[Slideshare] akhlaq- (january-2015) -lesson # 5 -types-of-nafs-(18-february-2015)

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,
MOST COMPASSIONATE,MOST COMPASSIONATE,
MOST MERCIFUL.MOST MERCIFUL.
““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
LESSON # 5 –LESSON # 5 –
“VARIOUS STATES OF THE NAFS”
INTRODUCTION TO THE STUDY OFINTRODUCTION TO THE STUDY OF
‘‘ILM AL-AKHLAQILM AL-AKHLAQ
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)”
“Verily! You (Muhammad) are upon the
most exalted (Khuluq) disposition.”
UPDATED 18UPDATED 18 FEBRUARY 201FEBRUARY 201All Rights Reserved © Zhulkeflee Hj Ismail (2015))

 It is called “It is called “RuhRuh” – ‘spirit’, when we refer to its essence, which we do” – ‘spirit’, when we refer to its essence, which we do
not know except very little.not know except very little.
 When it is in cognitive mode of its own existence, awareness of its identity,When it is in cognitive mode of its own existence, awareness of its identity,
it is called “it is called “NafsNafs” – ‘self’. And it may go through many ‘states’ (” – ‘self’. And it may go through many ‘states’ (AHWALAHWAL))
 The wordThe word ““QolbQolb” – “” – “Fu-adFu-ad” ‘heart’, also refers to our Soul,” ‘heart’, also refers to our Soul,
when it is in the mode of reflection, or contemplation in understandingwhen it is in the mode of reflection, or contemplation in understanding
meanings. Maintining its well-being and purity must be of the ultimate concern.meanings. Maintining its well-being and purity must be of the ultimate concern.
 When Allah s.w.t. grantsWhen Allah s.w.t. grants TaufiqTaufiq whereupon its understanding of ‘Reality’whereupon its understanding of ‘Reality’
penetrates deeply, it is referred to as “penetrates deeply, it is referred to as “LubbLubb” - ‘innermost’; ‘core’” - ‘innermost’; ‘core’
 If it is guided by Allah to go deeper still, it is referred to as “If it is guided by Allah to go deeper still, it is referred to as “SirrSirr” –” –
‘secret’‘secret’
 But all these terms refer to the same thing i.e. Our Spiritual Self.But all these terms refer to the same thing i.e. Our Spiritual Self.
WaAllaahu a’lamWaAllaahu a’lam
EPISTEMOLOGY
All Rights Reserved © Zhulkeflee Hj Ismail (2015))

Amongst the definitions:Amongst the definitions:
““....... Knowledge is the arrival (....... Knowledge is the arrival (huhussulul- )- )** of the meaningof the meaning
((ma’nama’na- ) of a thing or object of knowledge in the soul of- ) of a thing or object of knowledge in the soul of
the subject; and simultaneously,..... Knowledge is the soul’sthe subject; and simultaneously,..... Knowledge is the soul’s
arrival (arrival (wuwussulul- ) at the meaning of that thing or the object- ) at the meaning of that thing or the object
of knowledge.”of knowledge.”
By “meaning” (By “meaning” (ma’nama’na- ) is: “- ) is: “the recognition of the properthe recognition of the proper
place of anything in a systemplace of anything in a system ...”...”
** ““attainment; acquirement” is a better translationattainment; acquirement” is a better translation..
EPISTEMOLOGY
Prof. Syed Muhammad Naquib Al-Attas

EPISTEMOLOGY
FROM PREVIOUS LESSONS

Whatever is outside of theWhatever is outside of the
person – to be regarded asperson – to be regarded as
information (information ( ) – not) – not
knowledge ( ).knowledge ( ).
Knowledge resides in theKnowledge resides in the
person – and is also anperson – and is also an
attribute (attribute (sifatsifat- ) of- ) of
the person him/herself.the person him/herself.
All Rights Reserved © Zhulkeflee Hj Ismail (2014))All Rights Reserved © Zhulkeflee Hj Ismail (2015))

Information may notInformation may not
necessarily convey anynecessarily convey any
meanings, but can bemeanings, but can be
subjected to process orsubjected to process or
interpretation – by a humaninterpretation – by a human
– striving to seek and– striving to seek and
arriving at understanding ofarriving at understanding of
““meaningsmeanings” from it.” from it.
Knowledge has to doKnowledge has to do
with “with “meaningsmeanings” –” –
which may includewhich may include
abstract concepts andabstract concepts and
construct beyond theconstruct beyond the
material forms.material forms.

Every one may have equalEvery one may have equal
access to a givenaccess to a given
information.information.
Yet, there can beYet, there can be
difference in levels anddifference in levels and
depths of knowledge todepths of knowledge to
a given information,a given information,
depending upon whodepending upon who
contemplates upon it.contemplates upon it.

