[Slideshare] adab-lesson#13(n)-part2-adab-towards-allah-'taqwa'-piety-godfearing-consciousness-cont'd-[3-may-2014]

LESSON # 13 (n)LESSON # 13 (n) –– part 2 (continuation)part 2 (continuation)
ADAB TOWARDS ALLAHADAB TOWARDS ALLAH
( ‘TAQWA’ – Piety , God fearing consciousness )( ‘TAQWA’ – Piety , God fearing consciousness )
3RD
RUN OF THE MODULE
Arabic (plural) of Adab : meanings – “good breeding, decency,
nurture, good manners, refinement, cultured, decorum, courteous,
etiquette, propriety, social grace, to educate, discipline, the
humanities, etc.” sense of proportion and knowledge of their rightful
place in the order of things, the absence of which indicates injustice
started 18 January 2014
IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,
MOST COMPASSIONATE,MOST COMPASSIONATE,
MOST MERCIFUL.MOST MERCIFUL.
All Rights Reserved © Zhulkeflee Hj Ismail (2014)All Rights Reserved © Zhulkeflee Hj Ismail (2014)
UPDATEDUPDATED - 3 MAY 2014- 3 MAY 2014
Topic for 3 May 2014Topic for 3 May 2014
ADAB (Part 2) -The continuationADAB (Part 2) -The continuation

By retracing our life, we start with understandingBy retracing our life, we start with understanding
our basic nature as a human being - havingour basic nature as a human being - having
inherent powers and their potentialities to beinherent powers and their potentialities to be
developed.developed.
RECAP PREVIOUS LESSON

In our relationship regarding our Education – weIn our relationship regarding our Education – we
are to encounter, i.e. assisted by our educators -are to encounter, i.e. assisted by our educators -
with what is referred to as, “with what is referred to as, “knowledgeknowledge”.”.

Yet, we are born helpless and have to be cared,Yet, we are born helpless and have to be cared,
nurtured, to be inculcated with discipline, taught andnurtured, to be inculcated with discipline, taught and
developed by adeveloped by a Murabbi’Murabbi’ (EDUCATOR) – the first of(EDUCATOR) – the first of
whom are our PARENTS.whom are our PARENTS.

TO PROCEED
WE ARE STILL NOW ON THE TOPICWE ARE STILL NOW ON THE TOPIC

THE WORLDTHE WORLD
TIMETIME
SELFSELFBODYBODY
TONGUETONGUE
MINDMIND
DESIREDESIRE
HEARTHEART
NAFS al-AMMARAHNAFS al-AMMARAH
(Commanding self)(Commanding self)
Link to variousLink to various
QuwwahQuwwah (powers):(powers):
[1][1] shahwiyyashahwiyya
(desires)(desires)
[2][2] ghadabiyyaghadabiyya
(anger)(anger)
[3][3] WahmiyahWahmiyah
(imaginative)(imaginative)
[4][4] ‘aqliyya‘aqliyya
(thoughts)(thoughts)
Islam: to submit the entire
self (body, tongue, heart and
Mind) – Freeing it from desire
which needs to always be guided
to the Will of Allah.
AD-DEENUL-ISLAMAD-DEENUL-ISLAM

THE WORLDTHE WORLD
TIMETIME
SELFSELFBODYBODY
TONGUETONGUE
MINDMIND
DESIREDESIRE
HEARTHEART
ALLAH RASULULLAH
HEREAFTERHEREAFTER
AL-QUR’AN
AS-SUNNAH

THE WORLDTHE WORLD
TIMETIME
SELFSELFBODYBODY
TONGUETONGUE
MINDMIND
DESIREDESIRE
HEARTHEART
RASULULLAH
HEREAFTERHEREAFTER
AL-QUR’AN
AS-SUNNAH
ALLAH

II-MANII-MAN

Definition of iiman :
“Utterance with the tongue (speech);
affirmation with the heart/mind (conviction);
and manifesting through practice (actions).”

