STUDY CIRCLE 2

Session 1: db of Tafhum

Colourless: Concept of Knowledge

Al-Istinah bi al-abri wa al-alh
Achieving Umm al-yah
Mafut package: Wazfat al-Kubr
Srah al-Ftiah, 1: 4 (Achieving Umm alyh)
TAFHUM Colourless. Concept of
knowledge
adth No. 12: How to attain status of a
Mumin

20 minutes
20 minutes

TAFHUM: MUTUAL UNDERSTANDING

How to come to Tafhum?
Tafhum focuses on two main organs of human being: the mind and the heart. Humans
mind and heart can only be united if they turn to Allah in humility (Srah al-Anfl, 8: 63).
All the media try to attack our mind and heart because our mind and heart is the vessel
for knowledge and information. So kindly ensure that all these knowledge and information
brings us to fear of Allh, as Allh remind in Srah Fir, 35: 28. Without this fear, all
knowledge will be in vain.
Purification of the mind and heart

Able to differentiate between al-Ilm, al-Kalm, al-Ray, and al-Khir. (Refer to

alaqah 1 Module).
Purify the mind from all misconceptions, doubts or Shubuht, and Mushtabiht.
(adth No. 11).
Purify the heart (soul) from all the Shahawt (passion and desire) and worldly
temptation. (adth No. 31).
So that, the mind turn back to al-Qurn and the soul turn back to al-Sunnah. When
this is achieved, it will minimize the dispute, controversy among the members, as
warned by our Prophet all Allh Alayhi wa Sallam in adth No. 28 and betrayal
towards our brother Muslim will also be minimised.
With these sound mind and heart, we are able to build a balance and wholesome
personality, where money cannot buy our mn, beautiful ladies cannot persuade or
vibrate our heart and power cannot threaten or shaken our stand.
What we aim for is to achieve status of adth No. 27 (sound conscience), adth
No. 38 (Maiyat Allh), and avoid ourselves from being grouped as..

[84 :17 ]
Say: "Everyone acts according to His own disposition: but your Lord knows best who it is
that is best guided on the Way."
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(Srah al-Isr, 17: 84)

[32 :30 ]
Those who split up their religion, and become (mere) Sects, - Each party rejoicing in that
which is with itself!
(Srah al-Rm, 30: 32)
(To incline toward colour is human nature; to be fanatic about colour is
problematic)

[104 :18 ]
"Those whose efforts have been wasted in this while they thought that they were
acquiring good by their works?"
(Srah al-Kahf, 18: 104)

[44-43 :6 ]
Then why, when Our punishment came to them, did they not humble themselves? But
their hearts became hardened, and Satan made attractive to them that which they were
doing. So when they forgot that by which they had been reminded, We opened to them
the doors of every [good] thing until, when they rejoiced in that which they were given,
We seized them suddenly, and they were [then] in despair.
(Srah al-Anm, 6: 43-44)
Tafhum demand us to be colourless. Why? Colourless makes our heart transparent
and free from any trace of fanaticism (colour). With this transparency, the light can enter
our mind and heart, thus, bring us to mutual understanding.
Colourless is the composition of seven colours. White colour is the composition of three
basic colours and white colour is not transparent. (Example: you can be as white as the
cloud but you cannot see what is beyond the cloud!)...
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AL-FTIAH WORKSHOP
Achieving Umm al-yah with love, fear and hope

[5 :1 ]
It is You we worship and You we ask for help.
(Srah al-Ftiah, 1: 5)

[15 :35 ]
O mankind, you are those in need of Allh, while Allh is the Free of need, the
Praiseworthy
(Srah Fir, 35: 15)

Al-Ibdah wa al-Istianah (Srah al-Dhriyt, 51: 56 / Srah Fir, 35: 15)

Heading towards Allah subnahu wa tal is just like a bird. The head
symbolise our love, the two wings are to balance between fear (khawf) and hope
(raj).
Seeking the pleasure of Allh subnahu wa tal and to be the best slave of
Allh: we need to nourish and nurture our conscience, dont look at religion from
the legal angle only.
Seek help only from Allh, because He is like the main switch that governs
everything under the sun. By doing so, we have given Allh subnahu wa tal
the right respect and estimation that He deserved. (Srah al-Anm, 6: 91 /
Srah al-ajj, 22: 74 / Srah al-Zumar, 39: 67). These are the key verses held by
al-Imm al-Ghazl in his commentary of the Quran.
Essence of Ibdah: to achieve sense of humility and humiliation. Why this
feeling is important? Because the nature of human:

[6 :96 ]
No! [But] indeed, man transgresses
(Srah al-Alaq, 96: 6)
Example: the super power, or look at ourselves when we are hungry, or when our
stomachs are full, where our mind goes!
Why we cannot make every aspect of our daily life an act of Ibdah: Arkn alIslm vs. Arkn al-Kufr.
We cannot achieve it because our Arkn al-Islm is not strong enough to govern,
channel Arkn al-Kufr.
Arkn al-Islm: we all know. What are the Arkn al-Kufr?
Arkn al-Kufr: what makes us kufr? Kufr that may bring us out of religion and kufr
that may not bring us out of religion (Kufr al-Nimat)
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Examples:
o What makes Ibls kufr? (Srah al-Baqarah, 2: 34 / Srah d, 38: 82)
o What makes Ahl al-Kitb kufr? (Srah al-Baqarah, 2: 109, 146).
o Why we cannot follow Sunnah when we break our fast? (Kufr al-Nimat)
o Why we cannot do justice when we are tested with worldly temptation?
o Why we are not ready to sacrifices whereas we know Allah subnahu wa
tal is going to compensate that with Jannah?
o What is the reason that Allh subnahu wa tal destroyed the Ummah
before us as explained in a adth?
From all these questions, summarises Arkn al-Kufr.
Then, match which Arkn al-Islm counters which Arkn al-Kufr?
adth No. 12: (How to attain status of Mumin, or accomplishment of mn?)
Lessons

This adth states that a believer should avoid things that are of no concern to him;
and are of no benefit to this life or to the hereafter (in terms of belief, speech or
actions). A person is not able to take care of all the necessary matters, why would
he then get involved in the unnecessary matters that are of no real concern!
As part of moulding our attitudes behaviour, a believer who seeks the love of Allh
should always focuses on matters of high values and refrains from matters of
superfluous, redundant or in excess or little importance.
An important question related to this adth is what are the things to be
concern of for a true believer? Responding this question will enable us to
practice this adth in the right manner.
Far Ayn (Fiqh al-Akbar, Message of religion & the Awlwiyt)
Far Kifayah (Specialisation and Professionalism)
How to improve our situation (continuous Munjah to Allh)?
Dawah (Important Sunnah that bring about salvation and transformation).
We should be aware not to waste our time and effort in matters that are of no
concern to us. We should keep ourselves busy only with matters of benefit to us and
to the ummah.

Words to be pondered
When the intellects are busy with mub, the public will
be busy with shubuht.
When the intellects are busy with shubuht, the public
will be busy with arm.
When the intellects are busy with arm, the public will
legalise arm as all.

Session 2: Concept of Tafhum Purification of Mind and Heart:

Opening

10 minutes

Concept of Tafhum
ACHIEVING AFDHAL DU WITH SABR
AND SHUKUR:
adth No. 17: Isn

30 minutes
30 minutes
20 minutes

Achieving Afal al-Du with abr and Shukr

:
The best du: (say) al-amd li Allh in all circumstances
We will not be able to do so unless Allh subnahu wa tal grants us with the mercy.
With this mercy, we will react to all circumstances positively and always have a good
suspicion with Allh.
Normally we said alamdulillh when we are gifted or gained what we wished or longed
for; but turn diametrically upset when adversities approach us. We failed to govern
5

ourselves even though we know all tastes and colours of life are nothing but a trial and
reminder of Allh. Actually, these tests are just a measurement or yardstick to know the
level of our mn as our beloved prophet said:

.

Suhayb quoted the Prophet allallhu alayhi wasallam as saying: A believers affair is
amazing. It is all for the good, and that is not the case of anyone besides the believer. If
good time comes to him, he is thankful and thus it is good for him. And if bad time befalls
him, he is patient and thus it is good for him.
Or a special gift or treasure for those who wished to elevate themselves from charcoal
(raw carbon) to diamond (pure carbon), or as the proverb said: Test of a fire makes fine
steel, or as why Allh subnahu wa tal specially used the word yuftann to show
the degree of test and filtering process that a true believer needs to pass through
(especially for those who understand the beauty of the Arabic word as mentioned in Srah
al-Ankabt, 29: 2.
Purification Process of the Heart and the Mind (further elaboration)
These processes are crucial because to achieve Tafhum, we need to comply/confirm to
the framework of Allh.
1. Tilwah with tadabbur (contract)

( adth No. 23 and the right of al-Qurn upon

every Muslims): six rights.
And We send down of the Qur'n that which is healing and mercy for the
believers, but it does not increase the wrongdoers except in loss. (Srah al-Isr,
17: 82)
As Ibn Qayyim said, what should be done by a Muslim to heal his heart is by
reading al-Qurn,
There are two ways: First, you should remove duny from your heart, and
prepare your heart for khirah.
Second, you should focus on the meaning of the Quranic verses. You must think
and understand what the meaning is and the reason behind the revelation? You
should observe all the meanings. If the yh was revealed to heal the heart, Bi
Idhn Allh, our heart will be healed through the yh.
Al-Qurn is the al-Furqn between al-aqq and al-Bil, or al-Mushtabiht /
Shubuht. (Srah al-Baqarah, 2: 185).

2. Istighfr (Sayyid al-Istighfr)

......
To restore our dignity and izzah as a slave of Allah: merit of this Istighfr (refer

to the adth).

Why this Istighfr is given such a high merit (Falt)?