Just as raw data input areJust as raw data input are
meant to be processed bymeant to be processed by
the computer , our readings,the computer , our readings,
observations, news, dataobservations, news, data
and information etc. areand information etc. are
objects to be understoodobjects to be understood
and possible meanings fromand possible meanings from
it to be comprehended by usit to be comprehended by us
human.human.
It is when cognition ofIt is when cognition of
man are applied toman are applied to
process theseprocess these
information, that heinformation, that he
may be said to arrivemay be said to arrive
at knowledge (i.e.at knowledge (i.e.
when it becomeswhen it becomes
meaningful).meaningful).

THUS the Qur’an categorizeTHUS the Qur’an categorize
these (information) as:these (information) as:
““SignsSigns” –” – aayataayat (( ))
Al-Qur’an –Al-Qur’an – aayataayat Qawliyyah*Qawliyyah*
Universe –Universe – aayataayat Kauniyah *Kauniyah *
THUS the Qur’anicTHUS the Qur’anic
approach for man’sapproach for man’s
education enjoins himeducation enjoins him
to “to “ReadRead” (” ( ) these) these
signs to arrive at thesigns to arrive at the
““meaningsmeanings” –” –
regarding theregarding the REALITYREALITY..
* Qawliyyah* Qawliyyah - ‘spoken’ : AL-QUR’AN- ‘spoken’ : AL-QUR’AN
* Kauniyah* Kauniyah - ‘creation’ : UNIVERSE- ‘creation’ : UNIVERSE

NoteNote::
Arabic word “Arabic word “universeuniverse” and “” and “a scholar; one whoa scholar; one who
is knowledgeableis knowledgeable” is spelt:” is spelt:
( )( )

 Information gathered are like pieces of jig-saw puzzle.
 It may seem quite easy to get them, especially when they seemed
to be scattered about almost everywhere.
 Some people are keen to only gather them, to pick them up, to
steal these pieces, and are obsessed with merely having as much of
them as possible – not realizing its true meaning, its true significance,
its true worth to benefit from it, its place and purpose to us.

 Thus, some people may feel that they have ‘knowledge’, whereas
what they possess may just be merely ‘information’.
 Actually by “knowledge”, we are referring to the relevant
“meaning” from that subject that we “seek to acquire, arriving in our
soul ...” – not merely the subject.
 The “Soul” (or sometimes referred to as the ‘heart’, ‘mind’ or
‘intellect’) is the spiritual Self (of who we are our Self ‘Nafs’ ) - our
cognitive essence, capable of knowing and of learning.

 Thus education is said to be “organic” liken to a living organism –
which pertains, primarily, to the growth (of meaning, realization and
actualization) of our soul - Self.
 Education, from the Islamic perspective, is not a mechanical
construct, but it entails nurturing of a Muslim with ‘Life’ – and the
Islamic educators to be likened as the ‘gardeners ’ not ‘engineers’.
 Actually, (in Islamic education), when acquiring any pieces of it
(information), a student should also be learning what its meaning and
significance is, and how it is to be applied (fixed or connected) unto what
he/she already possess thus far – increasing spiritual growth.

 This can only be possible when such pieces are given to them by one
who has true ownership of these, and who consents to give these to
them and helps them with how they should understand these, and to
form (or attach) them unto their overall worldview.
 Thus, students must be learning from the right person, i.e. those who
has ‘seen’ the full (at least)- the completed picture.; or preferably those
who have traversed the path themselves.
 Only such are the ones who can rightfully teach them how they are to
make each pieces to become meaningful to what they already possess.

 And the manner or approach towards making it meaningful
(enlightening), may be seen from various perspectives (angles)
amongst fellow students in the same class, because each student,
although may have a limited vision of what the teacher was teaching,
may be granted new meanings - ‘arriving in his soul’. Thus in a
traditional teaching sessions, ‘knowledge’ expands and increases.
 Thus being physically present in class with a teacher, learning face-
to-face, sharing what they have learnt with the teacher and fellow
students, seeking constant guidance etc. has always been a highly
valued traditional method (which, unfortunately, we may have lost or
slowly losing through neglect).

“TRADITIONAL LEARNING FROM ISLAMIC TEACHERS AND SCHOLARS”

O YOUNG MAN: .......
“And it behoves you not to be deceived by the escapades
and antics of the charlatan sufis. The true spiritual journey
of the Sufi Path is not the path of these pretenders. It is
the path of self-remonstrance and the removal of carnal
desires (and their inner promptings) with the Sword
of Vigilance.“
“May Allah bless his soul,
elevate his rank and make
us to benefit from his
knowledge, wisdom and
secrets.”

