[Slideshare] fardh'ain(august-2014-batch)#15-(al-ihsan)-best-or-excellence-(2-january-2015)

FARDHU’AINFARDHU’AIN:: CONDUCTED BYCONDUCTED BY
USTAZ ZHULKEFLEE HJ ISMAILUSTAZ ZHULKEFLEE HJ ISMAIL
LESSONS FROM TEXTBOOKLESSONS FROM TEXTBOOK
““Beginners’ Manual on IslamBeginners’ Manual on Islam””
Presentation by:Presentation by:
Ustaz Zhulkeflee Hj IsmailUstaz Zhulkeflee Hj Ismail
SINGAPURA
IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,
MOST COMPASSIONATE,MOST COMPASSIONATE,
MOST MERCIFUL.MOST MERCIFUL.
UPDATED 2 January 2015UPDATED 2 January 2015
All Rights Reserved © Zhulkeflee Hj Ismail 2014

Praise be to Allah from Whom we ask help
and pardon, and in Whom we take refuge
from the evils within ourselves. He whom
Allah guides has no one who can lead him
astray, and he whom He leads astray has no
one to guide him. I testify that there is no god
but Allah, and I testify that Muhammad is His
servant and Apostle

O MANKIND! Be conscious of (and fear transgressing against)
your Sustainer, who has created you out of one living entity
and out of it created its mate, and out of the two
spread abroad a multitude of men and women.
And remain conscious of (and fear) Allah, in whose
name you demand [your rights] from one another,
and of these ties of kinship.
Verily, Allah is ever watchful over you!

All Rights Reserved© Zhulkeflee Hj Ismail (2014)
IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,
MOST COMPASSIONATE,MOST COMPASSIONATE,
MOST MERCIFULMOST MERCIFUL
““A BEGINNERS’ COURSE ONA BEGINNERS’ COURSE ON
ISLAM”ISLAM”
Lessons on Fardhu ‘Ain in English for AdultsLessons on Fardhu ‘Ain in English for Adults
conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail
Every Friday night @Every Friday night @
8pm – 10pm8pm – 10pm
Wisma Indah, 450Wisma Indah, 450
Changi Road,Changi Road,
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LAST TOPICLAST TOPIC
LESSON FORLESSON FOR
2nd JANUARY 20152nd JANUARY 2015
HADITH OF JIBRA-’IL
HADITH OF JIBRA-’IL
LESSON #
15
LESSON #
15

 The message of Islam is established uponThe message of Islam is established upon TAUTAUHHEEDEED – a– a
profound concept of attesting to the Absolute Oneness ofprofound concept of attesting to the Absolute Oneness of
Allah through active submission and obedience to Allah byAllah through active submission and obedience to Allah by
adhering to the teaching of Allah’s final Messengeradhering to the teaching of Allah’s final Messenger
Muhammad s.a.w.Muhammad s.a.w.
 Thus the two statements contain this message:Thus the two statements contain this message:

 The message of Islam is established uponThe message of Islam is established upon TAUTAUHHEEDEED – a– a
profound concept of attesting to the Absolute Oneness ofprofound concept of attesting to the Absolute Oneness of
Allah through active submission and obedience to Allah byAllah through active submission and obedience to Allah by
adhering to the teaching of Allah’s final Messengeradhering to the teaching of Allah’s final Messenger
Muhammad s.a.w.Muhammad s.a.w.
 Thus the two statements contain this message:Thus the two statements contain this message:
““There is no god except Allah,There is no god except Allah,
Muhammad is the Messenger of Allah”Muhammad is the Messenger of Allah”

 How does one “How does one “AttestAttest” to this? How to manifest this” to this? How to manifest this
message in one’s life?message in one’s life?
 FromFrom Hadith Jibra-ilHadith Jibra-il a.s. , our Prophet enumerated thea.s. , our Prophet enumerated the
important aspects of :important aspects of :

[1][1] ISLAMISLAM – inculcating act of– inculcating act of submission to the Willsubmission to the Will of Allah,of Allah,
essentially through establishing its pillars (essentially through establishing its pillars (ArkaanArkaan) involving) involving
aspects of deeds , such that it will build this identity in us;aspects of deeds , such that it will build this identity in us;
[2][2] IIMANIIMAN – instilling– instilling faith or convictionfaith or conviction upon aspects of Realityupon aspects of Reality
(Truth) that give meaning and purpose to our Life; it(Truth) that give meaning and purpose to our Life; it
involves affirming truth with knowledge and conviction;involves affirming truth with knowledge and conviction;
replacing doubts with certainty and making it as our ‘replacing doubts with certainty and making it as our ‘driverdriver
&& motivationmotivation’ in life – in this world leading to the Hereafter.’ in life – in this world leading to the Hereafter.

