Más contenido relacionado La actualidad más candente (20) Similar a [Slideshare] adab-lesson#13(n)-adab-towards-allah-'taqwa'-piety-godfearing-consciousness-part-1-[26-april-2014] (20) Más de Zhulkeflee Ismail (20) [Slideshare] adab-lesson#13(n)-adab-towards-allah-'taqwa'-piety-godfearing-consciousness-part-1-[26-april-2014]1. LESSON # 13 (n)LESSON # 13 (n) –– part 1part 1
ADAB TOWARDS ALLAHADAB TOWARDS ALLAH
( ‘TAQWA’ – Piety , God fearing consciousness )( ‘TAQWA’ – Piety , God fearing consciousness )
3RD
RUN OF THE MODULE
Arabic (plural) of Adab : meanings – “good breeding, decency,
nurture, good manners, refinement, cultured, decorum, courteous,
etiquette, propriety, social grace, to educate, discipline, the
humanities, etc.” sense of proportion and knowledge of their rightful
place in the order of things, the absence of which indicates injustice
started 18 January 2014
IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,
MOST COMPASSIONATE,MOST COMPASSIONATE,
MOST MERCIFUL.MOST MERCIFUL.
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UPDATEDUPDATED - 26 APRIL 2014- 26 APRIL 2014
Topic for 26 April 2014Topic for 26 April 2014
ADAB (Part 2) -The continuationADAB (Part 2) -The continuation
2. By retracing our life, we start with understandingBy retracing our life, we start with understanding
our basic nature as a human being - havingour basic nature as a human being - having
inherent powers and their potentialities to beinherent powers and their potentialities to be
developed.developed.
RECAP PREVIOUS LESSON
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3. In our relationship regarding our Education – weIn our relationship regarding our Education – we
are to encounter, i.e. assisted by our educators -are to encounter, i.e. assisted by our educators -
with what is referred to as, “with what is referred to as, “knowledgeknowledge”.”.
RECAP PREVIOUS LESSON
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4. Yet, we are born helpless and have to be cared,Yet, we are born helpless and have to be cared,
nurtured, to be inculcated with discipline, taught andnurtured, to be inculcated with discipline, taught and
developed by adeveloped by a Murabbi’Murabbi’ (EDUCATOR) – the first of(EDUCATOR) – the first of
whom are our PARENTS.whom are our PARENTS.
RECAP PREVIOUS LESSON
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5. TO PROCEED
WE ARE STILL NOW ON THE TOPICWE ARE STILL NOW ON THE TOPIC
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6. All Rights Reserved © Zhulkeflee Hj Ismail (2014)All Rights Reserved © Zhulkeflee Hj Ismail (2014)
8. THE WORLDTHE WORLD
TIMETIME
SELFSELFBODYBODY
TONGUETONGUE
MINDMIND
DESIREDESIRE
HEARTHEART
NAFS al-AMMARAHNAFS al-AMMARAH
(Commanding self)(Commanding self)
Link to variousLink to various
QuwwahQuwwah (powers):(powers):
[1][1] shahwiyyashahwiyya
(desires)(desires)
[2][2] ghadabiyyaghadabiyya
(anger)(anger)
[3][3] WahmiyahWahmiyah
(imaginative)(imaginative)
[4][4] ‘aqliyya‘aqliyya
(thoughts)(thoughts)
Islam: to submit the entire
self (body, tongue, heart and
Mind) – Freeing it from desire
which needs to always be guided
to the Will of Allah.
AD-DEENUL-ISLAMAD-DEENUL-ISLAM
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14. Definition of iiman :
“Utterance with the tongue (speech);
affirmation with the heart/mind (conviction);
and manifesting through practice (actions).”
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15. SIL-MI - KAAFAHSIL-MI - KAAFAH
RECAP PREVIOUS LESSON
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16. [1] TONGUE[1] TONGUE
[2] HEARING[2] HEARING
[3] SIGHT[3] SIGHT
[4] HANDS[4] HANDS
[5] LEGS[5] LEGS
[6] STOMACH[6] STOMACH
[7] PRIVATE PARTS[7] PRIVATE PARTS
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35. All Rights Reserved © Zhulkeflee Hj Ismail (2014)All Rights Reserved © Zhulkeflee Hj Ismail (2014)
36. ““O MANKIND! Worship your Sustainer, who hasO MANKIND! Worship your Sustainer, who has
created you and those who lived before you, socreated you and those who lived before you, so
that you might remain conscious of Him (that you might remain conscious of Him (TAQWATAQWA).).
