[slideshare] akhlaq-course (august-2013-batch) -lesson#4 -about-the-nafs-(18-sept-2013)

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

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

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

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)”

““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 # 4 – LESSON # 4 –

ABOUT THE ‘NAFS’ (SELF)

All Rights Reserved © Zhulkeflee Hj Ismail (2013))18 SEPTEMBER 2013

““And they ask you, [O Muhammad], about the soul (And they ask you, [O Muhammad], about the soul (RURUHH). ).

Say, "The soul (Say, "The soul (RURUHH) is of the affair of my Lord. And mankind ) is of the affair of my Lord. And mankind

have not been given of knowledge except a little.”have not been given of knowledge except a little.”

((Qur’an: al-Isra‘: 17: 85Qur’an: al-Isra‘: 17: 85))


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

““Guide us to Guide us to the straight path the straight path -The path of those upon whom -The path of those upon whom

You have bestowed favour, not of those who have evoked You have bestowed favour, not of those who have evoked

[Your] anger or of those who are astray.[Your] anger or of those who are astray.

((Qur’an: al-Fatihah: 1: 5-7Qur’an: al-Fatihah: 1: 5-7))



“O you who have attained to faith! (ISwBIRU) Be patient in

adversity, and (SwOBIRU) vie in patience with one another ;

and (ROBITwU) remain stationed (ever ready to do what is

right) and (be conscious and) fear Allah (TAQWALLAH); that

you may be successful.”

(Qur’an: Aali-’Imran: 3: 200)



“But as for those who strive hard (JAHIDU) in Our cause -We shall

most certainly guide them onto paths that lead unto Us: for,

behold, Allah is indeed with the doers of good (MUHSINEEN).”

(Qur’an: Ankabut: 29: 69)



““Consider the human self (Consider the human self (NAFSNAFS), and how it is ), and how it is

formed in accordance with what it is meant to be, formed in accordance with what it is meant to be,

and how it is imbued with moral failings as well as and how it is imbued with moral failings as well as

with consciousness of Allah! with consciousness of Allah!

To a happy state shall indeed attain he who causes To a happy state shall indeed attain he who causes

this [this [NAFSNAFS - self] to - self] to grow in puritygrow in purity, and truly lost is , and truly lost is

he who buries it [in darkness].”he who buries it [in darkness].”

((Qur’an: Shams: 91: 7-10Qur’an: Shams: 91: 7-10))


The teaching of Islam is not merely concerned about the

outward manifestation of one’s submission (although important and

indispensible).

Its perfection which is important and indispensible – perhaps

many may disregard - is the concept of IHSAN that requires the inner

dimension of a Muslim’s servitude and worship. Since the essence of

‘ibadat is the intention, residing in our spiritual heart/mind (QALB)

which requires sincerity (IKHLASw), knowledge on how to maintain

it’s purity and growth is vital.

Thus knowledge about the nature and state of our spiritual Self

(NAFS) is very important.


“He (Allah) it is who has sent unto the unlettered

people a messenger from among themselves, to convey

unto them His messages, and (YUZAK-KII-HIM) to

cause them to grow in purity, and to impart unto them

the divine writ as well as wisdom - whereas before that

they were indeed, most obviously, lost in error.”

(Qur’an: Jumu’ah: 62: 2)


Prophet Muhammad s.a.w. was sent as the educator of mankind

par excellence. The previous verse explains the manner of his

approach and most significant (important and indispensible) is the

stage of TAZKIYYATUN-NUFUS (Purification and growth of the spiritual

Selves) before his imparting or teaching them the Qur’an (al-Kitab) and

As-Sunnah (al-Hikmah).

And unlike secular education, what truly defines the essence of a

person in Islamic worldview is his soul or spiritual Self. Mere outward

transformation only is unacceptable without also a corresponding

inner change.


For in Islam, the success of our education is not merely in Muslims

being knowledgeable but requires that such knowledge must transform

their disposition (AKHLAQ) with noble virtues - the raison d'être of our

Prophet’s mission as in one of his sayings.

““Verily, I have not been sent (as Prophet) except toVerily, I have not been sent (as Prophet) except to

perfect the noble perfect the noble AkhlaqAkhlaq (disposition of mankind).” (disposition of mankind).”

((Hadith reported by MalikHadith reported by Malik) )


And “ AKHLAQ “, as asserted by Imam Hujwiri rahm.a. :

“are non-contrived praiseworthy actions not proceeding from

particular motives. Their outer form is in harmony with their

inner truth; they are actions devoid of pretension.”