 Yet, being convinced of the truth (Reality) and able toYet, being convinced of the truth (Reality) and able to
manifest this conviction correctly through acts ofmanifest this conviction correctly through acts of
submission – it is still not sufficient, unless thesubmission – it is still not sufficient, unless the
consciousness of the presence of Allah s.w.t. as the onlyconsciousness of the presence of Allah s.w.t. as the only
Divine Being unto Whom we direct our servitude to,Divine Being unto Whom we direct our servitude to,
becomes the primary reason orbecomes the primary reason or raison d'êtreraison d'être..
 It is not merelyIt is not merely by Faith (Belief) that man is saved, nor byby Faith (Belief) that man is saved, nor by
his good works (Deeds). Even with bothhis good works (Deeds). Even with both IIMANIIMAN andand
‘‘AMALAMAL, it is insufficient without a third aspect., it is insufficient without a third aspect.

 We are only saved byWe are only saved by Allah’s Grace and His MercifulAllah’s Grace and His Merciful
Acceptance of our faith, servitude and worshipAcceptance of our faith, servitude and worship. This. This
must be the core attitude of every Muslim’s life strivingmust be the core attitude of every Muslim’s life striving
– which reside in the secret of our inner being; in our– which reside in the secret of our inner being; in our
motive and intention accompanying our every worshipmotive and intention accompanying our every worship
and striving in life.and striving in life.
 And a Muslim regard his whole life as “And a Muslim regard his whole life as “worshipworship” or what” or what
is in Arabic “is in Arabic “ ’IBAADAT’IBAADAT” (servitude) - which” (servitude) - which
would be assessed by Allah, Who knows:would be assessed by Allah, Who knows:

““I have only created jinns and men, that they mayI have only created jinns and men, that they may
serve (worship) Me.”serve (worship) Me.”
((Qur’an: Dzaariyat: 51: 56Qur’an: Dzaariyat: 51: 56))

 And validity ofAnd validity of ‘IBAADAT‘IBAADAT in the Islamic perspective,in the Islamic perspective,
requires that doer adhere to:requires that doer adhere to:
Correct belief (withCorrect belief (with IIMANIIMAN))
Correct action (withCorrect action (with ‘AMAL‘AMAL))
And the most crucial which must accompany the 2 previousAnd the most crucial which must accompany the 2 previous
aspects, is:aspects, is:
Correct intention (withCorrect intention (with IIHHSANSAN))
 And this (intention) is unknown/unseen to every oneAnd this (intention) is unknown/unseen to every one
except Allah.except Allah.

““And whether ye hide your word or manifest it, He (Allah)And whether ye hide your word or manifest it, He (Allah)
certainly has (full) knowledge, of the secrets of (all) hearts.”certainly has (full) knowledge, of the secrets of (all) hearts.”
((Qur’an: Mulk: 67: 13Qur’an: Mulk: 67: 13))

““Should He (Allah) not know― He that created? And He (Allah)Should He (Allah) not know― He that created? And He (Allah)
is the One that understands the finest mysteries (and He) isis the One that understands the finest mysteries (and He) is
well-acquainted (with them).”well-acquainted (with them).”
Qur’an: Mulk: 67: 14Qur’an: Mulk: 67: 14))

 This concern for acceptance by Allah SWT, mustThis concern for acceptance by Allah SWT, must
eventually lead us to a “eventually lead us to a “spiritual state of righteousnessspiritual state of righteousness””
i.e. being conscious of Allah at all times, such that wei.e. being conscious of Allah at all times, such that we
become mindful in striving not to transgress Allah’s lawbecome mindful in striving not to transgress Allah’s law
and fulfilling His every command.and fulfilling His every command.

 This state of consciousness of Allah’s ever-Presence,This state of consciousness of Allah’s ever-Presence,
Who is all-Aware of our inner motive for doing what weWho is all-Aware of our inner motive for doing what we
do – making us to direct ourdo – making us to direct our ‘amal‘amal (deeds) primarily to(deeds) primarily to
be made accountable to Him, rather than seekingbe made accountable to Him, rather than seeking
recognition from others or for personal vanity (conceit).recognition from others or for personal vanity (conceit).

 This state is termedThis state is termed TAQWATAQWA – (consciousness with– (consciousness with
reverential fear of Allah) is the ultimate criteria of Nobility:reverential fear of Allah) is the ultimate criteria of Nobility:
““Verily the most honoured of you in the sight of AllahVerily the most honoured of you in the sight of Allah
is (he who is) the mostis (he who is) the most TAQWATAQWA (a righteous state) of you.(a righteous state) of you.
And Allah has full knowledge and is well acquaintedAnd Allah has full knowledge and is well acquainted
(with all things).”(with all things).”
((Qur’an: Hujurat: 49: 13Qur’an: Hujurat: 49: 13))

 Thus, to attain toThus, to attain to TAQWATAQWA it must be with thisit must be with this IIHHSAN,SAN,
inculcating mindfulness of Allah’s presence and of Hisinculcating mindfulness of Allah’s presence and of His
Awareness over us.Awareness over us.
 Without which, we may become “Without which, we may become “ego-centricego-centric” because” because
we are already strongly aware of our own existence, notwe are already strongly aware of our own existence, not
so of Allah’s Presence – Whom:so of Allah’s Presence – Whom:
““no vision can comprehend, whereas He alone comprehends all visionno vision can comprehend, whereas He alone comprehends all vision.”.”

