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An Intermediate Islamic course:An Intermediate Islamic course:by Ustaz Zhulkeflee Hj Ismailby Ustaz Zhulkeflee Hj Ismail

SingaporeSingapore

STUDYING FROM A TRADITIONAL TEXT STUDYING FROM A TRADITIONAL TEXT

““INSTRUCTION OF THE STUDENT : INSTRUCTION OF THE STUDENT : THE METHOD OF LEARNING”THE METHOD OF LEARNING”

Imam al-ZarnujiImam al-Zarnuji

““TA’-LEEM - AL-MUTA-’AL-LIM TARIQAT-TA-’AL-LUM”TA’-LEEM - AL-MUTA-’AL-LIM TARIQAT-TA-’AL-LUM”

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

All Rights Reserved © Zhulkeflee Hj Ismail (2014))

LESSON # 1

Introduction - forewordIntroduction - foreword

Slides-updated

In the Name of Allah. The Most Compassionate, the Most Merciful.

All the Praises belong to Allah,

Lord (Sustainer, Cherisher) of the Worlds.

Salutations of blessings and Peace be upon (Muhammad)

The Noblest of the Prophets and messengers (of Allah)

and upon his household and all his companions.


AN ANALYSIS OF THE PROBLEM AN ANALYSIS OF THE PROBLEM

BESETTING THE UMMAHBESETTING THE UMMAH



‘ILM ADAB


6

External

Loss of Adab (B)

Internal

(A)

Confusion and Error in Knowledge

.

It is because of (A) the confusion and error in Knowledge that lead to condition for

(B) The loss of Adab in the community. Both internally and externally.


7

(C) Rise / election of False leaders

External

Loss of Adab (B)

Internal

(A)


Figure 1

The condition arising out of (A) and (B) is:

(C) “The rise of leaders who are not qualified for valid leadership of the Muslim Community, who do not possess the high moral, intellectual and spiritual standards required for Islamic leadership..”


8


External

Loss of Adab (B)

Internal

(A)


“These false leaders then usurped Islamic leadership, who (then) perpetuate the condition in (A) [1] above and ensure the continued control of the affairs of the Community by leaders like them who dominate in all fields.” [2]

[1] The loss of Adab in the community. Thus restoration of Adab has higher priority for Adab precedes even learning. [2] Wan Mohd Nor Wan Daud’s “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas” (ISTAC publication 1998) p 74


9


External

Loss of Adab (B)

Internal

(A)


“This state of perpetual confusion at all levels of societal leadership is ingeniously termed by al-Attas as the loss of adab.

[1] The loss of Adab in the community. Thus restoration of Adab has higher priority for Adab precedes even learning. [2] Wan Mohd Nor Wan Daud’s “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas” (ISTAC publication 1998) p 74


With the “loss of Adab”, even the knowledge of who the

true leaders and scholars is lost, and the confusion compounded.

Actually this confusion in knowledge can be corrected

through Education.

Yet, education in man cannot be truly done without his

having basic “Adab” itself.

Thus the importance of restoring the “Adab” in every

Muslim.

It may even have to begin by correcting their misuse of

“terms” (istilah) and clarifying wrongly assumed “definition”

(ta’rifat) that may have caused whatever misunderstandings.10


““The learned and wise among Muslims must use constant The learned and wise among Muslims must use constant

vigilance in detecting erroneous usage in language which vigilance in detecting erroneous usage in language which

impinges upon semantic change in major key elements and impinges upon semantic change in major key elements and

creates general confusion and error in the understanding of creates general confusion and error in the understanding of

Islam and of its worldviewIslam and of its worldview.” .”

Quote: “The Concept of Education in Islam” pp. 37-38Quote: “The Concept of Education in Islam” pp. 37-38

Prof. Syed Muhammad Naquib Al-Attas :


Thus, perspective of Education in Islam can be defined:

““... Recognition and acknowledgement, progressively instilled ... Recognition and acknowledgement, progressively instilled

into man, of the proper places of things in the order of into man, of the proper places of things in the order of

creation, such that it leads to the recognition and creation, such that it leads to the recognition and

acknowledgement of the proper place of God in the order of acknowledgement of the proper place of God in the order of

being and existence.”being and existence.”

