[Slideshare] fardh'ain-lesson#9a-arkaan-ul-iiman-in-qadha' -qad rpt1(18-may-il2012)

““A BEGINNERS’ COURSE ON A BEGINNERS’ COURSE ON ISLAM”ISLAM”

Lessons on Lessons on Fardhu ‘Ain in English for AdultsFardhu ‘Ain in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail

HADITH OF JIBRA-’IL

HADITH OF JIBRA-’IL

LESSON # 9 [a]

LESSON # 9 [a]

Using textbook & curriculum he has developed especially for Using textbook & 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)”

IT CAN ALSO BE A IT CAN ALSO BE A REFRESHER COURSE REFRESHER COURSE

FOR MUSLIM PARENTS, FOR MUSLIM PARENTS, EDUCATORS, IN EDUCATORS, IN

CONTEMPORARY CONTEMPORARY SINGAPORE. SINGAPORE. OPEN TO ALLOPEN TO ALL

1UPDATED MAY 2012UPDATED MAY 2012

Every Friday night Every Friday night @ 8pm – 10pm@ 8pm – 10pmWisma Indah, 450 Wisma Indah, 450 Changi Road, Changi Road, #02-00 next to #02-00 next to Masjid KassimMasjid Kassim

““ARKAAN AL-IIMAN”ARKAAN AL-IIMAN”Articles of Faith / BeliefArticles of Faith / Belief

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

BELIEVE IN QADHA’ AND BELIEVE IN QADHA’ AND QADR OF ALLAHQADR OF ALLAH

All Rights Reserved© Zhulkeflee Hj Ismail (2012)

PART 1PART 1

(The basic message of Islam)(The basic message of Islam)

FARDHU’AINFARDHU’AIN: CONDUCTED BY: CONDUCTED BYUSTAZ ZHULKEFLEE HJ ISMAILUSTAZ ZHULKEFLEE HJ ISMAILLESSONS FROM TEXTBOOK LESSONS FROM TEXTBOOK ““Beginners’ Manual on IslamBeginners’ Manual on Islam””

2


FROM PREVIOUS LESSONSFROM PREVIOUS LESSONS


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

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

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

none besides Allah.none besides Allah.

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



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

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

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

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

more prophet sent.more prophet sent.




“Tell me about Islam” Islam is built upon five Islam is built upon five things:things:Bear witness that there is Bear witness that there is none deserving of worship none deserving of worship except Allah, and that except Allah, and that Muhammad is His servant Muhammad is His servant and Messenger.and Messenger.


“Tell me about Islam” Islam is built upon five Islam is built upon five things:things:And to establish Swolah And to establish Swolah (the obligatory five daily (the obligatory five daily worship or specific worship or specific devotion).devotion).


“Tell me about Islam” Islam is built upon five Islam is built upon five things:things:And to pay the Zakah And to pay the Zakah (obligatory tax upon the (obligatory tax upon the wealth).wealth).


“Tell me about Islam” Islam is built upon five Islam is built upon five things:things:And to make pilgrimage And to make pilgrimage (Hajj) to the House (Ka’ba (Hajj) to the House (Ka’ba in Makkah) if you are able.in Makkah) if you are able.


“Tell me about Islam” Islam is built upon five Islam is built upon five things:things:And to observe fasting And to observe fasting daily in the month of daily in the month of Ramadhan.Ramadhan.


.....“Tell me about iiman (Faith/Belief)”

(Belief) iiman is that (Belief) iiman is that you:you:Solemnly believe in Allah;Solemnly believe in Allah;His angels;His angels;His Books,His Books,His Messengers;His Messengers;In the Afterlife;In the Afterlife;In the Decree, the good & In the Decree, the good & bad, all comes from (the bad, all comes from (the eternal knowledge of) eternal knowledge of) Allah;Allah;


““Al-Ihsan” (excellence) is:Al-Ihsan” (excellence) is:... That you serve (worship) ... That you serve (worship) Allah as though you see Allah as though you see Him, but if you do not see Him, but if you do not see Him, He (Allah) sees you.”Him, He (Allah) sees you.”