““The state (The state (HAI-A-TUNHAI-A-TUN) , in the inner self () , in the inner self (LIN - NAFSILIN - NAFSI), rooted or ), rooted or

stable (stable (RAA-SI-RAA-SI-KHKHATUNATUN), as a consequence of which actions in the ), as a consequence of which actions in the

person are engendered (person are engendered (TAS-DURUU - ANHA - AL-AF-’ALTAS-DURUU - ANHA - AL-AF-’AL), with ), with

ease (ease (BI YUS-RIN BI YUS-RIN ) and facility () and facility (WA –SU-HUU-LATINWA –SU-HUU-LATIN), without the ), without the

need for thoughts and effort (need for thoughts and effort (MIN – GHAYRI -HAA-JA - TIN – ILAA- MIN – GHAYRI -HAA-JA - TIN – ILAA-

FIK-RATIN – WA RAWIY-YAFIK-RATIN – WA RAWIY-YA)”)”

- - Imam Abu Hamid Muhammad al-Ghazali rhm.a.Imam Abu Hamid Muhammad al-Ghazali rhm.a.

Meaning ….From root :


““Consider the human self (Consider the human self (NAFSNAFS), and ), and how it is how it is

formed in accordance with what it is meant to beformed in accordance with what it is meant to be,”,”

((Qur’an: Shams: 91: 7-10Qur’an: Shams: 91: 7-10))

All Rights Reserved © Zhulkeflee Hj Ismail (2013)

The first that a person is naturally aware of is – “himself /

herself”. This consciousness naturally develops and everything else

becomes identified relative to it.

As mankind is created in “the best conformation”, he is equipped

with capabilities. Inherent within him are faculties with great

potentials, if not properly nurtured may cause its growth to become

distorted or unbalanced.

Amongst the latent powers or faculties termed as “Quw-wah”,

some of which are also inherent in some other beings, yet it is

mankind that possess all of these. Yet which one uniquely

distinguishes mankind as human?


NON-LIVING PLANTS ANIMALS HUMANSNON-LIVING PLANTS ANIMALS HUMANS

Sustenance

Growth (Physical)

Procreation (sexual)

Movement at will

Thought & Speech

.

..

.

. .

.

.

..

.

X

X

X X

X

X X

X

X


““THE MOST GRACIOUS has imparted this Qur’an THE MOST GRACIOUS has imparted this Qur’an

[unto man]. He has created man: He has imparted [unto man]. He has created man: He has imparted

unto him unto him articulate thought and speech articulate thought and speech ((AL-AL-

BAYANBAYAN).”).”

((Qur’an: Rahman: 55: 1-4Qur’an: Rahman: 55: 1-4))




LESSONS ON ISLAMIC CONCEPT OF ADABBy : Ustaz Zhulkeflee Hj IsmailExtracted from:Extracted from:

Our Prophet’s upbringing s.a.a.w. contains much wisdom we Our Prophet’s upbringing s.a.a.w. contains much wisdom we

must learn from, amongst which was firstly his being given a must learn from, amongst which was firstly his being given a

good name. Naming in fact is the beginning of a child’s good name. Naming in fact is the beginning of a child’s

cognitive and communicative education. cognitive and communicative education.

Then our Prophet s.a.w. was nurtured amongst the bedouin Then our Prophet s.a.w. was nurtured amongst the bedouin

tribe of tribe of Bani Sa’adah, Bani Sa’adah, which instilled in him the pure Arabic which instilled in him the pure Arabic

language and the noble mannerism.language and the noble mannerism.

Imam Muhammad Idris Ash-Shafi-’ie Imam Muhammad Idris Ash-Shafi-’ie rhm.a. excelled in the rhm.a. excelled in the

Arabic language and learning the bedouin ways, before he Arabic language and learning the bedouin ways, before he

went on learning and mastering other Islamic sciences.went on learning and mastering other Islamic sciences.



The Malays cherish “The Malays cherish “Budi BahasaBudi Bahasa” as the noble traits in a ” as the noble traits in a

person. person.

““BudiBudi” in my understanding is similar to Islamic concept of ” in my understanding is similar to Islamic concept of

““muru-ahmuru-ah” (wholesome, being a human;) with “” (wholesome, being a human;) with “FutuwwaFutuwwa” ”

(chivalry), and (chivalry), and

as to “as to “BahasaBahasa” his/her excellence in speech and decorum.” his/her excellence in speech and decorum.



The most obvious beginning for a child’s education is the The most obvious beginning for a child’s education is the

spoken words, or sound or even the noise which may impact spoken words, or sound or even the noise which may impact

their development. their development.

