Umar r.a.).)

Allah SWT says: “If you are grateful,Allah SWT says: “If you are grateful,
I will surely increase you [in favour]”I will surely increase you [in favour]”
((Qur’an: Surah Ibrahim: 14: 7Qur’an: Surah Ibrahim: 14: 7))
MOST MERCIFULMOST MERCIFUL..
AN-NASEEHAHAN-NASEEHAH

"Turn ye to your Lord (in repentance) and"Turn ye to your Lord (in repentance) and
(ASLIMU-LAHU) bow to His (Will(ASLIMU-LAHU) bow to His (Will),”),”
((Qur’an: Surah Az-Zumar: 39: 54Qur’an: Surah Az-Zumar: 39: 54))

"Not equal are the companions of the Fire and the companions of Paradise."Not equal are the companions of the Fire and the companions of Paradise.
The companions of Paradise - they are the ones who attain [true success].”The companions of Paradise - they are the ones who attain [true success].”
((Qur’an: Surah Al-Hashr: 59: 20Qur’an: Surah Al-Hashr: 59: 20))

““O Allah! Make us see the Truth to be true andO Allah! Make us see the Truth to be true and
grant us the ability to follow it.grant us the ability to follow it.
And make us see Falsehood to be false and grantAnd make us see Falsehood to be false and grant
us the ability to reject it.”us the ability to reject it.”

O our Lord! Make us to benefit from what You haveO our Lord! Make us to benefit from what You have
taught us.taught us.
O Lord! Teach us whatever that is beneficial for us.

O Allah! Make us to be people who guide (others)O Allah! Make us to be people who guide (others)
and who are (always) Guided (by Your Guidance) .and who are (always) Guided (by Your Guidance) .

Not of those who are astray andNot of those who are astray and
who lead people astray.who lead people astray.

O Allah! Guide us allO Allah! Guide us all
with Your Guidance.with Your Guidance.

And make us people who hastenAnd make us people who hasten
towards what pleases You.towards what pleases You.

And do not let us be protected (by others) exceptAnd do not let us be protected (by others) except
only with Your Protection (as our Guardian).only with Your Protection (as our Guardian).

And do not make us to be of those who differAnd do not make us to be of those who differ
from Your command and who are disobedientfrom Your command and who are disobedient
towards You.towards You.

And sufficient is Allah for us,And sufficient is Allah for us,
for He is the Best Protectorfor He is the Best Protector

And there is no power nor strength exceptAnd there is no power nor strength except
with Allah The Most High, the Most Esteem.with Allah The Most High, the Most Esteem.

And salutations of Allah and Peace be upon ourAnd salutations of Allah and Peace be upon our
Leader Muhammad, and upon His householdLeader Muhammad, and upon His household
and Companions .and Companions .

And all the Praises belongs to Allah,And all the Praises belongs to Allah,
Lord Sustainer of all the worldLord Sustainer of all the world
AA-MEENAA-MEEN

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