O YOUNG MAN: .......O YOUNG MAN: .......
““There are four matters that the traveller (salik) must observeThere are four matters that the traveller (salik) must observe
during the spiritual journey:during the spiritual journey:
ONEONE, sound belief that is free from innovation., sound belief that is free from innovation.
secrets.”

TWOTWO, sincere and genuine repentance with the resolve not to, sincere and genuine repentance with the resolve not to
return to a life of carnal pleasure.return to a life of carnal pleasure.
secrets.”

THREETHREE, to try to make peace with your adversaries so that no, to try to make peace with your adversaries so that no
claims can be laid against you.claims can be laid against you.
secrets.”

FOURFOUR, to acquire sufficient knowledge of the Sacred Law to, to acquire sufficient knowledge of the Sacred Law to
enable you to perform the orders of Allah, the Most High.enable you to perform the orders of Allah, the Most High.
Then there is theThen there is the knowledge of the Hereafter*knowledge of the Hereafter* that is necessarythat is necessary
for success.for success.
secrets.”
* ‘UKHRA’ literally means simply ‘other’ ,
therefore not necessarily referring only to the
knowledge of the other life as in “Hereafter”
here translated, but can also mean knowledge
other than Deeniyat or ‘Sacred law’

““what is necessary for those who choose to travel upon the
path of Truth...
Know that it is essential for you to attach yourself to a Spiritual
Guide and Teacher who, through his spiritual instructions, will
purify yourself from evil tendencies and replace them with
nobility of character (AKHLAQ- disposition).
secrets.”

“ the signs by which you may recognise the true guide ..
 he who renounces love of the world * and the desire for
rank * ;
secrets.”
* HUBB-AD-DUNYA
* HUBB-AL-JAAH

 he who follows an enlightened guide whose spiritual chain
extends in unbroken sequence to Muhammad, the Lord of the
Messengers
secrets.”

 and he who excels in refining himself by observing modesty
in eating, speaking and sleeping, and by much praying,
almsgiving and fasting;
secrets.”

 he who, in imitation of an enlightened guide, makes virtue
his way of life-amongst which are counted patience, prayer,
thanksgiving, dependence on Allah, certainty of knowledge,
generosity, contentedness, inner peace, clemency, humility,
knowledge, truthfulness, modesty, reliability, sobriety,
tranquillity, and perseverance.
secrets.”

secrets.”
patience

secrets.”
prayer

secrets.”
thanksgiving

secrets.”
dependence on Allah

secrets.”
certainty of knowledge

secrets.”
generosity

secrets.”
contentedness

secrets.”
inner peace

secrets.”
clemency

secrets.”
humility

secrets.”
knowledge

secrets.”
truthfulness

secrets.”
modesty

secrets.”
reliability

secrets.”
sobriety

secrets.”
tranquillity

secrets.”
perseverance

““An immoral man of learning is a great evil,An immoral man of learning is a great evil,
yet a greater evil is an ignoramus leading a ‘godly’yet a greater evil is an ignoramus leading a ‘godly’
life.life.
Both are a great trial (FITNAH) everywhere,Both are a great trial (FITNAH) everywhere,
to whomever depends to them both (for guidance),to whomever depends to them both (for guidance),
in holding on to his religion”in holding on to his religion”
REFLECTIONREFLECTION::
We would indeed be afflicted with thisWe would indeed be afflicted with this FitnahFitnah (trial). Only with appropriate(trial). Only with appropriate
knowledge andknowledge and irshaadahirshaadah, and more importantly, and more importantly Taufiq wal-Hidaa-yaTaufiq wal-Hidaa-ya fromfrom
Allah SWT. would we be saved from its evil.Allah SWT. would we be saved from its evil.

“ Educators are like gardeners, the best of them are the local gardeners
with the most experience, who have been living with and nurturing the
plants and being the caretaker of its ornaments.
Although they are often unassuming by avoiding the gaze of people
admiring the garden, yet ignoring them is indeed ignorant heedlessness,
compounded with ingratitude, while preferring others less able over them is
injustice ”
'If you are grateful, I will surely increase you
[in favour];
but if you deny, indeed, My punishment is severe”
(Qur’an: Surah Ibrahim: 14: 7)
IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,
MOST COMPASSIONATE,MOST COMPASSIONATE,
MOST MERCIFULMOST MERCIFUL
AN-NASEEHAH
Sincere Advice