Who has made the earth a resting-place for youWho has made the earth a resting-place for you
and the sky a canopy, and has sent down waterand the sky a canopy, and has sent down water
from the sky and thereby brought forth fruits forfrom the sky and thereby brought forth fruits for
your sustenance: do not, then, claim that there isyour sustenance: do not, then, claim that there is
any power that could rival Allah, when you knowany power that could rival Allah, when you know
[that He is One].”[that He is One].”
((Qur’an: Baqarah: 2: 21-22Qur’an: Baqarah: 2: 21-22))
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37. ““O you who have attained to faith! Be conscious ofO you who have attained to faith! Be conscious of
Allah (Allah (TAQWATAQWA) with all the consciousness that is) with all the consciousness that is
due to Him, and do not allow death to overtakedue to Him, and do not allow death to overtake
you ere you have surrendered yourselves untoyou ere you have surrendered yourselves unto
Him.”Him.”
((Qur’an: Aali ‘Imran: 3: 102Qur’an: Aali ‘Imran: 3: 102))
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38. “O YOU who have attained to faith! Remain conscious
of Allah (TAQWA), and seek to come closer unto Him,
and strive hard in His cause, so that you might attain
to a happy state.”
(Qur’an: Maa-idah: 5: 35)
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39. ““O YOU who have attained to faith! Do not put yourselvesO YOU who have attained to faith! Do not put yourselves
forward in the presence of [what] Allah and His Messengerforward in the presence of [what] Allah and His Messenger
[may have ordained], but remain conscious of Allah[may have ordained], but remain conscious of Allah
((TAQWATAQWA): for, verily, Allah is all-hearing, all-knowing!”): for, verily, Allah is all-hearing, all-knowing!”
((Qur’an: Hujurat: 49: 1Qur’an: Hujurat: 49: 1))
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40. All Rights Reserved © Zhulkeflee Hj Ismail (2014)All Rights Reserved © Zhulkeflee Hj Ismail (2014)
41. ““O YOU who have attained to faith! Remain consciousO YOU who have attained to faith! Remain conscious
of Allah (of Allah (TAQWATAQWA); and let every human being look to); and let every human being look to
what he sends ahead for the morrow! And [oncewhat he sends ahead for the morrow! And [once
again]: Remain conscious of Allah, for Allah is fullyagain]: Remain conscious of Allah, for Allah is fully
aware of all that you do; and be not like those who areaware of all that you do; and be not like those who are
oblivious of Allah, and whom He therefore causes tooblivious of Allah, and whom He therefore causes to
be oblivious of [what is good for] their own selves:be oblivious of [what is good for] their own selves:
[for] it is they, they who are truly depraved!”[for] it is they, they who are truly depraved!”
((Qur’an: Hashr: 59: 18-19Qur’an: Hashr: 59: 18-19))
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42. “Not equal are those who are destined for the fire and
those who are destined for paradise: those who are
destined for paradise - it is they, they [alone] who
shall triumph [on Judgment Day]!”
(Qur’an: Hashr: 59: 20)
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43. All Rights Reserved © Zhulkeflee Hj Ismail (2014)All Rights Reserved © Zhulkeflee Hj Ismail (2014)
44. ““O YOU who have attained to faith! RemainO YOU who have attained to faith! Remain
conscious of Allah (conscious of Allah (TAQWATAQWA), and believe in His), and believe in His
Messenger, [and] He will grant you doubly of HisMessenger, [and] He will grant you doubly of His
grace, and will light for you a light wherein yougrace, and will light for you a light wherein you
shall walk, and will forgive you [your past sins]:shall walk, and will forgive you [your past sins]:
for Allah is much-forgiving, a dispenser of grace.”for Allah is much-forgiving, a dispenser of grace.”
((Qur’an: Hadid: 57: 28Qur’an: Hadid: 57: 28))
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45. ““And remain conscious of Allah (And remain conscious of Allah (TAQWATAQWA), and it is), and it is
Allah who is teaching you [herewith] - and Allah hasAllah who is teaching you [herewith] - and Allah has
full knowledge of everything.”full knowledge of everything.”