 In Islam, we must not attribute to Allah s.w.t. attributesIn Islam, we must not attribute to Allah s.w.t. attributes
((SIFAATSIFAAT) which are inconsistent with His Transcendence) which are inconsistent with His Transcendence
and Exaltedness e.g. limiting Him to time and place asand Exaltedness e.g. limiting Him to time and place as
others in creation.others in creation.
 Thus we have to follow Divine guidance by
contemplating His Signs in creation, His Attributes and
Names such that we become fully conscious His Divine
Presence, His Omniscience (ever-aware and knowing) of
us even in secrecy of our hearts.

””To Allah belongs the East and the West; wherever ye turn, there isTo Allah belongs the East and the West; wherever ye turn, there is
Allah's countenance (face). Behold! Allah is All-Embracing (Infinite),Allah's countenance (face). Behold! Allah is All-Embracing (Infinite),
All-Knowing. “All-Knowing. “
((Qur’an: Baqarah: 2: 115Qur’an: Baqarah: 2: 115))
21

““O my dear son,” [continued Luqman,] “verily, if there be but theO my dear son,” [continued Luqman,] “verily, if there be but the
weight of a mustard-seed, and though it be [hidden] in a rock, or inweight of a mustard-seed, and though it be [hidden] in a rock, or in
the skies, or in the earth, Allah will bring it to light: for, behold, Allahthe skies, or in the earth, Allah will bring it to light: for, behold, Allah
is unfathomable [in His wisdom], all-aware.”is unfathomable [in His wisdom], all-aware.”
((Qur’an: Luqman: 31: 16Qur’an: Luqman: 31: 16))
22

 Therefore after we have learnt aspects of:Therefore after we have learnt aspects of:
ARKAA-NUL-IIMANARKAA-NUL-IIMAN
ARKAA-NUL-ISLAMARKAA-NUL-ISLAM
We now come to the aspect which perfects it, which is:We now come to the aspect which perfects it, which is:
AL-IAL-IHHSANSAN

 In fact, this aspect is that whichIn fact, this aspect is that which qualitativelyqualitatively
determines our acts of devotiondetermines our acts of devotion, the worth of our, the worth of our
worship or servitude to Allah. It lies within our inner-worship or servitude to Allah. It lies within our inner-
most core of our consciousness, unknown to othermost core of our consciousness, unknown to other
people save Allah s.w.t. and our own self.people save Allah s.w.t. and our own self.
 Thus outwardly people may be seen to be doing aThus outwardly people may be seen to be doing a
righteous deed, and yet their inward motives differ.righteous deed, and yet their inward motives differ.

25

26
“(Say our life takes its) colour from Allah; and who could give a
better colour (to life) than Allah? and it is He (Alone) Whom we
worship (and serve).” (Qur’an: Surah Baqarah: 2: 138Surah Baqarah: 2: 138))

 – ( IHSAN ) in Arabic means “best conduct;
performance of good deeds; righteousness; excellence
etc.”
 Basically it pertains to the quality of our attesting to
the Oneness of Allah.

 If ‘IIMAN’ serves to strengthen our conviction;
 ‘ISLAM’ guides our practices in life;
 Then ‘IHSAN’ completes or perfects our “attestation
to the Oneness of Allah.”

 His reply to the question “what is AL-IHSAN ?”, he said :
PROPHET MUHAMMAD S.A.A.W. :PROPHET MUHAMMAD S.A.A.W. :

““Al- IAl- Ihhsansan (righteousness or best conduct) is that you(righteousness or best conduct) is that you
worship (serve) Allah (worship (serve) Allah (TA’-BUDALLAAHTA’-BUDALLAAH) as though you) as though you
are seeing Him; while you see Him not, yet truly Heare seeing Him; while you see Him not, yet truly He
sees you”sees you”
((Hadith reported by MuslimHadith reported by Muslim))
PROPHET MUHAMMAD S.A.A.W. :PROPHET MUHAMMAD S.A.A.W. :
 His reply to the question “what is AL-IHSAN ?”, he said :

 It is indeed amazing that IHSAN- “righteousness of best
conduct” has been linked by the Prophet Muhammad
s.a.a.w. to our consciousness or awareness of Allah
SWT. , in our servitude (‘UBUDIYYAH) – which is not
only in certain devotional forms of worship, but must
be extended to encompass the doing of any good deed
in life.

 This therefore distinguishes a good deed performed by
a believer whose motivation is in ‘obedience to Allah’
from deeds performed for other reasons (even if they
are similar and generally judged as a good deeds).

