[slideshare] akhlaq- (january-2015) -lesson #2 -human-can-change-(28-january-2015)

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL.

INTRODUCTION TO THE STUDY OFINTRODUCTION TO THE STUDY OF ‘‘ILM AL-AKHLAQILM AL-AKHLAQ

“Verily! You (Muhammad) are upon the most exalted (Khuluq) disposition.”

Using text & curriculum he has developed especially for Using 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 INTRODUCTION TO THE STUDY OF ‘OF ‘ILM AL-AKHLAQ ILM AL-AKHLAQ ””

Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail

LESSON # 2 – LESSON # 2 –

HUMANS CAN CHANGE OR BE CHANGEDHUMANS CAN CHANGE OR BE CHANGED

All Rights Reserved © Zhulkeflee Hj Ismail (2015)) UPDATED – UPDATED – 28 JANUARY 2015 28 JANUARY 2015

All Rights Reserved © Zhulkeflee Hj Ismail (2015))

““AD-DEEN-AL-ISLAMAD-DEEN-AL-ISLAM” is not just a ‘religion’ like what others may ” is not just a ‘religion’ like what others may

assumed especially by non-Muslim and anthropologists, but it is indeed assumed especially by non-Muslim and anthropologists, but it is indeed

““a total way of live; a transformative and civilizational programme, a total way of live; a transformative and civilizational programme,

uplifting mankind towards achieving their potential as the best of uplifting mankind towards achieving their potential as the best of

Allah’s creationAllah’s creation.”.”

One of the role and purpose of our Prophet Muhammad s.a.a.w. being One of the role and purpose of our Prophet Muhammad s.a.a.w. being

sent was to be the “sent was to be the “educator par excellenceeducator par excellence” – who was successful in ” – who was successful in

transforming within one generation, the community which later transforming within one generation, the community which later

spearheaded the great Islamic civilization. spearheaded the great Islamic civilization.


““He (Allah) it is who has sent unto the unlettered people a He (Allah) it is who has sent unto the unlettered people a

Messenger from among themselves, to convey unto them Messenger from among themselves, to convey unto them

His messages (His messages (AAYA-TIHIAAYA-TIHI), and to cause them to grow in ), and to cause them to grow in

purity (YUZAK-KEEHIM), and to impart (purity (YUZAK-KEEHIM), and to impart (YU-’AL-LIMUHUMYU-’AL-LIMUHUM) )

unto them the divine writ (unto them the divine writ (AL-KITAABAL-KITAAB) as well as wisdom ) as well as wisdom

((AL-HIKMAHAL-HIKMAH) - whereas before that they were indeed, ) - whereas before that they were indeed,

most obviously, lost in error ”most obviously, lost in error ”

((Qur’an: Jumu’ah: 62: 2Qur’an: Jumu’ah: 62: 2))


“ … “ … and [to cause this message to spread] from them unto and [to cause this message to spread] from them unto

other people as soon as they come into contact with them: other people as soon as they come into contact with them:

for He alone is almighty, truly wise! for He alone is almighty, truly wise!

Such is Allah's bounty: He grants it to anyone who is Such is Allah's bounty: He grants it to anyone who is

willing [to receive it]: for Allah is limitless in His great willing [to receive it]: for Allah is limitless in His great

bounty.”bounty.”

((Qur’an: Jumu’ah: 62: 3-4Qur’an: Jumu’ah: 62: 3-4))


““CALL THOU (invite all mankind] unto thy Sustainer's path CALL THOU (invite all mankind] unto thy Sustainer's path

with wisdom (with wisdom (AL-AL-HHIKMAHIKMAH) and goodly exhortation, and ) and goodly exhortation, and

argue with them in the most kindly manner- for, behold, argue with them in the most kindly manner- for, behold,

thy Sustainer knows best as to who strays from His path, thy Sustainer knows best as to who strays from His path,

and best knows He as to who are the right-guided.”and best knows He as to who are the right-guided.”

((Qur’an: An-Nahlu: 16: 125Qur’an: An-Nahlu: 16: 125))


““And thus have We willed you to be a community of the And thus have We willed you to be a community of the

middle way (middle way (UMMATAN WASOTANUMMATAN WASOTAN) [i.e. justly balanced], so ) [i.e. justly balanced], so

that [with your lives] you might bear witness to the truth that [with your lives] you might bear witness to the truth

before all mankind (before all mankind (SHUHADAA-A - ‘ALAN-NAASSHUHADAA-A - ‘ALAN-NAAS) , and the ) , and the

Messenger as a witness over you.“Messenger as a witness over you.“

((Qur’an: al- Baqarah: 2:143Qur’an: al- Baqarah: 2:143))


It is unfortunate that today, people and even many Muslims It is unfortunate that today, people and even many Muslims

themselves are merely “themselves are merely “learning Al- Islam or sciences related to Islam learning Al- Islam or sciences related to Islam

as subjectsas subjects” within the secular educational system, whereas we are ” within the secular educational system, whereas we are

supposed to “supposed to “subject ourselves to Islamsubject ourselves to Islam.”.”

Those Muslims who are aware, would extricate and re-orientate Those Muslims who are aware, would extricate and re-orientate

themselves from this predicament by seeking the traditional or themselves from this predicament by seeking the traditional or

Prophetic approach, making its principles, aims and objective as the Prophetic approach, making its principles, aims and objective as the

dominant philosophy for their life-long education.dominant philosophy for their life-long education.

Our education should be linked to the Our education should be linked to the raison d'etre raison d'etre of our existence, of our existence,

our entire life in this world, as a prelude to the eternal life in hereafter.our entire life in this world, as a prelude to the eternal life in hereafter.

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH, MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFULMOST MERCIFUL


EXTRACTS FROM PREVIOUS MODULE“BEGINNERS’ COURSE ON ISLAM”

And (remember) when thy Lord drew forth from the Children of And (remember) when thy Lord drew forth from the Children of

Adam― from their loins― their descendants, and made them Adam― from their loins― their descendants, and made them

testify concerning themselves, (saying): testify concerning themselves, (saying):

""Am I not your Lord Am I not your Lord ((ROBBROBB-Who cherishes and sustains -Who cherishes and sustains

you)?“― They said: you)?“― They said: "Yea! we do testify!“ "Yea! we do testify!“

(This), lest ye should say on the (This), lest ye should say on the Day of JudgmentDay of Judgment: "of this we : "of this we

were unaware.”were unaware.”