Quoted from: “The Educational Philosophy and Practice of Syed Muhammad Quoted from: “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas” by Wan Mohd Nor Wan Daud (ISTAC publication).Naquib Al-Attas” by Wan Mohd Nor Wan Daud (ISTAC publication).

EPISTEMOLOGY

In other words, it is all about – “ADAB ”All Rights Reserved © Zhulkeflee Hj Ismail (2014))

“ …. it is very much related to the Islamic concept of Education -

for ADAB is recognition and acknowledgement of the Reality, and

knowing of one’s place in the order of things; capable of putting

the right thing in their rightful place, in their rightful manner;

rendering just due to whomsoever has the right, and in our

acquisition of rightful things to be in accordance with the right

proportion and under the right circumstance …. It is very closely

related to the Islamic concept of al-’Adl (the justice), the

upholding of which leads to TAQWA (the consciousness of Allah)”

Ustaz Zhulkeflee Hj Ismail – course on “Islamic Concept of Adab”Ustaz Zhulkeflee Hj Ismail – course on “Islamic Concept of Adab”


TASAWWUR ISLAMAll Rights Reserved © Zhulkeflee Hj Ismail (2014))

Syed M. Naquib Al-Attas asserts is: “... to produce a good man.

What is meant by good in our concept of ‘good man’? The

fundamental element inherent in the concept of education in

Islam is the inculcation of ‘adab’ (ta’dib), for it is ‘adab’ in the

all-inclusive sense I mean, as encompassing the spiritual and

material life of a man that instils the quality of goodness that is

sought after. Education is what the Prophet Muhammad s.a.w.

meant by Adab.

LEST WE FORGET

PERSPECTIVE FROM ANPERSPECTIVE FROM AN

ISLAMIC WORLDVIEWISLAMIC WORLDVIEW


Ta’lim ( (generally it means, “to teach” or “the teaching”

of knowledge as different from information, but a profound

understanding of this word requires us to know the root word

“‘ilm” which is different from “ma’lumat ”

Ta’allum ( ) “to learn or be taught knowledge”

consider definition of knowledge ( ) .


Tarbiyyah ( ) – although used by many Islamist

to refer to education (perhaps influenced by the Western

methodology), it’s use to refer to ‘education’ is not appropriate

due to its narrow and limited scope when applied to the Islamic

approach to education, because our Islamic worldview regarding

man is unlike those from the Western outlook that still regards

man as an animal specie (although evolved).


Tarbiyyah ( ) – has the meanings “education,

upbringing, breeding, raising (of animals), instruction, pedagogy,

etc.

From which we have term “murabbin” ( ) “educator, (as

well as) breeder, tutor etc.

Yet, it is too general a term and can also be applied in terms of

raising, breeding and training of animals.


Darasa ( ( – “to learn, to study under a teacher,

instructor, lecturer etc. ( mudarris - ).

Thus a school is called a “madrasah” ( )



““Ta’-dibTa’-dib”” ( ) ( ) – – preferred term for preferred term for ‘education’, ‘education’, from the from the

term term ‘Adab’ ‘Adab’ (( ) ) meaning: – meaning: –

“ “good breeding, nurture, manners, refinement, cultured, good breeding, nurture, manners, refinement, cultured,

decorum, propriety, social grace, educated, etc.”decorum, propriety, social grace, educated, etc.”