1. Learning is organic, and new lesson are taught to expand
further from what has previously been covered. In Qur’anic
classes, students had to revise first the previous lessons
before being taught further. If their revision is not favorable,
the teacher will not proceed to teach any new lesson.
2. You are to refer to your notes and the PowerPoint slides
available.
3. From the list of topic or sub-topics, as reference for your
group – discuss and prepare to respond in brief revision to
the class for each topics or sub-topics.
““Can I get to knowCan I get to know
you ? What haveyou ? What have
we learnt?”we learnt?”
You are given onlyYou are given only 30 minutes30 minutes to complete this assignmentto complete this assignment
TAMRIN
TAMRIN
(EXERCISE)
(EXERCISE)

STORY OF THE ANIMALSTORY OF THE ANIMAL
IN THE FARMIN THE FARM
HOW IS A PERSON’S “KHULUQ ”
(NATURAL DISPOSITION ) DEVELOPED?
TAUHEEDIC
PARADIGM

ESSENCE OF MAN
IS THE SPIRITUAL
(SOUL)
LESSON # 4a –LESSON # 4a –
ABOUT THE ‘NAFS’ (SELF)
LESSON # 4a –LESSON # 4a –
ABOUT THE ‘NAFS’ (SELF)

LESSON # 5 –LESSON # 5 –
MANAGE & CONTROL YOUR POWER OR BE
CONTROLLED BY THEM
BEWARE OF SATAN YOUR AVOWED ENEMY

NOW CONTINUE LESSON # 5 –NOW CONTINUE LESSON # 5 –

‘‘UlamaUlama (scholars) of(scholars) of Tasawwuf/ ‘Ilmul AhklaqTasawwuf/ ‘Ilmul Ahklaq, have identified, have identified
various states in which the human “various states in which the human “NafsNafs” (self) may be in. It does” (self) may be in. It does
not mean that there are many “not mean that there are many “nafsnafs” in a person, but it simply” in a person, but it simply
means to describe the nature of characteristic of the “means to describe the nature of characteristic of the “NafsNafs” which” which
can be subjected to change.can be subjected to change.
Perhaps we can describe this state as the dominant “Perhaps we can describe this state as the dominant “moodmood” of” of
our “our “NafsNafs”. One has to be aware of one’s state – termed as “”. One has to be aware of one’s state – termed as “HaalHaal”.”.
From the lower imperfect state, one has to strive to overcome themFrom the lower imperfect state, one has to strive to overcome them
thereby attaining towards the subsequent level until one reachesthereby attaining towards the subsequent level until one reaches
the higher and perfect state.the higher and perfect state.

As explained previously “Nafs” is that “consciousness that is
you”. The state of our consciousness in our nafs (self) varies
according to its development. Because man is firstly aware of
himself, naturally he seeks to satisfy his self due to tendencies
motivated by the inherent powers within him which is constantly
developing.
His awareness of himself is naturally stronger than the awareness
of others. Thus his impulses are primarily concern with only
fulfilment of its own desires and satisfaction.

If this obsession continues while he is still oblivious to the
relationship with others besides himself, unconcerned as to its moral
implication, whether it is detrimental to others or not, not even
caring about the effect that his present actions will have on his
future, etc. - the danger of such a trait in that person is obvious.
This state is basic in everyone, and serves as the motivation for it
to incite man towards acting out his will and desire. This is called
“nafs al-am-marah”- the commanding self.

Concerning this state of the nafs (self), it is stated in the Holy
Qur’an:
““And yet, I am not trying to absolve myself: for, verily, man's innerAnd yet, I am not trying to absolve myself: for, verily, man's inner
self (self (NAFS -AMMARAHNAFS -AMMARAH),), does incite [him] to evil, and saved aredoes incite [him] to evil, and saved are
only they upon whom my Sustainer bestows His grace.only they upon whom my Sustainer bestows His grace. Behold, myBehold, my
Sustainer is much forgiving, a dispenser of grace!“Sustainer is much forgiving, a dispenser of grace!“
((Qur’an: Yusuf: 12: 53Qur’an: Yusuf: 12: 53))

It is this uncontrolled impulses which is termed as “It is this uncontrolled impulses which is termed as “Nafs al-Nafs al-
ammarahammarah”, the commanding Self and if not guided, often it is in”, the commanding Self and if not guided, often it is in
conflict with what the mind regards as a moral good.conflict with what the mind regards as a moral good.
Many of us are still in this state - impulsive selfish and reckless.Many of us are still in this state - impulsive selfish and reckless.
We don’t seem to want to (reason) give a thought to what weWe don’t seem to want to (reason) give a thought to what we
are doing. Our only concern is to be able to satisfy ourselves.are doing. Our only concern is to be able to satisfy ourselves.