Thus the Thus the SunnahSunnah – reciting Qur’an, the Adzan, story telling, as – reciting Qur’an, the Adzan, story telling, as

well as the traditional lullaby (‘well as the traditional lullaby (‘sha’irsha’ir ‘or ‘ ‘or ‘pantun nasihatpantun nasihat’’) or of ) or of

Islamic Islamic nasheednasheed and and Du’aDu’a, etc.. cannot be under-estimated., etc.. cannot be under-estimated.



Speaking to a child should be done with clarity , in our diction Speaking to a child should be done with clarity , in our diction

or pronunciation, mindful of the message In our heart / mind or pronunciation, mindful of the message In our heart / mind

when we convey it without us lapsing into gibberish. when we convey it without us lapsing into gibberish.

Thus, exposure to the Qur’anic recitations would in actual fact Thus, exposure to the Qur’anic recitations would in actual fact

not only be exposing them to a “not only be exposing them to a “perfected speech from Allah” perfected speech from Allah”

but also invoking blessings and other attending bestowals but also invoking blessings and other attending bestowals

upon the child.upon the child.



Exposure to direct human voice must be preferred to sound (of Exposure to direct human voice must be preferred to sound (of

musical) inanimate machine or even television. Shelter them musical) inanimate machine or even television. Shelter them

from those with uncouth trait and especially evil people. Do not from those with uncouth trait and especially evil people. Do not

ignore or take this advice lightly.ignore or take this advice lightly.

When speaking the volume or tone of our voice etc. ; the When speaking the volume or tone of our voice etc. ; the

courtesy inherent within the manner of our speech; the courtesy inherent within the manner of our speech; the

accompanying emotions, feeling and our stress in moral values accompanying emotions, feeling and our stress in moral values

etc. are very important to be considered as these would etc. are very important to be considered as these would

inevitably be absorbed by the child – even while they are in their inevitably be absorbed by the child – even while they are in their

crib/cradle. crib/cradle.



Remember: Remember: The key to clarity in one’s thoughts depends very The key to clarity in one’s thoughts depends very

much upon the clarity of one’s language proficiency. much upon the clarity of one’s language proficiency.

And a young child can be taught several languages. They have a And a young child can be taught several languages. They have a

tremendous capacity and love to imitate (tremendous capacity and love to imitate (HUB-BUT-TAQ-LEEDHUB-BUT-TAQ-LEED).).

An Arabic saying : “An Arabic saying : “Memorising when young is like etching on Memorising when young is like etching on

stones, whereas memorising when one is old (in comparison) it stones, whereas memorising when one is old (in comparison) it

would be like writing on waterwould be like writing on water.”.”

Rote learning in a child’s education is very necessary, although Rote learning in a child’s education is very necessary, although

we should be creative to ensure effectiveness.we should be creative to ensure effectiveness.



Through the teaching of language which utilizes stories and Through the teaching of language which utilizes stories and

anecdotes, we transfer our cultural , historical , religious and anecdotes, we transfer our cultural , historical , religious and

moral values, connecting them to aspects or our ancestral moral values, connecting them to aspects or our ancestral

heritage, instilling in them dignity and rootedness, which are heritage, instilling in them dignity and rootedness, which are

important to formation of an identity (important to formation of an identity (shakh-siyyahshakh-siyyah).).

If these are neglected – If these are neglected – na-’uudzu-billahna-’uudzu-billah – we would have lost – we would have lost

the opportunity and may even, by its omission, exposed the child the opportunity and may even, by its omission, exposed the child

to defective factors in their formative upbringing that may to defective factors in their formative upbringing that may

impede their future Islamic education. impede their future Islamic education.




Extracted from:Extracted from:““INTRODUCTION TO THE STUDY OF INTRODUCTION TO THE STUDY OF

FIQH FIQH ””Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adults

conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail

“And We did not send any messenger except [speaking] in the

language of his people to state clearly for them, and Allah

sends astray [thereby] whom He wills and guides whom He

wills. And He is the Exalted in Might, the Wise.”

(Qur’an: Ibrahim: 14: 4)


““We the prophets are commanded to place people We the prophets are commanded to place people

according to according to their station their station and and to speak unto them to speak unto them

in accordance with their in accordance with their intellectual capacityintellectual capacity.”.”

((Hadith reported by Abu Dawud from A’isyah r.aHadith reported by Abu Dawud from A’isyah r.a.).)



““The best ones amongst you is the person who makes you remember Allah when you The best ones amongst you is the person who makes you remember Allah when you look upon himlook upon him; and ; and whenever he speakswhenever he speaks it increases you your knowledge (of the Deen), and it increases you your knowledge (of the Deen), and with his deedswith his deeds it inspires (motivates) you to strive for your it inspires (motivates) you to strive for your

Hereafter.”Hereafter.”

