[Slideeshare] ntums-meaning-of-being-muslim-(18-feb-2013)

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

Presentation by Ustaz Zhulkeflee Hj Ismail
for ”Monthly dose of Islam“ organize by
NTU Muslim Society” - Singapore
Monday , 18 February 2013 –
8 Rabi’ al-thani 1434
8 pm @ NIE LT 5,
NTU (Nanyang Technological University)
All Rights Reserved © Zhulkeflee Hj Ismail (2013)
)

MOST COMPASSIONATE,
MOST MERCIFUL.

MUQADDIMAH
(AN INTRODUCTION)
As Muslims, giving sincere advice is an
obligation between us, especially for
those who may know a little – even
though unsolicited, because Allah
s.w.t. expects us to be enjoining one
another towards truth and towards
patient constancy

Moreover, knowledge comes with
responsibility, and in times of neglect
and confusion, duty and trust (amanah)
beckons whenever it is needed

)

MOST COMPASSIONATE,
MOST MERCIFUL.

MUQADDIMAH
(AN INTRODUCTION)

Yet, this session is not meant to be a
lecture, merely my sharing of
perspective as an advice, hopefully it
can be of some benefit to those who
regard themselves as Muslim students
and would-be educators

I am not a graduate from any university
nor colleges. Neither am I from any full-
time Madrasah nor from Islamic
university

)

MOST COMPASSIONATE,
MOST MERCIFUL.

MUQADDIMAH
(AN INTRODUCTION)

I am merely a perpetual student of
Islam (home-grown) who is struggling
to fulfil his duty as a Muslim – in
following the way of our predecessors –
to learn and to serve Allah s.w.t., and in
upholding the Deen of al-Islam through
khidmah (service) to the ummah

I admit though, that I am passionate
about Islam, Islamic Da’wah and the
education of the entire ummah (human
race) – as Prophet Muhammad s.a.w. is
to me, the model educator of humanity
par excellence

)

MOST COMPASSIONATE,
MOST MERCIFUL.

MUQADDIMAH
(AN INTRODUCTION)
These are the only qualification that I
can offer

And because I myself am still struggling
to learn, what I can do perhaps, is only
to share the little that I know as a
perpetual Muslim student involved in
educating the Ummah, especially from
the experience which Allah s.w.t. has
favoured me thus far, in my learning
journey as a servant, a seeker and a
traveller upon the path of knowledge
and wisdom

)

MOST COMPASSIONATE,
MOST MERCIFUL.

MUQADDIMAH
(AN INTRODUCTION)
These are the only qualification that I
can offer

And because I myself is still struggling
to learn, what I can do perhaps, is only
to share the little that I know as a
perpetual Muslim student involve in
educating the Ummah, especially from
the experience which Allah s.w.t. has
favoured me thus far, in my learning
journey as a servant, a seeker and a
traveller upon the path of seeking
knowledge and wisdom
“Allah suffices me! Glory be to You (O Allah),
of knowledge we have none except what You
have taught us, verily, You are perfect in
) Knowledge, the Most Wise.”

 When I was first approached for this talk, I was concerned for the
topic the organizer had chosen
 First it was proposed the topic – “Reconnecting with our Creator” .
And after a brief meeting with some of the organizers the final topic
chosen by them as announced on FB (as all of you are aware), is this
“Rediscovering the Muslim Identity.”
 I am still not comfortable with this topic because when we speak of
“identity” , it usually is relative to something about us which we like
others to know and usually it can have many distinctive layers, some
can be contradictory even, if not dichotomized and distinctly
restricted
)

 Example : identity as somebody’s son or daughter, or as belonging to
certain vocation, profession etc. or affiliation to particular race or
nationality or organization, party or gang, etc.
 So perhaps what is suggested from the topic is that, amongst these
multiple modes of personality, one can include another mode related
to one’s religious belief and practice with the rest without problem
 By current social convention, this has become such a convenient
labeling as many assert that one’s religious affiliation need not (or
must not) interfere with his other personality mode or identity
 Yet, the question to ask should be: “Is being Muslim the same as
others in their being Christian, Buddhist, Daoist, Hindu etc.? ”

)