We pamper our Self or Ego and regard it to beWe pamper our Self or Ego and regard it to be THETHE mostmost
important consideration.important consideration.
We forget who we actually are, and in Whose presence we exist.We forget who we actually are, and in Whose presence we exist.
We may even entertain a grandiose notion of our bloated Ego - “We may even entertain a grandiose notion of our bloated Ego - “I amI am
better than hebetter than he” not by any moral or objective standard but because” not by any moral or objective standard but because
““I feel I am betterI feel I am better”.”.
Sometimes attributing ourselves a bigger than life importance,Sometimes attributing ourselves a bigger than life importance,
carrying ourselves about with an air of arrogance. Even ourcarrying ourselves about with an air of arrogance. Even our
expectations from others also may be of the unrealistic kind.expectations from others also may be of the unrealistic kind.

We sometimes tend to be overly sensitive, even “paranoia”;
entertaining to our suspicion - where benefit of doubt should be
given to others. We harbour “conspiracy theories” and easily accept
evil suggestions and whisperings of Satan and of bad people inciting
enmity and conflict, judging others without evidence.
Our capacity to “love”, which is a natural trait or tendency within
us - is wholly directed more to our Self. We look at ourselves always
as perfect and unblemished, and expecting others to look at us
likewise.

We expect praises for ourselves and resent (even become angry) at
any form of criticism even though it is well-meant and true!
Instead of reflecting and considering upon what is being said, we
immediately react impulsively because our feelings are “hurt”; our
bloated Ego is punctured.
Some resent because of “who” is saying it rather than “what” is
being said, because in his estimation, the other person is lesser than
he.
With this deluded self-admiration, advice from others to reform in
him whatever shortcomings, will be difficult if not impossible.

TAFAQQAHU-FID-DEEN
“Understanding the Deen of Islam”
Module by Ustaz Zhulkeflee Hj Ismail
Excerpts from:

“A believer is the mirror of his brother. When
he sees a fault in it, he should correct it."
(Hadith reported by Bukhary)
IN THE NAME OF ALLAH,
MOST COMPASSIONATE,
MOST MERCIFUL.
TAFAQQAHU-FID-DEEN
“Understanding the Deen of Islam”
Module by Ustaz Zhulkeflee Hj Ismail
Excerpts from:

IN THE NAME OF ALLAH,
MOST COMPASSIONATE,
MOST MERCIFUL.
AN-NASEEAN-NASEEHHAHAH
The Sincere AdviceThe Sincere Advice
“A believer is the mirror of his brother. When he
sees a fault in it, he should correct it."
(Hadith reported by Bukhary)
AND IT IS BETTER TO BE WITH CLEAN MIRROR
THAT IS KEPT CLEAN AND WHICH DO NOT DISTORT

PARABLE OF THE PASSENGERS ON A SHIP
A Saying of Prophet Muhammad [p.b.u.h.]
AN-NASEEHAH
Sincere Advice

Thus, a person whoseThus, a person whose NafsNafs (self) is in this state, is emotionally(self) is in this state, is emotionally
and directly linked to his “and directly linked to his “QuwwahQuwwah” (innate powers) which” (innate powers) which
automatically transform it into reaction with his organs.automatically transform it into reaction with his organs.
His tongue, his hands and all other organs are enslaved to followHis tongue, his hands and all other organs are enslaved to follow
the dictates of this commanding Self. He or she will become verythe dictates of this commanding Self. He or she will become very
impulsive, hasty and quick to temper.impulsive, hasty and quick to temper.
Reason and thought processes are completely ignored.Reason and thought processes are completely ignored.

Relationship with the SelfRelationship with the Self
THE WORLDTHE WORLD
TIMETIME
SELFSELFBODYBODY
TONGUETONGUE
MINDMIND
DESIREDESIRE
HEARTHEART
Initial traitsInitial traits ::
[1] Appetite,[1] Appetite,
[2] Emotion still link to needs,[2] Emotion still link to needs,
[3] curiosity, memory,[3] curiosity, memory,
[4] imitative, see, listen & do,[4] imitative, see, listen & do,
[5] application of[5] application of
basic sensory feelingsbasic sensory feelings
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)
Importance of linguistics to thoughts:

Relationship with the SelfRelationship with the Self
THE WORLDTHE WORLD
TIMETIME
SELFSELFBODYBODY
TONGUETONGUE
MINDMIND
DESIREDESIRE
HEARTHEART
Initial traitsInitial traits ::
[1] Appetite,[1] Appetite,
[2] Emotion still link to needs,[2] Emotion still link to needs,
[3] curiosity, memory,[3] curiosity, memory,
[4] imitative, see, listen & do,[4] imitative, see, listen & do,
[5] application of[5] application of
basic sensory feelingsbasic sensory feelings
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)
Importance of linguistics to thoughts:
““He (Allah) has created man: He has impartedHe (Allah) has created man: He has imparted
unto him articulate thought and speech.” (Q:55: 3-5)unto him articulate thought and speech.” (Q:55: 3-5)