((Qur’an: A’raf: 7: 172Qur’an: A’raf: 7: 172))



“ “ I have only created jinns and menI have only created jinns and men, that they may serve , that they may serve

((worshipworship) Me – ) Me – LIYA’-BU-DUUNLIYA’-BU-DUUN. No sustenance do I require . No sustenance do I require

of them nor do I require that they should feed Me. For of them nor do I require that they should feed Me. For

Allah is He Who gives (all) Sustenance― Lord of Power, Allah is He Who gives (all) Sustenance― Lord of Power,

Steadfast (forever).” Steadfast (forever).”

((Qur’an: Dzaariyat : 51: 56-58Qur’an: Dzaariyat : 51: 56-58))



The innermost purpose of the creation of all rational beings is The innermost purpose of the creation of all rational beings is

their cognition (their cognition (ma’rifahma’rifah) of the existence of God and, hence, their ) of the existence of God and, hence, their

conscious willingness to conform their own existence to whatever conscious willingness to conform their own existence to whatever

they perceive of His will and plan :they perceive of His will and plan :

It is this two-fold concept “It is this two-fold concept “cognition and willingnesscognition and willingness” that gives ” that gives

the deepest meaning to what the Qur’an describes as ”the deepest meaning to what the Qur’an describes as ”worshipworship” ”

((‘ibadah‘ibadah) …. ) ….

((Muhammad Asad @Leopold Weiss – “Message of the Qur’an”Muhammad Asad @Leopold Weiss – “Message of the Qur’an”))

ACKNOWLEDGEMENT AND SUBMISSION



““The verse that follows shows, this spiritual call (“The verse that follows shows, this spiritual call (“worshipworship”) does ”) does

not arise from any supposed “not arise from any supposed “needneed” on the part of the Creator, ” on the part of the Creator,

Who is self-sufficient and infinite in His power, but is designed as Who is self-sufficient and infinite in His power, but is designed as

an instrument for the inner development of the worshipper, who, an instrument for the inner development of the worshipper, who,

by the act of his conscious self-surrender to the all-pervading by the act of his conscious self-surrender to the all-pervading

Creative Will, may hope to come closer to an understanding of the Creative Will, may hope to come closer to an understanding of the

Will and, thus, closer to God Himself.”Will and, thus, closer to God Himself.”

((Muhammad Asad @Leopold Weiss – “Message of the Qur’an”Muhammad Asad @Leopold Weiss – “Message of the Qur’an”))

ACKNOWLEDGEMENT AND SUBMISSION



““O mankindO mankind, worship your Lord (, worship your Lord (A’-BUDUU-ROB-BAKUMA’-BUDUU-ROB-BAKUM), who ), who

created you and those before you, that you may become created you and those before you, that you may become

righteous (or god-fearing - righteous (or god-fearing - TAT-TA-QUUUNTAT-TA-QUUUN) - ) -

[He] who made for you the earth a bed [spread out] and the sky [He] who made for you the earth a bed [spread out] and the sky

a ceiling and sent down from the sky, rain and brought forth a ceiling and sent down from the sky, rain and brought forth

thereby fruits as provision for you. So do not attribute to Allah thereby fruits as provision for you. So do not attribute to Allah

equalsequals** while you know [that there is nothing similar to Him].” while you know [that there is nothing similar to Him].”

((Qur’an:Baqarah: 2: 21-22Qur’an:Baqarah: 2: 21-22))

* Others as partners; rivals, associates, etc.



““Allah” Allah” : : Arabic proper noun; name for God, it refers Arabic proper noun; name for God, it refers

to the One and Only, the Unique Creator, Lord to the One and Only, the Unique Creator, Lord

Sustainer of the Universe, Who Alone is God – there is Sustainer of the Universe, Who Alone is God – there is

none besides Allah.none besides Allah.

No equivalent translation in non-Semitic language.No equivalent translation in non-Semitic language.



““Muhammad s.a.a.w.” Muhammad s.a.a.w.” : : Arabic name meaning “Arabic name meaning “the the

Praised OnePraised One”; he is the Chosen, Unlettered Prophet, ”; he is the Chosen, Unlettered Prophet,

the servant and Messenger of Allah, the Awaited the servant and Messenger of Allah, the Awaited

Seal of Prophethood after whom there will be no Seal of Prophethood after whom there will be no

more prophet sent.more prophet sent.



IIMANIIMAN

BeliefBeliefFaithFaith

ConvictionConviction

IHSANIHSAN

Best or Best or Righteous Righteous ConductConduct

‘‘AMALAMAL [Islam][Islam]

SubmissionSubmissionObedienceObedience

PracticePractice

Faith without obedience is meaningless; and obedience without Faith is Faith without obedience is meaningless; and obedience without Faith is mere rituals and may even lead to hypocrisy. mere rituals and may even lead to hypocrisy.

Together, Faith and Obedience must lead to Righteousness with IHSAN Together, Faith and Obedience must lead to Righteousness with IHSAN which essentially focus in our intention to sincerely serve Allah s.w.t. which essentially focus in our intention to sincerely serve Allah s.w.t.

Thus, in these three aspects can one be said to be true in his submission Thus, in these three aspects can one be said to be true in his submission to the Will of Allah (as Muslim).to the Will of Allah (as Muslim).




"Many are the Jinns (spirits) and men We have "Many are the Jinns (spirits) and men We have

made for Hell: made for Hell:

They have hearts (QULUB) wherewith they They have hearts (QULUB) wherewith they

understand not, eyes (A’-YUUN) wherewith they understand not, eyes (A’-YUUN) wherewith they

see not, and ears (U-DZUNUN) wherewith they see not, and ears (U-DZUNUN) wherewith they

hear not. hear not.

They are like cattle,- nay more misguided: for they They are like cattle,- nay more misguided: for they

are heedless (of warning)." are heedless (of warning)."