SIL-MI - KAAFAHSIL-MI - KAAFAH

[1] TONGUE[1] TONGUE
[2] HEARING[2] HEARING
[3] SIGHT[3] SIGHT
[4] HANDS[4] HANDS
[5] LEGS[5] LEGS
[6] STOMACH[6] STOMACH
[7] PRIVATE PARTS[7] PRIVATE PARTS

AL-IAL-IHHSANSAN

DZIKRDZIKR

SHAKURSHAKUR

KHKHAUFAUF

KHKHASHI-YAASHI-YA

RA-JAARA-JAA

TAWAA-TAWAA-DHDHU’U’

HAYAA’HAYAA’

TAU-BAHTAU-BAH

ISTIGHFARISTIGHFAR

DU’ADU’A

SwSwOBR’OBR’

REDHAREDHA

ISTIQOMAHISTIQOMAH

TAF-WIDwTAF-WIDw

TAWAKKULTAWAKKUL

IKHLASwIKHLASw

TAQWALLAHTAQWALLAH

““O MANKIND! Worship your Sustainer, who hasO MANKIND! Worship your Sustainer, who has
created you and those who lived before you, socreated you and those who lived before you, so
that you might remain conscious of Himthat you might remain conscious of Him ((TAQWATAQWA).).
Who has made the earth a resting-place for youWho has made the earth a resting-place for you
and the sky a canopy, and has sent down waterand the sky a canopy, and has sent down water
from the sky and thereby brought forth fruits forfrom the sky and thereby brought forth fruits for
your sustenance: do not, then, claim that there isyour sustenance: do not, then, claim that there is
any power that could rival Allah, when you knowany power that could rival Allah, when you know
[that He is One].”[that He is One].”
((Qur’an: Baqarah: 2: 21-22Qur’an: Baqarah: 2: 21-22))

““O you who have attained to faith! Be conscious of (and fearO you who have attained to faith! Be conscious of (and fear
transgressing against) Allah (transgressing against) Allah (TAQWATAQWA) with all the) with all the
consciousness (consciousness (HAQ-QATU-QAA-TIHIHAQ-QATU-QAA-TIHI) that is due to Him, and) that is due to Him, and
do not allow death to overtake you ere you have surrendereddo not allow death to overtake you ere you have surrendered
yourselves unto Him (yourselves unto Him (MUS-LI-MUUNMUS-LI-MUUN).”).”
((Qur’an: Aali ‘Imran: 3: 102Qur’an: Aali ‘Imran: 3: 102))

“O YOU who have attained to faith! (Remain conscious of ) and
fear Allah (TAQWA), and seek with the means ( AL-WASILAH)
to come closer unto Him, and (JIHAAD) strive hard in His cause,
so that you might attain to a happy state (MUF-LIHUUN).”
(Qur’an: Maa-idah: 5: 35)

““O you who have attained to faith! RemainO you who have attained to faith! Remain
conscious of Allah (conscious of Allah (TAQWATAQWA), and [always] speak), and [always] speak
with a will to bring out [only] what is just and true –with a will to bring out [only] what is just and true –
[whereupon] He will cause your deeds to be[whereupon] He will cause your deeds to be
virtuous, and will forgive you your sins. And [knowvirtuous, and will forgive you your sins. And [know
that] whoever pays heed unto Allah and Histhat] whoever pays heed unto Allah and His
Messenger has already attained to a mightyMessenger has already attained to a mighty
triumph.”triumph.”
((Qur’an: Ahzab: 33: 70-71Qur’an: Ahzab: 33: 70-71))

““Fulfil the personal religious obligations (Fulfil the personal religious obligations (FARDHFARDH’) that has’) that has
been fixed by Allah (upon Muslims), and this will make you tobeen fixed by Allah (upon Muslims), and this will make you to
become a person ofbecome a person of TAQWATAQWA (righteous and God-fearing).”(righteous and God-fearing).”
((Hadith reported by TabaraniHadith reported by Tabarani))

From the word root “From the word root “WAU-QAF-YAWAU-QAF-YA” - we have:” - we have:
““WI-QAA-YAWI-QAA-YA” meaning – “” meaning – “to safeguard; shelter; shield;to safeguard; shelter; shield;
take care from; precaution; avert; etc.take care from; precaution; avert; etc.””
Thus the implication is “Thus the implication is “to have regard or being conscious of Allahto have regard or being conscious of Allah
such that we are especially cautious (by safeguarding ourselvessuch that we are especially cautious (by safeguarding ourselves
and our deeds from all sins), so as not to incur His wrath andand our deeds from all sins), so as not to incur His wrath and
punishmentpunishment..””
TAQWATAQWA