““O you who have believed,O you who have believed, do not put [yourselves]do not put [yourselves]
before Allah and His Messengerbefore Allah and His Messenger but be conscious andbut be conscious and
fear Allah (fear Allah (TAQWALLAAHTAQWALLAAH). Indeed, Allah is Hearing). Indeed, Allah is Hearing
and Knowing.”and Knowing.”
((Qur’an: Hujurat: 49: 1Qur’an: Hujurat: 49: 1))All Rights Reserved © Zhulkeflee Hj Ismail (2015))

“HAST THOU ever considered [the kind of man] whoHAST THOU ever considered [the kind of man] who
makes his own desires (HAWA)makes his own desires (HAWA) his deity, and whomhis deity, and whom
Allah has [thereupon] let go astray, knowing [that hisAllah has [thereupon] let go astray, knowing [that his
mind is closed to all guidancemind is closed to all guidance], and whose], and whose hearing andhearing and
heart He has sealedheart He has sealed, and upon whose, and upon whose sight He hassight He has
placed a veilplaced a veil? Who, then, could guide him after Allah? Who, then, could guide him after Allah
[has abandoned him]? Will you not, then, ([has abandoned him]? Will you not, then, (TADZAK-TADZAK-
KARUNKARUN) bethink your-selves? “) bethink your-selves? “
((Qur’an: Jatsiyah: 45: 23Qur’an: Jatsiyah: 45: 23))

““ALLURING unto man is the (ALLURING unto man is the (HUB-BUSH – SHAHAWAATHUB-BUSH – SHAHAWAAT))
enjoyment of worldly desiresenjoyment of worldly desires through women, andthrough women, and
children, and heaped-up treasures of gold and silver,children, and heaped-up treasures of gold and silver,
and horses of high mark, and cattle, and lands. All thisand horses of high mark, and cattle, and lands. All this
may be enjoyed in the life of this world (may be enjoyed in the life of this world (DUN-YAADUN-YAA) - but) - but
the most beauteous of all goals is with Allah. “the most beauteous of all goals is with Allah. “
((Qur’an: Aali ‘Imran: 3: 14Qur’an: Aali ‘Imran: 3: 14))

““And nothing is the life of this world (And nothing is the life of this world (DUN-YAADUN-YAA) but a) but a
play and a passing delight; andplay and a passing delight; and the life in the hereafter isthe life in the hereafter is
by far the better for all who are conscious of Allahby far the better for all who are conscious of Allah
((YATTAQUUNYATTAQUUN) Will you not, then, use your reason? ”) Will you not, then, use your reason? ”
((Qur’an: An’am: 6: 32Qur’an: An’am: 6: 32))

““O you who have attained to faith!O you who have attained to faith! Respond to the call ofRespond to the call of
Allah and the Messenger whenever he calls you unto thatAllah and the Messenger whenever he calls you unto that
which will give you lifewhich will give you life; and know that Allah intervenes; and know that Allah intervenes
between man and [the desires of] his heart, and that untobetween man and [the desires of] his heart, and that unto
Him you shall be gathered.”Him you shall be gathered.”
((Qur’an: Anfal: 8: 24Qur’an: Anfal: 8: 24))

““And recite to them, [O Muhammad], the news ofAnd recite to them, [O Muhammad], the news of himhim
to whom we gave [knowledge of] Our signs, but heto whom we gave [knowledge of] Our signs, but he
detached himself from themdetached himself from them; so Satan pursued him, and; so Satan pursued him, and
he became of the deviators.”he became of the deviators.”
((Qur’an: A’raf: 7: 175Qur’an: A’raf: 7: 175 ))

““And if We had willed, we could have elevated himAnd if We had willed, we could have elevated him
therebythereby, but he adhered [instead] to the earth and, but he adhered [instead] to the earth and
followed his own desirefollowed his own desire. So his example is like that of. So his example is like that of
the dog: if you chase him, he pants, or if you leave him,the dog: if you chase him, he pants, or if you leave him,
he [still] pants. That is the example of the people whohe [still] pants. That is the example of the people who
denied Our signs. So relate the stories that perhaps theydenied Our signs. So relate the stories that perhaps they
will give thought.”will give thought.”
((Qur’an: A’raf: 7: 176Qur’an: A’raf: 7: 176 ))