 And regarding deeds or any act of devotion, he said:
““Verily, action is by intention; and verily the worth (merit) ofVerily, action is by intention; and verily the worth (merit) of
that action is (to be measured) in accordancethat action is (to be measured) in accordance
with what is intended ... ”with what is intended ... ”
((Hadith reported by Bukhary & MuslimHadith reported by Bukhary & Muslim))

““ ...... Thus he who migrates for the sake of Allah and His Messenger,
then his migration is for Allah and His Messenger. And he who
migrates seeking to gain worldly benefits or for the sake of
marrying a woman, then his migration is for that which
he has intended.”
((Hadith reported by Bukhary & MuslimHadith reported by Bukhary & Muslim))

 Standard of righteousness or of one doing good deeds in Islam
is absolute in that, it “must be done as an act of worship, i.e. of
serving Allah s.w.t.”
 Thus, apart from ensuring the act to be correct according to the
teaching of His prophet, Allah requires that it must be done
with sincerity:
37

38
“And they have been commanded no more than this: to worship
Allah, offering Him sincere devotion, being True (in faith);”
(Qur’an: Bayyinah: 98: 5)
 Standard of righteousness or one doing good deeds in Islam is
absolute in that, it “must be done as an act of worship, i.e. of
serving Allah s.w.t.”
 Thus, apart from ensuring the act to be correct according to the
teaching of His prophet, Allah requires that it must be done
with sincerity:

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

40
“Verily, Allah does not look at your outward form
(appearance) nor at your wealth, but He, verily will
look into (what is in) our hearts and deeds.”
(Hadith reported by Bukhary and Muslim)
PROPHET MUHAMMAD S.A.A.W. SAID:PROPHET MUHAMMAD S.A.A.W. SAID:

 From this, we must understand that we Muslims should
never fall prey to conceit nor forget the actual reason for
our striving to do good is, as an act of attesting to the
Oneness of Allah; serving and worshipping only Him.
 To be sincere means:
“to negate all other considerations as the essential or primary motive,
except for the sake of Allah –
seeking His nearness (QURB) to please Him (REDHA) ”
41

 It is interesting that without truly striving to attest with
TAUHEED – to attest that only Allah is god, the One unto
whom we were created to serve and worship exclusively ,
then a person may take his / her Nafs (self) or Hawa’
(desires) as ‘god’ – which may lead to the spiritual disease
of ‘ujub (self-conceit) and riya’ (ostentations).
42

 It is interesting that without truly striving to attest with
TAUHEED – to attest that only Allah is god, the One we
were created to serve and worship exclusively , then a
person may take his / her Nafs (self) or Hawa’ (desires) as
‘god’ – which may lead to the spiritual disease of ‘ujub
(self-conceit) and riya’ (ostentations).
43
““Have you ever considered (the kind of man) who makes hisHave you ever considered (the kind of man) who makes his
own desires as his deitiesown desires as his deities? Then would you be responsible for? Then would you be responsible for
him? “him? “

REFLECT DEEPLY WHAT THE PROPHET S.A.W. SAIDREFLECT DEEPLY WHAT THE PROPHET S.A.W. SAID
IN HIS FAREWELL SERMON:IN HIS FAREWELL SERMON:

“O Mankind! Verily Satan has lost all hope that he will
ever be worshipped on this earth forever, but if you obey
him in other deeds (acts which may seem to you to be)
petty (or small), it will please him. So be very careful of
(following) him (regarding these) in your religion.”
(Excerpt from the “Seerah” by Ibnu Hisham, “al-Iqd-ul Farid” by Ibnu
Abdi Rabbih and Bukhary’ s “Saheeh”)
REFLECT DEEPLY WHAT THE PROPHET S.A.W. SAIDREFLECT DEEPLY WHAT THE PROPHET S.A.W. SAID
IN HIS FAREWELL SERMON:IN HIS FAREWELL SERMON:

REFLECT DEEPLY WHAT THE PROPHET S.A.W. SAID:REFLECT DEEPLY WHAT THE PROPHET S.A.W. SAID:

““Verily, what I fear the most for my communityVerily, what I fear the most for my community
(ummah) is(ummah) is SHIRKSHIRK (ascribing partners) to Allah.(ascribing partners) to Allah.
I am not saying that they will worship the sun orI am not saying that they will worship the sun or
the moon or idols, butthe moon or idols, but it is in their being insincere init is in their being insincere in
doing good deeds, not intending it for Allah’s sakedoing good deeds, not intending it for Allah’s sake
but only to please their hidden desiresbut only to please their hidden desires.”.”
((Hadith reported by Ibnu Majah in “Kitab Az-ZuhduHadith reported by Ibnu Majah in “Kitab Az-Zuhdu”)”)
REFLECT DEEPLY WHAT THE PROPHET S.A.W. SAID:REFLECT DEEPLY WHAT THE PROPHET S.A.W. SAID:

48

49
“HAST THOU ever considered [the kind of man] whoHAST THOU ever considered [the kind of man] who makesmakes
his own desires (HAWA)his own desires (HAWA) his deity, and whom Allah hashis deity, and whom Allah has
[thereupon] let go astray, knowing [that his[thereupon] let go astray, knowing [that his mind is closed tomind is closed to
all guidanceall guidance], and whose], and whose hearing and heart He has sealedhearing and heart He has sealed,,
and upon whoseand upon whose sight He has placed a veilsight He has placed a veil? Who, then, could? Who, then, could
guide him after Allah [has abandoned him]? Will you not,guide him after Allah [has abandoned him]? Will you not,
then, (then, (TADZAK-KARUNTADZAK-KARUN) bethink your-selves? “) bethink your-selves? “
((Qur’an: Jatsiyah: 45: 23Qur’an: Jatsiyah: 45: 23))

50
PROPHET MUHAMMAD S.A.A.W. SAID:PROPHET MUHAMMAD S.A.A.W. SAID:
““TheThe SHIRKSHIRK within my ummah is more hidden (subtle)within my ummah is more hidden (subtle)
than a black ant crawling on a black rock,than a black ant crawling on a black rock,
in the darkness of the night”in the darkness of the night”
((Hadith reported by Ahmad, Tabarani & Abu Ya’laHadith reported by Ahmad, Tabarani & Abu Ya’la))

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-CONCEITTHE SIN OF SELF-CONCEIT

SELFSELF
ALLAHALLAH
RELATIONSHIP TOWARDS ALLAHRELATIONSHIP TOWARDS ALLAH

SELFSELF
RELATIONSHIP TOWARDS ALLAHRELATIONSHIP TOWARDS ALLAH
THE SIN OF INGRATITUDETHE SIN OF INGRATITUDEALLAHALLAH

SELFSELF
OTHERSOTHERS
RELATIONSHIP TOWARDS OTHERSRELATIONSHIP TOWARDS OTHERS

SELFSELF
OTHERSOTHERS
RELATIONSHIP TOWARDS OTHERSRELATIONSHIP TOWARDS OTHERS
THE SIN OF ARROGANCETHE SIN OF ARROGANCE

FOR THERE IS NONE DESERVING OF OUR
WORSHIP AND SERVITUDE EXCEPT ALLAH.

60

61
(Say:) ”Behold, my prayer, and [all] my acts of worship, my
living and my dying are for God [Allah alone, Who is], the
Sustainer of all the worlds, in whose divinity none has a share:
for thus have I been bidden – and I shall [always] be foremost
among those who surrender themselves to Him (Muslimeen).”
(Qur’an: Surah al-An’am:6:162)

62

63
”So set thou thy face steadily and truly to the faith:
(establish) Allah's handiwork according to the pattern on
which He has made mankind: no change (let there be) in
the work (wrought) by Allah: that is the standard Religion:
but most among mankind understand not.”
((Surah Rum: 30: 30Surah Rum: 30: 30))

64

65
““Say: ‘Work righteousness! And Allah will behold your deeds,Say: ‘Work righteousness! And Allah will behold your deeds,
and (so will) His Messenger, and the believers, and in theand (so will) His Messenger, and the believers, and in the
end you will be brought before Him Who knows all (theend you will be brought before Him Who knows all (the
unseen as well as the apparent)unseen as well as the apparent) then will He show you thethen will He show you the
truth of all that ye did.truth of all that ye did.””
((Qur’an: Taubah : 9: 105Qur’an: Taubah : 9: 105))

66
““Whoever expects to meet his Lord, let him workWhoever expects to meet his Lord, let him work
righteousness, and in the worship of his Lord, admitrighteousness, and in the worship of his Lord, admit
no one as partner to Him (i.e. do not commitno one as partner to Him (i.e. do not commit SHIRKSHIRK).")."
((Qur’an: Kahfi: 18: 110Qur’an: Kahfi: 18: 110))

 Thus it is that this Arabic word “ikhlasw” meaning
“sincerity”, can also mean “purity” and be related to the
Message of TAUHEED - as when the Surah (Chapter)
which profoundly explains the Oneness of Allah is also
called “Surah Al-Ikhlasw” (Q:112).
67
IKHLASWIKHLASW

 Similarly the kalimah (statement) of TAUHEED :
(There is no god except Allah)
is also called “KALIMAH-AL-IKHLASW” (pure or sincere Word);
and “KALIMAH-AL-TOY-YIBAH” (the good Word).
68

““But seek, through that which Allah has given you, theBut seek, through that which Allah has given you, the
home of the Hereafter; and [yet], do not forget yourhome of the Hereafter; and [yet], do not forget your
share of the world. And (share of the world. And (FA-AFA-AHHSINSIN) do good (to others)) do good (to others)
as Allah has done good to you (as Allah has done good to you (AAHHSANALLAHU-ILAYKSANALLAHU-ILAYK).).
And desire not corruption (And desire not corruption (FASADFASAD) in the land. Indeed,) in the land. Indeed,
Allah does not like corrupters (Allah does not like corrupters (MUFSIDEENMUFSIDEEN).“).“
((Qur’an: Qasas: 28: 77Qur’an: Qasas: 28: 77))