( ( Qur’an : A'raf: 7 :179 Qur’an : A'raf: 7 :179 ))

““Invite (call all mankind) to the way of your Lord with wisdom Invite (call all mankind) to the way of your Lord with wisdom

((AL-AL-HHIKMAHIKMAH) and good instruction () and good instruction (MAU-’IZAH-AL-MAU-’IZAH-AL-HHASANAHASANAH), ),

and argue with them in a way that is best (and argue with them in a way that is best (JAA-DIL-HUM BIL-LATI JAA-DIL-HUM BIL-LATI

– HIYA-A– HIYA-AHHSANSAN).”).”

((Qur’an: Nahlu: 16: 125Qur’an: Nahlu: 16: 125))


"And "And do not follow (pursue) anything of which thou hast no do not follow (pursue) anything of which thou hast no

knowledgeknowledge: verily (thy) hearing and sight and heart - all of : verily (thy) hearing and sight and heart - all of

them - them - will be called to account will be called to account for it (on Judgement Day)." for it (on Judgement Day)."

((Qur’an: Bani Israil : 17 :36Qur’an: Bani Israil : 17 :36))



As worship – As worship – ‘IBADAH ‘IBADAH -entails “acknowledgement and submission”, -entails “acknowledgement and submission”,

knowing the Truth and Reality must lead to ‘deeds-action’ which affirms knowing the Truth and Reality must lead to ‘deeds-action’ which affirms

and manifest that which we hold to be True.and manifest that which we hold to be True.

Therefore with Therefore with IIMAN IIMAN (Faith) we are to manifest (Faith) we are to manifest ‘‘AMALAMAL (practice). For (practice). For

this, we need guideline, rules and laws, conforming to a clear purpose in this, we need guideline, rules and laws, conforming to a clear purpose in

our life and how to attain them. our life and how to attain them.

Precisely, we Muslims have been given the “Precisely, we Muslims have been given the “way, or pathway, or path” technically ” technically

termed as, the termed as, the SHARI’AHSHARI’AH – commonly known as “ – commonly known as “the Islamicthe Islamic Law Law.”.”

EXTRACTS FROM PREVIOUS MODULE“INTRODUCTION TO THE STUDY OF FIQH”

REMEMBER THIS LESSON IN

REMEMBER THIS LESSON IN

PREVIOUS INTERMEDIATE COURSE

PREVIOUS INTERMEDIATE COURSE


The primary concern of the Shari’ah can be summed

up, generally as :

“(towards ensuring a better life by)

providing “maslahat ” (benefits)

and the removal of “mafsadah ” (harm) for mankind.”

EXTRACTS FROM PREVIOUS MODULE“INTRODUCTION TO THE STUDY OF FIQH”All Rights Reserved © Zhulkeflee Hj Ismail (2015))

Thus the Shari’ah laws are there to firstly preserve the basic

rights :

Dharuriyyah: “the essential rights of mankind.”

This can be said to be Islam’s stipulations of basic human rights -

which the purpose of any legislative philosophy should uphold.

Yet, because Shari’ah is based on Divinely revealed principles ,

clearly established and documented, it cannot be repealed

anymore, like the man made legislative system.EXTRACTS FROM PREVIOUS MODULE

“INTRODUCTION TO THE STUDY OF FIQH”All Rights Reserved © Zhulkeflee Hj Ismail (2015))

The five important essentials (human rights) which it seeks to The five important essentials (human rights) which it seeks to

preserve are: preserve are:

1.1. right of religionright of religion, ,

2.2. right to life, right to life,

3.3. right to proper use of the intellect, right to proper use of the intellect,

4.4. right to ownership of property, right to ownership of property,

5.5. right of progeny (including preservation of honour and right of progeny (including preservation of honour and

dignity).dignity).

DharuriyyahDharuriyyah: the essential rights of mankind.: the essential rights of mankind.


Not only does the Shari’ah laws are there to preserve these basic

rights, it goes even beyond mere essentials but includes catering to

related human needs (Haa-jiat) :

Haa-jiat : “the needs of mankind.”

The needs are those requirements attached to the essential rights

as mentioned above. Thus, it provides a wide and dynamic scope

for jurists to extend and include considerations for changing

circumstances of human life.

Haa-jiatHaa-jiat: the needs of mankind.: the needs of mankind.


TaTahhsiniyyatsiniyyat: the perfection in well-being.: the perfection in well-being.

Not merely the essential and needs, the Shari’ah even strive

towards the ultimate betterment, termed:

Tahsiniyyat : the perfection of mankind’s well-being.

The perfection of man’s life are those which society is

enjoined by Islam to aspire to, which can be summed up

into two broad categories:

MAKARIM AL-AKHLAQ

MAHAASIN AL-’AADAHEXTRACTS FROM PREVIOUS MODULE

“INTRODUCTION TO THE STUDY OF FIQH”All Rights Reserved © Zhulkeflee Hj Ismail (2015))

MAKARIM AL-AKHLAQMAKARIM AL-AKHLAQ: : ““the nobility of character of citizens”the nobility of character of citizens”

As the aim in legislation is to ensure well-being of society,

Islam’s fundamental focus is also towards the actualizing of

the goodness in man through: ISLAH ‘reform’ or

‘rehabilitation’ of its citizen towards noble ethical virtues,

without which the ‘goodness’ of any law would be worthless

- as it can never be manifested in society.



Thus, the educative (element) of the Prophet’s implementation

of Shari’ah upon the citizens must never be overlooked, lest it

become dry legalism - enforcement lacking compassion and

autocratic – which is opposed to how the Prophet Muhammad

s.a.a.w. had taught and had successfully established (SUNNAH)

to the first generation amongst our pious predecessors . Allah

SWT recorded praises regarding his exemplary approach:



““It is part of the Mercy of Allah that thou dost deal It is part of the Mercy of Allah that thou dost deal

gently with them. Wert thou severe or harsh-hearted gently with them. Wert thou severe or harsh-hearted

they would have broken away from about thee; so pass they would have broken away from about thee; so pass

over (their faults), and ask for (Allah's) forgiveness for over (their faults), and ask for (Allah's) forgiveness for

them; and consult them in affairs (of moment). Then them; and consult them in affairs (of moment). Then

when thou hast taken a decision, put thy trust in Allah. when thou hast taken a decision, put thy trust in Allah.