........ “ Tell me about ‘Al-........ “ Tell me about ‘Al-Ihsan’- (the Best or Ihsan’- (the Best or Righteous conduct or Righteous conduct or Excellence)”Excellence)”


IIMANIIMAN

BeliefBeliefFaithFaith

ConvictionConviction

IHSANIHSAN

Best or Best or Righteous Righteous ConductConduct

‘‘AMALAMAL [Islam][Islam]

SubmissionSubmissionObedienceObedience

PracticePracticeFaith 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).


THE FIRST ASPECT REQUIRED IN THE ATTESTATION TO THE FIRST ASPECT REQUIRED IN THE ATTESTATION TO THE ABSOLUTE ONENESS OF ALLAH (TAUTHE ABSOLUTE ONENESS OF ALLAH (TAUHHEED)EED)



IIMANIIMAN is “Belief or Faith” to something beyond sense

perception, termed as “ - al-ghayb” meaning “the

unseen”.

It is derived from the root word “ ” which also means

“safety, peace, security, protection”

It denote: “certainty of the ultimate truth”, adherence to it

instils sense of “security in him” from doubts, uncertainty,

restlessness etc.


Yet from Islamic perspective “iiman” cannot be by mere blind

acceptance devoid of proof or substantiation i.e. Believe or

faith must be with knowledge.


"And do not follow (pursue) anything of which thou "And do not follow (pursue) anything of which thou

hast no knowledge: verily (thy) hearing and sight hast no knowledge: verily (thy) hearing and sight

and heart - all of them - will be called to accountand heart - all of them - will be called to account

for it (on Judgement Day).“for it (on Judgement Day).“

((Q: Bani Israil : 17 :36Q: Bani Israil : 17 :36))

Yet from Islamic perspective “iiman” cannot be by mere blind

acceptance devoid of proof or substantiation i.e. Must be with

knowledge.


Yet from Islamic perspective “iiman” cannot be by mere

blind acceptance devoid of proof or substantiation i.e.

Must be with knowledge.

Three sources for knowledge:

[1] Five sensory perceptions - ;

[2] Reasoning - ;

[3] True report - ;


(The Detailed Belief)(The Detailed Belief) “Al-iiman “Al-iiman is that you:is that you:

Solemnly believe in Allah;Solemnly believe in Allah;

His angels;His angels;

His Books,His Books,

His Messengers;His Messengers;

In the Afterlife;In the Afterlife;

In the Decree, the good & bad, all comes In the Decree, the good & bad, all comes

from (the eternal knowledge of) Allah from (the eternal knowledge of) Allah

Most Exalted.”Most Exalted.”


(The Detailed Belief)(The Detailed Belief) “Al-iiman “Al-iiman is that you:is that you:

Solemnly believe in Allah;Solemnly believe in Allah;

His angels;His angels;

His Books,His Books,

His Messengers;His Messengers;

In the Afterlife;In the Afterlife;

In the Decree, the good & bad, all comes In the Decree, the good & bad, all comes

from (the eternal knowledge of) Allah from (the eternal knowledge of) Allah

Most Exalted.”Most Exalted.”


THE SIXTH ARTICLE OF FAITH IN ACKNOWLEDGING THE SIXTH ARTICLE OF FAITH IN ACKNOWLEDGING THE ABSOLUTE ONENESS OF ALLAH (THE ABSOLUTE ONENESS OF ALLAH (TAUTAUHHEEDEED))

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



““No calamity befalls save by Allah's leave (permission). And No calamity befalls save by Allah's leave (permission). And

whosoever believes in Allah, He guides his heart. And Allah is whosoever believes in Allah, He guides his heart. And Allah is

Knower of all things. Knower of all things.