Hadith from Ibn Mas’ud r.a.:

IN-NA HAA-DZAL – QUR-’AA-N – MA’ – DA-BA- TULLAA-HA –

FIL – ARDH – FA-TA’ – LA-MUU – MIN – MA’ – DA –BA-TIH

“ “Verily! The Qur’an is Allah’s Banquet on earth, Verily! The Qur’an is Allah’s Banquet on earth,

so learn thoroughly, then, from (or of) His Banquet.” so learn thoroughly, then, from (or of) His Banquet.” [1][1]

[1] S.M.Naquib Al-Attas “Islam and Secularism” page 150


Thus,“ Adab” in the original basic sense (in Arabic) is the “inviting to

a banquet.”

The idea of a banquet implies the host is a man of honour and

prestige, and that many people are present; that the people who

are present are those who in the host’s estimation are deserving of

the honour of the invitation, and they are therefore people of

refined qualities and upbringing who are expected to behave as

befits their station, in speech, conduct and etiquette.” [1]

[1] S.M.Naquib Al-Attas “Islam and Secularism” page 149


““From amongst the rights of a children upon their parents are, From amongst the rights of a children upon their parents are,

that they be instilled (to be educated by them) with that they be instilled (to be educated by them) with AdabAdab and and

to be given a good name.” to be given a good name.”

((Hadith of the Prophet s.a.w. reported by Baihaqy Hadith of the Prophet s.a.w. reported by Baihaqy

from Ibnu ‘Abbas r.afrom Ibnu ‘Abbas r.a.).)


“ “Educate (nurture – ‘Educate (nurture – ‘addibuaddibu’) your children with the best ’) your children with the best

education (education (ADABADAB).”).”

((Hadith of the Prophet s.a.w. narrated by Ibnu MajahHadith of the Prophet s.a.w. narrated by Ibnu Majah))


AD-DA-BANI – ROB-BEE - FA -AH-SA-NA – TA’ –DI-BEE

““My Lord educated me, and made My Lord educated me, and made

my education most excellent.” my education most excellent.”

(Hadith)(Hadith)

PROPHET MUHAMMAD S.A.A.W. SAID:PROPHET MUHAMMAD S.A.A.W. SAID:


AD-DI-BUU -AU-LAA-DA-KUM – ‘ALAA – THA-LAA-THA- HI-SWAL, HUB-BU-

NA-BIY-YI-KUM, WA –HUB-BU –AA-LI –BAI-TI-HI, WA –TI-LA-WA-TIL-QUR-’AAN

“Educate (nurture with Adab – ‘addibu ’) your children upon three

things: To Love your Prophet (s.a.w.), and to love the Family

members of his household (Aali Muhammad), and (learn) to recite

Al-Qur’an.”

(Hadith of the Prophet s.a.w. narrated by Tabrani)


‘AL-LI-MUU – AU-LAA-DA-KUM – WA – AH-LEE-KUMUL-KHAY-RA

WA– AD-DI-BU HUM

“ “ Teach your children and your family members with the best, and Teach your children and your family members with the best, and

educate them (instil in them educate them (instil in them AdabAdab).”).”

((Hadith of the Prophet s.a.w. reported by ‘Abdur Razaq and Sa’id ibn

Manshur as quoted by Dr. ‘Abdullah Nashih ‘Ulwan)


MAA- NA–HALA – WAA-LI-DUN - WA –LA-DANMAA- NA–HALA – WAA-LI-DUN - WA –LA-DAN

MIN – NUH-LIN – AF-DWA-LA – MIN – A-DA-BIN - HASANMIN – NUH-LIN – AF-DWA-LA – MIN – A-DA-BIN - HASAN

““There is no gift (that you can give) to your children There is no gift (that you can give) to your children

better than (instilling in them) the good better than (instilling in them) the good AdabAdab.”.”

((Hadith of the Prophet reported by Tirmidzi Hadith of the Prophet reported by Tirmidzi ))


AK-RI-MUU – AU-LAA-DA-KUM – WA– AH-SI-NUU –A-DA-BA-HUM.

“Honour your children by (educating) instilling in them the best Adab.”

(Hadith of the Prophet s.a.w. reported by Ibnu Majah from Ibnu ‘Abbas r.a.)


