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

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

““INTRODUCTION TO THE 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 # 5 – LESSON # 5 –

“VARIOUS STATES OF THE NAFS”

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

Using text & curriculum he has developed especially 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)”

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

UPDATED 18 UPDATED 18 FEBRUARY 2015FEBRUARY 2015All Rights Reserved © Zhulkeflee Hj Ismail (2015))

It is called “It is called “RuhRuh” – ‘spirit’, when we refer to its essence, which we do ” – ‘spirit’, when we refer to its essence, which we do

not know except very little.not know except very little.

When it is in cognitive mode of its own existence, awareness of its identity, When it is in cognitive mode of its own existence, awareness of its identity,

it is called “it is called “NafsNafs” – ‘self’. And it may go through many ‘states’ (” – ‘self’. And it may go through many ‘states’ (AHWALAHWAL))

The word The word ““QolbQolb” – “” – “Fu-adFu-ad” ‘heart’, also refers to our Soul, ” ‘heart’, also refers to our Soul,

when it is in the mode of reflection, or contemplation in understanding when it is in the mode of reflection, or contemplation in understanding

meanings. Maintining its well-being and purity must be of the ultimate concern.meanings. Maintining its well-being and purity must be of the ultimate concern.

When Allah s.w.t. grants When Allah s.w.t. grants TaufiqTaufiq whereupon its understanding of ‘Reality’ whereupon its understanding of ‘Reality’

penetrates deeply, it is referred to as “penetrates deeply, it is referred to as “LubbLubb” - ‘innermost’; ‘core’” - ‘innermost’; ‘core’

If it is guided by Allah to go deeper still, it is referred to as “If it is guided by Allah to go deeper still, it is referred to as “SirrSirr” – ” –

‘secret’‘secret’

But all these terms refer to the same thing i.e. Our Spiritual Self.But all these terms refer to the same thing i.e. Our Spiritual Self.

WaAllaahu a’lamWaAllaahu a’lam

EPISTEMOLOGY

All Rights Reserved © Zhulkeflee Hj Ismail (2015))

Amongst the definitions:Amongst the definitions:

““....... Knowledge is the arrival (....... Knowledge is the arrival (huhussulul- )- )** of the meaning of the meaning

((ma’nama’na- ) of a thing or object of knowledge in the soul of - ) of a thing or object of knowledge in the soul of

the subject; and simultaneously,..... Knowledge is the soul’s the subject; and simultaneously,..... Knowledge is the soul’s

arrival (arrival (wuwussulul- ) at the meaning of that thing or the object - ) at the meaning of that thing or the object

of knowledge.”of knowledge.”

By “meaning” (By “meaning” (ma’nama’na- ) is: “- ) is: “the recognition of the proper the recognition of the proper

place of anything in a systemplace of anything in a system ...” ...”

** “ “attainment; acquirement” is a better translationattainment; acquirement” is a better translation..

EPISTEMOLOGY

Prof. Syed Muhammad Naquib Al-Attas


EPISTEMOLOGYFROM PREVIOUS LESSONS


Whatever is outside of the Whatever is outside of the

person – to be regarded as person – to be regarded as

information (information ( ) – not ) – not

knowledge ( ).knowledge ( ).

Knowledge resides in the Knowledge resides in the

person – and is also an person – and is also an

attribute (attribute (sifatsifat- ) of - ) of

the person him/herself.the person him/herself.

All Rights Reserved © Zhulkeflee Hj Ismail (2014))All Rights Reserved © Zhulkeflee Hj Ismail (2015))

Information may not Information may not

necessarily convey any necessarily convey any

meanings, but can be meanings, but can be

subjected to process or subjected to process or

interpretation – by a human interpretation – by a human

– striving to seek and – striving to seek and

arriving at understanding of arriving at understanding of

““meaningsmeanings” from it.” from it.

Knowledge has to do Knowledge has to do

with “with “meaningsmeanings” – ” –

which may include which may include

abstract concepts and abstract concepts and

construct beyond the construct beyond the

material forms.material forms.


Every one may have equal Every one may have equal

access to a given access to a given

information.information.

Yet, there can be Yet, there can be

difference in levels and difference in levels and

depths of knowledge to depths of knowledge to

a given information, a given information,

depending upon who depending upon who

contemplates upon it.contemplates upon it.


Just as raw data input are Just as raw data input are

meant to be processed by meant to be processed by

the computer , our readings, the computer , our readings,

observations, news, data observations, news, data

and information etc. are and information etc. are

objects to be understood objects to be understood

and possible meanings from and possible meanings from

it to be comprehended by us it to be comprehended by us

human.human.