Obey Allah and obey His messenger; but if ye turn away, then the Obey Allah and obey His messenger; but if ye turn away, then the

duty of Our messenger is only to convey (the message) plainly. duty of Our messenger is only to convey (the message) plainly.

Allah! There is no God save Him. In Allah, therefore, let believers Allah! There is no God save Him. In Allah, therefore, let believers

put their trust.” put their trust.”

((Qur’an: Taghabun: 64: 11-13Qur’an: Taghabun: 64: 11-13))

23All Rights Reserved© Zhulkeflee Hj Ismail (2012)



“ “ Allah! There is no God save Him, the Alive, the Eternal. Neither Allah! There is no God save Him, the Alive, the Eternal. Neither

slumber nor sleep overtakes Him. Unto Him belongs slumber nor sleep overtakes Him. Unto Him belongs

whatsoever is in the heavens and whatsoever is in the earth. whatsoever is in the heavens and whatsoever is in the earth.

Who is he that intercedes with Him save by His leave? He Who is he that intercedes with Him save by His leave? He

knows that which is in front of them and that which is behind knows that which is in front of them and that which is behind

them, while they encompass nothing of His knowledge save them, while they encompass nothing of His knowledge save

what He will. His throne includes the heavens and the earth, what He will. His throne includes the heavens and the earth,

and He is never weary of preserving them. He is the Sublime, and He is never weary of preserving them. He is the Sublime,

the Tremendous.”the Tremendous.”

(Qur’an: Baqarah: 2: 255)



Man’s knowledge is only regarding what has happened or is Man’s knowledge is only regarding what has happened or is

happening.happening.




He cannot claim (on his own) to know the future – as to what He cannot claim (on his own) to know the future – as to what

will occur, or what his fate will be.will occur, or what his fate will be.






Yet, he knows things do occur according to certain laws of Yet, he knows things do occur according to certain laws of

cause and effect (cause and effect (sunna-tullaahsunna-tullaah). And that Allah has given him ). And that Allah has given him

free-will to participate in determining his destiny.free-will to participate in determining his destiny.






Yet, he knows things do occur according to certain laws of Yet, he knows things do occur according to certain laws of

cause and effect (cause and effect (sunna-tullaahsunna-tullaah). And that Allah has given him ). And that Allah has given him

free-will to participate in determining his destiny.free-will to participate in determining his destiny.

This free-will is termed, “This free-will is termed, “ikhtiyarikhtiyar””


What is What is ““ikhtiyarikhtiyar” ” ? ?

It is derived from the root word It is derived from the root word ““khayrkhayr” ” meaning meaning

“ “good” good” andand “ “akhyarakhyar” - “better”” - “better”


Therefore the freedom given to man to determine for Therefore the freedom given to man to determine for

themselves their destiny, is only in choosing to do good. themselves their destiny, is only in choosing to do good.

Although he may abuse this privilege and if he chose to Although he may abuse this privilege and if he chose to

do bad, he is said to have committed do bad, he is said to have committed ““zulmzulm” ”

(injustice) (injustice) to himself. to himself.



themselves their destiny, is only in choosing to do good. themselves their destiny, is only in choosing to do good.

Although he may abuse this privilege and if he chose to Although he may abuse this privilege and if he chose to

do bad, he is said to have committed do bad, he is said to have committed “zulm” “zulm”

(injustice) (injustice) to himself. to himself.

Thus, man is to be responsible for his choices in his life Thus, man is to be responsible for his choices in his life

as well as face consequences for his neglect and abuse.as well as face consequences for his neglect and abuse.

34

ظُلٌْمظُلٌْم



themselves their destiny, is only in choosing to do themselves their destiny, is only in choosing to do

good. Although he may abuse this privilege and if good. Although he may abuse this privilege and if

he chose to do bad, he is said to have committed he chose to do bad, he is said to have committed

““zulmzulm” ” ظُلٌْمظُلٌْم (injustice) to himself. (injustice) to himself.