((Hadith reported by Hakim from Ibnu ‘Umar r.aHadith reported by Hakim from Ibnu ‘Umar r.a .).)

Extracted from:Extracted from:

““INTRODUCTION TO INTRODUCTION TO THE STUDY OF THE STUDY OF FIQH FIQH ””

Intermediate Level Islamic course in English for Intermediate Level Islamic course in English for AdultsAdults

conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail

All Rights Reserved © Zhulkeflee Hj Ismail (2013))

Thus the Shari’ah laws are there to firstly preserve the basic

rights :

Dharuriyyah: “the essential rights of mankind.”

This can be said to be Islam’s stipulations of basic human rights -

which the purpose of any legislative philosophy should uphold.

Yet, because Shari’ah is based on Divinely revealed principles ,

clearly established and documented, it cannot be repealed

anymore, like the man made legislative system.


The five important essentials (human rights) which it seeks to The five important essentials (human rights) which it seeks to

preserve are: preserve are:

1.1. right of religionright of religion, ,

2.2. right to life, right to life,

3.3. right to proper use of the intellect, right to proper use of the intellect,

4.4. right to ownership of property, right to ownership of property,

5.5. right of progeny (including preservation of honour and right of progeny (including preservation of honour and

dignity).dignity).

DharuriyyahDharuriyyah: the essential rights of mankind.: the essential rights of mankind.


Not only does the Shari’ah laws are there to preserve these basic

rights, it goes even beyond mere essentials but includes catering to

related human needs (Haa-jiat) :

Haa-jiat : “the needs of mankind.”

The needs are those requirements attached to the essential rights

as mentioned above. Thus, it provides a wide and dynamic scope

for jurists to extend and include considerations for changing

circumstances of human life.

Haa-jiatHaa-jiat: the needs of mankind.: the needs of mankind.


TaTahhsiniyyatsiniyyat: the perfection in well-being.: the perfection in well-being.

Not merely the essential and needs, the Shari’ah even strive

towards the ultimate betterment, termed:

Tahsiniyyat : the perfection of mankind’s well-being.

The perfection of man’s life are those which society is

enjoined by Islam to aspire to, which can be summed up

into two broad categories:

MAKARIM AL-AKHLAQ

MAHAASIN AL-’AADAH


MAKARIM AL-AKHLAQMAKARIM AL-AKHLAQ: : ““the nobility of character of citizens”the nobility of character of citizens”

As the aim in legislation is to ensure well-being of society,

Islam’s fundamental focus is also towards the actualizing the

goodness in man through: ISLAH ‘reform’ or ‘rehabilitation’ of

its citizen towards noble ethical virtues, without which the

‘goodness’ of any law would be worthless - as it can never be

manifested in society.



Thus, the educative (element) of the Prophet’s implementation

of Shari’ah upon the citizens must never be overlooked, lest it

become dry legalism - enforcement lacking compassion and

autocratic – which is opposed to how the Prophet Muhammad

s.a.a.w. had taught and had successfully established (SUNNAH)

to the first generation amongst our pious predecessors . Allah

SWT recorded praises regarding his exemplary approach:



“ “Ye are the best of peoples, evolved for mankind, enjoining what Ye are the best of peoples, evolved for mankind, enjoining what

is right, forbidding what is wrong, and believing in Allah.”is right, forbidding what is wrong, and believing in Allah.”

((Qur’an: Aali ‘Imran: 3: 110Qur’an: Aali ‘Imran: 3: 110))



''Verily, in the Messenger of Allah (Muhammad) you have a good

example for everyone who looks forward (with hopes and awes)

to Allah and the Last Day, and remembers Allah unceasingly''.

(Qur'an: Al Ahzab 33:21)



“And thou (Muhammad) standest on an exalted standard

of character.”

(Qur’an: al-Qalam: 68:4)



Prophet Muhammad s.a.w. said:Prophet Muhammad s.a.w. said:

““Verily I have not been raised (as a Prophet) except

to perfect the noble nature (AKHLAQ) of mankind''.


MAHASIN-AL-’AADAHMAHASIN-AL-’AADAH: : ““perfecting customs or life-style”perfecting customs or life-style”

As to these (perfecting life-style and customs by making available

all that which benefits society) – the Shari’ah must aim to affect

positively to the customs and life-style in others based upon

universal moral value inherent in all religion or humane , so that

life can be an expression of praising and glorification of God.



The right or freedom to choose religion being upheld, does not

prevent positive interaction amongst various people of different

race or religion to be done. Islamic Da’wah (call, invitation or

propagation) is most effectively done , by providing a practical

examples. Even if others do not accept to embrace Islam, it wish

to share the universal human morality inherent in people so

that life becomes better if not the best.