It is when cognition of It is when cognition of

man are applied to man are applied to

process these process these

information, that he information, that he

may be said to arrive may be said to arrive

at knowledge (i.e. at knowledge (i.e.

when it becomes when it becomes

meaningful).meaningful).


THUS the Qur’an categorize THUS the Qur’an categorize

these (information) as: these (information) as:

““SignsSigns” – ” – aayataayat ( ( ))

Al-Qur’an – Al-Qur’an – aayat aayat Qawliyyah*Qawliyyah*

Universe – Universe – aayat aayat Kauniyah *Kauniyah *

THUS the Qur’anic THUS the Qur’anic

approach for man’s approach for man’s

education enjoins him education enjoins him

to “to “ReadRead” (” ( ) these ) these

signs to arrive at the signs to arrive at the

““meaningsmeanings” – ” –

regarding the regarding the REALITYREALITY..


* Qawliyyah* Qawliyyah - ‘spoken’ : AL-QUR’AN - ‘spoken’ : AL-QUR’AN

* Kauniyah* Kauniyah - ‘creation’ : UNIVERSE - ‘creation’ : UNIVERSE

NoteNote: :

Arabic word “Arabic word “universeuniverse” and “” and “a scholar; one who a scholar; one who

is knowledgeableis knowledgeable” is spelt: ” is spelt:

( )( )



Information gathered are like pieces of jig-saw puzzle.

It may seem quite easy to get them, especially when they seemed

to be scattered about almost everywhere.

Some people are keen to only gather them, to pick them up, to

steal these pieces, and are obsessed with merely having as much of

them as possible – not realizing its true meaning, its true significance,

its true worth to benefit from it, its place and purpose to us.


Thus, some people may feel that they have ‘knowledge’, whereas

what they possess may just be merely ‘information’.

Actually by “knowledge”, we are referring to the relevant

“meaning” from that subject that we “seek to acquire, arriving in our

soul ...” – not merely the subject.

The “Soul” (or sometimes referred to as the ‘heart’, ‘mind’ or

‘intellect’) is the spiritual Self (of who we are our Self ‘Nafs’ ) - our

cognitive essence, capable of knowing and of learning.


Thus education is said to be “organic” liken to a living organism –

which pertains, primarily, to the growth (of meaning, realization and

actualization) of our soul - Self.

Education, from the Islamic perspective, is not a mechanical

construct, but it entails nurturing of a Muslim with ‘Life’ – and the

Islamic educators to be likened as the ‘gardeners ’ not ‘engineers’.

Actually, (in Islamic education), when acquiring any pieces of it

(information), a student should also be learning what its meaning and

significance is, and how it is to be applied (fixed or connected) unto what

he/she already possess thus far – increasing spiritual growth.


This can only be possible when such pieces are given to them by one

who has true ownership of these, and who consents to give these to

them and helps them with how they should understand these, and to

form (or attach) them unto their overall worldview.

Thus, students must be learning from the right person, i.e. those who

has ‘seen’ the full (at least)- the completed picture.; or preferably those

who have traversed the path themselves.

Only such are the ones who can rightfully teach them how they are to

make each pieces to become meaningful to what they already possess.


And the manner or approach towards making it meaningful

(enlightening), may be seen from various perspectives (angles)

amongst fellow students in the same class, because each student,

although may have a limited vision of what the teacher was teaching,

may be granted new meanings - ‘arriving in his soul’. Thus in a

traditional teaching sessions, ‘knowledge’ expands and increases.

Thus being physically present in class with a teacher, learning face-

to-face, sharing what they have learnt with the teacher and fellow

students, seeking constant guidance etc. has always been a highly

valued traditional method (which, unfortunately, we may have lost or

slowly losing through neglect).


“TRADITIONAL LEARNING FROM ISLAMIC TEACHERS AND SCHOLARS”


O YOUNG MAN: .......

“And it behoves you not to be deceived by the escapades

and antics of the charlatan sufis. The true spiritual journey

of the Sufi Path is not the path of these pretenders. It is

the path of self-remonstrance and the removal of carnal

desires (and their inner promptings) with the Sword

of Vigilance.“

“May Allah bless his soul, elevate his rank and make us to benefit from his knowledge, wisdom and secrets.”


O YOUNG MAN: ....... O YOUNG MAN: .......

““There are four matters that the traveller (salik) must observe There are four matters that the traveller (salik) must observe

during the spiritual journey:during the spiritual journey:

ONEONE, sound belief that is free from innovation., sound belief that is free from innovation.