Thus, man is to be responsible for his choices in his lifeThus, man is to be responsible for his choices in his life

35

ALTHOUGH MAN’S CHOICE AND ABILITY TO DO ALTHOUGH MAN’S CHOICE AND ABILITY TO DO WHATEVER ACTION IS WHATEVER ACTION IS WITH ALLAH’S WILL OR WITH ALLAH’S WILL OR

PERMISSIONPERMISSION ((MA-SHI-AMA-SHI-A ), ), YET MAN’S CHOICE TO ABUSE AND COMMIT WRONG IS YET MAN’S CHOICE TO ABUSE AND COMMIT WRONG IS

NOT WITH ALLAH’S APPROVALNOT WITH ALLAH’S APPROVAL ((LAM YARDHA LAM YARDHA ))

PERMISSION PERMISSION DOES NOTDOES NOT EQUAL APPROVAL.EQUAL APPROVAL.


In the Name of Allah, Praise be to Allah, Good and evil are by In the Name of Allah, Praise be to Allah, Good and evil are by

the Will (i.e. they can happen only by the permission) of the Will (i.e. they can happen only by the permission) of

Allah.Allah.

36

THUS IN “THUS IN “RATIB AL-HADDADRATIB AL-HADDAD”, WE RECITE THIS WIRD”, WE RECITE THIS WIRD



38

WHETHER:WHETHER:

““SHUKURSHUKUR ” OR “” OR “KUFURKUFUR ””

GRATEFUL OR UNGRATEFULGRATEFUL OR UNGRATEFUL



“ “ Verily! We create man from a drop of mingled sperm, in Verily! We create man from a drop of mingled sperm, in

order to test him; so We gave him (gifts of) hearing, order to test him; so We gave him (gifts of) hearing,

sight. Verily! We have shown him the Way, sight. Verily! We have shown him the Way, whether he be whether he be

grateful or ungratefulgrateful or ungrateful i.e. disbelieving (rests on his will).” i.e. disbelieving (rests on his will).”

((Qur’an: Al-Insan:76: 2-3Qur’an: Al-Insan:76: 2-3))



“ “ Then when (Solomon) saw it (the throne miraculously) Then when (Solomon) saw it (the throne miraculously)

placed firmly before him, he said: placed firmly before him, he said: "This is by the grace of "This is by the grace of

my Lord!― to test me whether I am grateful, or my Lord!― to test me whether I am grateful, or

ungrateful! ungrateful! And if any is grateful truly his gratitude is (a And if any is grateful truly his gratitude is (a

gain) for his own soul; but if any is ungrateful, truly my gain) for his own soul; but if any is ungrateful, truly my

Lord is Free of All Needs, Supreme in Honour!" Lord is Free of All Needs, Supreme in Honour!"

((Qur’an: Naml: 27: 40Qur’an: Naml: 27: 40))



“ “Verily, Allah does not change men’s condition unless they Verily, Allah does not change men’s condition unless they

change their inner selves;”change their inner selves;”

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



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

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

selves: and [know] that Allah is all-Hearing, all-Seeing.”selves: and [know] that Allah is all-Hearing, all-Seeing.”

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



““For, He (Allah) it is who has made you inherit the earth, and For, He (Allah) it is who has made you inherit the earth, and

has raised some of you by degrees above others, has raised some of you by degrees above others, so that He so that He

might try you by means of what He has bestowed upon youmight try you by means of what He has bestowed upon you. .

Verily, thy Sustainer is swift in retribution: yet, behold, He is Verily, thy Sustainer is swift in retribution: yet, behold, He is

indeed much-forgiving, a dispenser of grace.”indeed much-forgiving, a dispenser of grace.”

((Qur’an: An-’am: 6: 165Qur’an: An-’am: 6: 165))


Can we change our future?Can we change our future?