71

72

73
””Seest thou not how Allah sets forth a parable?― a goodly WordSeest thou not how Allah sets forth a parable?― a goodly Word
like a goodly tree, whose root is firmly fixed, and its brancheslike a goodly tree, whose root is firmly fixed, and its branches
(reach) to the heavens― It brings forth its fruit at all times, by the(reach) to the heavens― It brings forth its fruit at all times, by the
leave of its Lord. So Allah sets forth parables for men, in orderleave of its Lord. So Allah sets forth parables for men, in order
that they may receive admonition;that they may receive admonition;
((Qur’an: Ibrahim: 14: 24-25Qur’an: Ibrahim: 14: 24-25))

74
REFLECT : COMPONENTS OF A TREEREFLECT : COMPONENTS OF A TREE
seed
Sprout
Roots Trunk Leaves
Layers of Bark Grow towards sunlight
& Power to break rocks Fruits

Shar’iahShar’iah
Fardhu ‘AinFardhu ‘Ain
Fardhu Kifaa-yahFardhu Kifaa-yah
WajibWajib
Sunnat (mandub)Sunnat (mandub)
Harus (mustahab)Harus (mustahab)
MakruhMakruh
HaramHaram

ShirkShirk
Ridda (irtidad)Ridda (irtidad)
KufrKufr
NifaaqNifaaq
Mu’minMu’min
MuMuHHsinsin
TaqwaTaqwa
IIkhkhlaswlasw
TawakkalTawakkal
‘‘ilm Tauilm Tauhheed (Aqaa-id)eed (Aqaa-id)
‘‘ilm Fiqhilm Fiqh
‘‘ilm Tasawwufilm Tasawwuf
76

Where to go (i.e. what else) … after this ?Where to go (i.e. what else) … after this ?

78

TauTauhheedic paradigmeedic paradigm
‘ILM TAUHEED - ‘AQIDAH
(Creed or Theology)


(Creed or Theology)

Purpose / Objective
Development of Certainty (Belief)
Awareness of Reality / Truth
Develop discernment between Truth & Falsehood,
What is involved?
‘Aql - (proper use of Reason / Intellect)
Fitrah - Instincts & innate feeling (perception)
Tauqifiy – Revelations & reliable traditions
What is the Effect?
To develop firm conviction, strong principle,
Commitment to concept of Unity & Justice of Allah
(Tauheed); knowing the true purpose, role and Destiny of Man.
80

‘ILM TAUHIID - ‘AQIDAH
(Creed or Theology)

Purpose / Objective
Development of Certainty (Belief)
Awareness of Reality / Truth
Develop discernment between Truth & Falsehood,
What is involved?
‘Aql - (proper use of Reason / Intellect)
Fitrah - Instincts & innate feeling (perception)
Tauqifiy – Revelations & reliable traditions
What is the Effect?
To develop firm conviction, strong principle,
Commitment to concept of Unity & Justice of Allah
(Tauheed); knowing the true purpose, role and Destiny of Man.
81
RELEVANT COMPLEMENTARYRELEVANT COMPLEMENTARY
KNOWLEDGE:KNOWLEDGE:
Languages, Logic & philosophy,Languages, Logic & philosophy,
Epistemology, Biology, Botany,Epistemology, Biology, Botany,
Chemistry, Physical sciences,Chemistry, Physical sciences,
Astronomy, Geology, History,Astronomy, Geology, History,
Anthropology, Marine & Space,Anthropology, Marine & Space,
Etc.Etc.

(Creed or Theology)

INTRODUCTORY COURSE
INTRODUCTORY COURSE
( JUST RECENTLY
( JUST RECENTLY
CONCLUDED )
CONCLUDED )
EVERY
EVERY WEDNESDAY
WEDNESDAY
NIGHT
NIGHT
““INTRODUCTION TO THEINTRODUCTION TO THE
STUDY OF TAUSTUDY OF TAUHHEED”EED”
Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adults
All Rights Reserved © Zhulkeflee Hj Ismail 2013All Rights Reserved© Zhulkeflee Hj Ismail (2014)

‘ILM FIQH
(Practical Laws for life;
Learning of the Shari’ah)


‘ILM FIQH

Purpose / Objective
Development of Correct Practices;
Submission & Obedience to Will of Allah (Islam)
What is involved?
Knowing the law, rules as Guidance to every aspect of life
Capability to implementing them in life
What is the Effect?
To develop a community of people,
Inviting to what is good
Enjoining what is right, and forbidding evil,
Advocating the fulfilment of AMANAH (Trust)
As Allah’s Khalifah (vicegerent),
Establishing the Brotherhood of Man in
The servitude of One God.
84

