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

All Rights Reserved © Zhulkeflee Hj Ismail (2013))

Presentation by Ustaz Zhulkeflee Hj Ismailfor ”Monthly dose of Islam“ organize by

NTU Muslim Society” - SingaporeMonday , 18 February 2013 –

8 Rabi’ al-thani 1434 8 pm @ NIE LT 5,

NTU (Nanyang Technological University)

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


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

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


MUQADDIMAH(AN INTRODUCTION)


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

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




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

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





These are the only qualification that I These are the only qualification that I can offercan offer

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



These are the only qualification that I These are the only qualification that I can offer can offer

And because I myself is still struggling And because I myself is still struggling to learn, what I can do perhaps, is only to learn, what I can do perhaps, is only to share the little that I know as a to share the little that I know as a perpetual Muslim student involve in perpetual Muslim student involve in educating the educating the UmmahUmmah, especially from , especially from the experience which Allah s.w.t. has the experience which Allah s.w.t. has favoured me thus far, in my learning favoured me thus far, in my learning journey as a servant, a seeker and a journey as a servant, a seeker and a traveller upon the path of seeking traveller upon the path of seeking knowledge and wisdomknowledge 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 When I was first approached for this talk, I was concerned for the

topic the organizer had chosen topic the organizer had chosen

First it was proposed the topic – “First it was proposed the topic – “Reconnecting with our CreatorReconnecting with our Creator” . ” .

And after a brief meeting with some of the organizers the final topic 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 chosen by them as announced on FB (as all of you are aware), is this

““Rediscovering the Muslim Identity.Rediscovering the Muslim Identity.””

I am still not comfortable with this topic because when we speak of 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 “identity” , it usually is relative to something about us which we like

others to know and usually it can have many distinctive layers, some others to know and usually it can have many distinctive layers, some

can be contradictory even, if not dichotomized and distinctly can be contradictory even, if not dichotomized and distinctly

restrictedrestricted


Example : identity as somebody’s son or daughter, or as belonging to Example : identity as somebody’s son or daughter, or as belonging to

certain vocation, profession etc. or affiliation to particular race or certain vocation, profession etc. or affiliation to particular race or

nationality or organization, party or gang, etc. nationality or organization, party or gang, etc.

So perhaps what is suggested from the topic is that, amongst these So perhaps what is suggested from the topic is that, amongst these

multiple modes of personality, one can include another mode related multiple modes of personality, one can include another mode related

to one’s religious belief and practice with the rest without problemto one’s religious belief and practice with the rest without problem

By current social convention, this has become such a convenient By current social convention, this has become such a convenient

labeling as many assert that one’s religious affiliation need not (or labeling as many assert that one’s religious affiliation need not (or

must not) interfere with his other personality mode or identitymust not) interfere with his other personality mode or identity

Yet, the question to ask should be: “Yet, the question to ask should be: “Is being Muslim the same as Is being Muslim the same as

others in their being Christian, Buddhist, Daoist, Hindu etc.? others in their being Christian, Buddhist, Daoist, Hindu etc.? ””


To this question, my response would be “ To this question, my response would be “ No! No! It is not the same if It is not the same if

you truly understand what is “you truly understand what is “AD-DEEN AL-ISLAMAD-DEEN AL-ISLAM ””

And being a Muslim is not merely about one’s affiliation to Islam And being a Muslim is not merely about one’s affiliation to Islam

– as mere identity, but it requires knowledge, conviction, – as mere identity, but it requires knowledge, conviction,

commitment, constancy in practice, loyalty, sincerity and a commitment, constancy in practice, loyalty, sincerity and a

transformative struggle transformative struggle to subject oneself to subject oneself to to AD-DEEN-AL-ISLAMAD-DEEN-AL-ISLAM - -

the teachings of Allah’s Final Messenger, Prophet Muhammad the teachings of Allah’s Final Messenger, Prophet Muhammad

s.a.a.w. Being such a s.a.a.w. Being such a true Muslim true Muslim is important because Allah is important because Allah

even further distinguishes and warns us from becoming afflicted even further distinguishes and warns us from becoming afflicted

with many kinds of negative traits which a Muslim may be with many kinds of negative traits which a Muslim may be

subjected to e.g. Muslim who is a subjected to e.g. Muslim who is a Munaafiq, Faasiq, Mujrim, Munaafiq, Faasiq, Mujrim,

Mufsid Mufsid etc.etc.All Rights Reserved © Zhulkeflee Hj Ismail (2013))

And certainly, the dominant values, worldview, philosophy etc. And certainly, the dominant values, worldview, philosophy etc.

must be guided by and be determined by his religion of Islam.must be guided by and be determined by his religion of Islam.

