Intermediate Islamic course: by Ustaz Zhulkeflee Hj Ismail “ Ta’leem al-muta’al-lim tariqat—ta-’al-lum” تَعْلِيْم الْمُتَعَلِّم طَرِيْقَ التَّعَلُّم “ INSTRUCTION OF THE STUDENT : THE METHOD OF LEARNING” Imam al-Zarnuji AllRightsReserved©Zhulkeflee2009 STUDYING FROM A TRADITIONAL TEXT

بسم الله الرحمن الرحيم الْحمْد لله ربّ الْعالميْن وصلاة والسّلام على اشْرف الأنبيأ والْمرْسليْن وعلى آله وصحْبه اجْمعيْن AllRightsReserved©Zhulkeflee2009

THE CRISIS OF KNOWLEDGE عِلْمٌ AN ANALYSIS OF THE PROBLEM BESETTING THE UMMAH AllRightsReserved©Zhulkeflee2009

(C) Rise / election of False leaders External Loss of Adab (B) Internal (A) Confusion and Error in Knowledge Figure 1 “ This state of perpetual confusion at all levels of societal leadership is ingeniously termed by al-Attas as the loss of adab . This can be describe as follows: Confusion and error in knowledge; creating the condition for: The loss of adab within the Community. The condition arising out of (A) and (B) is: “ 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, who perpetuate the condition in (1) above and ensure the continued control of the affairs of the Community by leaders like them who dominate in all fields.” [ BREAKDOWN IN ADAB – LEADING TO LEVELLING Prof. Syed Muhammad Naquib Al-Attas’ analysis: AllRightsReserved©Zhulkeflee2009

(C)

Rise / election of

False leaders

External

Loss of Adab (B)

Internal

(A)

Confusion and Error in Knowledge

Figure 1

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

Confusion and error in knowledge; creating the condition for:

The loss of adab within the Community. The condition arising out of (A) and (B) is:

“ 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, who perpetuate the condition in (1) above and ensure the continued control of the affairs of the Community by leaders like them who dominate in all fields.”

[

WHAT IS ‘ADAB’ ? أَدَبٌ AllRightsReserved©Zhulkeflee2009

WHAT IS ADAB ? “ … . 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)” - Zhulkeflee Hj Ismail AllRightsReserved©Zhulkeflee2009

WHAT IS “EDUCATION” FROM THE ISLAMIC PERSPECTIVE? Thus, perspective of Education in Islam can be defined: “ ... Recognition and acknowledgement, progressively instilled into man, of the proper places of things in the order of creation, such that it leads to the recognition and acknowledgement of the proper place of God in the order of being and existence.” ------------------------------------------------------------------------------ Quoted from: “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas” by Wan Mohd Nor Wan Daud (ISTAC publication). --------------------------------------------------------------------------- AllRightsReserved©Zhulkeflee2009

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 : أَدَّبَنِيْ رَبِّي فَأَحْسَنَ تَأْدِبِيْ WHAT IS “EDUCATION” FROM THE ISLAMIC PERSPECTIVE? AllRightsReserved©Zhulkeflee2009

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 : أَدَّبَنِيْ رَبِّي فَأَحْسَنَ تَأْدِبِيْ WHAT IS “EDUCATION” FROM THE ISLAMIC PERSPECTIVE? AllRightsReserved©Zhulkeflee2009

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 : “ My Lord educated me, and made my education most excellent.” AllRightsReserved©Zhulkeflee2009 WHAT IS “EDUCATION” FROM THE ISLAMIC PERSPECTIVE?