““THE SIGN OF THE TRULY LEARNED IS THE SIGN OF THE TRULY LEARNED IS

HUMILITY IN THE PRESENCE OF THE ALL-HUMILITY IN THE PRESENCE OF THE ALL-

KNOWING – WHILE THE HEEDLESS AND KNOWING – WHILE THE HEEDLESS AND

ARROGANT MAY BREACH THE ADAB”ARROGANT MAY BREACH THE ADAB”


TASAWWUR ISLAM


NOW TO PROCEED …

THE BOOK

THE BOOK

TA’-LEEM - AL-MUTA-’AL-LIM TARIQAT-TA-’AL-LUMTA’-LEEM - AL-MUTA-’AL-LIM TARIQAT-TA-’AL-LUM

ORIGINALLY WRITTEN BY ORIGINALLY WRITTEN BY AL-IMAM SHEIKH TAJUDDIN NU’MANAL-IMAM SHEIKH TAJUDDIN NU’MANIBN IBRAHIM IBN AL-KHALIL ZARNUJIIBN IBRAHIM IBN AL-KHALIL ZARNUJI(MAY ALLAH REWARD AND BLESS HIM)(MAY ALLAH REWARD AND BLESS HIM)

ENGLISH TRANSLATION OF THIS ENGLISH TRANSLATION OF THIS TRADITIONAL BOOK,TRADITIONAL BOOK,

BY G.E. VON GRUNEBAUM AND BY G.E. VON GRUNEBAUM AND THEODORA M. ABELTHEODORA M. ABEL

THE STARLATCH PRESSTHE STARLATCH PRESSCHICAGO.CHICAGO.


The foreword written by: Sheikh Hamza Yusuf Hanson

“In traditional learning circles, the preface or forward of scholars,

commentators, annotators etc. placed as addendum to the classical text

being studied, are not to be neglected – as these may help to even place

us in the proper frame and approach; forewarns us of certain aspects;

highlighting to us important background and overview; especially linking

what is in the text with relevant contemporary circumstances .....

Remember and be grateful, for it is there to illuminate and not merely to

decorate. ”

Zhulkeflee Hj Ismail

“AN-NASEEHAH”


Islamic community is one rooted in the concept of “Adab”,

which usually is glossed by translator as “courtesy.” But indeed,

it is much more profound in its scope.

“Adab” also signifies “erudition”, and in certain academic

context, as “humanities” – “discipline”

The man of letters is one who puts words in their proper place,

and this nuance resides in the essence of the word “Adab”


In Arabic language, the imperative or command mood is the

same as the mood used for requests without any difference

other than the tone of voice of the person giving the command

or making the request.

Arabic grammarians remark that the difference is whether the

one employing the mood is over or under the one being

commanded or requested, i.e. Whether on is in position of

authority or subject to authority. What this implies is that

people are aware of their place in a hierarchy.


We now live in a time when “hierarchy” is a tabooed word. The

idea of one being over another is an anathema to modern

man...... But to the ancients, this was a sign of good breeding

(upbringing).

After all, how could a pious scholar be equated with an ignorant

man? As Allah s.w.t. says:

Say: "Are they the same - those who know and those who do not know?”

(Q: Az-Zumar: 39:9)


This does not negate another Hadith which he said: “people are equal

like the teeth of the comb.”

Before the Shari’ah, all people are equal, but in their accomplishment

and divine success (Tawfiq), they differ markedly.

And should such differences ever cease, then humanity is endangered.


Our Prophet Muhammad s.a.w. said:

This profound Hadith implies that the leveling of accomplishments,

knowledge, talents in a society, by its very nature, is a sign that

excellence is removed from human works.

This is the modern age of nihilistic* leveling.