‘ILM FIQH

Purpose / Objective
What is involved?
What is the Effect?
85
BROAD EXTENT OF TOPICS COVERED IN FIQHBROAD EXTENT OF TOPICS COVERED IN FIQH
‘‘ibadahibadah (personal devotion / worship)(personal devotion / worship)
MuamalahMuamalah (social transaction)(social transaction)
MunakahahMunakahah (Marriage & family)(Marriage & family)
Irth / fara’idIrth / fara’id (Distribution of wealth)(Distribution of wealth)
JinayahJinayah (crimes & punishment)(crimes & punishment)
Qodha’iyahQodha’iyah (judiciary)(judiciary)
jihad / Da’wahjihad / Da’wah (struggle in war & peace)(struggle in war & peace)
imarahimarah (Leadership/government)(Leadership/government)

‘ILM FIQH

Purpose / Objective
What is involved?
What is the Effect?
86
All applied sciences, technologyAll applied sciences, technology
and skills, knowledge of economics, politics,and skills, knowledge of economics, politics,
social & administrativesocial & administrative
sciences etc. that can assist in thesciences etc. that can assist in the
fulfilment of establishing justice, order, peace,fulfilment of establishing justice, order, peace,
harmony, prosperity, physicalharmony, prosperity, physical
with moral progress, and the well-beingwith moral progress, and the well-being
of Man & society, etc.of Man & society, etc.

STUDY OFSTUDY OF FIQHFIQH ””
‘ILM FIQH

MODULE JUST
MODULE JUST
RECENTLY COMPLETED
RECENTLY COMPLETED
AND WHEN NEW
AND WHEN NEW
INTAKE WILL RE-
INTAKE WILL RE-
START IT WILL BE
START IT WILL BE
ANNOUNCED
ANNOUNCED

‘ILM AKHLAQ / TASAWWUF /
IRFAN
(Science of human Disposition/ Sufism)


‘ILM AKHLAQ / TASAWWUF / IRFAN

Purpose / Objective
Development of Righteous Personality
Purification/perfection of the Self
What is involved?
Reforming or purification of the Self (Nafs)
Best behaviour in relationship with Allah,
within oneself, and with others.
Knowledge of Self and of Allah (Gnosis)
What is the Effect?
Development of Most noble personality traits
Founded on Love of Allah, of all His prophets [Nabiyyin]
especially the Seal of Prophethood Muhammad s.a.w.,
his Household [itrah or Ahlul-bayti wa Aali -Rasul] and loyal Companions [Ashaab],
In fellowship with the Truthful [siddiqqin], the Witnesses & martyrs [shuhada] and the
Righteous servants of Allah [Solihin]; Striving to purify the Self (Nafs) and
adorning it with the Exalted Moral traits of Our Beloved Prophet Muhammad s.a.w.
(The Perfected Man – “Insan Kaamil”)
89

‘ILM AKHLAQ / TASAWWUF / IRFAN

Purpose / Objective
Development of Righteous Personality
Purification/perfection of the Self
What is involved?
Reforming or purification of the Self (Nafs)
Best behaviour in relationship with Allah,
within oneself, and with others.
Knowledge of Self and of Allah (Gnosis)
What is the Effect?
Development of Most noble personality traits
Founded on Love of Allah, of all His prophets [Nabiyyin]
especially the Seal of Prophethood Muhammad s.a.w.,
his Household [itrah or Ahlul-bayti wa Aali -Rasul] and loyal Companions [Ashaab],
In fellowship with the Truthful [siddiqqin], the Witnesses & martyrs [shuhada] and the
Righteous servants of Allah [Solihin]; Striving to purify the Self (Nafs) and
adorning it with the Exalted Moral traits of Our Beloved Prophet Muhammad s.a.w.
(The Perfected Man – “Insan Kaamil”)
90
This aspect of development requiresThis aspect of development requires
practical behaviour, the aspect of beingpractical behaviour, the aspect of being
and becoming. Its area of developmentand becoming. Its area of development
is the inner Self, the ‘human psyche’ oris the inner Self, the ‘human psyche’ or
the state of the Soul reflected in histhe state of the Soul reflected in his
Disposition (Disposition (AkhlaqAkhlaq). Therefore, the close). Therefore, the close
equivalent may perhaps be ‘human’ psychology,equivalent may perhaps be ‘human’ psychology,
behavioural sciences, manners & discipline, etc.behavioural sciences, manners & discipline, etc.

‘ILM AKHLAQ / TASAWWUF /
IRFAN

STUDY OF ‘STUDY OF ‘ILM AL-AKHLAQILM AL-AKHLAQ
””
IF INTERESTED –IF INTERESTED –
ENQUIRE FROMENQUIRE FROM
ORGANIZERORGANIZER
NEW MODULE INTAKE
NEW MODULE INTAKE
WILL START THIS
WILL START THIS
MONTH
MONTH

93
””All praise is due to Allah, who has guided us unto this;All praise is due to Allah, who has guided us unto this;
for we would certainly not have found the right pathfor we would certainly not have found the right path
unless Allah had guided us!”unless Allah had guided us!”