The usual translation into English isThe usual translation into English is ‘reverential fear of Allah’‘reverential fear of Allah’,,
which may convey some aspect of it, yet the full understanding ofwhich may convey some aspect of it, yet the full understanding of
this term still evades many. I prefer to use termthis term still evades many. I prefer to use term “the“the
‘‘consciousness of Allah’consciousness of Allah’,, which entails factors which lead to truewhich entails factors which lead to true
obedience to Allah s.w.t. and His Messenger Muhammad s.a.w. -obedience to Allah s.w.t. and His Messenger Muhammad s.a.w. -
obedience to what Allah has ordered and staying away from whatobedience to what Allah has ordered and staying away from what
Allah forbade.Allah forbade.
TAQWATAQWA

If you are wearing an
overflowing robe, how
would you walk through
upon a road full of
bushes of thorns ?
# ۱
PARABLE
OF WALKING IN
THORNY
PATHWAY

It would not be a problem to walk upon this road this wide isn’t it?
2 metres
# ۲
Suppose you
are shown
this lighted
path ….
PARABLE
OF
‘ACROPHOBIA’

But now knowing the reality of where
you really are, how would you be walking upon it?
2 metres
# ۲
PARABLE
OF
‘ACROPHOBIA’

Imam Abu Hamid al-Ghazalie rhmImam Abu Hamid al-Ghazalie rhm. [Ref: “al-Ghazalie –. [Ref: “al-Ghazalie –
Inner Dimensions of Islamic Worship”] has listed sixInner Dimensions of Islamic Worship”] has listed six
important qualities in ‘important qualities in ‘TaqwaTaqwa’ (consciousness of Allah):’ (consciousness of Allah):
TAQWATAQWA

[1] AWARENESS[1] AWARENESS
By conscious awareness we mean the state in which one’sBy conscious awareness we mean the state in which one’s
mind and feelings are in no way distracted from what one ismind and feelings are in no way distracted from what one is
doing and saying. Perception is united with action and speech.doing and saying. Perception is united with action and speech.
Thoughts do not wonder. When the mind remains attentive toThoughts do not wonder. When the mind remains attentive to
what one is doing, when one is whole-heartedly involved, andwhat one is doing, when one is whole-heartedly involved, and
when nothing makes one heedless, that is when one haswhen nothing makes one heedless, that is when one has
achieved conscious awareness.achieved conscious awareness.

[2] UNDERSTANDING[2] UNDERSTANDING
Understanding the meaning of one’s words is something thatUnderstanding the meaning of one’s words is something that
goes beyond awareness, for one may be conscious of making angoes beyond awareness, for one may be conscious of making an
utterance, yet not be aware of the meaning of that utterance.utterance, yet not be aware of the meaning of that utterance.
What we mean by understanding therefore is an awarenessWhat we mean by understanding therefore is an awareness
that also include comprehension of the meaning of one’sthat also include comprehension of the meaning of one’s
utterance.utterance.
People differ in this respect, not sharing a commonPeople differ in this respect, not sharing a common
understanding of the Qur’an and the glorifications (we uttered).understanding of the Qur’an and the glorifications (we uttered).

[3] REVERENCE[3] REVERENCE
As for reverence, this is something beyond both awarenessAs for reverence, this is something beyond both awareness
and understanding. A man may address his servant in fulland understanding. A man may address his servant in full
awareness and understanding the meaning of his words,awareness and understanding the meaning of his words,
yet without reverence, for reverence is in additionalyet without reverence, for reverence is in additional
element.element.

As for awe, it is over and above reverence. In fact, it represents aAs for awe, it is over and above reverence. In fact, it represents a
kind of fear that grows out of the latter (i.e. reverence). Withoutkind of fear that grows out of the latter (i.e. reverence). Without
experiencing fear, one will not stand in awe. There is an ordinaryexperiencing fear, one will not stand in awe. There is an ordinary
fear of things we find repugnant, like scorpions or bad temper,fear of things we find repugnant, like scorpions or bad temper,
but this is not awe. What we called awe, is the kind of fear webut this is not awe. What we called awe, is the kind of fear we
have for a mighty king. Awe is the kind of fear induced by ahave for a mighty king. Awe is the kind of fear induced by a
sense of majesty.sense of majesty.
[4] AWE[4] AWE

[5] HOPE[5] HOPE
As for hope, this is unquestionably something else again. ThereAs for hope, this is unquestionably something else again. There
are many who revere one or other, and who are in awe of him orare many who revere one or other, and who are in awe of him or
afraid of his power, yet do not hope to be rewarded by him. Inafraid of his power, yet do not hope to be rewarded by him. In
our prayers, however, we must hope for the reward of God,our prayers, however, we must hope for the reward of God,
Great and Glorious is He, just as we fear His punishment for ourGreat and Glorious is He, just as we fear His punishment for our
faults.faults.