Our Prophet Muhammad s.a.w. said:

Nihilism* has been defined as:

“belief in nothing as opposed to the absence of belief.” [1]

Being divorced from conventional norms of virtue, value, or morality,

such an idea is bound to manifest itself in a destructive cynicism. As

nihilism evolved into a political idea, primarily in 19th Century Czarist

Russia, its inherent destructiveness was to be gradually actualized.

ADDITIONAL NOTESADDITIONAL NOTES

[1] Roger Scruton, A Dictionary of Political Thought (New York: Hill and Wang, 1982), p. 324.


The essence of that actualization is captured by Roger Scruton in his

comments on Bakunin’s, The Revolutionary Catechism:

“The basic idea was that, since society is founded on lies, and all moral,

religious and humanitarian beliefs are just instruments of

concealment, all beliefs and values must be torn down and the

disposition to hope and worship be eliminated, so that the world

could be seen as it really is.” [2]


[2] Roger Scruton, A Dictionary of Political Thought (New York: Hill and Wang, 1982), p. 324.


This defining characteristic, informs the assessment of Dr. Cornel West in

his popular work, Race Matters. He says:

“Nihilism is to be understood here not as a philosophical doctrine that there is

no rational ground for legitimate standards of authority; it is, far more,

the lived experience of coping with a life of horrifying meaninglessness,

hopelessness, and loveless-ness. The frightening result is the numbing

detachment from others and a self-destructive disposition towards the

world. Life without meaning, hope, and love breeds a cold-hearted, mean-

spirited outlook that destroys both the individual and others.” [3]


[3] Dr. Cornel West, Race Matters (New York: Vintage Books, 2001), 22-23..


Excellence is removed from our schools by dumbing down of

students and levelling them to functional illiterates.

It (excellence) is removed from our politics because those

chosen to lead are mainly those who covet it (i.e. leadership)

and not those who are morally, intellectually, and spiritually

qualified for office.

At the root of Islamic tradition, however, there is “Adab”, and

at the root of “Adab” is knowledge (‘ilm) acquired

painstakingly at the hands of those who know.


Muslims, unlike many modern non-Muslim relativists, believe

that knowledge is not only absolute but is a gift from God to

man, beginning with the first man and continuing until today in

an unbroken chain of prophetic dispensations (‘ulum al-deen).

What behoves men and women of every generation is to learn

this knowledge and exert themselves to the utmost in order to

understand it and apply it in the context of their society and its

particular needs.


To learn this knowledge- which in itself leads to adab (or proper

comportment) with Allah, His Messenger, and Allah’s creation-

one requires a modicum of adab at the outset.

This is the core subject of this book: what a teacher and a

student need to know in order to render fruitful the process of

learning and teaching.

In reality, it is Allah who is the true Teacher; and both the

mortal teacher and student are indeed learners on a shared

journey.


For the Muslim, knowledge is not ultimately taken from men

but from the Maker of men and from His beloved Prophet

s.a.w, who is a man but not like other men, in the same way a

ruby is a stone but not like other stones.

In the early history of Islam, the men and women of sacred

knowledge were able to take directly from the sacred texts of

the Quran and Hadith without recourse to others except for the

purpose of ascertaining the veracity of the transmission of the

Prophet’s statements and to learn the primary texts.


As time passed, spiritual aspirations waned and people lost the

ability to even master the vehicle of the Arabic language to a

level that enabled one to fully understand the texts.

As such, knowledge became codified in secondary and then

tertiary texts, and men became keys to understanding those

texts.

There is something deeply unsatisfying about studying

secondary texts, and, even worse, tertiary texts.


Children who are at the first stage of learning mathematical

symbols cannot read Euclid’s Elements. Similarly, a child

learning basic vocabulary cannot jump directly to

understanding Shakespeare’s sonnets.

The Arabs say, “The food of adults is poison when given to

children.”

We are indeed spiritual and intellectual children, and until we

mature through learning and mastering our own tradition, we

cannot safely trust ourselves to delve into primary texts for

other than blessings and moral guidance.


Legal guidance taken directly from texts is only permissible

when one has reached the highest level of intellectual mastery

in the Islamic scholarly tradition.