TWOTWO, sincere and genuine repentance with the resolve not to , sincere and genuine repentance with the resolve not to

return to a life of carnal pleasure.return to a life of carnal pleasure.






THREETHREE, to try to make peace with your adversaries so that no , to try to make peace with your adversaries so that no

claims can be laid against you.claims can be laid against you.






FOURFOUR, to acquire sufficient knowledge of the Sacred Law to , to acquire sufficient knowledge of the Sacred Law to

enable you to perform the orders of Allah, the Most High. enable you to perform the orders of Allah, the Most High.

Then there is the Then there is the knowledge of the Hereafter* knowledge of the Hereafter* that is necessary that is necessary

for success.for success.



* ‘UKHRA’ literally means simply ‘other’ , therefore not necessarily referring only to the knowledge of the other life as in “Hereafter” here translated, but can also mean knowledge other than Deeniyat or ‘Sacred law’


““what is necessary for those who choose to travel upon the

path of Truth...

Know that it is essential for you to attach yourself to a Spiritual

Guide and Teacher who, through his spiritual instructions, will

purify yourself from evil tendencies and replace them with

nobility of character (AKHLAQ- disposition).




“ the signs by which you may recognise the true guide ..

he who renounces love of the world * and the desire for

rank * ;



* HUBB-AD-DUNYA * HUBB-AL-JAAH



he who follows an enlightened guide whose spiritual chain

extends in unbroken sequence to Muhammad, the Lord of the

Messengers





and he who excels in refining himself by observing modesty

in eating, speaking and sleeping, and by much praying,

almsgiving and fasting;





he who, in imitation of an enlightened guide, makes virtue

his way of life-amongst which are counted patience, prayer,

thanksgiving, dependence on Allah, certainty of knowledge,

generosity, contentedness, inner peace, clemency, humility,

knowledge, truthfulness, modesty, reliability, sobriety,

tranquillity, and perseverance. “May Allah bless his soul, elevate his rank and make us to benefit from his knowledge, wisdom and secrets.”











patience










prayer










thanksgiving










dependence on Allah










certainty of knowledge










generosity










contentedness










inner peace










clemency










humility










knowledge










truthfulness










modesty










reliability










sobriety










tranquillity










perseverance

““An immoral man of learning is a great evil,An immoral man of learning is a great evil,yet a greater evil is an ignoramus leading a ‘godly’ yet a greater evil is an ignoramus leading a ‘godly’ life.life.Both are a great trial (FITNAH) everywhere,Both are a great trial (FITNAH) everywhere,to whomever depends to them both (for guidance), to whomever depends to them both (for guidance), in holding on to his religion”in holding on to his religion”

REFLECTIONREFLECTION:: We would indeed be afflicted with this We would indeed be afflicted with this FitnahFitnah (trial). Only with appropriate (trial). Only with appropriate knowledge and knowledge and irshaadahirshaadah, and more importantly , and more importantly Taufiq wal-Hidaa-ya Taufiq wal-Hidaa-ya from from Allah SWT. would we be saved from its evil.Allah SWT. would we be saved from its evil.


“ Educators are like gardeners, the best of them are the local gardeners

with the most experience, who have been living with and nurturing the

plants and being the caretaker of its ornaments.

Although they are often unassuming by avoiding the gaze of people

admiring the garden, yet ignoring them is indeed ignorant heedlessness,

compounded with ingratitude, while preferring others less able over them is

injustice ”

'If you are grateful, I will surely increase you [in favour];

but if you deny, indeed, My punishment is severe”(Qur’an: Surah Ibrahim: 14: 7)

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

AN-NASEEHAHSincere Advice



1. Learning is organic, and new lesson are taught to expand

further from what has previously been covered. In Qur’anic

classes, students had to revise first the previous lessons

before being taught further. If their revision is not favorable,

the teacher will not proceed to teach any new lesson.

2. You are to refer to your notes and the PowerPoint slides

available.

3. From the list of topic or sub-topics, as reference for your

group – discuss and prepare to respond in brief revision to

the class for each topics or sub-topics.

““Can I get to know Can I get to know you ? What have you ? What have

we learnt?”we learnt?”

You are given only You are given only 30 minutes 30 minutes to complete this assignmentto complete this assignment

TAMRINTAMRIN

(EXERCISE)

(EXERCISE)


STORY OF THE ANIMALSTORY OF THE ANIMALIN THE FARMIN THE FARM

HOW IS A PERSON’S “KHULUQ ” (NATURAL DISPOSITION ) DEVELOPED?