 To this question, my response would be “ No! It is not the same if
you truly understand what is “AD-DEEN AL-ISLAM ”
 And being a Muslim is not merely about one’s affiliation to Islam
– as mere identity, but it requires knowledge, conviction,
commitment, constancy in practice, loyalty, sincerity and a
transformative struggle to subject oneself to AD-DEEN-AL-ISLAM -
the teachings of Allah’s Final Messenger, Prophet Muhammad
s.a.a.w. Being such a true Muslim is important because Allah
even further distinguishes and warns us from becoming afflicted
with many kinds of negative traits which a Muslim may be
subjected to e.g. Muslim who is a Munaafiq, Faasiq, Mujrim,
Mufsid etc.
)

 And certainly, the dominant values, worldview, philosophy etc.
must be guided by and be determined by his religion of Islam.
 “ Al-Islam is the highest and nothing is higher than it ”

“O you who have believed, fear Allah as He should be feared
and do not die except as Muslims [in submission to Him].”
(Qur’an: Aali ‘Imran: 3: 102)

)

MOST COMPASSIONATE,
MOST MERCIFUL.

ALLOW WE TO MODIFY THE TOPIC

Presentation by Ustaz Zhulkeflee Hj Ismail
for ”Monthly dose of Islam“ organize by
NTU Muslim Society” - Singapore
Monday , 18 February 2013 –
8 Rabi’ al-thani 1434
8 pm @ NIE LT 5,
NTU (Nanyang Technological University)
)

AL-HAM-DU-LIL-LAA-HIL-LADZEE – AH – YAA-NAA –
BA’-DA - MAA - AMAA-TA-NAA – WA – ILAI-HIN-NU- SHUUR

All the Praise is Allah’s, Who revive us from being
dead to become alive and unto Him shall be our final return

)

AL-HAM-DU-LIL-LAA-HIL-LADZEE – RAD-DA – ‘ALAI-YA
RUU-HEE – WA – ‘AA-FA-NEE – FEE – JA-SA-DEE
WA-ADZI-NA – LEE – BI-DZIK-RI-HI

All the Praise is Allah’s, Who restores back to me my soul
And give me health (well-being) to my physical body
And permits me to engage in His remembrance.

)

AL-HAM-DU-LIL-LAA-HIL-LADZEE – KHO-LA-QAN-
NAU-MA – WAL – YA – QA- ZA

All the Praise is Allah’s, Who created (in our life)
the (ability for) sleep and the awakening (from it).

)

AL-HAM-DU-LIL-LAA-HIL-LADZEE –
BA – ‘A – THA – NEE – SAA – LI- MAN – SA – WEE-YAN

All the Praise is Allah’s, Who has
resurrected me again wholesome and safe.

)

ASH – HA-DU – AN-NALLAA-HA – YUH – YIL – MAW-TA
WA – HU-WA – ‘ALAA – KUL-LI – SHAI- ‘INQ - QA – DEE-R

I solemnly attest (bear witness) that Allah (is He Who)
Give life to the dead and He has power over all things.

)

“And remember! your Lord caused to be declared (publicly):
"If ye are grateful (SHAKAR-TUM), I will add more (favours)
unto you; but if ye show ingratitude (KAFAR-TUM), truly My
punishment is terrible indeed."
(Qur’an: Ibrahim:14: 7)

)

)

CRITERIA

1. Acknowledge and extol praises of
The key to
the true giver, Allah Who alone is
succeed in this test as well God, the Bestower of all favours.
as to deserve achieving 2. Learn the value of what is given,
further increase of do not take for granted any of

bestowals from Allah. these favours.

3. Reciprocate with gratitude.
yet how does one become
Utilize what is given in
grateful? What are the
accordance to what may please
important criteria? the Giver (i.e. do not abuse the
gift), so as not to cause His wrath
) to befall us.

“O MANKIND! Worship (serve) your Sustainer, who has
created you and those who lived before you, so that you
might remain conscious of Him (TAQWA)“
(Qur’an: Baqarah: 2: 21)

)

Imam ‘Ali bin Abi Tolib r.a. said:

“The foremost in religion is the acknowledgement of Him (Allah)”
Mankind’s existence is not accidental as though without purpose,
but humans by nature are capable of knowing meanings and purpose to
his life and his special place in nature
Unlike animals, man’s reasoning faculty is summoned to reflect upon
the higher philosophical questions as to the meaning and purpose of life
which leads to the cognition of the existence of the Divine
There is already and innate predisposition in him towards wanting to
serve (worship) someone or something

)

Those who claimed to be “atheists” even are in reality serving or
worshipping their own Selves (their desires)

“Have you seen he who has taken as his god his [own] desire , and Allah
has sent him astray due to knowledge and has set a seal upon 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?”