The reprinting of this book is a start in that direction and should

be learned at the outset of one’s journey.

I personally first read this text as a young student of sacred law

in the United Arab Emirates over eighteen years ago and took it

with me on my journey to the land of Chinqit and the Maghrib

to study with men who embodied its meanings.


I still read it from time to time and am reminded of its permanent

relevance to the lifelong learner, which is, in fact, one of the

defining characteristics of being a Muslim. Our Prophet s.a.w. said:

“Learning is from the cradle to the grave,”

We are only recently coming to understand the profound

implications of that statement in light of recent neurological

breakthroughs concerning how the brain learns from the outset of

birth until death when the proper stimuli for learning are given.


Our Muslim nation (ummah) is suffering from ignorance and

nothing more. Ignorance, moreover, is a permanent status if adab

is lost.

In the West, scholars are still honoured with endowments to

continue their research unfettered by the concerns of such

mundane things as rent and the price of onions.

Unfortunately, in the Muslim world, some of our greatest scholars

are impoverished and forced to take undignified jobs with

tyrannical government, thus losing their freedom and their respect

among the people.



Endowments ( sing. Waqf ) that once acted as social security for

students and teachers all over the Muslim world have been usurped

by the ministries of endowments ( awqaf ).

Our madrasahs are now museums; our teachers are mere

employees; and our students of sacred law no longer come from the

intellectually gifted sons and daughters of our community but rather

from uneducated families motivated by the possibility of securing

the job of Imam in a government masjid


This is often coupled with a mentality if extreme poverty and a

crude desire for the empty stuff of this world.

Our Prophet s.a.w. said:

“True wealth is the wealth of the soul.”


There is no doubt that in order to maintain his dignity with Allah

and then with men, a scholar must have a rich soul with no

dependencies on man.

On the other hand, our Prophet s.a.w. said:

“Poverty is nearly a type of disbelief.”


No scholar should live in poverty unless he so chooses and no

student sincere in his studies should suffer the concerns of material

well-being.

The way out of this is two-fold:

First, the teachers and students must purify their intentions and be

sincere in making their pursuits purely for the sake of Allah and for

the honour of His beloved Messenger’s community.


Allah has promised that those who have piety will be provided for

whence they did not expect. They must also head the advice of Sidi

Ahmad Zarruq who says in his book al-i’anah,:

“Never expect anything from the creation of Allah

but rather expect things from the Creator, Allah.”


““And whoever (is conscious of and ) fears Allah – And whoever (is conscious of and ) fears Allah –

TAQWA TAQWA – He (Allah) will make for him a way out . – He (Allah) will make for him a way out .

And will provide for him from where he does not And will provide for him from where he does not

expect. And whoever relies – expect. And whoever relies – TAWAKKALTAWAKKAL - upon - upon

Allah then He is sufficient for him. Indeed, Allah Allah then He is sufficient for him. Indeed, Allah

will accomplish His purpose. Allah has already set will accomplish His purpose. Allah has already set

for everything a [decreed] extent. ”for everything a [decreed] extent. ”

((Qur’an : Talaq : 65: 2-3Qur’an : Talaq : 65: 2-3))



Second, businessmen and other people of means must

reinvigorate our endowments, particularly in places where the hand

of the government cannot reach and does not usurp.

This is certainly the case in the West, and this book should be a

starting point for the revival of this Islamic intellectual tradition that

has always been the preamble to Islamic Renaissance; and we have

1400 years of history to prove this point for anyone who doubts its

validity.

Hamza Yusuf Hanson

http://an-naseehah.blogspot.com/

http://introductiontotauhid.blogspot.com/

http://oyoubelievers.blogspot.com/

http://al-amthaal.blogspot.com/

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http://criteriaforaholybook-quran.blogspot.com/

http://with-the-truthful.blogspot.com/

http ://muqaddam-nurul.blogspot.com/

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

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