“ Ta’leem al-muta’al-lim tariqat—ta-’al-lum” تَعْلِيْم الْمُتَعَلِّم طَرِيْقَ التَّعَلُّم ORIGINALLY WRITTEN BY AL-IMAM SHEIKH TAJUDDIN NU’MAN IBN IBRAHIM IBN AL-KHALIL ZARNUJI (MAY ALLAH REWARD AND BLESS HIM) ENGLISH TRANSLATION OF THIS TRADITIONAL BOOK, BY G.E. VON GRUNEBAUM AND THEODORA M. ABEL THE STARLATCH PRESS CHICAGO. THE BOOK AllRightsReserved©Zhulkeflee2009

REFLECTIONS ON THE FOREWORD TO THE BOOK * Forward written by: Sheikh Hamza Yusuf Hanson * ( i.e. the English translation) “ 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” AllRightsReserved©Zhulkeflee2009

FOREWORD 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 ” AllRightsReserved©Zhulkeflee2009

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 ”

FOREWORD 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. AllRightsReserved©Zhulkeflee2009

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.

FOREWORD 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: قُلۡ هَلۡ يَسۡتَوِى ٱلَّذِينَ يَعۡلَمُونَ وَٱلَّذِينَ لَا يَعۡلَمُونَ‌ۗ AllRightsReserved©Zhulkeflee2009

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:

قُلۡ هَلۡ يَسۡتَوِى ٱلَّذِينَ يَعۡلَمُونَ وَٱلَّذِينَ لَا يَعۡلَمُونَ‌ۗ

FOREWORD 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 ) AllRightsReserved©Zhulkeflee2009

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 )

Our Prophet Muhammad s.a.w. said: “I was commanded to treat people according to their stature” 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. AllRightsReserved©Zhulkeflee2009

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. warns us : “You will continue to be healthy as a society as long as you have degrees of excellence but should you all become the same, you will be destroyed.” 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. AllRightsReserved©Zhulkeflee2009

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.

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. AllRightsReserved©Zhulkeflee2009 ADDITIONAL NOTES

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.

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] [1] & [2] Roger Scruton, A Dictionary of Political Thought (New York: Hill and Wang, 1982), p. 324 . AllRightsReserved©Zhulkeflee2009 ADDITIONAL NOTES

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]

[1] & [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 lovelessness. 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. AllRightsReserved©Zhulkeflee2009 ADDITIONAL NOTES

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 lovelessness. 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.

FOREWORD 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. AllRightsReserved©Zhulkeflee2009

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.

FOREWORD 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. AllRightsReserved©Zhulkeflee2009

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.

FOREWORD 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. AllRightsReserved©Zhulkeflee2009

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.

FOREWORD 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. AllRightsReserved©Zhulkeflee2009

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.

FOREWORD 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. AllRightsReserved©Zhulkeflee2009

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.

FOREWORD 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. AllRightsReserved©Zhulkeflee2009

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.

FOREWORD 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. AllRightsReserved©Zhulkeflee2009

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.

FOREWORD 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: أطْلب الْعلْم من الْمهدي إلى الّحد “ 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. AllRightsReserved©Zhulkeflee2009

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:

أطْلب الْعلْم من الْمهدي إلى الّحد

“ 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.

FOREWORD 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. AllRightsReserved©Zhulkeflee2009

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.

FOREWORD 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 . AllRightsReserved©Zhulkeflee2009

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 .

FOREWORD 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.” AllRightsReserved©Zhulkeflee2009

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.”

FOREWORD 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. ” AllRightsReserved©Zhulkeflee2009

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 for those who fear Allah, He (ever) prepares a way out And He provides for him from (sources) he never could imagine. And if anyone puts his trust in Allah, sufficient is (Allah) for him. For Allah will surely accomplish His purpose: verily, for all things has Allah appointed a due proportion.” (Qur’an: Talaq: 65: 2-3) AllRightsReserved©Zhulkeflee2009

“ And for those who fear Allah, He (ever) prepares a way out And He provides for him from (sources) he never could imagine. And if anyone puts his trust in Allah, sufficient is (Allah) for him. For Allah will surely accomplish His purpose: verily, for all things has Allah appointed a due proportion.”

(Qur’an: Talaq: 65: 2-3)

FOREWORD 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 AllRightsReserved©Zhulkeflee2009

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