)
(Qur’an: Jathiya: 45: 24)

MOST IMPORTANT QUESTION WHICH EVERYONE WILL HAVE TO ASK

)

ALLOW ME TO SHARE MY PERSPECTIVE ....

)


“Yet go on reminding [all who would listen]: for, verily, such
a reminder will profit the believers. And [tell them that] I
have not created the invisible beings and men to any end
other than that they may [know and] worship Me . [But
withal,] no sustenance do I ever demand of them, nor do I
demand that they feed Me : for, verily, Allah Himself is the
Provider of all sustenance, the Lord of all might, the
Eternal!”
(Qur’an: Dzariat: 51: 55-58)

)


“NEVER has Allah endowed any man with two
hearts in one body”
(Qur’an: Ahzab: 33: 4)

)

“Education” is not synonymous with “schooling”. For a Muslim,
education is not confined to the school but must include the Muslim’s
formal, informal and non-formal learning; acquiring knowledge as
well as in gaining practical life experiences, etc. As such it is not about
attending Madrasah or non-Madrasah type of school

The mainstream schooling (some may call it as ‘education’)
although is regarded as “secular” because it dichotomizes belief in
God in its pursuit of knowledge, still has a place for Muslims because
Islam regards all wisdom and sciences as part of the “...lost treasure
of the believers (Hadith)” and must be sought after

)

It is the onus upon the Muslims (educators) to Islamize such
knowledge - to link it back to the TAUHEEDIC framework, philosophy,
aims and objectives of Islam

Also, TAUHEEDIC framework emphasizes not merely the
intellectual development alone - but includes awareness of Muslims
personal and community responsibilities, as well as development of
their Islamic moral/character

)

Allah commands us to “Read” , His Signs (Aayat) in His name.
Qur’an categorize these (information) or “ Signs” – aayat ( ) as:

[1] Al-Qur’an – aayat Qawliyyah

[2] Universe – aayat Kauniyah

Thus Muslim parents (who knows this) seek to compensate their
children’s education by supplementing it with the Islamic inputs
(presently being provided for in the mosques or at home)

Unfortunately many be experimenting their own “cut and paste”
approach, seeking to “integrate” – but without the right knowledge,
may end up producing “hybrids”
)

 Many of us today, especially young Muslim students, may have
wrongly perceive Islam as though only those taught to us when young
and we then fall into complacency, not realizing that perhaps many of
our assumptions on knowledge and learning , may not be quite
adequate. We do not realize that there are much more that we still
do not know from Islam, especially when we grow and develop
intellectually

 Curiosity will arise in our selves which may challenge even our
faith, because our knowledge of Islam is at ‘kindergarten/primary’
level which may then cause doubt, and even scepticism about our
religious belief and of ourselves
)

 Yes studying up to tertiary level, we may seemed to have learnt a
lot, and many may ‘marvel’ at their acquired ‘knowledge’ and
‘attainment’. Yet somehow within us, our inquisitive nature is always
present , aware that there are more important questions still in us
needing answers
 Question pertaining to Reality and of Truth; about higher meaning
to Life and Existence; about what do we mean by true Happiness and
bliss which seek after; etc.