((Qur’an: Hashr: 59: 2020))
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46. ““O YOU who have attained to faith! Remain consciousO YOU who have attained to faith! Remain conscious
of Allah (of Allah (TAQWATAQWA), and be among those who are true), and be among those who are true
to their word!”to their word!”
((Qur’an: Taubah: 9: 119Qur’an: Taubah: 9: 119))
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47. All Rights Reserved © Zhulkeflee Hj Ismail (2014)All Rights Reserved © Zhulkeflee Hj Ismail (2014)
48. ““O you who have attained to faith! RemainO you who have attained to faith! Remain
conscious of Allah (conscious of Allah (TAQWATAQWA), and [always] speak), and [always] speak
with a will to bring out [only] what is just and true –with a will to bring out [only] what is just and true –
[whereupon] He will cause your deeds to be[whereupon] He will cause your deeds to be
virtuous, and will forgive you your sins. And [knowvirtuous, and will forgive you your sins. And [know
that] whoever pays heed unto Allah and Histhat] whoever pays heed unto Allah and His
Messenger has already attained to a mightyMessenger has already attained to a mighty
triumph.”triumph.”
((Qur’an: Ahzab: 33: 70-71Qur’an: Ahzab: 33: 70-71))
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49. ““Fulfil the personal religious obligations (Fulfil the personal religious obligations (FARDHFARDH’) that has’) that has
been fixed by Allah (upon Muslims), and this will make you tobeen fixed by Allah (upon Muslims), and this will make you to
become a person ofbecome a person of TAQWATAQWA (righteous and God-fearing).”(righteous and God-fearing).”
((Hadith reported by TabaraniHadith reported by Tabarani))
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50. All Rights Reserved © Zhulkeflee Hj Ismail (2014)All Rights Reserved © Zhulkeflee Hj Ismail (2014)
51. ““Be conscious of Allah (Be conscious of Allah (TAQWATAQWA) wherever you may be,) wherever you may be,
and follow-up whatever misdeeds you may haveand follow-up whatever misdeeds you may have
committed (as reparation) by doing (more) righteouscommitted (as reparation) by doing (more) righteous
deeds (for these) shall efface them (the negative effectdeeds (for these) shall efface them (the negative effect
of these misdeeds), and interact with people in the bestof these misdeeds), and interact with people in the best
manner of disposition (i.e. adopt a noble character).”manner of disposition (i.e. adopt a noble character).”
((Hadith reported by Tabrani from Abi DzarHadith reported by Tabrani from Abi Dzar))
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52. ““Islam (submission to the Will of Allah) is built upon five .... “Islam (submission to the Will of Allah) is built upon five .... “
((Hadith reported by MuslimHadith reported by Muslim))
““Do not regard your duty inDo not regard your duty in ‘ibadat‘ibadat as mere rituals,as mere rituals,
for they are for your education and developmentalfor they are for your education and developmental
program to become truly a Muslim”program to become truly a Muslim”
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53. Aspects of practices, when consistently performed definitely willAspects of practices, when consistently performed definitely will
leave an indelible impression upon our disposition – sooner or later byleave an indelible impression upon our disposition – sooner or later by
Allah’s leave.Allah’s leave.
To hasten impact, doing an act with knowledge certainly is important.To hasten impact, doing an act with knowledge certainly is important.
Thus acts of devotions which in Islam constitute the essential programmeThus acts of devotions which in Islam constitute the essential programme
for every Muslim’s development. To merely see these aspects purelyfor every Muslim’s development. To merely see these aspects purely
from the “from the “ do’s and don’tdo’s and don’t ” alone ; or mere ritualistic perspective, would” alone ; or mere ritualistic perspective, would
be incorrect.be incorrect.
Implicit in all the teaching on the practices is the development ofImplicit in all the teaching on the practices is the development of
inner awareness and purity in theinner awareness and purity in the NafsNafs (Self), which would then form(Self), which would then form
that character (disposition) of a person who submits to Allah.that character (disposition) of a person who submits to Allah.
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54. There is always that inner dimension in the Muslims’ acts of worship ,There is always that inner dimension in the Muslims’ acts of worship ,
the spiritual to what is seen as physical.the spiritual to what is seen as physical.