Sin in this particular Istighfr that we seek forgiveness is when we are
negligence of our promise and covenant that we pledge to Allh Subnahu wa
Tal. To know that, look at ourselves: Are we busy with things that we need to
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busy? Are we worrying upon matters that we should be worrying? Or are we

fearing or alarming on matters or issues that need to be fear of?
Istighfr is a process of purification from Shirk and Nifq (Srah al-Shuar, 26:
89).
Ibn Qayyim, there is hardness in the heart which only can be melted through
dhikr Allh. Thus, one should heal the hardness of his heart through dhikr Allh.
Impact of sin upon the soundness of our mind and heart: how they define
conflict in psychology?

3. adaqah (adth No. 25 & 26)

To purify and clean our sustenance which will be part of our flesh. Any flesh that
grows from the arm, the hellfire is more deserved for it. (adth). Impact of
arm upon our heart (adth No. 6).
"Purification is half of mn (faith). Saying al-amd li Allh (Praise be to Allh)
fills the scales. Saying Subn Allh wa al-amd li Allh (Exalted be Allh and
Praise be to Allh) fills the space between the heavens and the earth. alh
(prayer) is a light. adaqah (charity) is a proof. abr (patience) is a shining glory.
The Qurn is an argument either for you or against you. Everybody goes out in
the morning and sell themselves, thereby setting themselves free or destroying
themselves."
It says charity is a burhn (proof) for the Muslim. Burhn literally means
'evidence' in Arabic.
Ready to give charity in the path of Allh is indeed an evidence that one is doing
business with Allh subnahu wa Tal. As Allh subnahu wa tal has
highlighted in other yt that He want to buy from the Muminn their wealth and
soul (Srah al-Tawbah, 9: 111)
4. Qiym al-Layl (al-Furqn),
To achieve the stage of Ibd al-Ramn

(64 :25 )
And those who spend [part of] the night to their Lord prostrating and standing [in prayer]
(Srah al-Furqn, 25: 64)

Their nights are the best of nights: Night of inspiration and conferment from the
Lord of Majesty and transcendental divine secret).
Night prayer is the distinctive features and practices of pious people throughout
history. It is the distinct feature of those who are fear of Allh Subnahu wa
Tal.

5. iym (adth No. 29 + Miracle of Fasting).

Rejuvenate self physically, mentally, & spiritually
On the authority of Mudh ibn Jabal (raiallhu anhu) who said: I said: O Messenger of
Allh, tell me of an act which will take me into Paradise and will keep me away from the
Hell Fire.
He said: You have asked me about a great matter, yet it is easy for him for whom Allh
makes it easy: Worship Allh, without associating any partners with Him; establish the
Prayer; pay the Zakh; fast in Raman; and make the Pilgrimage to the House.
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Then he said: Shall I not guide you towards the Means of Goodness? Fasting is a shield;
charity wipes away sin as water extinguishes fire; and the Praying of a man in the depths
of the Night.
Then he recited: [Those] who forsake their beds, to invoke their Lord in fear and hope,
and they spend (charity in Allhs Cause) out of what We have bestowed on them. No
person knows what is kept hidden for them of joy as a reward for what they used to do.
[Srah al-Sajdah, 32: 16-17] (adth No. 29)
The Prophet allallhu alayhi wasallam emphasised that fasting is a shield, because it
results in piety and self-calmness. This shield is the result of nourishing the four inner
strengths: Divine, Mental, Conscience, and Virtue Strengths.
In other narration, the Prophet allallhu alayhi wasallam said fasting is of no
comparison. It is typical and unique.
adth No. 17: The Concept of Isn
Isn is a comprehensive concept. It denotes doing things professionally, skilfully and with
proper db.
The word Isn comes from the word asan, which means the best. So, Isn means
excellency or proficiency.
Example mentioned in the adth: db of slaughtering (during d al-A)

What are the wrong practices that need our attention?

Every year, we heard news of injury or cow escape, etc. Where are the mistakes
or wrong doing?

What is the correct way of doing it?

Discuss & Elaborate

Conclusion

Session 3: Takful Mutual Consolidation

Takful
Fulfilling other rights before demanding for your rights
Why abah manage to attain this mutual consolidation (Srah al- ashr, 59: 810)
Examples from the life of abah
aqq al-Yaqn with the promises of Allh and Prophet
Be prepared to face all the tribulation and challenges.

Introduction

10 minutes

Story of Muhjirn and Anr/Companion

How the abah manage to attain
Takful?
Discussion: Mukhkh al-Ibdah with
Ikhl and Tawakkal
adth No. 20: (al-ay is part of mn)
Tarbiyah: aqq al-Yaqn with the Promises
of Allh and Prophet

20 minutes
10 minutes
20 minutes
20 minutes
20 minutes

How the abah manage to attain this mutual consolidation?

They said:
We learned the mn first before we learned the Qurn (adth)
How our Prophet inculcated the seven wonders in the heart of abah?

How his advents give to humanity a new life, light, faith, warmth, society and
culture? (Appendix: Refer to Only a Prophet could Do it by Prof. Abu al-asan
)Al al-Nadaw

Example:
1. Story of Khabbab ibn al-Art:

: :
:
" : " . :
.

.