94
And salutations of Allah and Peace be upon the
Messenger of Allah and upon His household
and Companions .

95
"Our Lord! Make of us Muslims bowing to Thy (Will) and of our"Our Lord! Make of us Muslims bowing to Thy (Will) and of our
progeny a people Muslim bowing to Thy (Will) and show us ourprogeny a people Muslim bowing to Thy (Will) and show us our
places for the celebration of (due) rites; and turn unto us (inplaces for the celebration of (due) rites; and turn unto us (in
Mercy); for Thou art the Oft-Returning Most-Merciful.Mercy); for Thou art the Oft-Returning Most-Merciful.
((Qur’an: Baqarah: 2: 128Qur’an: Baqarah: 2: 128))

96
““Our Lord ! Grant that our spouses and our offspring be a joy toOur Lord ! Grant that our spouses and our offspring be a joy to
our eyes, and cause us to be foremost amongst those who areour eyes, and cause us to be foremost amongst those who are
conscious of Thee! (as ‘mut-taqqin’).”conscious of Thee! (as ‘mut-taqqin’).”
((Qur’an : al-Furqan: 25: 74Qur’an : al-Furqan: 25: 74))

97
"Our Lord! pour out constancy on us and make our steps firm;"Our Lord! pour out constancy on us and make our steps firm;
Help us against those that reject faith."Help us against those that reject faith."
((Qur’an: Baqarah: 2:250Qur’an: Baqarah: 2:250))

98
““Our Lord ! Let not our hearts swerve from the truth after YouOur Lord ! Let not our hearts swerve from the truth after You
have guided us; and bestow upon us the gift of Thy Gracehave guided us; and bestow upon us the gift of Thy Grace
(Mercy): verily, You are the (true) giver of Gifts (bestowals).”(Mercy): verily, You are the (true) giver of Gifts (bestowals).”
((Qur’an : Aali ‘Imran : 3 : 8Qur’an : Aali ‘Imran : 3 : 8))

99

100
““Our Lord ! Condemn us not if we forget or fall into error; OurOur Lord ! Condemn us not if we forget or fall into error; Our
Lord! Lay not on us a burden like that which You did lay onLord! Lay not on us a burden like that which You did lay on
those before us : Our Lord ! Lay not on us a burden greaterthose before us : Our Lord ! Lay not on us a burden greater
than we have strength to bear. Blot out our sins, And grantthan we have strength to bear. Blot out our sins, And grant
us forgiveness, Have Mercy on us. You are our protector :us forgiveness, Have Mercy on us. You are our protector :
Help us against the unbelievers.”Help us against the unbelievers.”
((Qur’an : al-Baqarah : 286Qur’an : al-Baqarah : 286))

101
"Our Lord! Give us good in this world and good in the Hereafter"Our Lord! Give us good in this world and good in the Hereafter
and save us from the torment of the fire!"and save us from the torment of the fire!"
((Qur’an : al-Baqarah: 2 : 201Qur’an : al-Baqarah: 2 : 201))

102
““(May) Allah grant His Reward upon Muhammad, salutations(May) Allah grant His Reward upon Muhammad, salutations
of Allah and Peace be upon him and his family, in accordanceof Allah and Peace be upon him and his family, in accordance
with what he deserves (in Allah’s knowledge & estimation).”with what he deserves (in Allah’s knowledge & estimation).”

103
And salutations of Allah and Peace beAnd salutations of Allah and Peace be
upon our Leader Muhammad, and uponupon our Leader Muhammad, and upon
His household and Companions .His household and Companions .

104
”Glory to thy Lord the Lord, of Honour and Power! (He is free) from what
they ascribe (to Him)! And Peace on the Messengers! And praise to
Allah, the Lord and Cherisher of the Worlds.”
(Qur’an : Saffat: 37 : 180-182)

““Grant us (these our supplication),Grant us (these our supplication),
by Your Mercy, (O Allah, You are) theby Your Mercy, (O Allah, You are) the
Most Merciful of those who show Mercy!”Most Merciful of those who show Mercy!”
105

http://an-naseehah.blogspot.com/
http://introductiontotauhid.blogspot.com/
http://oyoubelievers.blogspot.com/
http://al-amthaal.blogspot.com/
http://zhulkeflee-archive.blogspot.com/
http://criteriaforaholybook-quran.blogspot.com/
http://with-the-truthful.blogspot.com/
http ://muqaddam-nurul.blogspot.com/
All welcome to visit my web-blog:All welcome to visit my web-blog:
106

[Slideshare] fardh'ain(august-2014-batch)#15-(al-ihsan)-best-or-excellence-(2-january-2015)

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