TAUHEEDIC PARADIGM


ESSENCE OF MAN IS THE SPIRITUAL

(SOUL)

LESSON # 4a – LESSON # 4a –

ABOUT THE ‘NAFS’ (SELF)


LESSON # 4a – LESSON # 4a –

ABOUT THE ‘NAFS’ (SELF)

LESSON # 5 – LESSON # 5 – MANAGE & CONTROL YOUR POWER OR BE CONTROLLED BY THEM

BEWARE OF SATAN YOUR AVOWED ENEMY


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


‘‘Ulama Ulama (scholars) of (scholars) of Tasawwuf/ ‘Ilmul AhklaqTasawwuf/ ‘Ilmul Ahklaq, have identified , have identified

various states in which the human “various states in which the human “NafsNafs” (self) may be in. It does ” (self) may be in. It does

not mean that there are many “not mean that there are many “nafsnafs” in a person, but it simply ” in a person, but it simply

means to describe the nature of characteristic of the “means to describe the nature of characteristic of the “NafsNafs” which ” which

can be subjected to change. can be subjected to change.

Perhaps we can describe this state as the dominant “Perhaps we can describe this state as the dominant “moodmood” of ” of

our “our “NafsNafs”. One has to be aware of one’s state – termed as “”. One has to be aware of one’s state – termed as “HaalHaal”. ”.

From the lower imperfect state, one has to strive to overcome them From the lower imperfect state, one has to strive to overcome them

thereby attaining towards the subsequent level until one reaches thereby attaining towards the subsequent level until one reaches

the higher and perfect state.the higher and perfect state.



As explained previously “Nafs” is that “consciousness that is

you”. The state of our consciousness in our nafs (self) varies

according to its development. Because man is firstly aware of

himself, naturally he seeks to satisfy his self due to tendencies

motivated by the inherent powers within him which is constantly

developing.

His awareness of himself is naturally stronger than the awareness

of others. Thus his impulses are primarily concern with only

fulfilment of its own desires and satisfaction.


If this obsession continues while he is still oblivious to the

relationship with others besides himself, unconcerned as to its moral

implication, whether it is detrimental to others or not, not even

caring about the effect that his present actions will have on his

future, etc. - the danger of such a trait in that person is obvious.

This state is basic in everyone, and serves as the motivation for it

to incite man towards acting out his will and desire. This is called

“nafs al-am-marah”- the commanding self.


Concerning this state of the nafs (self), it is stated in the Holy

Qur’an:

““And yet, I am not trying to absolve myself: for, verily, man's inner And yet, I am not trying to absolve myself: for, verily, man's inner

self (self (NAFS -AMMARAHNAFS -AMMARAH), ), does incite [him] to evil, and saved are does incite [him] to evil, and saved are

only they upon whom my Sustainer bestows His grace. only they upon whom my Sustainer bestows His grace. Behold, my Behold, my

Sustainer is much forgiving, a dispenser of grace!“Sustainer is much forgiving, a dispenser of grace!“

((Qur’an: Yusuf: 12: 53Qur’an: Yusuf: 12: 53))All Rights Reserved © Zhulkeflee Hj Ismail (2015))

It is this uncontrolled impulses which is termed as “It is this uncontrolled impulses which is termed as “Nafs al-Nafs al-

ammarahammarah”, the commanding Self and if not guided, often it is in ”, the commanding Self and if not guided, often it is in

conflict with what the mind regards as a moral good. conflict with what the mind regards as a moral good.

Many of us are still in this state - impulsive selfish and reckless. Many of us are still in this state - impulsive selfish and reckless.

We don’t seem to want to (reason) give a thought to what we We don’t seem to want to (reason) give a thought to what we

are doing. Our only concern is to be able to satisfy ourselves. are doing. Our only concern is to be able to satisfy ourselves.


We pamper our Self or Ego and regard it to be We pamper our Self or Ego and regard it to be THETHE most most

important consideration. important consideration.

We forget who we actually are, and in Whose presence we exist. We forget who we actually are, and in Whose presence we exist.

We may even entertain a grandiose notion of our bloated Ego - “We may even entertain a grandiose notion of our bloated Ego - “ I am I am

better than hebetter than he” not by any moral or objective standard but because ” not by any moral or objective standard but because

““I feel I am betterI feel I am better”. ”.

Sometimes attributing ourselves a bigger than life importance, Sometimes attributing ourselves a bigger than life importance,

carrying ourselves about with an air of arrogance. Even our carrying ourselves about with an air of arrogance. Even our

expectations from others also may be of the unrealistic kind. expectations from others also may be of the unrealistic kind.


