[Slideshare] akhlaq- (january-2015) -lesson # 7(a) -building-submission-upon-5-pillars]-(4-march-2015)

LESSON # 7a –LESSON # 7a –
“BUILDING YOUR SUBMISSION TO
ALLAH UPON FIVE ASPECTS”
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)”
INTRODUCTION TO THE STUDY OFINTRODUCTION TO THE STUDY OF
‘‘ILM AL-AKHLAQILM AL-AKHLAQ
“Verily! You (Muhammad) are upon the
most exalted (Khuluq) disposition.”
IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,
MOST COMPASSIONATE,MOST COMPASSIONATE,
MOST MERCIFUL.MOST MERCIFUL.
UPDATED 4 MARCH 2015
““INTRODUCTION TO THE STUDYINTRODUCTION TO THE STUDY
OF ‘OF ‘ILM -AL-AKHLAQILM -AL-AKHLAQ ””
Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adults
conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail
All Rights Reserved © Zhulkeflee Hj Ismail (2015))

FROM PREVIOUS LESSON # 6 –FROM PREVIOUS LESSON # 6 –

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 are), does incite [him] to evil, and saved are
only they upon whom my Sustainer bestows His grace. Behold, myonly they upon whom my Sustainer bestows His grace. Behold, 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))

““O ye who believe! (be conscious of and ) fear Allah (O ye who believe! (be conscious of and ) fear Allah (TAQWATAQWA))
and let every soul look to what (provision) he has sent forth forand let every soul look to what (provision) he has sent forth for
the morrow (hereafter).the morrow (hereafter).
Yea, (be conscious of and) fear Allah (Yea, (be conscious of and) fear Allah (TAQWATAQWA) : for Allah is) : for Allah is
well-acquainted with (all) that ye do. And be ye not like thosewell-acquainted with (all) that ye do. And be ye not like those
who forgot Allah; and He made them forget their own souls!who forgot Allah; and He made them forget their own souls!
Such are the rebellious transgressors! Not equal are theSuch are the rebellious transgressors! Not equal are the
Companions of the Fire and the Companions of the Garden: it isCompanions of the Fire and the Companions of the Garden: it is
the Companions of the Garden, that will achieve Felicity.”the Companions of the Garden, that will achieve Felicity.”
((Qur’an: Surah al-Hashr: 59: 18-20Qur’an: Surah al-Hashr: 59: 18-20))

EGO-CENTRICITY LEADS TO VARIOUSEGO-CENTRICITY LEADS TO VARIOUS
MORTAL SINS IN OUR RELATIONSHIPS:MORTAL SINS IN OUR RELATIONSHIPS:

““By theBy the NAFSNAFS (Soul, or self) , and the proportion and(Soul, or self) , and the proportion and
order given to it;order given to it;
And its enlightenment as to its wrong and its right;―And its enlightenment as to its wrong and its right;―
Truly he succeeds that purifies it,Truly he succeeds that purifies it,
And he fails that corrupts it!”And he fails that corrupts it!”
((Qur’an: as-Shams: 91: 7-10Qur’an: as-Shams: 91: 7-10))

SELFSELF
RELATIONSHIP TO HIMSELFRELATIONSHIP TO HIMSELF

SELFSELF
RELATIONSHIP TO HIMSELFRELATIONSHIP TO HIMSELF
THE SIN OF SELF-CONCEIT*THE SIN OF SELF-CONCEIT*
* Vainglorious; self-centred

SELFSELF
ALLAHALLAH
RELATIONSHIP TOWARDS ALLAHRELATIONSHIP TOWARDS ALLAH

SELFSELF
ALLAHALLAH
RELATIONSHIP TOWARDS ALLAHRELATIONSHIP TOWARDS ALLAH
THE SIN OF INGRATITUDE*THE SIN OF INGRATITUDE*
* Obstinacy; unyielding

SELFSELF
OTHERSOTHERS
RELATIONSHIP TOWARDS OTHERSRELATIONSHIP TOWARDS OTHERS

SELFSELF
OTHERSOTHERS
RELATIONSHIP TOWARDS OTHERSRELATIONSHIP TOWARDS OTHERS
THE SIN OF ARROGANCE*THE SIN OF ARROGANCE*
* Proud; haughty

