[Slideshare] tafaqqahu-(2014)-#2 d -mirror-an-naseehah-parable-(20-september-2014)

UNDERSTANDING OF THE DEEN (AL-ISLAM)Intermediate Islamic (FIQH) course in English

Conducted by Ustaz Zhulkeflee Hj Ismail

LESSON # 2 d LESSON # 2 d

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)”

All Rights Reserved © Zhulkeflee Hj Ismail (2014))

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

"O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from

Thy Presence an authority to aid (me)”(Qur’an: Isra’: 17: 80)

Daily application of FIQHDaily application of FIQH •Looking into mirrorLooking into mirror•““An-Naseehah”An-Naseehah”•Parable of the mirrorParable of the mirror

Updated 20 September 2014


"And on earth there are Signs (of Allah's existence, visible) to "And on earth there are Signs (of Allah's existence, visible) to

all who are endowed with inner certainty, just as (there are all who are endowed with inner certainty, just as (there are

signs) thereof within your own selves signs) thereof within your own selves (FEE-AM-FUSIKUM) (FEE-AM-FUSIKUM) : :

((AFALAA- TUB-SWI-RUUNAFALAA- TUB-SWI-RUUN) can you not then see? “) can you not then see? “

( ( Qur'an: Az-Dzariyat: 51 : 20-21 Qur'an: Az-Dzariyat: 51 : 20-21 ))


Can you not then see?Can you not then see?





"Soon will We show them "Soon will We show them (AA-YAA-TINA) (AA-YAA-TINA) Our Our

signs in signs in (AA-FAQ) (AA-FAQ) thethe furthest regions (of the furthest regions (of the

universe) and universe) and (FEE-AM-FUSIKUM) (FEE-AM-FUSIKUM) in their own in their own

souls (Nafs-Self), until it become manifest to souls (Nafs-Self), until it become manifest to

them that this is the Truth. Is it not enough that them that this is the Truth. Is it not enough that

thy Lord doth witness all things? " thy Lord doth witness all things? "

( ( Qur'an: Fussilat: 41: 53 Qur'an: Fussilat: 41: 53 ))


Listen, see, think, and understand…Listen, see, think, and understand…


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

for Hell: for Hell:

They have They have (QULUUB(QULUUB) hearts wherewith they ) hearts wherewith they

understand not,understand not, (U’-YUUN) (U’-YUUN) eyes wherewith they see eyes wherewith they see

notnot, , andand (U-DZUNUN) (U-DZUNUN) ears wherewith they hear notears wherewith they hear not. .

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

((GHOFILEENGHOFILEEN) heedless (of warning)." ) heedless (of warning)."

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

Listen, see, think, and understand…Listen, see, think, and understand…



“O Allah, You have created me with good (physically

form of creation), therefore make my (moral)

disposition (AKHLAQ) to be good too; and make

forbidden my countenance from the Hell-fire.” ”

ALLAA-HUM-MA – AN-TA – HAS-SAN-TA – KHAL-QEE – FA-HAS-SIN

– KHU –LU-QEE, WA-HAR-RIM – WAJ-HEE – ‘A-LAN- NAA-R


“All praise is for Allah Who created me whole, and shaped

me accordingly, honoured my countenance (face), then

make it excellent (FAHAS-SAN-HA), and include me to be as

Muslims ( those who submit to the Will of Allah) ”

AL-HAM-DU-LIL-LAA-HIL-LADZEE – SAU-WA – KHAL-QEE – FA – ‘AD-

DA-LA-HU – WA – KAR-RO-MA – SWUU-RO-TAN – WAJ-HEE

FA-HAS-SA-NA-HAA – WA-JA-’A-LA-NEE – MINAL- MUS-LI-MEEN


“The wise person is the one who takes account of himself

and strives for that which is after death. And the helpless

person is the one who follows his (HAWA’) own whims

(desires) and then indulge in wishful thinking about Allah.”

(Hadith reported by Ibn Majah, Tirmidzi)



““And contain thyself in patience by the side of all who at And contain thyself in patience by the side of all who at

morn and at evening invoke their Sustainer, seeking His morn and at evening invoke their Sustainer, seeking His

countenance, and countenance, and let not thine eyes pass beyond them in let not thine eyes pass beyond them in

quest of the beauties of this world's lifequest of the beauties of this world's life; and ; and pay no heed pay no heed

to any whose heart We have rendered heedless of all to any whose heart We have rendered heedless of all

remembrance of Us because he had always followed [only] remembrance of Us because he had always followed [only]

his own desireshis own desires, abandoning all that is good and true.”, abandoning all that is good and true.”