“ “ Al-Islam is the highest and nothing is higher than it Al-Islam is the highest and nothing is higher than it ””


““O you who have believed, fear Allah as He should be feared O you who have believed, fear Allah as He should be feared

and do not die except as Muslims [in submission to Him].”and do not die except as Muslims [in submission to Him].”

((Qur’an: Aali ‘Imran: 3: 102Qur’an: Aali ‘Imran: 3: 102))


Presentation by Ustaz Zhulkeflee Hj Ismailfor ”Monthly dose of Islam“ organize by

NTU Muslim Society” - SingaporeMonday , 18 February 2013 –

8 Rabi’ al-thani 1434 8 pm @ NIE LT 5,

NTU (Nanyang Technological University)


ALLOW WE TO MODIFY THE TOPIC

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-YARUU-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 soulAnd 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-TAWA – 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): And remember! your Lord caused to be declared (publicly):

"If ye are grateful ("If ye are grateful (SHAKAR-TUMSHAKAR-TUM), I will add more (favours) ), I will add more (favours)

unto you; but if ye show ingratitude (unto you; but if ye show ingratitude (KAFAR-TUMKAFAR-TUM), truly My ), truly My

punishment is terrible indeed." punishment is terrible indeed."

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



The key to The key to

succeed in this test as well succeed in this test as well

as to deserve achieving as to deserve achieving

further increase of further increase of

bestowals from Allah.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 for granted any of do not take for granted any of

these favours.these favours.

3.3. Reciprocate with gratitude. Reciprocate with gratitude.

Utilize what is given in Utilize what is given in

accordance to what may please accordance to what may please

the Giver (i.e. do not abuse the the Giver (i.e. do not abuse the

gift), so as not to cause His wrath gift), so as not to cause His wrath

to befall us.to befall us.

CRITERIACRITERIA



““O MANKIND! Worship (serve) your Sustainer, who has O MANKIND! Worship (serve) your Sustainer, who has

created you and those who lived before you, so that you created you and those who lived before you, so that you

might remain conscious of Him (might remain conscious of Him (TAQWATAQWA)“)“

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


““The foremost in religion is the acknowledgement of Him (Allah)”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

Imam ‘Ali bin Abi Tolib r.a. said:Imam ‘Ali bin Abi Tolib r.a. said:


Those who claimed to be “atheists” even are in reality serving or

worshipping their own Selves (their desires)

““Have you seen Have you seen he who has taken as his god his [own] desirehe who has taken as his god his [own] desire, and Allah , and Allah

has sent him astray due to knowledge and has set a seal upon his 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 hearing and his heart and put over his vision a veil? So who will guide

him after Allah? him after Allah? Then will you not be remindedThen will you not be reminded?”?”

((Qur’an: Jathiya: 45: 24Qur’an: Jathiya: 45: 24))All Rights Reserved © Zhulkeflee Hj Ismail (2013))

MOST IMPORTANT QUESTION WHICH EVERYONE WILL HAVE TO ASKMOST IMPORTANT QUESTION WHICH EVERYONE WILL HAVE TO ASK




ALLOW ME TO SHARE MY PERSPECTIVE ....ALLOW ME TO SHARE MY PERSPECTIVE ....



““Yet go on reminding [all who would listen]: for, verily, such Yet go on reminding [all who would listen]: for, verily, such

a reminder will profit the believers. a reminder will profit the believers. And [tell them that] I And [tell them that] I

have not created the invisible beings and men to any end have not created the invisible beings and men to any end

other than that they may [know and] worship Meother than that they may [know and] worship Me. [But . [But

withal,] no sustenance do I ever demand of them, nor do I withal,] no sustenance do I ever demand of them, nor do I

demand that they feed Me : for, verily, Allah Himself is the demand that they feed Me : for, verily, Allah Himself is the

Provider of all sustenance, the Lord of all might, the Provider of all sustenance, the Lord of all might, the

Eternal!”Eternal!”