For Allah loves those who put their trust (in Him).” For Allah loves those who put their trust (in Him).”

((Qur’an: Aali ‘Imran: 3:159Qur’an: Aali ‘Imran: 3:159))



“ “Ye are the best of peoples, evolved for mankind, enjoining what Ye are the best of peoples, evolved for mankind, enjoining what

is right, forbidding what is wrong, and believing in Allah.”is right, forbidding what is wrong, and believing in Allah.”

((Qur’an: Aali ‘Imran: 3: 110Qur’an: Aali ‘Imran: 3: 110))



''Verily, in the Messenger of Allah (Muhammad) you have a good

example (USWATUN HASANAH) for everyone who looks forward

(with hopes and awes) to Allah and the Last Day, and remembers

Allah unceasingly''. (Qur'an: Al Ahzab 33:21)



EXTRACTS FROM PREVIOUS MODULE“INTRODUCTION TO THE STUDY OF FIQH”

“ “ Say (O Muhammad): Say (O Muhammad): ""If ye do love Allah, (FAT-TA-BI-’UU-NEE) If ye do love Allah, (FAT-TA-BI-’UU-NEE)

follow me follow me : Allah will love you and forgive you your sins; for : Allah will love you and forgive you your sins; for

Allah is Oft-Forgiving, Most Merciful.“ Allah is Oft-Forgiving, Most Merciful.“ ”.”.

((Qur’an : Aali ‘Imran : 3 : 31)Qur’an : Aali ‘Imran : 3 : 31)



“And thou (Muhammad) standest on an exalted

standard of character (KHULU-QIN – ‘AZEEM).”

(Qur’an: al-Qalam: 68:4)


MAHASIN-AL-’AADAHMAHASIN-AL-’AADAH: : ““perfecting customs or life-style”perfecting customs or life-style”

As to these (perfecting life-style and customs by making available

all that which benefits society) – the Shari’ah must aim to affect

positively to the customs and life-style in others based upon

universal moral value inherent in all religion or humane , so that

life can be an expression of praising and glorification of God.



The right or freedom to choose religion being upheld, does not

prevent positive interaction amongst various people of different

race or religion to be done. Islamic Da’wah (call, invitation or

propagation) is most effectively done , by providing a practical

examples. Even if others do not accept to embrace Islam, it wish

to share the universal human morality inherent in people so

that life becomes better if not the best.



““There is no compulsion in religion. Verily, the Right There is no compulsion in religion. Verily, the Right

Path has become distinct from the wrong path.”Path has become distinct from the wrong path.”

((Qur’an: Baqarah: 2: 256Qur’an: Baqarah: 2: 256) )



““Allah commands justice, the doing of good, and the giving Allah commands justice, the doing of good, and the giving

to kith and kin (their dues), and He forbids all shameful to kith and kin (their dues), and He forbids all shameful

deeds, and injustice and rebellion: He instructs you, that ye deeds, and injustice and rebellion: He instructs you, that ye

may receive admonition.”may receive admonition.”

((Qur’an: Nahlu: 16: 90Qur’an: Nahlu: 16: 90))



““So set thou thy face steadily and truly to the faith: So set thou thy face steadily and truly to the faith:

(establish) Allah's handiwork (establish) Allah's handiwork according to the pattern according to the pattern on on

which He has made mankind: which He has made mankind: no change (let there be) in the no change (let there be) in the

work (wrought) by Allah: that is the standard Religionwork (wrought) by Allah: that is the standard Religion: but : but

most among mankind understand not.” most among mankind understand not.”

((Qur’an: Rum: 30: 30Qur’an: Rum: 30: 30))



““And thus have We willed you to be a community of the And thus have We willed you to be a community of the

middle way (middle way (ummatan wasotanummatan wasotan) [i.e. justly balanced], so ) [i.e. justly balanced], so

that [with your lives] you might bear witness to the truth that [with your lives] you might bear witness to the truth

before all mankind (before all mankind (shuhadaa-a ‘alan-naasshuhadaa-a ‘alan-naas) , and the ) , and the

Messenger as a witness over you.“Messenger as a witness over you.“

((Qur’an: al- Baqarah: 2:143Qur’an: al- Baqarah: 2:143))



““Ye are the best of peoples, evolved for mankind, enjoining what Ye are the best of peoples, evolved for mankind, enjoining what

is right, forbidding what is wrong, and believing in Allah. is right, forbidding what is wrong, and believing in Allah.

If only the People of the Book had faith it were best for them; If only the People of the Book had faith it were best for them;

among them are some who have faith, but most of them are among them are some who have faith, but most of them are

perverted transgressors. “perverted transgressors. “

((Qur’an: Aali ’Imran: 3: 110Qur’an: Aali ’Imran: 3: 110) )


““So direct your face toward the religion, inclining to truth. So direct your face toward the religion, inclining to truth.

[Adhere to] the [Adhere to] the FITWRAHFITWRAH (innate nature) of Allah upon (innate nature) of Allah upon

which He has created [all] people. which He has created [all] people. No change should there No change should there

be in the creation of Allah.be in the creation of Allah. That is the correct religion, but That is the correct religion, but

most of the people do not know.”most of the people do not know.”

((Qur’an: Rum : 30: 30Qur’an: Rum : 30: 30))



““Do they now seek a religion other than prescribed by Allah Do they now seek a religion other than prescribed by Allah

even though even though all that is in the heavens and the earth is in all that is in the heavens and the earth is in

submission to Him - willing or unwillingly submission to Him - willing or unwillingly - and to Him all - and to Him all

shall return?”shall return?”