 Some simply choose to avoid these, (though they are now aware)
of something which they “do not know.”
)

“To seek knowledge is obligatory upon
every Muslim (male & female)”

IMPORTANT CLARIFICATION

It is wrong to refer to Islamic religious knowledge
as ‘ilmu ukhrawi, as though implying that Islamic
Religious knowledge has no value or relevance for
this world. Traditional scholars always use
the Qur’anic term ’ulum ad-Deen.
)

 When we strive to understand deeper a given object of
knowledge; seeking to discover whatever profound meanings contain
within it, requiring much thinking, contemplation in processing our
thoughts while interacting with the information, till we uncover layers
upon layers of meanings, thereby increasing our understanding; we
are adding quality and it is this this mode of acquisition which I deem
as “vertical” IMPORTANT CLARIFICATION

)

 Perhaps the common ‘understanding’ (or ‘misunderstanding’) of
what constitute Fardhu ’Ain, amongst our community, may have been
grossly misperceived because too often, we imply increase only in
religious knowledge (‘ulum ad-Deen) to the exclusion of “other
knowledge” ( ‘ulum - ukhra -aakhar : ukhrawiy ), and that too in the
horizontal sense

)

 Knowledge of the Fardhu ‘Ain for a Muslim is always judged in
accordance with whatever obligations he is commanded by the
religion to uphold. As these responsibilities increase when his social
role changes, so too would be the Fardhu ‘Ain knowledge he has to or
obligated (by our religion) or to (religiously) acquire them


)

CONSIDER:

“To seek knowledge is obligatory upon every Muslim (male & female)”

 Perhaps one of the principles (Qawaa-id ) will explain:

“Every matter (knowledge, skill, etc.), for which an obligation
cannot be fulfilled except by (possessing) it (i.e. knowledge and
skill), its acquisition is (therefore) obligatory (waajib).”
-An Islamic principle.

)

ISLAMIC PERSPECTIVE AND WORLDVIEW

)

 Information gathered are like pieces of jig-saw puzzle

 It may seem quite easy to get them, especially when they seemed
to be scattered about almost everywhere

 Some people are keen to only gather them, to pick them up, to
steal these pieces, and are obsessed with merely having as much of
them as possible – not realizing its true meaning, its true significance,
its true worth to benefit from it, its place and purpose to us

)

 Thus, some people may feel that they have ‘knowledge’, whereas
what they possess may just be merely ‘information’

 Actually by “knowledge”, we are referring to the relevant
“meaning” from that subject that we “seek to acquire, arriving in our
soul ...” – not merely the subject

 The “Soul” (or sometimes referred to as the ‘heart’, ‘mind’ or
‘intellect’) is the spiritual Self (of who we are) - our cognitive essence,
capable of knowing and of learning

)

20th century the developmental psychologist Howard Gardner
proposed a theory of Multiple Intelligences.

Left-brain right brain attribution

WHEREAS ... THEY MAY SIMPLY BE OBSESSED ONLY WITH THE HARDWARE
IN MAN (PHYSICAL). WHEREAS FOR ISLAM, REAL KNOWLEDGE IS SITUATED
WITHIN MAN (THE SOFTWARE) WHICH IS IN HIS SOUL (SPIRITUAL)

)

EPISTEMOLOGY

 It is called “Ruh” – ‘spirit’, when we refer to its essence, which we do
not know except very little
 When it is in cognitive mode of its own existence, awareness of its identity,
it is called “Nafs” – ‘self’
 The word “Qolb ” – ‘heart’, also refers to our Soul, when it is in
contemplation to understand meanings; of reflection - “ ‘Aql ”
 When Allah s.w.t. grants Taufiq whereupon its understanding of ‘Reality’
penetrates deeply, it is referred to as “Lubb” - ‘innermost’
 If guided by Allah to go deeper still, it is referred to as “ Sirr” – ‘secret’
 ... etcetera ...

But all these terms refer to the same thing i.e. Our Spiritual Self
WaAllaahu a’lam

)

 Thus education is said to be “organic” liken to a living organism –
which pertains, primarily, to the growth (of meaning, realization and
actualization) of our soul

 Education, from the Islamic perspective, is not a mechanical
construct, but it entails nurturing of a Muslim with ‘Life’ – and the
Islamic educators to be likened as the ‘gardeners ’ not ‘engineers’

 Actually, (in Islamic education), when acquiring any pieces of it
(information), a student should also be learning what are its meanings
and significance, and how it is to be applied (fixed or connected) unto
what he/she already possess thus far – increasing spiritual growth

)

 This can only be possible when such pieces are given to them by
one who has true ownership of these, and who consents to give these
to them and helps them with how they should understand these, and
to form (or attach) them unto their overall worldview