[6] SHAME[6] SHAME
As for shame, it is something additional to all the rest, for itAs for shame, it is something additional to all the rest, for it
is based on the realization of one’s deficiencies and theis based on the realization of one’s deficiencies and the
apprehension of sin. It is quite possible to conceive ofapprehension of sin. It is quite possible to conceive of
reverence, fear and hope, without this element of shame.reverence, fear and hope, without this element of shame.

In summary,In summary, TAQWATAQWA is that state of consciousness of Allah s.w.t.is that state of consciousness of Allah s.w.t.
with:with:
[1] AWARENESS[1] AWARENESS
[2] UNDERSTANDING[2] UNDERSTANDING
[3] REVERENCE[3] REVERENCE
[4] AWE[4] AWE
[5] HOPE[5] HOPE
[6] SHAME[6] SHAME

TAUFIQTAUFIQ HIDAAYAHIDAAYA
(success) (guidance)
PARABLE OF
THE ROAD
What is ….

TAUFIQTAUFIQ
HIDAAYAHIDAAYA
(astray)(astray)
(success)
(guidance)
PARABLE OF
THE ROAD

TAUFIQTAUFIQ
(missed completely)
(‘Bulls-eye’)
(on target)
HIDAAYAHIDAAYA
(missed completely)
PARABLE
IN
ARCHERY

TAQWALLAHTAQWALLAH
TO PROCEED
Part 2Part 2 – a continuation– a continuation

MUSLIMMUSLIM
Submission
TASAWWUR ISLAMTASAWWUR ISLAM
MAQOM AL-ISLAM
FIRST LEVEL TOWARDS HIGHER STATE OFFIRST LEVEL TOWARDS HIGHER STATE OF
TAQWATAQWA
BEGINS WITH ONE’S ACCEPTANCE OFBEGINS WITH ONE’S ACCEPTANCE OF
AL-ISLAMAL-ISLAM

BeingBeing MUSLIMMUSLIM is the minimum level or state, the entrance whichis the minimum level or state, the entrance which
requires building a total way of life with striving in Allah’s way. And werequires building a total way of life with striving in Allah’s way. And we
are warned against ever exiting this basic state till death.are warned against ever exiting this basic state till death.
““O you who have believed, be conscious of and fearO you who have believed, be conscious of and fear
Allah as He should be feared and do not die exceptAllah as He should be feared and do not die except
as Muslims [in submission to Him].”as Muslims [in submission to Him].”
((Qur’an: Aali ‘Imran: 3: 102Qur’an: Aali ‘Imran: 3: 102))

BeingBeing MUSLIMMUSLIM requires firstly the acknowledgement and acceptance ofrequires firstly the acknowledgement and acceptance of
the message ofthe message of AT-TAUHEEDAT-TAUHEED andand AR-RISAALAHAR-RISAALAH. Thus its entrance is the. Thus its entrance is the
SHAHAADAHTAINSHAHAADAHTAIN – as a serious personal declaration of commitment to– as a serious personal declaration of commitment to
become truebecome true WitnessesWitnesses towards upholdingtowards upholding DEEN Al-IslamDEEN Al-Islam throughthrough
submission and obedience.submission and obedience.
This is the first basic level open to all mankind. As long as the MuslimThis is the first basic level open to all mankind. As long as the Muslim
remain true – without opposing its principle (viz.remain true – without opposing its principle (viz. SHIRKSHIRK andand IRTIDADIRTIDAD),),
ultimately Paradise is assured to him / her.ultimately Paradise is assured to him / her.
Yet, it does not guarantee that a Muslim will be averted from sinningYet, it does not guarantee that a Muslim will be averted from sinning
and punishment, for there is still the danger of the Hell-fire which weand punishment, for there is still the danger of the Hell-fire which we
must strive to avoid through conforming to the Guidance of Allah andmust strive to avoid through conforming to the Guidance of Allah and
His Last Messenger Muhammad s.a.a.w. in seeking Allah’s Mercy.His Last Messenger Muhammad s.a.a.w. in seeking Allah’s Mercy.