((Qur’an: Aali ‘Imran: 3: 83Qur’an: Aali ‘Imran: 3: 83))



EXTRACTS FROM PREVIOUS MODULE“A BEGINNERS’ COURSE ON ISLAM”All Rights Reserved © Zhulkeflee Hj Ismail (2015))

IMPORTANT CLARIFICATION

“HALLOWED be He (Allah) in whose hand all dominion rests, since

He has the power to will anything: He who has created death as

well as life, so that He might put you to a test [and thus show]

which of you is best in conduct, and [make you realize that] He

alone is almighty, truly forgiving. ”

(Qur’an: al-Mulk: 62: 1-2)


““LET IT NOT deceive thee LET IT NOT deceive thee that those who are bent on denying that those who are bent on denying

the truth (i.e. unbelievers) seem to be the truth (i.e. unbelievers) seem to be able to do as they able to do as they

please on earthplease on earth: it is [but] a brief enjoyment, with hell : it is [but] a brief enjoyment, with hell

thereafter as their goal - and how vile a resting-place!”thereafter as their goal - and how vile a resting-place!”

((Qur’an: Aali ‘Imran: 3: 196-197Qur’an: Aali ‘Imran: 3: 196-197))


““Has there not been over Man a long period of Time, Has there not been over Man a long period of Time,

when he was nothing--(not even) mentioned?― when he was nothing--(not even) mentioned?―

Verily We created Man from a drop of mingled Verily We created Man from a drop of mingled

sperm, sperm, in order to try himin order to try him: so We gave him (the : so We gave him (the

gifts), of Hearing and Sight. gifts), of Hearing and Sight.

We showed him the Way: whether he (We showed him the Way: whether he (SHAKURSHAKUR) ) be be

grateful grateful or (or (KAFURKAFUR) ) ungratefulungrateful (rests on his will).” (rests on his will).”

((Qur’an: al-Insan (Dahri): 76: 2-3Qur’an: al-Insan (Dahri): 76: 2-3))


Although we may be using the term 'Although we may be using the term ' freedomfreedom' '

mutually with the non-Muslims when speaking of rights, mutually with the non-Muslims when speaking of rights,

what does it really mean? Is our understanding and their what does it really mean? Is our understanding and their

understanding of this term the same? I have written something understanding of this term the same? I have written something

about this in a journal (NUSMS), which I feel is relevant for about this in a journal (NUSMS), which I feel is relevant for

Muslims to understand it, and would like to share it here:Muslims to understand it, and would like to share it here:

" " Freedom and freewill Freedom and freewill – what do they mean?” Lest some people – what do they mean?” Lest some people

may misconstrue this concept with the notion of “may misconstrue this concept with the notion of “freedomfreedom” in ” in

the Western sense (thus we find some has mistakenly use the the Western sense (thus we find some has mistakenly use the

Arabic the term “Arabic the term “hur-riyyahhur-riyyah” for ‘” for ‘freewillfreewill’), let us ’), let us

consider the Islamic perspective on this. consider the Islamic perspective on this. EXTRACTS FROM PREVIOUS MODULE

“A BEGINNERS’ COURSE ON ISLAM”All Rights Reserved © Zhulkeflee Hj Ismail (2015))

The meaning of “The meaning of “hurriyyah hurriyyah ” is connected more ” is connected more

towards the freeing or removing oneself from something, which towards the freeing or removing oneself from something, which

is constraining him against his will. For a Muslim, to agree to this is constraining him against his will. For a Muslim, to agree to this

Western concept without referring it (i.e. qualifying it) to the Western concept without referring it (i.e. qualifying it) to the

Islamic perspective would be naïve. Islamic perspective would be naïve.

The very fact that ‘The very fact that ‘al-Islam al-Islam ’ requires of us Muslims, our ’ requires of us Muslims, our

submission and obedience to a higher power (Allah and His submission and obedience to a higher power (Allah and His

Messenger), we (as Muslims) therefore have already agreed to Messenger), we (as Muslims) therefore have already agreed to

be constrained by all its stipulated ideals. be constrained by all its stipulated ideals.


Therefore our agreement to this concept of freedom should Therefore our agreement to this concept of freedom should

not be like that of the non-Muslims. not be like that of the non-Muslims.

Were Muslims to blindly imitate this obsession for freedom (in Were Muslims to blindly imitate this obsession for freedom (in

the Western notion) it would imply agreeing to even freeing the Western notion) it would imply agreeing to even freeing

oneself from the loyalty to Islam itself. Such would be termed in oneself from the loyalty to Islam itself. Such would be termed in

Islam as rebelliousness (Islam as rebelliousness (‘isw-yaan‘isw-yaan) and it tantamount to a Muslim ) and it tantamount to a Muslim

renouncing his religion (renouncing his religion (irtidadirtidad i.e. becoming a i.e. becoming a murtad murtad ). ).

Na-‘uudzu-bil-laa-hi min dzaa-lik!Na-‘uudzu-bil-laa-hi min dzaa-lik!

(We seek refuge with Allah from this)(We seek refuge with Allah from this)


Thus when we ponder deeply upon these two terms i.e. Thus when we ponder deeply upon these two terms i.e.

““freedomfreedom” and “” and “IslamIslam”, in the absence of any qualification, these ”, in the absence of any qualification, these

would be incompatible terms. Perhaps what we need to clarify is would be incompatible terms. Perhaps what we need to clarify is

that in Islam, we do recognize that within our nature, we do have that in Islam, we do recognize that within our nature, we do have

freedom to make choices i.e. freedom to make choices i.e. a free willa free will. And with it man should . And with it man should

assert this right responsibly. assert this right responsibly.

We, in Islam advocate “We, in Islam advocate “freedomfreedom” only in the sense of ” only in the sense of freewill freewill

here, but not absolute sense of freedom). here, but not absolute sense of freedom).


According to Professor Syed Muhammad Naquib al-Attas

Founder Director of ISTAC and one of the most prominent

Muslim thinkers today, the term “ikhtiyar”, which

also include this innate volition to act according to our will, but it

delimits the scope of our choice within things which is good or

better and does not condone the choosing of what is harmful and

wrong.


Interestingly, he argues, the word ‘ikhtiyar’ has

‘khayr’ (good), – ‘akh-yaar’ (better or superior)

as the root. Therefore by the exercise of our freewill in the

Islamic perspective, it is the freedom for us towards choosing

only what is ‘right and good’. Whereas the Western notion of

freedom implies that choice is also for the ‘right to’ doing of what

is bad and wrong.

Thus, for them, individual right and freedom are not delimited

and somehow they are even trying to extend it to freedom to

self-destruct! Islam does not agree to such notion of freedom.