 Thus, students must be learning from the right person, i.e. those
who has ‘seen’ the full - the completed picture; those who have
traversed the path themselves. Only such are the ones who can
rightfully teach them how they are to make each piece to become
meaningful to what they already possess

)

 And the manner or approach towards making it meaningful
(enlightening), may be seen from various perspectives (angles)
amongst fellow students in the same class, because each student;
although may have a limited vision of what the teacher was teaching;
may be granted new meanings - ‘arriving in his soul’. Thus in
traditional teaching sessions, ‘knowledge’ expands and increases

 Thus being physically present in class with a teacher, learning face-
to-face, sharing what they have learnt with the teacher and fellow
students, seeking constant guidance etc. has always been a highly
valued traditional method (which, unfortunately, we may have lost or
slowly loosing through neglect)
)

SINCERE ADVICE TO MUSLIM ‘ INTELLECTUALS ’

)

 Beginning of wisdom in a person is when he
CONSIDER:
realizes that he does not know.

Behold! Abraham said: "My Lord! show me how You give life to
the dead. He said: "Do you not then believe?"
He said: "Yea! but to satisfy my own understanding.“ *
(Qur’an: Baqarah: 2: 260)

* literally: “to make my heart tranquil”
)

Western scientific approach to knowledge, uses “ scepticism” as method
of enquiry. Whether it is “philosophical scepticism” (which even denies
possibility of knowledge) or “methodological scepticism”, we Muslims
must be very careful of those who are using this when ‘ learning’ and
‘teaching’ knowledge of al-Islam

This is because it (scepticism) posited ‘denial’ to any thesis which cannot
be empirically substantiated. Whereas, in matters of belief, Islam does
not limit proof only in the use of the five senses ( EMPIRICAL), but also
include the proper use of the intellect ( REASONING), innate pure instinct
(FITRAH SALIMAH), as well as reliance upon true and reliable report
(TAUQIFIY) especially authenticated revelations
)

Our analysis of any new information (potential knowledge) is not
made, as though from a void (tabula rasa), removing every known
truth which we already hold, as a basis or criteria

Especially when learning in Islam, a Muslim cannot be expected to
learn something objectively (like the secularist), but must always
subject himself/herself to every truth regarding the REALITY thus far
acquired, and to build upon it. Just like Prophet Ibrahim a.s. , his
‘intellectual curiosity’ is not necessarily scepticism, and does not
require him to negate whatever faith he already holds

)

Also remember, “one cannot ‘deny’ a thing to exist merely on the
premise that it is not as yet known (proven) by him to exist . “

For even to ‘deny’ something, Islam requires a “ proof” for its falsity.
Without which one is simply to hold to a neutral position (neither
reject nor accept), remaining open and not to blatantly deny it

In FARDHU ‘AIN, Muslims are thought how to think; especially the
three intellectual postulates: (HUKM ‘AQAL) – i.e. WAJIB
(inevitability), HARUS (possibility), and MUSTAHIL (rational
impossibility)

Have we learnt this? Perhaps many “may not know, that they know!”
)

Muslims, who may have missed their subsequent acquisition
regarding this in their FARDHU’AIN lessons on their development of
AQEEDAH, but went on to be trained in ‘scepticism’ may be spiritually
(intellectually) harmed. They should be told that “ scepticism” is not
knowledge, but only an admission of one’s “ ignorance.”

A doubt, or rather intellectual curiosity, only if managed with humility,
leads to wisdom. So do not use scepticism as though it is a badge to
highlight one’s ‘intellectual superiority ’ in learning – (whereas it is but
a conceited ‘cynicism ’ , pretentiously disguised as “wisdom”!)

So please, be humble. Adhere to the ADAB in learning

)

Muslims make a clear distinction between :

YAQEEN – ”belief (in a certainty)”; and

SHAKK – “sceptical (with doubts)”.

We are guided by one of the principles ( QAWAA-ID) :

“Certainty cannot be removed (overruled) by (mere) Doubt”

)

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

“.. a goodly Word like a goodly tree ..”

)

) 57

IIMAN ‘AMAL IHSAN
[Islam]
Belief Submission Best or
Faith Obedience Righteous
Conviction Practice Conduct
Faith without obedience is meaningless; and obedience without Faith is
mere rituals and may even lead to hypocrisy.
Together, Faith and Obedience must lead to Righteousness with IHSAN
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
to the Will of Allah (as Muslim).
)

TAUHEEDIC PARADIGM

‘ILM TAUHEED - ‘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.