Why It begins with the physical aspects is because man’s innerWhy It begins with the physical aspects is because man’s inner
spirituality is usually dimmed by our attraction to the physical andspirituality is usually dimmed by our attraction to the physical and
material outlook in life.material outlook in life.
The development favoured by Islam is for the achievement of aThe development favoured by Islam is for the achievement of a
balanced growth, both physical and spiritual: for the material well-beingbalanced growth, both physical and spiritual: for the material well-being
in this world as well as, more importantly, the eternal happiness in thein this world as well as, more importantly, the eternal happiness in the
Hereafter – the place where ourHereafter – the place where our NAFSNAFS (Self) ultimately will be for(Self) ultimately will be for
eternity.eternity.
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55. We may taste the higher conditions (We may taste the higher conditions (HAALHAAL), but by our sincere), but by our sincere
striving we hope Allah may grant us the success (striving we hope Allah may grant us the success (TaufiqTaufiq) to have) to have
consistency (consistency (ISTIQOMAHISTIQOMAH) to be in this condition such that it becomes our) to be in this condition such that it becomes our
permanent state or station (permanent state or station (MAQOMMAQOM).”).”
Thus, this basic conditionThus, this basic condition ((HAALHAAL) and state or station () and state or station (MAQOMMAQOM) – of) – of
““ISLAMISLAM” OR the condition of “” OR the condition of “submission and obedience to Allah’s willsubmission and obedience to Allah’s will ””
must firstly be traversed first prior to attainment of the higher stations.must firstly be traversed first prior to attainment of the higher stations.
The condition of being Muslim is for all to begin with, whereas theThe condition of being Muslim is for all to begin with, whereas the
subsequent stations are subsequent conferment or attainment of thesubsequent stations are subsequent conferment or attainment of the
degree of nearness to Allah the highest beingdegree of nearness to Allah the highest being TAQWATAQWA..
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56. All Rights Reserved © Zhulkeflee Hj Ismail (2014)All Rights Reserved © Zhulkeflee Hj Ismail (2014)
57. From the word root “From the word root “WAU-QAF-YAWAU-QAF-YA” - we have:” - we have:
““WI-QAA-YAWI-QAA-YA” meaning – “” meaning – “to safeguard; shelter; shield;to safeguard; shelter; shield;
take care from; precaution; avert; etc.take care from; precaution; avert; etc.””
Thus the implication is “Thus the implication is “to have regard or being conscious of Allahto have regard or being conscious of Allah
such that we are especially cautious (by safeguarding ourselvessuch that we are especially cautious (by safeguarding ourselves
and our deeds from all sins), so as not to incur His wrath andand our deeds from all sins), so as not to incur His wrath and
punishmentpunishment..””
TAQWATAQWA
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58. The usual translation into English isThe usual translation into English is ‘reverential fear of Allah’‘reverential fear of Allah’,,
which may convey some aspect of it, yet the full understanding ofwhich may convey some aspect of it, yet the full understanding of
this term still evades many. I prefer to use termthis term still evades many. I prefer to use term “the“the
‘‘consciousness of Allah’consciousness of Allah’,, which entails factors which lead to truewhich entails factors which lead to true
obedience to Allah s.w.t. and His Messenger Muhammad s.a.w. -obedience to Allah s.w.t. and His Messenger Muhammad s.a.w. -
obedience to what Allah has ordered and staying away from whatobedience to what Allah has ordered and staying away from what
Allah forbade.Allah forbade.
TAQWATAQWA
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59. If you are wearing an
overflowing robe, how
would you walk through
upon a road full of
bushes of thorns ?
# ۱
PARABLE
OF WALKING IN
THORNY
PATHWAY
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60. It would not be a problem to walk upon this road this wide isn’t it?
2 metres
# ۲
Suppose you
are shown
this lighted
path ….
PARABLE
OF
‘ACROPHOBIA’
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61. But now knowing the reality of where
you really are, how would you be walking upon it?