This confusion in their concept of ‘freedom’ perhaps may

account for their ‘iconoclastic’ tendencies towards all traditional

value system (ethico-religio), and the obsession of wanting to

free themselves from whatever they perceive as constrains.

In Islam, our concept of freedom (i.e. the freewill termed as

“ikhtiyar”) cannot allow for such anarchic license. It is not a

matter of freedom (ikhtiyar) for man to be at liberty to indulge in

what is ‘bad and wrong.’


Though man may direct this free volition even to indulge in

evil and wrong, but to be indulging in these (bad and wrong)

would be termed as “zulm” (i.e. meaning one has

“committed injustice and oppression” to oneself) and not an act

of ‘ikhtiyar’.

And since the society is obliged to uphold justice (as a

collective social responsibility) and prevent or disallow such

things from being done, such restrictions (NAHYUL-MUNKAR) is

not at all against personal freedom.


Surely, there must be a limit to what we mean by “freedom”.

This distinction is important as more young Muslims now seemed

to be attracted to the ‘liberal’ ideas of freedom (as expounded by

modernist) and yet they are ignorant of the profound difference

in perspective in the meaning of ‘freedom’. Is the ‘freedom’ to be

understood in the absolute sense? Surely not!

Without clarification on this point, many young Muslims may

be led to misconstrue the teachings of Islam, or even agree to the

criticism levelled by the Westerners upon it.


In my discussion with Dr. Wan Mohd Nor Wan Daud (ISTAC),

he opines that what these Westerners may misperceive in Islamic

society “as curtailment of individual freedom” is actually not acts

intended to deprive the individuals of their rights, but rather as

preventive action from his committing injustice to his own self

(and thus saving the individual as well as society from harm)."

EXTRACTEED FROM: NUSMS (National University of Singapore EXTRACTEED FROM: NUSMS (National University of Singapore Muslim Society) Quarterly Journal “The Fount” of June 2001)Muslim Society) Quarterly Journal “The Fount” of June 2001)

WaAllaahu - a’lamWaAllaahu - a’lam

http://an-naseehah.blogspot.com/http://an-naseehah.blogspot.com/


TADZKIRAHTADZKIRAH


DO YOU HAVE A PRISONER MENTALITY ?

TADZKIRAHTADZKIRAH


““Verily, Verily, Allah does not change men's condition unless Allah does not change men's condition unless

they change their inner selves they change their inner selves ((ANFUS -NAFSANFUS -NAFS); and when ); and when

Allah wills people to suffer evil [in consequence of their Allah wills people to suffer evil [in consequence of their

own evil deeds], there is none who could avert it: for own evil deeds], there is none who could avert it: for

they have none who could protect them from Him. “they have none who could protect them from Him. “

((Qur’an: Ra’ad: 13: 11Qur’an: Ra’ad: 13: 11))


Even though the physical make-up of an individual produces Even though the physical make-up of an individual produces

certain dispositions on him, it is by no means true that man has certain dispositions on him, it is by no means true that man has

no choice in the matter and is absolutely compelled to abide by no choice in the matter and is absolutely compelled to abide by

the dictates of his physical make-up.the dictates of his physical make-up.

On the contrary, since man had the power to choose, he can On the contrary, since man had the power to choose, he can

overcome the dictates of his physical nature through practice and overcome the dictates of his physical nature through practice and

effort, and can acquire the disposition of his choice. effort, and can acquire the disposition of his choice.


Of course, it should be admitted that some of those Of course, it should be admitted that some of those

disposition of mental faculties such as intelligence, memory, disposition of mental faculties such as intelligence, memory,

mental agility, and the like, are mostly not alterable. mental agility, and the like, are mostly not alterable.

All other dispositions, however, may change according to All other dispositions, however, may change according to

man’s will or left to be formed through habit. man’s will or left to be formed through habit.

Unlike animals, human can control his lust, anger and other Unlike animals, human can control his lust, anger and other

emotions and desires, and channel them to edify himself and emotions and desires, and channel them to edify himself and

propel himself along the path of perfection and wisdom. propel himself along the path of perfection and wisdom.


““Verily, We create man in the Verily, We create man in the best conformationbest conformation; and thereafter ; and thereafter

We reduce him to We reduce him to the lowest of lowthe lowest of low. excepting only such as attain . excepting only such as attain

to faith to faith (IIMAN(IIMAN) and do good works (‘) and do good works (‘AMAL - AMAL - SWSWOLIHATOLIHAT) : and ) : and

theirs shall be a reward unending!“theirs shall be a reward unending!“

((Qur’an: at-Tin: 95: 4-6Qur’an: at-Tin: 95: 4-6))


““This, because This, because Allah would never change the blessings with Allah would never change the blessings with

which He has graced a people unless they change their inner which He has graced a people unless they change their inner

selves (AN-FUSIHIM)selves (AN-FUSIHIM): and [know] that Allah is all-Hearing, all-: and [know] that Allah is all-Hearing, all-

Seeing.”Seeing.”

((Qur’an: Al- Anfal : 8:53Qur’an: Al- Anfal : 8:53))


““Be conscious of Allah (Be conscious of Allah (TAQWATAQWA) wherever you may be, and follow-) wherever you may be, and follow-

up whatever misdeeds you may have committed (as reparation) by up whatever misdeeds you may have committed (as reparation) by

doing (more) righteous deeds (for these) shall efface them (the doing (more) righteous deeds (for these) shall efface them (the

negative effect of these misdeeds), and negative effect of these misdeeds), and interact with people in the interact with people in the

best manner of dispositionbest manner of disposition (i.e. adopt a noble character - (i.e. adopt a noble character - AKHLAQAKHLAQ).”).”

((Hadith reported by Tabrani from Abi Dzar r.a.Hadith reported by Tabrani from Abi Dzar r.a.))


Human perfection has many levels. The greater the amount of Human perfection has many levels. The greater the amount of

self-discipline and effort on the part of the individual, the higher self-discipline and effort on the part of the individual, the higher

the level of perfection that he would attain. the level of perfection that he would attain.

We stand between two extreme points, the lowest of which is We stand between two extreme points, the lowest of which is

below the level of beasts, and the highest of which surpasses below the level of beasts, and the highest of which surpasses

even the high station of angels. even the high station of angels.