We sometimes tend to be overly sensitive, even “paranoia”;

entertaining to our suspicion - where benefit of doubt should be

given to others. We harbour “conspiracy theories” and easily accept

evil suggestions and whisperings of Satan and of bad people inciting

enmity and conflict, judging others without evidence.

Our capacity to “love”, which is a natural trait or tendency within

us - is wholly directed more to our Self. We look at ourselves always

as perfect and unblemished, and expecting others to look at us

likewise.


We expect praises for ourselves and resent (even become angry) at

any form of criticism even though it is well-meant and true!

Instead of reflecting and considering upon what is being said, we

immediately react impulsively because our feelings are “hurt”; our

bloated Ego is punctured.

Some resent because of “who” is saying it rather than “what” is

being said, because in his estimation, the other person is lesser than

he.

With this deluded self-admiration, advice from others to reform in

him whatever shortcomings, will be difficult if not impossible.All Rights Reserved © Zhulkeflee Hj Ismail (2015))


TAFAQQAHU-FID-DEEN“Understanding the Deen of Islam”

Module by Ustaz Zhulkeflee Hj IsmailExcerpts from:

“A believer is the mirror of his brother. When

he sees a fault in it, he should correct it."

(Hadith reported by Bukhary)


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















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

AN-NASEEAN-NASEEHHAHAH

The Sincere AdviceThe Sincere Advice


“A believer is the mirror of his brother. When he sees a fault in it, he should correct it."

(Hadith reported by Bukhary)

AND IT IS BETTER TO BE WITH CLEAN MIRROR THAT IS KEPT CLEAN AND WHICH DO NOT DISTORT

PARABLE OF THE PASSENGERS ON A SHIP

A Saying of Prophet Muhammad [p.b.u.h.]


AN-NASEEHAHSincere Advice

Thus, a person whose Thus, a person whose NafsNafs (self) is in this state, is emotionally (self) is in this state, is emotionally

and directly linked to his “and directly linked to his “QuwwahQuwwah” (innate powers) which ” (innate powers) which

automatically transform it into reaction with his organs. automatically transform it into reaction with his organs.

His tongue, his hands and all other organs are enslaved to follow His tongue, his hands and all other organs are enslaved to follow

the dictates of this commanding Self. He or she will become very the dictates of this commanding Self. He or she will become very

impulsive, hasty and quick to temper.impulsive, hasty and quick to temper.

Reason and thought processes are completely ignored.Reason and thought processes are completely ignored.


Relationship with the SelfRelationship with the Self

THE WORLDTHE WORLD

TIMETIME

SELFSELFBODYBODY

TONGUETONGUE

MINDMINDDESIREDESIRE

HEARTHEART

Initial traits Initial traits ::[1] Appetite, [1] Appetite, [2] Emotion still link to needs,[2] Emotion still link to needs,[3] curiosity, memory,[3] curiosity, memory,[4] imitative, see, listen & do,[4] imitative, see, listen & do,[5] application of[5] application ofbasic sensory feelingsbasic sensory feelings

NAFS al-AMMARAH NAFS al-AMMARAH (Commanding self)(Commanding self)

Link to various Link to various QuwwahQuwwah (powers): (powers):

[1] [1] shahwiyyashahwiyya (desires)(desires)[2] [2] ghadabiyyaghadabiyya (anger)(anger)[3] [3] WahmiyahWahmiyah (imaginative)(imaginative)[4][4] ‘aqliyya‘aqliyya (thoughts)(thoughts)

Importance of linguistics to thoughts:


Relationship with the SelfRelationship with the Self

THE WORLDTHE WORLD

TIMETIME

SELFSELFBODYBODY

TONGUETONGUE

MINDMINDDESIREDESIRE

HEARTHEART

Initial traits Initial traits ::[1] Appetite, [1] Appetite, [2] Emotion still link to needs,[2] Emotion still link to needs,[3] curiosity, memory,[3] curiosity, memory,[4] imitative, see, listen & do,[4] imitative, see, listen & do,[5] application of[5] application ofbasic sensory feelingsbasic sensory feelings

NAFS al-AMMARAH NAFS al-AMMARAH (Commanding self)(Commanding self)

Link to various Link to various QuwwahQuwwah (powers): (powers):

[1] [1] shahwiyyashahwiyya (desires)(desires)[2] [2] ghadabiyyaghadabiyya (anger)(anger)[3] [3] WahmiyahWahmiyah (imaginative)(imaginative)[4][4] ‘aqliyya ‘aqliyya (thoughts)(thoughts)

Importance of linguistics to thoughts:

““He (Allah) has created man: He has imparted He (Allah) has created man: He has imparted unto him articulate thought and speech.” (Q:55: 3-5)unto him articulate thought and speech.” (Q:55: 3-5)


““O you who have believed, O you who have believed, do not put [yourselves] do not put [yourselves]

before Allah and His Messenger before Allah and His Messenger but be conscious and but be conscious and

fear Allah (fear Allah (TAQWALLAAHTAQWALLAAH). Indeed, Allah is Hearing ). Indeed, Allah is Hearing

and Knowing.”and Knowing.”