““Allah commands justice, the doing of good, and the giving Allah commands justice, the doing of good, and the giving

to kith and kin (their dues), and He forbids all shameful to kith and kin (their dues), and He forbids all shameful

deeds, and injustice and rebellion: He instructs you, that ye deeds, and injustice and rebellion: He instructs you, that ye

may receive admonition.”may receive admonition.”

((Qur’an: Nahlu: 16: 90Qur’an: Nahlu: 16: 90))



““So set thou thy face steadily and truly to the faith: So set thou thy face steadily and truly to the faith:

(establish) Allah's handiwork according to the pattern on (establish) Allah's handiwork according to the pattern on

which He has made mankind: no change (let there be) in the which He has made mankind: no change (let there be) in the

work (wrought) by Allah: that is the standard Religion: but work (wrought) by Allah: that is the standard Religion: but

most among mankind understand not.” most among mankind understand not.”

((Qur’an: Rum: 30: 30Qur’an: Rum: 30: 30))



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

middle way (middle way (ummatan wasotanummatan wasotan) [i.e. justly balanced], so ) [i.e. justly balanced], so

that [with your lives] you might bear witness to the truth that [with your lives] you might bear witness to the truth

before all mankind (before all mankind (shuhadaa-a ‘alan-naasshuhadaa-a ‘alan-naas) , and the ) , and the

Messenger as a witness over you.“Messenger as a witness over you.“

((Qur’an: al- Baqarah: 2:143Qur’an: al- Baqarah: 2:143))



““Ye are the best of peoples, evolved for mankind, enjoining what Ye are the best of peoples, evolved for mankind, enjoining what

is right, forbidding what is wrong, and believing in Allah. is right, forbidding what is wrong, and believing in Allah.

If only the People of the Book had faith it were best for them; If only the People of the Book had faith it were best for them;

among them are some who have faith, but most of them are among them are some who have faith, but most of them are

perverted transgressors. “perverted transgressors. “

((Qur’an: Aali ’Imran: 3: 110Qur’an: Aali ’Imran: 3: 110) )



“The preservation of earlier teachings of the righteous

(predecessors) and the acceptance of whatever is new

(current local practices but when deemed as) righteous.

AN ACCEPTED PRINCIPLE ADOPTED IN DA’WAH IN THE NUSANTARAAN ACCEPTED PRINCIPLE ADOPTED IN DA’WAH IN THE NUSANTARA

AL-MUAL-MUHHAA-FA-ZO -TU– ‘ALAL – QO-DEE-MUS – AA-FA-ZO -TU– ‘ALAL – QO-DEE-MUS – SWSWO - LIHO - LIH

WAL – AWAL – AKHKH-DU – BIL – JA –DEE-DIL- A-DU – BIL – JA –DEE-DIL- ASWSW- LA- LAHH

TRANSFORMATION OF SOCIETAL STRATA TRANSFORMATION OF SOCIETAL STRATA

MAJAPAHIT ERA DEMAK SULTANATE

BRAHMIN ‘ULAMA

Acarya; Brahmana; Rishi; Wiku; Acarya; Brahmana; Rishi; Wiku;

Panditha; Ajar; KyayiPanditha; Ajar; Kyayi

Susuhunan; Raja Panditha; Panditha; Susuhunan; Raja Panditha; Panditha;

Panembahan; Kyayi Ageng; Kyayi Anom; Panembahan; Kyayi Ageng; Kyayi Anom;

Kyayi; Ki AgengKyayi; Ki Ageng

How they were addressed as:How they were addressed as: How they were addressed as:How they were addressed as:

(reference : ”(reference : ”Atlas Wali SongoAtlas Wali Songo” by Dr. Agus Sunyoto)” by Dr. Agus Sunyoto)All Rights Reserved © Zhulkeflee Hj Ismail (2013))



KSATRIA SATRIA (UMARO’)

Bhre; Arya; Rkryan; Rakean; Raden; Bhre; Arya; Rkryan; Rakean; Raden;

Gusti; TuanGusti; Tuan

Sultan; Sunan Adipati; Pangeran; Sultan; Sunan Adipati; Pangeran;

Arya; Tumenggung; Raden; Mas; Arya; Tumenggung; Raden; Mas;

Ki Mas Ki Mas

How they were addressed as:How they were addressed as: How they were addressed as:How they were addressed as:




WAISYA“MASHARAKAT ”

Forging of a more egalitarian-Forging of a more egalitarian-

consultative-inclusive type society of consultative-inclusive type society of

the “the “Raa-’in wa Raa-’ii-yatinRaa-’in wa Raa-’ii-yatin” as ” as

taught in Islam with taught in Islam with Adab-wa-’ilmAdab-wa-’ilm..