2 metres
# ۲
PARABLE
OF
‘ACROPHOBIA’
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65. Imam Abu Hamid al-Ghazalie rhmImam Abu Hamid al-Ghazalie rhm. [Ref: “al-Ghazalie –. [Ref: “al-Ghazalie –
Inner Dimensions of Islamic Worship”] has listed sixInner Dimensions of Islamic Worship”] has listed six
important qualities in ‘important qualities in ‘TaqwaTaqwa’ (consciousness of Allah):’ (consciousness of Allah):
TAQWATAQWA
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66. [1] AWARENESS[1] AWARENESS
By conscious awareness we mean the state in which one’sBy conscious awareness we mean the state in which one’s
mind and feelings are in no way distracted from what one ismind and feelings are in no way distracted from what one is
doing and saying. Perception is united with action and speech.doing and saying. Perception is united with action and speech.
Thoughts do not wonder. When the mind remains attentive toThoughts do not wonder. When the mind remains attentive to
what one is doing, when one is whole-heartedly involved, andwhat one is doing, when one is whole-heartedly involved, and
when nothing makes one heedless, that is when one haswhen nothing makes one heedless, that is when one has
achieved conscious awareness.achieved conscious awareness.
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67. [2] UNDERSTANDING[2] UNDERSTANDING
Understanding the meaning of one’s words is something thatUnderstanding the meaning of one’s words is something that
goes beyond awareness, for one may be conscious of making angoes beyond awareness, for one may be conscious of making an
utterance, yet not be aware of the meaning of that utterance.utterance, yet not be aware of the meaning of that utterance.
What we mean by understanding therefore is an awarenessWhat we mean by understanding therefore is an awareness
that also include comprehension of the meaning of one’sthat also include comprehension of the meaning of one’s
utterance.utterance.
People differ in this respect, not sharing a commonPeople differ in this respect, not sharing a common
understanding of the Qur’an and the glorifications (we uttered).understanding of the Qur’an and the glorifications (we uttered).
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68. [3] REVERENCE[3] REVERENCE
As for reverence, this is something beyond both awarenessAs for reverence, this is something beyond both awareness
and understanding. A man may address his servant in fulland understanding. A man may address his servant in full
awareness and understanding the meaning of his words,awareness and understanding the meaning of his words,
yet without reverence, for reverence is in additionalyet without reverence, for reverence is in additional
element.element.
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69. As for awe, it is over and above reverence. In fact, it represents aAs for awe, it is over and above reverence. In fact, it represents a
kind of fear that grows out of the latter (i.e. reverence). Withoutkind of fear that grows out of the latter (i.e. reverence). Without
experiencing fear, one will not stand in awe. There is an ordinaryexperiencing fear, one will not stand in awe. There is an ordinary
fear of things we find repugnant, like scorpions or bad temper,fear of things we find repugnant, like scorpions or bad temper,
but this is not awe. What we called awe, is the kind of fear webut this is not awe. What we called awe, is the kind of fear we
have for a mighty king. Awe is the kind of fear induced by ahave for a mighty king. Awe is the kind of fear induced by a
sense of majesty.sense of majesty.
[4] AWE[4] AWE
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70. [5] HOPE[5] HOPE
As for hope, this is unquestionably something else again. ThereAs for hope, this is unquestionably something else again. There
are many who revere one or other, and who are in awe of him orare many who revere one or other, and who are in awe of him or
afraid of his power, yet do not hope to be rewarded by him. Inafraid of his power, yet do not hope to be rewarded by him. In
our prayers, however, we must hope for the reward of God,our prayers, however, we must hope for the reward of God,
Great and Glorious is He, just as we fear His punishment for ourGreat and Glorious is He, just as we fear His punishment for our
faults.faults.
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71. [6] SHAME[6] SHAME
As for shame, it is something additional to all the rest, for itAs for shame, it is something additional to all the rest, for it
is based on the realization of one’s deficiencies and theis based on the realization of one’s deficiencies and the
apprehension of sin. It is quite possible to conceive ofapprehension of sin. It is quite possible to conceive of
reverence, fear and hope, without this element of shame.reverence, fear and hope, without this element of shame.
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72. In summary,In summary, TAQWATAQWA is that state of consciousness of Allah s.w.t.is that state of consciousness of Allah s.w.t.
with:with:
[1] AWARENESS[1] AWARENESS
[2] UNDERSTANDING[2] UNDERSTANDING
[3] REVERENCE[3] REVERENCE
[4] AWE[4] AWE
[5] HOPE[5] HOPE
[6] SHAME[6] SHAME
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TO BE CONTINUED
73. AND ALLAH KNOWS ALLAND ALLAH KNOWS ALL
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