((Qur’an: Dzariat: 51: 55-58Qur’an: Dzariat: 51: 55-58))

““NEVERNEVER has Allah endowed any man with has Allah endowed any man with two two

hearts in one bodyhearts in one body””

((Qur’an: Ahzab: 33: 4Qur’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 “Qur’an categorize these (information) or “SignsSigns” – ” – aayataayat ( ( ) as:) as:

[1] Al-Qur’an – [1] Al-Qur’an – aayat Qawliyyahaayat Qawliyyah

[2] Universe – [2] Universe – aayat Kauniyahaayat 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 To seek knowledgeknowledge is obligatory upon is obligatory upon

every Muslim (male & female)”every Muslim (male & female)”


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.

IMPORTANT CLARIFICATIONIMPORTANT CLARIFICATION

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”








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:CONSIDER:

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.

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



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

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)

Left-brain right brain attributionLeft-brain right brain attribution


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 littlenot 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’” – ‘self’

The word The word ““Qolb Qolb ” – ‘heart’, also refers to our Soul, when it is in ” – ‘heart’, also refers to our Soul, when it is in

contemplation to understand meanings; of reflection - contemplation to understand meanings; of reflection - “ ‘Aql “ ‘Aql ””

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’” - ‘innermost’

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

... etcetera ...... etcetera ...

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

WaAllaahu a’lamWaAllaahu a’lam

EPISTEMOLOGY


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 ’


CONSIDER:CONSIDER:

Behold! Abraham said: "My Lord! show me how You give life to Behold! Abraham said: "My Lord! show me how You give life to

the dead. He said: "Do you not then believe?" the dead. He said: "Do you not then believe?"

He said: "Yea! but to satisfy my own understanding.“ He said: "Yea! but to satisfy my own understanding.“ * *

((Qur’an: Baqarah: 2: 260Qur’an: Baqarah: 2: 260) )

** l literally: “to make my heart tranquil”iterally: “to make my heart tranquil”

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


Western scientific approach to knowledge, uses “Western scientific approach to knowledge, uses “scepticismscepticism” as method ” as method

of enquiry. Whether it is “of enquiry. Whether it is “philosophical scepticismphilosophical scepticism” (which even denies ” (which even denies

possibility of knowledge) or “possibility of knowledge) or “methodological scepticismmethodological scepticism”, we Muslims ”, we Muslims

must be very careful of those who are using this when ‘must be very careful of those who are using this when ‘ learninglearning’ and ’ and

‘‘teachingteaching’ knowledge of ’ knowledge of al-Islamal-Islam

This is because it (This is because it (scepticismscepticism) posited ‘) posited ‘denialdenial’ to any thesis which cannot ’ to any thesis which cannot

be empirically substantiated. Whereas, in matters of belief, Islam does be empirically substantiated. Whereas, in matters of belief, Islam does

not limit proof only in the use of the five senses (not limit proof only in the use of the five senses (EMPIRICALEMPIRICAL), but also ), but also

include the proper use of the intellect (include the proper use of the intellect (REASONINGREASONING), innate pure instinct ), innate pure instinct

((FITRAH SALIMAHFITRAH SALIMAH), as well as reliance upon true and reliable report ), as well as reliance upon true and reliable report

((TAUQIFIYTAUQIFIY) especially authenticated revelations) especially authenticated revelations


Our analysis of any new information (potential knowledge) is not Our analysis of any new information (potential knowledge) is not

made, as though from a void (made, as though from a void (tabula rasatabula rasa), removing every known ), removing every known

truth which we already hold, as a basis or criteriatruth which we already hold, as a basis or criteria

Especially when learning in Islam, a Muslim cannot be expected to Especially when learning in Islam, a Muslim cannot be expected to

learn something objectively (like the secularist), but must always learn something objectively (like the secularist), but must always

subject himself/herself to every truth subject himself/herself to every truth regarding the regarding the REALITYREALITY thus far thus far

acquired, and acquired, and to build upon itto build upon it. Just like Prophet Ibrahim a.s. , his . Just like Prophet Ibrahim a.s. , his

‘‘intellectual curiosityintellectual curiosity’ is not necessarily ’ is not necessarily scepticismscepticism, and does not , and does not

require him to negate whatever faith he already holdsrequire him to negate whatever faith he already holds


Also remember, “Also remember, “one cannot ‘deny’ a thing to exist merely on the one cannot ‘deny’ a thing to exist merely on the

premise that it is not as yet known (proven) by him to existpremise that it is not as yet known (proven) by him to exist . “. “

For even to ‘deny’ something, Islam requires a “For even to ‘deny’ something, Islam requires a “proofproof” for its falsity. ” for its falsity.