SUDRA

Craftsman; artisan; businessman, etc.

Farmers, workers, general employee of the upper class, etc.

Others regarded low :

Candala - Candala - those borne from (upper caste) mothers married to lower caste men. those borne from (upper caste) mothers married to lower caste men.

Mleccha - Mleccha - all foreigners viz. Arab, Chinese, Indian, Chams; Siamese, etc.all foreigners viz. Arab, Chinese, Indian, Chams; Siamese, etc.

Tuccha – Tuccha – (the scum of society) viz. thieves, criminals, etc.(the scum of society) viz. thieves, criminals, etc.


PRESEERVATION OF USAGE OF JAVANESE TERMINOLOGIES AND NAMES

“Allahu Robul ‘aa-lameen”

“Nabi Muhammad s.a.a.w.”

“Hadhratus Shaykh”

“Al-’Aleem”

“Al-Ustaz”

“Mureed” or “Saalik”

“Ma’had” or “Halaqah”

“Gusti Kang Murbeng Dumadi”

“Kangjeng Nabi”

“Susuhunan / Sunan”

“Kyayi”

“Guru”

“Santri”

“Pesantren”


PRESEERVATION OF USAGE OF JAVANESE TERMINOLOGIES AND NAMES

“Swolah”

“Saum”

“Khitan”

“Muswollah”

“Jannah”

“Naar-al-jahannam”

“Huur”

“Sembahyang”

“Upuwasa” or “Puasa”

“Selam” or “Sunnat”

“Tajug” or “Langgar”

“Swurga”

“Neraka”

“Bidadari”


END OF ADDENDUM


““[At His behest] the sun and the moon run their [At His behest] the sun and the moon run their

appointed courses; [before Him] prostrate them appointed courses; [before Him] prostrate them

selves the stars and the trees. And the skies has He selves the stars and the trees. And the skies has He

raised high, and has devised [for all things] a raised high, and has devised [for all things] a

measure, measure, so that you [too, O men,] might never so that you [too, O men,] might never

transgress the measure [of what is right]:weightransgress the measure [of what is right]:weigh, ,

therefore, [your deeds] with equity (therefore, [your deeds] with equity (QISQISTwTw), and cut ), and cut

not the measure short!”not the measure short!”

((Qur’an: ar-Rahman: 55: 5-9Qur’an: ar-Rahman: 55: 5-9))


““Alif. Lam. Ra. A DIVINE WRIT [this - revelation] Alif. Lam. Ra. A DIVINE WRIT [this - revelation]

which We have bestowed upon thee from on high in which We have bestowed upon thee from on high in

order that thou might bring forth all mankind, by order that thou might bring forth all mankind, by

their Sustainer's leave, their Sustainer's leave, out of the depths of out of the depths of

darkness into the light: onto the way that leads to darkness into the light: onto the way that leads to

the Almightythe Almighty, the One to whom all praise is due -”, the One to whom all praise is due -”

((Qur’an: Ibrahim: 14: 1Qur’an: Ibrahim: 14: 1))


“Verily we have honoured the children of Adam. We carry

them on the land and the sea, and have made provision of

good things for them, and have preferred them above many

of those whom We created with a marked preferment.”

(Qur’an: al-Isra’: 17: 70)All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)

“Verily We created Man from a drop of mingled sperm, in order

to try him: so We gave him (the gifts), of Hearing and Sight.

We showed him the Way: whether he be grateful or ungrateful

(rests on his will).”

(Qur’an: al-Insan: 76:2-3)


“Verily never will Allah change the condition of a people until

they change it (BI-ANFUSIHIM) in themselves (within their own

souls/selves).”

(Qur’an: ar-Ra’d: 13: 11)


““This, because This, because Allah would never change the blessings (NI’MAH) Allah would never change the blessings (NI’MAH)

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

(ANFUSIHIM) inner selves(ANFUSIHIM) inner selves: and [know] that Allah is all-Hearing, : and [know] that Allah is all-Hearing,

all-Seeing.”all-Seeing.”

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


“Many are the Jinns and men We have made for Hell:

they have hearts (QULUB)wherewith they understand

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

(UDZU-NUN) wherewith they hear not. They are like

cattle nay more misguided: for they are (they who are)

heedless (of warning – AL-GHO-FI-LUN.)”

(Qur’an: al-A’raf: 7:179)


“But nay - they who are bent on evildoing follow but their

own desires , without having any knowledge (of the truth).

And who could guide those whom Allah has [thus] let go

astray, and who (thereupon) have none to succour them?”

