Talim Mutaallim(1)Slideshare

LESSON # 1

STUDYING FROM A TRADITIONAL TEXT

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

“INSTRUCTION OF THE
STUDENT : THE METHOD OF
LEARNING”
Imam al-Zarnuji
Introduction - foreword

All Rights Reserved © Zhulkeflee Hj Ismail (2014)
)

IN THE NAME OF ALLAH,
MOST
COMPASSIONATE,
MOST MERCIFUL

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by Ustaz Zhulkeflee Hj Ismail
Singapore
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
BESETTING THE UMMAH

)

‘ILM

)

ADAB

)

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.
6

)

(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..”
7

)

(C)

Rise / election of
False leaders

External

Loss of Adab (B)

Internal

(A)




[1]
[2]

“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]

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

8
)

(C)

Rise / election of
False leaders

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

[2]

9
)



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

)

Prof. Syed Muhammad Naquib Al-Attas :

“The learned and wise among Muslims must use constant
vigilance in detecting erroneous usage in language which
impinges upon semantic change in major key elements and
creates general confusion and error in the understanding of
Islam and of its worldview.”
Quote: “The Concept of Education in Islam” pp. 37-38

)

EPISTEMOLOGY

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).

In other words, it is all about – “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)”
Ustaz Zhulkeflee Hj Ismail – course on “Islamic Concept of Adab”
)

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.
TASAWWUR ISLAM
)

LEST WE FORGET

PERSPECTIVE FROM AN
ISLAMIC WORLDVIEW

TASAWWUR ISLAM
)

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 (

) .

TASAWWUR ISLAM
)

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).

TASAWWUR ISLAM
)

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.

TASAWWUR ISLAM
)

Darasa (

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

instructor, lecturer etc. ( mudarris -

Thus a school is called a “madrasah” (

).

)

TASAWWUR ISLAM
)

TASAWWUR ISLAM
)

“Ta’-dib” (
term ‘Adab’ (

) – preferred term for ‘education’, from the
) meaning: –

“good breeding, nurture, manners, refinement, cultured,
decorum, propriety, social grace, educated, etc.”

TASAWWUR ISLAM
)

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

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

)

TASAWWUR ISLAM

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

)

TASAWWUR ISLAM

“From amongst the rights of a children upon their parents are,
that they be instilled (to be educated by them) with Adab and
to be given a good name.”
(Hadith of the Prophet s.a.w. reported by Baihaqy
from Ibnu ‘Abbas r.a.)
TASAWWUR ISLAM
)

“Educate (nurture – ‘addibu’) your children with the best
education (ADAB).”
(Hadith of the Prophet s.a.w. narrated by Ibnu Majah )

TASAWWUR ISLAM
)

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

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

“My Lord educated me, and made
my education most excellent.”
(Hadith)

TASAWWUR ISLAM
)

AD-DI-BUU -AU-LAA-DA-KUM – ‘ALAA – THA-LAA-THA- HI-SWAL, HUB-BUNA-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)
TASAWWUR ISLAM
)

‘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
educate them (instil in them Adab).”
((Hadith of the Prophet s.a.w. reported by ‘Abdur Razaq and Sa’id ibn
Manshur as quoted by Dr. ‘Abdullah Nashih ‘Ulwan)
TASAWWUR ISLAM
)

MAA- NA–HALA – WAA-LI-DUN - WA –LA-DAN
MIN – NUH-LIN – AF-DWA-LA – MIN – A-DA-BIN - HASAN
“There is no gift (that you can give) to your children
better than (instilling in them) the good Adab.”
(Hadith of the Prophet reported by Tirmidzi )
TASAWWUR ISLAM
)

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.)
TASAWWUR ISLAM
)

“THE SIGN OF THE TRULY LEARNED IS
HUMILITY IN THE PRESENCE OF THE ALLKNOWING – WHILE THE HEEDLESS AND
ARROGANT MAY BREACH THE ADAB”

TASAWWUR ISLAM
)

NOW TO PROCEED …

)

E
H
T

K
O
O
B
TA’-LEEM - AL-MUTA-’AL-LIM TARIQAT-TA-’AL-LUM
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 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)

)

Our Prophet Muhammad s.a.w. said:

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.

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.

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

)

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]

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

)

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 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 –
TAQWA – He (Allah) will make for him a way out .
And will provide for him from where he does not
expect. And whoever relies – TAWAKKAL - upon
Allah then He is sufficient for him. Indeed, Allah
will accomplish His purpose. Allah has already set
for everything a [decreed] extent. ”
(Qur’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
)

All welcome to visit my web-blog:
http://an-naseehah.blogspot.com/
http://introductiontotauhid.blogspot.com/
http://oyoubelievers.blogspot.com/
http://al-amthaal.blogspot.com/
http://zhulkeflee-archive.blogspot.com/
http://criteriaforaholybook-quran.blogspot.com/
http://with-the-truthful.blogspot.com/
http ://muqaddam-nurul.blogspot.com/

)

60

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