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


““AND PROPOUND unto them the parable of two men, upon one AND PROPOUND unto them the parable of two men, upon one

of whom We had bestowed two vineyards, and surrounded of whom We had bestowed two vineyards, and surrounded

them with date-palms, and placed a field of grain in-between.”them with date-palms, and placed a field of grain in-between.”



““Each of the two gardens yielded its produce and never failed Each of the two gardens yielded its produce and never failed

therein in any way, for We had caused a stream to gush forth in therein in any way, for We had caused a stream to gush forth in

the midst of each of them.”the midst of each of them.”



““And so [the man] had fruit in abundance. And [one day] he said And so [the man] had fruit in abundance. And [one day] he said

to his friend, bandying words with him, "to his friend, bandying words with him, "More wealth have I More wealth have I

than thou, and mightier am I as regards [the number and power than thou, and mightier am I as regards [the number and power

of my] followers!of my] followers!""




““And (And (ZAA-LIMUN-LI-NAFSIZAA-LIMUN-LI-NAFSI) having [thus] sinned against ) having [thus] sinned against

himself, he entered his garden, saying, "himself, he entered his garden, saying, "I do not think I do not think

that this will ever perish!that this will ever perish!

And And neither do I think neither do I think that the Last Hour will ever come. that the Last Hour will ever come.

But But even if even if [it should come, and] I am brought before my [it should come, and] I am brought before my

Sustainer, Sustainer, I will surely find something even better I will surely find something even better than than

this as [my last] resort!"this as [my last] resort!"

((Qur’an: Kahfi: 18: 35-36Qur’an: Kahfi: 18: 35-36))


““And his friend answered him in the course of their argument: And his friend answered him in the course of their argument:

""Wilt thou blaspheme against Him Wilt thou blaspheme against Him who has created thee out of who has created thee out of

dust, and then out of a drop of sperm, and in the end has dust, and then out of a drop of sperm, and in the end has

fashioned thee into a [complete] man?fashioned thee into a [complete] man?




““But as for myselfBut as for myself, [I. know that] He is Allah, my Sustainer; and , [I. know that] He is Allah, my Sustainer; and

I cannot attribute divine powers to any but my Sustainer." I cannot attribute divine powers to any but my Sustainer."

And [he continued:] "Alas, if thou hadst but said, on entering And [he continued:] "Alas, if thou hadst but said, on entering

thy garden,:thy garden,:

MAA-SHA-ALLAA-HU – LAA – QUW-WA-TA-IL-LAA -BIL-LAAHMAA-SHA-ALLAA-HU – LAA – QUW-WA-TA-IL-LAA -BIL-LAAH

`̀Whatever Allah wills [shall come to pass, for] there is no power Whatever Allah wills [shall come to pass, for] there is no power

save with Allah!' save with Allah!' Although, as thou seest, I have less wealth Although, as thou seest, I have less wealth

and offspring than thou …”and offspring than thou …”




“… “… yet it may well be that my Sustainer will give me yet it may well be that my Sustainer will give me

something better than thy garden something better than thy garden -just as He may let -just as He may let

loose a calamity out of heaven upon this [thy garden], loose a calamity out of heaven upon this [thy garden],

so that it becomes a heap of barren dust so that it becomes a heap of barren dust

or its water sinks deep into the ground, so that thou or its water sinks deep into the ground, so that thou

wilt never be able to find it again!" wilt never be able to find it again!"




“He said: ‘The DEEN (Religion) is NASEEHAH (advice; sincerity)’.

We said: ‘Towards whom?’. He (peace and blessings of Allah be

upon him and his household) said: ‘ To Allah, His Book, His

Messenger, and leaders of the Muslims and their common folk.”

(Hadith reported by Muslim)


The Arabic word “NASEEHAH” generally carries the literal meaning

in English for ”advice”. Yet unlike the English term, the Arabic

meaning of this term contains much more than mere advice. Thus

when the Prophet s.a.a.w. equates the DEEN (religion) to the

advice, this then invited further question from his Companions

who seemed to understand “NASEEHAH” to be of the general

meaning, referring perhaps to a command or imperative act in

‘communicating some good message to another’, thus they sought

its clarification with “Li-man?” – meaning ‘for whom?’, or it can

also mean ‘towards whom?’


In this Arabic interrogative term “li-man?” when we mean to ask

“for whom?” it implies we seek to know “who is the one who is

obligated to carry out this act.”

But if we mean by this same term to ask “towards whom?” it is

to seek direction as “to whom or upon whom is the advice meant

for or to be given to”.


the meaning of “NASEEHAH” to merely mean “advice” is

problematic because it is untoward for us to be advising Allah,

His Book, His Messenger etc., although if the advice is from

Allah, from His Book, His Messenger etc. towards us it is

perfectly sensible.