“ “ ’’Ilmul AkhlaqIlmul Akhlaq” (science of human disposition) entails ” (science of human disposition) entails

discussion on these levels of attainment. discussion on these levels of attainment.


Thus scholars regard Thus scholars regard ‘Ilmul Akhlaq ‘Ilmul Akhlaq as very important and as very important and

consider it to be the most exalted and valuable of science; since consider it to be the most exalted and valuable of science; since

the the worth of any science is directly related to the worth of the worth of any science is directly related to the worth of the

subject subject with which it is concerned. with which it is concerned.

The subject in The subject in ‘Ilmul Akhlaq ‘Ilmul Akhlaq being “being “HumanHuman” and the means ” and the means

through which he can attain perfection as Human, Islam teaches through which he can attain perfection as Human, Islam teaches

positively of man’s destiny - whose ultimate purpose of existence positively of man’s destiny - whose ultimate purpose of existence

is to attain perfection through submission to the guidance of His is to attain perfection through submission to the guidance of His

Creator / Sustainer.Creator / Sustainer.


““O mankind! Behold, We have created you all out of a male and a female, and O mankind! Behold, We have created you all out of a male and a female, and

have made you into nations and tribes, so that you might come to know one have made you into nations and tribes, so that you might come to know one

another. Verily, another. Verily, the noblest of you in the sight of Allah the noblest of you in the sight of Allah is the one who is most is the one who is most

deeply conscious of Him (deeply conscious of Him (TAQWATAQWA). Behold, Allah is all-knowing, all-aware."). Behold, Allah is all-knowing, all-aware."

((Qur’an: Hujurat: 49 13Qur’an: Hujurat: 49 13))


‘Ulama (Islamic scholars) in the past did not consider any of

the other fields of learning to be truly independent sciences.

They believe that without the science of human disposition

(‘Ilmul Ahklaq) which stresses spiritual purification, mastery of

other sciences is not only devoid of any value but it would in fact

lead to the obstruction of insight and ultimate destruction of

those who pursue it.


Thus it has been said: “Knowledge is the thickest of veils!”

which prevents man from seeing the real nature of things.

In ‘ilm-al-Akhlaq (the science of Human disposition), it entail

firstly the removal of accretions, blemishes, and other ‘veils’

which may even require process of ‘unlearning’ – before its

adornment with noble traits and disposition. In fact, the ‘Ulama

regard adornment of the noble disposition in the person as an

indispensible criteria for being learned.


““CONSIDER the flight of time! Verily, man is bound to lose himself. CONSIDER the flight of time! Verily, man is bound to lose himself.

unless he be of those who unless he be of those who attain to faithattain to faith, and , and do good worksdo good works, and , and

enjoin upon one another the keeping to enjoin upon one another the keeping to truthtruth, and enjoin upon , and enjoin upon

one another one another patiencepatience in adversity.” in adversity.”

((Qur’an: al-Asr’: 103: 1-3Qur’an: al-Asr’: 103: 1-3))


““DO MEN THINK that on their [mere] saying, “We have attained to faith”, DO MEN THINK that on their [mere] saying, “We have attained to faith”,

they will be left to themselves, and will not be put to a test? Yea, indeed, they will be left to themselves, and will not be put to a test? Yea, indeed,

We did test those who lived before them; and so, [too, shall be tested the We did test those who lived before them; and so, [too, shall be tested the

people now livingpeople now living: and] most certainly will Allah mark out those who prove : and] most certainly will Allah mark out those who prove

themselves true, and most certainly will He mark out those who are lying. themselves true, and most certainly will He mark out those who are lying.

((Qur’an: Ankabut: 29: 2-3Qur’an: Ankabut: 29: 2-3))


““And [remember the time] when your Sustainer made [this And [remember the time] when your Sustainer made [this

promise] known: 'If you are promise] known: 'If you are gratefulgrateful [to Me], I shall most [to Me], I shall most

certainly give you more and more; but if you are certainly give you more and more; but if you are

ungratefulungrateful, verily, My chastisement will be severe indeed!", verily, My chastisement will be severe indeed!"

((Qur’an: Ibrahim: 14: 7Qur’an: Ibrahim: 14: 7))


Islamic development entails the forging of relationship Islamic development entails the forging of relationship

between ourselves and our Maker, Who will guide us in our between ourselves and our Maker, Who will guide us in our

relationship with others. relationship with others.

Thus the awareness of Allah (in Thus the awareness of Allah (in TAUTAUHHEEDEED) brings to mind our ) brings to mind our

own position as the created beings of Allah. Everything that we own position as the created beings of Allah. Everything that we

have are bestowals from Allah, the Most Gracious. Therefore, for have are bestowals from Allah, the Most Gracious. Therefore, for

successful development, the key factor according to Allah is the successful development, the key factor according to Allah is the

sense of gratefulness, termed as “sense of gratefulness, termed as “SHAKURSHAKUR”. ”.


FROM: BASIC FARDHU ‘AINFROM: BASIC FARDHU ‘AIN



The key to The key to

succeed in this life-test as succeed in this life-test as

well as to deserve well as to deserve

achieving further increase achieving further increase

of bestowals from Allah.of bestowals from Allah.

yet how does one become yet how does one become

grateful? What are the grateful? What are the

important criteria?important criteria?

1.1. Acknowledge and extol praises of Acknowledge and extol praises of

the true giver, Allah Who alone is the true giver, Allah Who alone is

God, the Bestower of all favours.God, the Bestower of all favours.

2.2. Learn the value of what is given, Learn the value of what is given,

do not take any of these favours do not take any of these favours

for granted. Bring to mind and for granted. Bring to mind and

speak about it.speak about it.

3.3. Utilize what is given in accordance Utilize what is given in accordance

to what may please the Giver (i.e. to what may please the Giver (i.e.

do not abuse the gift), so as not to do not abuse the gift), so as not to

cause His wrath to befall us.cause His wrath to befall us.



Gratefulness requires the acknowledgement to Allah of the Gratefulness requires the acknowledgement to Allah of the

gifts being given, knowing its worth and fulfilling its potential by gifts being given, knowing its worth and fulfilling its potential by

utilising them according to His Guidance.utilising them according to His Guidance.