.
Narrated Khabbab ibn al-Art: We complained to Rasl Allh about our state while he was
leaning against his sheet cloak in the shade of the Kabah. We said, Why dont you seek
?reinforcement from Allh to help us? Why dont you invoke Allh for us
He said: Among those who were before you, a believer used to be seized and, a pit used
to be dug for him and then he used to place in it. Then a saw used to be brought and put
on his head which would be split into two halves. His flesh might be combed with iron
combs and removed from his bones, yet, all that did not cause him to revert from his
religion. By Allh! This religion will be completed and triumph until a rider (traveller) goes
from an (the capital of Yemen) to aramawt fearing nobody except Allh and the wolf
lest it should trouble his sheep, but you all are impatient. a al-Bukhr: Kitb al-Ikrh,
vol. 19: pg.: 62 (Chapter 1).
2. adth related to Ikhl and Du of the Prophet after being ill-treated by
people of al-if (role model in facing difficult and ignorant people):

.

.


.
...


:
10







.
.(149 . 3 . )
After death of his uncle and his wife, the Prophet Muammad (allallhu alayhi wasallam)
decided to go to a town in the south of Mecca called al-if, where he hoped the tribe of
Thaqf might respond and support Allhs religion but they refused it and become much
more cruel than the Quraysh. They mocked him and ordered their relentless rabble and
slaves to follow and pelt him with stones... blood flowed down upon his legs. There,
wearied and exhausted, he took shelter in the shade of a vine arbour belonging to Utbah
and Shaybah, sons of Rabah... At a time when the whole world seemed to have turned
against him, he turned to his Lord with this famous du:
O Allh! To you alone I do complain of the feebleness of my strength, my lack of means
and the humiliation. I have received from the people, You are the Most Merciful of those
who show mercy, You are the lord of the oppresses, helpless and the weak, and you are
my Lord. To whom would you leave my fate? To one afar off who would sullenly frown at
me? Or to the enemy who had been given control over my affairs? But if Your wrath does
not fall upon me, then I am afraid of nothing: your forgiveness and mercy are more than
abundant for me. I seek protection in the light of your Countenance which has illuminated
all darkness. And which has controlled all affairs in this world as well as in the hereafter.
May it never be that. I should incur Your wrath or that you should be wrathful to me . To
you alone belongs the right to blame and to chastise until Your pleasure is met and there
is neither resource nor strength except in you alone.
Achieving Mukhkh al-Ibdah with Ikhl & Tawakkal

al-Du is the brain of Ibdah.
(adth)
Why the Prophet said so? To explain this, we have to ask back ourselves, why we make
Du? When we make Du what does that signify about ourselves?
Relationship between Du, Ikhl, and Tawakkal: Event of Hijrah as a good
example
Shaykh Muammad Ghazl (1999) wrote:
When the Prophet (allallhu alayhi wasallam) decided to leave Mecca for Medina, the
following prayer was revealed to him:

11

And say, "My Lord, cause me to enter a sound entrance and to exit a sound exit and grant me
from Yourself a supporting authority.
(Srah al-Isr, 17: 80)
No-other human being is known, who is more deserving of Allhs (subnahu wa tal)
help than the Prophet (allallhu alayhi wasallam), who met with all sorts of afflictions in
His cause. Nevertheless, his deserving of Allhs aid does not mean that, he was negligent
in the slightest of cause and effect. The Messenger of Allh (allallhu alayhi wasallam),
accordingly made secure the route of his migration and prepared a plan for every
contingency. In his calculations he did not leave anything to chance. It is the nature of
believers to take all the normal causes and effects into considerations if there were
everything needed for success. Then they place themselves in Allhs hands, because
nothing can take place except by His will.
Thus if people make all possible effort and fulfils their duties, but fail after that, then
Allh (subnahu wa tal) will not blame them, for a defeat over which they had no
control. However, this rarely happens unless it is totally beyond their capacity. It often
happens that a person does all that is necessary for success and help comes from above,
making this success produce double the expected fruit. It is like a ship steered by an
experienced captain and also assisted by favourable winds and current, thereby reaching
its destination in less than the appointed time.
The migration of the Prophet (allallhu alayhi wasallam) from Mecca to Medina was
of this nature. He asked Ab Bakr (raiallhu anhu) and Al (raiallhu anhu) to remain
with him and give permission to all the other Muslims to precede him to Medina. Ab Bakr
(raiallhu anhu) had come to him, asking for permission to leave, and the Prophet
(allallhu alayhi wasallam) had replied: Do not hurry. Perhaps Allh (subnahu wa
tal) give you a Companion.
Ab Bakr (raiallhu anhu) felt as if the Prophet (allallhu alayhi wasallam) meant
himself by this statement. He therefore bought two mounts and kept them at home,
feeding them in preparation for this event.
As regards Al (raiallhu anhu), the Prophet (allallhu alayhi wasallam) had
prepared him for a special role which he would have to play in this risky adventure. Ibn
Isq said:
Someone with whom I find no fault reported to me on the authority of Urwah ibn
al-Zubayr, who reported that ishah (raiallhu anh) said: The Messenger of Allh
(allallhu alayhi wasallam) never failed to come to Ab Bakrs (raiallhu anhu) house
once a day, either in the morning or in the evening. Then came the day when Allh
(subnahu wa tal) gave his Messenger the permission to migrate from Mecca and the
Messenger of Allh (allallhu alayhi wasallam) came to us at midday at a time when he
never used to come. When Ab Bakr (raiallhu anhu) saw him he said: the Messenger of
Allh (allallhu alayhi wasallam) has come at this hour only because some important
event has taken place. When he entered, Ab Bakr (raiallhu anhu) stepped back from
his bed and the Messenger of Allh (allallhu alayhi wasallam) sat down. There was no
one else present except my sister Asm and I...
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On the way to Medina