(Qur’an: Rum: 30: 29)


“AND SO, set thy face steadfastly towards the [one

ever-true] faith, turning away from all that is false,

in accordance with the natural disposition

(FITwRAH) which Allah has instilled into man: [for,]

not to allow any change to corrupt what Allah has

thus created (LI-KHOL-QIL-LAAH) this is the

[purpose of the one] ever-true faith; but most

people know it not.-”

(Qur’an: Rum: 30: 30)


““VERILY, in the Messenger of Allah (Muhammad) you have a VERILY, in the Messenger of Allah (Muhammad) you have a

good example (US-WATUN - good example (US-WATUN - HHASANAH) ASANAH) for everyone who for everyone who

looks forward [with hope and awe] to Allah and the Last looks forward [with hope and awe] to Allah and the Last

Day, and remembers Allah unceasingly.Day, and remembers Allah unceasingly.””

((Qur’an: Ahzab: 33: 21Qur’an: Ahzab: 33: 21))


““Verily, I have not been sent (as Prophet) except toVerily, I have not been sent (as Prophet) except to

perfect the noble perfect the noble AkhlaqAkhlaq (disposition of mankind).” (disposition of mankind).”

((Hadith reported by MalikHadith reported by Malik) )


““And you (Q Muhammad, stands) on an And you (Q Muhammad, stands) on an exalted standard exalted standard

of character (disposition).”of character (disposition).”

((Qur’an: Qalam: 68: 4Qur’an: Qalam: 68: 4))


“Say: Our life takes its colour from Allah! And who could give a

better colour (to life) than Allah? And it is He (alone) Whom we

worship.”

(Qur’an: al-Baqarah: 2: 138)


ANGELSANGELSJINN (spirits)JINN (spirits)MANKINDMANKINDANIMALSANIMALSPLANTSPLANTS

Elevated to the Elevated to the highest, even highest, even higher than higher than AngelsAngels

Debased to be Debased to be the lowest of the the lowest of the low.low.

IN THE CENTRE


AngelicAngelic

SatanicSatanic

AdamicAdamic

AnimalisticAnimalistic

VegetativeVegetative

WITHIN MAN, HE SHARES MANY POWERS AS IN OTHER SPECIESWITHIN MAN, HE SHARES MANY POWERS AS IN OTHER SPECIES

MANKIND CREATED IN THE BEST OF MOULDMANKIND CREATED IN THE BEST OF MOULD

‘‘AQLIYYAHAQLIYYAH

WAHM/KHAYALIWAHM/KHAYALI

FITRAH SALIMAFITRAH SALIMA

BAHIMIYAHBAHIMIYAH

NABATIYYAHNABATIYYAH


Al-‘AQLIYYAHAl-‘AQLIYYAH

Power of intelligencePower of intelligence

Al- WAHMIYYAH / KHAYALIYYAHAl- WAHMIYYAH / KHAYALIYYAH

Power of abstraction / imaginationPower of abstraction / imagination




AL-GHADABIYYAHAL-GHADABIYYAH

Power of angerPower of anger

AL-SHAHWIYYAHAL-SHAHWIYYAH

Power of desiresPower of desires




The function and value of every one of these powers or faculties The function and value of every one of these powers or faculties

of the “of the “nafsnafs” is commonly well understood. If man did not have the ” is commonly well understood. If man did not have the

power of reason (intelligence), it would have been impossible for power of reason (intelligence), it would have been impossible for

him to distinguish between good and evil, right and wrong, true and him to distinguish between good and evil, right and wrong, true and

false. false.

If he did not possess the faculty of anger, he could not defend If he did not possess the faculty of anger, he could not defend

himself against attack and aggression. himself against attack and aggression.


If force of sexual attraction and desire did not exist in man, the If force of sexual attraction and desire did not exist in man, the

continued existence of the human species would be endangered. continued existence of the human species would be endangered.

And finally if man lacked the power of imagination, he could not And finally if man lacked the power of imagination, he could not

visualise universals or particulars, and he would be unable to make visualise universals or particulars, and he would be unable to make

any inference based on them. any inference based on them.


As in all things which Allah has created, the principle of moderation As in all things which Allah has created, the principle of moderation

and balance is applicable. The principle also applies to these faculties and balance is applicable. The principle also applies to these faculties

which are to be developed in man. which are to be developed in man.

The means to attain to this Islamic principle of “justice; excellence; The means to attain to this Islamic principle of “justice; excellence;

balance or equilibrium” in the Qur’anic terms balance or equilibrium” in the Qur’anic terms of of ‘ADALA, I‘ADALA, IHHSAN, QISSAN, QISTwTw

etc. manifesting these in ourselves as witnesses to etc. manifesting these in ourselves as witnesses to TAUTAUHHEEDEED - -

attestation to Oneness of Allah.attestation to Oneness of Allah.