““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))

““MAKE due allowanceMAKE due allowance for man's nature (by forgiving them), andfor man's nature (by forgiving them), and
enjoinenjoin the doing of what is right; andthe doing of what is right; and leave aloneleave alone all those whoall those who
choose to remain ignorant. And if it should happen that achoose to remain ignorant. And if it should happen that a
prompting from Satan stirs thee up [to blind anger],prompting from Satan stirs thee up [to blind anger], seek refugeseek refuge
with Allahwith Allah: behold, He is all-hearing, all-knowing.”: 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 Allah (TAQWA) bethink themselves
[of Him- TADZAK-KARU] 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)

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

1. We are all familiar with the term “TAQWA”. Yet, what is our
understanding of it? How do Muslims generally perceive this
terminology? Is the perception correct or is it merely a
label?
2. From your own experience – discuss and share your
observation, experience on how much (or little?) of the
subject taught currently, has (or has not?) clarified /
illuminated your understanding (or misunderstanding?) of
this important aspect of the teaching of Islam called
TAQWA.
““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)
“If what one is seeking to have is not known (or vague) to oneself,
how then can one hope to succeed in getting it.” - Zhulkeflee

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 ordered and staying away from whatobedience to what Allah ordered and staying away from what
Allah forbade.Allah forbade.
TAQWATAQWA

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

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

TAUFIQTAUFIQ
(missed completely)
(on target)
HIDAAYAHIDAAYA
(missed completely)
PARABLE
IN
ARCHERY

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

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 ‘TaqwAllahTaqwAllah’ (consciousness of’ (consciousness of
Allah):Allah):
TAQWATAQWA

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

[2] UNDERSTANDING[2] UNDERSTANDING
Understanding the meaning of one’s words is something that goesUnderstanding the meaning of one’s words is something that goes
beyond awareness, for one may be conscious of making anbeyond 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 awareness thatWhat we mean by understanding therefore is an awareness that
also include comprehension of the meaning of one’s utterance.also include comprehension of the meaning of one’s 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 awareness andAs for reverence, this is something beyond both awareness and
understanding. A man may address his servant in full awarenessunderstanding. A man may address his servant in full awareness
and understanding the meaning of his words, yet withoutand understanding the meaning of his words, yet without
reverence, for reverence is in additional element.reverence, for reverence is in additional element.

[4] AWE[4] AWE
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, butfear of things we find repugnant, like scorpions or bad temper, but
this is not awe. What we called awe, is the kind of fear we have forthis 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 a sense ofa mighty king. Awe is the kind of fear induced by a sense of
majesty.majesty.

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

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

““AND SO, set thy face steadfastly towards the [one ever-true] faith,AND SO, set thy face steadfastly towards the [one ever-true] faith,
turning away from all that is false, in accordance with the naturalturning away from all that is false, in accordance with the natural
disposition (disposition (FITRAHFITRAH) which Allah has instilled into man: [for,]) which Allah has instilled into man: [for,] not tonot to
allow any change to corrupt what Allah has thus createdallow any change to corrupt what Allah has thus created this is thethis is the
[purpose of the one] ever-true faith; but most people know it not.”[purpose of the one] ever-true faith; but most people know it not.”
((Qur’an: Rum: 30: 30Qur’an: Rum: 30: 30))

““But unto him who shall have stood in (But unto him who shall have stood in (KHAUFKHAUF) fear of his) fear of his
Sustainer's Presence,Sustainer's Presence, and held back his inner selfand held back his inner self ((NAFSNAFS) from) from
base desires (base desires (HAWAHAWA), paradise will truly be the goal!”), paradise will truly be the goal!”
((Qur’an: Nazi’at : 79: 40-41Qur’an: Nazi’at : 79: 40-41))

““And so those who were given knowledge may know that it isAnd so those who were given knowledge may know that it is
the truth from your Lord and [therefore]the truth from your Lord and [therefore] believe in itbelieve in it, and their, and their
hearts (hearts (QULUBUHUMQULUBUHUM) humbly) humbly submitsubmit to it. And indeed is Allahto it. And indeed is Allah
the Guide of those who have believed to a straight path.”the Guide of those who have believed to a straight path.”
((Qur’an: Hajj: 22: 54Qur’an: Hajj: 22: 54))