Three nights had passed since the Prophet (allallhu alayhi wasallam) had taken shelter
in the cave. The idolaters had lost their zeal to look further, so the two emigrants
prepared to resume their hard journey. Abd Allh ibn Urayq came at the appointed time
with the mounts which he had groomed for long journey. The travellers loaded up with
provisions and set out in the name of Allh (subnahu wa tal). However, the Quraysh
were angry at their failure to bring back Muammad (allallhu alayhi wasallam) and his
Companion, and so they set the blood money for each of the two as a prize for anyone
who brought them back dead or alive. Two hundred or even one hundred camels in the
desert were tempting enough for anyone to undergo difficulties and take risks.
The Prophet (allallhu alayhi wasallam) estimated that the pursuers would spare
no effort to catch him, so he kept on the safe side throughout the journey. He was helped
in this by the skill of the guide, who was able to take them along routes which the
caravans did not normally use. Then they let the mounts go at full speed.
When they (the Meccans) passed by the district of Madhalaj, a man saw them and
said: I have just seen some silhouettes on the coast and I think they are no other than
Muammad (allallhu alayhi wasallam) and his Companion. Upon this, the idea of
gaining the prize all for himself flashed through the mind of Surqah ibn Mlik and he
said: No, they are so and so who have gone out on some errand of their own.
He waited a little; then he got up and entered his tent, saying to his servant: Lead
the mare out from behind the tent and Ill meet you behind the hillock. Surqah himself
described the incident:
I took my spear and left from the back of the tent, drawing a line on the ground
with its point. When I reached my mare, I mounted her and spurred her on. She carried
me rapidly until I was quite close to them, but my mare stumbled and I fell of her. I got
up...
Surqah mounted his mare once again and spurred her on until he came close to the
Prophet (allallhu alayhi wasallam) and his Companion. Ab Bakr (raiallhu anhu) was
turning around frequently to see if he could recognise this daring pursuer and as he come
close Ab Bakr (raiallhu anhu) did recognise him.
He said to the Prophet (allallhu alayhi wasallam), both of them bent on reaching
their destination: That is Surqah ibn Mlik chasing us! He had hardly finished this
statement when the mare stumbled again, throwing Surqah off her back. He got up
covered with dust and calling for amnesty! It occurred to Surqah that the Messenger
(allallhu alayhi wasallam) was genuine, so he apologised to him and asked him to pray
to Allh (subnahu wa tal) for him.
He offered them his provisions, but they said: We do not need them. However, you
can cover our tracks for us.
He agreed to this and turned back. Along the way he found the people still intent on
their search, so whenever he met anyone he tried to dissuade him from pursuit, saying
This road has already been checked. In the morning, he was keen to seek them out, and
in the evening he was covering up their tracks!
Further reading: Muammad Ghazls book entitled: The Life of Prophet
Muammad(Trans. Fiqh al-Srah), IIPH (International Islamic Publishing House), pg 182192.

13

Amal Jam in Islm

Benefits of Amal Jam
Divide task e.g. Industrial factories
Appreciate contribution of others (every drop of rice that we eat)
Lessen the burden of dawah too heavy if done by one person
Make full use of the resources. no one will feel burden/make use of all talent
Multiply reward e.g.: Congregation prayer
We will be more focus on our purpose of life if in-group as we will help and
remind each other. If we are alone, we will be diverted from purpose of life and
being captive of Shayn.
Complement and widen our scope of interaction and relationship as one big
family.
Gained Allhs help and mercy for our love and care toward every members of
the family.
adth No. 20: (al-ay is part of mn)
"Among the things that people have found from the words of the previous
prophets was: 'If you feel no shame, then do as you wish.'"

The word al-ay is derived from the word "al-ayy", which means life, as if the
person who has no ay (modesty) is like a dead person.
This is explicitly clear as mentioned in the adth where the Prophet said: If Allh
wanted to destroy a slave; then He will put off his sense of shyness.
It is one of the most important characteristics that each and every Muslim should
acquire and posses.
Every Dn has an innate character. The character of Islm is modesty.
Among the adth related to al-ay:

(6 )
" :
(1 )

(27 )
Why shyness is crucial?
1. It gives life to the heart
2. It brings about sense of guiltiness that leads to repentance. Ibls is deprived of
Allhs Mercy because he refused to repent
3. Sense of shyness of young generation today has been much eroded. How to
nourish and nurture back their homage?
4. Do we feel shy or ashamed of ourselves every time we stand in front of Allah or
raising our hands in our prayers?
Enjoying every second the nimah of Allh but no serious commitment taken to discipline
ourselves, observing the db, following the Sunnah, serving and promote the religion,
safeguarding the sanctify of the religion. Or we dont have such feeling due to our hectic

14

life or drown in worldly pursuit even though every moment we are shaken! Awaken by
local and global issue from the media.

adth related to aqqat al-ay: How to Achieve It?