The golden rule is moderation - The golden rule is moderation - WAWASSAATwTw - neither lacking in nor too - neither lacking in nor too

much (excessive) use of these inherent powers - it will produce certain much (excessive) use of these inherent powers - it will produce certain

traits or disposition (traits or disposition (AAKHKHLAQLAQ) in man. The following chart may explain:) in man. The following chart may explain:


“ “ Quwwah Quwwah ””

((Faculty or PowerFaculty or Power))

IntelligenceIntelligence

AngerAnger

DesireDesire

Imagination /Imagination / abstractionabstraction

DEFICIENTDEFICIENT

StupidityStupidity

CowardiceCowardice

LethargyLethargy

SubmissiveSubmissive

EXCESSIVEEXCESSIVE

SlynessSlyness

FoolhardinessFoolhardiness

RapaciousRapacious

TyrannyTyranny

MODERATIONMODERATION

WisdomWisdom

CourageCourage

Chaste/modestyChaste/modesty

JusticeJustice


“Have you seen the one who takes as his god his own desire?

Then would you be responsible for him? Or do you think that

most of them hear or reason? They are not except like livestock.

Rather, they are [even] more astray in [their] way.”

(Qur’an:Furqan: 35: 43-44)


““And We gave them clear proofs of the matter [of religion]. And We gave them clear proofs of the matter [of religion]. And And

they did not differ except after knowledge had come to them - out they did not differ except after knowledge had come to them - out

of jealous animosity between themselves.of jealous animosity between themselves. Indeed, your Lord will Indeed, your Lord will

judge between them on the Day of Resurrection concerning that judge between them on the Day of Resurrection concerning that

over which they used to differ.”over which they used to differ.”

((Qur’an: Jatsiyah: 45: 17Qur’an: Jatsiyah: 45: 17))


“Then We put you, [O Muhammad], on an ordained way concerning the

matter [of religion – SHARI’AH]; so follow it and do not follow the

inclinations of those who do not know. Indeed, they will never avail you

against Allah at all. And indeed, the wrongdoers are allies of one

another; but Allah is the protector of the righteous.”

(Qur’an: Jatsiyah: 45: 18)


“Fair in the eyes of men is Fair in the eyes of men is the love of things they covetthe love of things they covet: women : women

and sons; heaped-up hoards of gold and silver; horses branded and sons; heaped-up hoards of gold and silver; horses branded

(for blood and excellence); and (wealth of) cattle and well-tilled (for blood and excellence); and (wealth of) cattle and well-tilled

land. Such are the possessions of this world's life; but in nearness land. Such are the possessions of this world's life; but in nearness

to Allah is the best of the goals (to return to).”to Allah is the best of the goals (to return to).”

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


"But seek, with the (wealth) which Allah has bestowed on thee, "But seek, with the (wealth) which Allah has bestowed on thee,

the Home of the Hereafter, nor forget thy portion in this world: the Home of the Hereafter, nor forget thy portion in this world:

but do thou good, as Allah has been good to thee, and seek not but do thou good, as Allah has been good to thee, and seek not

(occasions for) mischief in the land: for Allah loves not those who (occasions for) mischief in the land: for Allah loves not those who

do mischief." do mischief."

((Qur’an: Qasas: 28: 77Qur’an: Qasas: 28: 77))


"Be not deceived by the [uninhibited] movement of the

disbelievers throughout the land. [It is but] a small enjoyment;

then their [final] refuge is Hell, and wretched is the resting place."

(Qur’an: Aasli ‘Imran: 3: 196-197)


““Behold, Allah commands justice, the doing of good, and the Behold, Allah commands justice, the doing of good, and the

giving (i.e. generosity) to kith and kin (i.e. fellow man), and giving (i.e. generosity) to kith and kin (i.e. fellow man), and

He forbids all shameful deeds, and injustice and rebellion: He He forbids all shameful deeds, and injustice and rebellion: He

instructs you, that ye may receive admonition.”instructs you, that ye may receive admonition.”

((Qur’an: an-Nahlu: 16 : 90Qur’an: an-Nahlu: 16 : 90))


TO BE CONTINUED - TO BE CONTINUED -


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[slideshare] akhlaq-course (august-2013-batch) -lesson#4 -about-the-nafs-(18-sept-2013)

Spiritual

consciousness of allah

fear allah taqwallah

akhlaqilm al

nafs self

nafsnafs self

o muhammad

spiritual self nafs

human self nafsnafs