Muslims must be told not to be complacent, but must take seriously theirMuslims must be told not to be complacent, but must take seriously their
Islamic education in what is termed -Islamic education in what is termed - FARDH’AINFARDH’AIN (personal obligation)(personal obligation)
knowledge.knowledge.
The higher part of their development indeed is crucial, not merely theThe higher part of their development indeed is crucial, not merely the
outward conformity to Al-Islam, but more so development of their inneroutward conformity to Al-Islam, but more so development of their inner
certainty with affirmation of thecertainty with affirmation of the TRUTHTRUTH with authentic creed / beliefwith authentic creed / belief
((AQEEDAH SAAQEEDAH SAHHEEHAHEEHAH).).
Without such pursuit, his conforming to Islamic teaching and practicesWithout such pursuit, his conforming to Islamic teaching and practices
may be mere outward rituals, devoid of understanding which may lead tomay be mere outward rituals, devoid of understanding which may lead to
doubts (doubts (SHAKKSHAKK) and even hypocrisy () and even hypocrisy (NIFAQNIFAQ).).
Being at the level of Muslim is still not sufficient because if he/she whoBeing at the level of Muslim is still not sufficient because if he/she who
does not strive towards higher state ofdoes not strive towards higher state of TAQWA,TAQWA, he/she may be in dangerhe/she may be in danger
of sinning and of rebelliousness.of sinning and of rebelliousness.

MUSLIMMUSLIM
Submission
MAQOM AL-ISLAM
TAQWATAQWA
AL-ISLAMAL-ISLAM
““And those who strive for Us - We will surely guide them toAnd those who strive for Us - We will surely guide them to
Our ways. And indeed, Allah is with the doers of good.”Our ways. And indeed, Allah is with the doers of good.”
((Qur’an: Ankabut: 29: 69Qur’an: Ankabut: 29: 69))
MUTTAQEENMUTTAQEEN
God-consciousness or Piety

MUSLIMMUSLIM
Submission
MUNAFEEQINMUNAFEEQIN
FASIQEENFASIQEEN
MUJRIMEENMUJRIMEEN
ZOLIMEENZOLIMEEN GHOFILEENGHOFILEEN
MUSRIFEENMUSRIFEEN
MUFSIDEENMUFSIDEEN
IF NO EFFORT DONE TOWARDS STRIVING FOR HIGHER STATIONS,
A MUSLIM MAY END-UP BECOMING ....
MUTTAQEENMUTTAQEEN
ETC.
TAQWATAQWA
AL-ISLAMAL-ISLAM

MUSLIMMUSLIM
MU’MEENMU’MEEN
Believer
Submission
MAQOM AT-TAUBAHMAQOM AT-TAUBAH
TAQWATAQWA
AL-ISLAMAL-ISLAM

The state ofThe state of IIMANIIMAN is not static, but can become strong or even becomeis not static, but can become strong or even become
weak, as it commensurate withweak, as it commensurate with ‘ILM‘ILM (Knowledge) and(Knowledge) and ‘‘AMALAMAL (Deeds).(Deeds).
IIMANIIMAN is a state which motivates a Muslim to draw closer and return tois a state which motivates a Muslim to draw closer and return to
Allah’s Mercy with –Allah’s Mercy with – TAUBAHTAUBAH (return; repentance)(return; repentance)
The essence of which is the knowledge with practical deeds: knowledge ofThe essence of which is the knowledge with practical deeds: knowledge of
what is right and wrong; knowledge of one’s self (what is right and wrong; knowledge of one’s self (NAFSNAFS) and the) and the
consequence of one’s action; knowledge of the reality (consequence of one’s action; knowledge of the reality (HAQEEQAHHAQEEQAH) of Life in) of Life in
this world and the Hereafter; knowledge of rights (this world and the Hereafter; knowledge of rights (HUQQUQHUQQUQ) of Allah and of) of Allah and of
others etc.others etc.
The priority therefore is to seeking or to gain nearness (The priority therefore is to seeking or to gain nearness (QURBQURB) to Allah SWT,) to Allah SWT,
withwith ‘ILM‘ILM andand AMALAMAL . And one must not forget that. And one must not forget that ‘ILM‘ILM takes precedencetakes precedence
overover ‘AMAL‘AMAL – and that with knowledge alone but without believing and– and that with knowledge alone but without believing and
manifesting this with righteous deeds, this is also condemned.manifesting this with righteous deeds, this is also condemned.