:
"! " :
:

.
()
From Ab Hurayrah (raiallhu anhu), indeed the Prophet (allallhu alayhi wasallam)
has said: Be shameful (shy) to Allh with the real shyness. They replied: Indeed we are
always shy to Allh. Alamdulillh! He replied: That is not what I meant. Those who seek
real shyness from Allh, upon him to observe the following: safeguard the head and what
retain in it, safeguard your stomach and what it hold in it. Be alert of death and decay and
decline from worldly ornament for those who seek khirah. These are the composition of
real shyness. (Narrated by al-Tirmidh)

al-ay is one of the most important factors that keep a person from committing a sinful
act. If a person has no al-ay, he/she will do almost anything.

Virtue and Merits of Du

Belief in supplication, supplication as nr:
EXAMPLE: Story of three youths that was trapped in the cave, they then prayed
through their own individual deeds as walah. At last, they managed to escape
from this tragedy with their sincere Du through their sincere deeds. This
adth is authentic, can be found in a al-Bukhr.
Everywhere Muslims are tortured and ill-treated. Nevertheless, there is no sign of
good tiding. Why? Is Allh not aware of what is going on? Why Allh did not
respond toward Du of those who are being ill treated whereas Du of
malm will not be rejected? (Discuss and ponder these yt: Srah al-Rm, 30:
47, Srah Ynus, 10: 85, Srah al-Mumtaanah, 60: 5).
db of Supplication:

Supplicate with full of certainty

How to build certainty in supplication? Obviously, from the source of our certainty with
Allh and the beautiful names that we invoke with....
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Some of the beautiful names and attributes of Allh is al-Ramn (The Beneficent), alRam (The Merciful), al-Wahhb (The Giver), al- Ghan (The Rich), al-Razzq (The source
of Sustenance), al-Afw (The eraser of sins), al-Ghaffr (The All and oft-forgiving) and
many more, surely this will help to develop certainty during supplication. When we have
full yaqn with what we invoke with.
Another way to add certainty in our supplication is to support that supplication with
Qiym al-Layl and charity. Testimonies of such effort can be found in our Islamic heritage.
Dont supplicate for things that will bring to antagonism (hatred) and sin
Dont supplicate without tamd to Allh and invocation for the Prophet
(allallhu alayhi wasallam)
With tamd, we render our gratefulness to Allh. With invocation for the Prophet
(allallhu alayhi wasallam), we express our thanks to a human being that have render a
lot of service to us. Only when we acknowledge our gratefulness to Allh, that is alWahhb (The Giver), this will add more blessings to us. The most important is that
dont ever give up to keep on supplicate to Allh.

Session 4: Concept of Takful

Takful
Issue of leadership & followership
Statement of Sayyidin Al when he was asked why he failed in his leadership
whereas his former Ab Bakr al-iddq excels in his khilfah.
How to work in a team?
Concept of teambuilding in Islm
Comment on conventional teambuilding programme.
Formula to achieve this teambuilding.
Introduction
Concept of Takful: Issue of Leadership &
Followership
Games: Teambuilding

10 minutes

Achieving Jim al-Dn with Nr & Yaqn

20 minutes

30 minutes
10 minutes

adth No. 27
Story of the Companion

20 minutes

Issue of Leadership and Followership

Leadership in Islam is a trust (amnah). It represents a psychological contract
between a leader and his followers that he will try his best to guide them, to
protect them and to treat them fairly and with justice.
Hence, the focus of leadership in Islm is on doing well. The subject of leadership
is crucial in Islm. In most circumstances in life, Muslims are urged to appoint a
leader and follow him.
For example, the Prophet Muammad (allallhu alayhi wasallam) said, When
three are on a journey, they should appoint one of them as their commander.
According to the Prophet (allallhu alayhi wasallam), Muslims must appoint a
leader during a trip, select a leader (imm) to lead the prayer, and choose a
leader for other group activities.
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The husband is the leader of his family. In the absence of her husband, the wife
assumes the role of leader of the house.
Every Fridays Fajr prayer, we are reminded about the basic requirement of a
successful leader (Srah al-Sajdah, 32: 24).

Followers
There is no leadership without followership. The quality of the followers
determines the quality of the leadership.
A good leader may fail with bad followers. An average leader may succeed if he
has good followers. In the long run it is follower quality that determines the
nature of a particular leadership situation. "The way you are is the way of your
leaders". Followers get the leaders they deserve.
Statement of Sayyidin Al when he was asked why he failed in his leadership
whereas his former Ab Bakr al-iddq excelled in his leadership? He replied:
Ab Bakr succeed because his followers are people like me, I failed because my
followers are people like you. This is not the case of our contemporary situation.
Our situation is chaotic leaders and followers and both problematic.
Achieving Jim al-Dn with Nr and Yaqn

All prophets are reformers. Not all reformers are prophets.