Without which one is simply to hold to a neutral position (neither Without which one is simply to hold to a neutral position (neither

reject nor accept), remaining open and not to blatantly deny itreject nor accept), remaining open and not to blatantly deny it

In In FARDHU ‘AINFARDHU ‘AIN, Muslims are thought how to think; especially the , Muslims are thought how to think; especially the

three intellectual postulates: (three intellectual postulates: (HUKM ‘AQALHUKM ‘AQAL) – i.e. ) – i.e. WAJIBWAJIB

(inevitability), (inevitability), HARUSHARUS (possibility), and (possibility), and MUSTAHILMUSTAHIL (rational (rational

impossibility)impossibility)

Have we learnt this? Perhaps many “Have we learnt this? Perhaps many “may not know, that they knowmay not know, that they know!”!”All Rights Reserved © Zhulkeflee Hj Ismail (2013))

Muslims, who may have missed their subsequent acquisition Muslims, who may have missed their subsequent acquisition

regarding this in their regarding this in their FARDHU’AINFARDHU’AIN lessons on their development of lessons on their development of

AQEEDAHAQEEDAH, but went on to be trained in ‘, but went on to be trained in ‘scepticismscepticism’ may be spiritually ’ may be spiritually

(intellectually) harmed. They should be told that “(intellectually) harmed. They should be told that “scepticismscepticism” is not ” is not

knowledge, but only an admission of one’s “knowledge, but only an admission of one’s “ ignoranceignorance.”.”

A doubt, or rather intellectual curiosity, only if managed with humility, A doubt, or rather intellectual curiosity, only if managed with humility,

leads to wisdom. So do not use leads to wisdom. So do not use scepticismscepticism as though it is a badge to as though it is a badge to

highlight one’s ‘highlight one’s ‘intellectual superiority intellectual superiority ’ in learning – (whereas it is but ’ in learning – (whereas it is but

a conceited ‘a conceited ‘cynicism cynicism ’ , pretentiously disguised as “’ , pretentiously disguised as “wisdom”wisdom”!) !)

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


Muslims make a clear distinction between :Muslims make a clear distinction between :

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

SHAKKSHAKK – “sceptical (with doubts)”. – “sceptical (with doubts)”.

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

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


““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 (2013))


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

57All Rights Reserved © Zhulkeflee Hj Ismail (2013))

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).


59

‘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.

TAUTAUHHEEDIC PARADIGMEEDIC PARADIGM


60

‘ILM TAUHIID - ‘AQIDAH(Creed or Theology)

Purpose / Objective

Development of Certainty (Belief)Awareness of Reality / Truth

Develop discernment between Truth & Falsehood,

What is involved?‘Aql - (proper use of Reason / Intellect)

Fitrah - Instincts & innate feeling (perception)Tauqifiy – Revelations & reliable traditions

What is the Effect?

To develop firm conviction, strong principle,Commitment to concept of Unity & Justice of Allah

(Tauheed); knowing the true purpose, role and Destiny of Man.

RELEVANT COMPLEMENTARY RELEVANT COMPLEMENTARY KNOWLEDGE:KNOWLEDGE:

Languages, Logic & philosophy,Languages, Logic & philosophy,Epistemology, Biology, Botany,Epistemology, Biology, Botany,

Chemistry, Physical sciences,Chemistry, Physical sciences,Astronomy, Geology, History,Astronomy, Geology, History,

Anthropology, Marine & Space,Anthropology, Marine & Space,Etc.Etc.



61

‘ILM FIQH(Practical Laws for life;

Learning of the Shari’ah)

Purpose / ObjectiveDevelopment 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 goodEnjoining 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.