((Qur’an: Hujurat: 49: 1Qur’an: Hujurat: 49: 1))All Rights Reserved © Zhulkeflee Hj Ismail (2015))


“HAST THOU ever considered [the kind of man] who HAST THOU ever considered [the kind of man] who

makes his own desires (HAWA)makes his own desires (HAWA) his deity, and whom his deity, and whom

Allah has [thereupon] let go astray, knowing [that his Allah has [thereupon] let go astray, knowing [that his

mind is closed to all guidancemind is closed to all guidance], and whose ], and whose hearing and hearing and

heart He has sealedheart He has sealed, and upon whose , and upon whose sight He has sight He has

placed a veilplaced a veil? Who, then, could guide him after Allah ? Who, then, could guide him after Allah

[has abandoned him]? Will you not, then, ([has abandoned him]? Will you not, then, (TADZAK-TADZAK-

KARUNKARUN) bethink your-selves? “) bethink your-selves? “

((Qur’an: Jatsiyah: 45: 23Qur’an: Jatsiyah: 45: 23))



““ALLURING unto man is the (ALLURING unto man is the (HUB-BUSH – SHAHAWAATHUB-BUSH – SHAHAWAAT) )

enjoyment of worldly desires enjoyment of worldly desires through women, and through women, and

children, and heaped-up treasures of gold and silver, children, and heaped-up treasures of gold and silver,

and horses of high mark, and cattle, and lands. All this and horses of high mark, and cattle, and lands. All this

may be enjoyed in the life of this world (may be enjoyed in the life of this world (DUN-YAADUN-YAA) - but ) - but

the most beauteous of all goals is with Allah. “the most beauteous of all goals is with Allah. “

((Qur’an: Aali ‘Imran: 3: 14Qur’an: Aali ‘Imran: 3: 14))


““And nothing is the life of this world (And nothing is the life of this world (DUN-YAADUN-YAA) but a ) but a

play and a passing delight; and play and a passing delight; and the life in the hereafter is the life in the hereafter is

by far the better for all who are conscious of Allahby far the better for all who are conscious of Allah

((YATTAQUUNYATTAQUUN) Will you not, then, use your reason? ” ) Will you not, then, use your reason? ”

((Qur’an: An’am: 6: 32Qur’an: An’am: 6: 32))


““O you who have attained to faith! O you who have attained to faith! Respond to the call of Respond to the call of

Allah and the Messenger whenever he calls you unto that Allah and the Messenger whenever he calls you unto that

which will give you lifewhich will give you life; and know that Allah intervenes ; and know that Allah intervenes

between man and [the desires of] his heart, and that unto between man and [the desires of] his heart, and that unto

Him you shall be gathered.”Him you shall be gathered.”

((Qur’an: Anfal: 8: 24Qur’an: Anfal: 8: 24))All Rights Reserved © Zhulkeflee Hj Ismail (2015))

““And recite to them, [O Muhammad], the news of And recite to them, [O Muhammad], the news of him him

to whom we gave [knowledge of] Our signs, but he to whom we gave [knowledge of] Our signs, but he

detached himself from themdetached himself from them; so Satan pursued him, and ; so Satan pursued him, and

he became of the deviators.”he became of the deviators.”

((Qur’an: A’raf: 7: 175 Qur’an: A’raf: 7: 175 ))



““And if We had willed, we could have elevated him And if We had willed, we could have elevated him

therebythereby, but he adhered [instead] to the earth and , but he adhered [instead] to the earth and

followed his own desirefollowed his own desire. So his example is like that of . So his example is like that of

the dog: if you chase him, he pants, or if you leave him, the dog: if you chase him, he pants, or if you leave him,

he [still] pants. That is the example of the people who he [still] pants. That is the example of the people who

denied Our signs. So relate the stories that perhaps they denied Our signs. So relate the stories that perhaps they

will give thought.”will give thought.”