How to be successful reformer like the prophet? (nr and yaqn).
TO KNOW IS TO BE
a

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N
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S
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adth No. 27: Sound Conscience

Lessons
Allh has created us with a pure innate or natural disposition that is called firah, as
mentioned in other adths. This means to love the truth and the good and to hate
falsehood and evil. Consequently, good believers with pure firah will never be
confused between truth with falsehood, as the end of the second adth certified it.
The second adth guides us to consult our heart regarding doubtful matters. If the
heart is in calm that implies that it is birr or righteousness. If the heart is not calm,
one should abstain from carrying out such an act or doubtful matter.
However, it should be noted that firah is subject to corruption and can be spoiled
due to the influence of bad environment - a person may start to like and appreciate
what is bad or evil and dislike truth and goodness. Here, the heart is diseased or
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even dead. Such a person cannot use his heart as a ment to judge what is good and
bad because the firah is already corrupted.
To be gifted with sound consciences is the best gift Allh bestowed to any of his
slave. Statement of Anaf ibn Qays highlights it.

": "
" :




" " : "
" : " " : "


"

" : " " : "
" :
" : " " :
: " " : "
."
"
Session 5: Reality of Life
Introduction
al-Ibtil: Reality of Life (Statement of
Pak Hamka)
10 Benefits of Test

10 minutes
30 minutes
10 minutes

adth No. 38
Story of Companion: Umm Salamah

20 minutes

Reality of life consists of 3:

1. Battle between truth (aqq) and Falsehood (Bil)
2. Test
3. Business
Discussion:
Discuss and elaborate the above statements:
Capital needed to face life: wealth, bravery, reputation.
Test of fire makes a fine steel.
To face life we need three capitals: namely the wealth, bravery, and prestige
(reputation). If we lost our wealth, we havent lost everything but if we lose our
bravery, we lost half of our capital. But if we lose our reputation, then we are a
bankrupt person. (Pak Hamka)
Test is a Sunnatullh
"And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and
fruits, but give glad tidings to al-abirn (the patient). Who, when afflicted with calamity,
say: "Truly, to Allh we belong and truly, to Him we shall return." They are those on whom
are the alawt (i.e. who are blessed and will be forgiven) from their Lord, and (they are
those who) receive His Mercy, and it is they who are the guided ones". [Srah al-Baqarah,
2: 155-157]
"Do people think that they will be left alone because they say: "We believe," and will not
be tested. And We indeed tested those who were before them. And Allh will certainly
make (it) known (the truth of) those who are true, and will certainly make (it) known (the
falsehood of) those who are liars, (although Allh knows all that before putting them to
test)". [Srah al-Ankabt, 29: 2-3]

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Allh said: "...It may be that you dislike a thing through which Allh brings a great deal of
good". [Srah al-Nis, 4: 19]
"...And it may be that you dislike a thing which is good for you and that you like a thing
which is bad for you. Allh knows but you do not know". [Srah al-Baqarah, 2: 216]
Ab Hurayrah also narrated that the Messenger (allallhu alayhi wasallam) said: "If Allh
wants to do good to somebody, He afflicts him with trials". [Recorded by al-Bukhr]
Another adth narrated by Abd Allh ibn Umar, he said: I visited the Prophet during his
ailments and he was suffering from a high fever. I said: You have a high fever. Is it
because you will have a double reward for it?" He said: Yes, for no Muslim is afflicted with
any harm except that Allh will remove his sins as the leaves fall from a tree".
Al-Imm Ibn al-Qayyim said: The Ibtil' (testing) of the believer is like medicine for him.
It cures him from illness. Had the illness remained it would destroy him or diminish his
reward and level (in the hereafter). The tests and the trials extract these illnesses from
him and prepare him for the perfect reward and the highest of degrees (in the life to
come).
Ten Benefits of Test:
1. In order to return back to Allh in repentance and with full regret
2. Increase status and have good suspicion with Allh
3. Humility to Allh
4. To differentiate between truthful and the liar
5. To feel the blessing of Allh
6. Reflect back al-Qurn and understand deeply the meaning
7. To get rid of wrong doings and expiate the sins
8. Increase our yaqn with Allh until death
9. To feel the Oneness of Allh/increase in the certainty of oneness of Allh
10. When we are tested, we will able to understand the true meaning of struggle
as life is full of test, test is part and parcel of life (sunnatullh), test will help us
to be more sincere as when we are tested, we will depend and hope to Allh
alone, test also help us to recognise who our true friends (ukhuwwah aqqiyah)
are.
Stories of the Companion:
1. Umm Salamahs Patience
During migration, Umm Salamah was stopped from migrating and she was detained by
her tribe and her daughter, Salamah, by her husbands tribe. For more than one year,
Umm Salamah was separated from her daughter and her husband, until one of her uncles
son feel sad towards her, he went to Ban al-Mughrah, Cant you all let go of that poor
woman? You all have separated her with her daughter and husband.
Hearing that request, Ban al-Mughrah said to Umm Salamah, If you want, you may
follow your husband. At that moment, Ban al-Asad returned my daughter. I prepare my
camel. I travel towards Medina by myself, no one accompany me except my daughter.
And later, they were escorted by Uthmn ibn alah who offered himself at Tanim.
Umm Salamah was also tested with the martyrdom of Ab Salamah. She
continuously supplicates to Allh: O Allh, grant me reward because of this disaster and
substitute for me something that is better.
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In the end, she was proposed by Prophet, the noble lover, the most honourable man,
leader for all mankind and giver of blessings
2. Story of a Woman with Black Skin that Suffered from Epilepsy1 supplicate to
Prophet asking for recovery from that illness
Prophet said, If you are patience with that illness, for you is paradise. However if you
want to recover, I pray for you to Allah to ask him to cure you.
The woman answered: I choose to be patience, however Im scared my awrah will
be seen (as when she has epilepsy, she will go through uncontrollable seizures that cause
her awrah to be seen), so please supplicate to Allh at the moment of my illness, my
awrah will not be seen
Prophets Patience
Four groups of people will be argued with biography of four prophets:
Poor
Sick
Serva
nt
Rich