When the Prophet s.a.a.w. responded to explain that it is “....

… For (and also towards) Allah, His Book, His Messengers,

the a-immah (leaders) of the Muslims and towards all

Muslims in general” –


This is because “advice” is deemed to be given to another who is the

needy for it. Certainly, Allah s.w.t. has no need from any one whereas

everyone and everything is ever in need of Him. We are the needy

ones vis-a-vis Allah, His Book, His Messenger etc.

Yet, the Prophet s.a.a.w. has no qualms to still use the term

“NASEEHAH” even when one understands it to pertain to our attitude

as regards to giving “NASEEHAH” towards Allah, His Book, His

Messenger etc.

What can this “NASEEHAH” here means, what is implied for us to say

making “NASEEHAH” towards Allah s.w.t., His Book, His Messenger

etc.? That is unless “NASEEHAH” has other meanings as well.


The beauty of Arabic language is that every word is derived from

its trilateral roots (in this case the three letters Nun-Sod-Hah)

which therefore shares varieties of semantic fields of words of

similar construct but which has other exact meanings.

One of which is “Nu-Suu-H” which has the meanings of “to be

sincere; to mean well; to act in good faith; to be loyal, genuine

and true”

Thus also in the Qur’an the command for “sincere and true

repentance” is termed in Arabic as “Taw-ba-tan-Na-Su-Hah.”


Thus the relevance of the Prophet’s use of this same word here –

one of the mark of his gifted wisdom and eloquence (“Jawaa-

mi-‘ul kaleem”).

“NASEEHAH” is a comprehensive word indeed, whose meaning

implies “the desire for all possible good for the one being advised

as well as the expectation for being true and sincere in

reciprocation to those receiving it”; a most concise in speech,

and there is no other single word in the Arabic language that

completely and precisely explains its meaning.


We must realise that this We must realise that this DEENDEEN is all about is all about Ar-RisaalahAr-Risaalah, the , the

message, from Allah; and every activity in its dissemination of message, from Allah; and every activity in its dissemination of

this message (as conveyed in His Book through the angels and this message (as conveyed in His Book through the angels and

prophets, and the leaders succeeding the prophet as well as prophets, and the leaders succeeding the prophet as well as

amongst Muslims in general) is to be heeded by us, mankind.amongst Muslims in general) is to be heeded by us, mankind.

Conversely, we as recipients of the advice are expected to react Conversely, we as recipients of the advice are expected to react

by being true, faithful and sincere - through having faith with by being true, faithful and sincere - through having faith with

genuine acceptance by way of surrender (submission) and we genuine acceptance by way of surrender (submission) and we

are also to reciprocate by striving in carrying out sincere acts of are also to reciprocate by striving in carrying out sincere acts of

devotions, termed as righteous deeds, and to continue devotions, termed as righteous deeds, and to continue

disseminating the advice.disseminating the advice.


The term “The term “NASEENASEEHHAHAH” actually already stipulates communication ” actually already stipulates communication

both ways, not just by God towards men, but from men towards both ways, not just by God towards men, but from men towards

God, i.e. man is expected to be sincere, faithful and true towards God, i.e. man is expected to be sincere, faithful and true towards

His Creator and Sustainer, Who ultimately is the source-giver of His Creator and Sustainer, Who ultimately is the source-giver of

the advice – this the advice – this DEEN DEEN of of AL-ISLAMAL-ISLAM..


Interestingly, the religion of al-Islam is equated with the term

“advice” would imply firstly, that man is not to be forced or

coerced. We must realize that what is given (this Deen) is meant

for man’s own well-being because mankind needs it - not God,

for Allah s.w.t. (God exalted and glorious is He) is above any

need from any of His creation, least of all from us human.


We ought to give utmost attention to the point that when Allah

s.w.t. speaks of Himself in the Qur’an as referring to in this

advice, He repeatedly and consistently reminds us that your God,

the giver of this AD-DEEN (religion as an advice) is surely the One

Who has utmost Compassion and Most Merciful, Who cares very

much for mankind.

From the earliest (first) revelation to Prophet Muhammad

s.a.a.w. Allah underscored the HAQIQAH (truth and reality) :


“ ... in the name of thy Lord (God as the Sustainer) Who creates ...

Who is Most Bounteous ... Who taught man (the use of) the

pen and teaches mankind whatever that man do not know..”

(Qur’an: Surah al-‘Alaq: 96: 1-5).