““AndAnd keep yourself patient [by being] with those whokeep yourself patient [by being] with those who
call upon their Lord in the morning and the eveningcall upon their Lord in the morning and the evening,,
seeking His countenance. And let not your eyes passseeking His countenance. And let not your eyes pass
beyond them, desiring adornments of the worldly life,beyond them, desiring adornments of the worldly life,
andand do not obey one whose heart We have madedo not obey one whose heart We have made
heedless of Our remembranceheedless of Our remembrance and who follows hisand who follows his
desire (desire (HAWA’HAWA’) and whose affair is ever [in] neglect.”) and whose affair is ever [in] neglect.”
((Qur’an: Kahfi: 18: 28Qur’an: Kahfi: 18: 28))

The Arab (Bedouins) say, "We have believedThe Arab (Bedouins) say, "We have believed
((AA-MAN-NAAA-MAN-NA)." Say, "You have not [yet])." Say, "You have not [yet]
believed; but say [instead], 'We have submittedbelieved; but say [instead], 'We have submitted
((AS-LAM-NAAS-LAM-NA),' for faith has not yet entered),' for faith has not yet entered
your hearts. And if you obey Allah and Hisyour hearts. And if you obey Allah and His
Messenger, He will not deprive you from yourMessenger, He will not deprive you from your
deeds of anything. Indeed, Allah is Forgivingdeeds of anything. Indeed, Allah is Forgiving
and Merciful.“and Merciful.“
((Qur’an: Hujurat: 49: 14Qur’an: Hujurat: 49: 14 ))

MUSLIMMUSLIM
MU’MEENMU’MEEN
MUMUHHSEENSEEN
MUKHLISWEEN
MUTTAQEENMUTTAQEEN
LEVELS OF ATTAINMENTLEVELS OF ATTAINMENT
TOWARDS STATE OFTOWARDS STATE OF
TAQWATAQWA
Believer
Submission
Best or righteous conduct
Sincerity
God-consciousness or Piety
TASAWWUR ISLAMTASAWWUR ISLAM
JAAHILJAAHIL NIFAAQNIFAAQ
KUFUR-NI’MAHKUFUR-NI’MAH GHAFLAHGHAFLAH
SHIRKSHIRK FAASADFAASAD ZOLEEMZOLEEM
MUJREEMMUJREEM
KADZIBKADZIB
ISRAAFISRAAF FAASIQFAASIQ
ITHMITHM
‘ILM – ‘AMAL - MUJAAHADAH
etc.

””As for those who (As for those who (JAA-HADUJAA-HADU) strive in Us, We) strive in Us, We
surely guide them to Our paths (surely guide them to Our paths (SUBUU-LANSUBUU-LANA), andA), and
lo! Allah is with the good (lo! Allah is with the good (MUMUHH-SINEEN-SINEEN)”)”
((Qur’an: Ankabut: 29: 69Qur’an: Ankabut: 29: 69))

And they will say: "All praise is due to Allah, who has guidedAnd they will say: "All praise is due to Allah, who has guided
us unto this; for we would certainly not have found the rightus unto this; for we would certainly not have found the right
path unless Allah had guided us! Indeed, our Sustainer'spath unless Allah had guided us! Indeed, our Sustainer's
Messengers have told us the truth!“Messengers have told us the truth!“
((Qur’an: A’-raf: 7: 43Qur’an: A’-raf: 7: 43))

““Verily, man's inner self (Verily, man's inner self (NAFS - AMMARAHNAFS - AMMARAH), does incite [him] to), does incite [him] to
evil, andevil, and saved are only they upon whom my Sustainer bestowssaved are only they upon whom my Sustainer bestows
His graceHis grace. Behold, my Sustainer is much forgiving, a dispenser of. Behold, my Sustainer is much forgiving, a dispenser of
grace!“grace!“
((Qur’an: Yusuf: 12: 53Qur’an: Yusuf: 12: 53))

““((KHU-DZIL-’AFWKHU-DZIL-’AFW) Make due allowance for man's nature (by forgiving) Make due allowance for man's nature (by forgiving
them), and enjoin the doing of what is right (them), and enjoin the doing of what is right (MA’RUFMA’RUF); and (); and (A’-RIA’-RIDWDW –’ANIL–’ANIL
– JAA-HI-LEEN– JAA-HI-LEEN) leave alone all those who choose to remain ignorant. And if) leave alone all those who choose to remain ignorant. And if
it should happen that a prompting from Satan stirs thee up [to blind anger],it should happen that a prompting from Satan stirs thee up [to blind anger],
seek refuge with Allah: behold, He is all-hearing, all-knowing.”seek refuge with Allah: behold, He is all-hearing, all-knowing.”
((Qur’an: A’-raf: 7: 199-200Qur’an: A’-raf: 7: 199-200))