Our entire creation, our Self (Our entire creation, our Self (NafsNafs), our life-time sojourn in ), our life-time sojourn in

this world, and all its inherent potentialities and opportunity, etc this world, and all its inherent potentialities and opportunity, etc

requires our immediate attention and consideration. requires our immediate attention and consideration.

This – “This – “striving to become endowed with gratefulnessstriving to become endowed with gratefulness” - is ” - is

essential in essential in ‘Ilmul Akhlaq‘Ilmul Akhlaq..


“Verily, We did offer the trust [of reason and volition] to the heavens,

and the earth, and the mountains: but they refused to bear it because

they were afraid of it. Yet man took it up - for, verily, he has always

been prone to be most wicked (unjust), most foolish.“

(Qur’an: Ahzab: 33: 72)


““YEA, INDEED, [O men,] We have given you a [bountiful] YEA, INDEED, [O men,] We have given you a [bountiful]

place on earth, and appointed thereon means of livelihood place on earth, and appointed thereon means of livelihood

for youfor you: [yet] how seldom are you grateful!: [yet] how seldom are you grateful! “ “

((Qur’an: A’raf: 7: 10Qur’an: A’raf: 7: 10))


Our ignorance, or rather curiosity (Our ignorance, or rather curiosity (the realization that we do the realization that we do

not know somethingnot know something) which basically prepares us for knowledge ) which basically prepares us for knowledge

can be detrimental if we do not want to acknowledge it with can be detrimental if we do not want to acknowledge it with

humility and seek to learn and be educated. humility and seek to learn and be educated.

We may be guilty of having We may be guilty of having ““Compound IgnoranceCompound Ignorance”, ”,

JAHIL - MURAKAB - JAHIL - MURAKAB - which is characterised by our which is characterised by our

unwillingness to be developed, always thinking that we already unwillingness to be developed, always thinking that we already

know, but in actual fact, we don’t. In other words t is “know, but in actual fact, we don’t. In other words t is “ ignorance ignorance

compounded with self-conceited arrogancecompounded with self-conceited arrogance””..


With this, we become cynical of others, and often rebel With this, we become cynical of others, and often rebel

towards the advise and the Guidance from Allah s.w.t. , His towards the advise and the Guidance from Allah s.w.t. , His

Messenger s.a.w. , our parents and teachers, - which are meant Messenger s.a.w. , our parents and teachers, - which are meant

for our own good. for our own good.

We have a dislike for being dictated by Allah and His We have a dislike for being dictated by Allah and His

Messenger (S.A.A.W) refusing to acknowledge that it is Allah’s Messenger (S.A.A.W) refusing to acknowledge that it is Allah’s

Sovereignty over our lives to prevail. Sovereignty over our lives to prevail.

Who do we think we are?! How we have taken many things Who do we think we are?! How we have taken many things

about ourselves for granted, without the true realisation. about ourselves for granted, without the true realisation.


Who are we actually? When we say “I”, who is this “I? In the Who are we actually? When we say “I”, who is this “I? In the

Qur’an, Allah in addressing us directly uses the term “Qur’an, Allah in addressing us directly uses the term “NafsNafs” (self) ” (self)

or the plural form “or the plural form “AnfusAnfus”, and directs us to see the many ”, and directs us to see the many

wondrous signs. wondrous signs.

Each one of us is a “Each one of us is a “NafsNafs”, but the state of this “”, but the state of this “NafsNafs” differ ” differ

from people to people, or from time to time. It can either be left from people to people, or from time to time. It can either be left

corrupted or be purified and adorned with noble disposition.corrupted or be purified and adorned with noble disposition.

In ‘In ‘Ilmul AhklaqIlmul Ahklaq, it usually begins with a deeper , it usually begins with a deeper

understanding of the nature and state of our “understanding of the nature and state of our “NafsNafs”.”.

WaAllaahu - a’lamWaAllaahu - a’lam


““O you who have believed, persevere (O you who have believed, persevere (ISWBIRUISWBIRU) and ) and

((SWOBIRUSWOBIRU) endure and remain stationed () endure and remain stationed (ROBITWUROBITWU) and be ) and be

(conscious and) fear Allah ((conscious and) fear Allah (TAQWATAQWA) that you may be ) that you may be

successful (successful (MUFLIMUFLIHHUNUN).”).”

((Qur’an : Aali ‘Imran: 3: 200Qur’an : Aali ‘Imran: 3: 200))


““That home of the Hereafter (Paradise) We assign it That home of the Hereafter (Paradise) We assign it

exclusively to those who do not desire exaltedness upon exclusively to those who do not desire exaltedness upon

the earth nor corruption. And the [best] outcome is for the earth nor corruption. And the [best] outcome is for

the righteous (the righteous (MUTTAQEENMUTTAQEEN)”)”

((Qur’an : Qasas: 28: 83Qur’an : Qasas: 28: 83))

TO BE CONTINUED – INSHA-ALLAHTO BE CONTINUED – INSHA-ALLAHAll Rights Reserved © Zhulkeflee Hj Ismail (2015))

IMPORTANT DU’AIMPORTANT DU’A

ALLAA-HUM-MA – ARI-NAL-HAQ-QA - HAQ-QANWAR- ZUQ-NAT - TI-BAA- ’A

WA-ARI-NAL – BAA-TWILA – BAA-TWI-LAANWAR-ZUQ-NAJ – TI –NAA - BAH

““O Allah! Make us see the Truth to be true O Allah! Make us see the Truth to be true

and grant us ability to follow it.and grant us ability to follow it.

And make us see Falsehood to be false and And make us see Falsehood to be false and

grant us the ability to reject it.”grant us the ability to reject it.”All Rights Reserved © Zhulkeflee Hj Ismail (2015))

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:

106All Rights Reserved © Zhulkeflee Hj Ismail (2015))

[slideshare] akhlaq- (january-2015) -lesson #2 -human-can-change-(28-january-2015)

Documents

al islam

wisdom alhikmah

study of ilm alakhlaqverily

divine writ alkitaab

uplifting mankind

mankind shuhadaa

great bounty

allahs bounty