Before attempting to answer, note that this is an Before attempting to answer, note that this is an

assumption (guessing) - as though we already know the assumption (guessing) - as though we already know the

outcome of our future.outcome of our future.






Do we, for certain, know our future?Do we, for certain, know our future?






Do we, for certain, know our future?Do we, for certain, know our future?

How can we change something when we do not even How can we change something when we do not even

know with absolute certainty that this thing will occur?know with absolute certainty that this thing will occur?


The correct statement is: The correct statement is: ““Can we change our Can we change our

current condition, to ensure a better future in current condition, to ensure a better future in

our destinyour destiny?”?”


The correct statement is: The correct statement is: ““Can we change our Can we change our

current condition, to ensure a better future in current condition, to ensure a better future in

our destinyour destiny?”?”

Of course we can, because Allah SWT has allowed us Of course we can, because Allah SWT has allowed us

(nay, expects us) to continue to change for the better, to (nay, expects us) to continue to change for the better, to

improve. improve.


Allah will assist the change, but He will not change Allah will assist the change, but He will not change

your condition unless you begin to change it your condition unless you begin to change it

((ikhtiyarikhtiyar) in yourself.) in yourself.


““But as for those who strive hard in Our cause -We shall But as for those who strive hard in Our cause -We shall most certainly guide them onto paths that lead unto Us: most certainly guide them onto paths that lead unto Us: for, behold, Allah is indeed with the doers of good.”for, behold, Allah is indeed with the doers of good.”

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



““Do men think that on their [mere] saying, ‘We believe,’ Do men think that on their [mere] saying, ‘We believe,’

they will be left to themselves, and will not be put to a they will be left to themselves, and will not be put to a

test? Yea, indeed, we did test those who lived before test? Yea, indeed, we did test those who lived before

them; and so too, [shall be tested those Muslims who is them; and so too, [shall be tested those Muslims who is

now living and] most certainly will He mark out those now living and] most certainly will He mark out those

who prove themselves true, and most certainly will He who prove themselves true, and most certainly will He

mark out those who are lying.”mark out those who are lying.”

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


To be a believer in Allah SWT. cannot be by mere claim. It To be a believer in Allah SWT. cannot be by mere claim. It

requires proof through tests, because believers would be requires proof through tests, because believers would be

rewarded with honour and exaltation.rewarded with honour and exaltation.


To be a believer in Allah SWT. cannot be by mere claim. It To be a believer in Allah SWT. cannot be by mere claim. It

requires proof through tests, because believers would be requires proof through tests, because believers would be

rewarded with honour and exaltation.rewarded with honour and exaltation.

To be tested means that man is given the potential to be To be tested means that man is given the potential to be

capable for both success as well as failure. He must not be capable for both success as well as failure. He must not be

compelled but must have the free-will and choice.compelled but must have the free-will and choice.


Justice dictates that with possibility to be rewarded with Justice dictates that with possibility to be rewarded with

honour and exaltation, there is equally the possibility of honour and exaltation, there is equally the possibility of

dishonour and debasement. dishonour and debasement.





Man can either choose to believe or to reject; to submit or Man can either choose to believe or to reject; to submit or

to rebel; to be grateful or be ungrateful. Such is the nature to rebel; to be grateful or be ungrateful. Such is the nature

of test or trial.of test or trial.





Man can either choose to believe or to reject; to submit or Man can either choose to believe or to reject; to submit or

to rebel; to be grateful or be ungrateful. Such is the nature to rebel; to be grateful or be ungrateful. Such is the nature

of test or trial.of test or trial.

Thus there is the promise of Paradise, as there is the Thus there is the promise of Paradise, as there is the

warning of Hell.warning of Hell.



TO CONTINUE ON PART 2TO CONTINUE ON PART 2

[Slideshare] fardh'ain-lesson#9a-arkaan-ul-iiman-in-qadha' -qad rpt1(18-may-il2012)

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