“Verily, they who are conscious of and fear Allah (TAQWA) bethink
themselves [of Him] whenever any dark suggestion from Satan
touches them - whereupon, lo! they begin to see [things] clearly,
even though their [godless] brethren would [like to] draw them into
error: and then they cannot fail [to do what is right].”
(Qur’an: A’-raf: 7: 201-202)

TO BE CONTINUEDTO BE CONTINUED

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

O Allah! There is none who can withholdO Allah! There is none who can withhold
what You send, nor send whatever You withholdwhat You send, nor send whatever You withhold

Neither can they guide whom You leave astrNeither can they guide whom You leave astray
Nor can they lead astray whom You have guided

Neither can they give whatever You deprive,Neither can they give whatever You deprive,
nor can they deprive to whom You givenor can they deprive to whom You give

Neither (can any) draw closer those whom You cast,Neither (can any) draw closer those whom You cast,
nor (can any) be cast those whom You draw closernor (can any) be cast those whom You draw closer

O Allah! Bestow upon us from Your blessings,O Allah! Bestow upon us from Your blessings,
and Your mercy, and Your grace and Yourand Your mercy, and Your grace and Your
provisions.provisions.

O Allah! I ask You for the eternal delight (favours)O Allah! I ask You for the eternal delight (favours)
that never ends nor fades away.that never ends nor fades away.

O Allah! I ask You for provisions (favours)O Allah! I ask You for provisions (favours)
on the Day of deprivation (Hereafter),on the Day of deprivation (Hereafter),
and the safety on the Day of fear (Judgement Day).and the safety on the Day of fear (Judgement Day).

O Allah! I seek refuge with You from the evilO Allah! I seek refuge with You from the evil
repercussions of what You have given us andrepercussions of what You have given us and
from the evil of what You have deprived us of.from the evil of what You have deprived us of.

"Our Lord, do not impose blame upon us if we have"Our Lord, do not impose blame upon us if we have
forgotten or erred.forgotten or erred.
Our Lord, and lay not upon us a burden like that whichOur Lord, and lay not upon us a burden like that which
You laid upon those before us.You laid upon those before us.
Our Lord, and burden us not with that which we have noOur Lord, and burden us not with that which we have no
ability to bear.ability to bear.
And pardon us; and forgive us; and have mercy upon us.And pardon us; and forgive us; and have mercy upon us.
You are our protector, so give us victory over theYou are our protector, so give us victory over the
disbelieving people."disbelieving people."

O Allah! Make faith (O Allah! Make faith (iimaniiman) dear to us and beautify it in our hearts) dear to us and beautify it in our hearts
and make disbelief (and make disbelief (KufrKufr), sinning (), sinning (FusuqFusuq) and rebelliousness () and rebelliousness (`isyan`isyan))
hateful to us, and make us among the rightly guided (hateful to us, and make us among the rightly guided (Raa-shi-duunRaa-shi-duun).).

O Allah! Allow us to die as Muslims, live as MuslimsO Allah! Allow us to die as Muslims, live as Muslims
and join us with the ranks of the righteous ones,and join us with the ranks of the righteous ones,
without tasting humiliation or turmoil.without tasting humiliation or turmoil.

‘‘And (may AllAnd (may Allaah send) salutations and prayers upon Muh send) salutations and prayers upon Muhhammadammad
and upon the householdand upon the household
and companions of Muand companions of Muhhammadammad
(the pure ones of his family and all the loyal followers).(the pure ones of his family and all the loyal followers).

““Glory to thy Lord the Lord, of Honour and Power!Glory to thy Lord the Lord, of Honour and Power!
(He is free) from what they ascribe (to Him)!(He is free) from what they ascribe (to Him)!
And Peace on the Messengers!And Peace on the Messengers!
And praise to Allah, the Lord and Cherisher of the Worlds.”And praise to Allah, the Lord and Cherisher of the Worlds.”

http://an-naseehah.blogspot.com/http://an-naseehah.blogspot.com/
http://introductiontotauhid.blogspot.com/http://introductiontotauhid.blogspot.com/
http://oyoubelievers.blogspot.com/http://oyoubelievers.blogspot.com/
http://al-amthaal.blogspot.com/http://al-amthaal.blogspot.com/
http://zhulkeflee-archive.blogspot.com/http://zhulkeflee-archive.blogspot.com/
http://criteriaforaholybook-quran.blogspot.com/http://criteriaforaholybook-quran.blogspot.com/
http://with-the-truthful.blogspot.com/http://with-the-truthful.blogspot.com/
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All welcome to visit my web-blog:All welcome to visit my web-blog:
109All Rights Reserved © Zhulkeflee Hj Ismail (2015))

[Slideshare] akhlaq- (january-2015) -lesson # 5 -types-of-nafs-(18-february-2015)

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