Prophet s (alayhissalm)
Prophet Ayyb
(alayhissalm)
Prophet Ysuf
(alayhissalm)
Prophet Sulaymn
(alayhissalm)

adth No. 38: How to Attain Maiyatullh

How to attain the status of Awliy so that we are not alone when we face all kinds of trial,
tribulation and worldly temptations?
One good example, we take the case of Ysuf (alayhissalm) when the beautiful lady
offered herself to him in the situation where every angle and dimension of the trial is at
the peak of it.
Ysuf (alayhissalm): young, full of vigour, handsome.
The Lady of Azz (written as Zulaykh in Israliyts narrations): beautiful, status,
authority, offers herself.
Atmosphere: very secret. Nobody see and the place is so deliberately arranged.
Now ask ourselves honestly, if we are at the place of Yusuf, will we pass this test!
What happened to Ysuf (alayhissalm) is just an episode of life that we are going to face
especially in the business world (compete to get the tender) or even in the teaching
profession. Dont be surprised if one of female students approach you and negotiate for
the subject that she failed. (May we seek refuge from Allh from all this)
Lessons
Allh classifies His servants into two categories:
1 The first category is those who get close to Allh by fulfilling the obligations
and avoiding the prohibitions. This is the moderate level (Ab al-Yamn).
2 The second category of people is those who are close to Allh by being
competent (al-abiqn) in their worship and effort and strive to be close to
Allh. This category of people is not satisfied by performing only the
obligations and avoiding the prohibitions but they go further by performing
the preferable acts.
1 Epilepsy: A brain disorder in which a person has repeated seizures over time. Seizures are
episodes of disturbed brain activity that cause changes in attention or behaviour.
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Some of the early people (alaf) used to say that it is not a big matter whether
you love Allh; the biggest matter is to be loved by Allh. If you are loved by
Allh, then you are granted with His mercy and blessings. You are going to be
granted with His support and guidance.
The Prophet (allallhu alayhi wasallam) used to say the following in his du:
"O Allh! I ask You that You love me, and the love of those who love You, and to
enable me also to love every act, and deed that may bring me closer to You".
That is the reason why the actions and the worship that are based on the love of
Allh will continue and never be depressed or frustrated. He never gets bored of
doing good deeds and acts that will get him closer to Allh. For the one who
loves Allh, his heart is purified and he always remembers Allh. He always
seeks and strives to do good deeds and acts that will get him closer to Allh. He
does all of this with pleasure.
The one who loves Allh should obey Him, otherwise he is only claiming to love
Allh. Scholars say that among the preferable acts (nawfil) that make a person
become closer to Allh, e.g.: Nawfil prayers, recitation of the al-Qurn and
listening to it with full attention and understanding.
The second portion of this adth ("When I love him, I shall be his hearing with
which he shall hear, his sight with which he shall see, his hands with which he
shall hold, and his feet with which he shall walk") implies that, as Ibn Rajab says,
whoever strives, struggles and makes the effort to get closer to Allh by doing
the obligations and performing the preferable acts, Allh will get him closer to
him, support him, and take him from one level into another until this servant of
Allh reaches the degree of Isn where this believer will be able to practice
murqabah. That is he worships Allh as if he sees Him, and his heart will be full
with love of Allah.
The third portion of this adth ("And if he asks (something) of Me, I shall surely
give it to him, and if he takes refuge in Me, I shall certainly grant him it") implies
that the closer the servant of Allh, he has a special status in the sight of Allh.
This special status will lead to whatever he asks of Allah, Allah will give him and
his du will be attended to. If he seeks refuge from anything, he will be given
that.
Our deeds if it is not Islamic, it will fall under one of these four categories. And
all these categories cannot be put forward as an excuse so as one can be saved
from the punishments: 1. War with Allh, 2. Kufr, 3. Fitnah, 4. Jahl.

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