((Qur’an: A’raf: 7: 176 Qur’an: A’raf: 7: 176 ))



““And And keep yourself patient [by being] with those who keep yourself patient [by being] with those who

call upon their Lord in the morning and the eveningcall upon their Lord in the morning and the evening, ,

seeking His countenance. And let not your eyes pass seeking His countenance. And let not your eyes pass

beyond them, desiring adornments of the worldly life, beyond them, desiring adornments of the worldly life,

and and do not obey one whose heart We have made do not obey one whose heart We have made

heedless of Our remembrance heedless of Our remembrance and who follows his and who follows his

desire (desire (HAWA’HAWA’) and whose affair is ever [in] neglect.”) and whose affair is ever [in] neglect.”

((Qur’an: Kahfi: 18: 28Qur’an: Kahfi: 18: 28))



The Arab (Bedouins) say, "We have believed The Arab (Bedouins) say, "We have believed

((AA-MAN-NAAA-MAN-NA)." Say, "You have not [yet] )." Say, "You have not [yet]

believed; but say [instead], 'We have submitted believed; but say [instead], 'We have submitted

((AS-LAM-NAAS-LAM-NA),' for faith has not yet entered ),' for faith has not yet entered

your hearts. And if you obey Allah and His your hearts. And if you obey Allah and His

Messenger, He will not deprive you from your Messenger, He will not deprive you from your

deeds of anything. Indeed, Allah is Forgiving deeds of anything. Indeed, Allah is Forgiving

and Merciful.“and Merciful.“

((Qur’an: Hujurat: 49: 14 Qur’an: Hujurat: 49: 14 ))


MUSLIMMUSLIM

MU’MEENMU’MEEN

MUMUHHSEENSEEN

MUKHLISWEEN

MUTTAQEENMUTTAQEENLEVELS OF ATTAINMENTLEVELS OF ATTAINMENT

TOWARDS STATE OF TOWARDS STATE OF

TAQWATAQWA

Believer

Submission

Best or righteous conduct

Sincerity

God-consciousness or Piety

TASAWWUR ISLAMTASAWWUR ISLAM

JAAHILJAAHIL NIFAAQNIFAAQ

KUFUR-NI’MAHKUFUR-NI’MAH GHAFLAHGHAFLAH

SHIRKSHIRK FAASADFAASAD ZOLEEMZOLEEM

MUJREEMMUJREEM

KADZIBKADZIB

ISRAAFISRAAF FAASIQFAASIQ

ITHMITHM

‘ILM – ‘AMAL - MUJAAHADAH


etc.

” ”As for those who (As for those who (JAA-HADUJAA-HADU) strive in Us, We ) strive in Us, We

surely guide them to Our paths (surely guide them to Our paths (SUBUU-LANSUBUU-LANA), and A), and

lo! Allah is with the good (lo! Allah is with the good (MUMUHH-SINEEN-SINEEN)”)”

((Qur’an: Ankabut: 29: 69Qur’an: Ankabut: 29: 69))


And they will say: "All praise is due to Allah, who has guided And they will say: "All praise is due to Allah, who has guided

us unto this; for we would certainly not have found the right us unto this; for we would certainly not have found the right

path unless Allah had guided us! Indeed, our Sustainer's path unless Allah had guided us! Indeed, our Sustainer's

Messengers have told us the truth!“Messengers have told us the truth!“

((Qur’an: A’-raf: 7: 43Qur’an: A’-raf: 7: 43))All Rights Reserved © Zhulkeflee Hj Ismail (2015))

““Verily, man's inner self (Verily, man's inner self (NAFS - AMMARAHNAFS - AMMARAH), does incite [him] to ), does incite [him] to

evil, and evil, and saved are only they upon whom my Sustainer bestows saved are only they upon whom my Sustainer bestows

His graceHis grace. Behold, my Sustainer is much forgiving, a dispenser of . Behold, my Sustainer is much forgiving, a dispenser of

grace!“grace!“

((Qur’an: Yusuf: 12: 53Qur’an: Yusuf: 12: 53))


““((KHU-DZIL-’AFWKHU-DZIL-’AFW) Make due allowance for man's nature (by forgiving ) Make due allowance for man's nature (by forgiving

them), and enjoin the doing of what is right (them), and enjoin the doing of what is right (MA’RUFMA’RUF); and (); and (A’-RIA’-RIDWDW –’ANIL –’ANIL

– JAA-HI-LEEN– JAA-HI-LEEN) leave alone all those who choose to remain ignorant. And if ) leave alone all those who choose to remain ignorant. And if

it should happen that a prompting from Satan stirs thee up [to blind anger], it should happen that a prompting from Satan stirs thee up [to blind anger],

seek refuge with Allah: behold, He is all-hearing, all-knowing.”seek refuge with Allah: behold, He is all-hearing, all-knowing.”