““But those who wrong follow their [own] desires (But those who wrong follow their [own] desires (AHWAAHWA))
without knowledgewithout knowledge. Then who can guide one whom Allah has. Then who can guide one whom Allah has
sent astray? And for them there are no helpers.”sent astray? And for them there are no helpers.”
((Qur’an: Rum: 30: 29Qur’an: Rum: 30: 29))

““Have you seen he who has taken as his god his [own] desireHave you seen he who has taken as his god his [own] desire ((HAWAHAWA),),
and Allah has sent himand Allah has sent him astray due to knowledgeastray due to knowledge and has set a sealand has set a seal
upon his hearing and his heart and put over his vision a veil? So whoupon his hearing and his heart and put over his vision a veil? So who
will guide him after Allah? Then will you not be reminded?”will guide him after Allah? Then will you not be reminded?”
((Qur’an: Jatsiya: 45: 23Qur’an: Jatsiya: 45: 23))

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

““But if they do not respond to you - then know that they onlyBut if they do not respond to you - then know that they only
follow their [own] desires (follow their [own] desires (AHWAAHWA). And). And who is more astray thanwho is more astray than
one who follows his desire without guidance from Allah?one who follows his desire without guidance from Allah? Indeed,Indeed,
Allah does not guide the wrongdoing people.”Allah does not guide the wrongdoing people.”
((Qur’an: Qasas: 28: 50Qur’an: Qasas: 28: 50))

““Indeed, the Hour is coming - I almost conceal it - so that everyIndeed, the Hour is coming - I almost conceal it - so that every
soul may be recompensed according to that for which itsoul may be recompensed according to that for which it
strives. So do not let one avert you from itstrives. So do not let one avert you from it who does notwho does not
believe in it and follows his desirebelieve in it and follows his desire ((HAWAHAWA), for you [then]), for you [then]
would perish.”would perish.”
((Qur’an: TaHa: 20: 15-16Qur’an: TaHa: 20: 15-16))

““O you who have attained to faith! Be conscious of (and fear you ofO you who have attained to faith! Be conscious of (and fear you of
transgressing against) Allah (transgressing against) Allah (TAQWATAQWA) with all the consciousness that) with all the consciousness that
is due to Him (is due to Him (HAQQATU QAATIHHAQQATU QAATIH), and do not allow death to overtake), and do not allow death to overtake
you (you (LAA TA-MUU-TUN-NALAA TA-MUU-TUN-NA) ere you have surrendered yourselves unto) ere you have surrendered yourselves unto
Him (as Muslims –Him (as Muslims – MUSLI-MUUNMUSLI-MUUN).”).”
((Qur’an: Aali ‘Imran: 3: 102Qur’an: Aali ‘Imran: 3: 102))

MAQOM AL-ISLAM
– Fear of Kufr’ (unbelief) by avoiding things which may cause a
Muslim to exit Islam by acts of renounciation ( IRTIDAD ) and of
setting up partners to Allah ( SHIRK)
MAQOM AT-TAUBAHMAQOM AT-TAUBAH
– Fear of disobedience (MA’SIYA) and avoidance unlawful thing
(MUHARRAMAT)
MAQOM AL-WARA’MAQOM AL-WARA’
– Having a religious scruples to the degree of avoiding even the
Doubtful (SHUB-HAT) things
Categorization by Imam Ibn Juzayy al-Kalbi rhm.

MAQOM AZ-ZUHUDMAQOM AZ-ZUHUD
– Fear of even in the clearly unambiguous lawful (HALAL) things.
Whereby his vigilance of Allah is detached from reliance or over
dependence of the effect of causality (cause and effect or means)
MAQOM AL -’AARIFEENMAQOM AL -’AARIFEEN
- This is the highest, a state of true God-consciousness linked to gnosis
(Ma’rifah -knowledge of Allah). The fear of allowing other than Allah
to enter the heart (affecting his remembrance and witnessing of Allah)
Categorization by Imam Ibn Juzayy al-Kalbi rhm.