) 59

TAUHEEDIC PARADIGM

‘ILM TAUHIID - ‘AQIDAH
(Creed or Theology)
RELEVANT COMPLEMENTARY

Purpose / Objective
KNOWLEDGE:
Development of Certainty (Belief)
Languages, Logic & philosophy,
Awareness of Reality / Truth
Epistemology, Biology, Botany,
Develop discernment between Truth & Falsehood,
Chemistry, Physical sciences,
Astronomy, Geology, History,
Anthropology, Marine & Space,
What is involved?
Etc.
‘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.

) 60

TAUHEEDIC PARADIGM

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

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.

) 61

TAUHEEDIC PARADIGM

‘ILM FIQH

Purpose / Objective
BROAD EXTENT OF TOPICS COVERED IN FIQH
What is involved?
‘ibadah (personal devotion /rules as Guidance to every aspect of life
Knowing the law, worship)
Muamalah (social transaction)
Capability to implementing them in life
Munakahah (Marriage & family)
What is the Effect?
Irth / fara’id (Distribution of wealth)
Jinayah Inviting to what is good
(crimes & punishment)
Qodha’iyah (judiciary)
Advocating the/ Da’wah (struggle in war & peace)
jihad fulfilment of AMANAH (Trust)
imarah (Leadership/government)

) 62

TAUHEEDIC PARADIGM

‘ILM FIQH
RELEVANT COMPLEMENTARY KNOWLEDGE:

All applied sciences, technology
Purpose / Objective
and skills, knowledge of economics, politics, social &
administrative
sciences etc. that can assist in the
fulfilment of establishing justice, order, peace,
What is involved?
Knowing the harmony, prosperity, physical
law, rules as Guidance to every aspect of life
with moralto implementingthe well-being
Capability progress, and them in life
of Man & society, etc.
What is the Effect?
Inviting to what is good
Advocating the fulfilment of AMANAH (Trust)

) 63

TAUHEEDIC PARADIGM

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

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”)

) 64

TAUHEEDIC PARADIGM

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

Purpose / Objective
RELEVANT COMPLEMENTARY KNOWLEDGE:
Development of Righteous Personality
This aspect of development requires
practical behaviour, the aspect ofSelf
Purification/perfection of the being
and becoming. Its area of development
is the innerWhat is involved? psyche’ or
Self, the ‘human
Reforming or purification of the Selfhis
the state of the Soul reflected in (Nafs)
Disposition (Akhlaq). Therefore, theAllah,
Best behaviour in relationship with close
equivalent mayoneself, and ‘human’ psychology,
within perhaps be with others.
Knowledge of Self and of Allah (Gnosis)
behavioural sciences, manners & discipline, etc.
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”)

) 65

“And thus have We willed you to be a community of the middle way
(UMMATAN WASOTAN) [i.e. justly balanced], so that [with your
lives] you might bear witness to the truth before all mankind
(SHUHADAA-A - ‘ALAN-NAAS) , and the Messenger as a witness over
you.“
(Qur’an: al- Baqarah: 2:143)
)
EXCERPTS FROM FARDHU-’AIN COURSE

“And when Allah guides a single person (to Islam),
through you (with your sincere effort), (the reward) for
you is better than (if you are given) the whole world
and whatever it contains.”
(Hadith of the Prophet )

)

“Whomsoever that Allah wishes for him goodness, He will
make him a FAQIH (learned) in matters of the
religion(Deen); and for everything there is a pillar, and the
pillar of this religion is AL-FIQH – (the profound
understanding of the Deen); a learned scholar (of the Deen)
is more difficult upon satan than a thousand worshippers.”

(Reported by Bukhary and Muslim)

)

“Among the believers are men who have [always] been true
to what they have vowed before Allah: Of them some have
fulfilled their obligations (with their lives), and some of them
are still waiting (for its fulfillment) without having changed
[their resolve] in the least.”
(Qur’an: al-Ahzab: 33: 23)

)

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http://with-the-truthful.blogspot.com/

http ://muqaddam-nurul.blogspot.com/

) 72

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