((Qur’an: A’-raf: 7: 199-200Qur’an: A’-raf: 7: 199-200))


“Verily, they who are conscious of and fear Allah (TAQWA) bethink

themselves [of Him] whenever any dark suggestion from Satan

touches them - whereupon, lo! they begin to see [things] clearly,

even though their [godless] brethren would [like to] draw them into

error: and then they cannot fail [to do what is right].”

(Qur’an: A’-raf: 7: 201-202)


TO BE CONTINUED TO BE CONTINUED


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

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

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

and grant us the ability to reject it.”and grant us the ability to reject it.”


O Allah! There is none who can withhold O Allah! There is none who can withhold

what You send, nor send whatever You withholdwhat You send, nor send whatever You withhold


Neither can they guide whom You leave astrNeither can they guide whom You leave astray

Nor can they lead astray whom You have guided


Neither can they give whatever You deprive, Neither can they give whatever You deprive,

nor can they deprive to whom You givenor can they deprive to whom You give


Neither (can any) draw closer those whom You cast,Neither (can any) draw closer those whom You cast,

nor (can any) be cast those whom You draw closernor (can any) be cast those whom You draw closer


O Allah! Bestow upon us from Your blessings, O Allah! Bestow upon us from Your blessings,

and Your mercy, and Your grace and Your and Your mercy, and Your grace and Your

provisions.provisions.


O Allah! I ask You for the eternal delight (favours) O Allah! I ask You for the eternal delight (favours)

that never ends nor fades away.that never ends nor fades away.


O Allah! I ask You for provisions (favours) O Allah! I ask You for provisions (favours)

on the Day of deprivation (Hereafter), on the Day of deprivation (Hereafter),

and the safety on the Day of fear (Judgement Day).and the safety on the Day of fear (Judgement Day).


O Allah! I seek refuge with You from the evil O Allah! I seek refuge with You from the evil

repercussions of what You have given us and repercussions of what You have given us and

from the evil of what You have deprived us of.from the evil of what You have deprived us of.



"Our Lord, do not impose blame upon us if we have "Our Lord, do not impose blame upon us if we have

forgotten or erred. forgotten or erred.

Our Lord, and lay not upon us a burden like that which Our Lord, and lay not upon us a burden like that which

You laid upon those before us. You laid upon those before us.

Our Lord, and burden us not with that which we have no Our Lord, and burden us not with that which we have no

ability to bear. ability to bear.

And pardon us; and forgive us; and have mercy upon us. And pardon us; and forgive us; and have mercy upon us.

You are our protector, so give us victory over the You are our protector, so give us victory over the

disbelieving people."disbelieving people."


O Allah! Make faith (O Allah! Make faith (iimaniiman) dear to us and beautify it in our hearts ) dear to us and beautify it in our hearts

and make disbelief (and make disbelief (KufrKufr), sinning (), sinning (FusuqFusuq) and rebelliousness () and rebelliousness (`isyan`isyan) )

hateful to us, and make us among the rightly guided (hateful to us, and make us among the rightly guided (Raa-shi-duunRaa-shi-duun).).


O Allah! Allow us to die as Muslims, live as Muslims O Allah! Allow us to die as Muslims, live as Muslims

and join us with the ranks of the righteous ones, and join us with the ranks of the righteous ones,

without tasting humiliation or turmoil.without tasting humiliation or turmoil.


‘‘And (may AllAnd (may Allaah send) salutations and prayers upon Muh send) salutations and prayers upon Muhhammad ammad

and upon the household and upon the household

and companions of Muand companions of Muhhammad ammad

(the pure ones of his family and all the loyal followers).(the pure ones of his family and all the loyal followers).


““Glory to thy Lord the Lord, of Honour and Power! Glory to thy Lord the Lord, of Honour and Power!

(He is free) from what they ascribe (to Him)! (He is free) from what they ascribe (to Him)!

And Peace on the Messengers! And Peace on the Messengers!

And praise to Allah, the Lord and Cherisher of the Worlds.” And praise to Allah, the Lord and Cherisher of the Worlds.”


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

http://introductiontotauhid.blogspot.com/http://introductiontotauhid.blogspot.com/

http://oyoubelievers.blogspot.com/http://oyoubelievers.blogspot.com/

http://al-amthaal.blogspot.com/http://al-amthaal.blogspot.com/

http://zhulkeflee-archive.blogspot.com/ http://zhulkeflee-archive.blogspot.com/

http://criteriaforaholybook-quran.blogspot.com/http://criteriaforaholybook-quran.blogspot.com/

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

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

All welcome to visit my web-blog:All welcome to visit my web-blog:

109All Rights Reserved © Zhulkeflee Hj Ismail (2015))

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