““The parable of those who were charged with the Torah and thenThe parable of those who were charged with the Torah and then
they failed to live up to it is that of a donkey laden with books. Eventhey failed to live up to it is that of a donkey laden with books. Even
more evil is the parable of the people who gave the lie to the Signsmore evil is the parable of the people who gave the lie to the Signs
of Allah. Allah does not direct such wrong-doers to the Right Way.”of Allah. Allah does not direct such wrong-doers to the Right Way.”
((Qur’an: Jumu’ah: 62: 5Qur’an: Jumu’ah: 62: 5))

““O you who have believed, why do you say what youO you who have believed, why do you say what you
do not do? Great is hatred in the sight of Allah thatdo not do? Great is hatred in the sight of Allah that
you say what you do not do.”you say what you do not do.”
((Qur’an: Saff: 61: 2-3Qur’an: Saff: 61: 2-3))

““Do you order (Do you order (AL-BIRRAL-BIRR) righteousness of the people) righteousness of the people
and forget yourselves while you recite the Scripture?and forget yourselves while you recite the Scripture?
Then will you not reason?Then will you not reason?
And seek help through patience perseveranceAnd seek help through patience perseverance
((SWOBRSWOBR) and prayer () and prayer (SWOLAHSWOLAH), and indeed, it is), and indeed, it is
difficult except for thedifficult except for the KHKHO-SHI-’EENO-SHI-’EEN – the humbly– the humbly
submissive [to Allah].submissive [to Allah].
Who are certain that they will meet their Lord andWho are certain that they will meet their Lord and
that they will return to Him.”that they will return to Him.”
((Qur’an: Baqarah: 2: 44-46Qur’an: Baqarah: 2: 44-46))

MUSLIMMUSLIM
MU’MEENMU’MEEN
MUMUHHSEENSEEN
Believer
Submission
Best or righteous conduct
MAQOM AL-WARA’MAQOM AL-WARA’
TAQWATAQWA
AL-ISLAMAL-ISLAM

Basic in attesting toBasic in attesting to TAUTAUHHEEDEED are the three aspects ofare the three aspects of ISLAM-IIMAN-IISLAM-IIMAN-IHHSAN.SAN.
AndAnd IIHHSANSAN being the perfection of what constitute “being the perfection of what constitute “Good or Righteousness ofGood or Righteousness of
Best in DeedsBest in Deeds”, after the other 2 aspects are attained.”, after the other 2 aspects are attained.
What is interesting to note is that, even with correct Action (What is interesting to note is that, even with correct Action (‘AMAL‘AMAL) motivated) motivated
by correct Belief (by correct Belief (IIMANIIMAN), it is still not regarded or accepted as truly good or), it is still not regarded or accepted as truly good or
Righteous by Allah SWT and the Allah’s Messenger s.a.a.w.Righteous by Allah SWT and the Allah’s Messenger s.a.a.w.
The criteria is in our inner attitude (raison detre); the motive or intention for ourThe criteria is in our inner attitude (raison detre); the motive or intention for our
serving or worshipping Allah, which the Prophet succinctly emphasized:serving or worshipping Allah, which the Prophet succinctly emphasized:

Basic in attesting toBasic in attesting to TAUTAUHHEEDEED are the three aspects ofare the three aspects of ISLAM-IIMAN-IISLAM-IIMAN-IHHSAN.SAN.
AndAnd IIHHSANSAN being the perfection of what constitute “being the perfection of what constitute “Good or Righteousness ofGood or Righteousness of
Best in DeedsBest in Deeds”, after the other 2 aspects are attained.”, after the other 2 aspects are attained.
What is interesting to note is that, even with correct Action (What is interesting to note is that, even with correct Action (‘AMAL‘AMAL) motivated) motivated
by correct Belief (by correct Belief (IIMANIIMAN), it is still not regarded or accepted as truly good or), it is still not regarded or accepted as truly good or
Righteous by Allah SWT and the Allah’s Messenger s.a.a.w.Righteous by Allah SWT and the Allah’s Messenger s.a.a.w.
The criteria is in our inner attitude (raison detre); the motive or intention for ourThe criteria is in our inner attitude (raison detre); the motive or intention for our
serving or worshipping Allah, which the Prophet succinctly emphasized:serving or worshipping Allah, which the Prophet succinctly emphasized:
““Al- IAl- Ihhsansan (righteousness or best conduct) is that you(righteousness or best conduct) is that you
worship (serve) Allah as though you are seeing Him;worship (serve) Allah as though you are seeing Him;
while you see Him not, yet truly He sees you”while you see Him not, yet truly He sees you”
((Hadith reported by MuslimHadith reported by Muslim))

When we realize that it is not the mere deeds that we are able to do, norWhen we realize that it is not the mere deeds that we are able to do, nor
the conviction that we are upon the right path (in our belief), but rather, itthe conviction that we are upon the right path (in our belief), but rather, it
is the scrutiny in our hearts by Allah, Who Knows the innermost heart inis the scrutiny in our hearts by Allah, Who Knows the innermost heart in
our Souls – in our intentions, concerning whether it is acceptable to Him orour Souls – in our intentions, concerning whether it is acceptable to Him or
rejected by Him that will make us people to be extra-cautious by therejected by Him that will make us people to be extra-cautious by the
Islamic concept termed asIslamic concept termed as WARA’ - cautiousness; piety; pious; godliness;WARA’ - cautiousness; piety; pious; godliness;
Prophet Muhammad s.a.a.w. said:Prophet Muhammad s.a.a.w. said:
“Part of someone’s being good Muslim, is his leaving alone
matters that does not concern him.”
(Hadith reported by Tirmidzi)

“Leave that which makes you doubt
for that which does not make you doubt.”
(Hadith reported by Tirmidzi and Nasa-i)
When we realize that it is not the mere deeds that we are able to do, norWhen we realize that it is not the mere deeds that we are able to do, nor
the conviction that we are upon the right path (in our belief), but rather, itthe conviction that we are upon the right path (in our belief), but rather, it
is the scrutiny in our hearts by Allah, Who Knows the innermost heart inis the scrutiny in our hearts by Allah, Who Knows the innermost heart in
our Souls – in our intentions, concerning whether it is acceptable to Him orour Souls – in our intentions, concerning whether it is acceptable to Him or
rejected by Him that will make us people to be extra-cautious by therejected by Him that will make us people to be extra-cautious by the
Islamic concept termed asIslamic concept termed as WARA’ - cautiousness; piety; pious; godliness;WARA’ - cautiousness; piety; pious; godliness;
Prophet Muhammad s.a.a.w. said:Prophet Muhammad s.a.a.w. said:

““That which isThat which is HALALHALAL - lawful - is clear (plain) and that which is- lawful - is clear (plain) and that which is
HARAMHARAM – unlawful - is clear (plain), and between these two are– unlawful - is clear (plain), and between these two are
MUTASHABIHATMUTASHABIHAT - doubtful matters-, about which many people- doubtful matters-, about which many people
do not know…..”do not know…..”
((Hadith reported by Bukhary and MuslimHadith reported by Bukhary and Muslim))

“…“… Whoever avoids doubtful matters safeguards himself in regardWhoever avoids doubtful matters safeguards himself in regard
to his religion and his honour, whereas he who falls into doubtfulto his religion and his honour, whereas he who falls into doubtful
matters is falling into that which is unlawful, like the shepherdmatters is falling into that which is unlawful, like the shepherd
who pastures his herd around a sanctuary for them to graze …”who pastures his herd around a sanctuary for them to graze …”

“…“… Verily every king has a sanctuary, and verily the sanctuary of Allah is HisVerily every king has a sanctuary, and verily the sanctuary of Allah is His
prohibitions (prohibitions (MUHARAMATMUHARAMAT) . Verily, in the body is a morsel of flesh, if it is) . Verily, in the body is a morsel of flesh, if it is
good (wholesome) then the whole body is well (whole), but if it is spoiltgood (wholesome) then the whole body is well (whole), but if it is spoilt
(diseased) then the whole body will be spoilt . Verily this is the heart ((diseased) then the whole body will be spoilt . Verily this is the heart (QOLBUQOLBU)”)”