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

““O YOU who have attained to faith!O YOU who have attained to faith! Do not put yourselvesDo not put yourselves
forward in the presence of [what] Allah and His Messengerforward in the presence of [what] Allah and His Messenger
[may have ordained],[may have ordained], but remain conscious of (and fearbut remain conscious of (and fear
transgressing commands of) Allah: for, verily, Allah is all-transgressing commands of) Allah: for, verily, Allah is all-
hearing, all-knowing!”hearing, all-knowing!”

““O you who have attained to faith!O you who have attained to faith! Surrender yourselvesSurrender yourselves
wholly unto Allahwholly unto Allah ((FEE SIL-MI KA-AF-FAHFEE SIL-MI KA-AF-FAH), and), and follow notfollow not
Satan's footsteps,Satan's footsteps, for, verily, he is your open foe.”for, verily, he is your open foe.”
((Qur’an: Baqarah: 2: 208Qur’an: Baqarah: 2: 208))

““THE BEDOUIN (ARAB) say, “We have attained to faith.”THE BEDOUIN (ARAB) say, “We have attained to faith.”
Say [unto them, O Muhammad]: “Say [unto them, O Muhammad]: “You have not [yet]You have not [yet]
attained to faithattained to faith ((LAM TU’-MINULAM TU’-MINU); you should [rather]); you should [rather]
say, ‘say, ‘We have [outwardly] surrenderedWe have [outwardly] surrendered ((ASLAM-NAASLAM-NA)’ -)’ -
for [true] faith has not yet entered your hearts. But iffor [true] faith has not yet entered your hearts. But if
you [truly] pay heed (obey –you [truly] pay heed (obey –TA-’AHTA-’AH) unto Allah and His) unto Allah and His
Messenger, He will not let the least of your deeds go toMessenger, He will not let the least of your deeds go to
waste: for, behold, Allah is much-forgiving, a dispenserwaste: for, behold, Allah is much-forgiving, a dispenser
of grace.”of grace.”

““Islam (submission to the Will of Allah) is built upon five .... “Islam (submission to the Will of Allah) is built upon five .... “
((Hadith of the Prophet Muhammad s.a.wHadith of the Prophet Muhammad s.a.w.).)
““Do not regard your duty inDo not regard your duty in ‘ibadat‘ibadat as mere rituals,as mere rituals,
For they are for your education and developmentFor they are for your education and development
to become truly a Muslim”to become truly a Muslim”

Aspects of practices, when consistently performed definitely willAspects of practices, when consistently performed definitely will
leave an indelible impression upon our disposition – sooner or later byleave an indelible impression upon our disposition – sooner or later by
Allah’s leave.Allah’s leave.
To hasten impact, doing an act with knowledge certainly is important.To hasten impact, doing an act with knowledge certainly is important.
Thus acts of devotions which in Islam, constitute the essential life-longThus acts of devotions which in Islam, constitute the essential life-long
programme for every Muslim’s development. To merely see theseprogramme for every Muslim’s development. To merely see these
aspects purely from the “ do’s and don’t ” alone ; or mere ritualisticaspects purely from the “ do’s and don’t ” alone ; or mere ritualistic
perspective, would be incorrect.perspective, would be incorrect.
Implicit in all the teaching on the practices is theImplicit in all the teaching on the practices is the development ofdevelopment of
inner awareness and purityinner awareness and purity in thein the NafsNafs (Self), which would then form(Self), which would then form
that character (disposition) of a person who submits to Allah.that character (disposition) of a person who submits to Allah.

There is always thatThere is always that inner dimensioninner dimension in the Muslims’ acts of worship ,in the Muslims’ acts of worship ,
the spiritualthe spiritual to what is seen as physical.to what is seen as physical.
Why It begins with the physical aspects is because man’s innerWhy It begins with the physical aspects is because man’s inner
spirituality is usually dimmed by our attraction to the physical andspirituality is usually dimmed by our attraction to the physical and
material outlook in life.material outlook in life.
The development favoured by Islam is for the achievement of aThe development favoured by Islam is for the achievement of a
balanced growth, both physical and spiritual: for the material well-beingbalanced growth, both physical and spiritual: for the material well-being
in this world as well as, more importantly, the eternal happiness in thein this world as well as, more importantly, the eternal happiness in the
Hereafter – the place where ourHereafter – the place where our NAFSNAFS (Self) ultimately will be for(Self) ultimately will be for
eternity.eternity.