This realization in the term AN-NASEEHAH with the DEEN must

guide us and all those who engages in the work of Islamic

Da’wah (literally “calling” all people to al-Islam i.e. to God’s Way),

that we have to respect people’s right to accept or reject the call,

we are only to advise and not impose Faith upon people.


This realization in the term AN-NASEEHAH with the DEEN must

guide us and all those who engages in the work of Islamic

Da’wah (literally “calling” all people to al-Islam i.e. to God’s Way),

that we have to respect people’s right to accept or reject the call,

we are only to advise and not impose Faith upon people.

““THERE SHALL BE no coercion in matters of faith. Distinct has THERE SHALL BE no coercion in matters of faith. Distinct has now become the right way from [the way of] error: hence, he now become the right way from [the way of] error: hence, he who rejects the powers of evil and believes in God has indeed who rejects the powers of evil and believes in God has indeed taken hold of a support most unfailing, which shall never give taken hold of a support most unfailing, which shall never give way: for God is all-hearing, all-knowing.”way: for God is all-hearing, all-knowing.”

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


Therefore we cannot compel nor coerce, neither by outright force

nor even by deception. Truth and the right way are clear and must

be made distinct to every person. And thus we are to exude

genuine concern and empathy rather than be seen as being too

judgemental and condescending.


Therefore we cannot compel nor coerce, neither by outright force

nor even by deception. Truth and the right way are clear and must

be made distinct to every person. And thus we are to exude

genuine concern and empathy rather than be seen as being too

judgemental and condescending.

And say: "The truth [has now come] from your Sustainer: let, then, him who wills, believe in it, and let him who wills, reject it." Verily, for all who sin against themselves [by rejecting Our truth] We have readied a fire whose billowing folds will encompass them from all sides; and if they beg for water, they will be given water [hot] like molten lead, which will scald their faces: how dreadful a drink, and how evil a place to rest!”

(Qur’an: Kahfi: 18: 29)


We must hold the optimism that every human being can think and

would want think rightly. Those who may lapse towards accepting

that which may be regarded as morally wrong may simply be

unaware of their real state, perhaps because of blind acceptance

or as victims of deception.

We must patiently convey the message, seeking only to make

available the Truth, to free mankind from every shackle of

falsehood and injustice which blinds and enslaves minds. This we

must do, as a collective responsibility lest we all become losers:


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

himself unless he be of those who attain to faith, and do himself unless he be of those who attain to faith, and do

good works, and enjoin upon one another the keeping to good works, and enjoin upon one another the keeping to

truth, and enjoin upon one another patience in adversity.” truth, and enjoin upon one another patience in adversity.”

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


Those who accept or submit (called “Muslim”, which literally

means “one who have submitted”) shall then continue to

participate in disseminating this advice amongst themselves and

the rest of mankind, for Prophet Muhammad s.a.a.w. is the last of

Allah’s messenger, the seal of prophethood after whom there will

be no other prophet. Muslims thus are honoured with the

responsibility to continue this prophetic task henceforth.


As Allah s.w.t. emphasises the additional condition so as not to be

losers, because believing and striving to do good to and for oneself

alone is insufficient.

Added to having faith and living a righteous life, Allah s.w.t. explicitly

advocate for man to also participate and be in engaged in giving and

receiving advice amongst mankind – “engage in the mutual teachings

of truth, and of patience and constant striving in life.” For ‘no man is

an island’ and can claim immunity to any shortcoming and

imperfection, but is constantly in need of advice.

Such is our nature as human. We cannot live without social

interaction – accepting and giving advice is our lifeblood for existence.

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

““I saw that committing sin kills the (spiritual) heartI saw that committing sin kills the (spiritual) heart

And to persist in doing it leads to utter humiliation;And to persist in doing it leads to utter humiliation;

And (on the contrary, striving) to refrain from committing And (on the contrary, striving) to refrain from committing

sins revives the (spiritual) heart;sins revives the (spiritual) heart;

And to oppose (every forms of) sin is (ultimately) good for your SoulAnd to oppose (every forms of) sin is (ultimately) good for your Soul.”

((Imam ‘Abdullah ibn al-Mubarak rah.mImam ‘Abdullah ibn al-Mubarak rah.m.).)



“All praise is for Allah, by Whose favours (blessings)

all righteousness, becomes perfected”

AL-HAM-DU-LILLAA-HIL – LA-DZEE – BI – NI’ – MA-TI-HI –

TA-TIM-MUS – SWAA-LI-HAAT


“All praise is for Allah, upon every situation”

AL-HAM-DU-LILLAA-HI – ‘A –LAA – KUL – LI – HAA-L

TO BE CONTINUED – INSHAA ALLAH

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