Yet, this conscious or awareness that Allah sees us (Yet, this conscious or awareness that Allah sees us (IIHHSANSAN) must be extended) must be extended
and permeates our entire life and activities towards doing good to othersand permeates our entire life and activities towards doing good to others
amongst Allah’s creation – not merely in formal worship in mosques or home.amongst Allah’s creation – not merely in formal worship in mosques or home.
To serve withTo serve with IIHHSANSAN is to spread, with gratitude (is to spread, with gratitude (SHAKUR)SHAKUR) , with acts of, with acts of IIHHSANSAN
to others too, as Allah has commanded thus:to others too, as Allah has commanded thus:
““And do good (And do good (FA-AFA-AHHSINSIN) as Allah has done good to you. And desire not) as Allah has done good to you. And desire not
corruption in the land. Indeed, Allah does not like corrupters.“corruption in the land. Indeed, Allah does not like corrupters.“
((Qur’an: Qasas: 28: 77Qur’an: Qasas: 28: 77))

MUSLIMMUSLIM
MU’MEENMU’MEEN
MUMUHHSEENSEEN
MUKHLISWEEN
Believer
Submission
Sincerity
MAQOM AZ-ZUHUDMAQOM AZ-ZUHUD
TAQWATAQWA
AL-ISLAMAL-ISLAM

““The religion (The religion (DEENDEEN) is Sincerity.” We said: To whom? He) is Sincerity.” We said: To whom? He
then said: “To Allah, to His Books, to His Messengers, and tothen said: “To Allah, to His Books, to His Messengers, and to
the leaders of Muslims and their general folks.”the leaders of Muslims and their general folks.”
((Hadith related by MuslimHadith related by Muslim))

““Verily, what I fear the most for my community (ummah)Verily, what I fear the most for my community (ummah)
isis SHIRKSHIRK (ascribing partners) to Allah.(ascribing partners) to Allah.
I am not saying that they will worship the sun or theI am not saying that they will worship the sun or the
moon or idols, butmoon or idols, but it is in their being insincere in doingit is in their being insincere in doing
good deeds, not intending it for Allah’s sake but only togood deeds, not intending it for Allah’s sake but only to
please their hidden desiresplease their hidden desires.”.”
((Hadith reported by Ibnu Majah in “Kitab Az-ZuhduHadith reported by Ibnu Majah in “Kitab Az-Zuhdu”)”)

““Say: "Verily, I am commanded to serveSay: "Verily, I am commanded to serve
(worship) Allah with sincere devotion;(worship) Allah with sincere devotion;
And I am commanded to be the first ofAnd I am commanded to be the first of
those who bow to Allah in Islam."those who bow to Allah in Islam."
((Qur’an: Zumar: 39: 11-12Qur’an: Zumar: 39: 11-12))

MUSLIMMUSLIM
MU’MEENMU’MEEN
MUMUHHSEENSEEN
MUKHLISWEEN
MUTTAQEENMUTTAQEEN
Believer
Submission
Sincerity
TAQWATAQWA
AL-ISLAMAL-ISLAM
MAQOM AL-’ARIFEENMAQOM AL-’ARIFEEN

The highest aspect ofThe highest aspect of TAQWATAQWA – Is that conferred upon the truly– Is that conferred upon the truly
knowledgeable of Allah – theknowledgeable of Allah – the ’ARIFEEN BIL-LAH’ARIFEEN BIL-LAH..
It is through Allah granting the “opening” -It is through Allah granting the “opening” - FAT-FAT-HH - of Knowledge of Allah- of Knowledge of Allah
(gnosis-(gnosis- MA’RIFAHMA’RIFAH), or sometimes referred to as the “), or sometimes referred to as the “unveilingunveiling” ,” ,
““illuminationsilluminations”, “”, “beatific witnessingbeatific witnessing” etc. whence the person attained to” etc. whence the person attained to
the highest form of conviction (the highest form of conviction (HAQQ-AL-YAQEENHAQQ-AL-YAQEEN).).

AND ALLAH KNOWS ALLAND ALLAH KNOWS ALL

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