62











BROAD EXTENT OF TOPICS COVERED IN FIQHBROAD EXTENT OF TOPICS COVERED IN FIQH‘‘ibadah ibadah (personal devotion / worship) (personal devotion / worship) MuamalahMuamalah (social transaction) (social transaction) MunakahahMunakahah (Marriage & family) (Marriage & family) Irth / fara’id Irth / fara’id (Distribution of wealth)(Distribution of wealth) JinayahJinayah (crimes & punishment) (crimes & punishment) Qodha’iyahQodha’iyah (judiciary)(judiciary) jihad / Da’wah jihad / Da’wah (struggle in war & peace)(struggle in war & peace) imarahimarah (Leadership/government)(Leadership/government)



63











RELEVANT COMPLEMENTARY KNOWLEDGE:RELEVANT COMPLEMENTARY KNOWLEDGE:All applied sciences, technologyAll applied sciences, technology

and skills, knowledge of economics, politics, social & and skills, knowledge of economics, politics, social & administrative administrative

sciences etc. that can assist in the sciences etc. that can assist in the fulfilment of establishing justice, order, peace, fulfilment of establishing justice, order, peace,

harmony, prosperity, physical harmony, prosperity, physical with moral progress, and the well-being with moral progress, and the well-being

of Man & society, etc.of Man & society, etc.



64

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

Purpose / Objective

Development of Righteous PersonalityPurification/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 traitsFounded 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

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

Purpose / Objective

Development of Righteous PersonalityPurification/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 traitsFounded 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”)

RELEVANT COMPLEMENTARY KNOWLEDGE:RELEVANT COMPLEMENTARY KNOWLEDGE:This aspect of development requiresThis aspect of development requires

practical behaviour, the aspect of being practical behaviour, the aspect of being and becoming. Its area of development and becoming. Its area of development is the inner Self, the ‘human psyche’ oris the inner Self, the ‘human psyche’ or

the state of the Soul reflected in his the state of the Soul reflected in his Disposition (Disposition (AkhlaqAkhlaq). Therefore, the close ). Therefore, the close

equivalent may perhaps be ‘human’ psychology, equivalent may perhaps be ‘human’ psychology, behavioural sciences, manners & discipline, etc.behavioural sciences, manners & discipline, etc.



EXCERPTS FROM FARDHU-’AIN COURSEEXCERPTS FROM FARDHU-’AIN COURSE

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

((UMMATAN WASOTANUMMATAN WASOTAN) [i.e. justly balanced], so that [with your ) [i.e. justly balanced], so that [with your

lives] you might bear witness to the truth before all mankind lives] you might bear witness to the truth before all mankind

((SHUHADAA-A - ‘ALAN-NAASSHUHADAA-A - ‘ALAN-NAAS) , and the Messenger as a witness over ) , and the Messenger as a witness over

you.“you.“

((Qur’an: al- Baqarah: 2:143Qur’an: al- Baqarah: 2:143))All Rights Reserved © Zhulkeflee Hj Ismail (2013))

EXCERPTS FROM FARDHU-’AIN COURSEEXCERPTS FROM FARDHU-’AIN COURSE

““And when And when Allah guides a single person (to Islam), Allah guides a single person (to Islam),

through youthrough you (with your sincere effort), (the reward) for (with your sincere effort), (the reward) for

you is better than (if you are given) the whole world you is better than (if you are given) the whole world

and whatever it contains.”and whatever it contains.”

((Hadith of the Prophet 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 MuslimReported by Bukhary and Muslim))


““Among the believers Among the believers are men who have [always] been true are men who have [always] been true

to what they have vowed before Allahto what they have vowed before Allah: Of them some have : Of them some have

fulfilled their obligations (with their lives), and some of them fulfilled their obligations (with their lives), and some of them

are still waiting (for its fulfillment) without having changed are still waiting (for its fulfillment) without having changed

[their resolve] in the least.”[their resolve] in the least.”

((Qur’an: al-Ahzab: 33: 23Qur’an: al-Ahzab: 33: 23))

EXCERPTS FROM FARDHU-’AIN COURSEEXCERPTS FROM FARDHU-’AIN COURSEAll Rights Reserved © Zhulkeflee Hj Ismail (2013))


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

72All Rights Reserved © Zhulkeflee Hj Ismail (2013))

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

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