We may taste the higher conditions (We may taste the higher conditions (HAALHAAL) at times, but by our) at times, but by our
sincere striving we hope Allah Who may grant us the success (sincere striving we hope Allah Who may grant us the success (TaufiqTaufiq) to) to
have consistency (have consistency (ISTIQOMAHISTIQOMAH) to be in this condition such that it) to be in this condition such that it
becomes our station (becomes our station (MAQOMMAQOM).”).”
Thus, this basic conditionThus, this basic condition ((HAALHAAL) and stage or station () and stage or station (MAQOMMAQOM) – is) – is
““Al-IslamAl-Islam” OR the condition of “” OR the condition of “submission and obedience to Allah’s willsubmission and obedience to Allah’s will””
must firstly be traversed first prior to attainment of the higher stations.must firstly be traversed first prior to attainment of the higher stations.
The condition of being Muslim isThe condition of being Muslim is for allfor all to begin with, whereas theto begin with, whereas the
subsequent stations are subsequent conferment or attainment of thesubsequent stations are subsequent conferment or attainment of the
degree of nearness to Allah the highest beingdegree of nearness to Allah the highest being TAQWATAQWA..

MUSLIMMUSLIM
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
Submission
TASAWWUR ISLAMTASAWWUR ISLAM
MAQOM AL-ISLAM

MUSLIMMUSLIM
Submission
LEVELS OF ATTAINMENTLEVELS OF ATTAINMENT
TOWARDS HGHEST STATE OFTOWARDS HGHEST STATE OF
TAQWATAQWA
MAQOM AL-ISLAM

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

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

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

MUSLIMMUSLIM
MU’MEENMU’MEEN
MUMUHHSEENSEEN
MUKHLISWEEN
MUTTAQEENMUTTAQEEN
TAQWATAQWA
Believer
Submission
Sincerity
God-consciousness or Piety
MAQOM AL-’ARIFEENMAQOM AL-’ARIFEEN

““O YOU who have attained to faith!O YOU who have attained to faith! What is amiss withWhat is amiss with
you that, when you are called upon, "Go forth andyou that, when you are called upon, "Go forth and
strive in Allah's cause," you cling heavily to the earth?strive in Allah's cause," you cling heavily to the earth?
Would you content yourselves with [the comforts of]Would you content yourselves with [the comforts of]
thisthis worldly life in preference to [the good of] the life toworldly life in preference to [the good of] the life to
come?come? But the enjoyment of life in this world is but aBut the enjoyment of life in this world is but a
paltry thing when compared with the life to come!”paltry thing when compared with the life to come!”
((Qur’an: Taubah: 9: 38Qur’an: Taubah: 9: 38))

““ALLURING unto man is the enjoyment of worldlyALLURING unto man is the enjoyment of worldly
desires through women, and children, and heaped-updesires through women, and children, and heaped-up
treasures of gold and silver, and horses of high mark,treasures of gold and silver, and horses of high mark,
and cattle, and lands.and cattle, and lands.
All this may be enjoyed in the life of this world -All this may be enjoyed in the life of this world - but thebut the
most beauteous of all goals is with Allah.most beauteous of all goals is with Allah.””

““Say: "Shall I tell you of better things than thoseSay: "Shall I tell you of better things than those
[earthly joys]? For the God-conscious ([earthly joys]? For the God-conscious (MUTTAQIMUTTAQI) there) there
are, with their Sustainer, gardens through whichare, with their Sustainer, gardens through which
running waters flow, therein to abide, and spousesrunning waters flow, therein to abide, and spouses
pure, and Allah's goodly acceptance." And Allah seespure, and Allah's goodly acceptance." And Allah sees
all that is in [the hearts of] His servants.”all that is in [the hearts of] His servants.”

AND ALLAH KNOWS ALLAND ALLAH KNOWS ALL
TO BE CONTINUED ... INSHA-ALLAH

““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/
http ://muqaddam-nurul.blogspot.com/http ://muqaddam-nurul.blogspot.com/
All welcome to visit my web-blog:All welcome to visit my web-blog:
93All Rights Reserved © Zhulkeflee Hj Ismail (2015))

[Slideshare] akhlaq- (january-2015) -lesson # 7(a) -building-submission-upon-5-pillars]-(4-march-2015)

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